diff --git a/Django/ Quick Start-new/1) Views/my_app/__init__.py b/Capstone/hyperv/__init__.py similarity index 100% rename from Django/ Quick Start-new/1) Views/my_app/__init__.py rename to Capstone/hyperv/__init__.py diff --git a/code/danielle/Django/my_project/asgi.py b/Capstone/hyperv/asgi.py similarity index 73% rename from code/danielle/Django/my_project/asgi.py rename to Capstone/hyperv/asgi.py index 50de4c12..928a4be5 100644 --- a/code/danielle/Django/my_project/asgi.py +++ b/Capstone/hyperv/asgi.py @@ -1,5 +1,5 @@ """ -ASGI config for my_project project. +ASGI config for hyperv project. It exposes the ASGI callable as a module-level variable named ``application``. @@ -11,6 +11,6 @@ from django.core.asgi import get_asgi_application -os.environ.setdefault('DJANGO_SETTINGS_MODULE', 'my_project.settings') +os.environ.setdefault('DJANGO_SETTINGS_MODULE', 'hyperv.settings') application = get_asgi_application() diff --git a/Django/ Quick Start-new/1) Views/my_app/migrations/__init__.py b/Capstone/hyperv/hyperv/__init__.py similarity index 100% rename from Django/ Quick Start-new/1) Views/my_app/migrations/__init__.py rename to Capstone/hyperv/hyperv/__init__.py diff --git a/Capstone/hyperv/hyperv/asgi.py b/Capstone/hyperv/hyperv/asgi.py new file mode 100644 index 00000000..928a4be5 --- /dev/null +++ b/Capstone/hyperv/hyperv/asgi.py @@ -0,0 +1,16 @@ +""" +ASGI config for hyperv project. + +It exposes the ASGI callable as a module-level variable named ``application``. + +For more information on this file, see +https://docs.djangoproject.com/en/4.1/howto/deployment/asgi/ +""" + +import os + +from django.core.asgi import get_asgi_application + +os.environ.setdefault('DJANGO_SETTINGS_MODULE', 'hyperv.settings') + +application = get_asgi_application() diff --git a/code/danielle/Django/my_project/settings.py b/Capstone/hyperv/hyperv/settings.py similarity index 88% rename from code/danielle/Django/my_project/settings.py rename to Capstone/hyperv/hyperv/settings.py index 96740dc5..6e114ca7 100644 --- a/code/danielle/Django/my_project/settings.py +++ b/Capstone/hyperv/hyperv/settings.py @@ -1,7 +1,7 @@ """ -Django settings for my_project project. +Django settings for hyperv project. -Generated by 'django-admin startproject' using Django 4.1.2. +Generated by 'django-admin startproject' using Django 4.1.4. For more information on this file, see https://docs.djangoproject.com/en/4.1/topics/settings/ @@ -11,7 +11,6 @@ """ from pathlib import Path -import os # Build paths inside the project like this: BASE_DIR / 'subdir'. BASE_DIR = Path(__file__).resolve().parent.parent @@ -21,7 +20,7 @@ # See https://docs.djangoproject.com/en/4.1/howto/deployment/checklist/ # SECURITY WARNING: keep the secret key used in production secret! -SECRET_KEY = 'django-insecure-ncnz78q_$&yu)%0lr*w@n89ah-ip(fe@&2yghdbqnz_&!f%j_x' +SECRET_KEY = 'django-insecure-(dy4yie614q9w__7foc&s$wddk#4we_54&k5qvoi8@x--g8@ve' # SECURITY WARNING: don't run with debug turned on in production! DEBUG = True @@ -38,7 +37,6 @@ 'django.contrib.sessions', 'django.contrib.messages', 'django.contrib.staticfiles', - 'my_app' ] MIDDLEWARE = [ @@ -51,12 +49,12 @@ 'django.middleware.clickjacking.XFrameOptionsMiddleware', ] -ROOT_URLCONF = 'my_project.urls' +ROOT_URLCONF = 'hyperv.urls' TEMPLATES = [ { 'BACKEND': 'django.template.backends.django.DjangoTemplates', - 'DIRS': [os.path.join(BASE_DIR, 'templates')], + 'DIRS': [], 'APP_DIRS': True, 'OPTIONS': { 'context_processors': [ @@ -69,7 +67,7 @@ }, ] -WSGI_APPLICATION = 'my_project.wsgi.application' +WSGI_APPLICATION = 'hyperv.wsgi.application' # Database @@ -117,10 +115,7 @@ # Static files (CSS, JavaScript, Images) # https://docs.djangoproject.com/en/4.1/howto/static-files/ -STATIC_URL = [ - 'static/' - -] +STATIC_URL = 'static/' # Default primary key field type # https://docs.djangoproject.com/en/4.1/ref/settings/#default-auto-field diff --git a/code/danielle/Django/my_project/urls.py b/Capstone/hyperv/hyperv/urls.py similarity index 95% rename from code/danielle/Django/my_project/urls.py rename to Capstone/hyperv/hyperv/urls.py index b820605d..cf3aefe8 100644 --- a/code/danielle/Django/my_project/urls.py +++ b/Capstone/hyperv/hyperv/urls.py @@ -1,4 +1,4 @@ -"""my_project URL Configuration +"""hyperv URL Configuration The `urlpatterns` list routes URLs to views. For more information please see: https://docs.djangoproject.com/en/4.1/topics/http/urls/ diff --git a/code/danielle/Django/my_project/wsgi.py b/Capstone/hyperv/hyperv/wsgi.py similarity index 73% rename from code/danielle/Django/my_project/wsgi.py rename to Capstone/hyperv/hyperv/wsgi.py index 114d0767..13c78e9e 100644 --- a/code/danielle/Django/my_project/wsgi.py +++ b/Capstone/hyperv/hyperv/wsgi.py @@ -1,5 +1,5 @@ """ -WSGI config for my_project project. +WSGI config for hyperv project. It exposes the WSGI callable as a module-level variable named ``application``. @@ -11,6 +11,6 @@ from django.core.wsgi import get_wsgi_application -os.environ.setdefault('DJANGO_SETTINGS_MODULE', 'my_project.settings') +os.environ.setdefault('DJANGO_SETTINGS_MODULE', 'hyperv.settings') application = get_wsgi_application() diff --git a/Capstone/hyperv/settings.py b/Capstone/hyperv/settings.py new file mode 100644 index 00000000..f2c8609b --- /dev/null +++ b/Capstone/hyperv/settings.py @@ -0,0 +1,125 @@ +""" +Django settings for hyperv project. + +Generated by 'django-admin startproject' using Django 4.1.4. + +For more information on this file, see +https://docs.djangoproject.com/en/4.1/topics/settings/ + +For the full list of settings and their values, see +https://docs.djangoproject.com/en/4.1/ref/settings/ +""" +import os +from pathlib import Path + +# Build paths inside the project like this: BASE_DIR / 'subdir'. +BASE_DIR = Path(__file__).resolve().parent.parent + + +# Quick-start development settings - unsuitable for production +# See https://docs.djangoproject.com/en/4.1/howto/deployment/checklist/ + +# SECURITY WARNING: keep the secret key used in production secret! +SECRET_KEY = 'django-insecure-=+v(=qdg34zdj2kkh()m^sk8jilg+o6y^6hv@22+=g9%*p@!za' + +# SECURITY WARNING: don't run with debug turned on in production! +DEBUG = True + +ALLOWED_HOSTS = [] + + +# Application definition + +INSTALLED_APPS = [ + 'django.contrib.admin', + 'django.contrib.auth', + 'django.contrib.contenttypes', + 'django.contrib.sessions', + 'django.contrib.messages', + 'django.contrib.staticfiles', + 'hypervapp' +] + +MIDDLEWARE = [ + 'django.middleware.security.SecurityMiddleware', + 'django.contrib.sessions.middleware.SessionMiddleware', + 'django.middleware.common.CommonMiddleware', + 'django.middleware.csrf.CsrfViewMiddleware', + 'django.contrib.auth.middleware.AuthenticationMiddleware', + 'django.contrib.messages.middleware.MessageMiddleware', + 'django.middleware.clickjacking.XFrameOptionsMiddleware', +] + +ROOT_URLCONF = 'hyperv.urls' + +TEMPLATES = [ + { + 'BACKEND': 'django.template.backends.django.DjangoTemplates', + 'DIRS': {os.path.join(BASE_DIR, 'templates')}, + 'APP_DIRS': True, + 'OPTIONS': { + 'context_processors': [ + 'django.template.context_processors.debug', + 'django.template.context_processors.request', + 'django.contrib.auth.context_processors.auth', + 'django.contrib.messages.context_processors.messages', + ], + }, + }, +] + +WSGI_APPLICATION = 'hyperv.wsgi.application' + + +# Database +# https://docs.djangoproject.com/en/4.1/ref/settings/#databases + +DATABASES = { + 'default': { + 'ENGINE': 'django.db.backends.sqlite3', + 'NAME': BASE_DIR / 'db.sqlite3', + } +} + + +# Password validation +# https://docs.djangoproject.com/en/4.1/ref/settings/#auth-password-validators + +AUTH_PASSWORD_VALIDATORS = [ + { + 'NAME': 'django.contrib.auth.password_validation.UserAttributeSimilarityValidator', + }, + { + 'NAME': 'django.contrib.auth.password_validation.MinimumLengthValidator', + }, + { + 'NAME': 'django.contrib.auth.password_validation.CommonPasswordValidator', + }, + { + 'NAME': 'django.contrib.auth.password_validation.NumericPasswordValidator', + }, +] + + +# Internationalization +# https://docs.djangoproject.com/en/4.1/topics/i18n/ + +LANGUAGE_CODE = 'en-us' + +TIME_ZONE = 'UTC' + +USE_I18N = True + +USE_TZ = True + + +# Static files (CSS, JavaScript, Images) +# https://docs.djangoproject.com/en/4.1/howto/static-files/ + +STATIC_URL = 'static/' +STATICFILES_DIRS = [os.path.join(BASE_DIR, 'static')] + +# Default primary key field type +# https://docs.djangoproject.com/en/4.1/ref/settings/#default-auto-field + +DEFAULT_AUTO_FIELD = 'django.db.models.BigAutoField' diff --git a/Capstone/hyperv/urls.py b/Capstone/hyperv/urls.py new file mode 100644 index 00000000..53b21e9f --- /dev/null +++ b/Capstone/hyperv/urls.py @@ -0,0 +1,25 @@ +from django.urls import path, include +from django.contrib import admin +"""hyperv URL Configuration + +The `urlpatterns` list routes URLs to views. For more information please see: + https://docs.djangoproject.com/en/4.1/topics/http/urls/ +Examples: +Function views + 1. Add an import: from my_app import views + 2. Add a URL to urlpatterns: path('', views.home, name='home') +Class-based views + 1. Add an import: from other_app.views import Home + 2. Add a URL to urlpatterns: path('', Home.as_view(), name='home') +Including another URLconf + 1. Import the include() function: from django.urls import include, path + 2. Add a URL to urlpatterns: path('blog/', include('blog.urls')) +""" +from django.contrib import admin +from django.urls import path + +urlpatterns = [ + path('admin/', admin.site.urls), + path('', include('hypervapp.urls')) + +] diff --git a/Capstone/hyperv/wsgi.py b/Capstone/hyperv/wsgi.py new file mode 100644 index 00000000..13c78e9e --- /dev/null +++ b/Capstone/hyperv/wsgi.py @@ -0,0 +1,16 @@ +""" +WSGI config for hyperv project. + +It exposes the WSGI callable as a module-level variable named ``application``. + +For more information on this file, see +https://docs.djangoproject.com/en/4.1/howto/deployment/wsgi/ +""" + +import os + +from django.core.wsgi import get_wsgi_application + +os.environ.setdefault('DJANGO_SETTINGS_MODULE', 'hyperv.settings') + +application = get_wsgi_application() diff --git a/Django/ Quick Start-new/1) Views/my_project/__init__.py b/Capstone/hypervapp/__init__.py similarity index 100% rename from Django/ Quick Start-new/1) Views/my_project/__init__.py rename to Capstone/hypervapp/__init__.py diff --git a/Django/ Quick Start-new/1) Views/my_app/admin.py b/Capstone/hypervapp/admin.py similarity index 100% rename from Django/ Quick Start-new/1) Views/my_app/admin.py rename to Capstone/hypervapp/admin.py diff --git a/Capstone/hypervapp/apps.py b/Capstone/hypervapp/apps.py new file mode 100644 index 00000000..f977103d --- /dev/null +++ b/Capstone/hypervapp/apps.py @@ -0,0 +1,6 @@ +from django.apps import AppConfig + + +class HypervappConfig(AppConfig): + default_auto_field = 'django.db.models.BigAutoField' + name = 'hypervapp' diff --git a/Django/ Quick Start-new/2) Model/my_app/__init__.py b/Capstone/hypervapp/migrations/__init__.py similarity index 100% rename from Django/ Quick Start-new/2) Model/my_app/__init__.py rename to Capstone/hypervapp/migrations/__init__.py diff --git a/Django/ Quick Start-new/1) Views/my_app/models.py b/Capstone/hypervapp/models.py similarity index 100% rename from Django/ Quick Start-new/1) Views/my_app/models.py rename to Capstone/hypervapp/models.py diff --git a/Django/ Quick Start-new/1) Views/my_app/tests.py b/Capstone/hypervapp/tests.py similarity index 100% rename from Django/ Quick Start-new/1) Views/my_app/tests.py rename to Capstone/hypervapp/tests.py diff --git a/Capstone/hypervapp/urls.py b/Capstone/hypervapp/urls.py new file mode 100644 index 00000000..5a85fcf7 --- /dev/null +++ b/Capstone/hypervapp/urls.py @@ -0,0 +1,16 @@ +from django.urls import path +from . import views + +urlpatterns = [ + path('', views.home, name = 'home'), + path('vmlist/', views.vmlist, name = 'vmlist'), + path('create/', views.create, name='create'), + path('delete/', views.delete, name='delete'), + path('createVM/', views.createVM, name='createVM'), + path('deleteVM/', views.deleteVM, name='deleteVM'), + path('collectVM/', views.collectVM, name='collectVM'), + path('powerOn/', views.powerOn, name='powerOn'), + path('powerOff/',views.powerOff, name='powerOff'), + path('edit/', views.edit, name='edit'), + path('editVM/', views.editVM, name='editVM') +] \ No newline at end of file diff --git a/Capstone/hypervapp/views.py b/Capstone/hypervapp/views.py new file mode 100644 index 00000000..420fb7e4 --- /dev/null +++ b/Capstone/hypervapp/views.py @@ -0,0 +1,157 @@ +from django.shortcuts import render, redirect +import subprocess, sys +import pandas as pd + + + +# Create your views here. +def home(request): + return render(request, 'pages/home.html') + +def vmlist(request): + view = pd.read_csv("static\\scripts\\report.csv") + + vm_list =[] + vm_dict = {} + position = 0 + + try: + for item in view['VMName']: + vm_dict = {'VM': view['VMName'][position], + 'CPU': view['CPUCount'][position], + 'RAM': view['RAM'][position]} + vm_list.append(vm_dict) + position += 1 + finally: + pass + + return render(request, 'pages/vmlist.html', {'vm_list':vm_list}) + +def create(request): + return render(request, 'pages/create.html') + +def delete(request): + vm_list = [] + spath = "static\\scripts\\vminfo.ps1" + p = subprocess.run(["powershell.exe", + spath + + ]) + vminfo = pd.read_csv('static\\scripts\\report.csv') + position = 0 + for vm in vminfo['VMName']: + vm = vminfo['VMName'][position] + vm_list.append(vm) + position += 1 + print(vm_list) + return render(request, 'pages/delete.html', {'vm_list':vm_list}) + +def createVM(request): + vm_name = request.POST['vmName'] + vm_ram = request.POST['ramCount'] + cpu_count = request.POST['coreCount'] + vm_loc = '"D:\Hyper-V\VM\Virtual Machines"' + version = int(request.POST['version']) + boot_device = 'VHD' + vm_gen = 2 + vm_switch = 'testsw' + vmhd_loc = f'"D:\\Hyper-V\\Virtual Hard Disks\\{vm_name}.vhdx"' + if version == 10: + winVersion = f"New-VHD -ParentPath 'D:\\Hyper-V\\Templates\\Windows10template.vhdx' -Path 'D:\\Hyper-V\\Virtual Hard Disks\\{vm_name}.vhdx' -Differencing\n" + elif version == 11: + winVersion = f"New-VHD -ParentPath 'D:\\Hyper-V\\Templates\\Windows11template.vhdx' -Path 'D:\\Hyper-V\\Virtual Hard Disks\\{vm_name}.vhdx' -Differencing\n" + + p = subprocess.run([ + "powershell.exe", + winVersion, + f"New-VM -Name '{vm_name}' -MemoryStartupBytes {vm_ram}GB -BootDevice {boot_device} -VHDPath {vmhd_loc} -Path {vm_loc} -Generation {vm_gen} -Switch {vm_switch}\n", + f"Set-VMProcessor '{vm_name}' -Count {cpu_count}\n", + f"Start-VM -Name '{vm_name}'" + ], + stdout=sys.stdout) + collectVM(request) + print(vm_name, cpu_count, vm_ram, version) + return redirect('vmlist') + +def deleteVM(request): + vm_name = request.POST['vmName'] + + p = subprocess.run([ + "powershell.exe", + f"Stop-VM -Name '{vm_name}' -force\n", + f"Remove-VM -Name '{vm_name}' -force\n", + f'Remove-Item "D:\Hyper-V\Virtual Hard Disks\{vm_name}.*" -force\n', + f'Remove-Item "D:\Hyper-V\VM\Virtual Machines\{vm_name}" -force -Recurse\n', + ], + stdout=sys.stdout) + return redirect('vmlist') + +def collectVM(request): + spath = "static\\scripts\\vminfo.ps1" + p = subprocess.run(["powershell.exe", + spath + + ]) + view = pd.read_csv('static\\scripts\\report.csv') + vm_list =[] + vm_dict = {} + position = 0 + + for item in view['VMName']: + vm_dict = {'VM': view['VMName'][position], + 'CPU': view['CPUCount'][position], + 'RAM': view['RAM'][position]} + vm_list.append(vm_dict) + position += 1 + + return redirect('vmlist') + +def powerOn(request, vm): + print(vm) + vm = request.POST['VM'] + p = subprocess.run([ + 'powershell.exe', + f'Start-VM {vm}' + + ]) + return redirect('vmlist') +def powerOff(request, vm): + vm = request.POST['VM'] + print(vm) + p = subprocess.run([ + 'powershell.exe', + f'Stop-VM {vm}' + ]) + return redirect('vmlist') +def edit(request): + vm_list = [] + spath = "static\\scripts\\vminfo.ps1" + p = subprocess.run(["powershell.exe", + spath + + ]) + vminfo = pd.read_csv('static\\scripts\\report.csv') + position = 0 + for vm in vminfo['VMName']: + vm = vminfo['VMName'][position] + vm_list.append(vm) + position += 1 + print(vm_list) + return render(request, 'pages/edit.html', {'vm_list':vm_list}) + +def editVM(request): + vmname = request.POST['vmName'] + vm_ram = request.POST['ramCount'] + cpu_count = request.POST['coreCount'] + p = subprocess.run([ + 'powershell.exe', + f'Stop-VM {vmname}\n', + f'Set-VM -StaticMemory -Name {vmname} -ProcessorCount {cpu_count} -MemoryStartupBytes {vm_ram}GB\n', + f'Start-VM {vmname}\n' + ]) + spath = "static\\scripts\\vminfo.ps1" + p = subprocess.run(["powershell.exe", + spath + + ]) + return redirect('vmlist') \ No newline at end of file diff --git a/code/danielle/Django/manage.py b/Capstone/manage.py old mode 100755 new mode 100644 similarity index 88% rename from code/danielle/Django/manage.py rename to Capstone/manage.py index 7fb68554..0a277d0c --- a/code/danielle/Django/manage.py +++ b/Capstone/manage.py @@ -6,7 +6,7 @@ def main(): """Run administrative tasks.""" - os.environ.setdefault('DJANGO_SETTINGS_MODULE', 'my_project.settings') + os.environ.setdefault('DJANGO_SETTINGS_MODULE', 'hyperv.settings') try: from django.core.management import execute_from_command_line except ImportError as exc: diff --git a/Capstone/pandastest.py b/Capstone/pandastest.py new file mode 100644 index 00000000..0c7d9675 --- /dev/null +++ b/Capstone/pandastest.py @@ -0,0 +1,43 @@ +import pandas as pd + +# view = pd.read_csv("static\\scripts\\report.csv") + +# vm_dict = {} +# position = 0 + +# for vm in view['VMName']: + +# vm_dict[position] = {'Name':view['VMName'][position], 'CPU':view['CPUCount'][position], 'RAM':view['RAM'][position]} +# position += 1 + +# print(vm_dict) + + # vm_list = [] + # spath = "static\\scripts\\vminfo.ps1" + # p = subprocess.run(["powershell.exe", + # spath + + # ]) + # vminfo = pd.read_csv('static\\scripts\\report.csv') + # position = 0 + # for vm in vminfo['VMName']: + # vm = vminfo['VMName'][position] + # vm_list.append(vm) + # position += 1 + # print(vm_list) + +view = pd.read_csv("static\\scripts\\report.csv") + +vm_list =[] +vm_dict = {} +position = 0 + +for item in view['VMName']: + vm_dict = {'VM': view['VMName'][position], + 'CPU': view['CPUCount'][position], + 'RAM': view['RAM'][position]} + vm_list.append(vm_dict) + position += 1 + + +print(vm_list) \ No newline at end of file diff --git a/Capstone/static/css/site.css b/Capstone/static/css/site.css new file mode 100644 index 00000000..dae548aa --- /dev/null +++ b/Capstone/static/css/site.css @@ -0,0 +1,3 @@ +h1 { + color: firebrick; +} diff --git a/Capstone/static/js/main.js b/Capstone/static/js/main.js new file mode 100644 index 00000000..21550aeb --- /dev/null +++ b/Capstone/static/js/main.js @@ -0,0 +1 @@ +console.log("hello from main.js"); \ No newline at end of file diff --git a/Capstone/static/scripts/report.csv b/Capstone/static/scripts/report.csv new file mode 100644 index 00000000..6d7f43f0 --- /dev/null +++ b/Capstone/static/scripts/report.csv @@ -0,0 +1,2 @@ +"VMName","CPUCount","RAM" +"jfghf","1","1.00" diff --git a/Capstone/static/scripts/vminfo.ps1 b/Capstone/static/scripts/vminfo.ps1 new file mode 100644 index 00000000..991305f6 --- /dev/null +++ b/Capstone/static/scripts/vminfo.ps1 @@ -0,0 +1,13 @@ +$vms = Get-VM -ComputerName MERLIN-LAPTOP + + +$vmInfo = foreach ($vm in $vms) { + [PSCustomObject]@{ + VMName = $vm.Name + CPUCount = $vm.ProcessorCount + RAM = "{0:N2}" -f ($vm.MemoryStartup / 1GB) + + } +} + +$vmInfo | Export-Csv -Path .\static\scripts\report.csv -NoTypeInformation \ No newline at end of file diff --git a/Capstone/templates/base.html b/Capstone/templates/base.html new file mode 100644 index 00000000..13de5f01 --- /dev/null +++ b/Capstone/templates/base.html @@ -0,0 +1,21 @@ +{% load static %} + + + + + + + + + welcome + + + + {% block content %} {% endblock %} + + + + \ No newline at end of file diff --git a/Capstone/templates/pages/create.html b/Capstone/templates/pages/create.html new file mode 100644 index 00000000..d81d430b --- /dev/null +++ b/Capstone/templates/pages/create.html @@ -0,0 +1,56 @@ + + + + + + + Document + + +
+ {% csrf_token %} +
+ + +
+
+ + +
+
+ + +
+
+ + +
+
+ +
+
+ + \ No newline at end of file diff --git a/Capstone/templates/pages/delete.html b/Capstone/templates/pages/delete.html new file mode 100644 index 00000000..792d5fbd --- /dev/null +++ b/Capstone/templates/pages/delete.html @@ -0,0 +1,25 @@ + + + + + + + Document + + +

Delete Virtual Machine

+
+ {% csrf_token %} +
+ +
+
+ +
+
+ + \ No newline at end of file diff --git a/Capstone/templates/pages/edit.html b/Capstone/templates/pages/edit.html new file mode 100644 index 00000000..8e7ec99b --- /dev/null +++ b/Capstone/templates/pages/edit.html @@ -0,0 +1,52 @@ + + + + + + + Document + + +
+ {% csrf_token %} +
+ +
+
+ + +
+
+ + +
+
+ +
+
+ + \ No newline at end of file diff --git a/Capstone/templates/pages/home.html b/Capstone/templates/pages/home.html new file mode 100644 index 00000000..ebaf70b9 --- /dev/null +++ b/Capstone/templates/pages/home.html @@ -0,0 +1,14 @@ +{% extends 'base.html' %} {% block content %} +

Home

+ +Create a VM + +Delete a VM + +View VMs + +Edit VM + +Collect VM Data + +{% endblock %} \ No newline at end of file diff --git a/Capstone/templates/pages/vmlist.html b/Capstone/templates/pages/vmlist.html new file mode 100644 index 00000000..51e3933a --- /dev/null +++ b/Capstone/templates/pages/vmlist.html @@ -0,0 +1,22 @@ +{% extends 'base.html' %} {% block content %} +

Hyper-V Virtual Machines

+
+ {% for vm in vm_list %} +

Virtual Machine: {{ vm.VM }}

+

Cores : {{ vm.CPU }}

+

RAM: {{ vm.RAM }} +

+ {% csrf_token %} +
+ +
+
+
+ {% csrf_token %} +
+ +
+
+ {% endfor %} +
+{% endblock %} \ No newline at end of file diff --git a/Django/ Quick Start-new/1) Views/manage.py b/Django/_Quick Start-new/1) Views/manage.py old mode 100755 new mode 100644 similarity index 100% rename from Django/ Quick Start-new/1) Views/manage.py rename to Django/_Quick Start-new/1) Views/manage.py diff --git a/Django/ Quick Start-new/2) Model/my_app/migrations/__init__.py b/Django/_Quick Start-new/1) Views/my_app/__init__.py similarity index 100% rename from Django/ Quick Start-new/2) Model/my_app/migrations/__init__.py rename to Django/_Quick Start-new/1) Views/my_app/__init__.py diff --git a/Django/ Quick Start-new/Quickstart + auth/accounts/admin.py b/Django/_Quick Start-new/1) Views/my_app/admin.py similarity index 100% rename from Django/ Quick Start-new/Quickstart + auth/accounts/admin.py rename to Django/_Quick Start-new/1) Views/my_app/admin.py diff --git a/Django/ Quick Start-new/1) Views/my_app/apps.py b/Django/_Quick Start-new/1) Views/my_app/apps.py similarity index 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views/my_project/asgi.py similarity index 100% rename from Django/ Quick Start-new/4) Reverse views/my_project/asgi.py rename to Django/_Quick Start-new/4) Reverse views/my_project/asgi.py diff --git a/Django/ Quick Start-new/4) Reverse views/my_project/settings.py b/Django/_Quick Start-new/4) Reverse views/my_project/settings.py similarity index 100% rename from Django/ Quick Start-new/4) Reverse views/my_project/settings.py rename to Django/_Quick Start-new/4) Reverse views/my_project/settings.py diff --git a/Django/ Quick Start-new/4) Reverse views/my_project/urls.py b/Django/_Quick Start-new/4) Reverse views/my_project/urls.py similarity index 100% rename from Django/ Quick Start-new/4) Reverse views/my_project/urls.py rename to Django/_Quick Start-new/4) Reverse views/my_project/urls.py diff --git a/Django/ Quick Start-new/4) Reverse views/my_project/wsgi.py b/Django/_Quick Start-new/4) Reverse views/my_project/wsgi.py similarity index 100% rename from Django/ Quick Start-new/4) Reverse views/my_project/wsgi.py rename to Django/_Quick Start-new/4) Reverse views/my_project/wsgi.py diff --git a/Django/ Quick Start-new/4) Reverse views/static/app.js b/Django/_Quick Start-new/4) Reverse views/static/app.js similarity index 100% rename from Django/ Quick Start-new/4) Reverse views/static/app.js rename to Django/_Quick Start-new/4) Reverse views/static/app.js diff --git a/Django/ Quick Start-new/4) Reverse views/static/styles.css b/Django/_Quick Start-new/4) Reverse views/static/styles.css similarity index 100% rename from Django/ Quick Start-new/4) Reverse views/static/styles.css rename to Django/_Quick Start-new/4) Reverse views/static/styles.css diff --git a/Django/ Quick Start-new/4) Reverse views/templates/base.html b/Django/_Quick Start-new/4) Reverse views/templates/base.html similarity index 100% rename from Django/ Quick Start-new/4) Reverse views/templates/base.html rename to Django/_Quick Start-new/4) Reverse views/templates/base.html diff --git a/Django/ 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--git a/Django/ Quick Start-new/4) Reverse views/templates/pages/home.html b/Django/_Quick Start-new/4) Reverse views/templates/pages/home.html similarity index 100% rename from Django/ Quick Start-new/4) Reverse views/templates/pages/home.html rename to Django/_Quick Start-new/4) Reverse views/templates/pages/home.html diff --git a/Django/ Quick Start-new/4) Reverse views/templates/pages/post_details.html b/Django/_Quick Start-new/4) Reverse views/templates/pages/post_details.html similarity index 100% rename from Django/ Quick Start-new/4) Reverse views/templates/pages/post_details.html rename to Django/_Quick Start-new/4) Reverse views/templates/pages/post_details.html diff --git a/Django/ Quick Start-new/4) Reverse views/templates/pages/register.html b/Django/_Quick Start-new/4) Reverse views/templates/pages/register.html similarity index 100% rename from Django/ Quick Start-new/4) Reverse views/templates/pages/register.html rename to Django/_Quick Start-new/4) Reverse views/templates/pages/register.html diff --git a/Django/ Quick Start-new/Django Quickstart 1.md b/Django/_Quick Start-new/Django Quickstart 1.md old mode 100755 new mode 100644 similarity index 100% rename from Django/ Quick Start-new/Django Quickstart 1.md rename to Django/_Quick Start-new/Django Quickstart 1.md diff --git a/Django/ Quick Start-new/Django Quickstart 2.md b/Django/_Quick Start-new/Django Quickstart 2.md similarity index 100% rename from Django/ Quick Start-new/Django Quickstart 2.md rename to Django/_Quick Start-new/Django Quickstart 2.md diff --git a/Django/ Quick Start-new/Django Quickstart 3.md b/Django/_Quick Start-new/Django Quickstart 3.md similarity index 100% rename from Django/ Quick Start-new/Django Quickstart 3.md rename to Django/_Quick Start-new/Django Quickstart 3.md diff --git a/Django/ Quick Start-new/Django Quickstart 4.md b/Django/_Quick Start-new/Django Quickstart 4.md similarity index 100% rename from Django/ Quick Start-new/Django Quickstart 4.md rename to Django/_Quick Start-new/Django Quickstart 4.md diff --git a/Django/ Quick Start-new/Quickstart + auth/my_project/__init__.py b/Django/_Quick Start-new/Quickstart + auth/accounts/__init__.py similarity index 100% rename from Django/ Quick Start-new/Quickstart + auth/my_project/__init__.py rename to Django/_Quick Start-new/Quickstart + auth/accounts/__init__.py diff --git a/Django/ Quick Start/1) Views/my_app/admin.py b/Django/_Quick Start-new/Quickstart + auth/accounts/admin.py similarity index 100% rename from Django/ Quick Start/1) Views/my_app/admin.py rename to Django/_Quick Start-new/Quickstart + auth/accounts/admin.py diff --git a/Django/ Quick Start-new/Quickstart + auth/accounts/apps.py b/Django/_Quick Start-new/Quickstart + auth/accounts/apps.py similarity index 100% rename from Django/ Quick Start-new/Quickstart + auth/accounts/apps.py rename to Django/_Quick Start-new/Quickstart + auth/accounts/apps.py diff --git a/Django/ Quick Start/1) Views/my_app/__init__.py b/Django/_Quick Start-new/Quickstart + auth/accounts/migrations/__init__.py similarity index 100% rename from Django/ Quick Start/1) Views/my_app/__init__.py rename to Django/_Quick Start-new/Quickstart + auth/accounts/migrations/__init__.py diff --git a/Django/ Quick Start/1) Views/my_app/models.py b/Django/_Quick Start-new/Quickstart + auth/accounts/models.py similarity index 100% rename from Django/ Quick Start/1) Views/my_app/models.py rename to Django/_Quick Start-new/Quickstart + auth/accounts/models.py diff --git a/Django/ Quick Start-new/Quickstart + auth/my_app/tests.py b/Django/_Quick Start-new/Quickstart + auth/accounts/tests.py similarity index 100% rename from Django/ Quick Start-new/Quickstart + auth/my_app/tests.py rename to Django/_Quick Start-new/Quickstart + auth/accounts/tests.py diff --git a/Django/ Quick Start-new/Quickstart + auth/accounts/urls.py b/Django/_Quick Start-new/Quickstart + auth/accounts/urls.py similarity index 100% rename from Django/ Quick 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diff --git a/Django/ Quick Start-new/Quickstart + auth/my_app/admin.py b/Django/_Quick Start-new/Quickstart + auth/my_app/admin.py similarity index 100% rename from Django/ Quick Start-new/Quickstart + auth/my_app/admin.py rename to Django/_Quick Start-new/Quickstart + auth/my_app/admin.py diff --git a/Django/ Quick Start-new/Quickstart + auth/my_app/apps.py b/Django/_Quick Start-new/Quickstart + auth/my_app/apps.py similarity index 100% rename from Django/ Quick Start-new/Quickstart + auth/my_app/apps.py rename to Django/_Quick Start-new/Quickstart + auth/my_app/apps.py diff --git a/Django/ Quick Start-new/Quickstart + auth/my_app/migrations/0001_initial.py b/Django/_Quick Start-new/Quickstart + auth/my_app/migrations/0001_initial.py similarity index 100% rename from Django/ Quick Start-new/Quickstart + auth/my_app/migrations/0001_initial.py rename to Django/_Quick Start-new/Quickstart + auth/my_app/migrations/0001_initial.py diff --git a/Django/ Quick Start/2) 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a/Django/ Quick Start/1) Views/my_app/urls.py b/Django/_Quick Start/1) Views/my_app/urls.py similarity index 100% rename from Django/ Quick Start/1) Views/my_app/urls.py rename to Django/_Quick Start/1) Views/my_app/urls.py diff --git a/Django/ Quick Start/1) Views/my_app/views.py b/Django/_Quick Start/1) Views/my_app/views.py similarity index 100% rename from Django/ Quick Start/1) Views/my_app/views.py rename to Django/_Quick Start/1) Views/my_app/views.py diff --git a/Django/ Quick Start/3) Forms and links/my_app/__init__.py b/Django/_Quick Start/1) Views/my_project/__init__.py similarity index 100% rename from Django/ Quick Start/3) Forms and links/my_app/__init__.py rename to Django/_Quick Start/1) Views/my_project/__init__.py diff --git a/Django/ Quick Start/1) Views/my_project/asgi.py b/Django/_Quick Start/1) Views/my_project/asgi.py similarity index 100% rename from Django/ Quick Start/1) Views/my_project/asgi.py rename to Django/_Quick Start/1) Views/my_project/asgi.py diff --git a/Django/ Quick Start/1) Views/my_project/settings.py b/Django/_Quick Start/1) Views/my_project/settings.py similarity index 100% rename from Django/ Quick Start/1) Views/my_project/settings.py rename to Django/_Quick Start/1) Views/my_project/settings.py diff --git a/Django/ Quick Start/1) Views/my_project/urls.py b/Django/_Quick Start/1) Views/my_project/urls.py similarity index 100% rename from Django/ Quick Start/1) Views/my_project/urls.py rename to Django/_Quick Start/1) Views/my_project/urls.py diff --git a/Django/ Quick Start/1) Views/my_project/wsgi.py b/Django/_Quick Start/1) Views/my_project/wsgi.py similarity index 100% rename from Django/ Quick Start/1) Views/my_project/wsgi.py rename to Django/_Quick Start/1) Views/my_project/wsgi.py diff --git a/Django/ Quick Start/1) Views/static/css/site.css b/Django/_Quick Start/1) Views/static/css/site.css similarity index 100% rename from Django/ Quick Start/1) Views/static/css/site.css rename to Django/_Quick Start/1) 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Makes use of the command line switches as +well as the `pyvenv.cfg` file values present in the virtual environment. + +.Parameter VenvDir +Path to the directory that contains the virtual environment to activate. The +default value for this is the parent of the directory that the Activate.ps1 +script is located within. + +.Parameter Prompt +The prompt prefix to display when this virtual environment is activated. By +default, this prompt is the name of the virtual environment folder (VenvDir) +surrounded by parentheses and followed by a single space (ie. '(.venv) '). + +.Example +Activate.ps1 +Activates the Python virtual environment that contains the Activate.ps1 script. + +.Example +Activate.ps1 -Verbose +Activates the Python virtual environment that contains the Activate.ps1 script, +and shows extra information about the activation as it executes. + +.Example +Activate.ps1 -VenvDir C:\Users\MyUser\Common\.venv +Activates the Python virtual environment located in the specified location. + +.Example +Activate.ps1 -Prompt "MyPython" +Activates the Python virtual environment that contains the Activate.ps1 script, +and prefixes the current prompt with the specified string (surrounded in +parentheses) while the virtual environment is active. + +.Notes +On Windows, it may be required to enable this Activate.ps1 script by setting the +execution policy for the user. You can do this by issuing the following PowerShell +command: + +PS C:\> Set-ExecutionPolicy -ExecutionPolicy RemoteSigned -Scope CurrentUser + +For more information on Execution Policies: +https://go.microsoft.com/fwlink/?LinkID=135170 + +#> +Param( + [Parameter(Mandatory = $false)] + [String] + $VenvDir, + [Parameter(Mandatory = $false)] + [String] + $Prompt +) + +<# Function declarations --------------------------------------------------- #> + +<# +.Synopsis +Remove all shell session elements added by the Activate script, including the +addition of the virtual environment's Python executable from the beginning of +the PATH variable. + +.Parameter NonDestructive +If present, do not remove this function from the global namespace for the +session. + +#> +function global:deactivate ([switch]$NonDestructive) { + # Revert to original values + + # The prior prompt: + if (Test-Path -Path Function:_OLD_VIRTUAL_PROMPT) { + Copy-Item -Path Function:_OLD_VIRTUAL_PROMPT -Destination Function:prompt + Remove-Item -Path Function:_OLD_VIRTUAL_PROMPT + } + + # The prior PYTHONHOME: + if (Test-Path -Path Env:_OLD_VIRTUAL_PYTHONHOME) { + Copy-Item -Path Env:_OLD_VIRTUAL_PYTHONHOME -Destination Env:PYTHONHOME + Remove-Item -Path Env:_OLD_VIRTUAL_PYTHONHOME + } + + # The prior PATH: + if (Test-Path -Path Env:_OLD_VIRTUAL_PATH) { + Copy-Item -Path Env:_OLD_VIRTUAL_PATH -Destination Env:PATH + Remove-Item -Path Env:_OLD_VIRTUAL_PATH + } + + # Just remove the VIRTUAL_ENV altogether: + if (Test-Path -Path Env:VIRTUAL_ENV) { + Remove-Item -Path env:VIRTUAL_ENV + } + + # Just remove VIRTUAL_ENV_PROMPT altogether. + if (Test-Path -Path Env:VIRTUAL_ENV_PROMPT) { + Remove-Item -Path env:VIRTUAL_ENV_PROMPT + } + + # Just remove the _PYTHON_VENV_PROMPT_PREFIX altogether: + if (Get-Variable -Name "_PYTHON_VENV_PROMPT_PREFIX" -ErrorAction SilentlyContinue) { + Remove-Variable -Name _PYTHON_VENV_PROMPT_PREFIX -Scope Global -Force + } + + # Leave deactivate function in the global namespace if requested: + if (-not $NonDestructive) { + Remove-Item -Path function:deactivate + } +} + +<# +.Description +Get-PyVenvConfig parses the values from the pyvenv.cfg file located in the +given folder, and returns them in a map. + +For each line in the pyvenv.cfg file, if that line can be parsed into exactly +two strings separated by `=` (with any amount of whitespace surrounding the =) +then it is considered a `key = value` line. The left hand string is the key, +the right hand is the value. + +If the value starts with a `'` or a `"` then the first and last character is +stripped from the value before being captured. + +.Parameter ConfigDir +Path to the directory that contains the `pyvenv.cfg` file. +#> +function Get-PyVenvConfig( + [String] + $ConfigDir +) { + Write-Verbose "Given ConfigDir=$ConfigDir, obtain values in pyvenv.cfg" + + # Ensure the file exists, and issue a warning if it doesn't (but still allow the function to continue). + $pyvenvConfigPath = Join-Path -Resolve -Path $ConfigDir -ChildPath 'pyvenv.cfg' -ErrorAction Continue + + # An empty map will be returned if no config file is found. + $pyvenvConfig = @{ } + + if ($pyvenvConfigPath) { + + Write-Verbose "File exists, parse `key = value` lines" + $pyvenvConfigContent = Get-Content -Path $pyvenvConfigPath + + $pyvenvConfigContent | ForEach-Object { + $keyval = $PSItem -split "\s*=\s*", 2 + if ($keyval[0] -and $keyval[1]) { + $val = $keyval[1] + + # Remove extraneous quotations around a string value. + if ("'""".Contains($val.Substring(0, 1))) { + $val = $val.Substring(1, $val.Length - 2) + } + + $pyvenvConfig[$keyval[0]] = $val + Write-Verbose "Adding Key: '$($keyval[0])'='$val'" + } + } + } + return $pyvenvConfig +} + + +<# Begin Activate script --------------------------------------------------- #> + +# Determine the containing directory of this script +$VenvExecPath = Split-Path -Parent $MyInvocation.MyCommand.Definition +$VenvExecDir = Get-Item -Path $VenvExecPath + +Write-Verbose "Activation script is located in path: '$VenvExecPath'" +Write-Verbose "VenvExecDir Fullname: '$($VenvExecDir.FullName)" +Write-Verbose "VenvExecDir Name: '$($VenvExecDir.Name)" + +# Set values required in priority: CmdLine, ConfigFile, Default +# First, get the location of the virtual environment, it might not be +# VenvExecDir if specified on the command line. +if ($VenvDir) { + Write-Verbose "VenvDir given as parameter, using '$VenvDir' to determine values" +} +else { + Write-Verbose "VenvDir not given as a parameter, using parent directory name as VenvDir." + $VenvDir = $VenvExecDir.Parent.FullName.TrimEnd("\\/") + Write-Verbose "VenvDir=$VenvDir" +} + +# Next, read the `pyvenv.cfg` file to determine any required value such +# as `prompt`. +$pyvenvCfg = Get-PyVenvConfig -ConfigDir $VenvDir + +# Next, set the prompt from the command line, or the config file, or +# just use the name of the virtual environment folder. +if ($Prompt) { + Write-Verbose "Prompt specified as argument, using '$Prompt'" +} +else { + Write-Verbose "Prompt not specified as argument to script, checking pyvenv.cfg value" + if ($pyvenvCfg -and $pyvenvCfg['prompt']) { + Write-Verbose " Setting based on value in pyvenv.cfg='$($pyvenvCfg['prompt'])'" + $Prompt = $pyvenvCfg['prompt']; + } + else { + Write-Verbose " Setting prompt based on parent's directory's name. (Is the directory name passed to venv module when creating the virtual environment)" + Write-Verbose " Got leaf-name of $VenvDir='$(Split-Path -Path $venvDir -Leaf)'" + $Prompt = Split-Path -Path $venvDir -Leaf + } +} + +Write-Verbose "Prompt = '$Prompt'" +Write-Verbose "VenvDir='$VenvDir'" + +# Deactivate any currently active virtual environment, but leave the +# deactivate function in place. +deactivate -nondestructive + +# Now set the environment variable VIRTUAL_ENV, used by many tools to determine +# that there is an activated venv. +$env:VIRTUAL_ENV = $VenvDir + +if (-not $Env:VIRTUAL_ENV_DISABLE_PROMPT) { + + Write-Verbose "Setting prompt to '$Prompt'" + + # Set the prompt to include the env name + # Make sure _OLD_VIRTUAL_PROMPT is global + function global:_OLD_VIRTUAL_PROMPT { "" } + Copy-Item -Path function:prompt -Destination function:_OLD_VIRTUAL_PROMPT + New-Variable -Name _PYTHON_VENV_PROMPT_PREFIX -Description "Python virtual environment prompt prefix" -Scope Global -Option ReadOnly -Visibility Public -Value $Prompt + + function global:prompt { + Write-Host -NoNewline -ForegroundColor Green "($_PYTHON_VENV_PROMPT_PREFIX) " + _OLD_VIRTUAL_PROMPT + } + $env:VIRTUAL_ENV_PROMPT = $Prompt +} + +# Clear PYTHONHOME +if (Test-Path -Path Env:PYTHONHOME) { + Copy-Item -Path Env:PYTHONHOME -Destination Env:_OLD_VIRTUAL_PYTHONHOME + Remove-Item -Path Env:PYTHONHOME +} + +# Add the venv to the PATH +Copy-Item -Path Env:PATH -Destination Env:_OLD_VIRTUAL_PATH +$Env:PATH = "$VenvExecDir$([System.IO.Path]::PathSeparator)$Env:PATH" + +# SIG # Begin signature block +# MIIpiQYJKoZIhvcNAQcCoIIpejCCKXYCAQExDzANBglghkgBZQMEAgEFADB5Bgor +# BgEEAYI3AgEEoGswaTA0BgorBgEEAYI3AgEeMCYCAwEAAAQQH8w7YFlLCE63JNLG +# KX7zUQIBAAIBAAIBAAIBAAIBADAxMA0GCWCGSAFlAwQCAQUABCBnL745ElCYk8vk +# dBtMuQhLeWJ3ZGfzKW4DHCYzAn+QB6CCDi8wggawMIIEmKADAgECAhAIrUCyYNKc +# TJ9ezam9k67ZMA0GCSqGSIb3DQEBDAUAMGIxCzAJBgNVBAYTAlVTMRUwEwYDVQQK +# EwxEaWdpQ2VydCBJbmMxGTAXBgNVBAsTEHd3dy5kaWdpY2VydC5jb20xITAfBgNV 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PYTHONHOME="${_OLD_VIRTUAL_PYTHONHOME:-}" + export PYTHONHOME + unset _OLD_VIRTUAL_PYTHONHOME + fi + + # This should detect bash and zsh, which have a hash command that must + # be called to get it to forget past commands. Without forgetting + # past commands the $PATH changes we made may not be respected + if [ -n "${BASH:-}" -o -n "${ZSH_VERSION:-}" ] ; then + hash -r 2> /dev/null + fi + + if [ -n "${_OLD_VIRTUAL_PS1:-}" ] ; then + PS1="${_OLD_VIRTUAL_PS1:-}" + export PS1 + unset _OLD_VIRTUAL_PS1 + fi + + unset VIRTUAL_ENV + unset VIRTUAL_ENV_PROMPT + if [ ! "${1:-}" = "nondestructive" ] ; then + # Self destruct! + unset -f deactivate + fi +} + +# unset irrelevant variables +deactivate nondestructive + +VIRTUAL_ENV="C:\Users\lug_n\OneDrive\Desktop\Git\Class\class_chihuahua\code\David\Django\.django" +export VIRTUAL_ENV + +_OLD_VIRTUAL_PATH="$PATH" +PATH="$VIRTUAL_ENV/Scripts:$PATH" +export PATH + +# unset PYTHONHOME if set +# this will fail if PYTHONHOME is set to the empty string (which is bad anyway) +# could use `if (set -u; : $PYTHONHOME) ;` in bash +if [ -n "${PYTHONHOME:-}" ] ; then + _OLD_VIRTUAL_PYTHONHOME="${PYTHONHOME:-}" + unset PYTHONHOME +fi + +if [ -z "${VIRTUAL_ENV_DISABLE_PROMPT:-}" ] ; then + _OLD_VIRTUAL_PS1="${PS1:-}" + PS1="(.django) ${PS1:-}" + export PS1 + VIRTUAL_ENV_PROMPT="(.django) " + export VIRTUAL_ENV_PROMPT +fi + +# This should detect bash and zsh, which have a hash command that must +# be called to get it to forget past commands. Without forgetting +# past commands the $PATH changes we made may not be respected +if [ -n "${BASH:-}" -o -n "${ZSH_VERSION:-}" ] ; then + hash -r 2> /dev/null +fi diff --git a/code/David/Django/.django/Scripts/activate.bat b/code/David/Django/.django/Scripts/activate.bat new file mode 100644 index 00000000..c49c6c12 --- /dev/null +++ b/code/David/Django/.django/Scripts/activate.bat @@ -0,0 +1,34 @@ +@echo off + +rem This file is UTF-8 encoded, so we need to update the current code page while executing it +for /f "tokens=2 delims=:." %%a in ('"%SystemRoot%\System32\chcp.com"') do ( + set _OLD_CODEPAGE=%%a +) +if defined _OLD_CODEPAGE ( + "%SystemRoot%\System32\chcp.com" 65001 > nul +) + +set VIRTUAL_ENV=C:\Users\lug_n\OneDrive\Desktop\Git\Class\class_chihuahua\code\David\Django\.django + +if not defined PROMPT set PROMPT=$P$G + +if defined _OLD_VIRTUAL_PROMPT set PROMPT=%_OLD_VIRTUAL_PROMPT% +if defined _OLD_VIRTUAL_PYTHONHOME set PYTHONHOME=%_OLD_VIRTUAL_PYTHONHOME% + +set _OLD_VIRTUAL_PROMPT=%PROMPT% +set PROMPT=(.django) %PROMPT% + +if defined PYTHONHOME set _OLD_VIRTUAL_PYTHONHOME=%PYTHONHOME% +set PYTHONHOME= + +if defined _OLD_VIRTUAL_PATH set PATH=%_OLD_VIRTUAL_PATH% +if not defined _OLD_VIRTUAL_PATH set _OLD_VIRTUAL_PATH=%PATH% + +set PATH=%VIRTUAL_ENV%\Scripts;%PATH% +set VIRTUAL_ENV_PROMPT=(.django) + +:END +if defined _OLD_CODEPAGE ( + "%SystemRoot%\System32\chcp.com" %_OLD_CODEPAGE% > nul + set _OLD_CODEPAGE= +) diff --git a/code/David/Django/.django/Scripts/deactivate.bat b/code/David/Django/.django/Scripts/deactivate.bat new file mode 100644 index 00000000..62a39a75 --- /dev/null +++ b/code/David/Django/.django/Scripts/deactivate.bat @@ -0,0 +1,22 @@ +@echo off + +if defined _OLD_VIRTUAL_PROMPT ( + set "PROMPT=%_OLD_VIRTUAL_PROMPT%" +) +set _OLD_VIRTUAL_PROMPT= + +if defined _OLD_VIRTUAL_PYTHONHOME ( + set "PYTHONHOME=%_OLD_VIRTUAL_PYTHONHOME%" + set _OLD_VIRTUAL_PYTHONHOME= +) + +if defined _OLD_VIRTUAL_PATH ( + set "PATH=%_OLD_VIRTUAL_PATH%" +) + +set _OLD_VIRTUAL_PATH= + +set VIRTUAL_ENV= +set VIRTUAL_ENV_PROMPT= + +:END diff --git a/code/David/Django/.django/Scripts/django-admin.exe b/code/David/Django/.django/Scripts/django-admin.exe new file mode 100644 index 00000000..b2314f52 Binary files /dev/null and b/code/David/Django/.django/Scripts/django-admin.exe differ diff --git a/code/David/Django/.django/Scripts/normalizer.exe b/code/David/Django/.django/Scripts/normalizer.exe new file mode 100644 index 00000000..337fcae9 Binary files /dev/null and b/code/David/Django/.django/Scripts/normalizer.exe differ diff --git a/code/David/Django/.django/Scripts/pip.exe b/code/David/Django/.django/Scripts/pip.exe new file mode 100644 index 00000000..4b205313 Binary files /dev/null and b/code/David/Django/.django/Scripts/pip.exe differ diff --git a/code/David/Django/.django/Scripts/pip3.10.exe b/code/David/Django/.django/Scripts/pip3.10.exe new file mode 100644 index 00000000..4b205313 Binary files /dev/null and b/code/David/Django/.django/Scripts/pip3.10.exe differ diff --git a/code/David/Django/.django/Scripts/pip3.exe b/code/David/Django/.django/Scripts/pip3.exe new file mode 100644 index 00000000..4b205313 Binary files /dev/null and b/code/David/Django/.django/Scripts/pip3.exe differ diff --git a/code/David/Django/.django/Scripts/python.exe b/code/David/Django/.django/Scripts/python.exe new file mode 100644 index 00000000..a23dfcdb Binary files /dev/null and b/code/David/Django/.django/Scripts/python.exe differ diff --git a/code/David/Django/.django/Scripts/pythonw.exe b/code/David/Django/.django/Scripts/pythonw.exe new file mode 100644 index 00000000..512209a0 Binary files /dev/null and b/code/David/Django/.django/Scripts/pythonw.exe differ diff --git a/code/David/Django/.django/Scripts/sqlformat.exe b/code/David/Django/.django/Scripts/sqlformat.exe new file mode 100644 index 00000000..6ffc260b Binary files /dev/null and b/code/David/Django/.django/Scripts/sqlformat.exe differ diff --git a/code/David/Django/.django/pyvenv.cfg b/code/David/Django/.django/pyvenv.cfg new file mode 100644 index 00000000..e2eeb361 --- /dev/null +++ b/code/David/Django/.django/pyvenv.cfg @@ -0,0 +1,3 @@ +home = C:\Users\lug_n\AppData\Local\Programs\Python\Python310 +include-system-site-packages = false +version = 3.10.8 diff --git a/code/Jordan/Portfolio_Webpage/main.js b/code/David/Django/DjangoTodo-Refactor/ToDoApp/__init__.py similarity index 100% rename from code/Jordan/Portfolio_Webpage/main.js rename to code/David/Django/DjangoTodo-Refactor/ToDoApp/__init__.py diff --git a/code/David/Django/DjangoTodo-Refactor/ToDoApp/asgi.py b/code/David/Django/DjangoTodo-Refactor/ToDoApp/asgi.py new file mode 100644 index 00000000..4caf7766 --- /dev/null +++ b/code/David/Django/DjangoTodo-Refactor/ToDoApp/asgi.py @@ -0,0 +1,16 @@ +""" +ASGI config for ToDoApp project. + +It exposes the ASGI callable as a module-level variable named ``application``. + +For more information on this file, see +https://docs.djangoproject.com/en/4.1/howto/deployment/asgi/ +""" + +import os + +from django.core.asgi import get_asgi_application + +os.environ.setdefault('DJANGO_SETTINGS_MODULE', 'ToDoApp.settings') + +application = get_asgi_application() diff --git a/code/David/Django/DjangoTodo-Refactor/ToDoApp/settings.py b/code/David/Django/DjangoTodo-Refactor/ToDoApp/settings.py new file mode 100644 index 00000000..bc023ab4 --- /dev/null +++ b/code/David/Django/DjangoTodo-Refactor/ToDoApp/settings.py @@ -0,0 +1,126 @@ +""" +Django settings for ToDoApp project. + +Generated by 'django-admin startproject' using Django 4.1.5. + +For more information on this file, see +https://docs.djangoproject.com/en/4.1/topics/settings/ + +For the full list of settings and their values, see +https://docs.djangoproject.com/en/4.1/ref/settings/ +""" + +from pathlib import Path + +# Build paths inside the project like this: BASE_DIR / 'subdir'. +BASE_DIR = Path(__file__).resolve().parent.parent + + +# Quick-start development settings - unsuitable for production +# See https://docs.djangoproject.com/en/4.1/howto/deployment/checklist/ + +# SECURITY WARNING: keep the secret key used in production secret! +SECRET_KEY = 'django-insecure-wl-2j86bd#6@6%3z$g&lyaolj6j8l$v1)q)xgq2yhj5_6%q$i4' + +# SECURITY WARNING: don't run with debug turned on in production! +DEBUG = True + +ALLOWED_HOSTS = [] + + +# Application definition + +INSTALLED_APPS = [ + 'django.contrib.admin', + 'django.contrib.auth', + 'django.contrib.contenttypes', + 'django.contrib.sessions', + 'django.contrib.messages', + 'django.contrib.staticfiles', + 'todo', + 'crispy_forms', +] + +MIDDLEWARE = [ + 'django.middleware.security.SecurityMiddleware', + 'django.contrib.sessions.middleware.SessionMiddleware', + 'django.middleware.common.CommonMiddleware', + 'django.middleware.csrf.CsrfViewMiddleware', + 'django.contrib.auth.middleware.AuthenticationMiddleware', + 'django.contrib.messages.middleware.MessageMiddleware', + 'django.middleware.clickjacking.XFrameOptionsMiddleware', +] + +ROOT_URLCONF = 'ToDoApp.urls' +CRISPY_TEMPLATE_PACK = 'bootstrap4' +TEMPLATES = [ + { + 'BACKEND': 'django.template.backends.django.DjangoTemplates', + 'DIRS': [BASE_DIR / 'templates'] + , + 'APP_DIRS': True, + 'OPTIONS': { + 'context_processors': [ + 'django.template.context_processors.debug', + 'django.template.context_processors.request', + 'django.contrib.auth.context_processors.auth', + 'django.contrib.messages.context_processors.messages', + ], + }, + }, +] + +WSGI_APPLICATION = 'ToDoApp.wsgi.application' +LOGIN_REDIRECT_URL = 'home' + +# Database +# https://docs.djangoproject.com/en/4.1/ref/settings/#databases + +DATABASES = { + 'default': { + 'ENGINE': 'django.db.backends.sqlite3', + 'NAME': BASE_DIR / 'db.sqlite3', + } +} + + +# Password validation +# https://docs.djangoproject.com/en/4.1/ref/settings/#auth-password-validators + +AUTH_PASSWORD_VALIDATORS = [ + { + 'NAME': 'django.contrib.auth.password_validation.UserAttributeSimilarityValidator', + }, + { + 'NAME': 'django.contrib.auth.password_validation.MinimumLengthValidator', + }, + { + 'NAME': 'django.contrib.auth.password_validation.CommonPasswordValidator', + }, + { + 'NAME': 'django.contrib.auth.password_validation.NumericPasswordValidator', + }, +] + + +# Internationalization +# https://docs.djangoproject.com/en/4.1/topics/i18n/ + +LANGUAGE_CODE = 'en-us' + +TIME_ZONE = 'UTC' + +USE_I18N = True + +USE_TZ = True + + +# Static files (CSS, JavaScript, Images) +# https://docs.djangoproject.com/en/4.1/howto/static-files/ + +STATIC_URL = 'static/' + +# Default primary key field type +# https://docs.djangoproject.com/en/4.1/ref/settings/#default-auto-field + +DEFAULT_AUTO_FIELD = 'django.db.models.BigAutoField' diff --git a/code/David/Django/DjangoTodo-Refactor/ToDoApp/urls.py b/code/David/Django/DjangoTodo-Refactor/ToDoApp/urls.py new file mode 100644 index 00000000..6d665064 --- /dev/null +++ b/code/David/Django/DjangoTodo-Refactor/ToDoApp/urls.py @@ -0,0 +1,14 @@ +from django.contrib import admin +from django.urls import path, include + +from todo.views import SignUpView, logout_view + +urlpatterns = [ + + path('admin/', admin.site.urls), + path("accounts/", include("django.contrib.auth.urls")), + path("accounts/signup/", SignUpView.as_view(), name='signup'), + path("accounts/logout/", logout_view, name='logout'), + + path('', include("todo.urls")) +] diff --git a/code/David/Django/DjangoTodo-Refactor/ToDoApp/wsgi.py b/code/David/Django/DjangoTodo-Refactor/ToDoApp/wsgi.py new file mode 100644 index 00000000..268be8bc --- /dev/null +++ b/code/David/Django/DjangoTodo-Refactor/ToDoApp/wsgi.py @@ -0,0 +1,16 @@ +""" +WSGI config for ToDoApp project. + +It exposes the WSGI callable as a module-level variable named ``application``. + +For more information on this file, see +https://docs.djangoproject.com/en/4.1/howto/deployment/wsgi/ +""" + +import os + +from django.core.wsgi import get_wsgi_application + +os.environ.setdefault('DJANGO_SETTINGS_MODULE', 'ToDoApp.settings') + +application = get_wsgi_application() diff --git a/code/David/Django/DjangoTodo-Refactor/manage.py b/code/David/Django/DjangoTodo-Refactor/manage.py new file mode 100644 index 00000000..ca5310c5 --- /dev/null +++ b/code/David/Django/DjangoTodo-Refactor/manage.py @@ -0,0 +1,22 @@ +#!/usr/bin/env python +"""Django's command-line utility for administrative tasks.""" +import os +import sys + + +def main(): + """Run administrative tasks.""" + os.environ.setdefault('DJANGO_SETTINGS_MODULE', 'ToDoApp.settings') + try: + from django.core.management import execute_from_command_line + except ImportError as exc: + raise ImportError( + "Couldn't import Django. Are you sure it's installed and " + "available on your PYTHONPATH environment variable? Did you " + "forget to activate a virtual environment?" + ) from exc + execute_from_command_line(sys.argv) + + +if __name__ == '__main__': + main() diff --git a/code/David/Django/DjangoTodo-Refactor/templates/registration/login.html b/code/David/Django/DjangoTodo-Refactor/templates/registration/login.html new file mode 100644 index 00000000..69e48b0d --- /dev/null +++ b/code/David/Django/DjangoTodo-Refactor/templates/registration/login.html @@ -0,0 +1,56 @@ +{% load crispy_forms_filters %} + + + + + + + + + + Login + + + + +
+

Log In

+
+
+
+ {% csrf_token %} + {{ form|crispy}} + +
+ +
+
+ +
+ + + diff --git a/code/David/Django/DjangoTodo-Refactor/templates/registration/signup.html b/code/David/Django/DjangoTodo-Refactor/templates/registration/signup.html new file mode 100644 index 00000000..7e87865c --- /dev/null +++ b/code/David/Django/DjangoTodo-Refactor/templates/registration/signup.html @@ -0,0 +1,59 @@ +{% load crispy_forms_filters %} + + + + + + + + + + Login + + + + + +
+
+
+
+ {% csrf_token %} + {{ form|crispy }} + +
+ + +
+
+ +
+ + + diff --git a/code/David/Django/DjangoTodo-Refactor/templates/todo.html b/code/David/Django/DjangoTodo-Refactor/templates/todo.html new file mode 100644 index 00000000..d7dc8689 --- /dev/null +++ b/code/David/Django/DjangoTodo-Refactor/templates/todo.html @@ -0,0 +1,104 @@ +{% load crispy_forms_filters %} + + + + + + + + + + Todo App + + + + +
+
+
+

Completed Todos

+ {% for todo in todo %} + {% if todo.completed %} +
  • + {{ todo.task_name }} + {{ todo.description }} + {{ todo.completed }} + Due Data: {{ todo.due_date }}
    • +
    + {% endif %} + + {% endfor %} + +
    + + +
    +

    Todos

    + {% for todo in todo %} + {% if not todo.completed %} +
  • + {{ todo.task_name }} + {{ todo.description }} + {{ todo.completed }} + Due Data: {{ todo.due_date }}
    • +
    + {% csrf_token %} + {{ update_form |crispy }} + + +
    +
    + {% endif %} + + {% endfor %} + +
    + +
    +
    + {% csrf_token %} + {{ form |crispy }} +
    + +
    + + +
    +
    +
    + + + + + + + + + + + \ No newline at end of file diff --git a/code/Jordan/Portfolio_Webpage/styles.css b/code/David/Django/DjangoTodo-Refactor/todo/__init__.py similarity index 100% rename from code/Jordan/Portfolio_Webpage/styles.css rename to code/David/Django/DjangoTodo-Refactor/todo/__init__.py diff --git a/code/David/Django/DjangoTodo-Refactor/todo/admin.py b/code/David/Django/DjangoTodo-Refactor/todo/admin.py new file mode 100644 index 00000000..016fb497 --- /dev/null +++ b/code/David/Django/DjangoTodo-Refactor/todo/admin.py @@ -0,0 +1,4 @@ +from django.contrib import admin +from .models import TodoList +# Register your models here. +admin.site.register(TodoList) \ No newline at end of file diff --git a/code/danielle/Django/my_app/apps.py b/code/David/Django/DjangoTodo-Refactor/todo/apps.py similarity index 65% rename from code/danielle/Django/my_app/apps.py rename to code/David/Django/DjangoTodo-Refactor/todo/apps.py index e360eca6..3602af16 100644 --- a/code/danielle/Django/my_app/apps.py +++ b/code/David/Django/DjangoTodo-Refactor/todo/apps.py @@ -1,6 +1,6 @@ from django.apps import AppConfig -class MyAppConfig(AppConfig): +class TodoConfig(AppConfig): default_auto_field = 'django.db.models.BigAutoField' - name = 'my_app' + name = 'todo' diff --git a/code/David/Django/DjangoTodo-Refactor/todo/forms.py b/code/David/Django/DjangoTodo-Refactor/todo/forms.py new file mode 100644 index 00000000..781110cd --- /dev/null +++ b/code/David/Django/DjangoTodo-Refactor/todo/forms.py @@ -0,0 +1,20 @@ +from django import forms +from .models import TodoList + + +class DateInput(forms.DateInput): + input_type = 'date' + + +class TodoListForm(forms.ModelForm): + due_date = forms.DateField(widget=DateInput()) + + class Meta: + model = TodoList + fields = ['task_name', 'description', 'due_date'] + + +class TodoTaskCompleteForm(forms.ModelForm): + class Meta: + model = TodoList + fields = ['completed'] diff --git a/code/David/Django/DjangoTodo-Refactor/todo/migrations/0001_initial.py b/code/David/Django/DjangoTodo-Refactor/todo/migrations/0001_initial.py new file mode 100644 index 00000000..3f515a7f --- /dev/null +++ b/code/David/Django/DjangoTodo-Refactor/todo/migrations/0001_initial.py @@ -0,0 +1,28 @@ +# Generated by Django 4.1.5 on 2023-01-13 19:38 + +from django.conf import settings +from django.db import migrations, models +import django.db.models.deletion + + +class Migration(migrations.Migration): + + initial = True + + dependencies = [ + migrations.swappable_dependency(settings.AUTH_USER_MODEL), + ] + + operations = [ + migrations.CreateModel( + name='TodoList', + fields=[ + ('id', models.BigAutoField(auto_created=True, primary_key=True, serialize=False, verbose_name='ID')), + ('task_name', models.CharField(max_length=250)), + ('description', models.TextField(blank=True)), + ('created_at', models.DateField()), + ('due_date', models.DateField()), + ('user', models.ForeignKey(on_delete=django.db.models.deletion.CASCADE, to=settings.AUTH_USER_MODEL)), + ], + ), + ] diff --git a/code/David/Django/DjangoTodo-Refactor/todo/migrations/0002_alter_todolist_description.py b/code/David/Django/DjangoTodo-Refactor/todo/migrations/0002_alter_todolist_description.py new file mode 100644 index 00000000..2cef2602 --- /dev/null +++ b/code/David/Django/DjangoTodo-Refactor/todo/migrations/0002_alter_todolist_description.py @@ -0,0 +1,18 @@ +# Generated by Django 4.1.5 on 2023-01-13 19:54 + +from django.db import migrations, models + + +class Migration(migrations.Migration): + + dependencies = [ + ('todo', '0001_initial'), + ] + + operations = [ + migrations.AlterField( + model_name='todolist', + name='description', + field=models.CharField(blank=True, max_length=250), + ), + ] diff --git a/code/David/Django/DjangoTodo-Refactor/todo/migrations/0003_alter_todolist_created_at.py b/code/David/Django/DjangoTodo-Refactor/todo/migrations/0003_alter_todolist_created_at.py new file mode 100644 index 00000000..865bd1db --- /dev/null +++ b/code/David/Django/DjangoTodo-Refactor/todo/migrations/0003_alter_todolist_created_at.py @@ -0,0 +1,18 @@ +# Generated by Django 4.1.5 on 2023-01-13 20:09 + +from django.db import migrations, models + + +class Migration(migrations.Migration): + + dependencies = [ + ('todo', '0002_alter_todolist_description'), + ] + + operations = [ + migrations.AlterField( + model_name='todolist', + name='created_at', + field=models.DateField(auto_now_add=True), + ), + ] diff --git a/code/David/Django/DjangoTodo-Refactor/todo/migrations/0004_todolist_completed.py b/code/David/Django/DjangoTodo-Refactor/todo/migrations/0004_todolist_completed.py new file mode 100644 index 00000000..78226a67 --- /dev/null +++ b/code/David/Django/DjangoTodo-Refactor/todo/migrations/0004_todolist_completed.py @@ -0,0 +1,18 @@ +# Generated by Django 4.1.5 on 2023-01-15 10:40 + +from django.db import migrations, models + + +class Migration(migrations.Migration): + + dependencies = [ + ('todo', '0003_alter_todolist_created_at'), + ] + + operations = [ + migrations.AddField( + model_name='todolist', + name='completed', + field=models.BooleanField(default=False), + ), + ] diff --git a/code/danielle/Django/my_app/urls.py b/code/David/Django/DjangoTodo-Refactor/todo/migrations/__init__.py similarity index 100% rename from code/danielle/Django/my_app/urls.py rename to code/David/Django/DjangoTodo-Refactor/todo/migrations/__init__.py diff --git a/code/David/Django/DjangoTodo-Refactor/todo/models.py b/code/David/Django/DjangoTodo-Refactor/todo/models.py new file mode 100644 index 00000000..50a27b0e --- /dev/null +++ b/code/David/Django/DjangoTodo-Refactor/todo/models.py @@ -0,0 +1,15 @@ +from django.contrib.auth.models import User +from django.db import models + + +# Create your models here. +class TodoList(models.Model): + user = models.ForeignKey(User, on_delete=models.CASCADE) + task_name = models.CharField(max_length=250) + description = models.CharField(max_length=250, blank=True) + completed = models.BooleanField(default=False) + created_at = models.DateField(auto_now_add=True) + due_date = models.DateField() + + def __str__(self): + return self.task_name diff --git a/code/David/Django/DjangoTodo-Refactor/todo/tests.py b/code/David/Django/DjangoTodo-Refactor/todo/tests.py new file mode 100644 index 00000000..7ce503c2 --- /dev/null +++ b/code/David/Django/DjangoTodo-Refactor/todo/tests.py @@ -0,0 +1,3 @@ +from django.test import TestCase + +# Create your tests here. diff --git a/code/David/Django/DjangoTodo-Refactor/todo/urls.py b/code/David/Django/DjangoTodo-Refactor/todo/urls.py new file mode 100644 index 00000000..6d2d22a5 --- /dev/null +++ b/code/David/Django/DjangoTodo-Refactor/todo/urls.py @@ -0,0 +1,8 @@ +from django.urls import path +from .views import TodoListView, ToDoListCreateView, TodoListUpdate + +urlpatterns = [ + path('', TodoListView.as_view(), name='home'), + path('add/todo/', ToDoListCreateView.as_view(), name='add_todo'), + path('todo//update/', TodoListUpdate.as_view(), name='todo_update') +] diff --git a/code/David/Django/DjangoTodo-Refactor/todo/views.py b/code/David/Django/DjangoTodo-Refactor/todo/views.py new file mode 100644 index 00000000..53553fc2 --- /dev/null +++ b/code/David/Django/DjangoTodo-Refactor/todo/views.py @@ -0,0 +1,57 @@ +from django.contrib.auth import logout +from django.contrib.auth.forms import UserCreationForm +from django.contrib.auth.mixins import LoginRequiredMixin +from django.shortcuts import render, redirect +from django.urls import reverse_lazy + +from .models import TodoList +# Create your views here. +from django.views.generic import CreateView, ListView, UpdateView +from .forms import TodoListForm, TodoTaskCompleteForm + + +class SignUpView(CreateView): + form_class = UserCreationForm + success_url = reverse_lazy("login") + template_name = "registration/signup.html" + + +def logout_view(request): + logout(request) + return redirect("home") + + +class TodoListView(LoginRequiredMixin, ListView): + model = TodoList + template_name = 'todo.html' + context_object_name = 'todo' + form_class = TodoListForm + + def get_queryset(self): + return self.model.objects.filter(user=self.request.user) + + def get_context_data(self, **kwargs): + context = super().get_context_data(**kwargs) + context['form'] = self.form_class + context['update_form'] = TodoTaskCompleteForm + return context + + +class ToDoListCreateView(CreateView): + model = TodoList + form_class = TodoListForm + template_name = 'todo.html' + + def form_valid(self, form): + form.instance.user = self.request.user + form.save() + return redirect('home') + + +class TodoListUpdate(UpdateView): + model = TodoList + form_class = TodoTaskCompleteForm + context_object_name = 'update_todo_form' + template_name = 'todo.html' + success_message = "Task completed" + success_url = reverse_lazy('home') diff --git a/code/David/Django/test.py b/code/David/Django/test.py new file mode 100644 index 00000000..59b93b73 --- /dev/null +++ b/code/David/Django/test.py @@ -0,0 +1,8 @@ +x = 121 + +def pali(x): + if str(x) == str(x)[::-1]: + print('True') + else: + print('False') +pali(x) \ No newline at end of file diff --git a/code/David/Flask/Burrito/templates/order.html b/code/David/Flask/Burrito/templates/order.html index 3d4d621c..94bce976 100644 --- a/code/David/Flask/Burrito/templates/order.html +++ b/code/David/Flask/Burrito/templates/order.html @@ -50,21 +50,21 @@

    Tortilla


    Protein

    -
    +
    - +
    - +
    - + diff --git a/code/David/Flask/Drink_Flask_App/app.py b/code/David/Flask/Drink_Flask_App/app.py index f065079f..950bf8c6 100644 --- a/code/David/Flask/Drink_Flask_App/app.py +++ b/code/David/Flask/Drink_Flask_App/app.py @@ -54,6 +54,19 @@ def results(): return render_template('results.html', r_data= r_data, r_data_name = r_data_name, r_drink_catagory = r_drink_catagory, ingred_messure = ingred_messure, ingred_list = ingred_list, r_drink_imgaine = r_drink_imgaine ) + +@app.route('/custom') +def custom(): + random_request = requests.get('https://www.thecocktaildb.com/api/json/v1/1/random.php') + r_data = random_request.json()['drinks'][0] + r_drink_imgaine = r_data['strDrinkThumb'] + spirits = ['Rum', 'Vodka', 'Whiskey', 'Whisky', 'Gin', 'Beer'] + select_ingred = ['Lime', 'Lemon', 'Tonic', 'Mint', 'Orange', 'Grenadine', 'Orange juice', 'Amaretto', 'Egg', 'Sugar', 'Salt', 'Milk', 'Vanilla extract'] + + return render_template('customized.html', picture = r_drink_imgaine, spirits = spirits, select_ingred = select_ingred) + + + if __name__ == '__main__': # run app in debug mode on port 5000 app.run(debug=True, port=5000) \ No newline at end of file diff --git a/code/David/Flask/Drink_Flask_App/templates/customized.html b/code/David/Flask/Drink_Flask_App/templates/customized.html new file mode 100644 index 00000000..4bc5e2c2 --- /dev/null +++ b/code/David/Flask/Drink_Flask_App/templates/customized.html @@ -0,0 +1,56 @@ + + + + + + + Document + + + + +
    +
    + +

    Custom Drink

    +
    + +
    + +
    +
    +
    +
    +
    +

    Spirits

    + +
    +
    +
    +
    +
    +

    Ingredients

    + +
    +
    +
    +
    +
    +
    +

    © David's Liquor 1989

    +
    + + + \ No newline at end of file diff --git a/code/David/Flask/Drink_Flask_App/templates/results.html b/code/David/Flask/Drink_Flask_App/templates/results.html index ced716c0..1d24e7b5 100644 --- a/code/David/Flask/Drink_Flask_App/templates/results.html +++ b/code/David/Flask/Drink_Flask_App/templates/results.html @@ -6,7 +6,7 @@ ...
    -

    Your Drink Name

    +

    Drink Name


    {{ r_data_name }}

    {% endblock %} @@ -23,7 +23,7 @@

    Messurments

    {% endblock %} {% block ingred %}
    -

    Ingrediants

    +

    ingredients

    {% for ingred in ingred_list %} {% if r_data[ingred] != None %}

    {{ r_data[ingred] }}

    diff --git a/code/danielle/Django/static/css/site.css b/code/David/Flask/Flask_app/blog_application.py similarity index 100% rename from code/danielle/Django/static/css/site.css rename to code/David/Flask/Flask_app/blog_application.py diff --git a/code/David/Javascript/API/app.js b/code/David/Javascript/API/app.js new file mode 100644 index 00000000..b68ba243 --- /dev/null +++ b/code/David/Javascript/API/app.js @@ -0,0 +1,7 @@ +const para = document.getElementById('joke') + +fetch('https://api.chucknorris.io/jokes/random') + .then(response => response.json()) + .then(data => console.log(data['value'])) + para.appendChild(data['value']) + .catch(error => console.log(error)) \ No newline at end of file diff --git a/code/max_a/html/blog/main.html b/code/David/Javascript/API/index.html similarity index 68% rename from code/max_a/html/blog/main.html rename to code/David/Javascript/API/index.html index bd50000e..b0f38d99 100644 --- a/code/max_a/html/blog/main.html +++ b/code/David/Javascript/API/index.html @@ -4,10 +4,10 @@ - Max Blog - + Document -

    Test

    +

    + \ No newline at end of file diff --git a/code/David/Javascript/conversion/version 1/app.js b/code/David/Javascript/conversion/version 1/app.js new file mode 100644 index 00000000..530428ff --- /dev/null +++ b/code/David/Javascript/conversion/version 1/app.js @@ -0,0 +1,6 @@ +let feet = prompt('What is the distance in feet? ') +const meter = 0.3048 + +let convert = feet * meter + +console.log(feet + "Ft is equal to " + convert + 'm') \ No newline at end of file diff --git a/code/David/Javascript/conversion/version 1/index.html b/code/David/Javascript/conversion/version 1/index.html new file mode 100644 index 00000000..84590f95 --- /dev/null +++ b/code/David/Javascript/conversion/version 1/index.html @@ -0,0 +1,13 @@ + + + + + + + Document + + + + + + \ No newline at end of file diff --git a/code/David/Javascript/conversion/version 2/app.js b/code/David/Javascript/conversion/version 2/app.js new file mode 100644 index 00000000..6a0a839c --- /dev/null +++ b/code/David/Javascript/conversion/version 2/app.js @@ -0,0 +1,14 @@ +let base_unit = prompt('Which unit do you want to start with ') +let quant = prompt('How many') + +const units = { + ft : 0.3048, + mi : 1609.34, + m : 1, + km : 1000, + +} + +let convert = units[base_unit] * quant + +console.log(convert) \ No newline at end of file diff --git a/code/David/Javascript/conversion/version 2/index.html b/code/David/Javascript/conversion/version 2/index.html new file mode 100644 index 00000000..84590f95 --- /dev/null +++ b/code/David/Javascript/conversion/version 2/index.html @@ -0,0 +1,13 @@ + + + + + + + Document + + + + + + \ No newline at end of file diff --git a/code/David/Javascript/conversion/version 3/app.js b/code/David/Javascript/conversion/version 3/app.js new file mode 100644 index 00000000..33544ac0 --- /dev/null +++ b/code/David/Javascript/conversion/version 3/app.js @@ -0,0 +1,16 @@ +let base_unit = prompt('Which unit do you want to start with ') + +let quant = prompt('How many') + +const units = { + ft : 0.3048, + mi : 1609.34, + m : 1, + km : 1000, + yrd: 0.9144, + inch: 0.0254 +} + +let convert = units[base_unit] * quant + +console.log(convert) \ No newline at end of file diff --git a/code/David/Javascript/conversion/version 3/index.html b/code/David/Javascript/conversion/version 3/index.html new file mode 100644 index 00000000..84590f95 --- /dev/null +++ b/code/David/Javascript/conversion/version 3/index.html @@ -0,0 +1,13 @@ + + + + + + + Document + + + + + + \ No newline at end of file diff --git a/code/David/Javascript/conversion/version 4/app.js b/code/David/Javascript/conversion/version 4/app.js new file mode 100644 index 00000000..d9505ec8 --- /dev/null +++ b/code/David/Javascript/conversion/version 4/app.js @@ -0,0 +1,16 @@ +let base_unit = prompt('Which unit do you want to start with ') +let converUnit = prompt('Which unit to convert to ') +let quant = prompt('How many') + +const units = { + ft : 0.3048, + mi : 1609.34, + m : 1, + km : 1000, + yrd: 0.9144, + inch: 0.0254 +} + +let convert = units[base_unit] / units[converUnit] * quant + +console.log(convert) \ No newline at end of file diff --git a/code/David/Javascript/conversion/version 4/index.html b/code/David/Javascript/conversion/version 4/index.html new file mode 100644 index 00000000..84590f95 --- /dev/null +++ b/code/David/Javascript/conversion/version 4/index.html @@ -0,0 +1,13 @@ + + + + + + + Document + + + + + + \ No newline at end of file diff --git a/code/David/Javascript/todo/app.js b/code/David/Javascript/todo/app.js new file mode 100644 index 00000000..18701d01 --- /dev/null +++ b/code/David/Javascript/todo/app.js @@ -0,0 +1,37 @@ +const todoForm = document.getElementById('todo-form'); +const todoInput = document.getElementById('todo-input'); +const todoList = document.getElementById('todo-list'); +const completedList = document.getElementById('completed-list'); + +todoForm.addEventListener('submit', (event) => { + event.preventDefault(); + + const todoText = todoInput.value; + todoInput.value = ''; + + const todoItem = { + text: todoText, + completed: false, + }; + + const todoEl = document.createElement('li'); + todoEl.innerText = todoItem.text; + todoList.appendChild(todoEl); + + const completeButton = document.createElement('button'); + completeButton.innerText = 'Complete'; + todoEl.appendChild(completeButton); + + completeButton.addEventListener('click', () => { + todoItem.completed = true; + + // add a line through the completed to-do item + todoEl.style.textDecoration = 'line-through'; + + // remove the "Complete" button + completeButton.remove(); + + completedList.appendChild(todoEl); + }); + +}); diff --git a/code/David/Javascript/todo/index.html b/code/David/Javascript/todo/index.html new file mode 100644 index 00000000..514fe317 --- /dev/null +++ b/code/David/Javascript/todo/index.html @@ -0,0 +1,24 @@ + + + + + + + + Document + + +
    + + +
    + +

    To-do

    +
      + +

      Completed

      +
        + + + + \ No newline at end of file diff --git a/code/Hieu_L/HTLM/bio_lab/background.jpg b/code/Hieu_L/HTLM/bio_lab/background.jpg deleted file mode 100644 index d17eda4d..00000000 Binary files a/code/Hieu_L/HTLM/bio_lab/background.jpg and /dev/null differ diff --git a/code/Hieu_L/HTLM/bio_lab/biography_lab.html b/code/Hieu_L/HTLM/bio_lab/biography_lab.html deleted file mode 100644 index 17d3194c..00000000 --- a/code/Hieu_L/HTLM/bio_lab/biography_lab.html +++ /dev/null @@ -1,58 +0,0 @@ - - - - - - - - Steve Jobs Biography - - - - -
        -

        Steve Jobs biography

        -

        "Innovation distinguishes between a leader and a follower'"

        -
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        - -
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        Steve Jobs, (born Feb. 24, 1955, San Francisco, Calif., U.S.—died Oct. 5, 2011, Palo Alto, - Calif.), U.S. businessman. Adopted in infancy, he grew up in Cupertino, Calif. He dropped out of Reed - College and went to work for Atari Corp. designing video games. In 1976 he cofounded (with Stephen Wozniak) - Apple Computer (incorporated in 1977; now Apple Inc.). The first Apple computer, created when Jobs was only - 21, changed the public’s idea of a computer from a huge machine for scientific use to a home appliance that - could be used by anyone. Apple’s Macintosh computer, which appeared in 1984, introduced a graphical user - interface and mouse technology that became the standard for all applications interfaces.

        -
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        -

        steve jobs

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        In 1980 Apple became a public corporation, and Jobs became the company’s chairman. Management - conflicts led him to leave Apple in 1985 to form NeXT Computer Inc., but he returned to Apple in 1996 and - became CEO in 1997. The striking new iMac computer (1998) revived the company’s flagging fortunes. Under - Jobs’s guidance, Apple became an industry leader and one of the most valuable companies in the world. Its - other notable products include iTunes (2001), the iPod (2001), the iPhone (2007), and the iPad (2010). In - 2003 Jobs was diagnosed with pancreatic cancer, and he subsequently took several medical leaves of absence. - In 2011 he resigned as CEO of Apple but became chairman.

        -
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          list of places steve has lived

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        • palo alta -
        • san jose
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        • silicon valley
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        • san fransico bay area
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        • los angelos
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        - - - - \ No newline at end of file diff --git a/code/Hieu_L/HTLM/bio_lab/biography_stylesheet.css b/code/Hieu_L/HTLM/bio_lab/biography_stylesheet.css deleted file mode 100644 index 56cdc2f9..00000000 --- a/code/Hieu_L/HTLM/bio_lab/biography_stylesheet.css +++ /dev/null @@ -1,56 +0,0 @@ -body { - margin: auto; - width: 60%; - border: 1px solid #000000; - padding: 10px; - background: url("background.jpg") ; - background-repeat: no-repeat; - background-size: cover ; -} -.heading { - text-align: center; -} -p { - text-align: center; -} -img { - display: block; - margin-left: auto; - margin-right: auto; - width: 50%; - border-color: #000000; - border-style: solid; - border-width: 1; - padding-bottom: 0; - margin-bottom: 0; - font-family: ui-monospace, Times, serif; - border-radius: 25px; - } -button { - display: block; - color: black; - background-color: rgb(211, 164, 211); - display: block; - margin-left: auto; - margin-right: auto; - border-radius: 10px; -} -.bio { - padding-top: 10; - margin-top: 10; - font-family: Arial -} -.picture { - margin-bottom: 20; - padding-bottom: 20; - padding-top: 0; - margin-top: 0; -} - -ul { - list-style: none; -} -li {list-style: square; - text-align: center; - list-style-position: inside; -} diff --git a/code/Hieu_L/HTLM/bio_lab/steve_jobs_1.jpg b/code/Hieu_L/HTLM/bio_lab/steve_jobs_1.jpg deleted file mode 100644 index 6c1e6413..00000000 Binary files a/code/Hieu_L/HTLM/bio_lab/steve_jobs_1.jpg and /dev/null differ diff --git a/code/Hieu_L/HTLM/bio_lab/steve_jobs_2.jpg b/code/Hieu_L/HTLM/bio_lab/steve_jobs_2.jpg deleted file mode 100644 index e1df9b4e..00000000 Binary files a/code/Hieu_L/HTLM/bio_lab/steve_jobs_2.jpg and /dev/null differ diff --git a/code/Hieu_L/HTLM/landing page/assets/shopping.png b/code/Hieu_L/HTLM/landing page/assets/shopping.png deleted file mode 100644 index 22de57cf..00000000 Binary files a/code/Hieu_L/HTLM/landing page/assets/shopping.png and /dev/null differ diff --git a/code/Hieu_L/HTLM/landing page/landing_page.html b/code/Hieu_L/HTLM/landing page/landing_page.html deleted file mode 100644 index 9d8705b6..00000000 --- a/code/Hieu_L/HTLM/landing page/landing_page.html +++ /dev/null @@ -1,115 +0,0 @@ - - - - - - - - - Document - - - - - - - -
        -
        -
        -
        -

        -
        Lorem
        -
        Lorem, ipsum.
        -

        -

        Lorem ipsum dolor sit amet consectetur adipisicing elit. Alias, aut.

        - buy now -
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        - - -
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        - Lorem ipsum dolor sit, amet consectetur adipisicing elit. -
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        - Lorem ipsum dolor, sit amet consectetur adipisicing elit. -
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        - - -
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        - - - - - - - - - - - - - - - - - - - -
        starsreviews
        3amazing product!
        5Lorem ipsum dolor sit amet consectetur adipisicing elit. Totam ad culpa iste fugit esse repellat doloribus excepturi a omnis sapiente, dolor qui, nisi pariatur quos porro, at nulla! Sed, quaerat!
        -
        -
        - - - - - - \ No newline at end of file diff --git a/code/Hieu_L/python/classes_lab.py b/code/Hieu_L/python/classes_lab.py deleted file mode 100644 index 4b69e4f9..00000000 --- a/code/Hieu_L/python/classes_lab.py +++ /dev/null @@ -1,68 +0,0 @@ -import random -import sys -class bank_account: - def __init__(self, name, balance): - self.name = name - self.balance = balance - self.account_number = random.randint(1111,9999) - def __repr__(self): - return str(f"balance: {self.balance} \nname: {self.name} \naccount number: {self.account_number}") - - def deposit(self, amount): - self.balance += amount - return self.balance - - def withdrawal(self, amount): - self.balance -= amount - return self.balance - -# account = bank_account("chase", 1000) -# account.deposit(100) -# print(account) -class rectangle: - def __init__(self, length, width): - self.length = length - self.width = width - self.area = length * width - self.perimeter = (2 * length) + (2 * width) - def area(self): - area = self.length * self.width - return area - def perimeter(self): - perimeter = (2 * self.length) + (2 * self.width) - return perimeter - def __repr__(self): - area_ = self.area - return str(f"rectangle dimensions: \nlength: {self.length} \nwidth: {self.width} \narea: {area_} \nperimeter: {self.perimeter}") - -# shape = rectangle(22,66) -# print(shape) -# print(shape.perimeter) -class parallelepiped(rectangle): - def __init__(self, length, width, height): - super().__init__(length, width) - self.height = height - self.volume = length * width * height - - def volume(self): - volume = self.height * self.length * self.width - return volume - -# shape = parallelepiped(22, 33, 44) -# print(shape.volume) -class person: - def __init__(self, name, age): - self.name = name - self.age = age - def display(self): - return f"name: {self.name} \n age: {self.age}" -class student(person): - def __init__(self, name, age, section): - super().__init__(name, age) - self.section = section - - def display_student(self): - return str(f"name: {self.name} \n age: {self.age} section: {self.section}") - -# student1 = student("hieu", 99, "science") -# print(student1.display_student()) \ No newline at end of file diff --git a/code/Hieu_L/python/count_words.py b/code/Hieu_L/python/count_words.py deleted file mode 100644 index d46de6e9..00000000 --- a/code/Hieu_L/python/count_words.py +++ /dev/null @@ -1,23 +0,0 @@ -import requests -import string - -response = requests.get('https://www.gutenberg.org/cache/epub/6130/pg6130.txt') -response.encoding = 'utf-8' # set encoding to utf-8 -text = str(response.text.lower()) -punc = string.punctuation -stripped_text = "" -for word in text: - if word not in punc: - stripped_text += word -split_text = stripped_text.split() -dict_text = {} -for word in split_text: - if word not in dict_text: - dict_text[word] = 1 - else: - dict_text[word] += 1 -word_dict = dict_text -words = list(word_dict.items()) # .items() returns a list of tuples -words.sort(key=lambda tup: tup[1], reverse=True) # sort largest to smallest, based on count -for i in range(min(10, len(words))): # print the top 10 words, or all of them, whichever is smaller - print(words[i]) \ No newline at end of file diff --git a/code/Hieu_L/python/dad_joke_api.py b/code/Hieu_L/python/dad_joke_api.py deleted file mode 100644 index 27f147e0..00000000 --- a/code/Hieu_L/python/dad_joke_api.py +++ /dev/null @@ -1,8 +0,0 @@ -from wsgiref import headers -import requests -import json - -response = requests.get('https://icanhazdadjoke.com', headers = {'accept':'application/json'}) -data = response.json -joke = data()['joke'] -print(joke) \ No newline at end of file diff --git a/code/Hieu_L/python/weather_api.py b/code/Hieu_L/python/weather_api.py deleted file mode 100644 index 2eb649b1..00000000 --- a/code/Hieu_L/python/weather_api.py +++ /dev/null @@ -1,51 +0,0 @@ -import json -import requests -#----------- v1 displays weather -def lat_and_long(zip_code): - response = requests.get(f'http://api.openweathermap.org/geo/1.0/zip?zip={zip_code}&appid=884cfd64f3a52a3354c76c381207cf1e') - data = response.json() - return data - -def current_weather(zip): - lat = zip['lat'] - lon = zip['lon'] - response = requests.get(f'https://api.openweathermap.org/data/2.5/weather?lat={lat}&lon={lon}&appid=884cfd64f3a52a3354c76c381207cf1e') - data = response.json - weather_data = data()['main']['temp'] # need to pull specifics from this json file instead of just returning the entire file - return weather_data - - -def five_day_forecast(zip): - lat = zip['lat'] - lon = zip['lon'] - response = requests.get(f'https://api.openweathermap.org/data/2.5/forecast?lat={lat}&lon={lon}&appid=884cfd64f3a52a3354c76c381207cf1e') - data = response.json() - day_one_data = data['list'][0]['main']["temp"] - day_two_data = data['list'][1]['main']['temp'] - day_three_data = data['list'][2]['main']['temp'] - day_four_data = data['list'][3]['main']['temp'] - day_five_data = data['list'][4]['main']['temp'] - return f'day 1:{day_one_data}, \nday 2:{day_two_data}, \nday 3:{day_three_data} \nday 4:{day_four_data} \nday 5:{day_five_data}' -# zip_code = input('enter zip code: ') -# zip = lat_and_long(zip_code) -# weather = current_weather(zip) -# print(weather) - - -#-------------- v2 asking for specific outputs - - -def weather_api(choice): - if choice == '1': - zip_code = input('enter zip code: ') - zip = lat_and_long(zip_code) - weather = current_weather(zip) - return f"the temperature out today is {weather}" - else: - zip_code = input('enter zip code: ') - zip = lat_and_long(zip_code) - weather = five_day_forecast(zip) - return weather -choice = input('enter 1 for current weather \nenter 2 for 5 day forecast \n') -weather = weather_api(choice) -print(weather) \ No newline at end of file diff --git a/code/JTWATTS/PYTHON/API.py b/code/JTWATTS/PYTHON/API.py deleted file mode 100644 index 7f7ca7be..00000000 --- a/code/JTWATTS/PYTHON/API.py +++ /dev/null @@ -1,24 +0,0 @@ -import requests -# response = requests.get('https://api.openweathermap.org/data/2.5/weather?lat=44.34&lon=10.99&appid=884cfd64f3a52a3354c76c381207cf1e') -# response1 = requests.get("http://api.openweathermap.org/data/2.5/air_pollution?lat=51.485927&lon=0.24995&appid=884cfd64f3a52a3354c76c381207cf1e") -# #must ask the user for latitude, longitude or city -lat = float(input('What is the latitude?:')) -long = float(input('What is the longitude?:')) - -Five_Day_3_Hour=requests.get(f'https://api.openweathermap.org/data/2.5/forecast?lat={lat}&lon={long}&appid=884cfd64f3a52a3354c76c381207cf1e') - -#current weather -weather_temp=requests.get(f"https://api.openweathermap.org/data/2.5/weather?lat={lat}&lon={long}&appid=884cfd64f3a52a3354c76c381207cf1e") -# f''https://api.openweathermap.org/data/2.5/weather?lat={}lon={}') -# data=response.json() -# data1=response1.json() -# question1=input("") -# print(data) -# print(data1) -five_day=Five_Day_3_Hour.json() -forcast=weather_temp.json() -Current_Weather=input("Do you want to check for the Current Weather or 3-hour Forcast 5 days?: ") -if Current_Weather=='weather': - print(forcast.get('main')) -if Current_Weather=='5 day': - print(five_day) diff --git a/code/JTWATTS/PYTHON/API_2.py b/code/JTWATTS/PYTHON/API_2.py deleted file mode 100644 index 670d9ea5..00000000 --- a/code/JTWATTS/PYTHON/API_2.py +++ /dev/null @@ -1,35 +0,0 @@ -import requests -# response = requests.get('https://api.openweathermap.org/data/2.5/weather?lat=44.34&lon=10.99&appid=884cfd64f3a52a3354c76c381207cf1e') -# response1 = requests.get("http://api.openweathermap.org/data/2.5/air_pollution?lat=51.485927&lon=0.24995&appid=884cfd64f3a52a3354c76c381207cf1e") -# #must ask the user for latitude, longitude or city -lat = float(input('What is the latitude?:')) -long = float(input('What is the longitude?:')) - -Five_Day_3_Hour=requests.get(f'https://api.openweathermap.org/data/2.5/forecast?lat={lat}&lon={long}&appid=884cfd64f3a52a3354c76c381207cf1e') - -#current weather -weather_temp=requests.get(f"https://api.openweathermap.org/data/2.5/weather?lat={lat}&lon={long}&appid=884cfd64f3a52a3354c76c381207cf1e") -# f''https://api.openweathermap.org/data/2.5/weather?lat={}lon={}') -# data=response.json() -# data1=response1.json() -# question1=input("") -# print(data) -# print(data1) -# print(weather_temp) - -five_day=Five_Day_3_Hour.json() -forcast=weather_temp.json() -# print(forcast['main']['temp']) - -Current_Weather=input("Do you want to check for the Current Weather or 3-hour Forcast for 5 days?: ") -if Current_Weather=='Current Weather': - - print(forcast['main']['temp']) -if Current_Weather=='3-hour Forcast for 5 days': - - print(five_day['list'][0]['main']['temp']) -""" -44.34 -10.99 - -""" \ No newline at end of file diff --git a/code/JTWATTS/PYTHON/Bank_Account.py b/code/JTWATTS/PYTHON/Bank_Account.py deleted file mode 100644 index 217a25f2..00000000 --- a/code/JTWATTS/PYTHON/Bank_Account.py +++ /dev/null @@ -1,32 +0,0 @@ -class Bank_Account: - - def __init__(self,account_number,name,balance): - - self.account_number = account_number - self.name = name - self.balance = balance - - - def deposits(self): - - self.balance+=20 - return self.balance - def withdrawal(self): - - self.balance -= 10 - return self.balance - - # def display(self): - # return(f'{self.account_number},{self.name},{self.balance}' ) -NewHire=Bank_Account(12345678,'Tom',200) - -# NewHire=Bank_Account() -print(NewHire.account_number,NewHire.name,NewHire.balance) -for money_in in range(0,1): - print(NewHire.deposits()) - -for money_out in range(0,1): - print(NewHire.withdrawal()) - - - diff --git a/code/JTWATTS/PYTHON/Class_Project.py b/code/JTWATTS/PYTHON/Class_Project.py deleted file mode 100644 index 147e81d2..00000000 --- a/code/JTWATTS/PYTHON/Class_Project.py +++ /dev/null @@ -1,50 +0,0 @@ -import random - - - -class Player: - def __init__(self,name,token): - self.name= name - self.token = token -player_1 = Player('alex', 'x') -player_2 = Player('isabel', 'o') - - - -class game: - def __repr__(self, board): - self.board = board - - def board(self): - board = {0: ' | ', 1: ' | ', 2: ' | ', - 3: ' | ', 4: ' | ', 5: ' | ', - 6: ' | ', 7: ' | ', 8: ' | '} - - - def game_board(board): - print(board[0] + board[1] + board[2]) - print(board[3] + board[4] + board[5]) - print(board[6] + board[7] + board[8]) - - (game_board(board)) - - def move(self, x, y, player): - self.x = x - self.y = y - self.player = player - - def calc_winner(board,letter): - (board[0] == letter and board[1] == letter and board[2] == letter) - (board[3] == letter and board[4] == letter and board[5] == letter) - (board[6] == letter and board[7] == letter and board[8] == letter) - (board[0] == letter and board[4] == letter and board[7] == letter) - (board[1] == letter and board[4] == letter and board[7] == letter) - (board[2] == letter and board[5] == letter and board[8] == letter) - (board[1] == letter and board[4] == letter and board[7] == letter) - - #def is_full(): - - #def is_game_over(): - -def main(): - diff --git a/code/JTWATTS/PYTHON/Count_Words.py b/code/JTWATTS/PYTHON/Count_Words.py deleted file mode 100644 index 5ca6b664..00000000 --- a/code/JTWATTS/PYTHON/Count_Words.py +++ /dev/null @@ -1,69 +0,0 @@ -import requests -from collections import Counter - - -alpha=['a','b','c','d','e','f','g','h','i','j','k','l','m','n','o','p','q','r','s','t','u','v','w','x','y','z'] - -# response = requests.get('https://www.gutenberg.org/files/57585/57585-0.txt') -# book = response.text -# # book = book.strip(' ') -# seperate=(' ') -# book = book.lower() -# print(len(book)) -with open('books.txt', 'r', encoding='utf-8') as file: - text = file.read() - text=text.replace("."," ") - text=text.replace(":/"," ") - text=text.replace("\\"," ") - text=text.replace("_"," ") - text=text.replace("-"," ") - text=text.replace("["," ") - text=text.replace("]"," ") - text=text.replace("\n"," ") - text=text.split(" ") - # print(text.counter()) - keey=set((text)) - # print(set((text))) - # for x in text: - # print(keey[x]+text[x]) - counting= [[text.count(word), word] for word in set(text)] - # print(counting) - top_ten = counting.sort() - - print(top_ten) - print(counting) - - # print(type(counting)) -# counting = Counter() -# for counter in text: -# counting [text] +=1 -# print(counting.most_common(10)) - - words = counting - words.sort(key=lambda tup: tup[1], reverse=True) # sort largest to smallest, based on count - for i in range(min(10, len(words))): # print the top 10 words, or all of them, whichever is smaller - print(words[i]) - - # print(text.most_common(1)) -# i = 0 -# while i < len(text): -# sorttext={} -# print(text[i]) -# sorttext.append{} - -# i = i + 1 - -# my_ticket = text -# random_ticket = text - -# # for x in range(0,4) -# counter = 0 -# for char in my_ticket: -# if char in my_ticket: -# print("we have match", char) -# counter+=1 - -# names: text = ['Bob', 'Mark', 'Jack'] - -# def list_summation(lst: List[int]) -> int: -# return sum(lst) \ No newline at end of file diff --git a/code/JTWATTS/PYTHON/Dad_Joke_API.py b/code/JTWATTS/PYTHON/Dad_Joke_API.py deleted file mode 100644 index 631e3873..00000000 --- a/code/JTWATTS/PYTHON/Dad_Joke_API.py +++ /dev/null @@ -1,13 +0,0 @@ -import requests -response = requests.get('https://icanhazdadjoke.com/', -#to receive the accept application portion of the headers -headers={'Accept':'application/json'}) -# print(response.headers) -#to format the data into json format -joke=response.json() -#to retreive the dictionary value of joke -print(joke.get('joke')) -# print(response.json()) -# print(response) -# json_response=response.json() -# print(json_response) \ No newline at end of file diff --git a/code/JTWATTS/PYTHON/Persons_Class.py b/code/JTWATTS/PYTHON/Persons_Class.py deleted file mode 100644 index 2345b627..00000000 --- a/code/JTWATTS/PYTHON/Persons_Class.py +++ /dev/null @@ -1,37 +0,0 @@ - - -class Person: - - def __init__(self,name,age): - - self.age = age - self.name = name - - - - def display(self): - print(self.age,self.name) - return self.display - - -class Student(Person): - def __init__(self,age,name,section): - super().__init__(age,name) - self.section = section - def display_student(self): - self.display_student=print(self.age,self.name,self.section) - - -new_guy=Student(12,'jack','coder') - -print(new_guy.age,new_guy.name,new_guy.section) - # def display(self): - # return(f'{self.account_number},{self.name},{self.balance}' ) - - -Me=Person(5,"young") -print(Me.age,Me.name) - - -# NewHire=Bank_Account() -# print(NewHire.account_number,NewHire.name,NewHire.balance) \ No newline at end of file diff --git a/code/JTWATTS/PYTHON/Pick_6.py b/code/JTWATTS/PYTHON/Pick_6.py deleted file mode 100644 index 1724d0aa..00000000 --- a/code/JTWATTS/PYTHON/Pick_6.py +++ /dev/null @@ -1,147 +0,0 @@ -import random - -# tally=[] -# combine=0 -#this funct is to define a random list of 6 to compair to the winning ticket -other_list=[] -def num_matches(): - other_list = [] - while len(other_list) <=5: - ringer = random.randint(1,99) - other_list.append(ringer) - return other_list - -# print(num_matches()) -# this funct is to gather 6 random numbers as the winning ticket -num_list=[] -def pick6(): - num_list = [] - while len(num_list) <=5: - winner = random.randint(1,99) - num_list.append(winner) - return num_list -# print(pick6()) -#just so there is no confusion -#winning_ticket = pick6() -#again for no confusion to call the function -#random_ticket = num_matches() -#combine=[] - -# how to run for win with a counter next to each output then only print if they match -def all_up(): - for win in range(len(other_list)): - combine=[] - while len(combine)<5 and other_list[win]== num_list[win] : - add_me+=win - #add_me = ('1') - combine.append(add_me) - # if winning_ticket[win]== random_ticket[win]: - print("we matched on", win) - return combine -def done_deal(): - tried=[] - while len(tried)<99999: - all_up() - - tried.append('2') - return tried,all_up() - -# n(winning_ticket)): -# # # combine=[] -# # while winning_ticket[win]!= random_ticket[win]: -# tally2=[] -# add_me = 1 -# tally2.append(add_me) - # break -print(done_deal()) -#print(winning_ticket) -#print(pick6()) -#print(num_matches()) -print(all_up()) - - - -# range(5)() - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -# def pic_match(): -# tally=[] -# # combine=[] -# winning_ticket = pick6() -# random_ticket = num_matches() -# combine=[] -# while len(combine)<=9: -# combine=[] -# for win in range(len(winning_ticket)): -# while winning_ticket[win]!= random_ticket[win]: -# add_me = range(1) -# tally.append(add_me) -# break -# combine=[] -# for win in range(len(winning_ticket)): -# if winning_ticket[win]== random_ticket[win]: -# print("we matched on", win) -# add_me = range(1) -# combine.append(add_me) -# break - -# return combine -# if combine==99999: -# print("100,000 tries have been attempted") - -# return tally -# # pic_match() -# print(pic_match()) -# # print(combine) -# # print(tally) \ No newline at end of file diff --git a/code/JTWATTS/PYTHON/Rectangle_Class.py b/code/JTWATTS/PYTHON/Rectangle_Class.py deleted file mode 100644 index 7bc144d3..00000000 --- a/code/JTWATTS/PYTHON/Rectangle_Class.py +++ /dev/null @@ -1,42 +0,0 @@ - -class Rectangle: - - def __init__(self,lenght,width): - - self.lenght = lenght - self.width = width - - - - def perimeter(self): - self.perimeter=self.lenght *2 +self.width *2 - - return self.perimeter - def area(self): - self.area=self.lenght * self.width - - return self.area - - - -display=Rectangle(12,14) - -class Parallelepipede(Rectangle): - def __init__(self,lenght,width,height): - super().__init__(lenght,width)#super is referencing old attributes from rectangel - self.height = height - def volume(self): - self.volume=self.lenght *2 +self.width *2+ self.height *2 - return self.volume -#attribute -#method - -vol=Parallelepipede(12,14,5) - - -print(display.lenght,display.width) -print(display.perimeter(),display.area()) -print(vol.lenght,vol.width,vol.height) -print(vol.perimeter(),vol.area(),vol.volume()) -#test - diff --git a/code/JTWATTS/PYTHON/Testing.py b/code/JTWATTS/PYTHON/Testing.py deleted file mode 100644 index c20a3c58..00000000 --- a/code/JTWATTS/PYTHON/Testing.py +++ /dev/null @@ -1,29 +0,0 @@ - - -import num_to_phrase_1; - -def test_num_to_phrase_1(): - - assert num_to_phrase_1.num_to_phrase(1) == "one" - - assert num_to_phrase_1.num_to_phrase(5) == "five" - - assert num_to_phrase_1.num_to_phrase(10) == "ten" - - # assert num_to_phrase_1.num_to_phrase(11) == "eleven" - - # assert num_to_phrase_1.num_to_phrase(15) == "fifteen" - - # assert num_to_phrase_1.num_to_phrase(19) == "nineteen" - - # assert num_to_phrase_1.num_to_phrase(55) == "fifty five" - - # assert num_to_phrase_1.num_to_phrase(70) == "seventy" - - # assert num_to_phrase_1.num_to_phrase(82) == "eighty two" - - # assert num_to_phrase_1.num_to_phrase(99) == "ninety nine" - - # assert num_to_phrase_1.num_to_phrase(100) == "one hundred" - -test_num_to_phrase_1(5) \ No newline at end of file diff --git a/code/JTWATTS/PYTHON/class.py b/code/JTWATTS/PYTHON/class.py deleted file mode 100644 index d75e5e28..00000000 --- a/code/JTWATTS/PYTHON/class.py +++ /dev/null @@ -1,94 +0,0 @@ - -class Player: - def __init__(self, name, token): - self.name = name - self.token = token - -class Game(Player): - def __init__(self, name, token, board): - self.board = board - - - - # board ={0: '0', 1: '|', 2: '1', - # 3: '|', 4: '2', 5: '3', - # 6: '|', 7: '4', 8: '|', - # 9: '5', 10: '6', 11: '|', - # 12: '7', 13: '|', 14: '8'} - - # return board - - def nice_board(board): - game_board = f"{board[0]}{board[1]}{board[2]}{board[3]}{board[4]}\n{board[5]}{board[6]}{board[7]}{board[8]}{board[9]}\n{board[10]}{board[11]}{board[12]}{board[13]}{board[14]}" - print(game_board) - return game_board - - - def play(board, options): - - options = {0: board[0], 1: board[2], 2: board[4], 3: - board[5], 4: board[7], 5: board[9], 6: board[10], 7: board[12], 8: board[14]} - return options - - def moves(options, board): - - while True: - count = 0 - player_1_turns = set() - if count <= 4: - ask_user_str = input("Please choose a place on the board (0-8): ") - ask_user = int(ask_user_str) - player_1_turns.add(options[ask_user]) - if ask_user == 0: - ask_user += 0 - elif ask_user == 1: - ask_user += 1 - elif ask_user == 2: - ask_user += 2 - elif ask_user == 3: - ask_user += 2 - elif ask_user == 4: - ask_user += 3 - elif ask_user == 5: - ask_user += 4 - elif ask_user == 6: - ask_user += 4 - elif ask_user == 7: - ask_user += 5 - else: - ask_user += 6 - new_value = {(ask_user): 'X'} - for key in board: - if key in new_value: - board[key] = new_value[key] - game_board = f"{board[0]}{board[1]}{board[2]}{board[3]}{board[4]}\n{board[5]}{board[6]}{board[7]}{board[8]}{board[9]}\n{board[10]}{board[11]}{board[12]}{board[13]}{board[14]}" - del options[int(ask_user_str)] - - count += 1 - - elif count >= 5: - - win_horizontal_1 = {0, 2, 4} - win_horizontal_2 = {5, 7, 9} - win_horizontal_3 = {10, 12, 14} - win_vert_1 = {0, 5, 10} - win_vert_2 = {2, 7, 12} - win_vert_3 = {4, 9, 14} - - if win_horizontal_1.intersection(player_1_turns) == player_1_turns: - print("You won") - print(win_horizontal_1.intersection(player_1_turns)) - break -board ={0: '0', 1: '|', 2: '1', - 3: '|', 4: '2', 5: '3', - 6: '|', 7: '4', 8: '|', - 9: '5', 10: '6', 11: '|', - 12: '7', 13: '|', 14: '8'} -player_1 = Player('namey', 'X') -game = Game(player_1, 'X', board) -print(game) -print(Game.moves) -print(board) -# print(game_board) -# print(options) -print(player_1) \ No newline at end of file diff --git a/code/JTWATTS/PYTHON/classes4Python.py b/code/JTWATTS/PYTHON/classes4Python.py deleted file mode 100644 index 7047bd62..00000000 --- a/code/JTWATTS/PYTHON/classes4Python.py +++ /dev/null @@ -1,39 +0,0 @@ -""" -OOP or Object Oriented Programming -Classes -1) create a class -2) Method and properties -3) Instantiate a class, by creating an object -4) Every class can have attributes and methods. Attributes are propertiesd -('red',) -properties are -to create a class you have to use the key work class -after you create a class, you have to initiate it -""" -class Employee: - pass -# This is how you initiate a class -empl_1 = Employee() -empl_2 = Employee() -empl_1.first= "name" -empl_1.last = "Last" -empl_1.pay = 50 -empl_1.email = 'myemail@address' - -empl_1.first= "name2" -empl_1.last = "Last2" -empl_1.pay = 150 -empl_1.email = 'myemail@address2' -print(empl_1.first) -class Employee: - def __init__(self,first,last,pay): - self.first = first - self.last=last - self.pay=pay - self.email = first+"." + last + "@gmail.com" - def fullname(self): - return self.first + " " + self.last -empl_1=Employee('first','middle',50) -empl_1=Employee('first2','middle2',50) -print(empl_2.first) - \ No newline at end of file diff --git a/code/JTWATTS/PYTHON/index.html b/code/JTWATTS/PYTHON/index.html deleted file mode 100644 index dbcefa80..00000000 --- a/code/JTWATTS/PYTHON/index.html +++ /dev/null @@ -1,80 +0,0 @@ - - - - - - - - Nikola_Tesla - - - -
        -
        -
        - -
        - -
        -

        - This is my Nikola_Tesla Bio - -

        - Nikola-Tesla - -

        Nikola_Tesla

        - -

        Learning Curve

        -

        -He lived in the following:

        -

        -
         
-    
          
-        
        • Slovenia
          • 
-        
        • Prague
          • 
-        
        • Budapest
          • 
-        
        • Paris
          • 
-    
-        
        • Germany
          • 
-        
        • New York
          • 
-        
        • Colorado Springs
          • 
-       
-       
-
-
          
-    Here is a link to his wiki page
-    Nikoli-tesla.
-  
          
-  
-      
-
        
-
        -

        - -
        -

        One Famous Quote:

        -That is the trouble with many inventors; they lack patience. They lack the willingness to work a thing out slowly and clearly and sharply in their mind, so that they can actually 'feel it work.' They want to try their first idea right off; and the result is they use up lots of money and lots of good material, only to find eventually that they are working in the wrong direction. We all make mistakes, and it is better to make them before we begin. -
        - - - - - - - - -link - - - \ No newline at end of file diff --git a/code/JTWATTS/PYTHON/lab_8.py b/code/JTWATTS/PYTHON/lab_8.py deleted file mode 100644 index 60762149..00000000 --- a/code/JTWATTS/PYTHON/lab_8.py +++ /dev/null @@ -1,58 +0,0 @@ -import random -#x is the random number -x = random.randint(1,10) -# print(x) -# we have to define guess before we can place it in our while loop -guess = 0 -# we have to define tally before we can place it in our while loop. Spent too much time trying to make a list with an interger -tally = 0 -#while loop -while guess != x: - # x = random.randint(1,10) - # print(x) - #now that guess and tally have been defined, we can take a users input and place it in guess - guess = int(input("guess the number: ")) - # print(tally) - #we take each time the question is asked and add it to the tally - tally += 1 - if guess == x: - print(f"correct you guessed {tally} times") - #quit the game with break - break - # if guess!= x we get if guess is too low - if x > guess: - print("too low") - print("try again") - # if guess!= x we get if guess is too high - if x < guess: - print("too high") - #no break statement because they are not done - print("try again") - # as stated fail 10 times and print this - # if tally ==10: - # print('you failed 10 times') - # #quit the game with break - # break -# print(tally) -# if tally == 10: -# print(x) - - -# word = "accccddeeegeelopanm" -# counted = {} -# for char in word: -# if char in counted: -# counted[char] += 1 -# else: -# counted[char] = 1 -# print(counted) - - # else: - # print("correct! you guessed it") - # break - -# counts = enumerate(guess) -# if guess == x: -# print(f"correct? you guessed {counts} times") -# print try_again 9 times in a while loop unless they guess the answer_challenge -# how do you count that? \ No newline at end of file diff --git a/code/JTWATTS/PYTHON/num_to_phrase_1.py b/code/JTWATTS/PYTHON/num_to_phrase_1.py deleted file mode 100644 index 9d073588..00000000 --- a/code/JTWATTS/PYTHON/num_to_phrase_1.py +++ /dev/null @@ -1,142 +0,0 @@ -onez = { - - 0:"zero", - 1:"one", - 2:"two", - 3:"three", - 4:"four", - 5:"five", - 6:"six", - 7:"seven", - 8:"eight", - 9:"nine" - } - -teen = { - #0:"ten", - 1:"eleven", - 2:"twelve", - 3:"thirteen", - 4:"forteen", - 5:"fifteen", - 6:"sixteen", - 7:"seventeen", - 8:"eithteen", - 9:"nineteen" - } -beyond = { - 2:"twenty", - 3:"thirty", - 4:"forty", - 5:"fifty", - 6:"sixty", - 7:"seventy", - 8:"eighty", - 9:"ninety", - 100:"hundred" - } -thou = { - -} - - -def num_to_phrase(x): - # x = int(input("give me a number between 1 and 100: ")) - if x == 100: - - return "one hundred" - if x == 10: - return "ten" - #this finds if a user place either a single digit or the second digit - ones_digit = x%10 - #this finds the first digit if there is one - tens_digit = x//10 - #determining if the first digit is between 11-19 - if ones_digit and tens_digit > 19: - ten = teen[ones_digit] - return ten - if ones_digit in onez and tens_digit in teen: - pass - if ones_digit in onez and tens_digit not in teen: # return onez[ones_digit] - #print(ones_digit) - return onez[ones_digit] - if tens_digit ==1 and ones_digit in teen: - ten = teen[ones_digit] - return ten - - #determin if the first digit is between 20-90 - if tens_digit in beyond and ones_digit == 0: - tens_digit = beyond[tens_digit] - return tens_digit - if tens_digit in beyond: - tens_digit = beyond[tens_digit] - return tens_digit+ " " +onez[ones_digit] - #print(tens_digit) - #determin the first digit is - - - - - print(f'{tens_digit} {ones_digit}') - - - - - -print(num_to_phrase(999)) - - - - # if x in onez: - # print(onez[x]) - - # print(x) - # elif x in teen or beyond: - - # fir = x - # if fir in teen: - # print(f'{teen[fir]}') - # print(fir) - # elif fir in beyond: - # print(f'{beyond[fir]}') - # print(fir) - - - - # print(f'{beyond[fir]} " " {onez[x]}') - - - #return onez[second] - # return beyond[first] - # print(teen[first]) - # second = x[1] - # # second = x[1] - # second = int(second) - # return onez[second] - # tens_digit = x//10 - # ones_digit = x%10 - # print(num[x]) - - # print(beyond[x]) - - # broken = x.split(",") - # print(broken) - # print(len(broken)) - # print(broken[0]) - - - # if len(broken) == 2: - # first, second = broken - - # if first in teen: - # print(teen[first]) - # elif first in beyond: - # print(beyond[first]) - # if len(broken) == 1: - # print(onez[broken]) - - # if input is in onez: - # print onez[input] - # elif input turned string and find [0] in teen - # elif input turned string and find [0] in beyond - # e \ No newline at end of file diff --git a/code/JTWATTS/PYTHON/num_to_phrase_1_test.py b/code/JTWATTS/PYTHON/num_to_phrase_1_test.py deleted file mode 100644 index be17a9c4..00000000 --- a/code/JTWATTS/PYTHON/num_to_phrase_1_test.py +++ /dev/null @@ -1,15 +0,0 @@ -import num_to_phrase_1; - - -def test_num_to_phrase_1(): - assert num_to_phrase_1.num_to_phrase(1) == "one" - assert num_to_phrase_1.num_to_phrase(5) == "five" - assert num_to_phrase_1.num_to_phrase(10) == "ten" - assert num_to_phrase_1.num_to_phrase(11) == "eleven" - assert num_to_phrase_1.num_to_phrase(15) == "fifteen" - assert num_to_phrase_1.num_to_phrase(19) == "nineteen" - assert num_to_phrase_1.num_to_phrase(55) == "fifty five" - assert num_to_phrase_1.num_to_phrase(70) == "seventy" - assert num_to_phrase_1.num_to_phrase(82) == "eighty two" - assert num_to_phrase_1.num_to_phrase(99) == "ninety nine" - assert num_to_phrase_1.num_to_phrase(100) == "one hundred" \ No newline at end of file diff --git a/code/JTWATTS/PYTHON/num_to_phrase_2.py b/code/JTWATTS/PYTHON/num_to_phrase_2.py deleted file mode 100644 index b550c319..00000000 --- a/code/JTWATTS/PYTHON/num_to_phrase_2.py +++ /dev/null @@ -1,112 +0,0 @@ - -onez = { - - 0:"zero", - 1:"one", - 2:"two", - 3:"three", - 4:"four", - 5:"five", - 6:"six", - 7:"seven", - 8:"eight", - 9:"nine" - } - -teen = { - #0:"ten", - 1:"eleven", - 2:"twelve", - 3:"thirteen", - 4:"forteen", - 5:"fifteen", - 6:"sixteen", - 7:"seventeen", - 8:"eithteen", - 9:"nineteen" - } -beyond = { - 2:"twenty", - 3:"thirty", - 4:"forty", - 5:"fifty", - 6:"sixty", - 7:"seventy", - 8:"eighty", - 9:"ninety", - 100:"hundred" - } -thou = { - 1:"one hundred", - 2:"two hundred", - 3:"three hundred", - 4:"four hundred", - 5:"five hundred", - 6:"six hundred", - 7:"seven hundred", - 8:"eight hundred", - 9:"nine hundred" - -} - - - -def num_to_phrase(x): - # x = int(input("give me a number between 1 and 100: ")) - # if x == 100: - if x == 100: - - return "one hundred" - if x == 10: - return "ten" - #this finds if a user place either a single digit or the second digit - ones_digit = x%10 - #this finds the first digit if there is one - tens_digit = x//10 - - tens_digit = tens_digit%10 - #find the first of 3 numbers - hun_digit = x//100 - if hun_digit == 0: - pass - - - # if ones_digit > 10: - # one = onez[ones_digit] - # return one - if hun_digit == 0 and tens_digit== 1 and ones_digit> 0: - return teen[ones_digit] - if hun_digit == 0 and tens_digit!= 0 and ones_digit== 0: - return beyond[tens_digit] - if hun_digit == 0 and tens_digit ==0: - return onez[ones_digit] - if ones_digit in onez and tens_digit==0 : # - # return thou[hun_digit] + " "+onez[ones_digit] - #print(ones_digit) - return thou[hun_digit] +" "+onez[ones_digit] - if tens_digit in onez and ones_digit==0 : # - return thou[hun_digit]+ " " +beyond[tens_digit] - if hun_digit!=0 and tens_digit!=0 and ones_digit==0 : # - return thou[hun_digit]+ " " +beyond[tens_digit] - if hun_digit ==0 and tens_digit ==1 : - return teen[ones_digit] - return ten - - if hun_digit !=0 and tens_digit== 1 and ones_digit!=0: - return thou[hun_digit] +" "+teen[ones_digit] - if hun_digit !=0 and tens_digit!= 0 and ones_digit!=0: - return thou[hun_digit] +" "+beyond[tens_digit]+ " " +onez[ones_digit] - if hun_digit !=0 and tens_digit!= 0 and ones_digit==0: - return thou[hun_digit] +" "+beyond[tens_digit] - #determin if the first digit is between 20-90 - # if ones_digit == 0: - # tens_digit = beyond[tens_digit] - return tens_digit - if tens_digit in beyond: - return beyond[tens_digit] +" "+ onez[ones_digit] - # return beyond[tens_digit]+ " " +onez[ones_digit] - if hun_digit >= 1 and hun_digit <=9: - return thou[hun_digit] - - # print(thou[hun_digit] +beyond[tens_digit] + ten+onez[ones_digit] ) -print(num_to_phrase(999)) diff --git a/code/JTWATTS/PYTHON/num_to_phrase_2_test.py b/code/JTWATTS/PYTHON/num_to_phrase_2_test.py deleted file mode 100644 index 801c1a11..00000000 --- a/code/JTWATTS/PYTHON/num_to_phrase_2_test.py +++ /dev/null @@ -1,18 +0,0 @@ -import num_to_phrase_2; - -def test_num_to_phrase_2(): - assert num_to_phrase_2.num_to_phrase(1) == "one" - assert num_to_phrase_2.num_to_phrase(5) == "five" - assert num_to_phrase_2.num_to_phrase(10) == "ten" - assert num_to_phrase_2.num_to_phrase(11) == "eleven" - assert num_to_phrase_2.num_to_phrase(15) == "fifteen" - assert num_to_phrase_2.num_to_phrase(19) == "nineteen" - assert num_to_phrase_2.num_to_phrase(55) == "fifty five" - assert num_to_phrase_2.num_to_phrase(70) == "seventy" - assert num_to_phrase_2.num_to_phrase(82) == "eighty two" - assert num_to_phrase_2.num_to_phrase(99) == "ninety nine" - assert num_to_phrase_2.num_to_phrase(100) == "one hundred" - assert num_to_phrase_2.num_to_phrase(101) == "one hundred one" - assert num_to_phrase_2.num_to_phrase(212) == "two hundred twelve" - assert num_to_phrase_2.num_to_phrase(650) == "six hundred fifty" - assert num_to_phrase_2.num_to_phrase(999) == "nine hundred ninety nine" \ No newline at end of file diff --git a/code/JTWATTS/PYTHON/pick6.py b/code/JTWATTS/PYTHON/pick6.py deleted file mode 100644 index acf4d15a..00000000 --- a/code/JTWATTS/PYTHON/pick6.py +++ /dev/null @@ -1,150 +0,0 @@ -# I have to run with let say x in range of 1-99 and keep 6 of the numbers -#tickets cost $2 -#1 match is $4 -#2match is $7 -#3 match $100 -#4 match is 50000 -#5 match is 1,000,000 -#6 match is 25,000,000 -#tickets only contain 6 numbers -""" -import random - -def num_matches(): - other_list = [] - while len(other_list) <=99999: - ringer = random.randint(1,99) - other_list.append(ringer) - # return other_list - return len(other_list) -print(num_matches()) - - -def pick6(): - num_list = [] - while len(num_list) <5: - winner = random.randint(1,99) - num_list.append(winner) - return num_list -print(pick6()) - -def matching(): - if pick6() in num_matches(): - return map() -while pick6() in num_matches(): - for x in num_matches(): - print() -""" -""" -iterate num matcheing over pick6 for matches. -understand that they have to be in the percise location in the list to count -where do you place the results - - -while tally !=99999: - tally = [] - if pick6[0] == num-list[0] - tally.append(pick6[0]) - return tally - - if pick6[1] == num-list[1] - tally.append(pick6[1]) - return tally - if pick6[2] == num-list[2] - tally.append(pick6[2]) - return tally - if pick6[3] == num-list[3] - tally.append(pick6[3]) - return tally - if pick6[4] == num-list[4] - tally.append(pick6[4]) - return tally - if pick6[5] == num-list[5] - tally.append(pick6[5]) - return tally - -""" - -""" - -#if item in ticket -# import random -# def pick6(): -# pick6_win = [] -# for picks in random.randint(1,99): -# while len(pick6_win) != 5: -# pick6_win += picks -# return pick6_win -# print(pick6()) - -# pick6_win += s -# return pick6_win -# print(pick6()) -# print(pick6()) -# return random.randint(6) -# print(pick6()) -# -""" -""" -my_ticket = ['a', 'b', 'c', 'd'] -random_ticket = ['a', 'c','e' ,'d'] - -# for x in range(0,4) -counter = 0 -for char in range(len(my_ticket)): - if my_ticket[char] == random_ticket[char]: - print("we have match", char) - counter+=1 -""" - - -import random - -tally=[] -# combine=0 -def num_matches(): - other_list = [] - while len(other_list) <=5: - ringer = random.randint(1,99) - other_list.append(ringer) - return other_list -print(num_matches()) - -def pick6(): - num_list = [] - while len(num_list) <=5: - winner = random.randint(1,99) - num_list.append(winner) - return num_list -print(pick6()) - -def pic_match(): - tally=[] - # combine=[] - winning_ticket = pick6() - random_ticket = num_matches() - combine=[] - while len(combine)<=9: - combine=[] - for win in range(len(winning_ticket)): - while winning_ticket[win]!= random_ticket[win]: - add_me = range(1) - tally.append(add_me) - break - combine=[] - for win in range(len(winning_ticket)): - if winning_ticket[win]== random_ticket[win]: - print("we matched on", win) - add_me = range(1) - combine.append(add_me) - break - - return combine - if combine==99999: - print("100,000 tries have been attempted") - - return tally -pic_match() -print(pic_match()) -# print(combine) -# print(tally) \ No newline at end of file diff --git a/code/JTWATTS/PYTHON/pick6_v3.py b/code/JTWATTS/PYTHON/pick6_v3.py deleted file mode 100644 index e5de6400..00000000 --- a/code/JTWATTS/PYTHON/pick6_v3.py +++ /dev/null @@ -1,93 +0,0 @@ -import random - -#again for no confusion to call the function -# random_ticket = num_matches() -# tally=[] -# combine=0 -#this funct is to define a random list of 6 to compair to the winning ticket -other_list=[] -def num_matches(): - other_list = [] - while len(other_list) <=5: - ringer = random.randint(1,99) - other_list.append(ringer) - return other_list - -# print(num_matches()) -# this funct is to gather 6 random numbers as the winning ticket -num_list=[] -def pick6(): - num_list = [] - while len(num_list) <=5: - winner = random.randint(1,99) - num_list.append(winner) - return num_list -# print(pick6()) -#just so there is no confusion -winning_ticket = pick6() -#again for no confusion to call the function -random_ticket = num_matches() -#combine=[] -char=[] -counter=0 -def winning_results(): - char=[] - counter=0 - # winning_ticket - # random_ticket - for char in range(len(winning_ticket)): - # ringer = random.randint(1,99) - print('test') - while winning_ticket[char]==random_ticket[char]: - #while winning_ticket[char]==random_ticket[char]: - #while winning_ticket[char]==random_ticket[char]: - char=[] - counter=0 - print(("we have a match",char)) - counter+=1 - char+=char - print(char,counter,winning_ticket,random_ticket) - # print(counter,char) - -# how to run for win with a counter next to each output then only print if they match -# def all_up(): -# for win in range(len(other_list)): -# combine=[] -# while len(combine)<5 and other_list[win]== num_list[win] : -# add_me+=win -# #add_me = ('1') -# combine.append(add_me) -# # if winning_ticket[win]== random_ticket[win]: -# print("we matched on", win) -# return combine -# def done_deal(): -# tried=[] -# while len(tried)<99999: -# all_up() - -# tried.append('2') -# return tried,all_up() - -# n(winning_ticket)): -# # # combine=[] -# # while winning_ticket[win]!= random_ticket[win]: -# tally2=[] -# add_me = 1 -# tally2.append(add_me) - # break -# counter=[] -# while len(counter) <99999: -# counter+=1 -# counter=0 -# while counter<99999: -# counter=0 -# winning_results() -# counter+=1 -print(winning_results()) -#print(done_deal(),counter) -# print(winning_ticket) -# print(random_ticket) -#print(pick6()) -#print(num_matches()) -# print(all_up()) -# print(4*(TITLES.count(1))+7*(TITLES.count(2))+100*(TITLES.count(3))+50000*(TITLES.count(4))+1000000*(TITLES.count(5))+25000000*(TITLES.count(6))+ -2) \ No newline at end of file diff --git a/code/JTWATTS/PYTHON/pick6v5.py b/code/JTWATTS/PYTHON/pick6v5.py deleted file mode 100644 index 99889752..00000000 --- a/code/JTWATTS/PYTHON/pick6v5.py +++ /dev/null @@ -1,75 +0,0 @@ -import random -money={ - 0:0, - 1:4, - 2:7, - 3:100, - 4:50000, - 5: 1000000, - 6: 25000000 -} -def pick_6(): - other_list = [] - for other in range(0,6): - other_list.append(random.randint(1,99)) - return other_list - - -winning_ticket = pick_6() -total=0 - -char_list=[] -for x in range(0,99999): - counter=0 - random_ticket = pick_6() - # print('winning ticket', winning_ticket) - # print('random ticket', random_ticket) - - for char in range(len(winning_ticket)): - # char=[] - if winning_ticket[char] == random_ticket[char]: - - # print("We have a match", char) - counter+=1 - - # print(counter) - - total+=money[counter] - total-=2 - counter=0 -print("this is how much you made or loss",total) - -# def ticket(): -# nums = [] - -# for num in range(0,7): -# nums.append(random.randint(0,5)) -# return nums - - -# my_ticket = ticket() - -# for x in range(0,9): -# random_ticket = ticket() -# print('my ticket', my_ticket) -# print('random ticket', random_ticket) - -# def num_matches(): -# other_list = [] -# for other_list in range(0,5): -# other_list.append(random.randint(1,99)) - -# return other_list - -# # this funct is to gather 6 random numbers as the winning ticket -# num_list=[] -# def pick6(): -# num_list = [] -# while len(num_list) <=5: -# winner = random.randint(1,99) -# num_list.append(winner) -# return num_list - - - - diff --git a/code/JTWATTS/PYTHON/pick_6_ROI.py b/code/JTWATTS/PYTHON/pick_6_ROI.py deleted file mode 100644 index 3aa3842a..00000000 --- a/code/JTWATTS/PYTHON/pick_6_ROI.py +++ /dev/null @@ -1,42 +0,0 @@ -import random -money={ - 0:0, - 1:4, - 2:7, - 3:100, - 4:50000, - 5: 1000000, - 6: 25000000 -} -def pick_6(): - other_list = [] - for other in range(0,6): - other_list.append(random.randint(1,99)) - return other_list - - -winning_ticket = pick_6() -total=0 -won=0 -char_list=[] -for x in range(0,99999): - counter=0 - random_ticket = pick_6() - # print('winning ticket', winning_ticket) - # print('random ticket', random_ticket) - - for char in range(len(winning_ticket)): - # char=[] - if winning_ticket[char] == random_ticket[char]: - - # print("We have a match", char) - counter+=1 - - # print(counter) - won+=money[counter] - total+=money[counter] - total-=2 - counter=0 -ROI=total-won -print("Your ROI is",ROI) -print("You won",won) \ No newline at end of file diff --git a/code/JTWATTS/PYTHON/practice.py b/code/JTWATTS/PYTHON/practice.py deleted file mode 100644 index 249b47e6..00000000 --- a/code/JTWATTS/PYTHON/practice.py +++ /dev/null @@ -1,39 +0,0 @@ -### *args and **kwargs -# blog_1 = "I do like the beats" -# blog_2 = "I'd like to travel more" -# blog_3 ="this is supeer awesome" -# lists = [1,2,3,4,5] -# def blogs(*args): -# for element in args: -# print(element) -# blogs(blog_1, blog_2, blog_3, list) - -# blog_1 = "I do like the beats" -# blog_2 = "I'd like to travel more" -# blog_3 ="this is supeer awesome" -# lists = [1,2,3,4,5] -# def blogs(**kwargs): -# for name in kwargs: -# print(name, kwargs[name]) -# blogs(alex='pop', joe='rock', jack='classic') - - -# blog_1 = "I do like the beats" -# blog_2 = "I'd like to travel more" -# blog_3 ="this is supeer awesome" -# lists = [1,2,3,4,5] -# def blogs(*args,**kwargs): -# for variable in args: -# print(variable)clear - -# for name in kwargs: -# print(name, kwargs[name]) -# blogs(blog_3, blog_1, jack='classic') - -book = open('C:\Users\cmd\Desktop\PDXBOOTCAMP\git_week_1\class_chihuahua\code\JTWATTS\PYTHON\test.txt') -contents = book.read() -print(contents) -book.close() - - - diff --git a/code/JTWATTS/PYTHON/style.css b/code/JTWATTS/PYTHON/style.css deleted file mode 100644 index cc65a959..00000000 --- a/code/JTWATTS/PYTHON/style.css +++ /dev/null @@ -1,9 +0,0 @@ -h1 { - color: blue; - background-color: gray; - border: 1px solid yellowgreen; - } - - p { - color: red; - } \ No newline at end of file diff --git a/code/JTWATTS/PYTHON/test.txt b/code/JTWATTS/PYTHON/test.txt deleted file mode 100644 index 0ba271b2..00000000 Binary files a/code/JTWATTS/PYTHON/test.txt and /dev/null differ diff --git a/code/JTWATTS/PYTHON/testFile.txt b/code/JTWATTS/PYTHON/testFile.txt deleted file mode 100644 index 403d5e27..00000000 --- a/code/JTWATTS/PYTHON/testFile.txt +++ /dev/null @@ -1,9 +0,0 @@ -{'cod': '200', 'message': 0, 'cnt': 40, 'list': [{'dt': 1664517600, 'main': {'temp': 284.84, 'feels_like': 284.13, 'temp_min': 284.02, 'temp_max': 284.84, 'pressure': 1006, 'sea_level': 1006, 'grnd_level': 921, 'humidity': 79, 'temp_kf': 0.82}, 'weather': [{'id': 804, 'main': 'Clouds', 'description': 'overcast clouds', 'icon': '04d'}], 'clouds': {'all': 99}, 'wind': {'speed': 2.11, 'deg': 186, 'gust': 3.63}, 'visibility': 10000, 'pop': 0.25, 'sys': {'pod': 'd'}, 'dt_txt': '2022-09-30 06:00:00'}, {'dt': 1664528400, 'main': {'temp': 285.92, 'feels_like': 285.21, 'temp_min': 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'2022-10-01 09:00:00'}, {'dt': 1664625600, 'main': {'temp': 290.56, 'feels_like': 289.58, 'temp_min': 290.56, 'temp_max': 290.56, 'pressure': 1016, 'sea_level': 1016, 'grnd_level': 932, 'humidity': 47, 'temp_kf': 0}, 'weather': [{'id': 800, 'main': 'Clear', 'description': 'clear sky', -'icon': '01d'}], 'clouds': {'all': 8}, 'wind': {'speed': 0.85, 'deg': 244, 'gust': 3.36}, 'visibility': 10000, 'pop': 0.05, 'sys': {'pod': 'd'}, 'dt_txt': '2022-10-01 12:00:00'}, {'dt': 1664636400, 'main': {'temp': 289.94, 'feels_like': 289.03, 'temp_min': 289.94, 'temp_max': 289.94, 'pressure': 1015, 'sea_level': 1015, 'grnd_level': 931, 'humidity': 52, 'temp_kf': 0}, 'weather': [{'id': 802, 'main': 'Clouds', 'description': 'scattered clouds', 'icon': '03d'}], 'clouds': {'all': 29}, 'wind': {'speed': 0.78, 'deg': 228, 'gust': 2.77}, 'visibility': 10000, 'pop': 0, 'sys': {'pod': 'd'}, 'dt_txt': '2022-10-01 15:00:00'}, {'dt': 1664647200, 'main': {'temp': 283.83, 'feels_like': 283.12, 'temp_min': 283.83, 'temp_max': 283.83, 'pressure': 1017, 'sea_level': 1017, 'grnd_level': 931, 'humidity': 83, 'temp_kf': 0}, 'weather': [{'id': 801, 'main': 'Clouds', 'description': 'few clouds', 'icon': '02n'}], 'clouds': {'all': 19}, 'wind': {'speed': 2.52, 'deg': 214, 'gust': 3.5}, 'visibility': 10000, 'pop': 0, 'sys': {'pod': 'n'}, 'dt_txt': '2022-10-01 18:00:00'}, {'dt': 1664658000, 'main': {'temp': 282.44, 'feels_like': 280.93, 'temp_min': 282.44, 'temp_max': -282.44, 'pressure': 1019, 'sea_level': 1019, 'grnd_level': 932, 'humidity': 88, 'temp_kf': 0}, 'weather': [{'id': 800, 'main': 'Clear', 'description': 'clear sky', 'icon': '01n'}], 'clouds': {'all': 1}, 'wind': {'speed': 2.81, 'deg': 207, 'gust': 4.1}, 'visibility': 10000, 'pop': 0, 'sys': {'pod': 'n'}, 'dt_txt': '2022-10-01 21:00:00'}, {'dt': 1664668800, 'main': {'temp': 282.28, 'feels_like': 280.6, 'temp_min': 282.28, 'temp_max': 282.28, 'pressure': 1020, 'sea_level': 1020, 'grnd_level': 933, 'humidity': 85, 'temp_kf': 0}, 'weather': [{'id': 800, 'main': 'Clear', 'description': 'clear sky', 'icon': '01n'}], 'clouds': {'all': 1}, 'wind': {'speed': 3.02, 'deg': 204, 'gust': 3.96}, 'visibility': 10000, 'pop': 0, 'sys': {'pod': 'n'}, 'dt_txt': '2022-10-02 00:00:00'}, -{'dt': 1664679600, 'main': {'temp': 282.76, 'feels_like': 281.57, 'temp_min': 282.76, 'temp_max': 282.76, 'pressure': 1021, 'sea_level': 1021, 'grnd_level': 934, 'humidity': 89, 'temp_kf': 0}, 'weather': [{'id': 800, 'main': 'Clear', 'description': 'clear sky', 'icon': '01n'}], 'clouds': {'all': 1}, 'wind': {'speed': 2.42, 'deg': 204, 'gust': 2.81}, 'visibility': 10000, 'pop': 0, 'sys': {'pod': 'n'}, 'dt_txt': '2022-10-02 03:00:00'}, {'dt': 1664690400, 'main': {'temp': 283.78, 'feels_like': 283.22, 'temp_min': 283.78, 'temp_max': 283.78, 'pressure': 1021, 'sea_level': 1021, 'grnd_level': 935, 'humidity': 89, 'temp_kf': 0}, 'weather': [{'id': 801, 'main': 'Clouds', 'description': 'few clouds', 'icon': '02d'}], 'clouds': {'all': 16}, 'wind': {'speed': 1.84, 'deg': 210, 'gust': 2.07}, 'visibility': 10000, 'pop': 0, 'sys': {'pod': 'd'}, 'dt_txt': '2022-10-02 06:00:00'}, {'dt': 1664701200, 'main': {'temp': 290.08, 'feels_like': 289.42, 'temp_min': 290.08, 'temp_max': 290.08, 'pressure': 1022, 'sea_level': 1022, 'grnd_level': 937, 'humidity': 61, 'temp_kf': 0}, 'weather': [{'id': 802, 'main': 'Clouds', 'description': 'scattered clouds', 'icon': '03d'}], 'clouds': {'all': 44}, 'wind': {'speed': 0.28, 'deg': 154, 'gust': 1.15}, 'visibility': 10000, 'pop': 0, 'sys': {'pod': 'd'}, 'dt_txt': '2022-10-02 09:00:00'}, {'dt': 1664712000, 'main': {'temp': 291.99, 'feels_like': 291.39, 'temp_min': 291.99, 'temp_max': 291.99, 'pressure': 1021, 'sea_level': 1021, 'grnd_level': 937, 'humidity': 56, 'temp_kf': 0}, 'weather': [{'id': 802, 'main': 'Clouds', 'description': 'scattered clouds', 'icon': '03d'}], 'clouds': {'all': 34}, 'wind': {'speed': 0.88, 'deg': 97, 'gust': 1.74}, 'visibility': 10000, 'pop': 0, 'sys': {'pod': 'd'}, 'dt_txt': '2022-10-02 12:00:00'}, {'dt': 1664722800, 'main': {'temp': 291.26, 'feels_like': 290.75, 'temp_min': 291.26, 'temp_max': 291.26, 'pressure': 1020, 'sea_level': 1020, 'grnd_level': 936, 'humidity': 62, 'temp_kf': 0}, 'weather': [{'id': 802, 'main': 'Clouds', 'description': 'scattered clouds', 'icon': '03d'}], 'clouds': {'all': 43}, 'wind': {'speed': 1.07, 'deg': 118, 'gust': 1.79}, 'visibility': 10000, 'pop': 0, 'sys': {'pod': 'd'}, 'dt_txt': '2022-10-02 15:00:00'}, {'dt': 1664733600, 'main': {'temp': 286.07, 'feels_like': 285.69, 'temp_min': 286.07, 'temp_max': 286.07, 'pressure': 1021, 'sea_level': 1021, 'grnd_level': 935, 'humidity': 87, 'temp_kf': 0}, 'weather': [{'id': 803, 'main': 'Clouds', 'description': 'broken clouds', 'icon': '04n'}], 'clouds': {'all': 72}, 'wind': {'speed': 2.03, 'deg': 187, 'gust': 2.92}, 'visibility': 10000, 'pop': 0, 'sys': {'pod': 'n'}, 'dt_txt': '2022-10-02 18:00:00'}, {'dt': 1664744400, 'main': {'temp': 284.84, 'feels_like': 284.41, 'temp_min': 284.84, 'temp_max': 284.84, 'pressure': 1020, 'sea_level': 1020, 'grnd_level': 934, 'humidity': 90, 'temp_kf': 0}, 'weather': [{'id': 802, 'main': 'Clouds', 'description': 'scattered clouds', 'icon': '03n'}], 'clouds': {'all': 40}, 'wind': {'speed': 2.46, 'deg': 210, 'gust': 2.76}, 'visibility': 10000, 'pop': 0, 'sys': {'pod': 'n'}, 'dt_txt': '2022-10-02 21:00:00'}, {'dt': 1664755200, 'main': {'temp': 284.15, 'feels_like': 283.6, 'temp_min': 284.15, 'temp_max': 284.15, 'pressure': 1019, 'sea_level': 1019, 'grnd_level': 933, 'humidity': 88, 'temp_kf': -0}, 'weather': [{'id': 803, 'main': 'Clouds', 'description': 'broken clouds', 'icon': '04n'}], 'clouds': {'all': 68}, 'wind': {'speed': 2.28, 'deg': 206, 'gust': 2.86}, 'visibility': 10000, 'pop': 0, 'sys': {'pod': 'n'}, 'dt_txt': '2022-10-03 00:00:00'}, {'dt': 1664766000, 'main': {'temp': 283.59, 'feels_like': 282.99, 'temp_min': 283.59, 'temp_max': 283.59, 'pressure': 1018, 'sea_leve \ No newline at end of file diff --git a/code/JTWATTS/PYTHON/testing1.py b/code/JTWATTS/PYTHON/testing1.py deleted file mode 100644 index 8f0370ac..00000000 --- a/code/JTWATTS/PYTHON/testing1.py +++ /dev/null @@ -1,16 +0,0 @@ -# tens_digit = x//10 -# ones_digit = x%10 - - - -ones = {1:"one",2:"two",3:"three",4:"four",5:"five",6:"six",7:"seven",8:"eight",9:"nine",10:"ten"} -# ones[ones_digit] -# if two digits, take the first digit and add ty - -# def num_to_phrase(num): -# if x -single = input("give me a number between 1 and 10: ") -print(ones[single]) - - -# print(num_to_phrase(5)) \ No newline at end of file diff --git a/code/JTWATTS/PYTHON/tic_tac_toe.py b/code/JTWATTS/PYTHON/tic_tac_toe.py deleted file mode 100644 index e8da8e99..00000000 --- a/code/JTWATTS/PYTHON/tic_tac_toe.py +++ /dev/null @@ -1,81 +0,0 @@ -board ={ - 0: '0', - 1: '|', - 2: '1', - 3: '|', - 4: '2', - 5: '3', - 6: '|', - 7: '4', - 8: '|', - 9: '5', - 10: '6', - 11: '|', - 12: '7', - 13: '|', - 14: '8'} - -game_board = f"{board[0]}{board[1]}{board[2]}{board[3]}{board[4]}\n{board[5]}{board[6]}{board[7]}{board[8]}{board[9]}\n{board[10]}{board[11]}{board[12]}{board[13]}{board[14]}" - -print(game_board) - -count = 0 -player_1_turns = set() -options = {0: board[0], 1: board[2], 2: board[4], 3: -board[5], 4: board[7], 5: board[9], 6: board[10], 7: board[12], 8: board[14]} - -while True: - if count <= 4: - ask_user_str = input("Please choose a place on the board (0-8): ") - ask_user = int(ask_user_str) - player_1_turns.add(options[ask_user]) - if ask_user == 0: - ask_user += 0 - elif ask_user == 1: - ask_user += 1 - elif ask_user == 2: - ask_user += 2 - elif ask_user == 3: - ask_user += 2 - elif ask_user == 4: - ask_user += 3 - elif ask_user == 5: - ask_user += 4 - elif ask_user == 6: - ask_user += 4 - elif ask_user == 7: - ask_user += 5 - else: - ask_user += 6 - new_value = {(ask_user): 'X'} - for key in board: - if key in new_value: - board[key] = new_value[key] - game_board = f"{board[0]}{board[1]}{board[2]}{board[3]}{board[4]}\n{board[5]}{board[6]}{board[7]}{board[8]}{board[9]}\n{board[10]}{board[11]}{board[12]}{board[13]}{board[14]}" - del options[int(ask_user_str)] - - count += 1 - - elif count >= 5: - - win_horizontal_1 = {0, 2, 4} - win_horizontal_2 = {5, 7, 9} - win_horizontal_3 = {10, 12, 14} - win_vert_1 = {0, 5, 10} - win_vert_2 = {2, 7, 12} - win_vert_3 = {4, 9, 14} - win_vert_4 = {4, 2, 5} - - if win_horizontal_1.intersection(player_1_turns) == player_1_turns: - print("You won") - print(win_horizontal_1.intersection(player_1_turns)) - if win_vert_4.isdisjoint(player_1_turns) == player_1_turns: - print("You won") - print(int(win_vert_4.isdisjoint(player_1_turns))) - break - - print(board) - print(game_board) - print(options) - print(player_1_turns) - diff --git a/code/JTWATTS/PYTHON/tik.py b/code/JTWATTS/PYTHON/tik.py deleted file mode 100644 index 518c6f9d..00000000 --- a/code/JTWATTS/PYTHON/tik.py +++ /dev/null @@ -1,24 +0,0 @@ -line1=('left','middle','right') -line2=('left','middle','right') -line3=('left','middle','right') -print(line1) -print(line2) -print(line3) - -""" -teen = { - #0:"ten", - 1:"eleven", - 2:"twelve", - 3:"thirteen", - 4:"forteen", - 5:"fifteen", - 6:"sixteen", - 7:"seventeen", - 8:"eithteen", - 9:"nineteen" - } - TITLES = ("Dr", "Mr", "Mrs", "ms") -""" -# a = "Hello, World!" -print(line2.replace("left", "X")) \ No newline at end of file diff --git a/code/JTWATTS/PYTHON/unit_converter_4.py b/code/JTWATTS/PYTHON/unit_converter_4.py deleted file mode 100644 index e9d69328..00000000 --- a/code/JTWATTS/PYTHON/unit_converter_4.py +++ /dev/null @@ -1,55 +0,0 @@ -from types import MethodDescriptorType - - -distance = { - "ft": 0.3048, - "mi": 1609.34, - "m": 1, - "km": 1000 - } - -def unit_converter(): - how_far = int(input('what is the distance? ')) - conversion = input("what is the input units? ") - output_unit = input("what are the output units? ") - - new_tot = how_far * distance[conversion] - drillz = new_tot / distance[output_unit] - - print(f' {how_far} {conversion} is {drillz} {output_unit}') - -unit_converter() - - # from_who_to_what = trying / distance[output_unit] - - # answer = how_far * new_conver - #output = answer * distance[output_unit] - #oldlenth x conv = new total times new conv - #how_far * distance[conversion] * distance[output_unit] - #new_tot * distance[output_unit] - - - # if conversion == "ft": - # new_conver = distance[conversion] * 0.3048 - # elif conversion == "mi": - # new_conver = distance[conversion] * 1609.34 - # # elif conversion == "yard": - # # new_conver = distance[conversion] * 1 - # elif conversion == "km": - # new_conver == distance[conversion] * 1 - # elif conversion == "m": - # new_conver == distance[conversion] /1609.34 - - # elif conversion == "" or "mi" or "m" or "yard" and output_unit == "km" or "m" : -# how do I convert everyting into MethodDescriptorType - - # take input and times it by m to a new veriabla then we multiply new var by output_unit - # new_conver = distance[conversion] / 1609.34 - # else: - # new_conver = distance[conversion] * 0.3048 - - # trying = distance[conversion] - # if output_unit == distance.keys() is ("ft" or "mi"): - # answer = how_far * new_conver - # else: # "yard": 0.9144, - # "inch": 0.0254 \ No newline at end of file diff --git a/code/Jordan/Bio Lab/Chewy.zip b/code/Jordan/Bio Lab/Chewy.zip deleted file mode 100644 index c74d33bf..00000000 Binary files a/code/Jordan/Bio Lab/Chewy.zip and /dev/null differ diff --git a/code/Jordan/Bio Lab/index.html b/code/Jordan/Bio Lab/index.html deleted file mode 100644 index 72754ffd..00000000 --- a/code/Jordan/Bio Lab/index.html +++ /dev/null @@ -1,66 +0,0 @@ - - - - - - - - The Welsh Corgi - - -

        Corgi Dog Breed Information

        -

        What is a Corgi and why are they the best dog breed?

        -/Users/jordanhyder/Dropbox/class_chihuahua/code/Jordan/Bio Lab/corgi-02.webp -
        - -
        - - -

        - A corgi is described by the American Kennel Club (AKC) is " is a strong, athletic, and lively little herder who - is affectionate and companionable without being needy. - They are one the world's most popular herding breeds. At 10 to 12 inches at the shoulder and 27 to 30 pounds, a - well-built male Pembroke presents a big dog in a small package. - Short but powerful legs, muscular thighs, and a deep chest equip him for a hard day's work. Built long and low, - Pembrokes are surprisingly quick and agile. - They can be red, sable, fawn, and black and tan, with or without white markings. The Pembroke is a bright, - sensitive dog who enjoys play with his human family and responds well to training. - As herders bred to move cattle, they are fearless and independent. They are vigilant watchdogs, with acute - senses and a 'big dog' bark. - Families who can meet their bold but kindly Pembroke's need for activity and togetherness will never have a more - loyal, loving pet." -

        -
        - -
        -

        To learn more about corgis, click this link to a Wikipedia article. -

        -
        - -
        -

        - Corgis live all over the world, mostly in developed countries and prefer to live in cooler climates. - According to this AKC article, Corgis are - one of the most popular breeds in these cities: -

        -
          -
        • - Seattle -
          • -
        • - St. Louis -
          • -
        -

        - Unfortunately, Corgis cannot talk but one of their most popular and recent owners, Queen Elizabeth, would - describe them as a, "constant - joy". -

        - - - \ No newline at end of file diff --git a/code/Jordan/Bio Lab/styles.css b/code/Jordan/Bio Lab/styles.css deleted file mode 100644 index a57dad19..00000000 --- a/code/Jordan/Bio Lab/styles.css +++ /dev/null @@ -1,36 +0,0 @@ -body { - text-align: center; - padding: 2em; - margin: 10px; - font-family: Chewy-Regular; - background-image: url(https://img.freepik.com/free-vector/aesthetic-pink-background-line-art-dog-design-vector_53876-151374.jpg?w=2000); -} - -p4 { - font-family: sans-serif; -} - -img { - border: none; - border-radius: 50%; -} - -li { - font-family: Chewy-Regular; - color: rgb(15, 10, 20); - content: "\f35a"; -} - -.link { - color: red; -} - -.quote { - font-family: 'Gill Sans', 'Gill Sans MT', Calibri, 'Trebuchet MS', sans-serif; -} - -ul { - text-align: center; - display: inline-block; - list-style: upper-roman; -} diff --git a/code/Jordan/Blog_Lab/black-and-white-clipart-cloudy-6.png b/code/Jordan/Blog_Lab/black-and-white-clipart-cloudy-6.png deleted file mode 100644 index 582440f6..00000000 Binary files a/code/Jordan/Blog_Lab/black-and-white-clipart-cloudy-6.png and /dev/null differ diff --git a/code/Jordan/Blog_Lab/dotdash_Final_What_Is_the_Best_Measure_of_Stock_Price_Volatility_Nov_2020-01-a8e356925bcb472194445af0b566336b.webp b/code/Jordan/Blog_Lab/dotdash_Final_What_Is_the_Best_Measure_of_Stock_Price_Volatility_Nov_2020-01-a8e356925bcb472194445af0b566336b.webp deleted file mode 100644 index a4fb26d5..00000000 Binary files a/code/Jordan/Blog_Lab/dotdash_Final_What_Is_the_Best_Measure_of_Stock_Price_Volatility_Nov_2020-01-a8e356925bcb472194445af0b566336b.webp and /dev/null differ diff --git a/code/Jordan/Blog_Lab/index.html b/code/Jordan/Blog_Lab/index.html deleted file mode 100644 index 1252b848..00000000 --- a/code/Jordan/Blog_Lab/index.html +++ /dev/null @@ -1,58 +0,0 @@ - - - - - - - The Wall Street Journal - Breaking News, Business... - - - -
        -
        -
        -

        THURSDAY, OCTOBER 6, 2022

        -

        THE WALL STREET JOURNAL

        -
        -
        -

        OCTOBER EDITION

        -
        -
        -

        HOUSTON

        -

        H 84° L 71°

        -

        PARTLY CLOUDY

        -

        UV INDEX EXTREME

        - Sun with a little bit of clouds -
        -
        -
        -
        -
        -

        Diamond Hands HODL

        - -
        -
        - -
        -
        -

        O3

        -

        Pumpkin Spice is Back but consumers argue it is Over Rated

        -

        THE WASHBURN REVIEW

        -

        O4

        -

        McDonalds Creates Adult Happy Meals

        -

        QURATULAIN TEJANI

        -
        -
        -

        Lorem ipsum dolor sit amet, consectetur adipiscing elit, sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. Arcu felis bibendum ut tristique et egestas quis.

        -

        Faucibus in ornare quam viverra orci sagittis. Adipiscing elit duis tristique sollicitudin nibh. Tellus pellentesque eu tincidunt tortor. Ac turpis egestas maecenas pharetra convallis posuere morbi leo urna.

        -
        -
        -

        Lorem ipsum dolor sit amet, consectetur adipiscing elit, sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. Arcu felis bibendum ut tristique et egestas quis.

        -

        Pharetra sit amet aliquam id diam. Ac turpis egestas maecenas pharetra convallis posuere morbi leo urna. Nisi porta lorem mollis aliquam ut porttitor leo. Ultricies lacus sed turpis tincidunt id aliquet.

        -
        -
        -

        Faucibus in ornare quam viverra orci sagittis. Adipiscing elit duis tristique sollicitudin nibh. Tellus pellentesque eu tincidunt tortor. Ac turpis egestas maecenas pharetra convallis posuere morbi leo urna.

        -

        Lorem ipsum dolor sit amet, consectetur adipiscing elit, sed do eiusmod tempor incididunt ut labore et dolore magna aliqua. Arcu felis bibendum ut tristique et egestas quis

        - - - \ No newline at end of file diff --git a/code/Jordan/Blog_Lab/styles.css b/code/Jordan/Blog_Lab/styles.css deleted file mode 100644 index ff8e783d..00000000 --- a/code/Jordan/Blog_Lab/styles.css +++ /dev/null @@ -1,65 +0,0 @@ -.container-1{ - display:flex; - align-items:center; - text-align: center; - } - img { - background-color: transparent; -} -.container-2{ - display:flex; - align-content: center; - text-align: center; - justify-content:center; - /* - justify-content:flex-start; - justify-content:flex-end; - justify-content:center; - justify-content:space-around; - */ -} -.container-2-box{ - width: 100vw; - margin: 0; - padding: 0; -} - -.container-3{ - display:flex; - flex-wrap:wrap-reverse; - justify-content:space-between; - align-content: center; - padding-inline: 10%; -} - -.container-1 div{ - padding:10px; -} - - .box-1{ - flex:2; - order:2; - align-items: center; - border-left: 1px #ccc dotted; - border-right: 1px #ccc dotted; -} - -.box-2{ - flex:.5; - order:1; -} - -.box-3{ - flex:.5; - order: 3; -} - -.container-3-box{ - flex-basis:12%; - height: 600px; -} - -.divider{ - border-right: 1px solid black; - padding: 2%; -} \ No newline at end of file diff --git a/code/Jordan/Burrito_Order_Lab/app.py b/code/Jordan/Burrito_Order_Lab/app.py deleted file mode 100644 index 16fc5ff4..00000000 --- a/code/Jordan/Burrito_Order_Lab/app.py +++ /dev/null @@ -1,15 +0,0 @@ -from flask import Flask, render_template, request, redirect -app = Flask(__name__) - -# localhost:5000 -@app.route('/') -def index(): - return render_template('index.html') - -# @app.route('/receive_form/', methods=['POST']) -# def temperature(): -# print(request.form) # {'person_name': 'Jane', 'person_age': 34} -# person_name = request.form['person_name'] # Jane -# tortillaValue = request.form['tortillaValue'] # 34 -# print(tortillaValue) -# return redirect('/') \ No newline at end of file diff --git a/code/Jordan/Burrito_Order_Lab/static/Basic_burrito.jpeg b/code/Jordan/Burrito_Order_Lab/static/Basic_burrito.jpeg deleted file mode 100644 index d21d1587..00000000 Binary files a/code/Jordan/Burrito_Order_Lab/static/Basic_burrito.jpeg and /dev/null differ diff --git a/code/Jordan/Burrito_Order_Lab/static/style.css b/code/Jordan/Burrito_Order_Lab/static/style.css deleted file mode 100644 index ef3636c7..00000000 --- a/code/Jordan/Burrito_Order_Lab/static/style.css +++ /dev/null @@ -1,65 +0,0 @@ -.navbar{ - font-family: 'Franklin Gothic Medium', 'Arial Narrow', Arial, sans-serif; - justify-content: center !important; /* only available whenever display is equal to flex */ - align-items: center !important; /* only available whenever display is equal to flex */ - display: flex !important; - text-align: center !important; - height: 150px; -} - -.navbar-brand{ - justify-content: center !important; - display: flex !important; - font-size: 60px !important; -} - -.img{ - float: left; -} - -.separate{ - margin-top: 3rem; -} - -.jumbotron { - display: flex; -} - -#content{ - margin-top: 1.5rem; -} - -#content { - flex-direction: column; - padding-top: 75px; - display: flex; - justify-content: center; /* handles spacing for horizontal*/ - align-items: center; /* handles spacing for vertical items*/ -} - -#tortilla-container { - width: 650px; - display: flex; - justify-content: space-between; - padding: 0px; -} - -#meat-container { - width: 650px; - display: flex; - justify-content: space-between; -} - -#password { - margin-top: 1rem; -} - -#extra-ingredients { - width: 650px; - display: flex; - justify-content: space-between; -} - -#img-burrito { - text-align: start; -} \ No newline at end of file diff --git a/code/Jordan/Burrito_Order_Lab/templates/base.html b/code/Jordan/Burrito_Order_Lab/templates/base.html deleted file mode 100644 index 39fce033..00000000 --- a/code/Jordan/Burrito_Order_Lab/templates/base.html +++ /dev/null @@ -1,27 +0,0 @@ - - - - - - - - Worlds Most Ok Burritos - - - -
        {% block content %} {% endblock %}
        - - - - - - - diff --git a/code/Jordan/Burrito_Order_Lab/templates/index.html b/code/Jordan/Burrito_Order_Lab/templates/index.html deleted file mode 100644 index 7789f06f..00000000 --- a/code/Jordan/Burrito_Order_Lab/templates/index.html +++ /dev/null @@ -1,152 +0,0 @@ -{% extends "base.html" %} - -{% block content %} - - -
        - -
        -
        -
        - A picture of a burrito -
        -
        - - -
        - - -
        -
        -
        -
        -

        Tortilla Options

        -
        - - - -
        -
        - - -
        -
        - - -
        -
        - - -
        -
        - -
        -

        Protein Options

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        - - - - -{% endblock %} \ No newline at end of file diff --git a/code/Jordan/Portfolio_Webpage/favicon_io (1)/about.txt b/code/Jordan/Portfolio_Webpage/favicon_io (1)/about.txt deleted file mode 100644 index 04253984..00000000 --- a/code/Jordan/Portfolio_Webpage/favicon_io (1)/about.txt +++ /dev/null @@ -1,6 +0,0 @@ -This favicon was generated using the following font: - -- Font Title: League Gothic -- Font Author: Copyright 2020 The League Gothic Project Authors (https://github.com/theleagueof/league-gothic) -- Font Source: http://fonts.gstatic.com/s/leaguegothic/v6/qFdR35CBi4tvBz81xy7WG7ep-BQAY7Krj7feObpH_-amidQ6Q9hn.ttf -- Font License: SIL Open Font License, 1.1 (http://scripts.sil.org/OFL)) diff --git a/code/Jordan/Portfolio_Webpage/favicon_io (1)/android-chrome-192x192.png b/code/Jordan/Portfolio_Webpage/favicon_io (1)/android-chrome-192x192.png deleted file mode 100644 index 182a4bf2..00000000 Binary files a/code/Jordan/Portfolio_Webpage/favicon_io (1)/android-chrome-192x192.png and /dev/null differ diff --git a/code/Jordan/Portfolio_Webpage/favicon_io (1)/android-chrome-512x512.png b/code/Jordan/Portfolio_Webpage/favicon_io (1)/android-chrome-512x512.png deleted file mode 100644 index 33d70ac9..00000000 Binary files a/code/Jordan/Portfolio_Webpage/favicon_io (1)/android-chrome-512x512.png and /dev/null differ diff --git a/code/Jordan/Portfolio_Webpage/favicon_io (1)/apple-touch-icon.png b/code/Jordan/Portfolio_Webpage/favicon_io (1)/apple-touch-icon.png deleted file mode 100644 index fa6fce35..00000000 Binary files a/code/Jordan/Portfolio_Webpage/favicon_io (1)/apple-touch-icon.png and /dev/null differ diff --git a/code/Jordan/Portfolio_Webpage/favicon_io (1)/favicon-16x16.png b/code/Jordan/Portfolio_Webpage/favicon_io (1)/favicon-16x16.png deleted file mode 100644 index 7123bc79..00000000 Binary files a/code/Jordan/Portfolio_Webpage/favicon_io (1)/favicon-16x16.png and /dev/null differ diff --git a/code/Jordan/Portfolio_Webpage/favicon_io (1)/favicon-32x32.png b/code/Jordan/Portfolio_Webpage/favicon_io (1)/favicon-32x32.png deleted file mode 100644 index 513e64f4..00000000 Binary files a/code/Jordan/Portfolio_Webpage/favicon_io (1)/favicon-32x32.png and /dev/null differ diff --git a/code/Jordan/Portfolio_Webpage/favicon_io (1)/favicon.ico b/code/Jordan/Portfolio_Webpage/favicon_io (1)/favicon.ico deleted file mode 100644 index dc8d4b49..00000000 Binary files a/code/Jordan/Portfolio_Webpage/favicon_io (1)/favicon.ico and /dev/null differ diff --git a/code/Jordan/Portfolio_Webpage/favicon_io (1)/site.webmanifest b/code/Jordan/Portfolio_Webpage/favicon_io (1)/site.webmanifest deleted file mode 100644 index 45dc8a20..00000000 --- a/code/Jordan/Portfolio_Webpage/favicon_io (1)/site.webmanifest +++ /dev/null @@ -1 +0,0 @@ -{"name":"","short_name":"","icons":[{"src":"/android-chrome-192x192.png","sizes":"192x192","type":"image/png"},{"src":"/android-chrome-512x512.png","sizes":"512x512","type":"image/png"}],"theme_color":"#ffffff","background_color":"#ffffff","display":"standalone"} \ No newline at end of file diff --git a/code/Jordan/Portfolio_Webpage/index.html b/code/Jordan/Portfolio_Webpage/index.html deleted file mode 100644 index 380a7d6b..00000000 --- a/code/Jordan/Portfolio_Webpage/index.html +++ /dev/null @@ -1,100 +0,0 @@ - - - - - - Jordan Hyder - - - - - - - - - -
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        Hi, I'm Jordan

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        A Web Developer and Army Officer.

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        About Me

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        I'm an aspiring Software Engineer with an interest in UX/UI design. -
        I'm working as a Finance Officer by day and finishing up my Computer Science degree at night. -
        I enjoy working with numbers, being apart of a team, and keeping things simple but elegant.

        - - - - -

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        Contact me

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        Jordan Hyder ©2022 -

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        \ No newline at end of file diff --git a/code/Jordan/Python/.idea/.gitignore b/code/Jordan/Python/.idea/.gitignore deleted file mode 100644 index 26d33521..00000000 --- a/code/Jordan/Python/.idea/.gitignore +++ /dev/null @@ -1,3 +0,0 @@ -# Default ignored files -/shelf/ -/workspace.xml diff --git a/code/Jordan/Python/.idea/Python.iml b/code/Jordan/Python/.idea/Python.iml deleted file mode 100644 index d0876a78..00000000 --- a/code/Jordan/Python/.idea/Python.iml +++ /dev/null @@ -1,8 +0,0 @@ - - - - - - - - \ No newline at end of file diff --git a/code/Jordan/Python/.idea/inspectionProfiles/profiles_settings.xml b/code/Jordan/Python/.idea/inspectionProfiles/profiles_settings.xml deleted file mode 100644 index 105ce2da..00000000 --- a/code/Jordan/Python/.idea/inspectionProfiles/profiles_settings.xml +++ /dev/null @@ -1,6 +0,0 @@ - - - - \ No newline at end of file diff --git a/code/Jordan/Python/.idea/misc.xml b/code/Jordan/Python/.idea/misc.xml deleted file mode 100644 index dc9ea490..00000000 --- a/code/Jordan/Python/.idea/misc.xml +++ /dev/null @@ -1,4 +0,0 @@ - - - - \ No newline at end of file diff --git a/code/Jordan/Python/.idea/modules.xml b/code/Jordan/Python/.idea/modules.xml deleted file mode 100644 index 3097039a..00000000 --- a/code/Jordan/Python/.idea/modules.xml +++ /dev/null @@ -1,8 +0,0 @@ - - - - - - - - \ No newline at end of file diff --git a/code/Jordan/Python/.idea/vcs.xml b/code/Jordan/Python/.idea/vcs.xml deleted file mode 100644 index c2365ab1..00000000 --- a/code/Jordan/Python/.idea/vcs.xml +++ /dev/null @@ -1,6 +0,0 @@ - - - - - - \ No newline at end of file diff --git a/code/Jordan/Python/01_numbers.py b/code/Jordan/Python/01_numbers.py deleted file mode 100644 index 1fd0a8cb..00000000 --- a/code/Jordan/Python/01_numbers.py +++ /dev/null @@ -1,16 +0,0 @@ -# Fill in the code for each of the functions -# Run the tests by typing "pytest 01_numbers.py" - -# Is Even -# Write a function returns whether a number is even or odd (hint, compare a/2 and a//2, or use a%2) - -def is_even(a): - if a % 2 == 0: - print("It is even") - else: - print("It is odd") - - -def test_is_even(): - assert is_even(5) == False - assert is_even(6) == True diff --git a/code/Jordan/Python/HTTP_Request/Weather_lab.py b/code/Jordan/Python/HTTP_Request/Weather_lab.py deleted file mode 100644 index 7b283466..00000000 --- a/code/Jordan/Python/HTTP_Request/Weather_lab.py +++ /dev/null @@ -1,8 +0,0 @@ -import requests - -lat = input("What is the latitude coordinates you'd like to look up?:") -lon = input("What is the longitutde coordinates you'd like to look up?:") -response = requests.get(f'https://api.openweathermap.org/data/2.5/weather?lat={lat}&lon={lon}&appid=884cfd64f3a52a3354c76c381207cf1e') -data = response.json() -print(data) -# will bring the whole information that the server brings back \ No newline at end of file diff --git a/code/Jordan/Python/HTTP_Request/Weather_labv2.py b/code/Jordan/Python/HTTP_Request/Weather_labv2.py deleted file mode 100644 index 9a628b62..00000000 --- a/code/Jordan/Python/HTTP_Request/Weather_labv2.py +++ /dev/null @@ -1,20 +0,0 @@ -import requests - -weather_choice = input("Do you want to check for the current weather or retrieve the three hour forecast?: " ) -weather_choice = weather_choice.lower() #to prevent the user from typing anything in upper case and breaking code -lat = input("What is the latitude coordinates you'd like to look up?:") -lon = input("What is the longitutde coordinates you'd like to look up?:") - -def weather(): - if weather_choice == "current weather": - response = requests.get(f'https://api.openweathermap.org/data/2.5/weather?lat={lat}&lon={lon}&appid=884cfd64f3a52a3354c76c381207cf1e') - data = response.json() - print(data) -# will bring the whole information that the server brings back - else: - response_2 = requests.get(f'https://api.openweathermap.org/data/2.5/forecast?lat={lat}&lon={lon}&appid=884cfd64f3a52a3354c76c381207cf1e') - data_2 = response_2.json() - print(data_2) -# will bring the whole information that the server brings back -print(weather()) -#hello grader \ No newline at end of file diff --git a/code/Jordan/Python/OOP_lab_bank_account.py b/code/Jordan/Python/OOP_lab_bank_account.py deleted file mode 100644 index 1a36d575..00000000 --- a/code/Jordan/Python/OOP_lab_bank_account.py +++ /dev/null @@ -1,28 +0,0 @@ -class Bank_account: - def __init__(self, account_number, name, balance): - self.account_number = account_number - self.name = name - self.balance = balance - - def deposit(self, amount): - self.balance += amount - return self.balance - - def withdraw(self, amount): - if amount > self.balance: - print("Insufficient funds available") - else: - self.balance -= amount - - return self.balance - - def display(self): - return self.account_number, self.name, self.balance - - -jordan_account = Bank_account(1234567, "Jordan", 1000) - -print(jordan_account.deposit(500)) -print(jordan_account.deposit(200)) -print(jordan_account.display()) -#testing git \ No newline at end of file diff --git a/code/Jordan/Python/OOP_lab_person.py b/code/Jordan/Python/OOP_lab_person.py deleted file mode 100644 index 84a4cb7d..00000000 --- a/code/Jordan/Python/OOP_lab_person.py +++ /dev/null @@ -1,25 +0,0 @@ -class Person: - def __init__(self, name, age): - self.name = name - self.age = age - - def display(self): - display = f''' - The persons name is {self.name} and they are {self.age} years old. - ''' - return display - -class Student(Person): - def __init__(self, name, age, section): - super().__init__(name, age) # referencing old attributes attributes - self.section = section - - def display_student(self): - display = f''' - The persons name is {self.name}, they are {self.age} years old and is in the {self.section} section. - ''' - return display - -jordan = Student("Jordan", 26, "Computer Science") #creating an instance of the class -print(jordan.display_student()) -#hello world \ No newline at end of file diff --git a/code/Jordan/Python/OOP_lab_rectangle.py b/code/Jordan/Python/OOP_lab_rectangle.py deleted file mode 100644 index 83e30271..00000000 --- a/code/Jordan/Python/OOP_lab_rectangle.py +++ /dev/null @@ -1,30 +0,0 @@ -class Rectangle: - def __init__(self, length, width): - self.length = length - self.width = width - - def perimeter(self): - return (self.length * 2) + (self.width * 2) - - def area(self): - return self.length * self.width - - def display(self): - display = f''' - The rectangle legth is: ", {self.length} - The rectangle width is: ", {self.width} - The rectangle perimeter is: ", {self.perimeter()} - The rectangle area is: ", {self.area()} - ''' - return display - -class Parallelepipede(Rectangle): - def __init__(self, length, width , height): - super().__init__(length, width) # referencing old attributes attributes - self.height = height - - def volume(self): - return self.length * self.width * self.height - -print(Rectangle(200, 100).display()) -#testing git \ No newline at end of file diff --git a/code/Jordan/Python/OOP_practice.py b/code/Jordan/Python/OOP_practice.py deleted file mode 100644 index 22f9ae8b..00000000 --- a/code/Jordan/Python/OOP_practice.py +++ /dev/null @@ -1,18 +0,0 @@ -# A Sample class with init method -class Cylinder: - - # init method or constructor - def __init__(self,height=1, radius=1): - self.height = height - self.height = radius - - # Sample Method - def volume(self): - return self.height * 3.14 * (self.radius)**2 - - def surface_area(self): - top = 3.14 * (self.radius**2) - - return (2*top) + - - diff --git a/code/Jordan/Python/count_words.py b/code/Jordan/Python/count_words.py deleted file mode 100644 index 67601d17..00000000 --- a/code/Jordan/Python/count_words.py +++ /dev/null @@ -1,26 +0,0 @@ -import string -punctuation = string.punctuation #for added cleaning up of punctuation - -with open('labtext.txt', 'r', encoding='utf-8') as file: - text = file.read() - #print(text) - #text = text.split() - -# lower casing all words and removing punctuation -for char in punctuation: - text = text.replace(char, ' ') -text = text.lower() - -word_list = text.split() -# # # creating the dictionary -table_of_words = {} -for word in word_list: # count occurences of a word in a dictionary - if word in table_of_words: - table_of_words[word] += 1 - else: - table_of_words[word] = 1 - -d = list(table_of_words.items()) # .items() returns a list of tuples -d.sort(key=lambda tup: tup[1], reverse=True) # sort largest to smallest, based on count -for i in range(min(10, len(table_of_words))): # print the top 10 words, or all of them, whichever is smaller - print(d[i]) diff --git a/code/Jordan/Python/dad_jokev1.py b/code/Jordan/Python/dad_jokev1.py deleted file mode 100644 index d5e16d73..00000000 --- a/code/Jordan/Python/dad_jokev1.py +++ /dev/null @@ -1,13 +0,0 @@ -import time -import requests - -url = "https://icanhazdadjoke.com/" #takes us to the JSON data - -payload={} -headers = {"Accept": "application/json"} # this is basically saying, we want the response back in JSON -# header is the application data which is what we want -response = requests.request("GET", url, headers=headers, data=payload) -time.sleep(3) # for comedic, punch line before the joke presents itself - -data = response.json() # putting it into a prettier format -print(data["joke"]) # accessing the value of the key of joke within the dictionary object found in terminal \ No newline at end of file diff --git a/code/Jordan/Python/labtext.txt b/code/Jordan/Python/labtext.txt deleted file mode 100644 index b4619ccc..00000000 --- a/code/Jordan/Python/labtext.txt +++ /dev/null @@ -1,3299 +0,0 @@ -**The FIRST Project Gutenberg Etext of Dr. Jekyll and Mr. Hyde** -**This 10th edition should be labeled hyde10.txt or hyde10.zip** -*This edition is being officially released on October 31, 1992.* -[Date last updated: July 1, 2005] - 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At friendly meetings, and when the wine was to -his taste, something eminently human beaconed from his eye; -something indeed which never found its way into his talk, but which -spoke not only in these silent symbols of the after-dinner face, but -more often and loudly in the acts of his life. He was austere with -himself; drank gin when he was alone, to mortify a taste for -vintages; and though he enjoyed the theatre, had not crossed the -doors of one for twenty years. But he had an approved tolerance for -others; sometimes wondering, almost with envy, at the high pressure -of spirits involved in their misdeeds; and in any extremity inclined -to help rather than to reprove. - -2) - -"I incline to Cain's heresy," he used to say quaintly: "I let my -brother go to the devil in his own way." In this character, it was -frequently his fortune to be the last reputable acquaintance and the -last good influence in the lives of down-going men. And to such as -these, so long as they came about his chambers, he never marked a -shade of change in his demeanour. - -No doubt the feat was easy to Mr. Utterson; for he was -undemonstrative at the best, and even his friendship seemed to be -founded in a similar catholicity of good-nature. It is the mark of a -modest man to accept his friendly circle ready-made from the hands -of opportunity; and that was the lawyer's way. His friends were -those of his own blood or those whom he had known the longest; his -affections, like ivy, were the growth of time, they implied no -aptness in the object. Hence, no doubt, the bond that united him to -Mr. Richard Enfield, his distant kinsman, the well-known man about -town. It was a nut to crack for many, what these two could see in -each other, or what subject they could find in common. It was -reported by those who encountered them in their Sunday walks, that -they said nothing, looked singularly dull, and would hail with -obvious relief the appearance of a friend. For all that, the two men -put the greatest store by these excursions, counted them the chief -jewel of each week, and not only set aside occasions of pleasure, -but even resisted the calls - -3) - -of business, that they might enjoy them uninterrupted. - -It chanced on one of these rambles that their way led them down a -by-street in a busy quarter of London. The street was small and -what is called quiet, but it drove a thriving trade on the -week-days. The inhabitants were all doing well, it seemed, and all -emulously hoping to do better still, and laying out the surplus of -their gains in coquetry; so that the shop fronts stood along that -thoroughfare with an air of invitation, like rows of smiling -saleswomen. Even on Sunday, when it veiled its more florid charms -and lay comparatively empty of passage, the street shone out in -contrast to its dingy neighbourhood, like a fire in a forest; and -with its freshly painted shutters, well-polished brasses, and -general cleanliness and gaiety of note, instantly caught and pleased -the eye of the passenger. - -Two doors from one corner, on the left hand going east, the line -was broken by the entry of a court; and just at that point, a -certain sinister block of building thrust forward its gable on the -street. It was two stories high; showed no window, nothing but a -door on the lower story and a blind forehead of discoloured wall on -the upper; and bore in every feature, the marks of prolonged and -sordid negligence. The door, which was equipped with neither bell -nor knocker, was blistered and distained. Tramps slouched into the -recess and struck matches on - -4) - -the panels; children kept shop upon the steps; the schoolboy had -tried his knife on the mouldings; and for close on a generation, no -one had appeared to drive away these random visitors or to repair -their ravages. - -Mr. Enfield and the lawyer were on the other side of the by-street; -but when they came abreast of the entry, the former lifted up his -cane and pointed. - -"Did you ever remark that door?" he asked; and when his companion -had replied in the affirmative, "It is connected in my mind," added -he, "with a very odd story." - -"Indeed?" said Mr. Utterson, with a slight change of voice, "and -what was that?" - -"Well, it was this way," returned Mr. Enfield: "I was coming home -from some place at the end of the world, about three o'clock of a -black winter morning, and my way lay through a part of town where -there was literally nothing to be seen but lamps. Street after -street, and all the folks asleep--street after street, all lighted -up as if for a procession and all as empty as a church--till at -last I got into that state of mind when a man listens and listens -and begins to long for the sight of a policeman. All at once, I saw -two figures: one a little man who was stumping along eastward at a -good walk, and the other a girl of maybe eight or ten who was -running as hard as she was able down a cross street. Well, sir, the -two ran into one another naturally enough at the - -5) - -corner; and then came the horrible part of the thing; for the man -trampled calmly over the child's body and left her screaming on -the ground. It sounds nothing to hear, but it was hellish to see. -It wasn't like a man; it was like some damned Juggernaut. I gave a -view-halloa, took to my heels, collared my gentleman, and brought -him back to where there was already quite a group about the -screaming child. He was perfectly cool and made no resistance, but -gave me one look, so ugly that it brought out the sweat on me like -running. The people who had turned out were the girl's own family; -and pretty soon, the doctor, for whom she had been sent, put in his -appearance. Well, the child was not much the worse, more frightened, -according to the Sawbones; and there you might have supposed would -be an end to it. But there was one curious circumstance. I had taken -a loathing to my gentleman at first sight. So had the child's -family, which was only natural. But the doctor's case was what -struck me. He was the usual cut-and-dry apothecary, of no particular -age and colour, with a strong Edinburgh accent, and about as -emotional as a bagpipe. Well, sir, he was like the rest of us; every -time he looked at my prisoner, I saw that Sawbones turn sick and -white with the desire to kill him. I knew what was in his mind, just -as he knew what was in mine; and killing being out of the question, -we did the next best. We told the man we could - -6) - -and would make such a scandal out of this, as should make his name -stink from one end of London to the other. If he had any friends or -any credit, we undertook that he should lose them. And all the time, -as we were pitching it in red hot, we were keeping the women off him -as best we could, for they were as wild as harpies. I never saw a -circle of such hateful faces; and there was the man in the middle, -with a kind of black, sneering coolness--frightened too, I could -see that--but carrying it off, sir, really like Satan. 'If you -choose to make capital out of this accident,' said he, 'I am -naturally helpless. No gentleman but wishes to avoid a scene,' says -he. 'Name your figure.' Well, we screwed him up to a hundred pounds -for the child's family; he would have clearly liked to stick out; -but there was something about the lot of us that meant mischief, and -at last he struck. The next thing was to get the money; and where -do you think he carried us but to that place with the door?-- -whipped out a key, went in, and presently came back with the matter -of ten pounds in gold and a cheque for the balance on Coutts's, -drawn payable to bearer and signed with a name that I can't mention, -though it's one of the points of my story, but it was a name at -least very well known and often printed. The figure was stiff; but -the signature was good for more than that, if it was only genuine. I -took the liberty of pointing out to my gentleman that the whole - -7) - -business looked apocryphal, and that a man does not, in real life, -walk into a cellar door at four in the morning and come out of it -with another man's cheque for close upon a hundred pounds. But he -was quite easy and sneering. 'Set your mind at rest,' says he, 'I -will stay with you till the banks open and cash the cheque myself.' -So we all set off, the doctor, and the child's father, and our -friend and myself, and passed the rest of the night in my chambers; -and next day, when we had breakfasted, went in a body to the bank. I -gave in the check myself, and said I had every reason to believe it -was a forgery. Not a bit of it. The cheque was genuine." - -"Tut-tut," said Mr. Utterson. - -"I see you feel as I do," said Mr. Enfield. "Yes, it's a bad story. -For my man was a fellow that nobody could have to do with, a really -damnable man; and the person that drew the cheque is the very pink -of the proprieties, celebrated too, and (what makes it worse) one of -your fellows who do what they call good. Black-mail, I suppose; an -honest man paying through the nose for some of the capers of his -youth. Black-Mail House is what I call that place with the door, in -consequence. Though even that, you know, is far from explaining -all," he added, and with the words fell into a vein of musing. - -From this he was recalled by Mr. Utterson asking rather suddenly: -"And you don't know if the drawer of the cheque lives there?" - -8) - -"A likely place, isn't it?" returned Mr. Enfield. "But I happen to -have noticed his address; he lives in some square or other." - -"And you never asked about the--place with the door?" said Mr. -Utterson. - -"No, sir: I had a delicacy," was the reply. "I feel very strongly -about putting questions; it partakes too much of the style of the -day of judgment. You start a question, and it's like starting a -stone. You sit quietly on the top of a hill; and away the stone -goes, starting others; and presently some bland old bird (the last -you would have thought of) is knocked on the head in his own -back-garden and the family have to change their name. No, sir, I -make it a rule of mine: the more it looks like Queer Street, the -less I ask." - -"A very good rule, too," said the lawyer. - -"But I have studied the place for myself," continued Mr. Enfield. -"It seems scarcely a house. There is no other door, and nobody goes -in or out of that one but, once in a great while, the gentleman of -my adventure. There are three windows looking on the court on the -first floor; none below; the windows are always shut but they're -clean. And then there is a chimney which is generally smoking; so -somebody must live there. And yet it's not so sure; for the -buildings are so packed together about that court, that it's hard to -say where one ends and another begins." - -9) - -The pair walked on again for a while in silence; and then, -"Enfield," said Mr. Utterson, "that's a good rule of yours." - -"Yes, I think it is," returned Enfield. - -"But for all that," continued the lawyer, "there's one point I want -to ask: I want to ask the name of that man who walked over the -child." - -"Well," said Mr. Enfield, "I can't see what harm it would do. It -was a man of the name of Hyde." - -"H'm," said Mr. Utterson. "What sort of a man is he to see?" - -"He is not easy to describe. There is something wrong with his -appearance; something displeasing, something downright detestable. I -never saw a man I so disliked, and yet I scarce know why. He must be -deformed somewhere; he gives a strong feeling of deformity, although -I couldn't specify the point. He's an extraordinary-looking man, and -yet I really can name nothing out of the way. No, sir; I can make no -hand of it; I can't describe him. And it's not want of memory; for I -declare I can see him this moment." - -Mr. Utterson again walked some way in silence and obviously under a -weight of consideration. - -"You are sure he used a key?" he inquired at last. - -"My dear sir..." began Enfield, surprised out of himself. - -10) - -"Yes, I know," said Utterson; "I know it must seem strange. The -fact is, if I do not ask you the name of the other party, it is -because I know it already. You see, Richard, your tale has gone -home. If you have been inexact in any point, you had better correct -it." - -"I think you might have warned me," returned the other, with a -touch of sullenness. "But I have been pedantically exact, as you -call it. The fellow had a key; and what's more, he has it still. I -saw him use it, not a week ago." - -Mr. Utterson sighed deeply but said never a word; and the young man -presently resumed. "Here is another lesson to say nothing," said he. -"I am ashamed of my long tongue. Let us make a bargain never to -refer to this again." - -"With all my heart," said the lawyer. "I shake hands on that, -Richard." - -11) - - - SEARCH FOR MR. HYDE - -THAT evening Mr. Utterson came home to his bachelor house in sombre -spirits and sat down to dinner without relish. It was his custom of -a Sunday, when this meal was over, to sit close by the fire, a -volume of some dry divinity on his reading-desk, until the clock of -the neighbouring church rang out the hour of twelve, when he would -go soberly and gratefully to bed. On this night, however, as soon as -the cloth was taken away, he took up a candle and went into his -business-room. There he opened his safe, took from the most private -part of it a document endorsed on the envelope as Dr. Jekyll's Will, -and sat down with a clouded brow to study its contents. The will was -holograph, for Mr. Utterson, though he took charge of it now that it -was made, had refused to lend the least assistance in the making of -it; it provided not only that, in case of the decease of Henry -Jekyll, M.D., D.C.L., L.L.D., F.R.S., etc., all his possessions were -to pass into the hands of his "friend and benefactor Edward Hyde," -but that in case of - -12) - -Dr. Jekyll's "disappearance or unexplained absence for any period -exceeding three calendar months," the said Edward Hyde should step -into the said Henry Jekyll's shoes without further delay and free -from any burthen or obligation, beyond the payment of a few small -sums to the members of the doctor's household. This document had -long been the lawyer's eyesore. It offended him both as a lawyer and -as a lover of the sane and customary sides of life, to whom the -fanciful was the immodest. And hitherto it was his ignorance of Mr. -Hyde that had swelled his indignation; now, by a sudden turn, it was -his knowledge. It was already bad enough when the name was but a -name of which he could learn no more. It was worse when it began to -be clothed upon with detestable attributes; and out of the shifting, -insubstantial mists that had so long baffled his eye, there leaped -up the sudden, definite presentment of a fiend. - -"I thought it was madness," he said, as he replaced the obnoxious -paper in the safe, "and now I begin to fear it is disgrace." - -With that he blew out his candle, put on a great-coat, and set -forth in the direction of Cavendish Square, that citadel of -medicine, where his friend, the great Dr. Lanyon, had his house and -received his crowding patients. "If any one knows, it will be -Lanyon," he had thought. - -The solemn butler knew and welcomed him; - -13) - -he was subjected to no stage of delay, but ushered direct from the -door to the dining-room where Dr. Lanyon sat alone over his wine. -This was a hearty, healthy, dapper, red-faced gentleman, with a -shock of hair prematurely white, and a boisterous and decided -manner. At sight of Mr. Utterson, he sprang up from his chair and -welcomed him with both hands. The geniality, as was the way of the -man, was somewhat theatrical to the eye; but it reposed on genuine -feeling. For these two were old friends, old mates both at school -and college, both thorough respecters of themselves and of each -other, and, what does not always follow, men who thoroughly enjoyed -each other's company. - -After a little rambling talk, the lawyer led up to the subject -which so disagreeably pre-occupied his mind. - -"I suppose, Lanyon," said he "you and I must be the two oldest -friends that Henry Jekyll has?" - -"I wish the friends were younger," chuckled Dr. Lanyon. "But I -suppose we are. And what of that? I see little of him now." - - -"Indeed?" said Utterson. "I thought you had a bond of common -interest." - -"We had," was the reply. "But it is more than ten years since Henry -Jekyll became too fanciful for me. He began to go wrong, wrong in -mind; and though of course I continue to take an interest in him for -old sake's sake, as they say, - -14) - -I see and I have seen devilish little of the man. Such unscientific -balderdash," added the doctor, flushing suddenly purple, "would have -estranged Damon and Pythias." - -This little spirit of temper was somewhat of a relief to Mr. -Utterson. "They have only differed on some point of science," he -thought; and being a man of no scientific passions (except in the -matter of conveyancing), he even added: "It is nothing worse than -that!" He gave his friend a few seconds to recover his composure, -and then approached the question he had come to put. "Did you ever -come across a protege of his--one Hyde?" he asked. - -"Hyde?" repeated Lanyon. "No. Never heard of him. Since my time." - -That was the amount of information that the lawyer carried back -with him to the great, dark bed on which he tossed to and fro, -until the small hours of the morning began to grow large. It was a -night of little ease to his toiling mind, toiling in mere darkness -and besieged by questions. - -Six o'clock struck on the bells of the church that was so -conveniently near to Mr. Utterson's dwelling, and still he was -digging at the problem. Hitherto it had touched him on the -intellectual side alone; but now his imagination also was engaged, -or rather enslaved; and as he lay and tossed in the gross darkness -of the night and the curtained room, Mr. Enfield's tale went by - -15) - -before his mind in a scroll of lighted pictures. He would be aware -of the great field of lamps of a nocturnal city; then of the figure -of a man walking swiftly; then of a child running from the doctor's; -and then these met, and that human Juggernaut trod the child down -and passed on regardless of her screams. Or else he would see a room -in a rich house, where his friend lay asleep, dreaming and smiling -at his dreams; and then the door of that room would be opened, the -curtains of the bed plucked apart, the sleeper recalled, and lo! -there would stand by his side a figure to whom power was given, and -even at that dead hour, he must rise and do its bidding. The figure -in these two phases haunted the lawyer all night; and if at any time -he dozed over, it was but to see it glide more stealthily through -sleeping houses, or move the more swiftly and still the more -swiftly, even to dizziness, through wider labyrinths of lamplighted -city, and at every street-corner crush a child and leave her -screaming. And still the figure had no face by which he might know -it; even in his dreams, it had no face, or one that baffled him and -melted before his eyes; and thus it was that there sprang up and -grew apace in the lawyer's mind a singularly strong, almost an -inordinate, curiosity to behold the features of the real Mr. Hyde. -If he could but once set eyes on him, he thought the mystery would -lighten and perhaps roll altogether away, as was the habit of -mysterious - -16) - -things when well examined. He might see a reason for his friend's -strange preference or bondage (call it which you please) and even -for the startling clause of the will. At least it would be a face -worth seeing: the face of a man who was without bowels of mercy: a -face which had but to show itself to raise up, in the mind of the -unimpressionable Enfield, a spirit of enduring hatred. - -From that time forward, Mr. Utterson began to haunt the door in the -by-street of shops. In the morning before office hours, at noon when -business was plenty, and time scarce, at night under the face of the -fogged city moon, by all lights and at all hours of solitude or -concourse, the lawyer was to be found on his chosen post. - -"If he be Mr. Hyde," he had thought, "I shall be Mr. Seek." - -And at last his patience was rewarded. It was a fine dry night; -frost in the air; the streets as clean as a ballroom floor; the -lamps, unshaken, by any wind, drawing a regular pattern of light -and shadow. By ten o'clock, when the shops were closed, the -by-street was very solitary and, in spite of the low growl of -London from all round, very silent. Small sounds carried far; -domestic sounds out of the houses were clearly audible on either -side of the roadway; and the rumour of the approach of any -passenger preceded him by a long time. Mr. Utterson had been some -minutes at his post, when he was - -17) - -aware of an odd, light footstep drawing near. In the course of his -nightly patrols, he had long grown accustomed to the quaint effect -with which the footfalls of a single person, while he is still a -great way off, suddenly spring out distinct from the vast hum and -clatter of the city. Yet his attention had never before been so -sharply and decisively arrested; and it was with a strong, -superstitious prevision of success that he withdrew into the entry -of the court. - -The steps drew swiftly nearer, and swelled out suddenly louder as -they turned the end of the street. The lawyer, looking forth from -the entry, could soon see what manner of man he had to deal with. -He was small and very plainly dressed, and the look of him, even at -that distance, went somehow strongly against the watcher's -inclination. But he made straight for the door, crossing the -roadway to save time; and as he came, he drew a key from his pocket -like one approaching home. - -Mr. Utterson stepped out and touched him on the shoulder as he -passed. "Mr. Hyde, I think?" - -Mr. Hyde shrank back with a hissing intake of the breath. But his -fear was only momentary; and though he did not look the lawyer in -the face, he answered coolly enough: "That is my name. What do you -want?" - -"I see you are going in," returned the lawyer. "I am an old friend -of Dr. Jekyll's--Mr. Utter- - -18) - -son of Gaunt Street--you must have heard my name; and meeting you -so conveniently, I thought you might admit me." - -"You will not find Dr. Jekyll; he is from home," replied Mr. Hyde, -blowing in the key. And then suddenly, but still without looking up, -"How did you know me?" he asked. - -"On your side," said Mr. Utterson, "will you do me a favour?" - -"With pleasure," replied the other. "What shall it be?" - -"Will you let me see your face?" asked the lawyer. - -Mr. Hyde appeared to hesitate, and then, as if upon some sudden -reflection, fronted about with an air of defiance; and the pair -stared at each other pretty fixedly for a few seconds. "Now I shall -know you again," said Mr. Utterson. "It may be useful." - -"Yes," returned Mr. Hyde, "it is as well we have, met; and a -propos, you should have my address." And he gave a number of a -street in Soho. - -"Good God!" thought Mr. Utterson, "can he, too, have been thinking -of the will?" But he kept his feelings to himself and only grunted -in acknowledgment of the address. - -"And now," said the other, "how did you know me?" - -"By description," was the reply. - -"Whose description?" - -19) - -"We have common friends," said Mr. Utterson. - -"Common friends?" echoed Mr. Hyde, a little hoarsely. "Who are -they?" - -"Jekyll, for instance," said the lawyer. - -"He never told you," cried Mr. Hyde, with a flush of anger. "I did -not think you would have lied." - -"Come," said Mr. Utterson, "that is not fitting language." - - -The other snarled aloud into a savage laugh; and the next moment, -with extraordinary quickness, he had unlocked the door and -disappeared into the house. - -The lawyer stood awhile when Mr. Hyde had left him, the picture of -disquietude. Then he began slowly to mount the street, pausing -every step or two and putting his hand to his brow like a man in -mental perplexity. The problem he was thus debating as he walked, -was one of a class that is rarely solved. Mr. Hyde was pale and -dwarfish, he gave an impression of deformity without any nameable -malformation, he had a displeasing smile, he had borne himself to -the lawyer with a sort of murderous mixture of timidity and -boldness, and he spoke with a husky, whispering and somewhat broken -voice; all these were points against him, but not all of these -together could explain the hitherto unknown disgust, loathing, and -fear with which Mr. Utterson regarded him. "There must be some- - -20) - -thing else," said the perplexed gentleman. "There is something -more, if I could find a name for it. God bless me, the man seems -hardly human! Something troglodytic, shall we say? or can it be the -old story of Dr. Fell? or is it the mere radiance of a foul soul -that thus transpires through, and transfigures, its clay continent? -The last, I think; for, O my poor old Harry Jekyll, if ever I read -Satan's signature upon a face, it is on that of your new friend." - -Round the corner from the by-street, there was a square of ancient, -handsome houses, now for the most part decayed from their high -estate and let in flats and chambers to all sorts and conditions of -men: map-engravers, architects, shady lawyers, and the agents of -obscure enterprises. One house, however, second from the corner, was -still occupied entire; and at the door of this, which wore a great -air of wealth and comfort, though it was now plunged in darkness -except for the fan-light, Mr. Utterson stopped and knocked. A -well-dressed, elderly servant opened the door. - -"Is Dr. Jekyll at home, Poole?" asked the lawyer. - -"I will see, Mr. Utterson," said Poole, admitting the visitor, as -he spoke, into a large, low-roofed, comfortable hall, paved with -flags, warmed (after the fashion of a country house) by a bright, -open fire, and furnished with costly cabinets of oak. "Will you -wait here by the - -21) - -fire, sir? or shall I give you a light in the dining room?" - -"Here, thank you," said the lawyer, and he drew near and leaned on -the tall fender. This hall, in which he was now left alone, was a -pet fancy of his friend the doctor's; and Utterson himself was wont -to speak of it as the pleasantest room in London. But to-night there -was a shudder in his blood; the face of Hyde sat heavy on his -memory; he felt (what was rare with him) a nausea and distaste of -life; and in the gloom of his spirits, he seemed to read a menace in -the flickering of the firelight on the polished cabinets and the -uneasy starting of the shadow on the roof. He was ashamed of his -relief, when Poole presently returned to announce that Dr. Jekyll -was gone out. - -"I saw Mr. Hyde go in by the old dissecting-room door, Poole," he -said. "Is that right, when Dr. Jekyll is from home?" - -"Quite right, Mr. Utterson, sir," replied the servant. "Mr. Hyde -has a key." - -"Your master seems to repose a great deal of trust in that young -man, Poole," resumed the other musingly. - -"Yes, sir, he do indeed," said Poole. "We have all orders to obey -him." - -"I do not think I ever met Mr. Hyde?" asked Utterson. - - -"O, dear no, sir. He never dines here," replied the butler. "Indeed -we see very little of - -22) - -him on this side of the house; he mostly comes and goes by the -laboratory." - -"Well, good-night, Poole." - -"Good-night, Mr. Utterson." And the lawyer set out homeward with a -very heavy heart. "Poor Harry Jekyll," he thought, "my mind -misgives me he is in deep waters! He was wild when he was young; a -long while ago to be sure; but in the law of God, there is no -statute of limitations. Ay, it must be that; the ghost of some old -sin, the cancer of some concealed disgrace: punishment coming, PEDE -CLAUDO, years after memory has forgotten and self-love condoned the -fault." And the lawyer, scared by the thought, brooded a while on -his own past, groping in all the corners of memory, lest by chance -some Jack-in-the-Box of an old iniquity should leap to light there. -His past was fairly blameless; few men could read the rolls of their -life with less apprehension; yet he was humbled to the dust by the -many ill things he had done, and raised up again into a sober and -fearful gratitude by the many that he had come so near to doing, yet -avoided. And then by a return on his former subject, he conceived a -spark of hope. "This Master Hyde, if he were studied," thought he, -"must have secrets of his own; black secrets, by the look of him; -secrets compared to which poor Jekyll's worst would be like -sunshine. Things cannot continue as they are. It turns me cold to -think of this creature stealing like a - -23) - -thief to Harry's bedside; poor Harry, what a wakening! And the -danger of it; for if this Hyde suspects the existence of the will, -he may grow impatient to inherit. Ay, I must put my shoulder to the -wheel if Jekyll will but let me," he added, "if Jekyll will only let -me." For once more he saw before his mind's eye, as clear as a -transparency, the strange clauses of the will. - -24) - - - - DR. JEKYLL WAS QUITE AT EASE - -A FORTNIGHT later, by excellent good fortune, the doctor gave one -of his pleasant dinners to some five or six old cronies, all -intelligent, reputable men and all judges of good wine; and Mr. -Utterson so contrived that he remained behind after the others had -departed. This was no new arrangement, but a thing that had -befallen many scores of times. Where Utterson was liked, he was -liked well. Hosts loved to detain the dry lawyer, when the -light-hearted and the loose-tongued had already their foot on the -threshold; they liked to sit a while in his unobtrusive company, -practising for solitude, sobering their minds in the man's rich -silence after the expense and strain of gaiety. To this rule, Dr. -Jekyll was no exception; and as he now sat on the opposite side of -the fire--a large, well-made, smooth-faced man of fifty, with -something of a slyish cast perhaps, but every mark of capacity and -kindness--you could see by his looks that he cherished for Mr. -Utterson a sincere and warm affection. - -25) - - -"I have been wanting to speak to you, Jekyll," began the latter. -"You know that will of yours?" - -A close observer might have gathered that the topic was -distasteful; but the doctor carried it off gaily. "My poor -Utterson," said he, "you are unfortunate in such a client. I never -saw a man so distressed as you were by my will; unless it were that -hide-bound pedant, Lanyon, at what he called my scientific heresies. -Oh, I know he's a good fellow--you needn't frown--an excellent -fellow, and I always mean to see more of him; but a hide-bound -pedant for all that; an ignorant, blatant pedant. I was never more -disappointed in any man than Lanyon." - -"You know I never approved of it," pursued Utterson, ruthlessly -disregarding the fresh topic. - -"My will? Yes, certainly, I know that," said the doctor, a trifle -sharply. "You have told me so." - -"Well, I tell you so again," continued the lawyer. "I have been -learning something of young Hyde." - -The large handsome face of Dr. Jekyll grew pale to the very lips, -and there came a blackness about his eyes. "I do not care to hear -more," said he. "This is a matter I thought we had agreed to drop." - -"What I heard was abominable," said Utterson. - -"It can make no change. You do not under- - -26) - -stand my position," returned the doctor, with a certain incoherency -of manner. "I am painfully situated, Utterson; my position is a very -strange--a very strange one. It is one of those affairs that -cannot be mended by talking." - -"Jekyll," said Utterson, "you know me: I am a man to be trusted. -Make a clean breast of this in confidence; and I make no doubt I -can get you out of it." - -"My good Utterson," said the doctor, "this is very good of you, -this is downright good of you, and I cannot find words to thank you -in. I believe you fully; I would trust you before any man alive, ay, -before myself, if I could make the choice; but indeed it isn't what -you fancy; it is not so bad as that; and just to put your good heart -at rest, I will tell you one thing: the moment I choose, I can be -rid of Mr. Hyde. I give you my hand upon that; and I thank you again -and again; and I will just add one little word, Utterson, that I'm -sure you'll take in good part: this is a private matter, and I beg -of you to let it sleep." - - -Utterson reflected a little, looking in the fire. - -"I have no doubt you are perfectly right," he said at last, getting -to his feet. - -"Well, but since we have touched upon this business, and for the -last time I hope," continued the doctor, "there is one point I -should like you to understand. I have really a very great interest -in poor Hyde. I know you have seen - -27) - -him; he told me so; and I fear he was rude. But, I do sincerely -take a great, a very great interest in that young man; and if I am -taken away, Utterson, I wish you to promise me that you will bear -with him and get his rights for him. I think you would, if you knew -all; and it would be a weight off my mind if you would promise." - -"I can't pretend that I shall ever like him," said the lawyer. - -"I don't ask that," pleaded Jekyll, laying his hand upon the -other's arm; "I only ask for justice; I only ask you to help him -for my sake, when I am no longer here." - -Utterson heaved an irrepressible sigh. "Well," said he, "I -promise." - -28) - - - - THE CAREW MURDER CASE - -NEARLY a year later, in the month of October, 18---, London was -startled by a crime of singular ferocity and rendered all the more -notable by the high position of the victim. The details were few and -startling. A maid servant living alone in a house not far from the -river, had gone up-stairs to bed about eleven. Although a fog rolled -over the city in the small hours, the early part of the night was -cloudless, and the lane, which the maid's window overlooked, was -brilliantly lit by the full moon. It seems she was romantically -given, for she sat down upon her box, which stood immediately under -the window, and fell into a dream of musing. Never (she used to say, -with streaming tears, when she narrated that experience), never had -she felt more at peace with all men or thought more kindly of the -world. And as she so sat she became aware of an aged and beautiful -gentleman with white hair, drawing near along the lane; and -advancing to meet him, another and very small gentleman, to whom at -first she - -29) - -paid less attention. When they had come within speech (which was -just under the maid's eyes) the older man bowed and accosted the -other with a very pretty manner of politeness. It did not seem as -if the subject of his address were of great importance; indeed, -from his pointing, it sometimes appeared as if he were only -inquiring his way; but the moon shone on his face as he spoke, and -the girl was pleased to watch it, it seemed to breathe such an -innocent and old-world kindness of disposition, yet with something -high too, as of a well-founded self-content. Presently her eye -wandered to the other, and she was surprised to recognise in him a -certain Mr. Hyde, who had once visited her master and for whom she -had conceived a dislike. He had in his hand a heavy cane, with which -he was trifling; but he answered never a word, and seemed to listen -with an ill-contained impatience. And then all of a sudden he broke -out in a great flame of anger, stamping with his foot, brandishing -the cane, and carrying on (as the maid described it) like a madman. -The old gentleman took a step back, with the air of one very much -surprised and a trifle hurt; and at that Mr. Hyde broke out of all -bounds and clubbed him to the earth. And next moment, with ape-like -fury, he was trampling his victim under foot and hailing down a -storm of blows, under which the bones were audibly shattered and the -body jumped upon the roadway. At the horror of these sights and -sounds, the maid fainted. - -30) - -It was two o'clock when she came to herself and called for the -police. The murderer was gone long ago; but there lay his victim in -the middle of the lane, incredibly mangled. The stick with which the -deed had been done, although it was of some rare and very tough and -heavy wood, had broken in the middle under the stress of this -insensate cruelty; and one splintered half had rolled in the -neighbouring gutter--the other, without doubt, had been carried -away by the murderer. A purse and a gold watch were found upon the -victim: but no cards or papers, except a sealed and stamped -envelope, which he had been probably carrying to the post, and which -bore the name and address of Mr. Utterson. - -This was brought to the lawyer the next morning, before he was out -of bed; and he had no sooner seen it, and been told the -circumstances, than he shot out a solemn lip. "I shall say nothing -till I have seen the body," said he; "this may be very serious. Have -the kindness to wait while I dress." And with the same grave -countenance he hurried through his breakfast and drove to the police -station, whither the body had been carried. As soon as he came into -the cell, he nodded. - -"Yes," said he, "I recognise him. I am sorry to say that this is -Sir Danvers Carew." - -"Good God, sir," exclaimed the officer, "is it possible?" And the -next moment his eye - -31) - -lighted up with professional ambition. "This will make a deal of -noise," he said. "And perhaps you can help us to the man." And he -briefly narrated what the maid had seen, and showed the broken -stick. - -Mr. Utterson had already quailed at the name of Hyde; but when the -stick was laid before him, he could doubt no longer; broken and -battered as it was, he recognised it for one that he had himself -presented many years before to Henry Jekyll. - -"Is this Mr. Hyde a person of small stature?" he inquired. - -"Particularly small and particularly wicked-looking, is what the -maid calls him," said the officer. - -Mr. Utterson reflected; and then, raising his head, "If you will -come with me in my cab," he said, "I think I can take you to his -house." - -It was by this time about nine in the morning, and the first fog of -the season. A great chocolate-coloured pall lowered over heaven, but -the wind was continually charging and routing these embattled -vapours; so that as the cab crawled from street to street, Mr. -Utterson beheld a marvellous number of degrees and hues of twilight; -for here it would be dark like the back-end of evening; and there -would be a glow of a rich, lurid brown, like the light of some -strange conflagration; and here, for a moment, the fog would be -quite broken up, and a haggard shaft - -32) - -of daylight would glance in between the swirling wreaths. The -dismal quarter of Soho seen under these changing glimpses, with its -muddy ways, and slatternly passengers, and its lamps, which had -never been extinguished or had been kindled afresh to combat this -mournful re-invasion of darkness, seemed, in the lawyer's eyes, like -a district of some city in a nightmare. The thoughts of his mind, -besides, were of the gloomiest dye; and when he glanced at the -companion of his drive, he was conscious of some touch of that -terror of the law and the law's officers, which may at times assail -the most honest. - -As the cab drew up before the address indicated, the fog lifted a -little and showed him a dingy street, a gin palace, a low French -eating-house, a shop for the retail of penny numbers and twopenny -salads, many ragged children huddled in the doorways, and many -women of different nationalities passing out, key in hand, to have a -morning glass; and the next moment the fog settled down again upon -that part, as brown as umber, and cut him off from his blackguardly -surroundings. This was the home of Henry Jekyll's favourite; of a -man who was heir to a quarter of a million sterling. - -An ivory-faced and silvery-haired old woman opened the door. She -had an evil face, smoothed by hypocrisy; but her manners were -excellent. Yes, she said, this was Mr. Hyde's, but he was not at -home; he had been in that night very late, - -33) - -but had gone away again in less than an hour; there was nothing -strange in that; his habits were very irregular, and he was often -absent; for instance, it was nearly two months since she had seen -him till yesterday. - -"Very well, then, we wish to see his rooms," said the lawyer; and -when the woman began to declare it was impossible, "I had better -tell you who this person is," he added. "This is Inspector Newcomen -of Scotland Yard." - -A flash of odious joy appeared upon the woman's face. "Ah!" said -she, "he is in trouble! What has he done?" - -Mr. Utterson and the inspector exchanged glances. "He don't seem a -very popular character," observed the latter. "And now, my good -woman, just let me and this gentleman have a look about us." - -In the whole extent of the house, which but for the old woman -remained otherwise empty, Mr. Hyde had only used a couple of rooms; -but these were furnished with luxury and good taste. A closet was -filled with wine; the plate was of silver, the napery elegant; a -good picture hung upon the walls, a gift (as Utterson supposed) from -Henry Jekyll, who was much of a connoisseur; and the carpets were of -many plies and agreeable in colour. At this moment, however, the -rooms bore every mark of having been recently and hurriedly -ransacked; clothes lay about the floor, with their pockets inside -out; - -34) - -lock-fast drawers stood open; and on the hearth there lay a pile of -grey ashes, as though many papers had been burned. From these -embers the inspector disinterred the butt-end of a green -cheque-book, which had resisted the action of the fire; the other -half of the stick was found behind the door; and as this clinched -his suspicions, the officer declared himself delighted. A visit to -the bank, where several thousand pounds were found to be lying to -the murderer's credit, completed his gratification. - -"You may depend upon it, sir," he told Mr. Utterson: "I have him in -my hand. He must have lost his head, or he never would have left the -stick or, above all, burned the cheque-book. Why, money's life to -the man. We have nothing to do but wait for him at the bank, and get -out the handbills." - -This last, however, was not so easy of accomplishment; for Mr. Hyde -had numbered few familiars--even the master of the servant-maid -had only seen him twice; his family could nowhere be traced; he had -never been photographed; and the few who could describe him differed -widely, as common observers will. Only on one point, were they -agreed; and that was the haunting sense of unexpressed deformity -with which the fugitive impressed his beholders. - -35) - - - - INCIDENT OF THE LETTER - -IT was late in the afternoon, when Mr. Utterson found his way to -Dr. Jekyll's door, where he was at once admitted by Poole, and -carried down by the kitchen offices and across a yard which had -once been a garden, to the building which was indifferently known -as the laboratory or the dissecting-rooms. The doctor had bought -the house from the heirs of a celebrated surgeon; and his own -tastes being rather chemical than anatomical, had changed the -destination of the block at the bottom of the garden. It was the -first time that the lawyer had been received in that part of his -friend's quarters; and he eyed the dingy, windowless structure with -curiosity, and gazed round with a distasteful sense of strangeness -as he crossed the theatre, once crowded with eager students and now -lying gaunt and silent, the tables laden with chemical apparatus, -the floor strewn with crates and littered with packing straw, and -the light falling dimly through the foggy cupola. At the further -end, a flight of stairs mounted to a door covered with red baize; - -36) - -and through this, Mr. Utterson was at last received into the -doctor's cabinet. It was a large room, fitted round with glass -presses, furnished, among other things, with a cheval-glass and a -business table, and looking out upon the court by three dusty -windows barred with iron. A fire burned in the grate; a lamp was -set lighted on the chimney shelf, for even in the houses the fog -began to lie thickly; and there, close up to the warmth, sat Dr. -Jekyll, looking deadly sick. He did not rise to meet his visitor, -but held out a cold hand and bade him welcome in a changed voice. - -"And now," said Mr. Utterson, as soon as Poole had left them, "you -have heard the news?" - -The doctor shuddered. "They were crying it in the square," he said. -"I heard them in my dining-room." - -"One word," said the lawyer. "Carew was my client, but so are you, -and I want to know what I am doing. You have not been mad enough to -hide this fellow?" - -"Utterson, I swear to God," cried the doctor, "I swear to God I -will never set eyes on him again. I bind my honour to you that I am -done with him in this world. It is all at an end. And indeed he does -not want my help; you do not know him as I do; he is safe, he is -quite safe; mark my words, he will never more be heard of." - - -The lawyer listened gloomily; he did not like his friend's feverish -manner. "You seem pretty - -37) - -sure of him," said he; "and for your sake, I hope you may be right. -If it came to a trial, your name might appear." - -"I am quite sure of him," replied Jekyll; "I have grounds for -certainty that I cannot share with any one. But there is one thing -on which you may advise me. I have--I have received a letter; and -I am at a loss whether I should show it to the police. I should like -to leave it in your hands, Utterson; you would judge wisely, I am -sure; I have so great a trust in you." - -"You fear, I suppose, that it might lead to his detection?" asked -the lawyer. - -"No," said the other. "I cannot say that I care what becomes of -Hyde; I am quite done with him. I was thinking of my own character, -which this hateful business has rather exposed." - -Utterson ruminated a while; he was surprised at his friend's -selfishness, and yet relieved by it. "Well," said he, at last, "let -me see the letter." - -The letter was written in an odd, upright hand and signed "Edward -Hyde": and it signified, briefly enough, that the writer's -benefactor, Dr. Jekyll, whom he had long so unworthily repaid for a -thousand generosities, need labour under no alarm for his safety, as -he had means of escape on which he placed a sure dependence. The -lawyer liked this letter well enough; it put a better colour on the -intimacy than he had looked for; and he blamed himself for some of -his past suspicions. - -38) - - -"Have you the envelope?" he asked. - -"I burned it," replied Jekyll, "before I thought what I was about. -But it bore no postmark. The note was handed in." - -"Shall I keep this and sleep upon it?" asked Utterson. - -"I wish you to judge for me entirely," was the reply. "I have lost -confidence in myself." - -"Well, I shall consider," returned the lawyer. "And now one word -more: it was Hyde who dictated the terms in your will about that -disappearance?" - -The doctor seemed seized with a qualm of faintness: he shut his -mouth tight and nodded. - -"I knew it," said Utterson. "He meant to murder you. You have had a -fine escape." - -"I have had what is far more to the purpose," returned the doctor -solemnly: "I have had a lesson--O God, Utterson, what a lesson I -have had!" And he covered his face for a moment with his hands. - -On his way out, the lawyer stopped and had a word or two with -Poole. "By the by," said he, "there was a letter handed in to-day: -what was the messenger like?" But Poole was positive nothing had -come except by post; "and only circulars by that," he added. - -This news sent off the visitor with his fears renewed. Plainly the -letter had come by the laboratory door; possibly, indeed, it had -been - -39) - -written in the cabinet; and if that were so, it must be differently -judged, and handled with the more caution. The newsboys, as he went, -were crying themselves hoarse along the footways: "Special edition. -Shocking murder of an M. P." That was the funeral oration of one -friend and client; and he could not help a certain apprehension lest -the good name of another should be sucked down in the eddy of the -scandal. It was, at least, a ticklish decision that he had to make; -and self-reliant as he was by habit, he began to cherish a longing -for advice. It was not to be had directly; but perhaps, he thought, -it might be fished for. - -Presently after, he sat on one side of his own hearth, with Mr. -Guest, his head clerk, upon the other, and midway between, at a -nicely calculated distance from the fire, a bottle of a particular -old wine that had long dwelt unsunned in the foundations of his -house. The fog still slept on the wing above the drowned city, where -the lamps glimmered like carbuncles; and through the muffle and -smother of these fallen clouds, the procession of the town's life -was still rolling in through the great arteries with a sound as of a -mighty wind. But the room was gay with firelight. In the bottle the -acids were long ago resolved; the imperial dye had softened with -time, As the colour grows richer in stained windows; and the glow of -hot autumn afternoons on hillside vineyards was ready to be set free - -40) - -and to disperse the fogs of London. Insensibly the lawyer melted. -There was no man from whom he kept fewer secrets than Mr. Guest; -and he was not always sure that he kept as many as he meant. Guest -had often been on business to the doctor's; he knew Poole; he could -scarce have failed to hear of Mr. Hyde's familiarity about the -house; he might draw conclusions: was it not as well, then, that he -should see a letter which put that mystery to rights? and above all -since Guest, being a great student and critic of handwriting, would -consider the step natural and obliging? The clerk, besides, was a -man of counsel; he would scarce read so strange a document without -dropping a remark; and by that remark Mr. Utterson might shape his -future course. - -"This is a sad business about Sir Danvers," he said. - -"Yes, sir, indeed. It has elicited a great deal of public feeling," -returned Guest. "The man, of course, was mad." - -"I should like to hear your views on that," replied Utterson. "I -have a document here in his handwriting; it is between ourselves, -for I scarce know what to do about it; it is an ugly business at -the best. But there it is; quite in your way a murderer's -autograph." - -Guest's eyes brightened, and he sat down at once and studied it -with passion. "No, sir," he said: "not mad; but it is an odd hand." - -41) - -"And by all accounts a very odd writer," added the lawyer. - -Just then the servant entered with a note. - -"Is that from Dr. Jekyll, sir?" inquired the clerk. "I thought I -knew the writing. Anything private, Mr. Utterson?" - -"Only an invitation to dinner. Why? Do you want to see it?" - -"One moment. I thank you, sir"; and the clerk laid the two sheets -of paper alongside and sedulously compared their contents. "Thank -you, sir," he said at last, returning both; "it's a very -interesting autograph." - -There was a pause, during which Mr. Utterson struggled with -himself. "Why did you compare them, Guest?" he inquired suddenly. - -"Well, sir," returned the clerk, "there's a rather singular -resemblance; the two hands are in many points identical: only -differently sloped." - -"Rather quaint," said Utterson. - -"It is, as you say, rather quaint," returned Guest. - -"I wouldn't speak of this note, you know," said the master. - -"No, sir," said the clerk. "I understand." - -But no sooner was Mr. Utterson alone that night than he locked the -note into his safe, where it reposed from that time forward. -"What!" he thought. "Henry Jekyll forge for a murderer!" And his -blood ran cold in his veins. - - - -42) - - - - REMARKABLE INCIDENT OF DR. LANYON - -TIME ran on; thousands of pounds were offered in reward, for the -death of Sir Danvers was resented as a public injury; but Mr. Hyde -had disappeared out of the ken of the police as though he had never -existed. Much of his past was unearthed, indeed, and all -disreputable: tales came out of the man's cruelty, at once so -callous and violent; of his vile life, of his strange associates, -of the hatred that seemed to have surrounded his career; but of his -present whereabouts, not a whisper. From the time he had left the -house in Soho on the morning of the murder, he was simply blotted -out; and gradually, as time drew on, Mr. Utterson began to recover -from the hotness of his alarm, and to grow more at quiet with -himself. The death of Sir Danvers was, to his way of thinking, more -than paid for by the disappearance of Mr. Hyde. Now that that evil -influence had been withdrawn, a new life began for Dr. Jekyll. He -came out of his seclusion, renewed relations with his friends, -became once more their familiar guest - -43) - -and entertainer; and whilst he had always been, known for -charities, he was now no less distinguished for religion. He was -busy, he was much in the open air, he did good; his face seemed to -open and brighten, as if with an inward consciousness of service; -and for more than two months, the doctor was at peace. - -On the 8th of January Utterson had dined at the doctor's with a -small party; Lanyon had been there; and the face of the host had -looked from one to the other as in the old days when the trio were -inseparable friends. On the 12th, and again on the 14th, the door -was shut against the lawyer. "The doctor was confined to the -house," Poole said, "and saw no one." On the 15th, he tried again, -and was again refused; and having now been used for the last two -months to see his friend almost daily, he found this return of -solitude to weigh upon his spirits. The fifth night he had in Guest -to dine with him; and the sixth he betook himself to Dr. Lanyon's. - -There at least he was not denied admittance; but when he came in, -he was shocked at the change which had taken place in the doctor's -appearance. He had his death-warrant written legibly upon his face. -The rosy man had grown pale; his flesh had fallen away; he was -visibly balder and older; and yet it was not so much, these tokens -of a swift physical decay that arrested the lawyer's notice, as a -look in the eye and quality of manner that seemed to testify to - -44) - -some deep-seated terror of the mind. It was unlikely that the -doctor should fear death; and yet that was what Utterson was -tempted to suspect. "Yes," he thought; "he is a doctor, he must -know his own state and that his days are counted; and the knowledge -is more than he can bear." And yet when Utterson remarked on his -ill-looks, it was with an air of greatness that Lanyon declared -himself a doomed man. - -"I have had a shock," he said, "and I shall never recover. It is a -question of weeks. Well, life has been pleasant; I liked it; yes, -sir, I used to like it. I sometimes think if we knew all, we should -be more glad to get away." - -"Jekyll is ill, too," observed Utterson. "Have you seen him?" - -But Lanyon's face changed, and he held up a trembling hand. "I wish -to see or hear no more of Dr. Jekyll," he said in a loud, unsteady -voice. "I am quite done with that person; and I beg that you will -spare me any allusion to one whom I regard as dead." - -"Tut-tut," said Mr. Utterson; and then after a considerable pause, -"Can't I do anything?" he inquired. "We are three very old friends, -Lanyon; we shall not live to make others." - -"Nothing can be done," returned Lanyon; "ask himself." - -"He will not see me," said the lawyer. - -"I am not surprised at that," was the reply. "Some day, Utterson, -after I am dead, you may - -45) - -perhaps come to learn the right and wrong of this. I cannot tell -you. And in the meantime, if you can sit and talk with me of other -things, for God's sake, stay and do so; but if you cannot keep clear -of this accursed topic, then, in God's name, go, for I cannot bear -it." - -As soon as he got home, Utterson sat down and wrote to Jekyll, -complaining of his exclusion from the house, and asking the cause -of this unhappy break with Lanyon; and the next day brought him a -long answer, often very pathetically worded, and sometimes darkly -mysterious in drift. The quarrel with Lanyon was incurable. "I do -not blame our old friend," Jekyll wrote, "but I share his view -that we must never meet. I mean from henceforth to lead a life of -extreme seclusion; you must not be surprised, nor must you doubt -my friendship, if my door is often shut even to you. You must -suffer me to go my own dark way. I have brought on myself a -punishment and a danger that I cannot name. If I am the chief of -sinners, I am the chief of sufferers also. I could not think that -this earth contained a place for sufferings and terrors so -unmanning; and you can do but one thing, Utterson, to lighten -this destiny, and that is to respect my silence." Utterson was -amazed; the dark influence of Hyde had been withdrawn, the doctor -had returned to his old tasks and amities; a week ago, the -prospect had smiled with every promise of a cheerful and an -honoured age; - -46) - -and now in a moment, friendship, and peace of mind, and the whole -tenor of his life were wrecked. So great and unprepared a change -pointed to madness; but in view of Lanyon's manner and words, -there must lie for it some deeper ground. - -A week afterwards Dr. Lanyon took to his bed, and in something -less than a fortnight he was dead. The night after the funeral, -at which he had been sadly affected, Utterson locked the door of -his business room, and sitting there by the light of a melancholy -candle, drew out and set before him an envelope addressed by the -hand and sealed with the seal of his dead friend. "PRIVATE: for -the hands of G. J. Utterson ALONE and in case of his predecease -to be destroyed unread," so it was emphatically superscribed; and -the lawyer dreaded to behold the contents. "I have buried one -friend to-day," he thought: "what if this should cost me -another?" And then he condemned the fear as a disloyalty, and -broke the seal. Within there was another enclosure, likewise -sealed, and marked upon the cover as "not to be opened till the -death or disappearance of Dr. Henry Jekyll." Utterson could not -trust his eyes. Yes, it was disappearance; here again, as in the -mad will which he had long ago restored to its author, here again -were the idea of a disappearance and the name of Henry Jekyll -bracketed. But in the will, that idea had sprung from the -sinister suggestion of - -47) - -the man Hyde; it was set there with a purpose all too plain and -horrible. Written by the hand of Lanyon, what should it mean? A -great curiosity came on the trustee, to disregard the prohibition -and dive at once to the bottom of these mysteries; but -professional honour and faith to his dead friend were stringent -obligations; and the packet slept in the inmost corner of his -private safe. - -It is one thing to mortify curiosity, another to conquer it; and -it may be doubted if, from that day forth, Utterson desired the -society of his surviving friend with the same eagerness. He -thought of him kindly; but his thoughts were disquieted and -fearful. He went to call indeed; but he was perhaps relieved to -be denied admittance; perhaps, in his heart, he preferred to -speak with Poole upon the doorstep and surrounded by the air and -sounds of the open city, rather than to be admitted into that -house of voluntary bondage, and to sit and speak with its -inscrutable recluse. Poole had, indeed, no very pleasant news to -communicate. The doctor, it appeared, now more than ever confined -himself to the cabinet over the laboratory, where he would -sometimes even sleep; he was out of spirits, he had grown very -silent, he did not read; it seemed as if he had something on his -mind. Utterson became so used to the unvarying character of these -reports, that he fell off little by little in the frequency of -his visits. - -48) - - - - INCIDENT AT THE WINDOW - -IT chanced on Sunday, when Mr. Utterson was on his usual walk -with Mr. Enfield, that their way lay once again through the -by-street; and that when they came in front of the door, both -stopped to gaze on it. - -"Well," said Enfield, "that story's at an end at least. We shall -never see more of Mr. Hyde." - -"I hope not," said Utterson. "Did I ever tell you that I once saw -him, and shared your feeling of repulsion?" - -"It was impossible to do the one without the other," returned -Enfield. "And by the way, what an ass you must have thought me, -not to know that this was a back way to Dr. Jekyll's! It was -partly your own fault that I found it out, even when I did." - -"So you found it out, did you?" said Utterson. "But if that be -so, we may step into the court and take a look at the windows. To -tell you the truth, I am uneasy about poor Jekyll; and even -outside, I feel as if the presence of a friend might do him -good." - -49) - -The court was very cool and a little damp, and full of premature -twilight, although the sky, high up overhead, was still bright -with sunset. The middle one of the three windows was half-way -open; and sitting close beside it, taking the air with an -infinite sadness of mien, like some disconsolate prisoner, -Utterson saw Dr. Jekyll. - -"What! Jekyll!" he cried. "I trust you are better." - -"I am very low, Utterson," replied the doctor, drearily, "very -low. It will not last long, thank God." - -"You stay too much indoors," said the lawyer. "You should be out, -whipping up the circulation like Mr. Enfield and me. (This is my -cousin--Mr. Enfield--Dr. Jekyll.) Come, now; get your hat and -take a quick turn with us." - -"You are very good," sighed the other. "I should like to very -much; but no, no, no, it is quite impossible; I dare not. But -indeed, Utterson, I am very glad to see you; this is really a -great pleasure; I would ask you and Mr. Enfield up, but the place -is really not fit." - -"Why then," said the lawyer, good-naturedly, "the best thing we -can do is to stay down here and speak with you from where we -are." - -"That is just what I was about to venture to propose," returned -the doctor with a smile. But the words were hardly uttered, -before the smile was struck out of his face and succeeded - -50) - -by an expression of such abject terror and despair, as froze the -very blood of the two gentlemen below. They saw it but for a -glimpse, for the window was instantly thrust down; but that -glimpse had been sufficient, and they turned and left the court -without a word. In silence, too, they traversed the by-street; -and it was not until they had come into a neighbouring -thoroughfare, where even upon a Sunday there were still some -stirrings of life, that Mr. Utterson at last turned and looked at -his companion. They were both pale; and there was an answering -horror in their eyes. - -"God forgive us, God forgive us," said Mr. Utterson. - -But Mr. Enfield only nodded his head very seriously and walked on -once more in silence. - -51) - - - - THE LAST NIGHT - -MR. UTTERSON was sitting by his fireside one evening after -dinner, when he was surprised to receive a visit from Poole. - -"Bless me, Poole, what brings you here?" he cried; and then -taking a second look at him, "What ails you?" he added; "is the -doctor ill?" - -"Mr. Utterson," said the man, "there is something wrong." - - -"Take a seat, and here is a glass of wine for you," said the -lawyer. "Now, take your time, and tell me plainly what you want." - -"You know the doctor's ways, sir," replied Poole, "and how he -shuts himself up. Well, he's shut up again in the cabinet; and I -don't like it, sir--I wish I may die if I like it. Mr. Utterson, -sir, I'm afraid." - -"Now, my good man," said the lawyer, "be explicit. What are you -afraid of?" - -"I've been afraid for about a week," returned Poole, doggedly -disregarding the question, "and I can bear it no more." - -The man's appearance amply bore out his - -52) - -words; his manner was altered for the worse; and except for the -moment when he had first announced his terror, he had not once -looked the lawyer in the face. Even now, he sat with the glass of -wine untasted on his knee, and his eyes directed to a corner of -the floor. "I can bear it no more," he repeated. - -"Come," said the lawyer, "I see you have some good reason, Poole; -I see there is something seriously amiss. Try to tell me what it -is." - -"I think there's been foul play," said Poole, hoarsely. - - -"Foul play!" cried the lawyer, a good deal frightened and rather -inclined to be irritated in consequence. "What foul play? What -does the man mean?" - -"I daren't say, sir," was the answer; "but will you come along -with me and see for yourself?" - -Mr. Utterson's only answer was to rise and get his hat and -great-coat; but he observed with wonder the greatness of the -relief that appeared upon the butler's face, and perhaps with no -less, that the wine was still untasted when he set it down to -follow. - -It was a wild, cold, seasonable night of March, with a pale moon, -lying on her back as though the wind had tilted her, and a flying -wrack of the most diaphanous and lawny texture. The wind made -talking difficult, and flecked the blood into the face. It seemed -to have swept the - -53) - -streets unusually bare of passengers, besides; for Mr. Utterson -thought he had never seen that part of London so deserted. He -could have wished it otherwise; never in his life had he been -conscious of so sharp a wish to see and touch his -fellow-creatures; for struggle as he might, there was borne in -upon his mind a crushing anticipation of calamity. The square, -when they got there, was all full of wind and dust, and the thin -trees in the garden were lashing themselves along the railing. -Poole, who had kept all the way a pace or two ahead, now pulled -up in the middle of the pavement, and in spite of the biting -weather, took off his hat and mopped his brow with a red -pocket-handkerchief. But for all the hurry of his cowing, these -were not the dews of exertion that he wiped away, but the -moisture of some strangling anguish; for his face was white and -his voice, when he spoke, harsh and broken. - -"Well, sir," he said, "here we are, and God grant there be -nothing wrong." - -"Amen, Poole," said the lawyer. - -Thereupon the servant knocked in a very guarded manner; the door -was opened on the chain; and a voice asked from within, "Is that -you, Poole?" - -"It's all right," said Poole. "Open the door." The hall, when -they entered it, was brightly lighted up; the fire was built -high; and about the hearth the whole of the servants, men and - -54) - -women, stood huddled together like a flock of sheep. At the sight -of Mr. Utterson, the housemaid broke into hysterical whimpering; -and the cook, crying out, "Bless God! it's Mr. Utterson," ran -forward as if to take him in her arms. - -"What, what? Are you all here?" said the lawyer peevishly. "Very -irregular, very unseemly; your master would be far from pleased." - -"They're all afraid," said Poole. - -Blank silence followed, no one protesting; only the maid lifted -up her voice and now wept loudly. - -"Hold your tongue!" Poole said to her, with a ferocity of accent -that testified to his own jangled nerves; and indeed, when the -girl had so suddenly raised the note of her lamentation, they had -all started and turned toward the inner door with faces of -dreadful expectation. "And now," continued the butler, addressing -the knife-boy, "reach me a candle, and we'll get this through -hands at once." And then he begged Mr. Utterson to follow him, -and led the way to the back-garden. - -"Now, sir," said he, "you come as gently as you can. I want you -to hear, and I don't want you to be heard. And see here, sir, if -by any chance he was to ask you in, don't go." - -Mr. Utterson's nerves, at this unlooked-for termination, gave a -jerk that nearly threw him from his balance; but he re-collected -his courage - -55) - -and followed the butler into the laboratory building and through -the surgical theatre, with its lumber of crates and bottles, to -the foot of the stair. Here Poole motioned him to stand on one -side and listen; while he himself, setting down the candle and -making a great and obvious call on his resolution, mounted the -steps and knocked with a somewhat uncertain hand on the red baize -of the cabinet door. - -"Mr. Utterson, sir, asking to see you," he called; and even as he -did so, once more violently signed to the lawyer to give ear. - -A voice answered from within: "Tell him I cannot see any one," it -said complainingly. - -"Thank you, sir," said Poole, with a note of something like -triumph in his voice; and taking up his candle, he led Mr. -Utterson back across the yard and into the great kitchen, where -the fire was out and the beetles were leaping on the floor. - -"Sir," he said, looking Mr. Utterson in the eyes, "was that my -master's voice?" - -"It seems much changed," replied the lawyer, very pale, but -giving look for look. - -"Changed? Well, yes, I think so," said the butler. "Have I been -twenty years in this man's house, to be deceived about his voice? -No, sir; master's made away with; he was made, away with eight -days ago, when we heard him cry out upon the name of God; and -who's in there instead of him, and why it stays there, is a thing -that cries to Heaven, Mr. Utterson!" - -56) - -"This is a very strange tale, Poole; this is rather a wild tale, -my man," said Mr. Utterson, biting his finger. "Suppose it were -as you suppose, supposing Dr. Jekyll to have been--well, -murdered, what could induce the murderer to stay? That won't hold -water; it doesn't commend itself to reason." - -"Well, Mr. Utterson, you are a hard man to satisfy, but I'll do -it yet," said Poole. "All this last week (you must know) him, or -it, or whatever it is that lives in that cabinet, has been crying -night and day for some sort of medicine and cannot get it to his -mind. It was sometimes his way--the master's, that is--to -write his orders on a sheet of paper and throw it on the stair. -We've had nothing else this week back; nothing but papers, and a -closed door, and the very meals left there to be smuggled in when -nobody was looking. Well, sir, every day, ay, and twice and -thrice in the same day, there have been orders and complaints, -and I have been sent flying to all the wholesale chemists in -town. Every time I brought the stuff back, there would be another -paper telling me to return it, because it was not pure, and -another order to a different firm. This drug is wanted bitter -bad, sir, whatever for." - -"Have you any of these papers?" asked Mr. Utterson. - -Poole felt in his pocket and handed out a crumpled note, which -the lawyer, bending nearer - -57) - -to the candle, carefully examined. Its contents ran thus: "Dr. -Jekyll presents his compliments to Messrs. Maw. He assures them -that their last sample is impure and quite useless for his -present purpose. In the year 18---, Dr. J. purchased a somewhat -large quantity from Messrs. M. He now begs them to search with -the most sedulous care, and should any of the same quality be -left, to forward it to him at once. Expense is no consideration. -The importance of this to Dr. J. can hardly be exaggerated." So -far the letter had run composedly enough, but here with a sudden -splutter of the pen, the writer's emotion had broken loose. "For -God's sake," he had added, "find me some of the old." - -"This is a strange note," said Mr. Utterson; and then sharply, -"How do you come to have it open?" - -"The man at Maw's was main angry, sir, and he threw it back to me -like so much dirt," returned Poole. - -"This is unquestionably the doctor's hand, do you know?" resumed -the lawyer. - -"I thought it looked like it," said the servant rather sulkily; -and then, with another voice, "But what matters hand-of-write?" -he said. "I've seen him!" - -"Seen him?" repeated Mr. Utterson. "Well?" - -"That's it!" said Poole. "It was this way. I came suddenly into -the theatre from the - -58) - -garden. It seems he had slipped out to look for this drug or -whatever it is; for the cabinet door was open, and there he was -at the far end of the room digging among the crates. He looked up -when I came in, gave a kind of cry, and whipped up-stairs into -the cabinet. It was but for one minute that I saw him, but the -hair stood upon my head like quills. Sir, if that was my master, -why had he a mask upon his face? If it was my master, why did he -cry out like a rat, and run from me? I have served him long -enough. And then..." The man paused and passed his hand over his -face. - -"These are all very strange circumstances," said Mr. Utterson, -"but I think I begin to see daylight. Your master, Poole, is -plainly seized with one of those maladies that both torture and -deform the sufferer; hence, for aught I know, the alteration of -his voice; hence the mask and the avoidance of his friends; hence -his eagerness to find this drug, by means of which the poor soul -retains some hope of ultimate recovery--God grant that he be -not deceived! There is my explanation; it is sad enough, Poole, -ay, and appalling to consider; but it is plain and natural, hangs -well together, and delivers us from all exorbitant alarms." - -"Sir," said the butler, turning to a sort of mottled pallor, -"that thing was not my master, and there's the truth. My master" -here he looked round him and began to whisper--"is - -59) - -a tall, fine build of a man, and this was more of a dwarf." -Utterson attempted to protest. "O, sir," cried Poole, "do you -think I do not know my master after twenty years? Do you think I -do not know where his head comes to in the cabinet door, where I -saw him every morning of my life? No, Sir, that thing in the mask -was never Dr. Jekyll--God knows what it was, but it was never -Dr. Jekyll; and it is the belief of my heart that there was -murder done." - -"Poole," replied the lawyer, "if you say that, it will become my -duty to make certain. Much as I desire to spare your master's -feelings, much as I am puzzled by this note which seems to prove -him to be still alive, I shall consider it my duty to break in -that door." - -"Ah Mr. Utterson, that's talking!" cried the butler. - -"And now comes the second question," resumed Utterson: "Who is -going to do it?" - -"Why, you and me," was the undaunted reply. - -"That's very well said," returned the lawyer; "and whatever comes -of it, I shall make it my business to see you are no loser." - -"There is an axe in the theatre," continued Poole; "and you might -take the kitchen poker for yourself." - -The lawyer took that rude but weighty instrument into his hand, -and balanced it. "Do you know, Poole," he said, looking up, "that - -60) - -you and I are about to place ourselves in a position of some -peril?" - -"You may say so, sir, indeed," returned the butler. - -"It is well, then, that we should be frank," said the other. "We -both think more than we have said; let us make a clean breast. -This masked figure that you saw, did you recognise it?" - -"Well, sir, it went so quick, and the creature was so doubled up, -that I could hardly swear to that," was the answer. "But if you -mean, was it Mr. Hyde?--why, yes, I think it was! You see, it -was much of the same bigness; and it had the same quick, light -way with it; and then who else could have got in by the -laboratory door? You have not forgot, sir that at the time of the -murder he had still the key with him? But that's not all. I don't -know, Mr. Utterson, if ever you met this Mr. Hyde?" - -"Yes," said the lawyer, "I once spoke with him." - -"Then you must know as well as the rest of us that there was -something queer about that gentleman--something that gave a man -a turn--I don't know rightly how to say it, sir, beyond this: -that you felt it in your marrow kind of cold and thin." - -"I own I felt something of what you describe," said Mr. Utterson. - -"Quite so, sir," returned Poole. "Well, when - -61) - -that masked thing like a monkey jumped from among the chemicals -and whipped into the cabinet, it went down my spine like ice. Oh, -I know it's not evidence, Mr. Utterson. I'm book-learned enough -for that; but a man has his feelings, and I give you my -Bible-word it was Mr. Hyde!" - -"Ay, ay," said the lawyer. "My fears incline to the same point. -Evil, I fear, founded--evil was sure to come--of that -connection. Ay, truly, I believe you; I believe poor Harry is -killed; and I believe his murderer (for what purpose, God alone -can tell) is still lurking in his victim's room. Well, let our -name be vengeance. Call Bradshaw." - -The footman came at the summons, very white and nervous. - - -"Pull yourself together, Bradshaw," said the lawyer. "This -suspense, I know, is telling upon all of you; but it is now our -intention to make an end of it. Poole, here, and I are going to -force our way into the cabinet. If all is well, my shoulders are -broad enough to bear the blame. Meanwhile, lest anything should -really be amiss, or any malefactor seek to escape by the back, -you and the boy must go round the corner with a pair of good -sticks and take your post at the laboratory door. We give you ten -minutes to get to your stations." - -As Bradshaw left, the lawyer looked at his watch. "And now, -Poole, let us get to ours," - -62) - -he said; and taking the poker under his arm, led the way into the -yard. The scud had banked over the moon, and it was now quite -dark. The wind, which only broke in puffs and draughts into that -deep well of building, tossed the light of the candle to and fro -about their steps, until they came into the shelter of the -theatre, where they sat down silently to wait. London hummed -solemnly all around; but nearer at hand, the stillness was only -broken by the sounds of a footfall moving to and fro along the -cabinet floor. - -"So it will walk all day, sir," whispered Poole; "ay, and the -better part of the night. Only when a new sample comes from the -chemist, there's a bit of a break. Ah, it's an ill conscience -that's such an enemy to rest! Ah, sir, there's blood foully shed -in every step of it! But hark again, a little closer--put your -heart in your ears, Mr. Utterson, and tell me, is that the -doctor's foot?" - -The steps fell lightly and oddly, with a certain swing, for all -they went so slowly; it was different indeed from the heavy -creaking tread of Henry Jekyll. Utterson sighed. "Is there never -anything else?" he asked. - -Poole nodded. "Once," he said. "Once I heard it weeping!" - -"Weeping? how that?" said the lawyer, conscious of a sudden chill -of horror. - -"Weeping like a woman or a lost soul," said - -63) - -the butler. "I came away with that upon my heart, that I could -have wept too." - -But now the ten minutes drew to an end. Poole disinterred the axe -from under a stack of packing straw; the candle was set upon the -nearest table to light them to the attack; and they drew near -with bated breath to where that patient foot was still going up -and down, up and down, in the quiet of the night. - -"Jekyll," cried Utterson, with a loud voice, "I demand to see -you." He paused a moment, but there came no reply. "I give you -fair warning, our suspicions are aroused, and I must and shall -see you," he resumed; "if not by fair means, then by foul! if not -of your consent, then by brute force!" - -"Utterson," said the voice, "for God's sake, have mercy!" - - -"Ah, that's not Jekyll's voice--it's Hyde's!" cried Utterson. -"Down with the door, Poole!" - -Poole swung the axe over his shoulder; the blow shook the -building, and the red baize door leaped against the lock and -hinges. A dismal screech, as of mere animal terror, rang from the -cabinet. Up went the axe again, and again the panels crashed and -the frame bounded; four times the blow fell; but the wood was -tough and the fittings were of excellent workmanship; and it was -not until the fifth, that the lock burst in sunder and the wreck -of the door fell inwards on the carpet. - -64) - - -The besiegers, appalled by their own riot and the stillness that -had succeeded, stood back a little and peered in. There lay the -cabinet before their eyes in the quiet lamplight, a good fire -glowing and chattering on the hearth, the kettle singing its thin -strain, a drawer or two open, papers neatly set forth on the -business-table, and nearer the fire, the things laid out for tea: -the quietest room, you would have said, and, but for the glazed -presses full of chemicals, the most commonplace that night in -London. - -Right in the midst there lay the body of a man sorely contorted -and still twitching. They drew near on tiptoe, turned it on its -back and beheld the face of Edward Hyde. He was dressed in -clothes far too large for him, clothes of the doctor's bigness; -the cords of his face still moved with a semblance of life, but -life was quite gone; and by the crushed phial in the hand and the -strong smell of kernels that hung upon the air, Utterson knew -that he was looking on the body of a self-destroyer. - -"We have come too late," he said sternly, "whether to save or -punish. Hyde is gone to his account; and it only remains for us -to find the body of your master." - -The far greater proportion of the building was occupied by the -theatre, which filled almost the whole ground story and was -lighted from above, and by the cabinet, which formed an upper -story at one end and looked upon the - -65) - -court. A corridor joined the theatre to the door on the -by-street; and with this the cabinet communicated separately by a -second flight of stairs. There were besides a few dark closets -and a spacious cellar. All these they now thoroughly examined. -Each closet needed but a glance, for all were empty, and all, by -the dust that fell from their doors, had stood long unopened. The -cellar, indeed, was filled with crazy lumber, mostly dating from -the times of the surgeon who was Jekyll's predecessor; but even -as they opened the door they were advertised of the uselessness -of further search, by the fall of a perfect mat of cobweb which -had for years sealed up the entrance. Nowhere was there any trace -of Henry Jekyll, dead or alive. - -Poole stamped on the flags of the corridor. "He must be buried -here," he said, hearkening to the sound. - -"Or he may have fled," said Utterson, and he turned to examine -the door in the by-street. It was locked; and lying near by on -the flags, they found the key, already stained with rust. - -"This does not look like use," observed the lawyer. - -"Use!" echoed Poole. "Do you not see, sir, it is broken? much as -if a man had stamped on it." - -"Ay," continued Utterson, "and the fractures, too, are rusty." -The two men looked at each other with a scare. "This is beyond -me, - -66) - -Poole," said the lawyer. "Let us go back to the cabinet." - -They mounted the stair in silence, and still with an occasional -awe-struck glance at the dead body, proceeded more thoroughly to -examine the contents of the cabinet. At one table, there were -traces of chemical work, various measured heaps of some white -salt being laid on glass saucers, as though for an experiment in -which the unhappy man had been prevented. - -"That is the same drug that I was always bringing him," said -Poole; and even as he spoke, the kettle with a startling noise -boiled over. - -This brought them to the fireside, where the easy-chair was drawn -cosily up, and the tea-things stood ready to the sitter's elbow, -the very sugar in the cup. There were several books on a shelf; -one lay beside the tea-things open, and Utterson was amazed to -find it a copy of a pious work, for which Jekyll had several -times expressed a great esteem, annotated, in his own hand, with -startling blasphemies. - -Next, in the course of their review of the chamber, the searchers -came to the cheval glass, into whose depths they looked with an -involuntary horror. But it was so turned as to show them nothing -but the rosy glow playing on the roof, the fire sparkling in a -hundred repetitions along the glazed front of the presses, and -their own pale and fearful countenances stooping to look in. - -67) - -"This glass have seen some strange things, sir," whispered Poole. - -"And surely none stranger than itself," echoed the lawyer in the -same tones. "For what did Jekyll"--he caught himself up at the -word with a start, and then conquering the weakness--"what -could Jekyll want with it?" he said. - -"You may say that!" said Poole. Next they turned to the -business-table. On the desk among the neat array of papers, a -large envelope was uppermost, and bore, in the doctor's hand, the -name of Mr. Utterson. The lawyer unsealed it, and several -enclosures fell to the floor. The first was a will, drawn in the -same eccentric terms as the one which he had returned six months -before, to serve as a testament in case of death and as a deed of -gift in case of disappearance; but, in place of the name of -Edward Hyde, the lawyer, with indescribable amazement, read the -name of Gabriel John Utterson. He looked at Poole, and then back -at the paper, and last of all at the dead malefactor stretched -upon the carpet. - -"My head goes round," he said. "He has been all these days in -possession; he had no cause to like me; he must have raged to see -himself displaced; and he has not destroyed this document." - -He caught up the next paper; it was a brief note in the doctor's -hand and dated at the top. - -68) - -"O Poole!" the lawyer cried, "he was alive and here this day. He -cannot have been disposed of in so short a space, he must be -still alive, he must have fled! And then, why fled? and how? and -in that case, can we venture to declare this suicide? Oh, we must -be careful. I foresee that we may yet involve your master in some -dire catastrophe." - -"Why don't you read it, sir?" asked Poole. - -"Because I fear," replied the lawyer solemnly. "God grant I have -no cause for it!" And with that he brought the paper to his eyes -and read as follows: - - -"MY DEAR UTTERSON,--When this shall fall into your hands, I -shall have disappeared, under what circumstances I have not the -penetration to foresee, but my instinct and all the circumstances -of my nameless situation tell me that the end is sure and must be -early. Go then, and first read the narrative which Lanyon warned -me he was to place in your hands; and if you care to hear more, -turn to the confession of - - "Your unworthy and unhappy friend, - "HENRY JEKYLL." - - -"There was a third enclosure?" asked Utterson. - -"Here, sir," said Poole, and gave into his hands a considerable -packet sealed in several places. - -69) - -The lawyer put it in his pocket. "I would say nothing of this -paper. If your master has fled or is dead, we may at least save -his credit. It is now ten; I must go home and read these -documents in quiet; but I shall be back before midnight, when we -shall send for the police." - -They went out, locking the door of the theatre behind them; and -Utterson, once more leaving the servants gathered about the fire -in the hall, trudged back to his office to read the two -narratives in which this mystery was now to be explained. - -70) - - - - DR. LANYON'S NARRATIVE - -ON the ninth of January, now four days ago, I received by the -evening delivery a registered envelope, addressed in the hand of -my colleague and old school-companion, Henry Jekyll. I was a good -deal surprised by this; for we were by no means in the habit of -correspondence; I had seen the man, dined with him, indeed, the -night before; and I could imagine nothing in our intercourse that -should justify formality of registration. The contents increased -my wonder; for this is how the letter ran: - - "10th December, 18--- - -"DEAR LANYON, You are one of my oldest friends; and although we -may have differed at times on scientific questions, I cannot -remember, at least on my side, any break in our affection. There -was never a day when, if you had said to me, 'Jekyll, my life, my -honour, my reason, depend upon you,' I would not have sacrificed -my left hand to help you. Lanyon, my life, my honour my reason, -are all at your mercy; - -71) - -if you fail me to-night I am lost. You might suppose, after this -preface, that I am going to ask you for something dishonourable -to grant. Judge for yourself. - -"I want you to postpone all other engagements for to-night--ay, -even if you were summoned to the bedside of an emperor; to take a -cab, unless your carriage should be actually at the door; and -with this letter in your hand for consultation, to drive straight -to my house. Poole, my butler, has his orders; you will find, him -waiting your arrival with a locksmith. The door of my cabinet is -then to be forced: and you are to go in alone; to open the glazed -press (letter E) on the left hand, breaking the lock if it be -shut; and to draw out, with all its contents as they stand, the -fourth drawer from the top or (which is the same thing) the third -from the bottom. In my extreme distress of wind, I have a morbid -fear of misdirecting you; but even if I am in error, you may know -the right drawer by its contents: some powders, a phial and a -paper book. This drawer I beg of you to carry back with you to -Cavendish Square exactly as it stands. - -"That is the first part of the service: now for the second. You -should be back, if you set out at once on the receipt of this, -long before midnight; but I will leave you that amount of margin, -not only in the fear of one of those obstacles that can neither -be prevented nor fore- - -72) - -seen, but because an hour when your servants are in bed is to be -preferred for what will then remain to do. At midnight, then, I -have to ask you to be alone in your consulting-room, to admit -with your own hand into the house a man who will present himself -in my name, and to place in his hands the drawer that you will -have brought with you from my cabinet. Then you will have played -your part and earned my gratitude completely. Five minutes -afterwards, if you insist upon an explanation, you will have -understood that these arrangements are of capital importance; and -that by the neglect of one of them, fantastic as they must -appear, you might have charged your conscience with my death or -the shipwreck of my reason. - -"Confident as I am that you will not trifle with this appeal, my -heart sinks and my hand trembles at the bare thought of such a -possibility. Think of me at this hour, in a strange place, -labouring under a blackness of distress that no fancy can -exaggerate, and yet well aware that, if you will but punctually -serve me, my troubles will roll away like a story that is told. -Serve me, my dear Lanyon, and save - "Your friend, - - "H. J. - -"P. S. I had already sealed this up when a fresh terror struck -upon my soul. It is possible that the postoffice may fail me, and -this letter - -73) - -not come into your hands until to-morrow morning. In that case, -dear Lanyon, do my errand when it shall be most convenient for -you in the course of the day; and once more expect my messenger -at midnight. It may then already be too late; and if that night -passes without event, you will know that you have seen the last -of Henry Jekyll." - - -Upon the reading of this letter, I made sure my colleague was -insane; but till that was proved beyond the possibility of doubt, -I felt bound to do as he requested. The less I understood of this -farrago, the less I was in a position to judge of its importance; -and an appeal so worded could not be set aside without a grave -responsibility. I rose accordingly from table, got into a hansom, -and drove straight to Jekyll's house. The butler was awaiting my -arrival; he had received by the same post as mine a registered -letter of instruction, and had sent at once for a locksmith and a -carpenter. The tradesmen came while we were yet speaking; and we -moved in a body to old Dr. Denman's surgical theatre, from which -(as you are doubtless aware) Jekyll's private cabinet is most -conveniently entered. The door was very strong, the lock -excellent; the carpenter avowed he would have great trouble and -have to do much damage, if force were to be used; and the -locksmith was near despair. But this last was a handy fellow, - -74) - -and after two hours' work, the door stood open. The press marked -E was unlocked; and I took out the drawer, had it filled up with -straw and tied in a sheet, and returned with it to Cavendish -Square. - -Here I proceeded to examine its contents. The powders were neatly -enough made up, but not with the nicety of the dispensing -chemist; so that it was plain they were of Jekyll's private -manufacture; and when I opened one of the wrappers I found what -seemed to me a simple crystalline salt of a white colour. The -phial, to which I next turned my attention, might have been about -half-full of a blood-red liquor, which was highly pungent to the -sense of smell and seemed to me to contain phosphorus and some -volatile ether. At the other ingredients I could make no guess. -The book was an ordinary version-book and contained little but a -series of dates. These covered a period of many years, but I -observed that the entries ceased nearly a year ago and quite -abruptly. Here and there a brief remark was appended to a date, -usually no more than a single word: "double" occurring perhaps -six times in a total of several hundred entries; and once very -early in the list and followed by several marks of exclamation, -"total failure!!!" All this, though it whetted my curiosity, told -me little that was definite. Here were a phial of some tincture, -a paper of some salt, and the record of a series of experi- - -75) - -ments that had led (like too many of Jekyll's investigations) to -no end of practical usefulness. How could the presence of these -articles in my house affect either the honour, the sanity, or the -life of my flighty colleague? If his messenger could go to one -place, why could he not go to another? And even granting some -impediment, why was this gentleman to be received by me in -secret? The more I reflected the more convinced I grew that I was -dealing with a case of cerebral disease: and though I dismissed -my servants to bed, I loaded an old revolver, that I might be -found in some posture of self-defence. - -Twelve o'clock had scarce rung out over London, ere the knocker -sounded very gently on the door. I went myself at the summons, -and found a small man crouching against the pillars of the -portico. - -"Are you come from Dr. Jekyll?" I asked. - -He told me "yes" by a constrained gesture; and when I had bidden -him enter, he did not obey me without a searching backward glance -into the darkness of the square. There was a policeman not far -off, advancing with his bull's eye open; and at the sight, I -thought my visitor started and made greater haste. - -These particulars struck me, I confess, disagreeably; and as I -followed him into the bright light of the consulting-room, I kept -my hand ready on my weapon. Here, at last, I had a - -76) - -chance of clearly seeing him. I had never set eyes on him before, -so much was certain. He was small, as I have said; I was struck -besides with the shocking expression of his face, with his -remarkable combination of great muscular activity and great -apparent debility of constitution, and--last but not least-- -with the odd, subjective disturbance caused by his neighbourhood. -This bore some resemblance to incipient rigour, and was -accompanied by a marked sinking of the pulse. At the time, I set -it down to some idiosyncratic, personal distaste, and merely -wondered at the acuteness of the symptoms; but I have since had -reason to believe the cause to lie much deeper in the nature of -man, and to turn on some nobler hinge than the principle of -hatred. - -This person (who had thus, from the first moment of his entrance, -struck in me what I can only describe as a disgustful curiosity) -was dressed in a fashion that would have made an ordinary person -laughable; his clothes, that is to say, although they were of -rich and sober fabric, were enormously too large for him in every -measurement--the trousers hanging on his legs and rolled up to -keep them from the ground, the waist of the coat below his -haunches, and the collar sprawling wide upon his shoulders. -Strange to relate, this ludicrous accoutrement was far from -moving me to laughter. Rather, as there was something abnormal -and misbe- - -77) - -gotten in the very essence of the creature that now faced me-- -something seizing, surprising, and revolting--this fresh -disparity seemed but to fit in with and to reinforce it; so that -to my interest in the man's nature and character, there was added -a curiosity as to his origin, his life, his fortune and status in -the world. - -These observations, though they have taken so great a space to be -set down in, were yet the work of a few seconds. My visitor was, -indeed, on fire with sombre excitement. - -"Have you got it?" he cried. "Have you got it?" And so lively was -his impatience that he even laid his hand upon my arm and sought -to shake me. - -I put him back, conscious at his touch of a certain icy pang -along my blood. "Come, sir," said I. "You forget that I have not -yet the pleasure of your acquaintance. Be seated, if you please." -And I showed him an example, and sat down myself in my customary -seat and with as fair an imitation of my ordinary manner to a -patient, as the lateness of the hour, the nature of my -pre-occupations, and the horror I had of my visitor, would suffer -me to muster. - -"I beg your pardon, Dr. Lanyon," he replied civilly enough. "What -you say is very well founded; and my impatience has shown its -heels to my politeness. I come here at the instance of your -colleague, Dr. Henry Jekyll, on a piece of business of some -moment; and I under- - -78) - -stood..." He paused and put his hand to his throat, and I could -see, in spite of his collected manner, that he was wrestling -against the approaches of the hysteria--"I understood, a -drawer..." - -But here I took pity on my visitor's suspense, and some perhaps -on my own growing curiosity. - -"There it is, sir," said I, pointing to the drawer, where it lay -on the floor behind a table and still covered with the sheet. - -He sprang to it, and then paused, and laid his hand upon his -heart: I could hear his teeth grate with the convulsive action of -his jaws; and his face was so ghastly to see that I grew alarmed -both for his life and reason. - -"Compose yourself," said I. - -He turned a dreadful smile to me, and as if with the decision of -despair, plucked away the sheet. At sight of the contents, he -uttered one loud sob of such immense relief that I sat petrified. -And the next moment, in a voice that was already fairly well -under control, "Have you a graduated glass?" he asked. - -I rose from my place with something of an effort and gave him -what he asked. - -He thanked me with a smiling nod, measured out a few minims of -the red tincture and added one of the powders. The mixture, which -was at first of a reddish hue, began, in proportion as the -crystals melted, to brighten in colour, to effervesce audibly, -and to throw off small - -79) - -fumes of vapour. Suddenly and at the same moment, the ebullition -ceased and the compound changed to a dark purple, which faded -again more slowly to a watery green. My visitor, who had watched -these metamorphoses with a keen eye, smiled, set down the glass -upon the table, and then turned and looked upon me with an air of -scrutiny. - -"And now," said he, "to settle what remains. Will you be wise? -will you be guided? will you suffer me to take this glass in my -hand and to go forth from your house without further parley? or -has the greed of curiosity too much command of you? Think before -you answer, for it shall be done as you decide. As you decide, -you shall be left as you were before, and neither richer nor -wiser, unless the sense of service rendered to a man in mortal -distress may be counted as a kind of riches of the soul. Or, if -you shall so prefer to choose, a new province of knowledge and -new avenues to fame and power shall be laid open to you, here, in -this room, upon the instant; and your sight shall be blasted by a -prodigy to stagger the unbelief of Satan." - -"Sir," said I, affecting a coolness that I was far from truly -possessing, "you speak enigmas, and you will perhaps not wonder -that I hear you with no very strong impression of belief. But I -have gone too far in the way of inexplicable services to pause -before I see the end." - -"It is well," replied my visitor. "Lanyon, - -80) - -you remember your vows: what follows is under the seal of our -profession. And now, you who have so long been bound to the most -narrow and material views, you who have denied the virtue of -transcendental medicine, you who have derided your superiors-- -behold!" - -He put the glass to his lips and drank at one gulp. A cry -followed; he reeled, staggered, clutched at the table and held -on, staring with injected eyes, gasping with open mouth; and as I -looked there came, I thought, a change--he seemed to swell-- -his face became suddenly black and the features seemed to melt -and alter--and the next moment, I had sprung to my feet and -leaped back against the wall, my arm raised to shield me from -that prodigy, my mind submerged in terror. - -"O God!" I screamed, and "O God!" again and again; for there -before my eyes--pale and shaken, and half-fainting, and groping -before him with his hands, like a man restored from death-- -there stood Henry Jekyll! - -What he told me in the next hour, I cannot bring my mind to set -on paper. I saw what I saw, I heard what I heard, and my soul -sickened at it; and yet now when that sight has faded from my -eyes, I ask myself if I believe it, and I cannot answer. My life -is shaken to its roots; sleep has left me; the deadliest terror -sits by me at all hours of the day and night; I feel that my days -are numbered, and that I - -81) - -must die; and yet I shall die incredulous. As for the moral -turpitude that man unveiled to me, even with tears of penitence, -I cannot, even in memory, dwell on it without a start of horror. -I will say but one thing, Utterson, and that (if you can bring -your mind to credit it) will be more than enough. The creature -who crept into my house that night was, on Jekyll's own -confession, known by the name of Hyde and hunted for in every -corner of the land as the murderer of Carew. - HASTIE LANYON - -82) - - - - HENRY JEKYLL'S FULL STATEMENT OF THE CASE - -I WAS born in the year 18--- to a large fortune, endowed besides -with excellent parts, inclined by nature to industry, fond of the -respect of the wise and good among my fellow-men, and thus, as -might have been supposed, with every guarantee of an honourable -and distinguished future. And indeed the worst of my faults was a -certain impatient gaiety of disposition, such as has made the -happiness of many, but such as I found it hard to reconcile with -my imperious desire to carry my head high, and wear a more than -commonly grave countenance before the public. Hence it came about -that I concealed my pleasures; and that when I reached years of -reflection, and began to look round me and take stock of my -progress and position in the world, I stood already committed to -a profound duplicity of life. Many a man would have even blazoned -such irregularities as I was guilty of; but from the high views -that I had set before me, I regarded and hid them with an almost -morbid sense of shame. It was thus rather the exacting - -83) - -nature of my aspirations than any particular degradation in my -faults, that made me what I was and, with even a deeper trench -than in the majority of men, severed in me those provinces of -good and ill which divide and compound man's dual nature. In this -case, I was driven to reflect deeply and inveterately on that -hard law of life, which lies at the root of religion and is one -of the most plentiful springs of distress. Though so profound a -double-dealer, I was in no sense a hypocrite; both sides of me -were in dead earnest; I was no more myself when I laid aside -restraint and plunged in shame, than when I laboured, in the eye -of day, at the furtherance of knowledge or the relief of sorrow -and suffering. And it chanced that the direction of my scientific -studies, which led wholly toward the mystic and the -transcendental, re-acted and shed a strong light on this -consciousness of the perennial war among my members. With every -day, and from both sides of my intelligence, the moral and the -intellectual, I thus drew steadily nearer to that truth, by whose -partial discovery I have been doomed to such a dreadful -shipwreck: that man is not truly one, but truly two. I say two, -because the state of my own knowledge does not pass beyond that -point. Others will follow, others will outstrip me on the same -lines; and I hazard the guess that man will be ultimately known -for a mere polity of multifarious, incongruous, and independent -denizens. I, for my - -84) - -part, from the nature of my life, advanced infallibly in one -direction and in one direction only. It was on the moral side, -and in my own person, that I learned to recognise the thorough -and primitive duality of man; I saw that, of the two natures that -contended in the field of my consciousness, even if I could -rightly be said to be either, it was only because I was radically -both; and from an early date, even before the course of my -scientific discoveries had begun to suggest the most naked -possibility of such a miracle, I had learned to dwell with -pleasure, as a beloved day-dream, on the thought of the -separation of these elements. If each, I told myself, could but -be housed in separate identities, life would be relieved of all -that was unbearable; the unjust delivered from the aspirations -might go his way, and remorse of his more upright twin; and the -just could walk steadfastly and securely on his upward path, -doing the good things in which he found his pleasure, and no -longer exposed to disgrace and penitence by the hands of this -extraneous evil. It was the curse of mankind that these -incongruous fagots were thus bound together that in the agonised -womb of consciousness, these polar twins should be continuously -struggling. How, then, were they dissociated? - -I was so far in my reflections when, as I have said, a side-light -began to shine upon the subject from the laboratory table. I -began to perceive - -85) - -more deeply than it has ever yet been stated, the trembling -immateriality, the mist-like transience of this seemingly so -solid body in which we walk attired. Certain agents I found to -have the power to shake and to pluck back that fleshly vestment, -even as a wind might toss the curtains of a pavilion. For two -good reasons, I will not enter deeply into this scientific branch -of my confession. First, because I have been made to learn that -the doom and burthen of our life is bound for ever on man's -shoulders, and when the attempt is made to cast it off, it but -returns upon us with more unfamiliar and more awful pressure. -Second, because, as my narrative will make, alas! too evident, my -discoveries were incomplete. Enough, then, that I not only -recognised my natural body for the mere aura and effulgence of -certain of the powers that made up my spirit, but managed to -compound a drug by which these powers should be dethroned from -their supremacy, and a second form and countenance substituted, -none the less natural to me because they were the expression, and -bore the stamp, of lower elements in my soul. - -I hesitated long before I put this theory to the test of -practice. I knew well that I risked death; for any drug that so -potently controlled and shook the very fortress of identity, -might by the least scruple of an overdose or at the least -inopportunity in the moment of exhibition, utterly blot out that -immaterial tabernacle which I - -86) - -looked to it to change. But the temptation of a discovery so -singular and profound, at last overcame the suggestions of alarm. -I had long since prepared my tincture; I purchased at once, from -a firm of wholesale chemists, a large quantity of a particular -salt which I knew, from my experiments, to be the last ingredient -required; and late one accursed night, I compounded the elements, -watched them boil and smoke together in the glass, and when the -ebullition had subsided, with a strong glow of courage, drank off -the potion. - -The most racking pangs succeeded: a grinding in the bones, deadly -nausea, and a horror of the spirit that cannot be exceeded at the -hour of birth or death. Then these agonies began swiftly to -subside, and I came to myself as if out of a great sickness. -There was something strange in my sensations, something -indescribably new and, from its very novelty, incredibly sweet. I -felt younger, lighter, happier in body; within I was conscious of -a heady recklessness, a current of disordered sensual images -running like a mill-race in my fancy, a solution of the bonds of -obligation, an unknown but not an innocent freedom of the soul. I -knew myself, at the first breath of this new life, to be more -wicked, tenfold more wicked, sold a slave to my original evil; -and the thought, in that moment, braced and delighted me like -wine. I stretched out my hands, exulting in the freshness of -these - -87) - -sensations; and in the act, I was suddenly aware that I had lost -in stature. - -There was no mirror, at that date, in my room; that which stands -beside me as I write, was brought there later on and for the very -purpose of these transformations. The night, however, was far -gone into the morning--the morning, black as it was, was nearly -ripe for the conception of the day--the inmates of my house -were locked in the most rigorous hours of slumber; and I -determined, flushed as I was with hope and triumph, to venture in -my new shape as far as to my bedroom. I crossed the yard, wherein -the constellations looked down upon me, I could have thought, -with wonder, the first creature of that sort that their -unsleeping vigilance had yet disclosed to them; I stole through -the corridors, a stranger in my own house; and coming to my room, -I saw for the first time the appearance of Edward Hyde. - -I must here speak by theory alone, saying not that which I know, -but that which I suppose to be most probable. The evil side of my -nature, to which I had now transferred the stamping efficacy, was -less robust and less developed than the good which I had just -deposed. Again, in the course of my life, which had been, after -all, nine-tenths a life of effort, virtue, and control, it had -been much less exercised and much less exhausted. And hence, as I -think, it came about that Edward Hyde was so much smaller, - -88) - -slighter, and younger than Henry Jekyll. Even as good shone upon -the countenance of the one, evil was written broadly and plainly -on the face of the other. Evil besides (which I must still -believe to be the lethal side of man) had left on that body an -imprint of deformity and decay. And yet when I looked upon that -ugly idol in the glass, I was conscious of no repugnance, rather -of a leap of welcome. This, too, was myself. It seemed natural -and human. In my eyes it bore a livelier image of the spirit, it -seemed more express and single, than the imperfect and divided -countenance I had been hitherto accustomed to call mine. And in -so far I was doubtless right. I have observed that when I wore -the semblance of Edward Hyde, none could come near to me at first -without a visible misgiving of the flesh. This, as I take it, was -because all human beings, as we meet them, are commingled out of -good and evil: and Edward Hyde, alone in the ranks of mankind, -was pure evil. - -I lingered but a moment at the mirror: the second and conclusive -experiment had yet to be attempted; it yet remained to be seen if -I had lost my identity beyond redemption and must flee before -daylight from a house that was no longer mine; and hurrying back -to my cabinet, I once more prepared and drank the cup, once more -suffered the pangs of dissolution, and came to myself once more -with the character, the stature, and the face of Henry Jekyll. - -89) - -That night I had come to the fatal cross-roads. Had I approached -my discovery in a more noble spirit, had I risked the experiment -while under the empire of generous or pious aspirations, all must -have been otherwise, and from these agonies of death and birth, I -had come forth an angel instead of a fiend. The drug had no -discriminating action; it was neither diabolical nor divine; it -but shook the doors of the prison-house of my disposition; and -like the captives of Philippi, that which stood within ran forth. -At that time my virtue slumbered; my evil, kept awake by -ambition, was alert and swift to seize the occasion; and the -thing that was projected was Edward Hyde. Hence, although I had -now two characters as well as two appearances, one was wholly -evil, and the other was still the old Henry Jekyll, that -incongruous compound of whose reformation and improvement I had -already learned to despair. The movement was thus wholly toward -the worse. - -Even at that time, I had not yet conquered my aversion to the -dryness of a life of study. I would still be merrily disposed at -times; and as my pleasures were (to say the least) undignified, -and I was not only well known and highly considered, but growing -toward the elderly man, this incoherency of my life was daily -growing more unwelcome. It was on this side that my new power -tempted me until I fell in slavery. I had but to drink the cup, -to doff at once the body - -90) - -of the noted professor, and to assume, like a thick cloak, that -of Edward Hyde. I smiled at the notion; it seemed to me at the -time to be humorous; and I made my preparations with the most -studious care. I took and furnished that house in Soho, to which -Hyde was tracked by the police; and engaged as housekeeper a -creature whom I well knew to be silent and unscrupulous. On the -other side, I announced to my servants that a Mr. Hyde (whom I -described) was to have full liberty and power about my house in -the square; and to parry mishaps, I even called and made myself a -familiar object, in my second character. I next drew up that will -to which you so much objected; so that if anything befell me in -the person of Dr. Jekyll, I could enter on that of Edward Hyde -without pecuniary loss. And thus fortified, as I supposed, on -every side, I began to profit by the strange immunities of my -position. - -Men have before hired bravos to transact their crimes, while -their own person and reputation sat under shelter. I was the -first that ever did so for his pleasures. I was the first that -could thus plod in the public eye with a load of genial -respectability, and in a moment, like a schoolboy, strip off -these lendings and spring headlong into the sea of liberty. But -for me, in my impenetrable mantle, the safety was complete. Think -of it--I did not even exist! Let me but escape into my -laboratory door, give me but a second or - -91) - -two to mix and swallow the draught that I had always standing -ready; and whatever he had done, Edward Hyde would pass away like -the stain of breath upon a mirror; and there in his stead, -quietly at home, trimming the midnight lamp in his study, a man -who could afford to laugh at suspicion, would be Henry Jekyll. - -The pleasures which I made haste to seek in my disguise were, as -I have said, undignified; I would scarce use a harder term. But -in the hands of Edward Hyde, they soon began to turn toward the -monstrous. When I would come back from these excursions, I was -often plunged into a kind of wonder at my vicarious depravity. -This familiar that I called out of my own soul, and sent forth -alone to do his good pleasure, was a being inherently malign and -villainous; his every act and thought centred on self; drinking -pleasure with bestial avidity from any degree of torture to -another; relentless like a man of stone. Henry Jekyll stood at -times aghast before the acts of Edward Hyde; but the situation -was apart from ordinary laws, and insidiously relaxed the grasp -of conscience. It was Hyde, after all, and Hyde alone, that was -guilty. Jekyll was no worse; he woke again to his good qualities -seemingly unimpaired; he would even make haste, where it was -possible, to undo the evil done by Hyde. And thus his conscience -slumbered. - -Into the details of the infamy at which I thus - -92) - -connived (for even now I can scarce grant that I committed it) I -have no design of entering; I mean but to point out the warnings -and the successive steps with which my chastisement approached. I -met with one accident which, as it brought on no consequence, I -shall no more than mention. An act of cruelty to a child aroused -against me the anger of a passer-by, whom I recognised the other -day in the person of your kinsman; the doctor and the child's -family joined him; there were moments when I feared for my life; -and at last, in order to pacify their too just resentment, Edward -Hyde had to bring them to the door, and pay them in a cheque -drawn in the name of Henry Jekyll. But this danger was easily -eliminated from the future, by opening an account at another bank -in the name of Edward Hyde himself; and when, by sloping my own -hand backward, I had supplied my double with a signature, I -thought I sat beyond the reach of fate. - -Some two months before the murder of Sir Danvers, I had been out -for one of my adventures, had returned at a late hour, and woke -the next day in bed with somewhat odd sensations. It was in vain -I looked about me; in vain I saw the decent furniture and tall -proportions of my room in the square; in vain that I recognised -the pattern of the bed-curtains and the design of the mahogany -frame; something still kept insisting that I was not where I was, - -93) - -that I had not wakened where I seemed to be, but in the little -room in Soho where I was accustomed to sleep in the body of -Edward Hyde. I smiled to myself, and, in my psychological way -began lazily to inquire into the elements of this illusion, -occasionally, even as I did so, dropping back into a comfortable -morning doze. I was still so engaged when, in one of my more -wakeful moments, my eyes fell upon my hand. Now the hand of Henry -Jekyll (as you have often remarked) was professional in shape and -size: it was large, firm, white, and comely. But the hand which I -now saw, clearly enough, in the yellow light of a mid-London -morning, lying half shut on the bed-clothes, was lean, corded, -knuckly, of a dusky pallor and thickly shaded with a swart growth -of hair. It was the hand of Edward Hyde. - -I must have stared upon it for near half a minute, sunk as I was -in the mere stupidity of wonder, before terror woke up in my -breast as sudden and startling as the crash of cymbals; and -bounding from my bed, I rushed to the mirror. At the sight that -met my eyes, my blood was changed into something exquisitely thin -and icy. Yes, I had gone to bed Henry Jekyll, I had awakened -Edward Hyde. How was this to be explained? I asked myself, and -then, with another bound of terror--how was it to be remedied? -It was well on in the morning; the servants were up; all my drugs -were in the - -94) - -cabinet--a long journey down two pairs of stairs, through the -back passage, across the open court and through the anatomical -theatre, from where I was then standing horror-struck. It might -indeed be possible to cover my face; but of what use was that, -when I was unable to conceal the alteration in my stature? And -then with an overpowering sweetness of relief, it came back upon -my mind that the servants were already used to the coming and -going of my second self. I had soon dressed, as well as I was -able, in clothes of my own size: had soon passed through the -house, where Bradshaw stared and drew back at seeing Mr. Hyde at -such an hour and in such a strange array; and ten minutes later, -Dr. Jekyll had returned to his own shape and was sitting down, -with a darkened brow, to make a feint of breakfasting. - -Small indeed was my appetite. This inexplicable incident, this -reversal of my previous experience, seemed, like the Babylonian -finger on the wall, to be spelling out the letters of my -judgment; and I began to reflect more seriously than ever before -on the issues and possibilities of my double existence. That part -of me which I had the power of projecting, had lately been much -exercised and nourished; it had seemed to me of late as though -the body of Edward Hyde had grown in stature, as though (when I -wore that form) I were conscious of a more generous tide of -blood; and I began to spy a danger that, - -95) - -if this were much prolonged, the balance of my nature might be -permanently overthrown, the power of voluntary change be -forfeited, and the character of Edward Hyde become irrevocably -mine. The power of the drug had not been always equally -displayed. Once, very early in my career, it had totally failed -me; since then I had been obliged on more than one occasion to -double, and once, with infinite risk of death, to treble the -amount; and these rare uncertainties had cast hitherto the sole -shadow on my contentment. Now, however, and in the light of that -morning's accident, I was led to remark that whereas, in the -beginning, the difficulty had been to throw off the body of -Jekyll, it had of late gradually but decidedly transferred itself -to the other side. All things therefore seemed to point to this: -that I was slowly losing hold of my original and better self, and -becoming slowly incorporated with my second and worse. - -Between these two, I now felt I had to choose. My two natures had -memory in common, but all other faculties were most unequally -shared between them. Jekyll (who was composite) now with the most -sensitive apprehensions, now with a greedy gusto, projected and -shared in the pleasures and adventures of Hyde; but Hyde was -indifferent to Jekyll, or but remembered him as the mountain -bandit remembers the cavern in which he conceals himself from -pursuit. Jekyll had more than a father's interest; Hyde - -96) - -had more than a son's indifference. To cast in my lot with -Jekyll, was to die to those appetites which I had long secretly -indulged and had of late begun to pamper. To cast it in with -Hyde, was to die to a thousand interests and aspirations, and to -become, at a blow and for ever, despised and friendless. The -bargain might appear unequal; but there was still another -consideration in the scales; for while Jekyll would suffer -smartingly in the fires of abstinence, Hyde would be not even -conscious of all that he had lost. Strange as my circumstances -were, the terms of this debate are as old and commonplace as man; -much the same inducements and alarms cast the die for any tempted -and trembling sinner; and it fell out with me, as it falls with -so vast a majority of my fellows, that I chose the better part -and was found wanting in the strength to keep to it. - -Yes, I preferred the elderly and discontented doctor, surrounded -by friends and cherishing honest hopes; and bade a resolute -farewell to the liberty, the comparative youth, the light step, -leaping impulses and secret pleasures, that I had enjoyed in the -disguise of Hyde. I made this choice perhaps with some -unconscious reservation, for I neither gave up the house in Soho, -nor destroyed the clothes of Edward Hyde, which still lay ready -in my cabinet. For two months, however, I was true to my -determination; for two months I led a life of such - -97) - -severity as I had never before attained to, and enjoyed the -compensations of an approving conscience. But time began at last -to obliterate the freshness of my alarm; the praises of -conscience began to grow into a thing of course; I began to be -tortured with throes and longings, as of Hyde struggling after -freedom; and at last, in an hour of moral weakness, I once again -compounded and swallowed the transforming draught. - -I do not suppose that, when a drunkard reasons with himself upon -his vice, he is once out of five hundred times affected by the -dangers that he runs through his brutish, physical insensibility; -neither had I, long as I had considered my position, made enough -allowance for the complete moral insensibility and insensate -readiness to evil, which were the leading characters of Edward -Hyde. Yet it was by these that I was punished. My devil had been -long caged, he came out roaring. I was conscious, even when I -took the draught, of a more unbridled, a more furious propensity -to ill. It must have been this, I suppose, that stirred in my -soul that tempest of impatience with which I listened to the -civilities of my unhappy victim; I declare, at least, before God, -no man morally sane could have been guilty of that crime upon so -pitiful a provocation; and that I struck in no more reasonable -spirit than that in which a sick child may break a plaything. But -I had voluntarily stripped myself of all those balancing -instincts - -98) - -by which even the worst of us continues to walk with some degree -of steadiness among temptations; and in my case, to be tempted, -however slightly, was to fall. - -Instantly the spirit of hell awoke in me and raged. With a -transport of glee, I mauled the unresisting body, tasting delight -from every blow; and it was not till weariness had begun to -succeed, that I was suddenly, in the top fit of my delirium, -struck through the heart by a cold thrill of terror. A mist -dispersed; I saw my life to be forfeit; and fled from the scene -of these excesses, at once glorying and trembling, my lust of -evil gratified and stimulated, my love of life screwed to the -topmost peg. I ran to the house in Soho, and (to make assurance -doubly sure) destroyed my papers; thence I set out through the -lamplit streets, in the same divided ecstasy of mind, gloating on -my crime, light-headedly devising others in the future, and yet -still hastening and still hearkening in my wake for the steps of -the avenger. Hyde had a song upon his lips as he compounded the -draught, and as he drank it, pledged the dead man. The pangs of -transformation had not done tearing him, before Henry Jekyll, -with streaming tears of gratitude and remorse, had fallen upon -his knees and lifted his clasped hands to God. The veil of -self-indulgence was rent from head to foot, I saw my life as a -whole: I followed it up from the days of childhood, when I had -walked - -99) - -with my father's hand, and through the self-denying toils of my -professional life, to arrive again and again, with the same sense -of unreality, at the damned horrors of the evening. I could have -screamed aloud; I sought with tears and prayers to smother down -the crowd of hideous images and sounds with which my memory -swarmed against me; and still, between the petitions, the ugly -face of my iniquity stared into my soul. As the acuteness of this -remorse began to die away, it was succeeded by a sense of joy. -The problem of my conduct was solved. Hyde was thenceforth -impossible; whether I would or not, I was now confined to the -better part of my existence; and oh, how I rejoiced to think it! -with what willing humility, I embraced anew the restrictions of -natural life! with what sincere renunciation, I locked the door -by which I had so often gone and come, and ground the key under -my heel! - -The next day, came the news that the murder had been overlooked, -that the guilt of Hyde was patent to the world, and that the -victim was a man high in public estimation. It was not only a -crime, it had been a tragic folly. I think I was glad to know it; -I think I was glad to have my better impulses thus buttressed and -guarded by the terrors of the scaffold. Jekyll was now my city of -refuge; let but Hyde peep out an instant, and the hands of all -men would be raised to take and slay him. - -100) - -I resolved in my future conduct to redeem the past; and I can say -with honesty that my resolve was fruitful of some good. You know -yourself how earnestly in the last months of last year, I -laboured to relieve suffering; you know that much was done for -others, and that the days passed quietly, almost happily for -myself. Nor can I truly say that I wearied of this beneficent and -innocent life; I think instead that I daily enjoyed it more -completely; but I was still cursed with my duality of purpose; -and as the first edge of my penitence wore off, the lower side of -me, so long indulged, so recently chained down, began to growl -for licence. Not that I dreamed of resuscitating Hyde; the bare -idea of that would startle me to frenzy: no, it was in my own -person, that I was once more tempted to trifle with my -conscience; and it was as an ordinary secret sinner, that I at -last fell before the assaults of temptation. - -There comes an end to all things; the most capacious measure is -filled at last; and this brief condescension to evil finally -destroyed the balance of my soul. And yet I was not alarmed; the -fall seemed natural, like a return to the old days before I had -made discovery. It was a fine, clear, January day, wet under foot -where the frost had melted, but cloudless overhead; and the -Regent's Park was full of winter chirrupings and sweet with -spring odours. I sat in the sun on a bench; the animal within me -licking the - -101) - -chops of memory; the spiritual side a little drowsed, promising -subsequent penitence, but not yet moved to begin. After all, I -reflected, I was like my neighbours; and then I smiled, comparing -myself with other men, comparing my active goodwill with the lazy -cruelty of their neglect. And at the very moment of that -vain-glorious thought, a qualm came over me, a horrid nausea and -the most deadly shuddering. These passed away, and left me faint; -and then as in its turn the faintness subsided, I began to be -aware of a change in the temper of my thoughts, a greater -boldness, a contempt of danger, a solution of the bonds of -obligation. I looked down; my clothes hung formlessly on my -shrunken limbs; the hand that lay on my knee was corded and -hairy. I was once more Edward Hyde. A moment before I had been -safe of all men's respect, wealthy, beloved--the cloth laying -for me in the dining-room at home; and now I was the common -quarry of mankind, hunted, houseless, a known murderer, thrall to -the gallows. - -My reason wavered, but it did not fail me utterly. I have more -than once observed that, in my second character, my faculties -seemed sharpened to a point and my spirits more tensely elastic; -thus it came about that, where Jekyll perhaps might have -succumbed, Hyde rose to the importance of the moment. My drugs -were in one of the presses of my cabinet; how was I - -102) - -to reach them? That was the problem that (crushing my temples in -my hands) I set myself to solve. The laboratory door I had -closed. If I sought to enter by the house, my own servants would -consign me to the gallows. I saw I must employ another hand, and -thought of Lanyon. How was he to be reached? how persuaded? -Supposing that I escaped capture in the streets, how was I to -make my way into his presence? and how should I, an unknown and -displeasing visitor, prevail on the famous physician to rifle the -study of his colleague, Dr. Jekyll? Then I remembered that of my -original character, one part remained to me: I could write my own -hand; and once I had conceived that kindling spark, the way that -I must follow became lighted up from end to end. - - Thereupon, I arranged my clothes as best I could, and summoning -a passing hansom, drove to an hotel in Portland Street, the name -of which I chanced to remember. At my appearance (which was -indeed comical enough, however tragic a fate these garments -covered) the driver could not conceal his mirth. I gnashed my -teeth upon him with a gust of devilish fury; and the smile -withered from his face--happily for him--yet more happily for -myself, for in another instant I had certainly dragged him from -his perch. At the inn, as I entered, I looked about me with so -black a countenance as made the attendants tremble; not a look -did they exchange in my - -103) - -presence; but obsequiously took my orders, led me to a private -room, and brought me wherewithal to write. Hyde in danger of his -life was a creature new to me; shaken with inordinate anger, -strung to the pitch of murder, lusting to inflict pain. Yet the -creature was astute; mastered his fury with a great effort of the -will; composed his two important letters, one to Lanyon and one -to Poole; and that he might receive actual evidence of their -being posted, sent them out with directions that they should be -registered. - -Thenceforward, he sat all day over the fire in the private room, -gnawing his nails; there he dined, sitting alone with his fears, -the waiter visibly quailing before his eye; and thence, when the -night was fully come, he set forth in the corner of a closed cab, -and was driven to and fro about the streets of the city. He, I -say--I cannot say, I. That child of Hell had nothing human; -nothing lived in him but fear and hatred. And when at last, -thinking the driver had begun to grow suspicious, he discharged -the cab and ventured on foot, attired in his misfitting clothes, -an object marked out for observation, into the midst of the -nocturnal passengers, these two base passions raged within him -like a tempest. He walked fast, hunted by his fears, chattering -to himself, skulking through the less-frequented thoroughfares, -counting the minutes that still divided him from midnight. Once a - -104) - -woman spoke to him, offering, I think, a box of lights. He smote -her in the face, and she fled. - -When I came to myself at Lanyon's, the horror of my old friend -perhaps affected me somewhat: I do not know; it was at least but -a drop in the sea to the abhorrence with which I looked back upon -these hours. A change had come over me. It was no longer the fear -of the gallows, it was the horror of being Hyde that racked me. I -received Lanyon's condemnation partly in a dream; it was partly -in a dream that I came home to my own house and got into bed. I -slept after the prostration of the day, with a stringent and -profound slumber which not even the nightmares that wrung me -could avail to break. I awoke in the morning shaken, weakened, -but refreshed. I still hated and feared the thought of the brute -that slept within me, and I had not of course forgotten the -appalling dangers of the day before; but I was once more at home, -in my own house and close to my drugs; and gratitude for my -escape shone so strong in my soul that it almost rivalled the -brightness of hope. - -I was stepping leisurely across the court after breakfast, -drinking the chill of the air with pleasure, when I was seized -again with those indescribable sensations that heralded the -change; and I had but the time to gain the shelter of my cabinet, -before I was once again raging and freezing with the passions of -Hyde. It took on this occasion a double dose to recall me to - -105) - -myself; and alas! Six hours after, as I sat looking sadly in the -fire, the pangs returned, and the drug had to be re-administered. -In short, from that day forth it seemed only by a great effort as -of gymnastics, and only under the immediate stimulation of the -drug, that I was able to wear the countenance of Jekyll. At all -hours of the day and night, I would be taken with the premonitory -shudder; above all, if I slept, or even dozed for a moment in my -chair, it was always as Hyde that I awakened. Under the strain of -this continually-impending doom and by the sleeplessness to which -I now condemned myself, ay, even beyond what I had thought -possible to man, I became, in my own person, a creature eaten up -and emptied by fever, languidly weak both in body and mind, and -solely occupied by one thought: the horror of my other self. But -when I slept, or when the virtue of the medicine wore off, I -would leap almost without transition (for the pangs of -transformation grew daily less marked) into the possession of a -fancy brimming with images of terror, a soul boiling with -causeless hatreds, and a body that seemed not strong enough to -contain the raging energies of life. The powers of Hyde seemed to -have grown with the sickliness of Jekyll. And certainly the hate -that now divided them was equal on each side. With Jekyll, it was -a thing of vital instinct. He had now seen the full deformity of -that creature that shared with him some of the phenomena of - -106) - -consciousness, and was co-heir with him to death: and beyond these -links of community, which in themselves made the most poignant -part of his distress, he thought of Hyde, for all his energy of -life, as of something not only hellish but inorganic. This was the -shocking thing; that the slime of the pit seemed to utter cries -and voices; that the amorphous dust gesticulated and sinned; that -what was dead, and had no shape, should usurp the offices of life. -And this again, that that insurgent horror was knit to him closer -than a wife, closer than an eye; lay caged in his flesh, where he -heard it mutter and felt it struggle to be born; and at every hour -of weakness, and in the confidence of slumber, prevailed against -him and deposed him out of life. The hatred of Hyde for Jekyll, -was of a different order. His terror of the gallows drove him -continually to commit temporary suicide, and return to his -subordinate station of a part instead of a person; but he loathed -the necessity, he loathed the despondency into which Jekyll was -now fallen, and he resented the dislike with which he was himself -regarded. Hence the ape-like tricks that he would play me, -scrawling in my own hand blasphemies on the pages of my books, -burning the letters and destroying the portrait of my father; and -indeed, had it not been for his fear of death, he would long ago -have ruined himself in order to involve me in the ruin. But his -love of life is wonderful; I go further: I, who sicken - -107) - -and freeze at the mere thought of him, when I recall the -abjection and passion of this attachment, and when I know how he -fears my power to cut him off by suicide, I find it in my heart -to pity him. - -It is useless, and the time awfully fails me, to prolong this -description; no one has ever suffered such torments, let that -suffice; and yet even to these, habit brought--no, not -alleviation--but a certain callousness of soul, a certain -acquiescence of despair; and my punishment might have gone on for -years, but for the last calamity which has now fallen, and which -has finally severed me from my own face and nature. My provision -of the salt, which had never been renewed since the date of the -first experiment, began to run low. I sent out for a fresh -supply, and mixed the draught; the ebullition followed, and the -first change of colour, not the second; I drank it and it was -without efficiency. You will learn from Poole how I have had -London ransacked; it was in vain; and I am now persuaded that my -first supply was impure, and that it was that unknown impurity -which lent efficacy to the draught. - -About a week has passed, and I am now finishing this statement -under the influence of the last of the old powders. This, then, -is the last time, short of a miracle, that Henry Jekyll can think -his own thoughts or see his own face (now how sadly altered!) -in the glass. Nor must I delay - -108) - -too long to bring my writing to an end; for if my narrative has -hitherto escaped destruction, it has been by a combination of -great prudence and great good luck. Should the throes of change -take me in the act of writing it, Hyde will tear it in pieces; -but if some time shall have elapsed after I have laid it by, his -wonderful selfishness and Circumscription to the moment will -probably save it once again from the action of his ape-like -spite. And indeed the doom that is closing on us both, has -already changed and crushed him. Half an hour from now, when I -shall again and for ever re-indue that hated personality, I know -how I shall sit shuddering and weeping in my chair, or continue, -with the most strained and fear-struck ecstasy of listening, to -pace up and down this room (my last earthly refuge) and give ear -to every sound of menace. Will Hyde die upon the scaffold? or -will he find courage to release himself at the last moment? God -knows; I am careless; this is my true hour of death, and what is -to follow concerns another than myself. Here then, as I lay down -the pen and proceed to seal up my confession, I bring the life of -that unhappy Henry Jekyll to an end. - - -End of Project Gutenberg Etext Edition of -"The Strange Case of Dr. Jekyll and Mr. Hyde" - - - - diff --git a/code/Jordan/Python/unit_converterv2.py b/code/Jordan/Python/unit_converterv2.py deleted file mode 100644 index 5e2c02ea..00000000 --- a/code/Jordan/Python/unit_converterv2.py +++ /dev/null @@ -1,8 +0,0 @@ -def unit_converter(): - distance = input("What is the distance in feet?: ") - distance = float(distance) - feet = 0.3048 - distance_converted = distance * feet - fun_return = (f"initial value {distance} is {distance_converted} meters") - return print(fun_return) -unit_converter() \ No newline at end of file diff --git a/code/alexander/html/bio/bio.html b/code/alexander/html/bio/bio.html deleted file mode 100644 index 2517b2bb..00000000 --- a/code/alexander/html/bio/bio.html +++ /dev/null @@ -1,58 +0,0 @@ - - - - - - - - Elon Musk Bio - - -

        Elon Musk

        -

        “You should take the approach that you’re wrong. Your goal is to be less wrong.”

        - - - - -

        -Elon was born in 1971 in pretoria, south africa. In school he ws bullied alot and was even beaten so hard he was sent to the hospital and almost died. He was smart from the very beginning and when he was twelve years old he built a video game called Blastar and sold it. When he was 17 he moved to Canada and amongst other odd jobs worked on his uncle's weed farm. He did his undergraduate degree in economics and physics from the University of Pennsylvania. After graduating he did two days at Stanford before dropping out and beginning to start his companies starting with Zip2 where him and his brother coded the first ever map online. They were basically the yellow pages online. Everyone laughed at them saying they would never replace the phonebook. In retrospect not so laughable. He started X.com and he STILL owns that domain name. x.com turned into paypal which he sold to start SpaceX and Tesla. along the way he started a few more companies notably the boring company which is a tunneling company I have a particular interest in and neural link which is a brain computer interface company. The goal of all of his companies is to make life better for humanity in the most important ways. Tesla to move mobility to electric faster than it would have otherwise. SpaceX to make civilization multiplanetary. Neuralink to make sure we are joined with computers before Artificial General Intelligence takes hold so that we may have control of our destiny. And The Boring Company, to defeat traffic, the ultimate boss battle. One thing Elon is for sure is polarizing. People love him or hate him. What do you think? let me know in the comments below. -

        -Click here to learn more *wiki wiki* - -
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          Places Elon has lived

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        • Pretoria, South Africa
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        • Canada
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        • Pennsylvania
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        • San Francisco
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        • Los Angeles
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        • Currently: Starbase (South Padre Island), Texas (in a $50k boxable house)
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          The four primary businesses of the muskonomy

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        • Tesla
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          • electric cars
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          • solar power
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          • grid scale energy storage/retail energy storage
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          • Autobidder grid scale software
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          • DOJO supercomputer (fastest ai training machine in existence)
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          • in-house chip design
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          • tesla-bot, multipurpose humanoid robot
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        • SpaceX
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          • rockets that land
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        • Neuralink
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          • brain computer interface
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        • The Boring Company
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          • tunnels and flamethrowers, an obvious combination
            • -
          - -
        - \ No newline at end of file diff --git a/code/alexander/html/bio/style.css b/code/alexander/html/bio/style.css deleted file mode 100644 index 50814eee..00000000 --- a/code/alexander/html/bio/style.css +++ /dev/null @@ -1,23 +0,0 @@ -.center { - text-align: center; -} - -ul { -list-style: none; -} /* Remove default bullets */ - -li::before { -font-family: "Font Awesome 5 Free"; -content: "\f35a"; -color: rgb(0, 90, 128); - -margin-right: 10px; /* Optional tweak */ -} -body{ - background-color: pink; - line-height: 2; - text-align: center; -} -img { - border-radius: 8px; -} \ No newline at end of file diff --git a/code/alexander/html/blog/blog.html b/code/alexander/html/blog/blog.html deleted file mode 100644 index 05a1d7c5..00000000 --- a/code/alexander/html/blog/blog.html +++ /dev/null @@ -1,43 +0,0 @@ - - - - - - - - boblawslawblog - - -

        Willkommen

        -
        -

        You'll be paid in spaghetti
        how much spaghetti?
        how much can you handle?
        yes, any kind of sauce
        no we don't have health care, are you listening to what i'm saying?

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        • Parmesan
          • -
        • this kind
          • -
        • that kind
          • -
        • another kind
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        • mozzerella
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        • BBQ sauce
          • -
        • dog treats
          • -
        • thin crust
          • -
        • thicc crust
          • -
        • double gluten
          • -
        • triple gluten

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        - -

        Meet your boss:
        Purpa Durp

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        -
        - -
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        Lorem ipsum dolor sit amet consectetur adipisicing elit. Modi consectetur quos consequatur ipsum? Minus voluptatum, quidem suscipit eius libero nostrum, deserunt nulla cum, cupiditate accusantium consequatur voluptas? Ipsam, odio modi! Lorem ipsum dolor sit amet, consectetur adipisicing elit. Necessitatibus dolores repellat numquam harum recusandae blanditiis earum pariatur beatae temporibus facere magnam, saepe quos in illum rerum minima voluptatum molestiae! Omnis. Lorem ipsum dolor sit amet, consectetur adipisicing elit. Magni alias rem dolorum iure reiciendis molestiae hic minus repellat deleniti! Sed laboriosam amet facere consequuntur odit quos non eligendi quia libero?

        -

        Lorem ipsum dolor sit amet consectetur adipisicing elit. Cumque voluptates sequi enim officiis quas illo saepe adipisci! Corrupti consequuntur dolorem earum neque quasi suscipit, ea sit architecto, aperiam tenetur quis.

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        Hopefully we're a good match
        fine print: if not these guys on the left will debrief you

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        Careers at bob law's law blog

        -
        - \ No newline at end of file diff --git a/code/alexander/html/blog/style.css b/code/alexander/html/blog/style.css deleted file mode 100644 index c1723ede..00000000 --- a/code/alexander/html/blog/style.css +++ /dev/null @@ -1,60 +0,0 @@ -body{ - background-color: #1f0318; - line-height: 2; - font-family: 'Courier New', monospace; -} -.container { - display: flex; - -} -#title{ - text-align: center; - color:#bb4430; - background-color: white; - -} -.sec{ - display: flex; - border-radius: 5px; -} -#sec1{ - display: flex; - background-color: #d8d2e1 -} -#sec11{ - font-family: fantasy; -} -#sec2{ - background-color: #8c705f; - color: white -} -#boss{ - font-size: xx-large; -} -#vice{ - width: 300px; - border-radius: 15px; - -} -#vamp{ - width: 500px; -} - -#sec21{ - border-right-style: ridge; - border-right-width: 5px; - padding-right: 10px; - margin-right: 10px; -} -#endersgame{ - display: flex; -} -#sendoff{ - font-size: xx-large; - text-align: center; - color: white; -} -#fusion{ - height: 200px; - width: 200px; -} \ No newline at end of file diff --git a/code/alexander/html/blog/tenor-1501857257.gif b/code/alexander/html/blog/tenor-1501857257.gif deleted file mode 100644 index 1dbf532d..00000000 Binary files a/code/alexander/html/blog/tenor-1501857257.gif and /dev/null differ diff --git a/code/alexander/html/blog/vamp.jpeg b/code/alexander/html/blog/vamp.jpeg deleted file mode 100644 index dc1d649b..00000000 Binary files a/code/alexander/html/blog/vamp.jpeg and /dev/null differ diff --git a/code/alexander/html/blog/viceadmiral.jpg b/code/alexander/html/blog/viceadmiral.jpg deleted file mode 100644 index 3e05b2d3..00000000 Binary files a/code/alexander/html/blog/viceadmiral.jpg and /dev/null differ diff --git a/code/danielle/CSS/css notes b/code/danielle/CSS/css notes deleted file mode 100644 index 4ca4167c..00000000 --- a/code/danielle/CSS/css notes +++ /dev/null @@ -1,21 +0,0 @@ -cascading style sheet - reading from top to bottom -h1 { - color: red -} - -h1{ - color: blue -} -Color blue overides the red color for h1 due to cascading properties - -Order of priority: style tags in html, in the header line, have higher priority in style sheet or style tag. - -class="title" -considered an attribute -must use . in the beginning of class to target it in css, for example .title - -id= -cannot be reused. - -Selector - write things in a more functional way. - diff --git a/code/danielle/Django/my_app/views.py b/code/danielle/Django/my_app/views.py deleted file mode 100644 index 91ea44a2..00000000 --- a/code/danielle/Django/my_app/views.py +++ /dev/null @@ -1,3 +0,0 @@ -from django.shortcuts import render - -# Create your views here. diff --git a/code/danielle/Django/static/js/main.js b/code/danielle/Django/static/js/main.js deleted file mode 100644 index e69de29b..00000000 diff --git a/code/danielle/Django/templates/pages/about.html b/code/danielle/Django/templates/pages/about.html deleted file mode 100644 index e69de29b..00000000 diff --git a/code/danielle/Django/templates/pages/base.html b/code/danielle/Django/templates/pages/base.html deleted file mode 100644 index e69de29b..00000000 diff --git a/code/danielle/Django/templates/pages/home.html b/code/danielle/Django/templates/pages/home.html deleted file mode 100644 index e69de29b..00000000 diff --git a/code/danielle/HTML/Animations/index.html b/code/danielle/HTML/Animations/index.html deleted file mode 100644 index 74d9ef5b..00000000 --- a/code/danielle/HTML/Animations/index.html +++ /dev/null @@ -1,21 +0,0 @@ - - - - - - - Animations - rel="stylesheet" href="style.css" - - -
          -
        • home
          • -
        • portfolio
          • -
        • about
          • -
        -
        -

        Lorem ipsum dolor sit amet consectetur adipisicing elit. Officia modi, sunt cupiditate voluptatem eaque similique reprehenderit totam fuga magnam delectus! Eaque et quia atque doloribus illo. Dolor quis praesentium pariatur.

        -
        - - - \ No newline at end of file diff --git a/code/danielle/HTML/Animations/style.css b/code/danielle/HTML/Animations/style.css deleted file mode 100644 index b96fe589..00000000 --- a/code/danielle/HTML/Animations/style.css +++ /dev/null @@ -1,65 +0,0 @@ -body{ - text-align: center; - background-color: #fbfbfb; - width: 50%; - margin: auto; -} - -li{ - list-style-type: none; - padding: 10px; - margin: 10px -} -ul{ - background: blue; - padding: 0px; - margin-right: 10px; - position: fixed; - height: 100vh; -} -body{ - display: flex; -} - -main{ - margin-left: 110px; -} - -h1{ - position: relative; - top: -200px; - animation-name: from-top; - animation-duration: 1s; - animation-fill-mode: forwards; -} - -p{ - position: relative; - left: -800px; - animation: from-left 1s forwards 1s; -} - -button{ - position: relative; - opacity: 0px; - top: 100px; - animation: animated-button 1s forwards .5s -} - -@keyframes from-top { - 0%{top: -200px} - 100%{left 0px} - -} - -@keyframes from-left { - 0%{top: -800px} - 100%{left: 0px} - -} - -@keyframes animated-button { - 0%{opacity:0} - 100%{opacity:1; top: 0px} - -} \ No newline at end of file diff --git a/code/danielle/HTML/Bio/bio.html b/code/danielle/HTML/Bio/bio.html deleted file mode 100644 index 798d4f7f..00000000 --- a/code/danielle/HTML/Bio/bio.html +++ /dev/null @@ -1,88 +0,0 @@ - - - - - - - Bio HTML Lab - - - -

        Danielle Cantu Biography

        -
        -

        - Danielle Cantu is originally from Dahlonega, Georgia but currently lives in - Chesapeake, - Virginia with her husband, Rodi, and her dog, Hugo. -

        -

        - After graduating high school, she enlisted in the Navy and worked as an IT. After leaving active duty, she moved near Washington, D.C. to pursue a degree in International Affairs at George Washington University. She is currently learning to code with PDX Code Guild! -

        -
        - woman, man, and dog, chillin' -
        -

        Previous duty stations in the Navy:

        -
          -
        • Hawaii
          • -
        • California
          • -
        • Japan
          • -
        • USS Ronald Reagan
          • -
        • Maryland
          • -
        -
        -
        -

        Quote

        -

        "Hang in there, don't hang yourself"

        -
        - - \ No newline at end of file diff --git a/code/danielle/HTML/Bio/styles.css b/code/danielle/HTML/Bio/styles.css deleted file mode 100644 index e69de29b..00000000 diff --git a/code/danielle/HTML/Blog/blog.html b/code/danielle/HTML/Blog/blog.html deleted file mode 100644 index 126824ec..00000000 --- a/code/danielle/HTML/Blog/blog.html +++ /dev/null @@ -1,114 +0,0 @@ - - - - - - - Blog - - - - -
        Blog Lab
        - - - -
        -

        Entry 1

        -

        - Lorem ipsum dolor sit, amet consectetur adipisicing elit. Pariatur, dicta provident neque beatae rerum voluptate excepturi natus eum animi voluptas enim, fuga aperiam mollitia inventore nobis maxime repellat? Totam, saepe! -

        -
        - - - - - \ No newline at end of file diff --git a/code/danielle/HTML/Blog/styles.css b/code/danielle/HTML/Blog/styles.css deleted file mode 100644 index e69de29b..00000000 diff --git a/code/danielle/HTML/Company/company.html b/code/danielle/HTML/Company/company.html deleted file mode 100644 index 259273d6..00000000 --- a/code/danielle/HTML/Company/company.html +++ /dev/null @@ -1,124 +0,0 @@ - - - - Company lab - GDIT - - - - - - - - - - - - -
        -

        EVOLVE YOUR WORLD

        -

        Lorem, ipsum dolor sit amet consectetur adipisicing elit. Accusamus culpa at deleniti veniam corporis, repellat, ab inventore odit quo accusantium possimus hic sunt. Molestiae dolore quaerat culpa, qui quia reiciendis.

        -
        - - -
        -

        About GDIT

        -

        Lorem ipsum dolor sit amet consectetur adipisicing elit. Harum error expedita quasi et consequuntur ut deserunt similique, laboriosam vel velit fuga nulla incidunt illo optio aliquam animi beatae voluptas qui.

        -
        - - - - -
        -

        CAPABILITIES

        -

        LEARN MORE

        -
        -
        -
        - CLOUD -

        CLOUD

        -

        LEARN MORE

        -
        -
        -
        -
        - AI -

        ARTIFICAL INTELLIGENCE

        -

        LEARN MORE

        -
        -
        -
        -
        - CYBER -

        CYBER

        -

        LEARN MORE

        -
        -
        -
        - CYBER -

        5G AND FUTURE WIRELESS

        -

        LEARN MORE

        -
        -
        -
        - -
        -
        -
        -

        Our Stories of Mission Impact:

        -

        WEATHER

        -

        Forecasts with Supercomputers

        -

        Lorem ipsum

        - -
        -
        - - - diff --git a/code/danielle/HTML/Company/styles.css b/code/danielle/HTML/Company/styles.css deleted file mode 100644 index e69de29b..00000000 diff --git a/code/danielle/HTML/index.html b/code/danielle/HTML/index.html deleted file mode 100644 index fa2078cf..00000000 --- a/code/danielle/HTML/index.html +++ /dev/null @@ -1,98 +0,0 @@ - - - - - - - An intro to HTML - - - -

        Hello world

        h tags are for headers -

        Hello world

        -

        Hello world

        -

        Hello world

        p tag stands for paragraph - - I'm a span - Click here a for attribute - -

        Groceries

        -
          -
        • Lemons
          • -
        • Bread
          • -
        • Eggs
          • -
        -
          -
        1. Apples
          2. -
        2. Bananas
          3. -
        3. Kiwis
          4. -
        - - - - - - - - - - - - - - - A intro to HTML - - - - - - - -

        Article about cats

        -
        -

        Lorem ipsum

        -
        -
        -

        Words can be like X-rays, if you use them properly—they'll go through anything. You read and you're pierced. -

        -
        -
        —Aldous Huxley, Brave New World
        -
        - this is a funny cat -
        Copywright Alex D
        -
        -

        Second Section of the article

        -
        Copywright Alex D
        -
        -
        - - - - - - - - - - - - Document - - - - - - - - - - - - - - - \ No newline at end of file diff --git a/code/danielle/Notes b/code/danielle/Notes deleted file mode 100644 index 892929e9..00000000 --- a/code/danielle/Notes +++ /dev/null @@ -1,590 +0,0 @@ -""" -WHILE LOOPS -""" - -# my_list = [1,2,3,4,5] -# i=0 -# while i < len(my_list): -# print(i) -# i+1 -# else: -# print('done') -# -# for i in range(0,10,2): -# print(i, end=" ") -# -# a_string = ["hello world", 1,2,3,4] - -# for element in a_string: -# print(element, end=' ') - -# a_list = ["hello world", 1,2,3,4] - -# for element in range(len(a_list)): -# # for element in range(0,5) -# print(a_list[element], end=' ') -# -# a_list = ["hello world", 1,2,3,4] - -# for element in range(len(a_list)): -# # for element in range(0,5) -# print(element, a_list[element]) -# -""" -BREAK AND CONTINUE -""" -# list_1 = [2,4,6,7,8] -# list_2 = [] -# for num in list_1: #for every number in the list -# if num % 2 == 0: #if it returns 0, or it's even then -# list_2.appen(num) #it appends to this list -# else: -# continue -################################ -# for i in range(100): -# print(i, end= ' ') -# if i == 5: -# break -################################ -# nums = [] - -# while True: -# num = input('enter a number') -# print(nums) -# try: -# result = int(num) -# nums.append(result) -# except: -# print('number entered is invalid') -# if num == 'done': -# break -#################################### -""" -Strings - Slicing -""" -# x = "hello world" - -# print(x[3:8]) -# print(x[::-1]) -# print(x.find("l")) -# print(x.upper()) - -# fruits = ["apple", "banana", "peach"] -# # How do we print banana out of fruits? -# print(fruits[0]) # This prints apple since 0 is the first index - -# num = [ [1,2,3], [3,4,5], fruits ] -# How to access nested list: -# print(num[2][1]) # 2 access the second index and 1 accesses the 1st index in that element -########################################### -# fruits1 = ["apple", "banana"] -# fruits2 = ["pear", "kiwi"] - -# fruits1.insert() -# fruits1.remove() -# fruits1.pop() -# fruits1.extend(fruits2) -# fruits3 = fruits1.copy() -############################################ -# nums = [4, 56, 73, 12, 17, 99, 42, 87] -# nums.sort() # sorts from lower to higher -# nums.reverse() # reverses order -# print(nums[:2:]) #only the first two (?) -# print(nums[::-1]) #reverses list -############################################# -""" -List Comprehension -""" -# nums = [] - -# for x in range(): -# nums.append(x**2) - -# print -#above code is the same as below code -# nums = [x**2 for x in range(10)] - -# print(nums) -############################### -# names = ["David", "Helen", "Mark"] - -# lower_names = [name.lower() for name in names] -# print(lower_names) -######################## -# numbers = [1,2,3,4,5] -# doubled_odds = [] -# double_odds = [num * 2 for num in numbers if num % 2 ==1] -# print(double_odds) -# below code is the same as above code -# for num in numbers: -# if num % 2 == 1: -# doubled_odds.append(num *2) - -# print(doubled_odds) -###################################### -# """ -# Tuples -# """ -# my_list = [] #can include variety of elements -# my_tuple = () #elements have a relationship -################################### -""" -Dictionary -my_dictionary = {#this is a key that maps to a value "apple" : #this is the value, can be a boolean, number, etc } -""" -# my_dict = {"apple" : 1.5, "pear": 1.5} -# print(my_dict["apple"]) #recalls the value - -# my_dictionary = {"apple": 1.0 -# "pear": 1.5, -# "grapes": .75 -# "coins": [1,2,3,4 {"old_coin": "silver"}], -# "veggies": {"celery": 2, "tomatoes": 4} -# } -#print(my_dictionary["coins][0]"]) #accesses 1 from the coins list -#print(my_dictionary.get("apple")) #prints value of apple -#my_dictionary["apple"] = 2.0 #prints the increased value of apple - -#for values, keys in my_dictionary.items() -# print(values) -#this prints values. Can swap for keys or values or both in print statement - -# word = "aaiuhfewauhauehfauhfe" -# counted = {} - -# for char in word: -# if char in counted: -# counted[char] += 1 -# else: -# counted[char] = 1 - -# print(counted) -""" -REVIEW OF FUNCTIONS -""" -# print("hello world") - -# for num in range (1,10): -# print(num) - -# my_list = [1,4,5,6] - -# print(sorted(my_list)) #should include the above instruction in one function "def ...():" -#functions help us organize code. - -""" -SCOPE -""" -# statement = "I'd like to learn more about scope" - -# def print_statement(): -# print(statement) - -# print_statement() #this activates the function and prints the statement -########################################### -# def print_statement(): -# statement = "I'd like to learn more about scope" -# print(statement) - -# print_statement() #this understands that statement exists within the function -# print(statement) #this does not register the statement withint the function -############## -#functions within functions, calling functions: -# def say_hello(first_name, last_name): -# print(f"hello {first_name} {last_name}") - -# def collect_name(): -# first_name = input("Tell me your first name: ") -# last_name = input("Tell me your last name: ") -# collect_name(first_name, last_name) - -# def main(): -# collect_name() -# say_hello() -####################################### -# def subtract(a,b): -# return a - b - -# another_variable = subtract(4,2) -# print(2 + another_variable) -################################## -# def subtract(a,b=2): -# return a - b - -# another_variable = subtract(4) #we don't have to provide a value to b here like the previous function, since its already defined in this example. -# print(2 + another_variable) -####################################### -""" -HELPER FUNCTIONS can be used as parameters for other functions -""" -# my_numbers = [1,2,3,4,5] - -# def double_numbers(num): -# return num * 2 - -# def iterate_numbers(my_numbers): -# for num in range(len(my_numbers)): -# current_number = my_numbers[num] -# current_number = double_numbers(current_number[num]) -# print(current_number) - -# iterate_numbers(my_numbers) -""" -CLOSURES -""" -# def outer_function(msg): - -# def inner_function(): -# print(msg) - -# return inner_function - -# my_variable = outer_function("hello there") -# print(inner_function()) #this would give us an error since its inside the function. -######################## -# def adder(x): -# def inner(y): -# return x + y -# return inner - -# adds = adder(5) -# print(adds(2)) -#FUNCTIONS have a specific SCOPE -#MOVING FORWARD: NO floating variables - should be defined within function - -# def get_dimension(): -# return 200, 300 - -# width, height = get_dimension() - -# print(width, height) -################################## -""" -Lambda functions AKA "anonumous functions" -""" -#define lambda functions for quick simple functions - -# my_variable = lambda x:x + 1 #this does nothing, you have to add a variable - -# print(my_variable(2)) -#################################### -""" -args & kwargs -""" -# blog_1 = "I don't like the Beatles" -# blog_2 = "I'd like to travel more" -# blog_3 = "This is super awesome" -# lists = [1,2,3,4,5] - -# def blogs(*args): #asterick arg is a placeholder for however many arguments you will pass -# for element in args: -# print(element) - -# blogs(blog_1, blog_2, blog_3, lists) - -# def blogs(**kwargs): -# for name in kwargs: -# print(name, kwargs[name]) - -# blogs(alex = "pop", joe = "rock", jack = "classic") - -# def blogs(*args, **kwargs): -# for variable in args: -# print(variable) -# for name in kwargs: -# print(name, kwargs[name]) - -# blogs(blog_3, blog_1, alex = "pop", joe = "rock", jack = "classic") -############################################ -""" -Importing files -""" -# ./ = current directory -# book = open('./file.txt') -# contents = book.read() -# print(content) -############## -# phone_book = { -# "David": "503-543-5675", -# "Alice": "234-987-3746" -# } - -# with open("test.txt", "w") as book: -# for name, number in phone_book.items(): #name is key and number is value -# line = f"{name}, {number} \n" -# book.write(line) -############################### -""" -TWO POINTERS -""" - -# def reverse_list(my_list): -# a = len(my_list) - 1 -# b = 0 - -# while (b < a): -# [my_list[a], my_list[b]] = [my_list[b], my_list[a]] -# b = b + 1 -# a = a - 1 - -# return my_list - -# print(reverse_list([1,2,3,4])) -################################################ -""" -String Compression -""" -""" -- keep track of occurence -- loop through -""" -#word = "aabeetey11" -#" a a b e e t e y 1 1 " -#"a2b1e2t1e1y1l2l" - -# def string_compression(word): -# new_string = '' -# count = 0 -# for letter in range(len(word)): -# count += 1 -# if word[letter] != word[letter+1]: -# new_string += word[letter] + str(count) -# count = 0 -# return new_string -################################### -""" -Recursion -""" -# a function that recalls itself over and over again -# def hello_there(): -# hello_there() - -# def printFib(n): -# if n >= 3: -# return printFib(n-1) + printFib(n-2) -# elif n == 0: -# return 0 -# else: -# return 1 - -# print(printFib())#enter number here -################################################## -""" -OOP -1) Create a class -2) Method and properties -3) Instantiate a class by creating an object -""" -# print(type("hello")) -# x = "etetg" - -# class Employee: # Employee represents the class -# Titles = ("Dr.", "Mr.", "Mrs.", "Ms.") -# def __init__(self, first, last, pay): -# self.first = first -# self.last = last -# self.pay = pay -# def fullname(self): -# return self.first + " " + self.last -# #classmethod # no addtional functionality, signals class method for other coders -# def titles_stat_with(cls, startswith): -# return [t for t in cls.Titles if t.startswith(startswith)] - -# print(Employee.titles_start_with("M")) - -# empl_1 = Employee("dani", "cantu", "50") -# empl_2 = Employee("John", "doe", "150") - -# print(empl_2.first) -""" -Every class can have attributes and methods. -Attributes are properties, ie, blue -Properties are action(function) = "can quit", "is late" -""" - -# empl_1 = Employee() -# empl_2 = Employee() - -# empl_1.first = "dani" -# empl_1.last = "cantu" -# empl_1.pay = 50 -#can treat this as a dictionary because you're defining elements -# empl_2.first = "john" -# empl_2.last = "doe" -# empl_2.pay = 150 -# print(empl_1.first) -#################################### -""" -Inheritance -""" - -# from operator import le - - -# class Animal: -# def __init__(self, legs, color): -# self.legs = legs -# self.color = color -# def speak(self): -# print(f"I have {self.legs} and I am {self.color}") - -# penguin = Animal(2, "black and white") #blue print - -# penguin.speak() #evokes the function - -# class rabbit(Animal): -# def __init__(self, legs, color, ears): -# super().__init__(legs, color) -# self.ears = ears -# def speak(self): -# print("rabbits speak very fast") #this def speak(self) overrides the above function -# def say_hello(self): -# print("I am a Rabbit!") - -# base_animal = Animal(2, "red") -# rabbit = rabbit(2, "white") -# rabbit.speak() -# rabbit.say_hello() -############################################## -""" -4 PILLARS OF OBJECT ORIENTED PROGRAMING (OOP) -""" -""" -Encapsulation -Inheritance -Abstraction -Polymorphism -""" -# from abc import ABC, abstractmethod - -# class Company(ABC): -# def work(self): -# pass #leaves open ended - -# class Manager(Company): #this employs abstraction AND inheritance -# def work(self): -# print("I assign to my team") - -# class Employee(Company): -# def work(self): -# print("I complete the work that is assigned to me") -############################# -# class Bird(): -# def intro(self): -# print("There are different types of birds") - -# def flight(slef): -# print("Most birds can fly, but some cannot") - -# class Parrot(Bird): -# def flight(self): -# print("Parrots can fly") #overrides - -# class Penguin(Bird): -# def flight(self): -# print("Penguins cannot fly") - -# #we define different classes, but parrot and penguin override flight method - -# bird = Bird() -# parrot = Parrot() -# penguin = Penguin() - -# bird.flight() -# parrot.flight() -# penguin.Flight -################################## -# INCOMPLETE NOTES FROM MISSED CLASS ON FRIDAY -## __ dunder (?) can use __ to make code private -# import requests -# class Pen: -# def __init__(self, ink_level, life): -# self.ink_level = ink_level -# self.life = life - -# def write(self): -# self.ink_level -= 50 -# print(" I am writing something") - - -# def __check_life(self): - -# mont_blanc = Pen(50, 100) -# print(mont_blanc.__check_life()) -""" -REQUESTS -"GET" - getting something from the server, like Google server -"POST" - creating something that was existing before, usually updating a database -"PUT" - edit something that already exists -"DELETE" - removes resouce from database -""" -# import requests - -# response = requests.get("https://api.chucknorris.io/jokes/random") - -# print(response.url) - -# data = response.json() -# print(data["value"]) -################################### - -# my_dict = {"food": "bar"} -# try: -# my_value = my_dict["sky"] -# except KeyError: -# print("Try Again") - -# try: -# print(my_dict["sky"]) -# except: -# print("Try again") -# for x in range(0,5): -# print(x) - -# Try and Except is very powerful - -# while True: -# try: -# x = int(input("Enter a number: ")) -# break -# except: -# print("Try again") -# else: -# finally: - -# import requests -# response = requests.get("url") - -# try: -# data = response.json() -# print(data["value"]) #can add indexs like [0] to access dictionaries within a dictionary -# except: -# print("There is no data!") - -######################################## - -# A set looks like: {2,4,5,6} -# It uses curly braces -# my_set = set([1,2,3,4,4,4,5,6,6,7]) - -# print(my_set) -# Prints the set but removes the extra numbers. -# Orders the data in a specific way - -# my_set = set("hello") - -# print(my_set) -# Output will have h e l o, it removes the extra l. - -# my_set_1 = {1,2,3,4} -# my_set_2 = {2,3} -# Check to see if sets are subsets of each other -# print(my_set_2.issubset(my_set_1) -# Check to see if one set is greater than or less than the other -# print(my_set_2 <= my_set_1) - -########################################### - -# def __repr__(self): -# return f"I am the representation of this class, {self.ink_level}" -# repr method allows you to print exactly how you want something to appear diff --git a/code/danielle/Python/API_Lab/API_lab_v1.py b/code/danielle/Python/API_Lab/API_lab_v1.py deleted file mode 100644 index 123f4784..00000000 --- a/code/danielle/Python/API_Lab/API_lab_v1.py +++ /dev/null @@ -1,11 +0,0 @@ -import requests - -lat = input("What is your latitude? ") -# Can use 44.92 or 34.29 as an example -lon = input("What is your longitude? ") -# Can use -123.0 or -83.82 as an example -response = requests.get(f"https://api.openweathermap.org/data/2.5/weather?lat={lat}&lon={lon}&appid=884cfd64f3a52a3354c76c381207cf1e") -data = response.json() -data_description = data['weather'] -print(data_description) - diff --git a/code/danielle/Python/API_Lab/API_lab_v2.py b/code/danielle/Python/API_Lab/API_lab_v2.py deleted file mode 100644 index f072e68d..00000000 --- a/code/danielle/Python/API_Lab/API_lab_v2.py +++ /dev/null @@ -1,26 +0,0 @@ -import requests -import json - -def weather_API(): - def Five_Day(): - Five_Day = input("Do you want to receive the five day forecast? (Y/N): ") - five_day_response = requests.get(f"https://api.openweathermap.org/data/2.5/forecast?lat={44.92}&lon={-123.0}&appid=884cfd64f3a52a3354c76c381207cf1e") - five_day_data = five_day_response.json() - five_day_description = five_day_data['list'][2] - if Five_Day == "Y": - print(f"The five day forecast is: {five_day_description}") - elif Five_Day == "N": - print(f"No data available") - - def Current_Weather(): - Current_Weather = input("Do you want to receive the current weather? (Y/N): ") - current_weather_response = requests.get(f"https://api.openweathermap.org/data/2.5/weather?lat={44.92}&lon={-123.0}&appid=884cfd64f3a52a3354c76c381207cf1e") - current_weather_data = current_weather_response.json() - weather_description = current_weather_data['weather'] - if Current_Weather == "Y": - print(f"The current weather is: {weather_description}") - elif Current_Weather == "N": - Five_Day() - Current_Weather() - -weather_API() \ No newline at end of file diff --git a/code/danielle/Python/API_Lab/dad_joke_API.py b/code/danielle/Python/API_Lab/dad_joke_API.py deleted file mode 100644 index 605a1088..00000000 --- a/code/danielle/Python/API_Lab/dad_joke_API.py +++ /dev/null @@ -1,9 +0,0 @@ -import requests - -def dad_joke(): - headers = {"Accept": "application/json"} - website = requests.get("https://icanhazdadjoke.com/", headers=headers) - joke = website.json() - print(joke.get("joke")) - -dad_joke() \ No newline at end of file diff --git a/code/danielle/Python/OOP_Lab/bank_account_class.py b/code/danielle/Python/OOP_Lab/bank_account_class.py deleted file mode 100644 index 3f0d63ed..00000000 --- a/code/danielle/Python/OOP_Lab/bank_account_class.py +++ /dev/null @@ -1,23 +0,0 @@ -class Bank_Account: - def __init__(self, account_number, name, balance): - self.account_number = account_number - self.name = name - self.balance = balance - def deposit(self, amount): - self.balance += amount - def withdrawl(self, amount): - if amount > self.balance: - print("Insufficient funds...") - def display(self): - print(f"Details for account {self.account_number}, {self.name}: Your current balance is {self.balance}") - -display = Bank_Account("XXX-XX-3289", "Danielle C.", 345) - -display.display() - - -# Create a Python class called Bank_account which represents a bank account, having as attributes: account_number (numeric type), name (name of the account owner as string type), balance. -# Create a constructor with parameters: account_number, name, balance. -# Create a deposit() method which manages the deposit actions. -# Create a withdrawal() method which manages withdrawals actions. -# Create a display() method to display account details. diff --git a/code/danielle/Python/OOP_Lab/person_class.py b/code/danielle/Python/OOP_Lab/person_class.py deleted file mode 100644 index c7d28efc..00000000 --- a/code/danielle/Python/OOP_Lab/person_class.py +++ /dev/null @@ -1,25 +0,0 @@ -# Create a Python class Person with attributes: name and age. -# Create a display() method that displays the name and age of an object created via the Person class. -# Create a child class Student which inherits from the Person class and which also has a section attribute. -# Create a method display_student() that displays the name, age and section of an object created via the Student class. - -class Person: - def __init__(self, name, age): - self.name = name - self.age = age - def display(self): - print(f"Your name is {self.name} and your age is {self.age}") - -class Student(Person): - def __init__(self, name, age, section): - self.name = name - self.age = age - self.section = section - def display(self): - print(f"Your name is {self.name}, age: {self.age}, in section: {self.section}") - -display = Person("Danielle", 27) -display_student = Student("Danielle", 27, 1) - -display.display() -display_student.display() \ No newline at end of file diff --git a/code/danielle/Python/OOP_Lab/rectangle_class.py b/code/danielle/Python/OOP_Lab/rectangle_class.py deleted file mode 100644 index fa32ea7e..00000000 --- a/code/danielle/Python/OOP_Lab/rectangle_class.py +++ /dev/null @@ -1,29 +0,0 @@ - - -class Rectangle: - def __init__(self, width, length): - self.width = width - self.length = length - def perimeter(self): - perimeter = 2 * ((self.length) + (self.width)) - print(f"perimeter = {perimeter}") - def area(self): - area = (self.length) * (self.width) - print(f"area = {area}") - - -class Parallelepipede(Rectangle): - def __init__(self, width, length, height): - self.width = width - self.length = length - self.height = height - def volume(self): - volume = (self.width * self.length) * self.height - print(f"volume = {volume}") - -display = Rectangle(5, 6) -display = Parallelepipede(5, 6, 2) - -display.area() -display.perimeter() -display.volume() diff --git a/code/danielle/Python/count_numbers.py b/code/danielle/Python/count_numbers.py deleted file mode 100644 index 21af806f..00000000 --- a/code/danielle/Python/count_numbers.py +++ /dev/null @@ -1,11 +0,0 @@ -import requests -import string -response = requests.get('https://www.gutenberg.org/files/62897/62897-0.txt') -response.encoding = 'utf-8' # set encoding to utf-8 -punctuation_removal = str.maketrans('', '', string.punctuation) -# print(response.text.lower().translate(punctuation_removal).split()) - -words = list(response.text.lower().translate(punctuation_removal).split()) -words.sort(key=lambda tup: tup[0], reverse=True) -for i in range(min(10, len(words))): # print the top 10 words, or all of them, whichever is smaller - print(words[i]) diff --git a/code/danielle/Python/num_to_phrase_1.py b/code/danielle/Python/num_to_phrase_1.py deleted file mode 100644 index de41a879..00000000 --- a/code/danielle/Python/num_to_phrase_1.py +++ /dev/null @@ -1,17 +0,0 @@ -def num_to_phrase(num): - ones_digit = {1: "one", 2: "two", 3: "three", 4: "four", 5: "five", 6: "six", 7: "seven", 8:"eight", 9: "nine", 10: "ten"} - tens_digit = {2:"twenty", 3:"thirty", 4:"forty", 5:"fifty", 6:"sixty", 7:"seventy", 8:"eighty", 9:"ninety"} - teens_digit = {11:"eleven", 12:"twelve", 13:"thirteen", 14:"fourteen", 15:"fifteen", 16:"sixteen", 17:"seventeen", 18:"eighteen", 19:"nineteen"} - - if num in range(0, 11): - return ones_digit[num] - elif num in range(11, 20): - return teens_digit[num] - elif num in range(20, 100): - return (f"{tens_digit[(num//10)]} {ones_digit[(num%10)]}") - #return tens_digit[num] and ones_digit[num] - # tens_digit = x//10 - # ones_digit = x%10 - -num = (input("Please enter a number: ")) -print(num_to_phrase(int(num))) \ No newline at end of file diff --git a/code/danielle/Python/num_to_phrase_2.py b/code/danielle/Python/num_to_phrase_2.py deleted file mode 100644 index 46956f38..00000000 --- a/code/danielle/Python/num_to_phrase_2.py +++ /dev/null @@ -1,19 +0,0 @@ -def num_to_phrase(num): - ones_digit = {1: "one", 2: "two", 3: "three", 4: "four", 5: "five", 6: "six", 7: "seven", 8:"eight", 9: "nine", 10: "ten"} - tens_digit = {2:"twenty", 3:"thirty", 4:"forty", 5:"fifty", 6:"sixty", 7:"seventy", 8:"eighty", 9:"ninety"} - teens_digit = {11:"eleven", 12:"twelve", 13:"thirteen", 14:"fourteen", 15:"fifteen", 16:"sixteen", 17:"seventeen", 18:"eighteen", 19:"nineteen"} - hundreds_digit = { - 1: "one hundred", 2: "two hundred", 3: "three hundred", - 4: "four hundred", 5: "five hundred", 6: "six hundred", - 7: "seven hundred", 8: "eight hundred", 9: "nine hundred" } - if num in range(0, 11): - return ones_digit[num] - elif num in range(11, 20): - return teens_digit[num] - elif num in range(20, 100): - return (f"{tens_digit[(num//10)]} {ones_digit[(num%10)]}") - elif num in range(100, 999): - return (f"{hundreds_digit[(num//100)]} {tens_digit[(num%100//10)]} {ones_digit[(num%10)]}") - -num = (input("Please enter a number: ")) -print(num_to_phrase(int(num))) \ No newline at end of file diff --git a/code/danielle/Python/pick6_1.py b/code/danielle/Python/pick6_1.py deleted file mode 100644 index 852bacbe..00000000 --- a/code/danielle/Python/pick6_1.py +++ /dev/null @@ -1,45 +0,0 @@ - -import random - -def pick6(): - winning = [] - ticket = [] - n = 6 - for i in range(n): - winning.append(random.randint(1,100)) - ticket = input("Choose 6 numbers (1-99), separated by a comma and space: ") - print(f"Winning ticket: {winning} Your ticket: [{ticket}]") - - def num_matches(winning, ticket): - for winning in ticket: - if winning == ticket: - print("Your ticket matches the winning ticket") - - num_matches(winning, ticket) - -pick6() -################################################## -# Have the computer play pick6 many times and determine net balance. - -# Initially the program will pick 6 random numbers as the 'winner'. Then try playing pick6 100,000 times, with the ticket cost and payoff below. - -# A ticket contains 6 numbers, 1 to 99, and the number of matches between the ticket and the winning numbers determines the payoff. Order matters, if the winning numbers are [5, 10] and your ticket numbers are [10, 5] you have 0 matches. If the winning numbers are [5, 10, 2] and your ticket numbers are [10, 5, 2], you have 1 match. Calculate your net winnings (the sum of all expenses and earnings). - -# a ticket costs $2 -# if 1 number matches, you win $4 -# if 2 numbers match, you win $7 -# if 3 numbers match, you win $100 -# if 4 numbers match, you win $50,000 -# if 5 numbers match, you win $1,000,000 -# if 6 numbers match, you win $25,000,000 -# One function you might write is pick6() which will generate a list of 6 random numbers, which can then be used for both the winning numbers and tickets. Another function could be num_matches(winning, ticket) which returns the number of matches between the winning numbers and the ticket. - -# Steps -# Generate a list of 6 random numbers representing the winning tickets -# Start your balance at 0 -# Loop 100,000 times, for each loop: -# Generate a list of 6 random numbers representing the ticket -# Subtract 2 from your balance (you bought a ticket) -# Find how many numbers match -# Add to your balance the winnings from your matches -# After the loop, print the final balance diff --git a/code/danielle/Python/pick6_2.py b/code/danielle/Python/pick6_2.py deleted file mode 100644 index 65f457ca..00000000 --- a/code/danielle/Python/pick6_2.py +++ /dev/null @@ -1,22 +0,0 @@ -import random - -def pick6(): - pick6 = [] - n = 6 - for i in range(n): - pick6.append(random.randint(1,100)) - return - -pick6() - -def lottery(): - ticket = pick6() - winning_ticket = pick6() - for n in range(5): - return ticket - for n in range(1): - return winning_ticket - print(f"{ticket} and {winning_ticket}") - -lottery() - diff --git a/code/danielle/Python/test.py b/code/danielle/Python/test.py deleted file mode 100644 index 5af00e78..00000000 --- a/code/danielle/Python/test.py +++ /dev/null @@ -1,10 +0,0 @@ -from random import * - -dice = [] -for x in range(1,6): - dice.append( randint(1,6) ) - -print(dice) - -for x in range(1,6): - print( dice.count(x) ) \ No newline at end of file diff --git a/code/danielle/Python/tictactoe.py b/code/danielle/Python/tictactoe.py deleted file mode 100644 index 9b49ef2f..00000000 --- a/code/danielle/Python/tictactoe.py +++ /dev/null @@ -1,190 +0,0 @@ -import os - -# Game board class -class Board: - def __init__(self, board, bformat): - self.board = board - - # Board Update method. This updates the location on the board - def update_board(l: dict , key, value): - l.update({key: value}) - return l - - def refresh_screen(): - os.system('cls') - - def check_win_x(l: dict): - if l['a'] == 'x' and l['b'] == 'x' and l['c'] == 'x': - status = 1 - print('win') - return status - elif l['d'] == 'x' and l['e'] == 'x' and l['f'] == 'x': - status = 1 - print('win') - return status - elif l['g'] == 'x' and l['h'] == 'x' and l['i'] == 'x': - status = 1 - print('win') - return status - elif l['a'] == 'x' and l['d'] == 'x' and l['g'] == 'x': - status = 1 - print('win') - return status - elif l['h'] == 'x' and l['e'] == 'x' and l['b'] == 'x': - status = 1 - print('win') - return status - elif l['c'] == 'x' and l['f'] == 'x' and l['i'] == 'x': - status = 1 - print('win') - return status - elif l['a'] == 'x' and l['e'] == 'x' and l['i'] == 'x': - status = 1 - print('win') - return status - elif l['g'] == 'x' and l['e'] == 'x' and l['c'] == 'x': - status = 1 - print('win') - return status - else: - status = 2 - return status - - def check_win_o(l: dict): - if l['a'] == 'o' and l['b'] == 'o' and l['c'] == 'o': - status = 1 - print('win') - return status - elif l['d'] == 'o' and l['e'] == 'o' and l['f'] == 'o': - status = 1 - print('win') - return status - elif l['g'] == 'o' and l['h'] == 'o' and l['i'] == 'o': - status = 1 - print('win') - return status - elif l['a'] == 'o' and l['d'] == 'o' and l['g'] == 'o': - status = 1 - print('win') - return status - elif l['b'] == 'o' and l['e'] == 'o' and l['h'] == 'o': - status = 1 - print('win') - return status - elif l['c'] == 'o' and l['f'] == 'o' and l['i'] == 'o': - status = 1 - print('win') - return status - elif l['c'] == 'o' and l['e'] == 'o' and l['g'] == 'o': - status = 1 - print('win') - return status - elif l['a'] == 'o' and l['e'] == 'o' and l['i'] == 'o': - status = 1 - print('win') - return status - else: - status = 2 - return status - -class Player: - def __init__(self, name, marker): - self.name = name - self.marker = marker - - def player_name(self): - return self.name - - def player_marker(self): - return self.marker - -def main(): - player_1 = Player('Bob', 'x') - player_2 = Player('Steve', 'o') - - # Board dictionary - true_board = { - "a": ' ', - "b": ' ', - "c": ' ', - "d": ' ', - "e": ' ', - "f": ' ', - "g": ' ', - "h": ' ', - "i": ' ' - } - - while True: - - fboard =''' - {a} | {b} | {c} - --------- - {d} | {e} | {f} - --------- - {g} | {h} | {i} - '''.format(**true_board) - - print(fboard) - # All possible selections - accept_char = ['a','b','c','d','e','f','g','h','i'] - - - # Player 1 inputs the key value - p_value = input(' Player 1 select a key ') - # For loop to check if the Value is equal to - - for char in accept_char: - if p_value == char: - Board.update_board(true_board, p_value, Player.player_marker(player_1)) - - if Board.check_win_x(true_board) == 1: - Board.refresh_screen() - fboard =''' - {a} | {b} | {c} - --------- - {d} | {e} | {f} - --------- - {g} | {h} | {i} - '''.format(**true_board) - print(fboard) - print(f'{Player.player_name(player_1)} Is the winner!') - break - - Board.refresh_screen() - - fboard =''' - {a} | {b} | {c} - --------- - {d} | {e} | {f} - --------- - {g} | {h} | {i} - '''.format(**true_board) - print(fboard) - - # User inputs the key value - c_value = input(' Player 2 select a key ') - - # For loop to check if the Value is equal to - - for char in accept_char: - if p_value == char: - Board.update_board(true_board, c_value, Player.player_marker(player_2)) - - if Board.check_win_o(true_board) == 1: - Board.refresh_screen() - fboard =''' - {a} | {b} | {c} - --------- - {d} | {e} | {f} - --------- - {g} | {h} | {i} - '''.format(**true_board) - print(fboard) - print(f'{Player.player_name(player_2)} Is the winner!') - break - - # The game board format - Board.refresh_screen() - -main() \ No newline at end of file diff --git a/code/danielle/flask/app.py b/code/danielle/flask/app.py deleted file mode 100644 index d4b7f864..00000000 --- a/code/danielle/flask/app.py +++ /dev/null @@ -1,49 +0,0 @@ -from flask import Flask, render_template -app = Flask(__name__) - -@app.route('/') -def index(): - name = 'Danielle' - temperature = 67 - nums = [1, 2, 3] - return render_template('index.html', name=name, temperature=temperature, nums=nums) - -################################################ -#from flask import Flask -#app = Flask(__name__) - -# @app.route('/user//') -# def show_user_profile(username): -# return f'Showing profile for {username}' - -# @app.route('/post//') -# def show_ost(post_id): -# return f'Showing post with id {post_id}' -################################################# -#@app.route('/') #with route, specify address in Flask -#def index(): -# name = "danielle" -# temperature = 67 -# nums = [1,2,3] - - #return "Hello World!" - #render_template('index.html') - -# @app.route('/path2/') -# def path_2(): -# return 'Another new route!' - -# @app.route('/path3/') -# def path_3(): -# return 'One last route!' -# app.run(debug=True) -############################## - -# create a base HTML for structure of website - elements should be repeated through website, like navigation. - -# {% extends 'base.html' %} -# {% block content %} - -#

        Main Page

        - -# {% endblock %} diff --git a/code/danielle/flask/static/styles.css b/code/danielle/flask/static/styles.css deleted file mode 100644 index 34e9d3dd..00000000 --- a/code/danielle/flask/static/styles.css +++ /dev/null @@ -1 +0,0 @@ - \ No newline at end of file diff --git a/code/danielle/flask/templates/index.html b/code/danielle/flask/templates/index.html deleted file mode 100644 index 8b3a6742..00000000 --- a/code/danielle/flask/templates/index.html +++ /dev/null @@ -1,28 +0,0 @@ - - - - - - - Document - - - -

        Hello {{name}}

        - - {% if temperature < 50 %} -

        Cold

        - {% elif temperatrue < 80 %} -

        warm

        - {% else %} -

        hot

        - {% endif %} - -
          - {% for num in nums %} -
        • {{num}}
          • - {% endfor %} -
        - - - \ No newline at end of file diff --git a/code/danielle/flask_burrito/app.py b/code/danielle/flask_burrito/app.py deleted file mode 100644 index 5f852a75..00000000 --- a/code/danielle/flask_burrito/app.py +++ /dev/null @@ -1,23 +0,0 @@ -from optparse import Option -from flask import Flask,render_template,request - -app = Flask(__name__) -form_data = { -'key1(field1_name)' : 'value1(username_value)', -'key2(field2_name)' : 'value2(field2_value)', -'key3(field3_name)' : 'value3(field3_value)' -} - -@app.route('/form') -def form(): - return render_template('form.html') - -@app.route('/data/', methods = ['POST', 'GET']) -def data(): - if request.method == 'GET': - return f"The URL /data is accessed directly. Try going to '/form' to submit form" - elif request.method == 'POST': - form_data = request.form - return render_template('data.html',form_data = form_data) #options = options) - -app.run(host='localhost', port=5000) diff --git a/code/danielle/flask_burrito/static/styles.css b/code/danielle/flask_burrito/static/styles.css deleted file mode 100644 index e69de29b..00000000 diff --git a/code/danielle/flask_burrito/templates/data.html b/code/danielle/flask_burrito/templates/data.html deleted file mode 100644 index 15b4d90e..00000000 --- a/code/danielle/flask_burrito/templates/data.html +++ /dev/null @@ -1,4 +0,0 @@ -{% for key,value in form_data.items() %} -

        {{key}}

        -

        {{value}}

        -{% endfor %} \ No newline at end of file diff --git a/code/danielle/flask_burrito/templates/form.html b/code/danielle/flask_burrito/templates/form.html deleted file mode 100644 index bc9c3098..00000000 --- a/code/danielle/flask_burrito/templates/form.html +++ /dev/null @@ -1,60 +0,0 @@ - - - - - - - Burrito Lab - - - - - -
        -

        Username

        -

        Password

        - -
        -
        - Tortilla : -
        -
        - -
        -
        -
        - -
        -
        -
        - -
        -
        -
        - -
        -
        - -
        -
        - Rice : -
        -
        - -
        -
        -
        - -
        -
        -
        - -
        -
        - -

        - - - \ No newline at end of file diff --git a/code/isabel/2Flask+HTML+CSS/labs/Flask_2/app.py b/code/isabel/2Flask+HTML+CSS/labs/Flask_2/app.py deleted file mode 100644 index 40edbffb..00000000 --- a/code/isabel/2Flask+HTML+CSS/labs/Flask_2/app.py +++ /dev/null @@ -1,8 +0,0 @@ -from flask import Flask -app = Flask(__name__) - -@app.route('/user//') -def show_user_profile(username): - return f'Hello World! {username}' - -app.run(debug=True) \ No newline at end of file diff --git a/code/isabel/2Flask+HTML+CSS/labs/blog/blog.html b/code/isabel/2Flask+HTML+CSS/labs/blog/blog.html deleted file mode 100644 index 7aa7ee07..00000000 --- a/code/isabel/2Flask+HTML+CSS/labs/blog/blog.html +++ /dev/null @@ -1,53 +0,0 @@ - - - - - - - blog - - - - - - -
        - ISSUE VOLUME - -

        COMPANY NAME

        -
        - -
        -

        MAIN ARTICLE

        -

        Lorem ipsum dolor sit amet consectetur adipisicing elit. Vel eum optio dolorum culpa itaque nostrum veniam repellat accusantium aliquid cumque laudantium vero, totam praesentium quaerat. Alias debitis laboriosam minus voluptatum.

        -

        Lorem, ipsum dolor sit amet consectetur adipisicing elit. In, odio quos sapiente, nostrum asperiores minima hic distinctio aut neque eaque esse. Iusto tempore ex officiis aperiam. Nam, molestias corporis? Impedit?

        -
          -
        • placeholder img
          • -
        • placeholder img
          • -
        • placeholder img
          • -
        • placeholder img
          • -
        -
        - placeholder img -

        Lorem ipsum dolor sit amet consectetur adipisicing elit. Quam cumque, obcaecati blanditiis officia explicabo atque neque error nostrum in repudiandae id cupiditate vel accusantium adipisci numquam at ex provident! Qui?

        -
        - -
        -
        COMPANY NAME PAGE NUMBER
        -
        - - - - -
        - - \ No newline at end of file diff --git a/code/isabel/2Flask+HTML+CSS/labs/blog/style_blog.css b/code/isabel/2Flask+HTML+CSS/labs/blog/style_blog.css deleted file mode 100644 index 7db649c9..00000000 --- a/code/isabel/2Flask+HTML+CSS/labs/blog/style_blog.css +++ /dev/null @@ -1,187 +0,0 @@ -body { - - background: linear-gradient(180deg, chocolate 25%, azure 75%); - /* display: flex; */ - /* flex-direction: row; */ -} -aside { - background: linear-gradient(180deg, chocolate 25%, azure 75%); - display: flex; - flex-direction: left; - -} -h3 { - justify-content: left; - text-align: center; - font-size: 2rem; - opacity: 0.6; - background-color: #a4a7b9; - font-weight: 100; - position: absolute; - padding: 5rem; - margin-top: 1rem; - display: flex; - font-family: 'Franklin Gothic Medium', 'Arial Narrow', Arial, sans-serif; -} -.issue { - justify-content: left; - text-align: center; - width: 24rem; - position: relative; - margin-top: 2rem; - display: flex; - flex-direction: column-reverse ; - background-color: chocolate; - list-style-type: none; - padding-top: 0rem; - top: 15rem; - right: 2rem; - height: fit-content; - -} -li { - align-items: center; - font-family: Georgia, 'Times New Roman', Times, serif; - font-weight: 100; - font-size: 2rem; - display: flex; - margin-bottom: 2rem; -} -h4 { - font-weight: 100; - text-align: center; - justify-content: center; - font-family: 'Franklin Gothic Medium', 'Arial Narrow', Arial, sans-serif; - -} -/* section:first-of-type */ -body > section { - background-color: brown; - background-image: 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); - - width: 5rem; - height: 5rem; - margin-left: 28rem; - margin-top: -84rem; - padding-top: 10rem; - padding-right: 50rem; - margin-bottom: 0rem; -} -/* .big { - width: 4rem; - display: inline-block; - border-color: black; - margin-left: 50rem; - margin-top: -5rem; -} */ - -main { - justify-content: center; - /* margin-top: 18rem; */ - margin-left: 32rem; - margin-top: 1rem; - - /* margin-block-end: 100rem; */ - -} - -h2 { - color:darkgreen; - font-family: Impact, Haettenschweiler, 'Arial Narrow Bold', sans-serif; - font-size: 6rem; - text-align: center; -} - -ul { - /* display: flex; */ - display: grid; - grid-template-columns: 15rem 15rem; - grid-template-rows: 15rem 15rem; - justify-content: left; - margin-top: -45rem; - position: relative; - top: 1rem; - -} -.pics { - border-color:rgb(9, 9, 92); - border-style: double; - margin-right: 3rem; -} -main > p { - font-size: 2rem; - font-weight: 100; - -} -.secondp { - /* margin-left: 35rem; */ - left: 40rem; - /* margin-top: 5rem; */ - /* padding: 0; */ - text-align: right; - margin-bottom: 10rem; - width: 15rem; - align-items: stretch; - padding-left: 5rem; - position: relative; - display: inline-block; - justify-content: center; - top: -2rem; -} -.company { - font-weight: 20; - font-family: Arial, Helvetica, sans-serif; - color: rgb(35, 223, 35); - font-size: 5rem; - margin-left: 18rem; - margin-top: -12rem; - padding: 0; - -} -.vol, a.vol { - margin-left: 45rem; - font-size: 2rem; - color: whitesmoke; - width: fit-content; - height: fit-content; - display: inline-block; - position: relative; - top: -8rem; -} -.vol:hover, .vol:active { - color:greenyellow -} -section { - top: 4rem; - position: relative; - color: #6d3106; -} -section > img { - border-style: groove; - border-color: black; - border-width: 1rem; - height: 8rem; - width: 8rem; - position: absolute; - top: 5rem; -} -h5 { - color:#6d3106; - font-size: 1rem; - position: relative; - left: 48rem; - top: 18rem; - font-style: italic; - font-family: Arial, Helvetica, sans-serif; -} -section > p { - padding: 0rem; - margin-right: 2rem; - margin-left: 12rem; - top: 8rem; - font-size: 19px; - position: relative; -} -footer { - display:flex; -} \ No newline at end of file diff --git a/code/isabel/2Flask+HTML+CSS/labs/burrito/burrito.html b/code/isabel/2Flask+HTML+CSS/labs/burrito/burrito.html deleted file mode 100644 index 208189ec..00000000 --- a/code/isabel/2Flask+HTML+CSS/labs/burrito/burrito.html +++ /dev/null @@ -1,178 +0,0 @@ - - - - - - - - - - Burritos To Go - - - -
        Burrito Bonanza
        - - - -
        - traditional burrito - traditional burrito - traditional burrito - traditional burrito -
        - -
        -
        Steps:
        1) Please enter your email and password so we can match burrito to person!
        - 2) Choose your burrito options!
        3) Pick up burrito and enjoy!
        -
        - - - We'll never share your email with anyone else. -
        -
        - - -
        - -
        - -
        -
        What size burrito do you want?
        -
        - - -
        -
        - - -
        -
        - - -
        -
        - -
        -
        What type of burrito do you want?
        - - - - -
        - -
        - - -
        - -
        -
        What fillings do you want?
        -
        - - -
        -
        - - -
        -
        - - -
        -
        - - -
        -
        - - -
        -
        - - -
        -
        - - -
        -
        - - -
        -
        - - -
        -
        - - -
        - -
        - -
        - -
        - Nah I'm good - Ouch! -
        - - -
        - - - -
        -
        Ready to Checkout? Click the Button!
        - -
        - - - - - \ No newline at end of file diff --git a/code/isabel/2Flask+HTML+CSS/labs/burrito/style-burrito.css b/code/isabel/2Flask+HTML+CSS/labs/burrito/style-burrito.css deleted file mode 100644 index b048dc7b..00000000 --- a/code/isabel/2Flask+HTML+CSS/labs/burrito/style-burrito.css +++ /dev/null @@ -1,131 +0,0 @@ -header { - color: orangered; - border-color: aqua; - background-blend-mode: luminosity; - background-image: linear-gradient(to bottom right, yellow,rgb(198, 142, 38),rgb(99, 226, 99)); - height: 10rem; - width:100%; - text-align: center; - font-size: 8rem; - font-family: impact; - animation: color-moves 14s linear infinite; - position: fixed; -} -.burrito-pics { - margin: 0; - padding: 0; - display: flex; - width:100%; - padding-top: 10rem; -} -img { - vertical-align: middle; - width: 25%; - height: 8rem; -} -.info-title { - text-align: left; - font-size: 2rem; - font-family:Georgia, 'Times New Roman', Times, serif; - color:darkred; - -webkit-text-stroke: 0.05rem; - -webkit-text-stroke-color: yellowgreen; -} -.form-group { - margin-right: 4rem; -} -.entry-form { - /* background-color: rgb(95, 16, 160); */ - background-image: linear-gradient(to bottom right, rgb(189, 21, 189),rgb(95, 16, 160),rgb(123, 49, 227)); -} -.choices { - font-size: 2rem; - color: darkgoldenrod; - font-family: Georgia, 'Times New Roman', Times, serif; -} -.form-inline { - /* background-color: rgb(111, 5, 48); */ - background-image: linear-gradient(to top left, rgb(169, 10, 10),rgb(111, 5, 38),red); - color: yellow; -} -/* option { - margin-right: 4rem !important; -} */ -select.custom-select { - margin-right: 4rem !important; - width: -webkit-fill-available; - background-color: rgb(134, 134, 12); - color: yellow; -} -.mr-sm-2 { - margin-right: 4rem !important; -} -.toppings { - color: #37ec90; - background-color:rgb(39, 87, 129); -} -.proteins { - background-color:red; -} -.spicy { - display: flex; - flex-direction: column; - background-color: lightyellow; -} -.strong { - text-align: right; - margin-left: 85rem; -} -.range-scaling { - display: flex; - font-family:Impact, Haettenschweiler, 'Arial Narrow Bold', sans-serif; - color:black; - background-image: linear-gradient(to bottom right, rgb(228, 228, 170), yellow, rgb(241, 72, 11)); -} -.top_toppings { - background-image: linear-gradient(to bottom left, rgb(67, 128, 182), rgb(70, 152, 153), rgb(151, 223, 219)); - color:black; - font-weight: 300; -} -.burrito-size { - background-color: orange; - color:black; -} -.checkout { - background-color: orange; - color:black; -} -.btn-primary { - - animation: button-moves 14s linear infinite; - -} -.checkout > .btn { - width:auto; - padding-left:10rem; - margin-left: 5rem; - align-items: center; -} -body { - background-color: rgb(236, 236, 169); -} -.bg-light { - opacity: 0.5; - height: 2rem; -} - - -@keyframes color-moves { - 0% {color: green} - 25% {color: white} - 50% {color: black} - 100% {color: orangered} -} - -@keyframes button-moves { - 0% {color:green} - 25% {color:red} - 50% {color:rgb(245, 71, 18)} - 100% {color:red} - -} \ No newline at end of file diff --git a/code/isabel/Python/num_to_phrase_2_test.py b/code/isabel/Python/num_to_phrase_2_test.py deleted file mode 100644 index 801c1a11..00000000 --- a/code/isabel/Python/num_to_phrase_2_test.py +++ /dev/null @@ -1,18 +0,0 @@ -import num_to_phrase_2; - -def test_num_to_phrase_2(): - assert num_to_phrase_2.num_to_phrase(1) == "one" - assert num_to_phrase_2.num_to_phrase(5) == "five" - assert num_to_phrase_2.num_to_phrase(10) == "ten" - assert num_to_phrase_2.num_to_phrase(11) == "eleven" - assert num_to_phrase_2.num_to_phrase(15) == "fifteen" - assert num_to_phrase_2.num_to_phrase(19) == "nineteen" - assert num_to_phrase_2.num_to_phrase(55) == "fifty five" - assert num_to_phrase_2.num_to_phrase(70) == "seventy" - assert num_to_phrase_2.num_to_phrase(82) == "eighty two" - assert num_to_phrase_2.num_to_phrase(99) == "ninety nine" - assert num_to_phrase_2.num_to_phrase(100) == "one hundred" - assert num_to_phrase_2.num_to_phrase(101) == "one hundred one" - assert num_to_phrase_2.num_to_phrase(212) == "two hundred twelve" - assert num_to_phrase_2.num_to_phrase(650) == "six hundred fifty" - assert num_to_phrase_2.num_to_phrase(999) == "nine hundred ninety nine" \ No newline at end of file diff --git a/code/jeff/Python/count_words.py b/code/jeff/Python/count_words.py deleted file mode 100644 index 6b57a193..00000000 --- a/code/jeff/Python/count_words.py +++ /dev/null @@ -1,13 +0,0 @@ -import requests - -import requests -response = requests.get('https://www.gutenberg.org/cache/epub/1727/pg1727.txt') -response.encoding = 'utf-8' # set encoding to utf-8 -print(response.text) - -# word_dict is a dictionary where the key is the word and the value is the count -word_dict = {} -words = list(word_dict.items()) # .items() returns a list of tuples -words.sort(key=lambda tup: tup[1], reverse=True) # sort largest to smallest, based on count -for i in range(min(10, len(words))): # print the top 10 words, or all of them, whichever is smaller - print(words[i]) \ No newline at end of file diff --git a/code/jeff/Python/pg1727.txt b/code/jeff/Python/pg1727.txt deleted file mode 100644 index 70e8bca0..00000000 --- a/code/jeff/Python/pg1727.txt +++ /dev/null @@ -1,12233 +0,0 @@ -The Project Gutenberg eBook of The Odyssey, by Homer - -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you -will have to check the laws of the country where you are located before -using this eBook. - -Title: The Odyssey - -Author: Homer - -Translator: Samuel Butler - -Release Date: April, 1999 [eBook #1727] -[Most recently updated: January 4, 2022] - -Language: English - - -Produced by: Jim Tinsley and David Widger - -*** START OF THE PROJECT GUTENBERG EBOOK THE ODYSSEY *** - -[Illustration] - - - - -The Odyssey - -by Homer - -rendered into English prose for the use of those who cannot read the -original - -Contents - - PREFACE TO FIRST EDITION - PREFACE TO SECOND EDITION - THE ODYSSEY - BOOK I. - BOOK II. - BOOK III. - BOOK IV. - BOOK V. - BOOK VI. - BOOK VII. - BOOK VIII. - BOOK IX. - BOOK X. - BOOK XI. - BOOK XII. - BOOK XIII. - BOOK XIV. - BOOK XV. - BOOK XVI. - BOOK XVII. - BOOK XVIII. - BOOK XIX. - BOOK XX. - BOOK XXI. - BOOK XXII. - BOOK XXIII. - BOOK XXIV. - FOOTNOTES: - - -AL PROFESSORE -CAV. BIAGIO INGROIA, -PREZIOSO ALLEATO -L’AUTORE RICONOSCENTE. - - - - -PREFACE TO FIRST EDITION - - -This translation is intended to supplement a work entitled “The -Authoress of the Odyssey”, which I published in 1897. I could not give -the whole “Odyssey” in that book without making it unwieldy, I -therefore epitomised my translation, which was already completed and -which I now publish in full. - -I shall not here argue the two main points dealt with in the work just -mentioned; I have nothing either to add to, or to withdraw from, what I -have there written. The points in question are: - -(1) that the “Odyssey” was written entirely at, and drawn entirely -from, the place now called Trapani on the West Coast of Sicily, alike -as regards the Phaeacian and the Ithaca scenes; while the voyages of -Ulysses, when once he is within easy reach of Sicily, solve themselves -into a periplus of the island, practically from Trapani back to -Trapani, via the Lipari islands, the Straits of Messina, and the island -of Pantellaria. - -(2) That the poem was entirely written by a very young woman, who lived -at the place now called Trapani, and introduced herself into her work -under the name of Nausicaa. - -The main arguments on which I base the first of these somewhat -startling contentions, have been prominently and repeatedly before the -English and Italian public ever since they appeared (without rejoinder) -in the “Athenaeum” for January 30 and February 20, 1892. Both -contentions were urged (also without rejoinder) in the Johnian “Eagle” -for the Lent and October terms of the same year. Nothing to which I -should reply has reached me from any quarter, and knowing how anxiously -I have endeavoured to learn the existence of any flaws in my argument, -I begin to feel some confidence that, did such flaws exist, I should -have heard, at any rate about some of them, before now. Without, -therefore, for a moment pretending to think that scholars generally -acquiesce in my conclusions, I shall act as thinking them little likely -so to gainsay me as that it will be incumbent upon me to reply, and -shall confine myself to translating the “Odyssey” for English readers, -with such notes as I think will be found useful. Among these I would -especially call attention to one on xxii. 465-473 which Lord Grimthorpe -has kindly allowed me to make public. - -I have repeated several of the illustrations used in “The Authoress of -the Odyssey”, and have added two which I hope may bring the outer court -of Ulysses’ house more vividly before the reader. I should like to -explain that the presence of a man and a dog in one illustration is -accidental, and was not observed by me till I developed the negative. -In an appendix I have also reprinted the paragraphs explanatory of the -plan of Ulysses’ house, together with the plan itself. The reader is -recommended to study this plan with some attention. - -In the preface to my translation of the “Iliad” I have given my views -as to the main principles by which a translator should be guided, and -need not repeat them here, beyond pointing out that the initial liberty -of translating poetry into prose involves the continual taking of more -or less liberty throughout the translation; for much that is right in -poetry is wrong in prose, and the exigencies of readable prose are the -first things to be considered in a prose translation. That the reader, -however, may see how far I have departed from strict construe, I will -print here Messrs. Butcher and Lang’s translation of the sixty lines or -so of the “Odyssey.” Their translation runs: - -Tell me, Muse, of that man, so ready at need, who wandered far and -wide, after he had sacked the sacred citadel of Troy, and many were the -men whose towns he saw and whose mind he learnt, yea, and many the woes -he suffered in his heart on the deep, striving to win his own life and -the return of his company. Nay, but even so he saved not his company, -though he desired it sore. For through the blindness of their own -hearts they perished, fools, who devoured the oxen of Helios Hyperion: -but the god took from them their day of returning. Of these things, -goddess, daughter of Zeus, whencesoever thou hast heard thereof, -declare thou even unto us. - - Now all the rest, as many as fled from sheer destruction, were at - home, and had escaped both war and sea, but Odysseus only, craving - for his wife and for his homeward path, the lady nymph Calypso - held, that fair goddess, in her hollow caves, longing to have him - for her lord. But when now the year had come in the courses of the - seasons, wherein the gods had ordained that he should return home - to Ithaca, not even there was he quit of labours, not even among - his own; but all the gods had pity on him save Poseidon, who raged - continually against godlike Odysseus, till he came to his own - country. Howbeit Poseidon had now departed for the distant - Ethiopians, the Ethiopians that are sundered in twain, the - uttermost of men, abiding some where Hyperion sinks and some where - he rises. There he looked to receive his hecatomb of bulls and - rams, there he made merry sitting at the feast, but the other gods - were gathered in the halls of Olympian Zeus. Then among them the - father of men and gods began to speak, for he bethought him in his - heart of noble Aegisthus, whom the son of Agamemnon, far-famed - Orestes, slew. Thinking upon him he spake out among the Immortals: - ‘Lo you now, how vainly mortal men do blame the gods! For of us - they say comes evil, whereas they even of themselves, through the - blindness of their own hearts, have sorrows beyond that which is - ordained. Even as of late Aegisthus, beyond that which was - ordained, took to him the wedded wife of the son of Atreus, and - killed her lord on his return, and that with sheer doom before his - eyes, since we had warned him by the embassy of Hermes the - keen-sighted, the slayer of Argos, that he should neither kill the - man, nor woo his wife. For the son of Atreus shall be avenged at - the hand of Orestes, so soon as he shall come to man’s estate and - long for his own country. So spake Hermes, yet he prevailed not on - the heart of Aegisthus, for all his good will; but now hath he paid - one price for all.’ - - And the goddess, grey-eyed Athene, answered him, saying: ‘O father, - our father Cronides, throned in the highest; that man assuredly - lies in a death that is his due; so perish likewise all who work - such deeds! But my heart is rent for wise Odysseus, the hapless - one, who far from his friends this long while suffereth affliction - in a sea-girt isle, where is the navel of the sea, a woodland isle, - and therein a goddess hath her habitation, the daughter of the - wizard Atlas, who knows the depths of every sea, and himself - upholds the tall pillars which keep earth and sky asunder. His - daughter it is that holds the hapless man in sorrow: and ever with - soft and guileful tales she is wooing him to forgetfulness of - Ithaca. But Odysseus yearning to see if it were but the smoke leap - upwards from his own land, hath a desire to die. As for thee, thine - heart regardeth it not at all, Olympian! What! Did not Odysseus by - the ships of the Argives make thee free offering of sacrifice in - the wide Trojan land? Wherefore wast thou then so wroth with him, O - Zeus?’ - - -The “Odyssey” (as every one knows) abounds in passages borrowed from -the “Iliad”; I had wished to print these in a slightly different type, -with marginal references to the “Iliad,” and had marked them to this -end in my MS. I found, however, that the translation would be thus -hopelessly scholasticised, and abandoned my intention. I would -nevertheless urge on those who have the management of our University -presses, that they would render a great service to students if they -would publish a Greek text of the “Odyssey” with the Iliadic passages -printed in a different type, and with marginal references. I have given -the British Museum a copy of the “Odyssey” with the Iliadic passages -underlined and referred to in MS.; I have also given an “Iliad” marked -with all the Odyssean passages, and their references; but copies of -both the “Iliad” and “Odyssey” so marked ought to be within easy reach -of all students. - -Any one who at the present day discusses the questions that have arisen -round the “Iliad” since Wolf’s time, without keeping it well before his -reader’s mind that the “Odyssey” was demonstrably written from one -single neighbourhood, and hence (even though nothing else pointed to -this conclusion) presumably by one person only—that it was written -certainly before 750, and in all probability before 1000 B.C.—that the -writer of this very early poem was demonstrably familiar with the -“Iliad” as we now have it, borrowing as freely from those books whose -genuineness has been most impugned, as from those which are admitted to -be by Homer—any one who fails to keep these points before his readers, -is hardly dealing equitably by them. Any one on the other hand, who -will mark his “Iliad” and his “Odyssey” from the copies in the British -Museum above referred to, and who will draw the only inference that -common sense can draw from the presence of so many identical passages -in both poems, will, I believe, find no difficulty in assigning their -proper value to a large number of books here and on the Continent that -at present enjoy considerable reputations. Furthermore, and this -perhaps is an advantage better worth securing, he will find that many -puzzles of the “Odyssey” cease to puzzle him on the discovery that they -arise from over-saturation with the “Iliad.” - -Other difficulties will also disappear as soon as the development of -the poem in the writer’s mind is understood. I have dealt with this at -some length in pp. 251-261 of “The Authoress of the Odyssey”. Briefly, -the “Odyssey” consists of two distinct poems: (1) The Return of -Ulysses, which alone the Muse is asked to sing in the opening lines of -the poem. This poem includes the Phaeacian episode, and the account of -Ulysses’ adventures as told by himself in Books ix.-xii. It consists of -lines 1-79 (roughly) of Book i., of line 28 of Book v., and thence -without intermission to the middle of line 187 of Book xiii., at which -point the original scheme was abandoned. - -(2) The story of Penelope and the suitors, with the episode of -Telemachus’ voyage to Pylos. This poem begins with line 80 (roughly) of -Book i., is continued to the end of Book iv., and not resumed till -Ulysses wakes in the middle of line 187, Book xiii., from whence it -continues to the end of Book xxiv. - -In “The Authoress of the Odyssey”, I wrote: - -the introduction of lines xi., 115-137 and of line ix., 535, with the -writing a new council of the gods at the beginning of Book v., to take -the place of the one that was removed to Book i., 1-79, were the only -things that were done to give even a semblance of unity to the old -scheme and the new, and to conceal the fact that the Muse, after being -asked to sing of one subject, spend two-thirds of her time in singing a -very different one, with a climax for which no-one has asked her. For -roughly the Return occupies eight Books, and Penelope and the Suitors -sixteen. - - -I believe this to be substantially correct. - -Lastly, to deal with a very unimportant point, I observe that the -Leipsic Teubner edition of 894 makes Books ii. and iii. end with a -comma. Stops are things of such far more recent date than the -“Odyssey,” that there does not seem much use in adhering to the text in -so small a matter; still, from a spirit of mere conservatism, I have -preferred to do so. Why [Greek] at the beginnings of Books ii. and -viii., and [Greek], at the beginning of Book vii. should have initial -capitals in an edition far too careful to admit a supposition of -inadvertence, when [Greek] at the beginning of Books vi. and xiii., and -[Greek] at the beginning of Book xvii. have no initial capitals, I -cannot determine. No other Books of the “Odyssey” have initial capitals -except the three mentioned unless the first word of the Book is a -proper name. - -S. BUTLER. - - -_July_ 25, 1900. - - - - -PREFACE TO SECOND EDITION - - -Butler’s Translation of the “Odyssey” appeared originally in 1900, and -The Authoress of the Odyssey in 1897. In the preface to the new edition -of “The Authoress”, which is published simultaneously with this new -edition of the Translation, I have given some account of the genesis of -the two books. - -The size of the original page has been reduced so as to make both books -uniform with Butler’s other works; and, fortunately, it has been -possible, by using a smaller type, to get the same number of words into -each page, so that the references remain good, and, with the exception -of a few minor alterations and rearrangements now to be enumerated so -far as they affect the Translation, the new editions are faithful -reprints of the original editions, with misprints and obvious errors -corrected—no attempt having been made to edit them or to bring them up -to date. - -(a) The Index has been revised. - -(b) Owing to the reduction in the size of the page it has been -necessary to shorten some of the headlines, and here advantage has been -taken of various corrections of and additions to the headlines and -shoulder-notes made by Butler in his own copies of the two books. - -(c) For the most part each of the illustrations now occupies a page, -whereas in the original editions they generally appeared two on the -page. It has been necessary to reduce the plan of the House of Ulysses. - -On page 153 of “The Authoress” Butler says: “No great poet would -compare his hero to a paunch full of blood and fat, cooking before the -fire (xx, 24-28).” This passage is not given in the abridged Story of -the “Odyssey” at the beginning of the book, but in the Translation it -occurs in these words: - -“Thus he chided with his heart, and checked it into endurance, but he -tossed about as one who turns a paunch full of blood and fat in front -of a hot fire, doing it first on one side then on the other, that he -may get it cooked as soon as possible; even so did he turn himself -about from side to side, thinking all the time how, single-handed as he -was, he should contrive to kill so large a body of men as the wicked -suitors.” - -It looks as though in the interval between the publication of “The -Authoress” (1897) and of the Translation (1900) Butler had changed his -mind; for in the first case the comparison is between Ulysses and a -paunch full, etc., and in the second it is between Ulysses and a man -who turns a paunch full, etc. The second comparison is perhaps one -which a great poet might make. - -In seeing the works through the press I have had the invaluable -assistance of Mr. A. T. Bartholomew of the University Library, -Cambridge, and of Mr. Donald S. Robertson, Fellow of Trinity College, -Cambridge. To both these friends I give my most cordial thanks for the -care and skill exercised by them. Mr. Robertson has found time for the -labour of checking and correcting all the quotations from and -references to the “Iliad” and “Odyssey,” and I believe that it could -not have been better performed. It was, I know, a pleasure for him; and -it would have been a pleasure also for Butler if he could have known -that his work was being shepherded by the son of his old friend, Mr. H. -R. Robertson, who more than half a century ago was a fellow-student -with him at Cary’s School of Art in Streatham Street, Bloomsbury. - -HENRY FESTING JONES. - - 120 MAIDA VALE, W.9. -4th _December_, 1921. - -THE ODYSSEY - - - - -BOOK I - - -THE GODS IN COUNCIL—MINERVA’S VISIT TO ITHACA—THE CHALLENGE FROM -TELEMACHUS TO THE SUITORS. - - -Tell me, O Muse, of that ingenious hero who travelled far and wide -after he had sacked the famous town of Troy. Many cities did he visit, -and many were the nations with whose manners and customs he was -acquainted; moreover he suffered much by sea while trying to save his -own life and bring his men safely home; but do what he might he could -not save his men, for they perished through their own sheer folly in -eating the cattle of the Sun-god Hyperion; so the god prevented them -from ever reaching home. Tell me, too, about all these things, oh -daughter of Jove, from whatsoever source you may know them. - -So now all who escaped death in battle or by shipwreck had got safely -home except Ulysses, and he, though he was longing to return to his -wife and country, was detained by the goddess Calypso, who had got him -into a large cave and wanted to marry him. But as years went by, there -came a time when the gods settled that he should go back to Ithaca; -even then, however, when he was among his own people, his troubles were -not yet over; nevertheless all the gods had now begun to pity him -except Neptune, who still persecuted him without ceasing and would not -let him get home. - -Now Neptune had gone off to the Ethiopians, who are at the world’s end, -and lie in two halves, the one looking West and the other East.1 He had -gone there to accept a hecatomb of sheep and oxen, and was enjoying -himself at his festival; but the other gods met in the house of -Olympian Jove, and the sire of gods and men spoke first. At that moment -he was thinking of Aegisthus, who had been killed by Agamemnon’s son -Orestes; so he said to the other gods: - -“See now, how men lay blame upon us gods for what is after all nothing -but their own folly. Look at Aegisthus; he must needs make love to -Agamemnon’s wife unrighteously and then kill Agamemnon, though he knew -it would be the death of him; for I sent Mercury to warn him not to do -either of these things, inasmuch as Orestes would be sure to take his -revenge when he grew up and wanted to return home. Mercury told him -this in all good will but he would not listen, and now he has paid for -everything in full.” - -Then Minerva said, “Father, son of Saturn, King of kings, it served -Aegisthus right, and so it would any one else who does as he did; but -Aegisthus is neither here nor there; it is for Ulysses that my heart -bleeds, when I think of his sufferings in that lonely sea-girt island, -far away, poor man, from all his friends. It is an island covered with -forest, in the very middle of the sea, and a goddess lives there, -daughter of the magician Atlas, who looks after the bottom of the -ocean, and carries the great columns that keep heaven and earth -asunder. This daughter of Atlas has got hold of poor unhappy Ulysses, -and keeps trying by every kind of blandishment to make him forget his -home, so that he is tired of life, and thinks of nothing but how he may -once more see the smoke of his own chimneys. You, sir, take no heed of -this, and yet when Ulysses was before Troy did he not propitiate you -with many a burnt sacrifice? Why then should you keep on being so angry -with him?” - -And Jove said, “My child, what are you talking about? How can I forget -Ulysses than whom there is no more capable man on earth, nor more -liberal in his offerings to the immortal gods that live in heaven? Bear -in mind, however, that Neptune is still furious with Ulysses for having -blinded an eye of Polyphemus king of the Cyclopes. Polyphemus is son to -Neptune by the nymph Thoosa, daughter to the sea-king Phorcys; -therefore though he will not kill Ulysses outright, he torments him by -preventing him from getting home. Still, let us lay our heads together -and see how we can help him to return; Neptune will then be pacified, -for if we are all of a mind he can hardly stand out against us.” - -And Minerva said, “Father, son of Saturn, King of kings, if, then, the -gods now mean that Ulysses should get home, we should first send -Mercury to the Ogygian island to tell Calypso that we have made up our -minds and that he is to return. In the meantime I will go to Ithaca, to -put heart into Ulysses’ son Telemachus; I will embolden him to call the -Achaeans in assembly, and speak out to the suitors of his mother -Penelope, who persist in eating up any number of his sheep and oxen; I -will also conduct him to Sparta and to Pylos, to see if he can hear -anything about the return of his dear father—for this will make people -speak well of him.” - -So saying she bound on her glittering golden sandals, imperishable, -with which she can fly like the wind over land or sea; she grasped the -redoubtable bronze-shod spear, so stout and sturdy and strong, -wherewith she quells the ranks of heroes who have displeased her, and -down she darted from the topmost summits of Olympus, whereon forthwith -she was in Ithaca, at the gateway of Ulysses’ house, disguised as a -visitor, Mentes, chief of the Taphians, and she held a bronze spear in -her hand. There she found the lordly suitors seated on hides of the -oxen which they had killed and eaten, and playing draughts in front of -the house. Men-servants and pages were bustling about to wait upon -them, some mixing wine with water in the mixing-bowls, some cleaning -down the tables with wet sponges and laying them out again, and some -cutting up great quantities of meat. - -Telemachus saw her long before any one else did. He was sitting moodily -among the suitors thinking about his brave father, and how he would -send them flying out of the house, if he were to come to his own again -and be honoured as in days gone by. Thus brooding as he sat among them, -he caught sight of Minerva and went straight to the gate, for he was -vexed that a stranger should be kept waiting for admittance. He took -her right hand in his own, and bade her give him her spear. “Welcome,” -said he, “to our house, and when you have partaken of food you shall -tell us what you have come for.” - -He led the way as he spoke, and Minerva followed him. When they were -within he took her spear and set it in the spear-stand against a strong -bearing-post along with the many other spears of his unhappy father, -and he conducted her to a richly decorated seat under which he threw a -cloth of damask. There was a footstool also for her feet,2 and he set -another seat near her for himself, away from the suitors, that she -might not be annoyed while eating by their noise and insolence, and -that he might ask her more freely about his father. - -A maid servant then brought them water in a beautiful golden ewer and -poured it into a silver basin for them to wash their hands, and she -drew a clean table beside them. An upper servant brought them bread, -and offered them many good things of what there was in the house, the -carver fetched them plates of all manner of meats and set cups of gold -by their side, and a manservant brought them wine and poured it out for -them. - - -Then the suitors came in and took their places on the benches and -seats.3 Forthwith men servants poured water over their hands, maids -went round with the bread-baskets, pages filled the mixing-bowls with -wine and water, and they laid their hands upon the good things that -were before them. As soon as they had had enough to eat and drink they -wanted music and dancing, which are the crowning embellishments of a -banquet, so a servant brought a lyre to Phemius, whom they compelled -perforce to sing to them. As soon as he touched his lyre and began to -sing Telemachus spoke low to Minerva, with his head close to hers that -no man might hear. - -“I hope, sir,” said he, “that you will not be offended with what I am -going to say. Singing comes cheap to those who do not pay for it, and -all this is done at the cost of one whose bones lie rotting in some -wilderness or grinding to powder in the surf. If these men were to see -my father come back to Ithaca they would pray for longer legs rather -than a longer purse, for money would not serve them; but he, alas, has -fallen on an ill fate, and even when people do sometimes say that he is -coming, we no longer heed them; we shall never see him again. And now, -sir, tell me and tell me true, who you are and where you come from. -Tell me of your town and parents, what manner of ship you came in, how -your crew brought you to Ithaca, and of what nation they declared -themselves to be—for you cannot have come by land. Tell me also truly, -for I want to know, are you a stranger to this house, or have you been -here in my father’s time? In the old days we had many visitors for my -father went about much himself.” - -And Minerva answered, “I will tell you truly and particularly all about -it. I am Mentes, son of Anchialus, and I am King of the Taphians. I -have come here with my ship and crew, on a voyage to men of a foreign -tongue being bound for Temesa4 with a cargo of iron, and I shall bring -back copper. As for my ship, it lies over yonder off the open country -away from the town, in the harbour Rheithron5 under the wooded mountain -Neritum.6 Our fathers were friends before us, as old Laertes will tell -you, if you will go and ask him. They say, however, that he never comes -to town now, and lives by himself in the country, faring hardly, with -an old woman to look after him and get his dinner for him, when he -comes in tired from pottering about his vineyard. They told me your -father was at home again, and that was why I came, but it seems the -gods are still keeping him back, for he is not dead yet not on the -mainland. It is more likely he is on some sea-girt island in mid ocean, -or a prisoner among savages who are detaining him against his will. I -am no prophet, and know very little about omens, but I speak as it is -borne in upon me from heaven, and assure you that he will not be away -much longer; for he is a man of such resource that even though he were -in chains of iron he would find some means of getting home again. But -tell me, and tell me true, can Ulysses really have such a fine looking -fellow for a son? You are indeed wonderfully like him about the head -and eyes, for we were close friends before he set sail for Troy where -the flower of all the Argives went also. Since that time we have never -either of us seen the other.” - -“My mother,” answered Telemachus, “tells me I am son to Ulysses, but it -is a wise child that knows his own father. Would that I were son to one -who had grown old upon his own estates, for, since you ask me, there is -no more ill-starred man under heaven than he who they tell me is my -father.” - -And Minerva said, “There is no fear of your race dying out yet, while -Penelope has such a fine son as you are. But tell me, and tell me true, -what is the meaning of all this feasting, and who are these people? -What is it all about? Have you some banquet, or is there a wedding in -the family—for no one seems to be bringing any provisions of his own? -And the guests—how atrociously they are behaving; what riot they make -over the whole house; it is enough to disgust any respectable person -who comes near them.” - -“Sir,” said Telemachus, “as regards your question, so long as my father -was here it was well with us and with the house, but the gods in their -displeasure have willed it otherwise, and have hidden him away more -closely than mortal man was ever yet hidden. I could have borne it -better even though he were dead, if he had fallen with his men before -Troy, or had died with friends around him when the days of his fighting -were done; for then the Achaeans would have built a mound over his -ashes, and I should myself have been heir to his renown; but now the -storm-winds have spirited him away we know not whither; he is gone -without leaving so much as a trace behind him, and I inherit nothing -but dismay. Nor does the matter end simply with grief for the loss of -my father; heaven has laid sorrows upon me of yet another kind; for the -chiefs from all our islands, Dulichium, Same, and the woodland island -of Zacynthus, as also all the principal men of Ithaca itself, are -eating up my house under the pretext of paying their court to my -mother, who will neither point blank say that she will not marry,7 nor -yet bring matters to an end; so they are making havoc of my estate, and -before long will do so also with myself.” - -“Is that so?” exclaimed Minerva, “then you do indeed want Ulysses home -again. Give him his helmet, shield, and a couple of lances, and if he -is the man he was when I first knew him in our house, drinking and -making merry, he would soon lay his hands about these rascally suitors, -were he to stand once more upon his own threshold. He was then coming -from Ephyra, where he had been to beg poison for his arrows from Ilus, -son of Mermerus. Ilus feared the ever-living gods and would not give -him any, but my father let him have some, for he was very fond of him. -If Ulysses is the man he then was these suitors will have a short -shrift and a sorry wedding. - -“But there! It rests with heaven to determine whether he is to return, -and take his revenge in his own house or no; I would, however, urge you -to set about trying to get rid of these suitors at once. Take my -advice, call the Achaean heroes in assembly to-morrow morning—lay your -case before them, and call heaven to bear you witness. Bid the suitors -take themselves off, each to his own place, and if your mother’s mind -is set on marrying again, let her go back to her father, who will find -her a husband and provide her with all the marriage gifts that so dear -a daughter may expect. As for yourself, let me prevail upon you to take -the best ship you can get, with a crew of twenty men, and go in quest -of your father who has so long been missing. Some one may tell you -something, or (and people often hear things in this way) some -heaven-sent message may direct you. First go to Pylos and ask Nestor; -thence go on to Sparta and visit Menelaus, for he got home last of all -the Achaeans; if you hear that your father is alive and on his way -home, you can put up with the waste these suitors will make for yet -another twelve months. If on the other hand you hear of his death, come -home at once, celebrate his funeral rites with all due pomp, build a -barrow to his memory, and make your mother marry again. Then, having -done all this, think it well over in your mind how, by fair means or -foul, you may kill these suitors in your own house. You are too old to -plead infancy any longer; have you not heard how people are singing -Orestes’ praises for having killed his father’s murderer Aegisthus? You -are a fine, smart looking fellow; show your mettle, then, and make -yourself a name in story. Now, however, I must go back to my ship and -to my crew, who will be impatient if I keep them waiting longer; think -the matter over for yourself, and remember what I have said to you.” - -“Sir,” answered Telemachus, “it has been very kind of you to talk to me -in this way, as though I were your own son, and I will do all you tell -me; I know you want to be getting on with your voyage, but stay a -little longer till you have taken a bath and refreshed yourself. I will -then give you a present, and you shall go on your way rejoicing; I will -give you one of great beauty and value—a keepsake such as only dear -friends give to one another.” - -Minerva answered, “Do not try to keep me, for I would be on my way at -once. As for any present you may be disposed to make me, keep it till I -come again, and I will take it home with me. You shall give me a very -good one, and I will give you one of no less value in return.” - -With these words she flew away like a bird into the air, but she had -given Telemachus courage, and had made him think more than ever about -his father. He felt the change, wondered at it, and knew that the -stranger had been a god, so he went straight to where the suitors were -sitting. - -Phemius was still singing, and his hearers sat rapt in silence as he -told the sad tale of the return from Troy, and the ills Minerva had -laid upon the Achaeans. Penelope, daughter of Icarius, heard his song -from her room upstairs, and came down by the great staircase, not -alone, but attended by two of her handmaids. When she reached the -suitors she stood by one of the bearing posts that supported the roof -of the cloisters8 with a staid maiden on either side of her. She held a -veil, moreover, before her face, and was weeping bitterly. - -“Phemius,” she cried, “you know many another feat of gods and heroes, -such as poets love to celebrate. Sing the suitors some one of these, -and let them drink their wine in silence, but cease this sad tale, for -it breaks my sorrowful heart, and reminds me of my lost husband whom I -mourn ever without ceasing, and whose name was great over all Hellas -and middle Argos.”9 - -“Mother,” answered Telemachus, “let the bard sing what he has a mind -to; bards do not make the ills they sing of; it is Jove, not they, who -makes them, and who sends weal or woe upon mankind according to his own -good pleasure. This fellow means no harm by singing the ill-fated -return of the Danaans, for people always applaud the latest songs most -warmly. Make up your mind to it and bear it; Ulysses is not the only -man who never came back from Troy, but many another went down as well -as he. Go, then, within the house and busy yourself with your daily -duties, your loom, your distaff, and the ordering of your servants; for -speech is man’s matter, and mine above all others 10—for it is I who am -master here.” - -She went wondering back into the house, and laid her son’s saying in -her heart. Then, going upstairs with her handmaids into her room, she -mourned her dear husband till Minerva shed sweet sleep over her eyes. -But the suitors were clamorous throughout the covered cloisters11, and -prayed each one that he might be her bed fellow. - -Then Telemachus spoke, “Shameless,” he cried, “and insolent suitors, -let us feast at our pleasure now, and let there be no brawling, for it -is a rare thing to hear a man with such a divine voice as Phemius has; -but in the morning meet me in full assembly that I may give you formal -notice to depart, and feast at one another’s houses, turn and turn -about, at your own cost. If on the other hand you choose to persist in -spunging upon one man, heaven help me, but Jove shall reckon with you -in full, and when you fall in my father’s house there shall be no man -to avenge you.” - -The suitors bit their lips as they heard him, and marvelled at the -boldness of his speech. Then, Antinous, son of Eupeithes, said, “The -gods seem to have given you lessons in bluster and tall talking; may -Jove never grant you to be chief in Ithaca as your father was before -you.” - -Telemachus answered, “Antinous, do not chide with me, but, god willing, -I will be chief too if I can. Is this the worst fate you can think of -for me? It is no bad thing to be a chief, for it brings both riches and -honour. Still, now that Ulysses is dead there are many great men in -Ithaca both old and young, and some other may take the lead among them; -nevertheless I will be chief in my own house, and will rule those whom -Ulysses has won for me.” - -Then Eurymachus, son of Polybus, answered, “It rests with heaven to -decide who shall be chief among us, but you shall be master in your own -house and over your own possessions; no one while there is a man in -Ithaca shall do you violence nor rob you. And now, my good fellow, I -want to know about this stranger. What country does he come from? Of -what family is he, and where is his estate? Has he brought you news -about the return of your father, or was he on business of his own? He -seemed a well to do man, but he hurried off so suddenly that he was -gone in a moment before we could get to know him.” - -“My father is dead and gone,” answered Telemachus, “and even if some -rumour reaches me I put no more faith in it now. My mother does indeed -sometimes send for a soothsayer and question him, but I give his -prophecyings no heed. As for the stranger, he was Mentes, son of -Anchialus, chief of the Taphians, an old friend of my father’s.” But in -his heart he knew that it had been the goddess. - -The suitors then returned to their singing and dancing until the -evening; but when night fell upon their pleasuring they went home to -bed each in his own abode.12 Telemachus’s room was high up in a tower13 -that looked on to the outer court; hither, then, he hied, brooding and -full of thought. A good old woman, Euryclea, daughter of Ops, the son -of Pisenor, went before him with a couple of blazing torches. Laertes -had bought her with his own money when she was quite young; he gave the -worth of twenty oxen for her, and shewed as much respect to her in his -household as he did to his own wedded wife, but he did not take her to -his bed for he feared his wife’s resentment.14 She it was who now -lighted Telemachus to his room, and she loved him better than any of -the other women in the house did, for she had nursed him when he was a -baby. He opened the door of his bed room and sat down upon the bed; as -he took off his shirt15 he gave it to the good old woman, who folded it -tidily up, and hung it for him over a peg by his bed side, after which -she went out, pulled the door to by a silver catch, and drew the bolt -home by means of the strap.16 But Telemachus as he lay covered with a -woollen fleece kept thinking all night through of his intended voyage -and of the counsel that Minerva had given him. - - - - -BOOK II - - -ASSEMBLY OF THE PEOPLE OF ITHACA—SPEECHES OF TELEMACHUS AND OF THE -SUITORS—TELEMACHUS MAKES HIS PREPARATIONS AND STARTS FOR PYLOS WITH -MINERVA DISGUISED AS MENTOR. - - -Now when the child of morning, rosy-fingered Dawn, appeared Telemachus -rose and dressed himself. He bound his sandals on to his comely feet, -girded his sword about his shoulder, and left his room looking like an -immortal god. He at once sent the criers round to call the people in -assembly, so they called them and the people gathered thereon; then, -when they were got together, he went to the place of assembly spear in -hand—not alone, for his two hounds went with him. Minerva endowed him -with a presence of such divine comeliness that all marvelled at him as -he went by, and when he took his place in his father’s seat even the -oldest councillors made way for him. - -Aegyptius, a man bent double with age, and of infinite experience, was -the first to speak. His son Antiphus had gone with Ulysses to Ilius, -land of noble steeds, but the savage Cyclops had killed him when they -were all shut up in the cave, and had cooked his last dinner for him.17 -He had three sons left, of whom two still worked on their father’s -land, while the third, Eurynomus, was one of the suitors; nevertheless -their father could not get over the loss of Antiphus, and was still -weeping for him when he began his speech. - -“Men of Ithaca,” he said, “hear my words. From the day Ulysses left us -there has been no meeting of our councillors until now; who then can it -be, whether old or young, that finds it so necessary to convene us? Has -he got wind of some host approaching, and does he wish to warn us, or -would he speak upon some other matter of public moment? I am sure he is -an excellent person, and I hope Jove will grant him his heart’s -desire.” - -Telemachus took this speech as of good omen and rose at once, for he -was bursting with what he had to say. He stood in the middle of the -assembly and the good herald Pisenor brought him his staff. Then, -turning to Aegyptius, “Sir,” said he, “it is I, as you will shortly -learn, who have convened you, for it is I who am the most aggrieved. I -have not got wind of any host approaching about which I would warn you, -nor is there any matter of public moment on which I would speak. My -grievance is purely personal, and turns on two great misfortunes which -have fallen upon my house. The first of these is the loss of my -excellent father, who was chief among all you here present, and was -like a father to every one of you; the second is much more serious, and -ere long will be the utter ruin of my estate. The sons of all the chief -men among you are pestering my mother to marry them against her will. -They are afraid to go to her father Icarius, asking him to choose the -one he likes best, and to provide marriage gifts for his daughter, but -day by day they keep hanging about my father’s house, sacrificing our -oxen, sheep, and fat goats for their banquets, and never giving so much -as a thought to the quantity of wine they drink. No estate can stand -such recklessness; we have now no Ulysses to ward off harm from our -doors, and I cannot hold my own against them. I shall never all my days -be as good a man as he was, still I would indeed defend myself if I had -power to do so, for I cannot stand such treatment any longer; my house -is being disgraced and ruined. Have respect, therefore, to your own -consciences and to public opinion. Fear, too, the wrath of heaven, lest -the gods should be displeased and turn upon you. I pray you by Jove and -Themis, who is the beginning and the end of councils, [do not] hold -back, my friends, and leave me singlehanded18—unless it be that my -brave father Ulysses did some wrong to the Achaeans which you would now -avenge on me, by aiding and abetting these suitors. Moreover, if I am -to be eaten out of house and home at all, I had rather you did the -eating yourselves, for I could then take action against you to some -purpose, and serve you with notices from house to house till I got paid -in full, whereas now I have no remedy.”19 - -With this Telemachus dashed his staff to the ground and burst into -tears. Every one was very sorry for him, but they all sat still and no -one ventured to make him an angry answer, save only Antinous, who spoke -thus: - -“Telemachus, insolent braggart that you are, how dare you try to throw -the blame upon us suitors? It is your mother’s fault not ours, for she -is a very artful woman. This three years past, and close on four, she -had been driving us out of our minds, by encouraging each one of us, -and sending him messages without meaning one word of what she says. And -then there was that other trick she played us. She set up a great -tambour frame in her room, and began to work on an enormous piece of -fine needlework. ‘Sweet hearts,’ said she, ‘Ulysses is indeed dead, -still do not press me to marry again immediately, wait—for I would not -have skill in needlework perish unrecorded—till I have completed a pall -for the hero Laertes, to be in readiness against the time when death -shall take him. He is very rich, and the women of the place will talk -if he is laid out without a pall.’ - -“This was what she said, and we assented; whereon we could see her -working on her great web all day long, but at night she would unpick -the stitches again by torchlight. She fooled us in this way for three -years and we never found her out, but as time wore on and she was now -in her fourth year, one of her maids who knew what she was doing told -us, and we caught her in the act of undoing her work, so she had to -finish it whether she would or no. The suitors, therefore, make you -this answer, that both you and the Achaeans may understand—‘Send your -mother away, and bid her marry the man of her own and of her father’s -choice’; for I do not know what will happen if she goes on plaguing us -much longer with the airs she gives herself on the score of the -accomplishments Minerva has taught her, and because she is so clever. -We never yet heard of such a woman; we know all about Tyro, Alcmena, -Mycene, and the famous women of old, but they were nothing to your -mother any one of them. It was not fair of her to treat us in that way, -and as long as she continues in the mind with which heaven has now -endowed her, so long shall we go on eating up your estate; and I do not -see why she should change, for she gets all the honour and glory, and -it is you who pay for it, not she. Understand, then, that we will not -go back to our lands, neither here nor elsewhere, till she has made her -choice and married some one or other of us.” - -Telemachus answered, “Antinous, how can I drive the mother who bore me -from my father’s house? My father is abroad and we do not know whether -he is alive or dead. It will be hard on me if I have to pay Icarius the -large sum which I must give him if I insist on sending his daughter -back to him. Not only will he deal rigorously with me, but heaven will -also punish me; for my mother when she leaves the house will call on -the Erinyes to avenge her; besides, it would not be a creditable thing -to do, and I will have nothing to say to it. If you choose to take -offence at this, leave the house and feast elsewhere at one another’s -houses at your own cost turn and turn about. If, on the other hand, you -elect to persist in spunging upon one man, heaven help me, but Jove -shall reckon with you in full, and when you fall in my father’s house -there shall be no man to avenge you.” - -As he spoke Jove sent two eagles from the top of the mountain, and they -flew on and on with the wind, sailing side by side in their own lordly -flight. When they were right over the middle of the assembly they -wheeled and circled about, beating the air with their wings and glaring -death into the eyes of them that were below; then, fighting fiercely -and tearing at one another, they flew off towards the right over the -town. The people wondered as they saw them, and asked each other what -all this might be; whereon Halitherses, who was the best prophet and -reader of omens among them, spoke to them plainly and in all honesty, -saying: - -“Hear me, men of Ithaca, and I speak more particularly to the suitors, -for I see mischief brewing for them. Ulysses is not going to be away -much longer; indeed he is close at hand to deal out death and -destruction, not on them alone, but on many another of us who live in -Ithaca. Let us then be wise in time, and put a stop to this wickedness -before he comes. Let the suitors do so of their own accord; it will be -better for them, for I am not prophesying without due knowledge; -everything has happened to Ulysses as I foretold when the Argives set -out for Troy, and he with them. I said that after going through much -hardship and losing all his men he should come home again in the -twentieth year and that no one would know him; and now all this is -coming true.” - -Eurymachus son of Polybus then said, “Go home, old man, and prophesy to -your own children, or it may be worse for them. I can read these omens -myself much better than you can; birds are always flying about in the -sunshine somewhere or other, but they seldom mean anything. Ulysses has -died in a far country, and it is a pity you are not dead along with -him, instead of prating here about omens and adding fuel to the anger -of Telemachus which is fierce enough as it is. I suppose you think he -will give you something for your family, but I tell you—and it shall -surely be—when an old man like you, who should know better, talks a -young one over till he becomes troublesome, in the first place his -young friend will only fare so much the worse—he will take nothing by -it, for the suitors will prevent this—and in the next, we will lay a -heavier fine, sir, upon yourself than you will at all like paying, for -it will bear hardly upon you. As for Telemachus, I warn him in the -presence of you all to send his mother back to her father, who will -find her a husband and provide her with all the marriage gifts so dear -a daughter may expect. Till then we shall go on harassing him with our -suit; for we fear no man, and care neither for him, with all his fine -speeches, nor for any fortune-telling of yours. You may preach as much -as you please, but we shall only hate you the more. We shall go back -and continue to eat up Telemachus’s estate without paying him, till -such time as his mother leaves off tormenting us by keeping us day -after day on the tiptoe of expectation, each vying with the other in -his suit for a prize of such rare perfection. Besides we cannot go -after the other women whom we should marry in due course, but for the -way in which she treats us.” - -Then Telemachus said, “Eurymachus, and you other suitors, I shall say -no more, and entreat you no further, for the gods and the people of -Ithaca now know my story. Give me, then, a ship and a crew of twenty -men to take me hither and thither, and I will go to Sparta and to Pylos -in quest of my father who has so long been missing. Some one may tell -me something, or (and people often hear things in this way) some -heaven-sent message may direct me. If I can hear of him as alive and on -his way home I will put up with the waste you suitors will make for yet -another twelve months. If on the other hand I hear of his death, I will -return at once, celebrate his funeral rites with all due pomp, build a -barrow to his memory, and make my mother marry again.” - -With these words he sat down, and Mentor20 who had been a friend of -Ulysses, and had been left in charge of everything with full authority -over the servants, rose to speak. He, then, plainly and in all honesty -addressed them thus: - -“Hear me, men of Ithaca, I hope that you may never have a kind and -well-disposed ruler any more, nor one who will govern you equitably; I -hope that all your chiefs henceforward may be cruel and unjust, for -there is not one of you but has forgotten Ulysses, who ruled you as -though he were your father. I am not half so angry with the suitors, -for if they choose to do violence in the naughtiness of their hearts, -and wager their heads that Ulysses will not return, they can take the -high hand and eat up his estate, but as for you others I am shocked at -the way in which you all sit still without even trying to stop such -scandalous goings on—which you could do if you chose, for you are many -and they are few.” - -Leiocritus, son of Evenor, answered him saying, “Mentor, what folly is -all this, that you should set the people to stay us? It is a hard thing -for one man to fight with many about his victuals. Even though Ulysses -himself were to set upon us while we are feasting in his house, and do -his best to oust us, his wife, who wants him back so very badly, would -have small cause for rejoicing, and his blood would be upon his own -head if he fought against such great odds. There is no sense in what -you have been saying. Now, therefore, do you people go about your -business, and let his father’s old friends, Mentor and Halitherses, -speed this boy on his journey, if he goes at all—which I do not think -he will, for he is more likely to stay where he is till some one comes -and tells him something.” - -On this he broke up the assembly, and every man went back to his own -abode, while the suitors returned to the house of Ulysses. - -Then Telemachus went all alone by the sea side, washed his hands in the -grey waves, and prayed to Minerva. - -“Hear me,” he cried, “you god who visited me yesterday, and bade me -sail the seas in search of my father who has so long been missing. I -would obey you, but the Achaeans, and more particularly the wicked -suitors, are hindering me that I cannot do so.” - -As he thus prayed, Minerva came close up to him in the likeness and -with the voice of Mentor. “Telemachus,” said she, “if you are made of -the same stuff as your father you will be neither fool nor coward -henceforward, for Ulysses never broke his word nor left his work half -done. If, then, you take after him, your voyage will not be fruitless, -but unless you have the blood of Ulysses and of Penelope in your veins -I see no likelihood of your succeeding. Sons are seldom as good men as -their fathers; they are generally worse, not better; still, as you are -not going to be either fool or coward henceforward, and are not -entirely without some share of your father’s wise discernment, I look -with hope upon your undertaking. But mind you never make common cause -with any of those foolish suitors, for they have neither sense nor -virtue, and give no thought to death and to the doom that will shortly -fall on one and all of them, so that they shall perish on the same day. -As for your voyage, it shall not be long delayed; your father was such -an old friend of mine that I will find you a ship, and will come with -you myself. Now, however, return home, and go about among the suitors; -begin getting provisions ready for your voyage; see everything well -stowed, the wine in jars, and the barley meal, which is the staff of -life, in leathern bags, while I go round the town and beat up -volunteers at once. There are many ships in Ithaca both old and new; I -will run my eye over them for you and will choose the best; we will get -her ready and will put out to sea without delay.” - -Thus spoke Minerva daughter of Jove, and Telemachus lost no time in -doing as the goddess told him. He went moodily home, and found the -suitors flaying goats and singeing pigs in the outer court. Antinous -came up to him at once and laughed as he took his hand in his own, -saying, “Telemachus, my fine fire-eater, bear no more ill blood neither -in word nor deed, but eat and drink with us as you used to do. The -Achaeans will find you in everything—a ship and a picked crew to -boot—so that you can set sail for Pylos at once and get news of your -noble father.” - -“Antinous,” answered Telemachus, “I cannot eat in peace, nor take -pleasure of any kind with such men as you are. Was it not enough that -you should waste so much good property of mine while I was yet a boy? -Now that I am older and know more about it, I am also stronger, and -whether here among this people, or by going to Pylos, I will do you all -the harm I can. I shall go, and my going will not be in vain—though, -thanks to you suitors, I have neither ship nor crew of my own, and must -be passenger not captain.” - -As he spoke he snatched his hand from that of Antinous. Meanwhile the -others went on getting dinner ready about the buildings,21 jeering at -him tauntingly as they did so. - -“Telemachus,” said one youngster, “means to be the death of us; I -suppose he thinks he can bring friends to help him from Pylos, or again -from Sparta, where he seems bent on going. Or will he go to Ephyra as -well, for poison to put in our wine and kill us?” - -Another said, “Perhaps if Telemachus goes on board ship, he will be -like his father and perish far from his friends. In this case we should -have plenty to do, for we could then divide up his property amongst us: -as for the house we can let his mother and the man who marries her have -that.” - -This was how they talked. But Telemachus went down into the lofty and -spacious store-room where his father’s treasure of gold and bronze lay -heaped up upon the floor, and where the linen and spare clothes were -kept in open chests. Here, too, there was a store of fragrant olive -oil, while casks of old, well-ripened wine, unblended and fit for a god -to drink, were ranged against the wall in case Ulysses should come home -again after all. The room was closed with well-made doors opening in -the middle; moreover the faithful old house-keeper Euryclea, daughter -of Ops the son of Pisenor, was in charge of everything both night and -day. Telemachus called her to the store-room and said: - -“Nurse, draw me off some of the best wine you have, after what you are -keeping for my father’s own drinking, in case, poor man, he should -escape death, and find his way home again after all. Let me have twelve -jars, and see that they all have lids; also fill me some well-sewn -leathern bags with barley meal—about twenty measures in all. Get these -things put together at once, and say nothing about it. I will take -everything away this evening as soon as my mother has gone upstairs for -the night. I am going to Sparta and to Pylos to see if I can hear -anything about the return of my dear father.” - -When Euryclea heard this she began to cry, and spoke fondly to him, -saying, “My dear child, what ever can have put such notion as that into -your head? Where in the world do you want to go to—you, who are the one -hope of the house? Your poor father is dead and gone in some foreign -country nobody knows where, and as soon as your back is turned these -wicked ones here will be scheming to get you put out of the way, and -will share all your possessions among themselves; stay where you are -among your own people, and do not go wandering and worrying your life -out on the barren ocean.” - -“Fear not, nurse,” answered Telemachus, “my scheme is not without -heaven’s sanction; but swear that you will say nothing about all this -to my mother, till I have been away some ten or twelve days, unless she -hears of my having gone, and asks you; for I do not want her to spoil -her beauty by crying.” - -The old woman swore most solemnly that she would not, and when she had -completed her oath, she began drawing off the wine into jars, and -getting the barley meal into the bags, while Telemachus went back to -the suitors. - -Then Minerva bethought her of another matter. She took his shape, and -went round the town to each one of the crew, telling them to meet at -the ship by sundown. She went also to Noemon son of Phronius, and asked -him to let her have a ship—which he was very ready to do. When the sun -had set and darkness was over all the land, she got the ship into the -water, put all the tackle on board her that ships generally carry, and -stationed her at the end of the harbour. Presently the crew came up, -and the goddess spoke encouragingly to each of them. - -Furthermore she went to the house of Ulysses, and threw the suitors -into a deep slumber. She caused their drink to fuddle them, and made -them drop their cups from their hands, so that instead of sitting over -their wine, they went back into the town to sleep, with their eyes -heavy and full of drowsiness. Then she took the form and voice of -Mentor, and called Telemachus to come outside. - -“Telemachus,” said she, “the men are on board and at their oars, -waiting for you to give your orders, so make haste and let us be off.” - -On this she led the way, while Telemachus followed in her steps. When -they got to the ship they found the crew waiting by the water side, and -Telemachus said, “Now my men, help me to get the stores on board; they -are all put together in the cloister, and my mother does not know -anything about it, nor any of the maid servants except one.” - -With these words he led the way and the others followed after. When -they had brought the things as he told them, Telemachus went on board, -Minerva going before him and taking her seat in the stern of the -vessel, while Telemachus sat beside her. Then the men loosed the -hawsers and took their places on the benches. Minerva sent them a fair -wind from the West,22 that whistled over the deep blue waves23 whereon -Telemachus told them to catch hold of the ropes and hoist sail, and -they did as he told them. They set the mast in its socket in the cross -plank, raised it, and made it fast with the forestays; then they -hoisted their white sails aloft with ropes of twisted ox hide. As the -sail bellied out with the wind, the ship flew through the deep blue -water, and the foam hissed against her bows as she sped onward. Then -they made all fast throughout the ship, filled the mixing bowls to the -brim, and made drink offerings to the immortal gods that are from -everlasting, but more particularly to the grey-eyed daughter of Jove. - -Thus, then, the ship sped on her way through the watches of the night -from dark till dawn. - - - - -BOOK III - - -TELEMACHUS VISITS NESTOR AT PYLOS. - - -but as the sun was rising from the fair sea24 into the firmament of -heaven to shed light on mortals and immortals, they reached Pylos the -city of Neleus. Now the people of Pylos were gathered on the sea shore -to offer sacrifice of black bulls to Neptune lord of the Earthquake. -There were nine guilds with five hundred men in each, and there were -nine bulls to each guild. As they were eating the inward meats25 and -burning the thigh bones [on the embers] in the name of Neptune, -Telemachus and his crew arrived, furled their sails, brought their ship -to anchor, and went ashore. - -Minerva led the way and Telemachus followed her. Presently she said, -“Telemachus, you must not be in the least shy or nervous; you have -taken this voyage to try and find out where your father is buried and -how he came by his end; so go straight up to Nestor that we may see -what he has got to tell us. Beg of him to speak the truth, and he will -tell no lies, for he is an excellent person.” - -“But how, Mentor,” replied Telemachus, “dare I go up to Nestor, and how -am I to address him? I have never yet been used to holding long -conversations with people, and am ashamed to begin questioning one who -is so much older than myself.” - -“Some things, Telemachus,” answered Minerva, “will be suggested to you -by your own instinct, and heaven will prompt you further; for I am -assured that the gods have been with you from the time of your birth -until now.” - -She then went quickly on, and Telemachus followed in her steps till -they reached the place where the guilds of the Pylian people were -assembled. There they found Nestor sitting with his sons, while his -company round him were busy getting dinner ready, and putting pieces of -meat on to the spits26 while other pieces were cooking. When they saw -the strangers they crowded round them, took them by the hand and bade -them take their places. Nestor’s son Pisistratus at once offered his -hand to each of them, and seated them on some soft sheepskins that were -lying on the sands near his father and his brother Thrasymedes. Then he -gave them their portions of the inward meats and poured wine for them -into a golden cup, handing it to Minerva first, and saluting her at the -same time. - -“Offer a prayer, sir,” said he, “to King Neptune, for it is his feast -that you are joining; when you have duly prayed and made your drink -offering, pass the cup to your friend that he may do so also. I doubt -not that he too lifts his hands in prayer, for man cannot live without -God in the world. Still he is younger than you are, and is much of an -age with myself, so I will give you the precedence.” - -As he spoke he handed her the cup. Minerva thought it very right and -proper of him to have given it to herself first;27 she accordingly -began praying heartily to Neptune. “O thou,” she cried, “that -encirclest the earth, vouchsafe to grant the prayers of thy servants -that call upon thee. More especially we pray thee send down thy grace -on Nestor and on his sons; thereafter also make the rest of the Pylian -people some handsome return for the goodly hecatomb they are offering -you. Lastly, grant Telemachus and myself a happy issue, in respect of -the matter that has brought us in our ship to Pylos.” - -When she had thus made an end of praying, she handed the cup to -Telemachus and he prayed likewise. By and by, when the outer meats were -roasted and had been taken off the spits, the carvers gave every man -his portion and they all made an excellent dinner. As soon as they had -had enough to eat and drink, Nestor, knight of Gerene, began to speak. - -“Now,” said he, “that our guests have done their dinner, it will be -best to ask them who they are. Who, then, sir strangers, are you, and -from what port have you sailed? Are you traders? or do you sail the -seas as rovers with your hand against every man, and every man’s hand -against you?” - -Telemachus answered boldly, for Minerva had given him courage to ask -about his father and get himself a good name. - -“Nestor,” said he, “son of Neleus, honour to the Achaean name, you ask -whence we come, and I will tell you. We come from Ithaca under -Neritum,28 and the matter about which I would speak is of private not -public import. I seek news of my unhappy father Ulysses, who is said to -have sacked the town of Troy in company with yourself. We know what -fate befell each one of the other heroes who fought at Troy, but as -regards Ulysses heaven has hidden from us the knowledge even that he is -dead at all, for no one can certify us in what place he perished, nor -say whether he fell in battle on the mainland, or was lost at sea amid -the waves of Amphitrite. Therefore I am suppliant at your knees, if -haply you may be pleased to tell me of his melancholy end, whether you -saw it with your own eyes, or heard it from some other traveller, for -he was a man born to trouble. Do not soften things out of any pity for -me, but tell me in all plainness exactly what you saw. If my brave -father Ulysses ever did you loyal service, either by word or deed, when -you Achaeans were harassed among the Trojans, bear it in mind now as in -my favour and tell me truly all.” - -“My friend,” answered Nestor, “you recall a time of much sorrow to my -mind, for the brave Achaeans suffered much both at sea, while -privateering under Achilles, and when fighting before the great city of -king Priam. Our best men all of them fell there—Ajax, Achilles, -Patroclus peer of gods in counsel, and my own dear son Antilochus, a -man singularly fleet of foot and in fight valiant. But we suffered much -more than this; what mortal tongue indeed could tell the whole story? -Though you were to stay here and question me for five years, or even -six, I could not tell you all that the Achaeans suffered, and you would -turn homeward weary of my tale before it ended. Nine long years did we -try every kind of stratagem, but the hand of heaven was against us; -during all this time there was no one who could compare with your -father in subtlety—if indeed you are his son—I can hardly believe my -eyes—and you talk just like him too—no one would say that people of -such different ages could speak so much alike. He and I never had any -kind of difference from first to last neither in camp nor council, but -in singleness of heart and purpose we advised the Argives how all might -be ordered for the best. - -“When, however, we had sacked the city of Priam, and were setting sail -in our ships as heaven had dispersed us, then Jove saw fit to vex the -Argives on their homeward voyage; for they had not all been either wise -or understanding, and hence many came to a bad end through the -displeasure of Jove’s daughter Minerva, who brought about a quarrel -between the two sons of Atreus. - -“The sons of Atreus called a meeting which was not as it should be, for -it was sunset and the Achaeans were heavy with wine. When they -explained why they had called the people together, it seemed that -Menelaus was for sailing homeward at once, and this displeased -Agamemnon, who thought that we should wait till we had offered -hecatombs to appease the anger of Minerva. Fool that he was, he might -have known that he would not prevail with her, for when the gods have -made up their minds they do not change them lightly. So the two stood -bandying hard words, whereon the Achaeans sprang to their feet with a -cry that rent the air, and were of two minds as to what they should do. - -“That night we rested and nursed our anger, for Jove was hatching -mischief against us. But in the morning some of us drew our ships into -the water and put our goods with our women on board, while the rest, -about half in number, stayed behind with Agamemnon. We—the other -half—embarked and sailed; and the ships went well, for heaven had -smoothed the sea. When we reached Tenedos we offered sacrifices to the -gods, for we were longing to get home; cruel Jove, however, did not yet -mean that we should do so, and raised a second quarrel in the course of -which some among us turned their ships back again, and sailed away -under Ulysses to make their peace with Agamemnon; but I, and all the -ships that were with me pressed forward, for I saw that mischief was -brewing. The son of Tydeus went on also with me, and his crews with -him. Later on Menelaus joined us at Lesbos, and found us making up our -minds about our course—for we did not know whether to go outside Chios -by the island of Psyra, keeping this to our left, or inside Chios, over -against the stormy headland of Mimas. So we asked heaven for a sign, -and were shown one to the effect that we should be soonest out of -danger if we headed our ships across the open sea to Euboea. This we -therefore did, and a fair wind sprang up which gave us a quick passage -during the night to Geraestus,29 where we offered many sacrifices to -Neptune for having helped us so far on our way. Four days later Diomed -and his men stationed their ships in Argos, but I held on for Pylos, -and the wind never fell light from the day when heaven first made it -fair for me. - -“Therefore, my dear young friend, I returned without hearing anything -about the others. I know neither who got home safely nor who were lost -but, as in duty bound, I will give you without reserve the reports that -have reached me since I have been here in my own house. They say the -Myrmidons returned home safely under Achilles’ son Neoptolemus; so also -did the valiant son of Poias, Philoctetes. Idomeneus, again, lost no -men at sea, and all his followers who escaped death in the field got -safe home with him to Crete. No matter how far out of the world you -live, you will have heard of Agamemnon and the bad end he came to at -the hands of Aegisthus—and a fearful reckoning did Aegisthus presently -pay. See what a good thing it is for a man to leave a son behind him to -do as Orestes did, who killed false Aegisthus the murderer of his noble -father. You too, then—for you are a tall smart-looking fellow—show your -mettle and make yourself a name in story.” - -“Nestor son of Neleus,” answered Telemachus, “honour to the Achaean -name, the Achaeans applaud Orestes and his name will live through all -time for he has avenged his father nobly. Would that heaven might grant -me to do like vengeance on the insolence of the wicked suitors, who are -ill treating me and plotting my ruin; but the gods have no such -happiness in store for me and for my father, so we must bear it as best -we may.” - -“My friend,” said Nestor, “now that you remind me, I remember to have -heard that your mother has many suitors, who are ill disposed towards -you and are making havoc of your estate. Do you submit to this tamely, -or are public feeling and the voice of heaven against you? Who knows -but what Ulysses may come back after all, and pay these scoundrels in -full, either single-handed or with a force of Achaeans behind him? If -Minerva were to take as great a liking to you as she did to Ulysses -when we were fighting before Troy (for I never yet saw the gods so -openly fond of any one as Minerva then was of your father), if she -would take as good care of you as she did of him, these wooers would -soon some of them forget their wooing.” - -Telemachus answered, “I can expect nothing of the kind; it would be far -too much to hope for. I dare not let myself think of it. Even though -the gods themselves willed it no such good fortune could befall me.” - -On this Minerva said, “Telemachus, what are you talking about? Heaven -has a long arm if it is minded to save a man; and if it were me, I -should not care how much I suffered before getting home, provided I -could be safe when I was once there. I would rather this, than get home -quickly, and then be killed in my own house as Agamemnon was by the -treachery of Aegisthus and his wife. Still, death is certain, and when -a man’s hour is come, not even the gods can save him, no matter how -fond they are of him.” - -“Mentor,” answered Telemachus, “do not let us talk about it any more. -There is no chance of my father’s ever coming back; the gods have long -since counselled his destruction. There is something else, however, -about which I should like to ask Nestor, for he knows much more than -any one else does. They say he has reigned for three generations so -that it is like talking to an immortal. Tell me, therefore, Nestor, and -tell me true; how did Agamemnon come to die in that way? What was -Menelaus doing? And how came false Aegisthus to kill so far better a -man than himself? Was Menelaus away from Achaean Argos, voyaging -elsewhither among mankind, that Aegisthus took heart and killed -Agamemnon?” - -“I will tell you truly,” answered Nestor, “and indeed you have yourself -divined how it all happened. If Menelaus when he got back from Troy had -found Aegisthus still alive in his house, there would have been no -barrow heaped up for him, not even when he was dead, but he would have -been thrown outside the city to dogs and vultures, and not a woman -would have mourned him, for he had done a deed of great wickedness; but -we were over there, fighting hard at Troy, and Aegisthus, who was -taking his ease quietly in the heart of Argos, cajoled Agamemnon’s wife -Clytemnestra with incessant flattery. - -“At first she would have nothing to do with his wicked scheme, for she -was of a good natural disposition;30 moreover there was a bard with -her, to whom Agamemnon had given strict orders on setting out for Troy, -that he was to keep guard over his wife; but when heaven had counselled -her destruction, Aegisthus carried this bard off to a desert island and -left him there for crows and seagulls to batten upon—after which she -went willingly enough to the house of Aegisthus. Then he offered many -burnt sacrifices to the gods, and decorated many temples with -tapestries and gilding, for he had succeeded far beyond his -expectations. - -“Meanwhile Menelaus and I were on our way home from Troy, on good terms -with one another. When we got to Sunium, which is the point of Athens, -Apollo with his painless shafts killed Phrontis the steersman of -Menelaus’ ship (and never man knew better how to handle a vessel in -rough weather) so that he died then and there with the helm in his -hand, and Menelaus, though very anxious to press forward, had to wait -in order to bury his comrade and give him his due funeral rites. -Presently, when he too could put to sea again, and had sailed on as far -as the Malean heads, Jove counselled evil against him and made it blow -hard till the waves ran mountains high. Here he divided his fleet and -took the one half towards Crete where the Cydonians dwell round about -the waters of the river Iardanus. There is a high headland hereabouts -stretching out into the sea from a place called Gortyn, and all along -this part of the coast as far as Phaestus the sea runs high when there -is a south wind blowing, but after Phaestus the coast is more -protected, for a small headland can make a great shelter. Here this -part of the fleet was driven on to the rocks and wrecked; but the crews -just managed to save themselves. As for the other five ships, they were -taken by winds and seas to Egypt, where Menelaus gathered much gold and -substance among people of an alien speech. Meanwhile Aegisthus here at -home plotted his evil deed. For seven years after he had killed -Agamemnon he ruled in Mycene, and the people were obedient under him, -but in the eighth year Orestes came back from Athens to be his bane, -and killed the murderer of his father. Then he celebrated the funeral -rites of his mother and of false Aegisthus by a banquet to the people -of Argos, and on that very day Menelaus came home,31 with as much -treasure as his ships could carry. - -“Take my advice then, and do not go travelling about for long so far -from home, nor leave your property with such dangerous people in your -house; they will eat up everything you have among them, and you will -have been on a fool’s errand. Still, I should advise you by all means -to go and visit Menelaus, who has lately come off a voyage among such -distant peoples as no man could ever hope to get back from, when the -winds had once carried him so far out of his reckoning; even birds -cannot fly the distance in a twelve-month, so vast and terrible are the -seas that they must cross. Go to him, therefore, by sea, and take your -own men with you; or if you would rather travel by land you can have a -chariot, you can have horses, and here are my sons who can escort you -to Lacedaemon where Menelaus lives. Beg of him to speak the truth, and -he will tell you no lies, for he is an excellent person.” - -As he spoke the sun set and it came on dark, whereon Minerva said, -“Sir, all that you have said is well; now, however, order the tongues -of the victims to be cut, and mix wine that we may make drink-offerings -to Neptune, and the other immortals, and then go to bed, for it is bed -time. People should go away early and not keep late hours at a -religious festival.” - -Thus spoke the daughter of Jove, and they obeyed her saying. Men -servants poured water over the hands of the guests, while pages filled -the mixing-bowls with wine and water, and handed it round after giving -every man his drink offering; then they threw the tongues of the -victims into the fire, and stood up to make their drink offerings. When -they had made their offerings and had drunk each as much as he was -minded, Minerva and Telemachus were for going on board their ship, but -Nestor caught them up at once and stayed them. - -“Heaven and the immortal gods,” he exclaimed, “forbid that you should -leave my house to go on board of a ship. Do you think I am so poor and -short of clothes, or that I have so few cloaks and as to be unable to -find comfortable beds both for myself and for my guests? Let me tell -you I have store both of rugs and cloaks, and shall not permit the son -of my old friend Ulysses to camp down on the deck of a ship—not while I -live—nor yet will my sons after me, but they will keep open house as I -have done.” - -Then Minerva answered, “Sir, you have spoken well, and it will be much -better that Telemachus should do as you have said; he, therefore, shall -return with you and sleep at your house, but I must go back to give -orders to my crew, and keep them in good heart. I am the only older -person among them; the rest are all young men of Telemachus’ own age, -who have taken this voyage out of friendship; so I must return to the -ship and sleep there. Moreover to-morrow I must go to the Cauconians -where I have a large sum of money long owing to me. As for Telemachus, -now that he is your guest, send him to Lacedaemon in a chariot, and let -one of your sons go with him. Be pleased to also provide him with your -best and fleetest horses.” - -When she had thus spoken, she flew away in the form of an eagle, and -all marvelled as they beheld it. Nestor was astonished, and took -Telemachus by the hand. “My friend,” said he, “I see that you are going -to be a great hero some day, since the gods wait upon you thus while -you are still so young. This can have been none other of those who -dwell in heaven than Jove’s redoubtable daughter, the Trito-born, who -shewed such favour towards your brave father among the Argives. Holy -queen,” he continued, “vouchsafe to send down thy grace upon myself, my -good wife, and my children. In return, I will offer you in sacrifice a -broad-browed heifer of a year old, unbroken, and never yet brought by -man under the yoke. I will gild her horns, and will offer her up to you -in sacrifice.” - -Thus did he pray, and Minerva heard his prayer. He then led the way to -his own house, followed by his sons and sons in law. When they had got -there and had taken their places on the benches and seats, he mixed -them a bowl of sweet wine that was eleven years old when the -housekeeper took the lid off the jar that held it. As he mixed the -wine, he prayed much and made drink offerings to Minerva, daughter of -Aegis-bearing Jove. Then, when they had made their drink offerings and -had drunk each as much as he was minded, the others went home to bed -each in his own abode; but Nestor put Telemachus to sleep in the room -that was over the gateway along with Pisistratus, who was the only -unmarried son now left him. As for himself, he slept in an inner room -of the house, with the queen his wife by his side. - -Now when the child of morning rosy-fingered Dawn appeared, Nestor left -his couch and took his seat on the benches of white and polished marble -that stood in front of his house. Here aforetime sat Neleus, peer of -gods in counsel, but he was now dead, and had gone to the house of -Hades; so Nestor sat in his seat sceptre in hand, as guardian of the -public weal. His sons as they left their rooms gathered round him, -Echephron, Stratius, Perseus, Aretus, and Thrasymedes; the sixth son -was Pisistratus, and when Telemachus joined them they made him sit with -them. Nestor then addressed them. - -“My sons,” said he, “make haste to do as I shall bid you. I wish first -and foremost to propitiate the great goddess Minerva, who manifested -herself visibly to me during yesterday’s festivities. Go, then, one or -other of you to the plain, tell the stockman to look me out a heifer, -and come on here with it at once. Another must go to Telemachus’ ship, -and invite all the crew, leaving two men only in charge of the vessel. -Some one else will run and fetch Laerceus the goldsmith to gild the -horns of the heifer. The rest, stay all of you where you are; tell the -maids in the house to prepare an excellent dinner, and to fetch seats, -and logs of wood for a burnt offering. Tell them also to bring me some -clear spring water.” - -On this they hurried off on their several errands. The heifer was -brought in from the plain, and Telemachus’s crew came from the ship; -the goldsmith brought the anvil, hammer, and tongs, with which he -worked his gold, and Minerva herself came to accept the sacrifice. -Nestor gave out the gold, and the smith gilded the horns of the heifer -that the goddess might have pleasure in their beauty. Then Stratius and -Echephron brought her in by the horns; Aretus fetched water from the -house in a ewer that had a flower pattern on it, and in his other hand -he held a basket of barley meal; sturdy Thrasymedes stood by with a -sharp axe, ready to strike the heifer, while Perseus held a bucket. -Then Nestor began with washing his hands and sprinkling the barley -meal, and he offered many a prayer to Minerva as he threw a lock from -the heifer’s head upon the fire. - -When they had done praying and sprinkling the barley meal32 Thrasymedes -dealt his blow, and brought the heifer down with a stroke that cut -through the tendons at the base of her neck, whereon the daughters and -daughters in law of Nestor, and his venerable wife Eurydice (she was -eldest daughter to Clymenus) screamed with delight. Then they lifted -the heifer’s head from off the ground, and Pisistratus cut her throat. -When she had done bleeding and was quite dead, they cut her up. They -cut out the thigh bones all in due course, wrapped them round in two -layers of fat, and set some pieces of raw meat on the top of them; then -Nestor laid them upon the wood fire and poured wine over them, while -the young men stood near him with five-pronged spits in their hands. -When the thighs were burned and they had tasted the inward meats, they -cut the rest of the meat up small, put the pieces on the spits and -toasted them over the fire. - -Meanwhile lovely Polycaste, Nestor’s youngest daughter, washed -Telemachus. When she had washed him and anointed him with oil, she -brought him a fair mantle and shirt,33 and he looked like a god as he -came from the bath and took his seat by the side of Nestor. When the -outer meats were done they drew them off the spits and sat down to -dinner where they were waited upon by some worthy henchmen, who kept -pouring them out their wine in cups of gold. As soon as they had had -enough to eat and drink Nestor said, “Sons, put Telemachus’s horses to -the chariot that he may start at once.” - -Thus did he speak, and they did even as he had said, and yoked the -fleet horses to the chariot. The housekeeper packed them up a provision -of bread, wine, and sweet meats fit for the sons of princes. Then -Telemachus got into the chariot, while Pisistratus gathered up the -reins and took his seat beside him. He lashed the horses on and they -flew forward nothing loth into the open country, leaving the high -citadel of Pylos behind them. All that day did they travel, swaying the -yoke upon their necks till the sun went down and darkness was over all -the land. Then they reached Pherae where Diocles lived, who was son to -Ortilochus and grandson to Alpheus. Here they passed the night and -Diocles entertained them hospitably. When the child of morning, -rosy-fingered Dawn, appeared, they again yoked their horses and drove -out through the gateway under the echoing gatehouse.34 Pisistratus -lashed the horses on and they flew forward nothing loth; presently they -came to the corn lands of the open country, and in the course of time -completed their journey, so well did their steeds take them.35 - -Now when the sun had set and darkness was over the land, - - - - -BOOK IV - - -THE VISIT TO KING MENELAUS, WHO TELLS HIS STORY—MEANWHILE THE SUITORS -IN ITHACA PLOT AGAINST TELEMACHUS. - - -they reached the low lying city of Lacedaemon, where they drove -straight to the abode of Menelaus36 [and found him in his own house, -feasting with his many clansmen in honour of the wedding of his son, -and also of his daughter, whom he was marrying to the son of that -valiant warrior Achilles. He had given his consent and promised her to -him while he was still at Troy, and now the gods were bringing the -marriage about; so he was sending her with chariots and horses to the -city of the Myrmidons over whom Achilles’ son was reigning. For his -only son he had found a bride from Sparta,37 the daughter of Alector. -This son, Megapenthes, was born to him of a bondwoman, for heaven -vouchsafed Helen no more children after she had borne Hermione, who was -fair as golden Venus herself. - -So the neighbours and kinsmen of Menelaus were feasting and making -merry in his house. There was a bard also to sing to them and play his -lyre, while two tumblers went about performing in the midst of them -when the man struck up with his tune.38 - -Telemachus and the son of Nestor stayed their horses at the gate, -whereon Eteoneus servant to Menelaus came out, and as soon as he saw -them ran hurrying back into the house to tell his Master. He went close -up to him and said, “Menelaus, there are some strangers come here, two -men, who look like sons of Jove. What are we to do? Shall we take their -horses out, or tell them to find friends elsewhere as they best can?” - -Menelaus was very angry and said, “Eteoneus, son of Boethous, you never -used to be a fool, but now you talk like a simpleton. Take their horses -out, of course, and show the strangers in that they may have supper; -you and I have staid often enough at other people’s houses before we -got back here, where heaven grant that we may rest in peace -henceforward.” - -So Eteoneus bustled back and bade the other servants come with him. -They took their sweating steeds from under the yoke, made them fast to -the mangers, and gave them a feed of oats and barley mixed. Then they -leaned the chariot against the end wall of the courtyard, and led the -way into the house. Telemachus and Pisistratus were astonished when -they saw it, for its splendour was as that of the sun and moon; then, -when they had admired everything to their heart’s content, they went -into the bath room and washed themselves. - -When the servants had washed them and anointed them with oil, they -brought them woollen cloaks and shirts, and the two took their seats by -the side of Menelaus. A maid-servant brought them water in a beautiful -golden ewer, and poured it into a silver basin for them to wash their -hands; and she drew a clean table beside them. An upper servant brought -them bread, and offered them many good things of what there was in the -house, while the carver fetched them plates of all manner of meats and -set cups of gold by their side. - -Menelaus then greeted them saying, “Fall to, and welcome; when you have -done supper I shall ask who you are, for the lineage of such men as you -cannot have been lost. You must be descended from a line of -sceptre-bearing kings, for poor people do not have such sons as you -are.” - -On this he handed them39 a piece of fat roast loin, which had been set -near him as being a prime part, and they laid their hands on the good -things that were before them; as soon as they had had enough to eat and -drink, Telemachus said to the son of Nestor, with his head so close -that no one might hear, “Look, Pisistratus, man after my own heart, see -the gleam of bronze and gold—of amber,40 ivory, and silver. Everything -is so splendid that it is like seeing the palace of Olympian Jove. I am -lost in admiration.” - -Menelaus overheard him and said, “No one, my sons, can hold his own -with Jove, for his house and everything about him is immortal; but -among mortal men—well, there may be another who has as much wealth as I -have, or there may not; but at all events I have travelled much and -have undergone much hardship, for it was nearly eight years before I -could get home with my fleet. I went to Cyprus, Phoenicia and the -Egyptians; I went also to the Ethiopians, the Sidonians, and the -Erembians, and to Libya where the lambs have horns as soon as they are -born, and the sheep lamb down three times a year. Every one in that -country, whether master or man, has plenty of cheese, meat, and good -milk, for the ewes yield all the year round. But while I was travelling -and getting great riches among these people, my brother was secretly -and shockingly murdered through the perfidy of his wicked wife, so that -I have no pleasure in being lord of all this wealth. Whoever your -parents may be they must have told you about all this, and of my heavy -loss in the ruin41 of a stately mansion fully and magnificently -furnished. Would that I had only a third of what I now have so that I -had stayed at home, and all those were living who perished on the plain -of Troy, far from Argos. I often grieve, as I sit here in my house, for -one and all of them. At times I cry aloud for sorrow, but presently I -leave off again, for crying is cold comfort and one soon tires of it. -Yet grieve for these as I may, I do so for one man more than for them -all. I cannot even think of him without loathing both food and sleep, -so miserable does he make me, for no one of all the Achaeans worked so -hard or risked so much as he did. He took nothing by it, and has left a -legacy of sorrow to myself, for he has been gone a long time, and we -know not whether he is alive or dead. His old father, his -long-suffering wife Penelope, and his son Telemachus, whom he left -behind him an infant in arms, are plunged in grief on his account.” - -Thus spoke Menelaus, and the heart of Telemachus yearned as he -bethought him of his father. Tears fell from his eyes as he heard him -thus mentioned, so that he held his cloak before his face with both -hands. When Menelaus saw this he doubted whether to let him choose his -own time for speaking, or to ask him at once and find what it was all -about. - -While he was thus in two minds Helen came down from her high vaulted -and perfumed room, looking as lovely as Diana herself. Adraste brought -her a seat, Alcippe a soft woollen rug while Phylo fetched her the -silver work-box which Alcandra wife of Polybus had given her. Polybus -lived in Egyptian Thebes, which is the richest city in the whole world; -he gave Menelaus two baths, both of pure silver, two tripods, and ten -talents of gold; besides all this, his wife gave Helen some beautiful -presents, to wit, a golden distaff, and a silver work box that ran on -wheels, with a gold band round the top of it. Phylo now placed this by -her side, full of fine spun yarn, and a distaff charged with violet -coloured wool was laid upon the top of it. Then Helen took her seat, -put her feet upon the footstool, and began to question her husband.42 - -“Do we know, Menelaus,” said she, “the names of these strangers who -have come to visit us? Shall I guess right or wrong?—but I cannot help -saying what I think. Never yet have I seen either man or woman so like -somebody else (indeed when I look at him I hardly know what to think) -as this young man is like Telemachus, whom Ulysses left as a baby -behind him, when you Achaeans went to Troy with battle in your hearts, -on account of my most shameless self.” - -“My dear wife,” replied Menelaus, “I see the likeness just as you do. -His hands and feet are just like Ulysses; so is his hair, with the -shape of his head and the expression of his eyes. Moreover, when I was -talking about Ulysses, and saying how much he had suffered on my -account, tears fell from his eyes, and he hid his face in his mantle.” - -Then Pisistratus said, “Menelaus, son of Atreus, you are right in -thinking that this young man is Telemachus, but he is very modest, and -is ashamed to come here and begin opening up discourse with one whose -conversation is so divinely interesting as your own. My father, Nestor, -sent me to escort him hither, for he wanted to know whether you could -give him any counsel or suggestion. A son has always trouble at home -when his father has gone away leaving him without supporters; and this -is how Telemachus is now placed, for his father is absent, and there is -no one among his own people to stand by him.” - -“Bless my heart,” replied Menelaus, “then I am receiving a visit from -the son of a very dear friend, who suffered much hardship for my sake. -I had always hoped to entertain him with most marked distinction when -heaven had granted us a safe return from beyond the seas. I should have -founded a city for him in Argos, and built him a house. I should have -made him leave Ithaca with his goods, his son, and all his people, and -should have sacked for them some one of the neighbouring cities that -are subject to me. We should thus have seen one another continually, -and nothing but death could have interrupted so close and happy an -intercourse. I suppose, however, that heaven grudged us such great good -fortune, for it has prevented the poor fellow from ever getting home at -all.” - -Thus did he speak, and his words set them all a weeping. Helen wept, -Telemachus wept, and so did Menelaus, nor could Pisistratus keep his -eyes from filling, when he remembered his dear brother Antilochus whom -the son of bright Dawn had killed. Thereon he said to Menelaus, - -“Sir, my father Nestor, when we used to talk about you at home, told me -you were a person of rare and excellent understanding. If, then, it be -possible, do as I would urge you. I am not fond of crying while I am -getting my supper. Morning will come in due course, and in the forenoon -I care not how much I cry for those that are dead and gone. This is all -we can do for the poor things. We can only shave our heads for them and -wring the tears from our cheeks. I had a brother who died at Troy; he -was by no means the worst man there; you are sure to have known him—his -name was Antilochus; I never set eyes upon him myself, but they say -that he was singularly fleet of foot and in fight valiant.” - -“Your discretion, my friend,” answered Menelaus, “is beyond your years. -It is plain you take after your father. One can soon see when a man is -son to one whom heaven has blessed both as regards wife and -offspring—and it has blessed Nestor from first to last all his days, -giving him a green old age in his own house, with sons about him who -are both well disposed and valiant. We will put an end therefore to all -this weeping, and attend to our supper again. Let water be poured over -our hands. Telemachus and I can talk with one another fully in the -morning.” - -On this Asphalion, one of the servants, poured water over their hands -and they laid their hands on the good things that were before them. - -Then Jove’s daughter Helen bethought her of another matter. She drugged -the wine with an herb that banishes all care, sorrow, and ill humour. -Whoever drinks wine thus drugged cannot shed a single tear all the rest -of the day, not even though his father and mother both of them drop -down dead, or he sees a brother or a son hewn in pieces before his very -eyes. This drug, of such sovereign power and virtue, had been given to -Helen by Polydamna wife of Thon, a woman of Egypt, where there grow all -sorts of herbs, some good to put into the mixing bowl and others -poisonous. Moreover, every one in the whole country is a skilled -physician, for they are of the race of Paeeon. When Helen had put this -drug in the bowl, and had told the servants to serve the wine round, -she said: - -“Menelaus, son of Atreus, and you my good friends, sons of honourable -men (which is as Jove wills, for he is the giver both of good and evil, -and can do what he chooses), feast here as you will, and listen while I -tell you a tale in season. I cannot indeed name every single one of the -exploits of Ulysses, but I can say what he did when he was before Troy, -and you Achaeans were in all sorts of difficulties. He covered himself -with wounds and bruises, dressed himself all in rags, and entered the -enemy’s city looking like a menial or a beggar, and quite different -from what he did when he was among his own people. In this disguise he -entered the city of Troy, and no one said anything to him. I alone -recognised him and began to question him, but he was too cunning for -me. When, however, I had washed and anointed him and had given him -clothes, and after I had sworn a solemn oath not to betray him to the -Trojans till he had got safely back to his own camp and to the ships, -he told me all that the Achaeans meant to do. He killed many Trojans -and got much information before he reached the Argive camp, for all -which things the Trojan women made lamentation, but for my own part I -was glad, for my heart was beginning to yearn after my home, and I was -unhappy about the wrong that Venus had done me in taking me over there, -away from my country, my girl, and my lawful wedded husband, who is -indeed by no means deficient either in person or understanding.” - -Then Menelaus said, “All that you have been saying, my dear wife, is -true. I have travelled much, and have had much to do with heroes, but I -have never seen such another man as Ulysses. What endurance too, and -what courage he displayed within the wooden horse, wherein all the -bravest of the Argives were lying in wait to bring death and -destruction upon the Trojans.43 At that moment you came up to us; some -god who wished well to the Trojans must have set you on to it and you -had Deiphobus with you. Three times did you go all round our hiding -place and pat it; you called our chiefs each by his own name, and -mimicked all our wives—Diomed, Ulysses, and I from our seats inside -heard what a noise you made. Diomed and I could not make up our minds -whether to spring out then and there, or to answer you from inside, but -Ulysses held us all in check, so we sat quite still, all except -Anticlus, who was beginning to answer you, when Ulysses clapped his two -brawny hands over his mouth, and kept them there. It was this that -saved us all, for he muzzled Anticlus till Minerva took you away -again.” - -“How sad,” exclaimed Telemachus, “that all this was of no avail to save -him, nor yet his own iron courage. But now, sir, be pleased to send us -all to bed, that we may lie down and enjoy the blessed boon of sleep.” - -On this Helen told the maid servants to set beds in the room that was -in the gatehouse, and to make them with good red rugs, and spread -coverlets on the top of them with woollen cloaks for the guests to -wear. So the maids went out, carrying a torch, and made the beds, to -which a man-servant presently conducted the strangers. Thus, then, did -Telemachus and Pisistratus sleep there in the forecourt, while the son -of Atreus lay in an inner room with lovely Helen by his side. - -When the child of morning, rosy-fingered Dawn appeared, Menelaus rose -and dressed himself. He bound his sandals on to his comely feet, girded -his sword about his shoulders, and left his room looking like an -immortal god. Then, taking a seat near Telemachus he said: - -“And what, Telemachus, has led you to take this long sea voyage to -Lacedaemon? Are you on public, or private business? Tell me all about -it.” - -“I have come, sir,” replied Telemachus, “to see if you can tell me -anything about my father. I am being eaten out of house and home; my -fair estate is being wasted, and my house is full of miscreants who -keep killing great numbers of my sheep and oxen, on the pretence of -paying their addresses to my mother. Therefore, I am suppliant at your -knees if haply you may tell me about my father’s melancholy end, -whether you saw it with your own eyes, or heard it from some other -traveller; for he was a man born to trouble. Do not soften things out -of any pity for myself, but tell me in all plainness exactly what you -saw. If my brave father Ulysses ever did you loyal service either by -word or deed, when you Achaeans were harassed by the Trojans, bear it -in mind now as in my favour and tell me truly all.” - -Menelaus on hearing this was very much shocked. “So,” he exclaimed, -“these cowards would usurp a brave man’s bed? A hind might as well lay -her new born young in the lair of a lion, and then go off to feed in -the forest or in some grassy dell: the lion when he comes back to his -lair will make short work with the pair of them—and so will Ulysses -with these suitors. By father Jove, Minerva, and Apollo, if Ulysses is -still the man that he was when he wrestled with Philomeleides in -Lesbos, and threw him so heavily that all the Achaeans cheered him—if -he is still such and were to come near these suitors, they would have a -short shrift and a sorry wedding. As regards your questions, however, I -will not prevaricate nor deceive you, but will tell you without -concealment all that the old man of the sea told me. - -“I was trying to come on here, but the gods detained me in Egypt, for -my hecatombs had not given them full satisfaction, and the gods are -very strict about having their dues. Now off Egypt, about as far as a -ship can sail in a day with a good stiff breeze behind her, there is an -island called Pharos—it has a good harbour from which vessels can get -out into open sea when they have taken in water—and here the gods -becalmed me twenty days without so much as a breath of fair wind to -help me forward. We should have run clean out of provisions and my men -would have starved, if a goddess had not taken pity upon me and saved -me in the person of Idothea, daughter to Proteus, the old man of the -sea, for she had taken a great fancy to me. - -“She came to me one day when I was by myself, as I often was, for the -men used to go with their barbed hooks, all over the island in the hope -of catching a fish or two to save them from the pangs of hunger. -‘Stranger,’ said she, ‘it seems to me that you like starving in this -way—at any rate it does not greatly trouble you, for you stick here day -after day, without even trying to get away though your men are dying by -inches.’ - -“‘Let me tell you,’ said I, ‘whichever of the goddesses you may happen -to be, that I am not staying here of my own accord, but must have -offended the gods that live in heaven. Tell me, therefore, for the gods -know everything, which of the immortals it is that is hindering me in -this way, and tell me also how I may sail the sea so as to reach my -home.’ - -“‘Stranger,’ replied she, ‘I will make it all quite clear to you. There -is an old immortal who lives under the sea hereabouts and whose name is -Proteus. He is an Egyptian, and people say he is my father; he is -Neptune’s head man and knows every inch of ground all over the bottom -of the sea. If you can snare him and hold him tight, he will tell you -about your voyage, what courses you are to take, and how you are to -sail the sea so as to reach your home. He will also tell you, if you so -will, all that has been going on at your house both good and bad, while -you have been away on your long and dangerous journey.’ - -“‘Can you show me,’ said I, ‘some stratagem by means of which I may -catch this old god without his suspecting it and finding me out? For a -god is not easily caught—not by a mortal man.’ - -“‘Stranger,’ said she, ‘I will make it all quite clear to you. About -the time when the sun shall have reached mid heaven, the old man of the -sea comes up from under the waves, heralded by the West wind that furs -the water over his head. As soon as he has come up he lies down, and -goes to sleep in a great sea cave, where the seals—Halosydne’s chickens -as they call them—come up also from the grey sea, and go to sleep in -shoals all round him; and a very strong and fish-like smell do they -bring with them. 44 Early to-morrow morning I will take you to this -place and will lay you in ambush. Pick out, therefore, the three best -men you have in your fleet, and I will tell you all the tricks that the -old man will play you. - -“‘First he will look over all his seals, and count them; then, when he -has seen them and tallied them on his five fingers, he will go to sleep -among them, as a shepherd among his sheep. The moment you see that he -is asleep seize him; put forth all your strength and hold him fast, for -he will do his very utmost to get away from you. He will turn himself -into every kind of creature that goes upon the earth, and will become -also both fire and water; but you must hold him fast and grip him -tighter and tighter, till he begins to talk to you and comes back to -what he was when you saw him go to sleep; then you may slacken your -hold and let him go; and you can ask him which of the gods it is that -is angry with you, and what you must do to reach your home over the -seas.’ - -“Having so said she dived under the waves, whereon I turned back to the -place where my ships were ranged upon the shore; and my heart was -clouded with care as I went along. When I reached my ship we got supper -ready, for night was falling, and camped down upon the beach. - -“When the child of morning rosy-fingered Dawn appeared, I took the -three men on whose prowess of all kinds I could most rely, and went -along by the sea-side, praying heartily to heaven. Meanwhile the -goddess fetched me up four seal skins from the bottom of the sea, all -of them just skinned, for she meant playing a trick upon her father. -Then she dug four pits for us to lie in, and sat down to wait till we -should come up. When we were close to her, she made us lie down in the -pits one after the other, and threw a seal skin over each of us. Our -ambuscade would have been intolerable, for the stench of the fishy -seals was most distressing45—who would go to bed with a sea monster if -he could help it?—but here, too, the goddess helped us, and thought of -something that gave us great relief, for she put some ambrosia under -each man’s nostrils, which was so fragrant that it killed the smell of -the seals.46 - -“We waited the whole morning and made the best of it, watching the -seals come up in hundreds to bask upon the sea shore, till at noon the -old man of the sea came up too, and when he had found his fat seals he -went over them and counted them. We were among the first he counted, -and he never suspected any guile, but laid himself down to sleep as -soon as he had done counting. Then we rushed upon him with a shout and -seized him; on which he began at once with his old tricks, and changed -himself first into a lion with a great mane; then all of a sudden he -became a dragon, a leopard, a wild boar; the next moment he was running -water, and then again directly he was a tree, but we stuck to him and -never lost hold, till at last the cunning old creature became -distressed, and said, ‘Which of the gods was it, Son of Atreus, that -hatched this plot with you for snaring me and seizing me against my -will? What do you want?’ - -“‘You know that yourself, old man,’ I answered, ‘you will gain nothing -by trying to put me off. It is because I have been kept so long in this -island, and see no sign of my being able to get away. I am losing all -heart; tell me, then, for you gods know everything, which of the -immortals it is that is hindering me, and tell me also how I may sail -the sea so as to reach my home?’ - -“Then,’ he said, ‘if you would finish your voyage and get home quickly, -you must offer sacrifices to Jove and to the rest of the gods before -embarking; for it is decreed that you shall not get back to your -friends, and to your own house, till you have returned to the -heaven-fed stream of Egypt, and offered holy hecatombs to the immortal -gods that reign in heaven. When you have done this they will let you -finish your voyage.’ - -“I was broken hearted when I heard that I must go back all that long -and terrible voyage to Egypt;47 nevertheless, I answered, ‘I will do -all, old man, that you have laid upon me; but now tell me, and tell me -true, whether all the Achaeans whom Nestor and I left behind us when we -set sail from Troy have got home safely, or whether any one of them -came to a bad end either on board his own ship or among his friends -when the days of his fighting were done.’ - -“‘Son of Atreus,’ he answered, ‘why ask me? You had better not know -what I can tell you, for your eyes will surely fill when you have heard -my story. Many of those about whom you ask are dead and gone, but many -still remain, and only two of the chief men among the Achaeans perished -during their return home. As for what happened on the field of -battle—you were there yourself. A third Achaean leader is still at sea, -alive, but hindered from returning. Ajax was wrecked, for Neptune drove -him on to the great rocks of Gyrae; nevertheless, he let him get safe -out of the water, and in spite of all Minerva’s hatred he would have -escaped death, if he had not ruined himself by boasting. He said the -gods could not drown him even though they had tried to do so, and when -Neptune heard this large talk, he seized his trident in his two brawny -hands, and split the rock of Gyrae in two pieces. The base remained -where it was, but the part on which Ajax was sitting fell headlong into -the sea and carried Ajax with it; so he drank salt water and was -drowned. - -“‘Your brother and his ships escaped, for Juno protected him, but when -he was just about to reach the high promontory of Malea, he was caught -by a heavy gale which carried him out to sea again sorely against his -will, and drove him to the foreland where Thyestes used to dwell, but -where Aegisthus was then living. By and by, however, it seemed as -though he was to return safely after all, for the gods backed the wind -into its old quarter and they reached home; whereon Agamemnon kissed -his native soil, and shed tears of joy at finding himself in his own -country. - -“‘Now there was a watchman whom Aegisthus kept always on the watch, and -to whom he had promised two talents of gold. This man had been looking -out for a whole year to make sure that Agamemnon did not give him the -slip and prepare war; when, therefore, this man saw Agamemnon go by, he -went and told Aegisthus, who at once began to lay a plot for him. He -picked twenty of his bravest warriors and placed them in ambuscade on -one side the cloister, while on the opposite side he prepared a -banquet. Then he sent his chariots and horsemen to Agamemnon, and -invited him to the feast, but he meant foul play. He got him there, all -unsuspicious of the doom that was awaiting him, and killed him when the -banquet was over as though he were butchering an ox in the shambles; -not one of Agamemnon’s followers was left alive, nor yet one of -Aegisthus’, but they were all killed there in the cloisters.’ - -“Thus spoke Proteus, and I was broken hearted as I heard him. I sat -down upon the sands and wept; I felt as though I could no longer bear -to live nor look upon the light of the sun. Presently, when I had had -my fill of weeping and writhing upon the ground, the old man of the sea -said, ‘Son of Atreus, do not waste any more time in crying so bitterly; -it can do no manner of good; find your way home as fast as ever you -can, for Aegisthus may be still alive, and even though Orestes has been -beforehand with you in killing him, you may yet come in for his -funeral.’ - -“On this I took comfort in spite of all my sorrow, and said, ‘I know, -then, about these two; tell me, therefore, about the third man of whom -you spoke; is he still alive, but at sea, and unable to get home? or is -he dead? Tell me, no matter how much it may grieve me.’ - -“‘The third man,’ he answered, ‘is Ulysses who dwells in Ithaca. I can -see him in an island sorrowing bitterly in the house of the nymph -Calypso, who is keeping him prisoner, and he cannot reach his home for -he has no ships nor sailors to take him over the sea. As for your own -end, Menelaus, you shall not die in Argos, but the gods will take you -to the Elysian plain, which is at the ends of the world. There -fair-haired Rhadamanthus reigns, and men lead an easier life than any -where else in the world, for in Elysium there falls not rain, nor hail, -nor snow, but Oceanus breathes ever with a West wind that sings softly -from the sea, and gives fresh life to all men. This will happen to you -because you have married Helen, and are Jove’s son-in-law.’ - -“As he spoke he dived under the waves, whereon I turned back to the -ships with my companions, and my heart was clouded with care as I went -along. When we reached the ships we got supper ready, for night was -falling, and camped down upon the beach. When the child of morning, -rosy-fingered Dawn appeared, we drew our ships into the water, and put -our masts and sails within them; then we went on board ourselves, took -our seats on the benches, and smote the grey sea with our oars. I again -stationed my ships in the heaven-fed stream of Egypt, and offered -hecatombs that were full and sufficient. When I had thus appeased -heaven’s anger, I raised a barrow to the memory of Agamemnon that his -name might live for ever, after which I had a quick passage home, for -the gods sent me a fair wind. - -“And now for yourself—stay here some ten or twelve days longer, and I -will then speed you on your way. I will make you a noble present of a -chariot and three horses. I will also give you a beautiful chalice that -so long as you live you may think of me whenever you make a -drink-offering to the immortal gods.” - -“Son of Atreus,” replied Telemachus, “do not press me to stay longer; I -should be contented to remain with you for another twelve months; I -find your conversation so delightful that I should never once wish -myself at home with my parents; but my crew whom I have left at Pylos -are already impatient, and you are detaining me from them. As for any -present you may be disposed to make me, I had rather that it should be -a piece of plate. I will take no horses back with me to Ithaca, but -will leave them to adorn your own stables, for you have much flat -ground in your kingdom where lotus thrives, as also meadow-sweet and -wheat and barley, and oats with their white and spreading ears; whereas -in Ithaca we have neither open fields nor racecourses, and the country -is more fit for goats than horses, and I like it the better for that. -48 None of our islands have much level ground, suitable for horses, and -Ithaca least of all.” - -Menelaus smiled and took Telemachus’s hand within his own. “What you -say,” said he, “shows that you come of good family. I both can, and -will, make this exchange for you, by giving you the finest and most -precious piece of plate in all my house. It is a mixing bowl by -Vulcan’s own hand, of pure silver, except the rim, which is inlaid with -gold. Phaedimus, king of the Sidonians, gave it me in the course of a -visit which I paid him when I returned thither on my homeward journey. -I will make you a present of it.” - -Thus did they converse [and guests kept coming to the king’s house. -They brought sheep and wine, while their wives had put up bread for -them to take with them; so they were busy cooking their dinners in the -courts].49 - -Meanwhile the suitors were throwing discs or aiming with spears at a -mark on the levelled ground in front of Ulysses’ house, and were -behaving with all their old insolence. Antinous and Eurymachus, who -were their ringleaders and much the foremost among them all, were -sitting together when Noemon son of Phronius came up and said to -Antinous, - -“Have we any idea, Antinous, on what day Telemachus returns from Pylos? -He has a ship of mine, and I want it, to cross over to Elis: I have -twelve brood mares there with yearling mule foals by their side not yet -broken in, and I want to bring one of them over here and break him.” - -They were astounded when they heard this, for they had made sure that -Telemachus had not gone to the city of Neleus. They thought he was only -away somewhere on the farms, and was with the sheep, or with the -swineherd; so Antinous said, “When did he go? Tell me truly, and what -young men did he take with him? Were they freemen or his own -bondsmen—for he might manage that too? Tell me also, did you let him -have the ship of your own free will because he asked you, or did he -take it without your leave?” - -“I lent it him,” answered Noemon, “what else could I do when a man of -his position said he was in a difficulty, and asked me to oblige him? I -could not possibly refuse. As for those who went with him they were the -best young men we have, and I saw Mentor go on board as captain—or some -god who was exactly like him. I cannot understand it, for I saw Mentor -here myself yesterday morning, and yet he was then setting out for -Pylos.” - -Noemon then went back to his father’s house, but Antinous and -Eurymachus were very angry. They told the others to leave off playing, -and to come and sit down along with themselves. When they came, -Antinous son of Eupeithes spoke in anger. His heart was black with -rage, and his eyes flashed fire as he said: - -“Good heavens, this voyage of Telemachus is a very serious matter; we -had made sure that it would come to nothing, but the young fellow has -got away in spite of us, and with a picked crew too. He will be giving -us trouble presently; may Jove take him before he is full grown. Find -me a ship, therefore, with a crew of twenty men, and I will lie in wait -for him in the straits between Ithaca and Samos; he will then rue the -day that he set out to try and get news of his father.” - -Thus did he speak, and the others applauded his saying; they then all -of them went inside the buildings. - -It was not long ere Penelope came to know what the suitors were -plotting; for a man servant, Medon, overheard them from outside the -outer court as they were laying their schemes within, and went to tell -his mistress. As he crossed the threshold of her room Penelope said: -“Medon, what have the suitors sent you here for? Is it to tell the -maids to leave their master’s business and cook dinner for them? I wish -they may neither woo nor dine henceforward, neither here nor anywhere -else, but let this be the very last time, for the waste you all make of -my son’s estate. Did not your fathers tell you when you were children, -how good Ulysses had been to them—never doing anything high-handed, nor -speaking harshly to anybody? Kings may say things sometimes, and they -may take a fancy to one man and dislike another, but Ulysses never did -an unjust thing by anybody—which shows what bad hearts you have, and -that there is no such thing as gratitude left in this world.” - -Then Medon said, “I wish, Madam, that this were all; but they are -plotting something much more dreadful now—may heaven frustrate their -design. They are going to try and murder Telemachus as he is coming -home from Pylos and Lacedaemon, where he has been to get news of his -father.” - -Then Penelope’s heart sank within her, and for a long time she was -speechless; her eyes filled with tears, and she could find no -utterance. At last, however, she said, “Why did my son leave me? What -business had he to go sailing off in ships that make long voyages over -the ocean like sea-horses? Does he want to die without leaving any one -behind him to keep up his name?” - -“I do not know,” answered Medon, “whether some god set him on to it, or -whether he went on his own impulse to see if he could find out if his -father was dead, or alive and on his way home.” - -Then he went downstairs again, leaving Penelope in an agony of grief. -There were plenty of seats in the house, but she had no heart for -sitting on any one of them; she could only fling herself on the floor -of her own room and cry; whereon all the maids in the house, both old -and young, gathered round her and began to cry too, till at last in a -transport of sorrow she exclaimed, - -“My dears, heaven has been pleased to try me with more affliction than -any other woman of my age and country. First I lost my brave and -lion-hearted husband, who had every good quality under heaven, and -whose name was great over all Hellas and middle Argos, and now my -darling son is at the mercy of the winds and waves, without my having -heard one word about his leaving home. You hussies, there was not one -of you would so much as think of giving me a call out of my bed, though -you all of you very well knew when he was starting. If I had known he -meant taking this voyage, he would have had to give it up, no matter -how much he was bent upon it, or leave me a corpse behind him—one or -other. Now, however, go some of you and call old Dolius, who was given -me by my father on my marriage, and who is my gardener. Bid him go at -once and tell everything to Laertes, who may be able to hit on some -plan for enlisting public sympathy on our side, as against those who -are trying to exterminate his own race and that of Ulysses.” - -Then the dear old nurse Euryclea said, “You may kill me, Madam, or let -me live on in your house, whichever you please, but I will tell you the -real truth. I knew all about it, and gave him everything he wanted in -the way of bread and wine, but he made me take my solemn oath that I -would not tell you anything for some ten or twelve days, unless you -asked or happened to hear of his having gone, for he did not want you -to spoil your beauty by crying. And now, Madam, wash your face, change -your dress, and go upstairs with your maids to offer prayers to -Minerva, daughter of Aegis-bearing Jove, for she can save him even -though he be in the jaws of death. Do not trouble Laertes: he has -trouble enough already. Besides, I cannot think that the gods hate the -race of the son of Arceisius so much, but there will be a son left to -come up after him, and inherit both the house and the fair fields that -lie far all round it.” - -With these words she made her mistress leave off crying, and dried the -tears from her eyes. Penelope washed her face, changed her dress, and -went upstairs with her maids. She then put some bruised barley into a -basket and began praying to Minerva. - -“Hear me,” she cried, “Daughter of Aegis-bearing Jove, unweariable. If -ever Ulysses while he was here burned you fat thigh bones of sheep or -heifer, bear it in mind now as in my favour, and save my darling son -from the villainy of the suitors.” - -She cried aloud as she spoke, and the goddess heard her prayer; -meanwhile the suitors were clamorous throughout the covered cloister, -and one of them said: - -“The queen is preparing for her marriage with one or other of us. -Little does she dream that her son has now been doomed to die.” - -This was what they said, but they did not know what was going to -happen. Then Antinous said, “Comrades, let there be no loud talking, -lest some of it get carried inside. Let us be up and do that in -silence, about which we are all of a mind.” - -He then chose twenty men, and they went down to their ship and to the -sea side; they drew the vessel into the water and got her mast and -sails inside her; they bound the oars to the thole-pins with twisted -thongs of leather, all in due course, and spread the white sails aloft, -while their fine servants brought them their armour. Then they made the -ship fast a little way out, came on shore again, got their suppers, and -waited till night should fall. - -But Penelope lay in her own room upstairs unable to eat or drink, and -wondering whether her brave son would escape, or be overpowered by the -wicked suitors. Like a lioness caught in the toils with huntsmen -hemming her in on every side she thought and thought till she sank into -a slumber, and lay on her bed bereft of thought and motion. - -Then Minerva bethought her of another matter, and made a vision in the -likeness of Penelope’s sister Iphthime daughter of Icarius who had -married Eumelus and lived in Pherae. She told the vision to go to the -house of Ulysses, and to make Penelope leave off crying, so it came -into her room by the hole through which the thong went for pulling the -door to, and hovered over her head saying, - -“You are asleep, Penelope: the gods who live at ease will not suffer -you to weep and be so sad. Your son has done them no wrong, so he will -yet come back to you.” - -Penelope, who was sleeping sweetly at the gates of dreamland, answered, -“Sister, why have you come here? You do not come very often, but I -suppose that is because you live such a long way off. Am I, then, to -leave off crying and refrain from all the sad thoughts that torture me? -I, who have lost my brave and lion-hearted husband, who had every good -quality under heaven, and whose name was great over all Hellas and -middle Argos; and now my darling son has gone off on board of a ship—a -foolish fellow who has never been used to roughing it, nor to going -about among gatherings of men. I am even more anxious about him than -about my husband; I am all in a tremble when I think of him, lest -something should happen to him, either from the people among whom he -has gone, or by sea, for he has many enemies who are plotting against -him, and are bent on killing him before he can return home.” - -Then the vision said, “Take heart, and be not so much dismayed. There -is one gone with him whom many a man would be glad enough to have stand -by his side, I mean Minerva; it is she who has compassion upon you, and -who has sent me to bear you this message.” - -“Then,” said Penelope, “if you are a god or have been sent here by -divine commission, tell me also about that other unhappy one—is he -still alive, or is he already dead and in the house of Hades?” - -And the vision said, “I shall not tell you for certain whether he is -alive or dead, and there is no use in idle conversation.” - -Then it vanished through the thong-hole of the door and was dissipated -into thin air; but Penelope rose from her sleep refreshed and -comforted, so vivid had been her dream. - -Meantime the suitors went on board and sailed their ways over the sea, -intent on murdering Telemachus. Now there is a rocky islet called -Asteris, of no great size, in mid channel between Ithaca and Samos, and -there is a harbour on either side of it where a ship can lie. Here then -the Achaeans placed themselves in ambush. - - - - -BOOK V - - -CALYPSO—ULYSSES REACHES SCHERIA ON A RAFT. - - -And now, as Dawn rose from her couch beside Tithonus—harbinger of light -alike to mortals and immortals—the gods met in council and with them, -Jove the lord of thunder, who is their king. Thereon Minerva began to -tell them of the many sufferings of Ulysses, for she pitied him away -there in the house of the nymph Calypso. - -“Father Jove,” said she, “and all you other gods that live in -everlasting bliss, I hope there may never be such a thing as a kind and -well-disposed ruler any more, nor one who will govern equitably. I hope -they will be all henceforth cruel and unjust, for there is not one of -his subjects but has forgotten Ulysses, who ruled them as though he -were their father. There he is, lying in great pain in an island where -dwells the nymph Calypso, who will not let him go; and he cannot get -back to his own country, for he can find neither ships nor sailors to -take him over the sea. Furthermore, wicked people are now trying to -murder his only son Telemachus, who is coming home from Pylos and -Lacedaemon, where he has been to see if he can get news of his father.” - -“What, my dear, are you talking about?” replied her father, “did you -not send him there yourself, because you thought it would help Ulysses -to get home and punish the suitors? Besides, you are perfectly able to -protect Telemachus, and to see him safely home again, while the suitors -have to come hurry-skurrying back without having killed him.” - -When he had thus spoken, he said to his son Mercury, “Mercury, you are -our messenger, go therefore and tell Calypso we have decreed that poor -Ulysses is to return home. He is to be convoyed neither by gods nor -men, but after a perilous voyage of twenty days upon a raft he is to -reach fertile Scheria,50 the land of the Phaeacians, who are near of -kin to the gods, and will honour him as though he were one of -ourselves. They will send him in a ship to his own country, and will -give him more bronze and gold and raiment than he would have brought -back from Troy, if he had had all his prize money and had got home -without disaster. This is how we have settled that he shall return to -his country and his friends.” - -Thus he spoke, and Mercury, guide and guardian, slayer of Argus, did as -he was told. Forthwith he bound on his glittering golden sandals with -which he could fly like the wind over land and sea. He took the wand -with which he seals men’s eyes in sleep or wakes them just as he -pleases, and flew holding it in his hand over Pieria; then he swooped -down through the firmament till he reached the level of the sea, whose -waves he skimmed like a cormorant that flies fishing every hole and -corner of the ocean, and drenching its thick plumage in the spray. He -flew and flew over many a weary wave, but when at last he got to the -island which was his journey’s end, he left the sea and went on by land -till he came to the cave where the nymph Calypso lived. - -He found her at home. There was a large fire burning on the hearth, and -one could smell from far the fragrant reek of burning cedar and sandal -wood. As for herself, she was busy at her loom, shooting her golden -shuttle through the warp and singing beautifully. Round her cave there -was a thick wood of alder, poplar, and sweet smelling cypress trees, -wherein all kinds of great birds had built their nests—owls, hawks, and -chattering sea-crows that occupy their business in the waters. A vine -loaded with grapes was trained and grew luxuriantly about the mouth of -the cave; there were also four running rills of water in channels cut -pretty close together, and turned hither and thither so as to irrigate -the beds of violets and luscious herbage over which they flowed. 51 -Even a god could not help being charmed with such a lovely spot, so -Mercury stood still and looked at it; but when he had admired it -sufficiently he went inside the cave. - -Calypso knew him at once—for the gods all know each other, no matter -how far they live from one another—but Ulysses was not within; he was -on the sea-shore as usual, looking out upon the barren ocean with tears -in his eyes, groaning and breaking his heart for sorrow. Calypso gave -Mercury a seat and said: “Why have you come to see me, -Mercury—honoured, and ever welcome—for you do not visit me often? Say -what you want; I will do it for you at once if I can, and if it can be -done at all; but come inside, and let me set refreshment before you.” - -As she spoke she drew a table loaded with ambrosia beside him and mixed -him some red nectar, so Mercury ate and drank till he had had enough, -and then said: - -“We are speaking god and goddess to one another, and you ask me why I -have come here, and I will tell you truly as you would have me do. Jove -sent me; it was no doing of mine; who could possibly want to come all -this way over the sea where there are no cities full of people to offer -me sacrifices or choice hecatombs? Nevertheless I had to come, for none -of us other gods can cross Jove, nor transgress his orders. He says -that you have here the most ill-starred of all those who fought nine -years before the city of King Priam and sailed home in the tenth year -after having sacked it. On their way home they sinned against -Minerva,52 who raised both wind and waves against them, so that all his -brave companions perished, and he alone was carried hither by wind and -tide. Jove says that you are to let this man go at once, for it is -decreed that he shall not perish here, far from his own people, but -shall return to his house and country and see his friends again.” - -Calypso trembled with rage when she heard this, “You gods,” she -exclaimed, “ought to be ashamed of yourselves. You are always jealous -and hate seeing a goddess take a fancy to a mortal man, and live with -him in open matrimony. So when rosy-fingered Dawn made love to Orion, -you precious gods were all of you furious till Diana went and killed -him in Ortygia. So again when Ceres fell in love with Iasion, and -yielded to him in a thrice-ploughed fallow field, Jove came to hear of -it before so very long and killed Iasion with his thunderbolts. And now -you are angry with me too because I have a man here. I found the poor -creature sitting all alone astride of a keel, for Jove had struck his -ship with lightning and sunk it in mid ocean, so that all his crew were -drowned, while he himself was driven by wind and waves on to my island. -I got fond of him and cherished him, and had set my heart on making him -immortal, so that he should never grow old all his days; still I cannot -cross Jove, nor bring his counsels to nothing; therefore, if he insists -upon it, let the man go beyond the seas again; but I cannot send him -anywhere myself for I have neither ships nor men who can take him. -Nevertheless I will readily give him such advice, in all good faith, as -will be likely to bring him safely to his own country.” - -“Then send him away,” said Mercury, “or Jove will be angry with you and -punish you”. - -On this he took his leave, and Calypso went out to look for Ulysses, -for she had heard Jove’s message. She found him sitting upon the beach -with his eyes ever filled with tears, and dying of sheer home sickness; -for he had got tired of Calypso, and though he was forced to sleep with -her in the cave by night, it was she, not he, that would have it so. As -for the day time, he spent it on the rocks and on the sea shore, -weeping, crying aloud for his despair, and always looking out upon the -sea. Calypso then went close up to him said: - -“My poor fellow, you shall not stay here grieving and fretting your -life out any longer. I am going to send you away of my own free will; -so go, cut some beams of wood, and make yourself a large raft with an -upper deck that it may carry you safely over the sea. I will put bread, -wine, and water on board to save you from starving. I will also give -you clothes, and will send you a fair wind to take you home, if the -gods in heaven so will it—for they know more about these things, and -can settle them better than I can.” - -Ulysses shuddered as he heard her. “Now goddess,” he answered, “there -is something behind all this; you cannot be really meaning to help me -home when you bid me do such a dreadful thing as put to sea on a raft. -Not even a well found ship with a fair wind could venture on such a -distant voyage: nothing that you can say or do shall make me go on -board a raft unless you first solemnly swear that you mean me no -mischief.” - -Calypso smiled at this and caressed him with her hand: “You know a -great deal,” said she, “but you are quite wrong here. May heaven above -and earth below be my witnesses, with the waters of the river Styx—and -this is the most solemn oath which a blessed god can take—that I mean -you no sort of harm, and am only advising you to do exactly what I -should do myself in your place. I am dealing with you quite -straightforwardly; my heart is not made of iron, and I am very sorry -for you.” - -When she had thus spoken she led the way rapidly before him, and -Ulysses followed in her steps; so the pair, goddess and man, went on -and on till they came to Calypso’s cave, where Ulysses took the seat -that Mercury had just left. Calypso set meat and drink before him of -the food that mortals eat; but her maids brought ambrosia and nectar -for herself, and they laid their hands on the good things that were -before them. When they had satisfied themselves with meat and drink, -Calypso spoke, saying: - -“Ulysses, noble son of Laertes, so you would start home to your own -land at once? Good luck go with you, but if you could only know how -much suffering is in store for you before you get back to your own -country, you would stay where you are, keep house along with me, and -let me make you immortal, no matter how anxious you may be to see this -wife of yours, of whom you are thinking all the time day after day; yet -I flatter myself that I am no whit less tall or well-looking than she -is, for it is not to be expected that a mortal woman should compare in -beauty with an immortal.” - -“Goddess,” replied Ulysses, “do not be angry with me about this. I am -quite aware that my wife Penelope is nothing like so tall or so -beautiful as yourself. She is only a woman, whereas you are an -immortal. Nevertheless, I want to get home, and can think of nothing -else. If some god wrecks me when I am on the sea, I will bear it and -make the best of it. I have had infinite trouble both by land and sea -already, so let this go with the rest.” - -Presently the sun set and it became dark, whereon the pair retired into -the inner part of the cave and went to bed. - -When the child of morning rosy-fingered Dawn appeared, Ulysses put on -his shirt and cloak, while the goddess wore a dress of a light gossamer -fabric, very fine and graceful, with a beautiful golden girdle about -her waist and a veil to cover her head. She at once set herself to -think how she could speed Ulysses on his way. So she gave him a great -bronze axe that suited his hands; it was sharpened on both sides, and -had a beautiful olive-wood handle fitted firmly on to it. She also gave -him a sharp adze, and then led the way to the far end of the island -where the largest trees grew—alder, poplar and pine, that reached the -sky—very dry and well seasoned, so as to sail light for him in the -water.53 Then, when she had shown him where the best trees grew, -Calypso went home, leaving him to cut them, which he soon finished -doing. He cut down twenty trees in all and adzed them smooth, squaring -them by rule in good workmanlike fashion. Meanwhile Calypso came back -with some augers, so he bored holes with them and fitted the timbers -together with bolts and rivets. He made the raft as broad as a skilled -shipwright makes the beam of a large vessel, and he fixed a deck on top -of the ribs, and ran a gunwale all round it. He also made a mast with a -yard arm, and a rudder to steer with. He fenced the raft all round with -wicker hurdles as a protection against the waves, and then he threw on -a quantity of wood. By and by Calypso brought him some linen to make -the sails, and he made these too, excellently, making them fast with -braces and sheets. Last of all, with the help of levers, he drew the -raft down into the water. - -In four days he had completed the whole work, and on the fifth Calypso -sent him from the island after washing him and giving him some clean -clothes. She gave him a goat skin full of black wine, and another -larger one of water; she also gave him a wallet full of provisions, and -found him in much good meat. Moreover, she made the wind fair and warm -for him, and gladly did Ulysses spread his sail before it, while he sat -and guided the raft skilfully by means of the rudder. He never closed -his eyes, but kept them fixed on the Pleiads, on late-setting Bootes, -and on the Bear—which men also call the wain, and which turns round and -round where it is, facing Orion, and alone never dipping into the -stream of Oceanus—for Calypso had told him to keep this to his left. -Days seven and ten did he sail over the sea, and on the eighteenth the -dim outlines of the mountains on the nearest part of the Phaeacian -coast appeared, rising like a shield on the horizon. - -But King Neptune, who was returning from the Ethiopians, caught sight -of Ulysses a long way off, from the mountains of the Solymi. He could -see him sailing upon the sea, and it made him very angry, so he wagged -his head and muttered to himself, saying, “Good heavens, so the gods -have been changing their minds about Ulysses while I was away in -Ethiopia, and now he is close to the land of the Phaeacians, where it -is decreed that he shall escape from the calamities that have befallen -him. Still, he shall have plenty of hardship yet before he has done -with it.” - -Thereon he gathered his clouds together, grasped his trident, stirred -it round in the sea, and roused the rage of every wind that blows till -earth, sea, and sky were hidden in cloud, and night sprang forth out of -the heavens. Winds from East, South, North, and West fell upon him all -at the same time, and a tremendous sea got up, so that Ulysses’ heart -began to fail him. “Alas,” he said to himself in his dismay, “what ever -will become of me? I am afraid Calypso was right when she said I should -have trouble by sea before I got back home. It is all coming true. How -black is Jove making heaven with his clouds, and what a sea the winds -are raising from every quarter at once. I am now safe to perish. Blest -and thrice blest were those Danaans who fell before Troy in the cause -of the sons of Atreus. Would that I had been killed on the day when the -Trojans were pressing me so sorely about the dead body of Achilles, for -then I should have had due burial and the Achaeans would have honoured -my name; but now it seems that I shall come to a most pitiable end.” - -As he spoke a sea broke over him with such terrific fury that the raft -reeled again, and he was carried overboard a long way off. He let go -the helm, and the force of the hurricane was so great that it broke the -mast half way up, and both sail and yard went over into the sea. For a -long time Ulysses was under water, and it was all he could do to rise -to the surface again, for the clothes Calypso had given him weighed him -down; but at last he got his head above water and spat out the bitter -brine that was running down his face in streams. In spite of all this, -however, he did not lose sight of his raft, but swam as fast as he -could towards it, got hold of it, and climbed on board again so as to -escape drowning. The sea took the raft and tossed it about as Autumn -winds whirl thistledown round and round upon a road. It was as though -the South, North, East, and West winds were all playing battledore and -shuttlecock with it at once. - -When he was in this plight, Ino daughter of Cadmus, also called -Leucothea, saw him. She had formerly been a mere mortal, but had been -since raised to the rank of a marine goddess. Seeing in what great -distress Ulysses now was, she had compassion upon him, and, rising like -a sea-gull from the waves, took her seat upon the raft. - -“My poor good man,” said she, “why is Neptune so furiously angry with -you? He is giving you a great deal of trouble, but for all his bluster -he will not kill you. You seem to be a sensible person, do then as I -bid you; strip, leave your raft to drive before the wind, and swim to -the Phaeacian coast where better luck awaits you. And here, take my -veil and put it round your chest; it is enchanted, and you can come to -no harm so long as you wear it. As soon as you touch land take it off, -throw it back as far as you can into the sea, and then go away again.” -With these words she took off her veil and gave it him. Then she dived -down again like a sea-gull and vanished beneath the dark blue waters. - -But Ulysses did not know what to think. “Alas,” he said to himself in -his dismay, “this is only some one or other of the gods who is luring -me to ruin by advising me to quit my raft. At any rate I will not do so -at present, for the land where she said I should be quit of all -troubles seemed to be still a good way off. I know what I will do—I am -sure it will be best—no matter what happens I will stick to the raft as -long as her timbers hold together, but when the sea breaks her up I -will swim for it; I do not see how I can do any better than this.” - -While he was thus in two minds, Neptune sent a terrible great wave that -seemed to rear itself above his head till it broke right over the raft, -which then went to pieces as though it were a heap of dry chaff tossed -about by a whirlwind. Ulysses got astride of one plank and rode upon it -as if he were on horseback; he then took off the clothes Calypso had -given him, bound Ino’s veil under his arms, and plunged into the -sea—meaning to swim on shore. King Neptune watched him as he did so, -and wagged his head, muttering to himself and saying, “There now, swim -up and down as you best can till you fall in with well-to-do people. I -do not think you will be able to say that I have let you off too -lightly.” On this he lashed his horses and drove to Aegae where his -palace is. - -But Minerva resolved to help Ulysses, so she bound the ways of all the -winds except one, and made them lie quite still; but she roused a good -stiff breeze from the North that should lay the waters till Ulysses -reached the land of the Phaeacians where he would be safe. - -Thereon he floated about for two nights and two days in the water, with -a heavy swell on the sea and death staring him in the face; but when -the third day broke, the wind fell and there was a dead calm without so -much as a breath of air stirring. As he rose on the swell he looked -eagerly ahead, and could see land quite near. Then, as children rejoice -when their dear father begins to get better after having for a long -time borne sore affliction sent him by some angry spirit, but the gods -deliver him from evil, so was Ulysses thankful when he again saw land -and trees, and swam on with all his strength that he might once more -set foot upon dry ground. When, however, he got within earshot, he -began to hear the surf thundering up against the rocks, for the swell -still broke against them with a terrific roar. Everything was enveloped -in spray; there were no harbours where a ship might ride, nor shelter -of any kind, but only headlands, low-lying rocks, and mountain tops. - -Ulysses’ heart now began to fail him, and he said despairingly to -himself, “Alas, Jove has let me see land after swimming so far that I -had given up all hope, but I can find no landing place, for the coast -is rocky and surf-beaten, the rocks are smooth and rise sheer from the -sea, with deep water close under them so that I cannot climb out for -want of foot hold. I am afraid some great wave will lift me off my legs -and dash me against the rocks as I leave the water—which would give me -a sorry landing. If, on the other hand, I swim further in search of -some shelving beach or harbour, a hurricane may carry me out to sea -again sorely against my will, or heaven may send some great monster of -the deep to attack me; for Amphitrite breeds many such, and I know that -Neptune is very angry with me.” - -While he was thus in two minds a wave caught him and took him with such -force against the rocks that he would have been smashed and torn to -pieces if Minerva had not shown him what to do. He caught hold of the -rock with both hands and clung to it groaning with pain till the wave -retired, so he was saved that time; but presently the wave came on -again and carried him back with it far into the sea—tearing his hands -as the suckers of a polypus are torn when some one plucks it from its -bed, and the stones come up along with it—even so did the rocks tear -the skin from his strong hands, and then the wave drew him deep down -under the water. - -Here poor Ulysses would have certainly perished even in spite of his -own destiny, if Minerva had not helped him to keep his wits about him. -He swam seaward again, beyond reach of the surf that was beating -against the land, and at the same time he kept looking towards the -shore to see if he could find some haven, or a spit that should take -the waves aslant. By and by, as he swam on, he came to the mouth of a -river, and here he thought would be the best place, for there were no -rocks, and it afforded shelter from the wind. He felt that there was a -current, so he prayed inwardly and said: - -“Hear me, O King, whoever you may be, and save me from the anger of the -sea-god Neptune, for I approach you prayerfully. Any one who has lost -his way has at all times a claim even upon the gods, wherefore in my -distress I draw near to your stream, and cling to the knees of your -riverhood. Have mercy upon me, O king, for I declare myself your -suppliant.” - -Then the god staid his stream and stilled the waves, making all calm -before him, and bringing him safely into the mouth of the river. Here -at last Ulysses’ knees and strong hands failed him, for the sea had -completely broken him. His body was all swollen, and his mouth and -nostrils ran down like a river with sea-water, so that he could neither -breathe nor speak, and lay swooning from sheer exhaustion; presently, -when he had got his breath and came to himself again, he took off the -scarf that Ino had given him and threw it back into the salt54 stream -of the river, whereon Ino received it into her hands from the wave that -bore it towards her. Then he left the river, laid himself down among -the rushes, and kissed the bounteous earth. - -“Alas,” he cried to himself in his dismay, “what ever will become of -me, and how is it all to end? If I stay here upon the river bed through -the long watches of the night, I am so exhausted that the bitter cold -and damp may make an end of me—for towards sunrise there will be a keen -wind blowing from off the river. If, on the other hand, I climb the -hill side, find shelter in the woods, and sleep in some thicket, I may -escape the cold and have a good night’s rest, but some savage beast may -take advantage of me and devour me.” - -In the end he deemed it best to take to the woods, and he found one -upon some high ground not far from the water. There he crept beneath -two shoots of olive that grew from a single stock—the one an ungrafted -sucker, while the other had been grafted. No wind, however squally, -could break through the cover they afforded, nor could the sun’s rays -pierce them, nor the rain get through them, so closely did they grow -into one another. Ulysses crept under these and began to make himself a -bed to lie on, for there was a great litter of dead leaves lying -about—enough to make a covering for two or three men even in hard -winter weather. He was glad enough to see this, so he laid himself down -and heaped the leaves all round him. Then, as one who lives alone in -the country, far from any neighbor, hides a brand as fire-seed in the -ashes to save himself from having to get a light elsewhere, even so did -Ulysses cover himself up with leaves; and Minerva shed a sweet sleep -upon his eyes, closed his eyelids, and made him lose all memories of -his sorrows. - - - - -BOOK VI - - -THE MEETING BETWEEN NAUSICAA AND ULYSSES. - - -So here Ulysses slept, overcome by sleep and toil; but Minerva went off -to the country and city of the Phaeacians—a people who used to live in -the fair town of Hypereia, near the lawless Cyclopes. Now the Cyclopes -were stronger than they and plundered them, so their king Nausithous -moved them thence and settled them in Scheria, far from all other -people. He surrounded the city with a wall, built houses and temples, -and divided the lands among his people; but he was dead and gone to the -house of Hades, and King Alcinous, whose counsels were inspired of -heaven, was now reigning. To his house, then, did Minerva hie in -furtherance of the return of Ulysses. - -She went straight to the beautifully decorated bedroom in which there -slept a girl who was as lovely as a goddess, Nausicaa, daughter to King -Alcinous. Two maid servants were sleeping near her, both very pretty, -one on either side of the doorway, which was closed with well made -folding doors. Minerva took the form of the famous sea captain Dymas’s -daughter, who was a bosom friend of Nausicaa and just her own age; -then, coming up to the girl’s bedside like a breath of wind, she -hovered over her head and said: - -“Nausicaa, what can your mother have been about, to have such a lazy -daughter? Here are your clothes all lying in disorder, yet you are -going to be married almost immediately, and should not only be well -dressed yourself, but should find good clothes for those who attend -you. This is the way to get yourself a good name, and to make your -father and mother proud of you. Suppose, then, that we make tomorrow a -washing day, and start at daybreak. I will come and help you so that -you may have everything ready as soon as possible, for all the best -young men among your own people are courting you, and you are not going -to remain a maid much longer. Ask your father, therefore, to have a -waggon and mules ready for us at daybreak, to take the rugs, robes, and -girdles, and you can ride, too, which will be much pleasanter for you -than walking, for the washing-cisterns are some way from the town.” - -When she had said this Minerva went away to Olympus, which they say is -the everlasting home of the gods. Here no wind beats roughly, and -neither rain nor snow can fall; but it abides in everlasting sunshine -and in a great peacefulness of light, wherein the blessed gods are -illumined for ever and ever. This was the place to which the goddess -went when she had given instructions to the girl. - -By and by morning came and woke Nausicaa, who began wondering about her -dream; she therefore went to the other end of the house to tell her -father and mother all about it, and found them in their own room. Her -mother was sitting by the fireside spinning her purple yarn with her -maids around her, and she happened to catch her father just as he was -going out to attend a meeting of the town council, which the Phaeacian -aldermen had convened. She stopped him and said: - -“Papa dear, could you manage to let me have a good big waggon? I want -to take all our dirty clothes to the river and wash them. You are the -chief man here, so it is only right that you should have a clean shirt -when you attend meetings of the council. Moreover, you have five sons -at home, two of them married, while the other three are good looking -bachelors; you know they always like to have clean linen when they go -to a dance, and I have been thinking about all this.” - -She did not say a word about her own wedding, for she did not like to, -but her father knew and said, “You shall have the mules, my love, and -whatever else you have a mind for. Be off with you, and the men shall -get you a good strong waggon with a body to it that will hold all your -clothes.” - -On this he gave his orders to the servants, who got the waggon out, -harnessed the mules, and put them to, while the girl brought the -clothes down from the linen room and placed them on the waggon. Her -mother prepared her a basket of provisions with all sorts of good -things, and a goat skin full of wine; the girl now got into the waggon, -and her mother gave her also a golden cruse of oil, that she and her -women might anoint themselves. Then she took the whip and reins and -lashed the mules on, whereon they set off, and their hoofs clattered on -the road. They pulled without flagging, and carried not only Nausicaa -and her wash of clothes, but the maids also who were with her. - -When they reached the water side they went to the washing cisterns, -through which there ran at all times enough pure water to wash any -quantity of linen, no matter how dirty. Here they unharnessed the mules -and turned them out to feed on the sweet juicy herbage that grew by the -water side. They took the clothes out of the waggon, put them in the -water, and vied with one another in treading them in the pits to get -the dirt out. After they had washed them and got them quite clean, they -laid them out by the sea side, where the waves had raised a high beach -of shingle, and set about washing themselves and anointing themselves -with olive oil. Then they got their dinner by the side of the stream, -and waited for the sun to finish drying the clothes. When they had done -dinner they threw off the veils that covered their heads and began to -play at ball, while Nausicaa sang for them. As the huntress Diana goes -forth upon the mountains of Taygetus or Erymanthus to hunt wild boars -or deer, and the wood nymphs, daughters of Aegis-bearing Jove, take -their sport along with her (then is Leto proud at seeing her daughter -stand a full head taller than the others, and eclipse the loveliest -amid a whole bevy of beauties), even so did the girl outshine her -handmaids. - -When it was time for them to start home, and they were folding the -clothes and putting them into the waggon, Minerva began to consider how -Ulysses should wake up and see the handsome girl who was to conduct him -to the city of the Phaeacians. The girl, therefore, threw a ball at one -of the maids, which missed her and fell into deep water. On this they -all shouted, and the noise they made woke Ulysses, who sat up in his -bed of leaves and began to wonder what it might all be. - -“Alas,” said he to himself, “what kind of people have I come amongst? -Are they cruel, savage, and uncivilised, or hospitable and humane? I -seem to hear the voices of young women, and they sound like those of -the nymphs that haunt mountain tops, or springs of rivers and meadows -of green grass. At any rate I am among a race of men and women. Let me -try if I cannot manage to get a look at them.” - -As he said this he crept from under his bush, and broke off a bough -covered with thick leaves to hide his nakedness. He looked like some -lion of the wilderness that stalks about exulting in his strength and -defying both wind and rain; his eyes glare as he prowls in quest of -oxen, sheep, or deer, for he is famished, and will dare break even into -a well fenced homestead, trying to get at the sheep—even such did -Ulysses seem to the young women, as he drew near to them all naked as -he was, for he was in great want. On seeing one so unkempt and so -begrimed with salt water, the others scampered off along the spits that -jutted out into the sea, but the daughter of Alcinous stood firm, for -Minerva put courage into her heart and took away all fear from her. She -stood right in front of Ulysses, and he doubted whether he should go up -to her, throw himself at her feet, and embrace her knees as a -suppliant, or stay where he was and entreat her to give him some -clothes and show him the way to the town. In the end he deemed it best -to entreat her from a distance in case the girl should take offence at -his coming near enough to clasp her knees, so he addressed her in -honeyed and persuasive language. - -“O queen,” he said, “I implore your aid—but tell me, are you a goddess -or are you a mortal woman? If you are a goddess and dwell in heaven, I -can only conjecture that you are Jove’s daughter Diana, for your face -and figure resemble none but hers; if on the other hand you are a -mortal and live on earth, thrice happy are your father and -mother—thrice happy, too, are your brothers and sisters; how proud and -delighted they must feel when they see so fair a scion as yourself -going out to a dance; most happy, however, of all will he be whose -wedding gifts have been the richest, and who takes you to his own home. -I never yet saw any one so beautiful, neither man nor woman, and am -lost in admiration as I behold you. I can only compare you to a young -palm tree which I saw when I was at Delos growing near the altar of -Apollo—for I was there, too, with much people after me, when I was on -that journey which has been the source of all my troubles. Never yet -did such a young plant shoot out of the ground as that was, and I -admired and wondered at it exactly as I now admire and wonder at -yourself. I dare not clasp your knees, but I am in great distress; -yesterday made the twentieth day that I had been tossing about upon the -sea. The winds and waves have taken me all the way from the Ogygian -island,55 and now fate has flung me upon this coast that I may endure -still further suffering; for I do not think that I have yet come to the -end of it, but rather that heaven has still much evil in store for me. - -“And now, O queen, have pity upon me, for you are the first person I -have met, and I know no one else in this country. Show me the way to -your town, and let me have anything that you may have brought hither to -wrap your clothes in. May heaven grant you in all things your heart’s -desire—husband, house, and a happy, peaceful home; for there is nothing -better in this world than that man and wife should be of one mind in a -house. It discomfits their enemies, makes the hearts of their friends -glad, and they themselves know more about it than any one.” - -To this Nausicaa answered, “Stranger, you appear to be a sensible, -well-disposed person. There is no accounting for luck; Jove gives -prosperity to rich and poor just as he chooses, so you must take what -he has seen fit to send you, and make the best of it. Now, however, -that you have come to this our country, you shall not want for clothes -nor for anything else that a foreigner in distress may reasonably look -for. I will show you the way to the town, and will tell you the name of -our people; we are called Phaeacians, and I am daughter to Alcinous, in -whom the whole power of the state is vested.” - -Then she called her maids and said, “Stay where you are, you girls. Can -you not see a man without running away from him? Do you take him for a -robber or a murderer? Neither he nor any one else can come here to do -us Phaeacians any harm, for we are dear to the gods, and live apart on -a land’s end that juts into the sounding sea, and have nothing to do -with any other people. This is only some poor man who has lost his way, -and we must be kind to him, for strangers and foreigners in distress -are under Jove’s protection, and will take what they can get and be -thankful; so, girls, give the poor fellow something to eat and drink, -and wash him in the stream at some place that is sheltered from the -wind.” - -On this the maids left off running away and began calling one another -back. They made Ulysses sit down in the shelter as Nausicaa had told -them, and brought him a shirt and cloak. They also brought him the -little golden cruse of oil, and told him to go and wash in the stream. -But Ulysses said, “Young women, please to stand a little on one side -that I may wash the brine from my shoulders and anoint myself with oil, -for it is long enough since my skin has had a drop of oil upon it. I -cannot wash as long as you all keep standing there. I am ashamed to -strip56 before a number of good looking young women.” - -Then they stood on one side and went to tell the girl, while Ulysses -washed himself in the stream and scrubbed the brine from his back and -from his broad shoulders. When he had thoroughly washed himself, and -had got the brine out of his hair, he anointed himself with oil, and -put on the clothes which the girl had given him; Minerva then made him -look taller and stronger than before, she also made the hair grow thick -on the top of his head, and flow down in curls like hyacinth blossoms; -she glorified him about the head and shoulders as a skilful workman who -has studied art of all kinds under Vulcan and Minerva enriches a piece -of silver plate by gilding it—and his work is full of beauty. Then he -went and sat down a little way off upon the beach, looking quite young -and handsome, and the girl gazed on him with admiration; then she said -to her maids: - -“Hush, my dears, for I want to say something. I believe the gods who -live in heaven have sent this man to the Phaeacians. When I first saw -him I thought him plain, but now his appearance is like that of the -gods who dwell in heaven. I should like my future husband to be just -such another as he is, if he would only stay here and not want to go -away. However, give him something to eat and drink.” - -They did as they were told, and set food before Ulysses, who ate and -drank ravenously, for it was long since he had had food of any kind. -Meanwhile, Nausicaa bethought her of another matter. She got the linen -folded and placed in the waggon, she then yoked the mules, and, as she -took her seat, she called Ulysses: - -“Stranger,” said she, “rise and let us be going back to the town; I -will introduce you at the house of my excellent father, where I can -tell you that you will meet all the best people among the Phaeacians. -But be sure and do as I bid you, for you seem to be a sensible person. -As long as we are going past the fields and farm lands, follow briskly -behind the waggon along with the maids and I will lead the way myself. -Presently, however, we shall come to the town, where you will find a -high wall running all round it, and a good harbour on either side with -a narrow entrance into the city, and the ships will be drawn up by the -road side, for every one has a place where his own ship can lie. You -will see the market place with a temple of Neptune in the middle of it, -and paved with large stones bedded in the earth. Here people deal in -ship’s gear of all kinds, such as cables and sails, and here, too, are -the places where oars are made, for the Phaeacians are not a nation of -archers; they know nothing about bows and arrows, but are a sea-faring -folk, and pride themselves on their masts, oars, and ships, with which -they travel far over the sea. - -“I am afraid of the gossip and scandal that may be set on foot against -me later on; for the people here are very ill-natured, and some low -fellow, if he met us, might say, ‘Who is this fine-looking stranger -that is going about with Nausicaa? Where did she find him? I suppose -she is going to marry him. Perhaps he is a vagabond sailor whom she has -taken from some foreign vessel, for we have no neighbours; or some god -has at last come down from heaven in answer to her prayers, and she is -going to live with him all the rest of her life. It would be a good -thing if she would take herself off and find a husband somewhere else, -for she will not look at one of the many excellent young Phaeacians who -are in love with her.’ This is the kind of disparaging remark that -would be made about me, and I could not complain, for I should myself -be scandalised at seeing any other girl do the like, and go about with -men in spite of everybody, while her father and mother were still -alive, and without having been married in the face of all the world. - -“If, therefore, you want my father to give you an escort and to help -you home, do as I bid you; you will see a beautiful grove of poplars by -the road side dedicated to Minerva; it has a well in it and a meadow -all round it. Here my father has a field of rich garden ground, about -as far from the town as a man’s voice will carry. Sit down there and -wait for a while till the rest of us can get into the town and reach my -father’s house. Then, when you think we must have done this, come into -the town and ask the way to the house of my father Alcinous. You will -have no difficulty in finding it; any child will point it out to you, -for no one else in the whole town has anything like such a fine house -as he has. When you have got past the gates and through the outer -court, go right across the inner court till you come to my mother. You -will find her sitting by the fire and spinning her purple wool by -firelight. It is a fine sight to see her as she leans back against one -of the bearing-posts with her maids all ranged behind her. Close to her -seat stands that of my father, on which he sits and topes like an -immortal god. Never mind him, but go up to my mother, and lay your -hands upon her knees if you would get home quickly. If you can gain her -over, you may hope to see your own country again, no matter how distant -it may be.” - -So saying she lashed the mules with her whip and they left the river. -The mules drew well, and their hoofs went up and down upon the road. -She was careful not to go too fast for Ulysses and the maids who were -following on foot along with the waggon, so she plied her whip with -judgement. As the sun was going down they came to the sacred grove of -Minerva, and there Ulysses sat down and prayed to the mighty daughter -of Jove. - -“Hear me,” he cried, “daughter of Aegis-bearing Jove, unweariable, hear -me now, for you gave no heed to my prayers when Neptune was wrecking -me. Now, therefore, have pity upon me and grant that I may find friends -and be hospitably received by the Phaeacians.” - -Thus did he pray, and Minerva heard his prayer, but she would not show -herself to him openly, for she was afraid of her uncle Neptune, who was -still furious in his endeavors to prevent Ulysses from getting home. - - - - -BOOK VII - - -RECEPTION OF ULYSSES AT THE PALACE OF KING ALCINOUS. - - -Thus, then, did Ulysses wait and pray; but the girl drove on to the -town. When she reached her father’s house she drew up at the gateway, -and her brothers—comely as the gods—gathered round her, took the mules -out of the waggon, and carried the clothes into the house, while she -went to her own room, where an old servant, Eurymedusa of Apeira, lit -the fire for her. This old woman had been brought by sea from Apeira, -and had been chosen as a prize for Alcinous because he was king over -the Phaeacians, and the people obeyed him as though he were a god.57 -She had been nurse to Nausicaa, and had now lit the fire for her, and -brought her supper for her into her own room. - -Presently Ulysses got up to go towards the town; and Minerva shed a -thick mist all round him to hide him in case any of the proud -Phaeacians who met him should be rude to him, or ask him who he was. -Then, as he was just entering the town, she came towards him in the -likeness of a little girl carrying a pitcher. She stood right in front -of him, and Ulysses said: - -“My dear, will you be so kind as to show me the house of king Alcinous? -I am an unfortunate foreigner in distress, and do not know one in your -town and country.” - -Then Minerva said, “Yes, father stranger, I will show you the house you -want, for Alcinous lives quite close to my own father. I will go before -you and show the way, but say not a word as you go, and do not look at -any man, nor ask him questions; for the people here cannot abide -strangers, and do not like men who come from some other place. They are -a sea-faring folk, and sail the seas by the grace of Neptune in ships -that glide along like thought, or as a bird in the air.” - -On this she led the way, and Ulysses followed in her steps; but not one -of the Phaeacians could see him as he passed through the city in the -midst of them; for the great goddess Minerva in her good will towards -him had hidden him in a thick cloud of darkness. He admired their -harbours, ships, places of assembly, and the lofty walls of the city, -which, with the palisade on top of them, were very striking, and when -they reached the king’s house Minerva said: - -“This is the house, father stranger, which you would have me show you. -You will find a number of great people sitting at table, but do not be -afraid; go straight in, for the bolder a man is the more likely he is -to carry his point, even though he is a stranger. First find the queen. -Her name is Arete, and she comes of the same family as her husband -Alcinous. They both descend originally from Neptune, who was father to -Nausithous by Periboea, a woman of great beauty. Periboea was the -youngest daughter of Eurymedon, who at one time reigned over the -giants, but he ruined his ill-fated people and lost his own life to -boot. - -“Neptune, however, lay with his daughter, and she had a son by him, the -great Nausithous, who reigned over the Phaeacians. Nausithous had two -sons Rhexenor and Alcinous;58 Apollo killed the first of them while he -was still a bridegroom and without male issue; but he left a daughter -Arete, whom Alcinous married, and honours as no other woman is honoured -of all those that keep house along with their husbands. - -“Thus she both was, and still is, respected beyond measure by her -children, by Alcinous himself, and by the whole people, who look upon -her as a goddess, and greet her whenever she goes about the city, for -she is a thoroughly good woman both in head and heart, and when any -women are friends of hers, she will help their husbands also to settle -their disputes. If you can gain her good will, you may have every hope -of seeing your friends again, and getting safely back to your home and -country.” - -Then Minerva left Scheria and went away over the sea. She went to -Marathon59 and to the spacious streets of Athens, where she entered the -abode of Erechtheus; but Ulysses went on to the house of Alcinous, and -he pondered much as he paused a while before reaching the threshold of -bronze, for the splendour of the palace was like that of the sun or -moon. The walls on either side were of bronze from end to end, and the -cornice was of blue enamel. The doors were gold, and hung on pillars of -silver that rose from a floor of bronze, while the lintel was silver -and the hook of the door was of gold. - -On either side there stood gold and silver mastiffs which Vulcan, with -his consummate skill, had fashioned expressly to keep watch over the -palace of king Alcinous; so they were immortal and could never grow -old. Seats were ranged all along the wall, here and there from one end -to the other, with coverings of fine woven work which the women of the -house had made. Here the chief persons of the Phaeacians used to sit -and eat and drink, for there was abundance at all seasons; and there -were golden figures of young men with lighted torches in their hands, -raised on pedestals, to give light by night to those who were at table. -There are60 fifty maid servants in the house, some of whom are always -grinding rich yellow grain at the mill, while others work at the loom, -or sit and spin, and their shuttles go backwards and forwards like the -fluttering of aspen leaves, while the linen is so closely woven that it -will turn oil. As the Phaeacians are the best sailors in the world, so -their women excel all others in weaving, for Minerva has taught them -all manner of useful arts, and they are very intelligent. - -Outside the gate of the outer court there is a large garden of about -four acres with a wall all round it. It is full of beautiful -trees—pears, pomegranates, and the most delicious apples. There are -luscious figs also, and olives in full growth. The fruits never rot nor -fail all the year round, neither winter nor summer, for the air is so -soft that a new crop ripens before the old has dropped. Pear grows on -pear, apple on apple, and fig on fig, and so also with the grapes, for -there is an excellent vineyard: on the level ground of a part of this, -the grapes are being made into raisins; in another part they are being -gathered; some are being trodden in the wine tubs, others further on -have shed their blossom and are beginning to show fruit, others again -are just changing colour. In the furthest part of the ground there are -beautifully arranged beds of flowers that are in bloom all the year -round. Two streams go through it, the one turned in ducts throughout -the whole garden, while the other is carried under the ground of the -outer court to the house itself, and the town’s people draw water from -it. Such, then, were the splendours with which the gods had endowed the -house of king Alcinous. - -So here Ulysses stood for a while and looked about him, but when he had -looked long enough he crossed the threshold and went within the -precincts of the house. There he found all the chief people among the -Phaeacians making their drink offerings to Mercury, which they always -did the last thing before going away for the night.61 He went straight -through the court, still hidden by the cloak of darkness in which -Minerva had enveloped him, till he reached Arete and King Alcinous; -then he laid his hands upon the knees of the queen, and at that moment -the miraculous darkness fell away from him and he became visible. Every -one was speechless with surprise at seeing a man there, but Ulysses -began at once with his petition. - -“Queen Arete,” he exclaimed, “daughter of great Rhexenor, in my -distress I humbly pray you, as also your husband and these your guests -(whom may heaven prosper with long life and happiness, and may they -leave their possessions to their children, and all the honours -conferred upon them by the state) to help me home to my own country as -soon as possible; for I have been long in trouble and away from my -friends.” - -Then he sat down on the hearth among the ashes and they all held their -peace, till presently the old hero Echeneus, who was an excellent -speaker and an elder among the Phaeacians, plainly and in all honesty -addressed them thus: - -“Alcinous,” said he, “it is not creditable to you that a stranger -should be seen sitting among the ashes of your hearth; every one is -waiting to hear what you are about to say; tell him, then, to rise and -take a seat on a stool inlaid with silver, and bid your servants mix -some wine and water that we may make a drink offering to Jove the lord -of thunder, who takes all well disposed suppliants under his -protection; and let the housekeeper give him some supper, of whatever -there may be in the house.” - -When Alcinous heard this he took Ulysses by the hand, raised him from -the hearth, and bade him take the seat of Laodamas, who had been -sitting beside him, and was his favourite son. A maid servant then -brought him water in a beautiful golden ewer and poured it into a -silver basin for him to wash his hands, and she drew a clean table -beside him; an upper servant brought him bread and offered him many -good things of what there was in the house, and Ulysses ate and drank. -Then Alcinous said to one of the servants, “Pontonous, mix a cup of -wine and hand it round that we may make drink-offerings to Jove the -lord of thunder, who is the protector of all well-disposed suppliants.” - -Pontonous then mixed wine and water, and handed it round after giving -every man his drink-offering. When they had made their offerings, and -had drunk each as much as he was minded, Alcinous said: - -“Aldermen and town councillors of the Phaeacians, hear my words. You -have had your supper, so now go home to bed. To-morrow morning I shall -invite a still larger number of aldermen, and will give a sacrificial -banquet in honour of our guest; we can then discuss the question of his -escort, and consider how we may at once send him back rejoicing to his -own country without trouble or inconvenience to himself, no matter how -distant it may be. We must see that he comes to no harm while on his -homeward journey, but when he is once at home he will have to take the -luck he was born with for better or worse like other people. It is -possible, however, that the stranger is one of the immortals who has -come down from heaven to visit us; but in this case the gods are -departing from their usual practice, for hitherto they have made -themselves perfectly clear to us when we have been offering them -hecatombs. They come and sit at our feasts just like one of our selves, -and if any solitary wayfarer happens to stumble upon some one or other -of them, they affect no concealment, for we are as near of kin to the -gods as the Cyclopes and the savage giants are.”62 - -Then Ulysses said: “Pray, Alcinous, do not take any such notion into -your head. I have nothing of the immortal about me, neither in body nor -mind, and most resemble those among you who are the most afflicted. -Indeed, were I to tell you all that heaven has seen fit to lay upon me, -you would say that I was still worse off than they are. Nevertheless, -let me sup in spite of sorrow, for an empty stomach is a very -importunate thing, and thrusts itself on a man’s notice no matter how -dire is his distress. I am in great trouble, yet it insists that I -shall eat and drink, bids me lay aside all memory of my sorrows and -dwell only on the due replenishing of itself. As for yourselves, do as -you propose, and at break of day set about helping me to get home. I -shall be content to die if I may first once more behold my property, my -bondsmen, and all the greatness of my house.”63 - -Thus did he speak. Every one approved his saying, and agreed that he -should have his escort inasmuch as he had spoken reasonably. Then when -they had made their drink offerings, and had drunk each as much as he -was minded they went home to bed every man in his own abode, leaving -Ulysses in the cloister with Arete and Alcinous while the servants were -taking the things away after supper. Arete was the first to speak, for -she recognised the shirt, cloak, and good clothes that Ulysses was -wearing, as the work of herself and of her maids; so she said, -“Stranger, before we go any further, there is a question I should like -to ask you. Who, and whence are you, and who gave you those clothes? -Did you not say you had come here from beyond the sea?” - -And Ulysses answered, “It would be a long story Madam, were I to relate -in full the tale of my misfortunes, for the hand of heaven has been -laid heavy upon me; but as regards your question, there is an island -far away in the sea which is called ‘the Ogygian.’ Here dwells the -cunning and powerful goddess Calypso, daughter of Atlas. She lives by -herself far from all neighbours human or divine. Fortune, however, -brought me to her hearth all desolate and alone, for Jove struck my -ship with his thunderbolts, and broke it up in mid-ocean. My brave -comrades were drowned every man of them, but I stuck to the keel and -was carried hither and thither for the space of nine days, till at last -during the darkness of the tenth night the gods brought me to the -Ogygian island where the great goddess Calypso lives. She took me in -and treated me with the utmost kindness; indeed she wanted to make me -immortal that I might never grow old, but she could not persuade me to -let her do so. - -“I stayed with Calypso seven years straight on end, and watered the -good clothes she gave me with my tears during the whole time; but at -last when the eighth year came round she bade me depart of her own free -will, either because Jove had told her she must, or because she had -changed her mind. She sent me from her island on a raft, which she -provisioned with abundance of bread and wine. Moreover she gave me good -stout clothing, and sent me a wind that blew both warm and fair. Days -seven and ten did I sail over the sea, and on the eighteenth I caught -sight of the first outlines of the mountains upon your coast—and glad -indeed was I to set eyes upon them. Nevertheless there was still much -trouble in store for me, for at this point Neptune would let me go no -further, and raised a great storm against me; the sea was so terribly -high that I could no longer keep to my raft, which went to pieces under -the fury of the gale, and I had to swim for it, till wind and current -brought me to your shores. - -“There I tried to land, but could not, for it was a bad place and the -waves dashed me against the rocks, so I again took to the sea and swam -on till I came to a river that seemed the most likely landing place, -for there were no rocks and it was sheltered from the wind. Here, then, -I got out of the water and gathered my senses together again. Night was -coming on, so I left the river, and went into a thicket, where I -covered myself all over with leaves, and presently heaven sent me off -into a very deep sleep. Sick and sorry as I was I slept among the -leaves all night, and through the next day till afternoon, when I woke -as the sun was westering, and saw your daughter’s maid servants playing -upon the beach, and your daughter among them looking like a goddess. I -besought her aid, and she proved to be of an excellent disposition, -much more so than could be expected from so young a person—for young -people are apt to be thoughtless. She gave me plenty of bread and wine, -and when she had had me washed in the river she also gave me the -clothes in which you see me. Now, therefore, though it has pained me to -do so, I have told you the whole truth.” - -Then Alcinous said, “Stranger, it was very wrong of my daughter not to -bring you on at once to my house along with the maids, seeing that she -was the first person whose aid you asked.” - -“Pray do not scold her,” replied Ulysses; “she is not to blame. She did -tell me to follow along with the maids, but I was ashamed and afraid, -for I thought you might perhaps be displeased if you saw me. Every -human being is sometimes a little suspicious and irritable.” - -“Stranger,” replied Alcinous, “I am not the kind of man to get angry -about nothing; it is always better to be reasonable; but by Father -Jove, Minerva, and Apollo, now that I see what kind of person you are, -and how much you think as I do, I wish you would stay here, marry my -daughter, and become my son-in-law. If you will stay I will give you a -house and an estate, but no one (heaven forbid) shall keep you here -against your own wish, and that you may be sure of this I will attend -tomorrow to the matter of your escort. You can sleep64 during the whole -voyage if you like, and the men shall sail you over smooth waters -either to your own home, or wherever you please, even though it be a -long way further off than Euboea, which those of my people who saw it -when they took yellow-haired Rhadamanthus to see Tityus the son of -Gaia, tell me is the furthest of any place—and yet they did the whole -voyage in a single day without distressing themselves, and came back -again afterwards. You will thus see how much my ships excel all others, -and what magnificent oarsmen my sailors are.” - -Then was Ulysses glad and prayed aloud saying, “Father Jove, grant that -Alcinous may do all as he has said, for so he will win an imperishable -name among mankind, and at the same time I shall return to my country.” - -Thus did they converse. Then Arete told her maids to set a bed in the -room that was in the gatehouse, and make it with good red rugs, and to -spread coverlets on the top of them with woollen cloaks for Ulysses to -wear. The maids thereon went out with torches in their hands, and when -they had made the bed they came up to Ulysses and said, “Rise, sir -stranger, and come with us for your bed is ready,” and glad indeed was -he to go to his rest. - -So Ulysses slept in a bed placed in a room over the echoing gateway; -but Alcinous lay in the inner part of the house, with the queen his -wife by his side. - - - - -BOOK VIII - - -BANQUET IN THE HOUSE OF ALCINOUS—THE GAMES. - - -Now when the child of morning, rosy-fingered Dawn, appeared, Alcinous -and Ulysses both rose, and Alcinous led the way to the Phaeacian place -of assembly, which was near the ships. When they got there they sat -down side by side on a seat of polished stone, while Minerva took the -form of one of Alcinous’ servants, and went round the town in order to -help Ulysses to get home. She went up to the citizens, man by man, and -said, “Aldermen and town councillors of the Phaeacians, come to the -assembly all of you and listen to the stranger who has just come off a -long voyage to the house of King Alcinous; he looks like an immortal -god.” - -With these words she made them all want to come, and they flocked to -the assembly till seats and standing room were alike crowded. Every one -was struck with the appearance of Ulysses, for Minerva had beautified -him about the head and shoulders, making him look taller and stouter -than he really was, that he might impress the Phaeacians favourably as -being a very remarkable man, and might come off well in the many trials -of skill to which they would challenge him. Then, when they were got -together, Alcinous spoke: - -“Hear me,” said he, “aldermen and town councillors of the Phaeacians, -that I may speak even as I am minded. This stranger, whoever he may be, -has found his way to my house from somewhere or other either East or -West. He wants an escort and wishes to have the matter settled. Let us -then get one ready for him, as we have done for others before him; -indeed, no one who ever yet came to my house has been able to complain -of me for not speeding on his way soon enough. Let us draw a ship into -the sea—one that has never yet made a voyage—and man her with two and -fifty of our smartest young sailors. Then when you have made fast your -oars each by his own seat, leave the ship and come to my house to -prepare a feast.65 I will find you in everything. I am giving these -instructions to the young men who will form the crew, for as regards -you aldermen and town councillors, you will join me in entertaining our -guest in the cloisters. I can take no excuses, and we will have -Demodocus to sing to us; for there is no bard like him whatever he may -choose to sing about.” - -Alcinous then led the way, and the others followed after, while a -servant went to fetch Demodocus. The fifty-two picked oarsmen went to -the sea shore as they had been told, and when they got there they drew -the ship into the water, got her mast and sails inside her, bound the -oars to the thole-pins with twisted thongs of leather, all in due -course, and spread the white sails aloft. They moored the vessel a -little way out from land, and then came on shore and went to the house -of King Alcinous. The out houses,66 yards, and all the precincts were -filled with crowds of men in great multitudes both old and young; and -Alcinous killed them a dozen sheep, eight full grown pigs, and two -oxen. These they skinned and dressed so as to provide a magnificent -banquet. - -A servant presently led in the famous bard Demodocus, whom the muse had -dearly loved, but to whom she had given both good and evil, for though -she had endowed him with a divine gift of song, she had robbed him of -his eyesight. Pontonous set a seat for him among the guests, leaning it -up against a bearing-post. He hung the lyre for him on a peg over his -head, and showed him where he was to feel for it with his hands. He -also set a fair table with a basket of victuals by his side, and a cup -of wine from which he might drink whenever he was so disposed. - -The company then laid their hands upon the good things that were before -them, but as soon as they had had enough to eat and drink, the muse -inspired Demodocus to sing the feats of heroes, and more especially a -matter that was then in the mouths of all men, to wit, the quarrel -between Ulysses and Achilles, and the fierce words that they heaped on -one another as they sat together at a banquet. But Agamemnon was glad -when he heard his chieftains quarrelling with one another, for Apollo -had foretold him this at Pytho when he crossed the stone floor to -consult the oracle. Here was the beginning of the evil that by the will -of Jove fell both upon Danaans and Trojans. - -Thus sang the bard, but Ulysses drew his purple mantle over his head -and covered his face, for he was ashamed to let the Phaeacians see that -he was weeping. When the bard left off singing he wiped the tears from -his eyes, uncovered his face, and, taking his cup, made a -drink-offering to the gods; but when the Phaeacians pressed Demodocus -to sing further, for they delighted in his lays, then Ulysses again -drew his mantle over his head and wept bitterly. No one noticed his -distress except Alcinous, who was sitting near him, and heard the heavy -sighs that he was heaving. So he at once said, “Aldermen and town -councillors of the Phaeacians, we have had enough now, both of the -feast, and of the minstrelsy that is its due accompaniment; let us -proceed therefore to the athletic sports, so that our guest on his -return home may be able to tell his friends how much we surpass all -other nations as boxers, wrestlers, jumpers, and runners.” - -With these words he led the way, and the others followed after. A -servant hung Demodocus’s lyre on its peg for him, led him out of the -cloister, and set him on the same way as that along which all the chief -men of the Phaeacians were going to see the sports; a crowd of several -thousands of people followed them, and there were many excellent -competitors for all the prizes. Acroneos, Ocyalus, Elatreus, Nauteus, -Prymneus, Anchialus, Eretmeus, Ponteus, Proreus, Thoon, Anabesineus, -and Amphialus son of Polyneus son of Tecton. There was also Euryalus -son of Naubolus, who was like Mars himself, and was the best looking -man among the Phaeacians except Laodamas. Three sons of Alcinous, -Laodamas, Halios, and Clytoneus, competed also. - -The foot races came first. The course was set out for them from the -starting post, and they raised a dust upon the plain as they all flew -forward at the same moment. Clytoneus came in first by a long way; he -left every one else behind him by the length of the furrow that a -couple of mules can plough in a fallow field.67 They then turned to the -painful art of wrestling, and here Euryalus proved to be the best man. -Amphialus excelled all the others in jumping, while at throwing the -disc there was no one who could approach Elatreus. Alcinous’s son -Laodamas was the best boxer, and he it was who presently said, when -they had all been diverted with the games, “Let us ask the stranger -whether he excels in any of these sports; he seems very powerfully -built; his thighs, calves, hands, and neck are of prodigious strength, -nor is he at all old, but he has suffered much lately, and there is -nothing like the sea for making havoc with a man, no matter how strong -he is.” - -“You are quite right, Laodamas,” replied Euryalus, “go up to your guest -and speak to him about it yourself.” - -When Laodamas heard this he made his way into the middle of the crowd -and said to Ulysses, “I hope, Sir, that you will enter yourself for -some one or other of our competitions if you are skilled in any of -them—and you must have gone in for many a one before now. There is -nothing that does any one so much credit all his life long as the -showing himself a proper man with his hands and feet. Have a try -therefore at something, and banish all sorrow from your mind. Your -return home will not be long delayed, for the ship is already drawn -into the water, and the crew is found.” - -Ulysses answered, “Laodamas, why do you taunt me in this way? my mind -is set rather on cares than contests; I have been through infinite -trouble, and am come among you now as a suppliant, praying your king -and people to further me on my return home.” - -Then Euryalus reviled him outright and said, “I gather, then, that you -are unskilled in any of the many sports that men generally delight in. -I suppose you are one of those grasping traders that go about in ships -as captains or merchants, and who think of nothing but of their outward -freights and homeward cargoes. There does not seem to be much of the -athlete about you.” - -“For shame, Sir,” answered Ulysses, fiercely, “you are an insolent -fellow—so true is it that the gods do not grace all men alike in -speech, person, and understanding. One man may be of weak presence, but -heaven has adorned this with such a good conversation that he charms -every one who sees him; his honeyed moderation carries his hearers with -him so that he is leader in all assemblies of his fellows, and wherever -he goes he is looked up to. Another may be as handsome as a god, but -his good looks are not crowned with discretion. This is your case. No -god could make a finer looking fellow than you are, but you are a fool. -Your ill-judged remarks have made me exceedingly angry, and you are -quite mistaken, for I excel in a great many athletic exercises; indeed, -so long as I had youth and strength, I was among the first athletes of -the age. Now, however, I am worn out by labour and sorrow, for I have -gone through much both on the field of battle and by the waves of the -weary sea; still, in spite of all this I will compete, for your taunts -have stung me to the quick.” - -So he hurried up without even taking his cloak off, and seized a disc, -larger, more massive and much heavier than those used by the Phaeacians -when disc-throwing among themselves.68 Then, swinging it back, he threw -it from his brawny hand, and it made a humming sound in the air as he -did so. The Phaeacians quailed beneath the rushing of its flight as it -sped gracefully from his hand, and flew beyond any mark that had been -made yet. Minerva, in the form of a man, came and marked the place -where it had fallen. “A blind man, Sir,” said she, “could easily tell -your mark by groping for it—it is so far ahead of any other. You may -make your mind easy about this contest, for no Phaeacian can come near -to such a throw as yours.” - -Ulysses was glad when he found he had a friend among the lookers-on, so -he began to speak more pleasantly. “Young men,” said he, “come up to -that throw if you can, and I will throw another disc as heavy or even -heavier. If anyone wants to have a bout with me let him come on, for I -am exceedingly angry; I will box, wrestle, or run, I do not care what -it is, with any man of you all except Laodamas, but not with him -because I am his guest, and one cannot compete with one’s own personal -friend. At least I do not think it a prudent or a sensible thing for a -guest to challenge his host’s family at any game, especially when he is -in a foreign country. He will cut the ground from under his own feet if -he does; but I make no exception as regards any one else, for I want to -have the matter out and know which is the best man. I am a good hand at -every kind of athletic sport known among mankind. I am an excellent -archer. In battle I am always the first to bring a man down with my -arrow, no matter how many more are taking aim at him alongside of me. -Philoctetes was the only man who could shoot better than I could when -we Achaeans were before Troy and in practice. I far excel every one -else in the whole world, of those who still eat bread upon the face of -the earth, but I should not like to shoot against the mighty dead, such -as Hercules, or Eurytus the Oechalian—men who could shoot against the -gods themselves. This in fact was how Eurytus came prematurely by his -end, for Apollo was angry with him and killed him because he challenged -him as an archer. I can throw a dart farther than any one else can -shoot an arrow. Running is the only point in respect of which I am -afraid some of the Phaeacians might beat me, for I have been brought -down very low at sea; my provisions ran short, and therefore I am still -weak.” - -They all held their peace except King Alcinous, who began, “Sir, we -have had much pleasure in hearing all that you have told us, from which -I understand that you are willing to show your prowess, as having been -displeased with some insolent remarks that have been made to you by one -of our athletes, and which could never have been uttered by any one who -knows how to talk with propriety. I hope you will apprehend my meaning, -and will explain to any one of your chief men who may be dining with -yourself and your family when you get home, that we have an hereditary -aptitude for accomplishments of all kinds. We are not particularly -remarkable for our boxing, nor yet as wrestlers, but we are singularly -fleet of foot and are excellent sailors. We are extremely fond of good -dinners, music, and dancing; we also like frequent changes of linen, -warm baths, and good beds, so now, please, some of you who are the best -dancers set about dancing, that our guest on his return home may be -able to tell his friends how much we surpass all other nations as -sailors, runners, dancers, and minstrels. Demodocus has left his lyre -at my house, so run some one or other of you and fetch it for him.” - -On this a servant hurried off to bring the lyre from the king’s house, -and the nine men who had been chosen as stewards stood forward. It was -their business to manage everything connected with the sports, so they -made the ground smooth and marked a wide space for the dancers. -Presently the servant came back with Demodocus’s lyre, and he took his -place in the midst of them, whereon the best young dancers in the town -began to foot and trip it so nimbly that Ulysses was delighted with the -merry twinkling of their feet. - -Meanwhile the bard began to sing the loves of Mars and Venus, and how -they first began their intrigue in the house of Vulcan. Mars made Venus -many presents, and defiled King Vulcan’s marriage bed, so the sun, who -saw what they were about, told Vulcan. Vulcan was very angry when he -heard such dreadful news, so he went to his smithy brooding mischief, -got his great anvil into its place, and began to forge some chains -which none could either unloose or break, so that they might stay there -in that place.69 When he had finished his snare he went into his -bedroom and festooned the bed-posts all over with chains like cobwebs; -he also let many hang down from the great beam of the ceiling. Not even -a god could see them so fine and subtle were they. As soon as he had -spread the chains all over the bed, he made as though he were setting -out for the fair state of Lemnos, which of all places in the world was -the one he was most fond of. But Mars kept no blind look out, and as -soon as he saw him start, hurried off to his house, burning with love -for Venus. - -Now Venus was just come in from a visit to her father Jove, and was -about sitting down when Mars came inside the house, and said as he took -her hand in his own, “Let us go to the couch of Vulcan: he is not at -home, but is gone off to Lemnos among the Sintians, whose speech is -barbarous.” - -She was nothing loth, so they went to the couch to take their rest, -whereon they were caught in the toils which cunning Vulcan had spread -for them, and could neither get up nor stir hand or foot, but found too -late that they were in a trap. Then Vulcan came up to them, for he had -turned back before reaching Lemnos, when his scout the sun told him -what was going on. He was in a furious passion, and stood in the -vestibule making a dreadful noise as he shouted to all the gods. - -“Father Jove,” he cried, “and all you other blessed gods who live for -ever, come here and see the ridiculous and disgraceful sight that I -will show you. Jove’s daughter Venus is always dishonouring me because -I am lame. She is in love with Mars, who is handsome and clean built, -whereas I am a cripple—but my parents are to blame for that, not I; -they ought never to have begotten me. Come and see the pair together -asleep on my bed. It makes me furious to look at them. They are very -fond of one another, but I do not think they will lie there longer than -they can help, nor do I think that they will sleep much; there, -however, they shall stay till her father has repaid me the sum I gave -him for his baggage of a daughter, who is fair but not honest.” - -On this the gods gathered to the house of Vulcan. Earth-encircling -Neptune came, and Mercury the bringer of luck, and King Apollo, but the -goddesses staid at home all of them for shame. Then the givers of all -good things stood in the doorway, and the blessed gods roared with -inextinguishable laughter, as they saw how cunning Vulcan had been, -whereon one would turn towards his neighbour saying: - -“Ill deeds do not prosper, and the weak confound the strong. See how -limping Vulcan, lame as he is, has caught Mars who is the fleetest god -in heaven; and now Mars will be cast in heavy damages.” - -Thus did they converse, but King Apollo said to Mercury, “Messenger -Mercury, giver of good things, you would not care how strong the chains -were, would you, if you could sleep with Venus?” - -“King Apollo,” answered Mercury, “I only wish I might get the chance, -though there were three times as many chains—and you might look on, all -of you, gods and goddesses, but I would sleep with her if I could.” - -The immortal gods burst out laughing as they heard him, but Neptune -took it all seriously, and kept on imploring Vulcan to set Mars free -again. “Let him go,” he cried, “and I will undertake, as you require, -that he shall pay you all the damages that are held reasonable among -the immortal gods.” - -“Do not,” replied Vulcan, “ask me to do this; a bad man’s bond is bad -security; what remedy could I enforce against you if Mars should go -away and leave his debts behind him along with his chains?” - -“Vulcan,” said Neptune, “if Mars goes away without paying his damages, -I will pay you myself.” So Vulcan answered, “In this case I cannot and -must not refuse you.” - -Thereon he loosed the bonds that bound them, and as soon as they were -free they scampered off, Mars to Thrace and laughter-loving Venus to -Cyprus and to Paphos, where is her grove and her altar fragrant with -burnt offerings. Here the Graces bathed her, and anointed her with oil -of ambrosia such as the immortal gods make use of, and they clothed her -in raiment of the most enchanting beauty. - -Thus sang the bard, and both Ulysses and the seafaring Phaeacians were -charmed as they heard him. - -Then Alcinous told Laodamas and Halius to dance alone, for there was no -one to compete with them. So they took a red ball which Polybus had -made for them, and one of them bent himself backwards and threw it up -towards the clouds, while the other jumped from off the ground and -caught it with ease before it came down again. When they had done -throwing the ball straight up into the air they began to dance, and at -the same time kept on throwing it backwards and forwards to one -another, while all the young men in the ring applauded and made a great -stamping with their feet. Then Ulysses said: - -“King Alcinous, you said your people were the nimblest dancers in the -world, and indeed they have proved themselves to be so. I was -astonished as I saw them.” - -The king was delighted at this, and exclaimed to the Phaeacians, -“Aldermen and town councillors, our guest seems to be a person of -singular judgement; let us give him such proof of our hospitality as he -may reasonably expect. There are twelve chief men among you, and -counting myself there are thirteen; contribute, each of you, a clean -cloak, a shirt, and a talent of fine gold; let us give him all this in -a lump down at once, so that when he gets his supper he may do so with -a light heart. As for Euryalus he will have to make a formal apology -and a present too, for he has been rude.” - -Thus did he speak. The others all of them applauded his saying, and -sent their servants to fetch the presents. Then Euryalus said, “King -Alcinous, I will give the stranger all the satisfaction you require. He -shall have my sword, which is of bronze, all but the hilt, which is of -silver. I will also give him the scabbard of newly sawn ivory into -which it fits. It will be worth a great deal to him.” - -As he spoke he placed the sword in the hands of Ulysses and said, “Good -luck to you, father stranger; if anything has been said amiss may the -winds blow it away with them, and may heaven grant you a safe return, -for I understand you have been long away from home, and have gone -through much hardship.” - -To which Ulysses answered, “Good luck to you too my friend, and may the -gods grant you every happiness. I hope you will not miss the sword you -have given me along with your apology.” - -With these words he girded the sword about his shoulders and towards -sundown the presents began to make their appearance, as the servants of -the donors kept bringing them to the house of King Alcinous; here his -sons received them, and placed them under their mother’s charge. Then -Alcinous led the way to the house and bade his guests take their seats. - -“Wife,” said he, turning to Queen Arete, “Go, fetch the best chest we -have, and put a clean cloak and shirt in it. Also, set a copper on the -fire and heat some water; our guest will take a warm bath; see also to -the careful packing of the presents that the noble Phaeacians have made -him; he will thus better enjoy both his supper and the singing that -will follow. I shall myself give him this golden goblet—which is of -exquisite workmanship—that he may be reminded of me for the rest of his -life whenever he makes a drink offering to Jove, or to any of the -gods.”70 - -Then Arete told her maids to set a large tripod upon the fire as fast -as they could, whereon they set a tripod full of bath water on to a -clear fire; they threw on sticks to make it blaze, and the water became -hot as the flame played about the belly of the tripod.71 Meanwhile -Arete brought a magnificent chest from her own room, and inside it she -packed all the beautiful presents of gold and raiment which the -Phaeacians had brought. Lastly she added a cloak and a good shirt from -Alcinous, and said to Ulysses: - -“See to the lid yourself, and have the whole bound round at once, for -fear any one should rob you by the way when you are asleep in your -ship.” 72 - -When Ulysses heard this he put the lid on the chest and made it fast -with a bond that Circe had taught him. He had done so before an upper -servant told him to come to the bath and wash himself. He was very glad -of a warm bath, for he had had no one to wait upon him ever since he -left the house of Calypso, who as long as he remained with her had -taken as good care of him as though he had been a god. When the -servants had done washing and anointing him with oil, and had given him -a clean cloak and shirt, he left the bath room and joined the guests -who were sitting over their wine. Lovely Nausicaa stood by one of the -bearing-posts supporting the roof of the cloister, and admired him as -she saw him pass. “Farewell stranger,” said she, “do not forget me when -you are safe at home again, for it is to me first that you owe a ransom -for having saved your life.” - -And Ulysses said, “Nausicaa, daughter of great Alcinous, may Jove the -mighty husband of Juno, grant that I may reach my home; so shall I -bless you as my guardian angel all my days, for it was you who saved -me.” - -When he had said this, he seated himself beside Alcinous. Supper was -then served, and the wine was mixed for drinking. A servant led in the -favourite bard Demodocus, and set him in the midst of the company, near -one of the bearing-posts supporting the cloister, that he might lean -against it. Then Ulysses cut off a piece of roast pork with plenty of -fat (for there was abundance left on the joint) and said to a servant, -“Take this piece of pork over to Demodocus and tell him to eat it; for -all the pain his lays may cause me I will salute him none the less; -bards are honoured and respected throughout the world, for the muse -teaches them their songs and loves them.” - -The servant carried the pork in his fingers over to Demodocus, who took -it and was very much pleased. They then laid their hands on the good -things that were before them, and as soon as they had had to eat and -drink, Ulysses said to Demodocus, “Demodocus, there is no one in the -world whom I admire more than I do you. You must have studied under the -Muse, Jove’s daughter, and under Apollo, so accurately do you sing the -return of the Achaeans with all their sufferings and adventures. If you -were not there yourself, you must have heard it all from some one who -was. Now, however, change your song and tell us of the wooden horse -which Epeus made with the assistance of Minerva, and which Ulysses got -by stratagem into the fort of Troy after freighting it with the men who -afterwards sacked the city. If you will sing this tale aright I will -tell all the world how magnificently heaven has endowed you.” - -The bard inspired of heaven took up the story at the point where some -of the Argives set fire to their tents and sailed away while others, -hidden within the horse,73 were waiting with Ulysses in the Trojan -place of assembly. For the Trojans themselves had drawn the horse into -their fortress, and it stood there while they sat in council round it, -and were in three minds as to what they should do. Some were for -breaking it up then and there; others would have it dragged to the top -of the rock on which the fortress stood, and then thrown down the -precipice; while yet others were for letting it remain as an offering -and propitiation for the gods. And this was how they settled it in the -end, for the city was doomed when it took in that horse, within which -were all the bravest of the Argives waiting to bring death and -destruction on the Trojans. Anon he sang how the sons of the Achaeans -issued from the horse, and sacked the town, breaking out from their -ambuscade. He sang how they overran the city hither and thither and -ravaged it, and how Ulysses went raging like Mars along with Menelaus -to the house of Deiphobus. It was there that the fight raged most -furiously, nevertheless by Minerva’s help he was victorious. - -All this he told, but Ulysses was overcome as he heard him, and his -cheeks were wet with tears. He wept as a woman weeps when she throws -herself on the body of her husband who has fallen before his own city -and people, fighting bravely in defence of his home and children. She -screams aloud and flings her arms about him as he lies gasping for -breath and dying, but her enemies beat her from behind about the back -and shoulders, and carry her off into slavery, to a life of labour and -sorrow, and the beauty fades from her cheeks—even so piteously did -Ulysses weep, but none of those present perceived his tears except -Alcinous, who was sitting near him, and could hear the sobs and sighs -that he was heaving. The king, therefore, at once rose and said: - -“Aldermen and town councillors of the Phaeacians, let Demodocus cease -his song, for there are those present who do not seem to like it. From -the moment that we had done supper and Demodocus began to sing, our -guest has been all the time groaning and lamenting. He is evidently in -great trouble, so let the bard leave off, that we may all enjoy -ourselves, hosts and guest alike. This will be much more as it should -be, for all these festivities, with the escort and the presents that we -are making with so much good will are wholly in his honour, and any one -with even a moderate amount of right feeling knows that he ought to -treat a guest and a suppliant as though he were his own brother. - -“Therefore, Sir, do you on your part affect no more concealment nor -reserve in the matter about which I shall ask you; it will be more -polite in you to give me a plain answer; tell me the name by which your -father and mother over yonder used to call you, and by which you were -known among your neighbours and fellow-citizens. There is no one, -neither rich nor poor, who is absolutely without any name whatever, for -people’s fathers and mothers give them names as soon as they are born. -Tell me also your country, nation, and city, that our ships may shape -their purpose accordingly and take you there. For the Phaeacians have -no pilots; their vessels have no rudders as those of other nations -have, but the ships themselves understand what it is that we are -thinking about and want; they know all the cities and countries in the -whole world, and can traverse the sea just as well even when it is -covered with mist and cloud, so that there is no danger of being -wrecked or coming to any harm. Still I do remember hearing my father -say that Neptune was angry with us for being too easy-going in the -matter of giving people escorts. He said that one of these days he -should wreck a ship of ours as it was returning from having escorted -some one,74 and bury our city under a high mountain. This is what my -father used to say, but whether the god will carry out his threat or no -is a matter which he will decide for himself. - -“And now, tell me and tell me true. Where have you been wandering, and -in what countries have you travelled? Tell us of the peoples -themselves, and of their cities—who were hostile, savage and -uncivilised, and who, on the other hand, hospitable and humane. Tell us -also why you are made so unhappy on hearing about the return of the -Argive Danaans from Troy. The gods arranged all this, and sent them -their misfortunes in order that future generations might have something -to sing about. Did you lose some brave kinsman of your wife’s when you -were before Troy? a son-in-law or father-in-law—which are the nearest -relations a man has outside his own flesh and blood? or was it some -brave and kindly-natured comrade—for a good friend is as dear to a man -as his own brother?” - - - - -BOOK IX - - -ULYSSES DECLARES HIMSELF AND BEGINS HIS STORY—-THE CICONS, LOTOPHAGI, -AND CYCLOPES. - - -And Ulysses answered, “King Alcinous, it is a good thing to hear a bard -with such a divine voice as this man has. There is nothing better or -more delightful than when a whole people make merry together, with the -guests sitting orderly to listen, while the table is loaded with bread -and meats, and the cup-bearer draws wine and fills his cup for every -man. This is indeed as fair a sight as a man can see. Now, however, -since you are inclined to ask the story of my sorrows, and rekindle my -own sad memories in respect of them, I do not know how to begin, nor -yet how to continue and conclude my tale, for the hand of heaven has -been laid heavily upon me. - -“Firstly, then, I will tell you my name that you too may know it, and -one day, if I outlive this time of sorrow, may become my guests though -I live so far away from all of you. I am Ulysses son of Laertes, -renowned among mankind for all manner of subtlety, so that my fame -ascends to heaven. I live in Ithaca, where there is a high mountain -called Neritum, covered with forests; and not far from it there is a -group of islands very near to one another—Dulichium, Same, and the -wooded island of Zacynthus. It lies squat on the horizon, all highest -up in the sea towards the sunset, while the others lie away from it -towards dawn.75 It is a rugged island, but it breeds brave men, and my -eyes know none that they better love to look upon. The goddess Calypso -kept me with her in her cave, and wanted me to marry her, as did also -the cunning Aeaean goddess Circe; but they could neither of them -persuade me, for there is nothing dearer to a man than his own country -and his parents, and however splendid a home he may have in a foreign -country, if it be far from father or mother, he does not care about it. -Now, however, I will tell you of the many hazardous adventures which by -Jove’s will I met with on my return from Troy. - -“When I had set sail thence the wind took me first to Ismarus, which is -the city of the Cicons. There I sacked the town and put the people to -the sword. We took their wives and also much booty, which we divided -equitably amongst us, so that none might have reason to complain. I -then said that we had better make off at once, but my men very -foolishly would not obey me, so they staid there drinking much wine and -killing great numbers of sheep and oxen on the sea shore. Meanwhile the -Cicons cried out for help to other Cicons who lived inland. These were -more in number, and stronger, and they were more skilled in the art of -war, for they could fight, either from chariots or on foot as the -occasion served; in the morning, therefore, they came as thick as -leaves and bloom in summer, and the hand of heaven was against us, so -that we were hard pressed. They set the battle in array near the ships, -and the hosts aimed their bronze-shod spears at one another.76 So long -as the day waxed and it was still morning, we held our own against -them, though they were more in number than we; but as the sun went -down, towards the time when men loose their oxen, the Cicons got the -better of us, and we lost half a dozen men from every ship we had; so -we got away with those that were left. - -“Thence we sailed onward with sorrow in our hearts, but glad to have -escaped death though we had lost our comrades, nor did we leave till we -had thrice invoked each one of the poor fellows who had perished by the -hands of the Cicons. Then Jove raised the North wind against us till it -blew a hurricane, so that land and sky were hidden in thick clouds, and -night sprang forth out of the heavens. We let the ships run before the -gale, but the force of the wind tore our sails to tatters, so we took -them down for fear of shipwreck, and rowed our hardest towards the -land. There we lay two days and two nights suffering much alike from -toil and distress of mind, but on the morning of the third day we again -raised our masts, set sail, and took our places, letting the wind and -steersmen direct our ship. I should have got home at that time unharmed -had not the North wind and the currents been against me as I was -doubling Cape Malea, and set me off my course hard by the island of -Cythera. - -“I was driven thence by foul winds for a space of nine days upon the -sea, but on the tenth day we reached the land of the Lotus-eaters, who -live on a food that comes from a kind of flower. Here we landed to take -in fresh water, and our crews got their mid-day meal on the shore near -the ships. When they had eaten and drunk I sent two of my company to -see what manner of men the people of the place might be, and they had a -third man under them. They started at once, and went about among the -Lotus-eaters, who did them no hurt, but gave them to eat of the lotus, -which was so delicious that those who ate of it left off caring about -home, and did not even want to go back and say what had happened to -them, but were for staying and munching lotus77 with the Lotus-eaters -without thinking further of their return; nevertheless, though they -wept bitterly I forced them back to the ships and made them fast under -the benches. Then I told the rest to go on board at once, lest any of -them should taste of the lotus and leave off wanting to get home, so -they took their places and smote the grey sea with their oars. - -“We sailed hence, always in much distress, till we came to the land of -the lawless and inhuman Cyclopes. Now the Cyclopes neither plant nor -plough, but trust in providence, and live on such wheat, barley, and -grapes as grow wild without any kind of tillage, and their wild grapes -yield them wine as the sun and the rain may grow them. They have no -laws nor assemblies of the people, but live in caves on the tops of -high mountains; each is lord and master in his family, and they take no -account of their neighbours. - -“Now off their harbour there lies a wooded and fertile island not quite -close to the land of the Cyclopes, but still not far. It is over-run -with wild goats, that breed there in great numbers and are never -disturbed by foot of man; for sportsmen—who as a rule will suffer so -much hardship in forest or among mountain precipices—do not go there, -nor yet again is it ever ploughed or fed down, but it lies a wilderness -untilled and unsown from year to year, and has no living thing upon it -but only goats. For the Cyclopes have no ships, nor yet shipwrights who -could make ships for them; they cannot therefore go from city to city, -or sail over the sea to one another’s country as people who have ships -can do; if they had had these they would have colonised the island,78 -for it is a very good one, and would yield everything in due season. -There are meadows that in some places come right down to the sea shore, -well watered and full of luscious grass; grapes would do there -excellently; there is level land for ploughing, and it would always -yield heavily at harvest time, for the soil is deep. There is a good -harbour where no cables are wanted, nor yet anchors, nor need a ship be -moored, but all one has to do is to beach one’s vessel and stay there -till the wind becomes fair for putting out to sea again. At the head of -the harbour there is a spring of clear water coming out of a cave, and -there are poplars growing all round it. - -“Here we entered, but so dark was the night that some god must have -brought us in, for there was nothing whatever to be seen. A thick mist -hung all round our ships;79 the moon was hidden behind a mass of clouds -so that no one could have seen the island if he had looked for it, nor -were there any breakers to tell us we were close in shore before we -found ourselves upon the land itself; when, however, we had beached the -ships, we took down the sails, went ashore and camped upon the beach -till daybreak. - -“When the child of morning, rosy-fingered Dawn appeared, we admired the -island and wandered all over it, while the nymphs Jove’s daughters -roused the wild goats that we might get some meat for our dinner. On -this we fetched our spears and bows and arrows from the ships, and -dividing ourselves into three bands began to shoot the goats. Heaven -sent us excellent sport; I had twelve ships with me, and each ship got -nine goats, while my own ship had ten; thus through the livelong day to -the going down of the sun we ate and drank our fill, and we had plenty -of wine left, for each one of us had taken many jars full when we -sacked the city of the Cicons, and this had not yet run out. While we -were feasting we kept turning our eyes towards the land of the -Cyclopes, which was hard by, and saw the smoke of their stubble fires. -We could almost fancy we heard their voices and the bleating of their -sheep and goats, but when the sun went down and it came on dark, we -camped down upon the beach, and next morning I called a council. - -“‘Stay here, my brave fellows,’ said I, ‘all the rest of you, while I -go with my ship and exploit these people myself: I want to see if they -are uncivilised savages, or a hospitable and humane race.’ - -“I went on board, bidding my men to do so also and loose the hawsers; -so they took their places and smote the grey sea with their oars. When -we got to the land, which was not far, there, on the face of a cliff -near the sea, we saw a great cave overhung with laurels. It was a -station for a great many sheep and goats, and outside there was a large -yard, with a high wall round it made of stones built into the ground -and of trees both pine and oak. This was the abode of a huge monster -who was then away from home shepherding his flocks. He would have -nothing to do with other people, but led the life of an outlaw. He was -a horrid creature, not like a human being at all, but resembling rather -some crag that stands out boldly against the sky on the top of a high -mountain. - -“I told my men to draw the ship ashore, and stay where they were, all -but the twelve best among them, who were to go along with myself. I -also took a goatskin of sweet black wine which had been given me by -Maron, son of Euanthes, who was priest of Apollo the patron god of -Ismarus, and lived within the wooded precincts of the temple. When we -were sacking the city we respected him, and spared his life, as also -his wife and child; so he made me some presents of great value—seven -talents of fine gold, and a bowl of silver, with twelve jars of sweet -wine, unblended, and of the most exquisite flavour. Not a man nor maid -in the house knew about it, but only himself, his wife, and one -housekeeper: when he drank it he mixed twenty parts of water to one of -wine, and yet the fragrance from the mixing-bowl was so exquisite that -it was impossible to refrain from drinking. I filled a large skin with -this wine, and took a wallet full of provisions with me, for my mind -misgave me that I might have to deal with some savage who would be of -great strength, and would respect neither right nor law. - -“We soon reached his cave, but he was out shepherding, so we went -inside and took stock of all that we could see. His cheese-racks were -loaded with cheeses, and he had more lambs and kids than his pens could -hold. They were kept in separate flocks; first there were the hoggets, -then the oldest of the younger lambs and lastly the very young ones80 -all kept apart from one another; as for his dairy, all the vessels, -bowls, and milk pails into which he milked, were swimming with whey. -When they saw all this, my men begged me to let them first steal some -cheeses, and make off with them to the ship; they would then return, -drive down the lambs and kids, put them on board and sail away with -them. It would have been indeed better if we had done so but I would -not listen to them, for I wanted to see the owner himself, in the hope -that he might give me a present. When, however, we saw him my poor men -found him ill to deal with. - -“We lit a fire, offered some of the cheeses in sacrifice, ate others of -them, and then sat waiting till the Cyclops should come in with his -sheep. When he came, he brought in with him a huge load of dry firewood -to light the fire for his supper, and this he flung with such a noise -on to the floor of his cave that we hid ourselves for fear at the far -end of the cavern. Meanwhile he drove all the ewes inside, as well as -the she-goats that he was going to milk, leaving the males, both rams -and he-goats, outside in the yards. Then he rolled a huge stone to the -mouth of the cave—so huge that two and twenty strong four-wheeled -waggons would not be enough to draw it from its place against the -doorway. When he had so done he sat down and milked his ewes and goats, -all in due course, and then let each of them have her own young. He -curdled half the milk and set it aside in wicker strainers, but the -other half he poured into bowls that he might drink it for his supper. -When he had got through with all his work, he lit the fire, and then -caught sight of us, whereon he said: - -“‘Strangers, who are you? Where do sail from? Are you traders, or do -you sail the sea as rovers, with your hands against every man, and -every man’s hand against you?’ - -“We were frightened out of our senses by his loud voice and monstrous -form, but I managed to say, ‘We are Achaeans on our way home from Troy, -but by the will of Jove, and stress of weather, we have been driven far -out of our course. We are the people of Agamemnon, son of Atreus, who -has won infinite renown throughout the whole world, by sacking so great -a city and killing so many people. We therefore humbly pray you to show -us some hospitality, and otherwise make us such presents as visitors -may reasonably expect. May your excellency fear the wrath of heaven, -for we are your suppliants, and Jove takes all respectable travellers -under his protection, for he is the avenger of all suppliants and -foreigners in distress.’ - -“To this he gave me but a pitiless answer, ‘Stranger,’ said he, ‘you -are a fool, or else you know nothing of this country. Talk to me, -indeed, about fearing the gods or shunning their anger? We Cyclopes do -not care about Jove or any of your blessed gods, for we are ever so -much stronger than they. I shall not spare either yourself or your -companions out of any regard for Jove, unless I am in the humour for -doing so. And now tell me where you made your ship fast when you came -on shore. Was it round the point, or is she lying straight off the -land?’ - -“He said this to draw me out, but I was too cunning to be caught in -that way, so I answered with a lie; ‘Neptune,’ said I, ‘sent my ship on -to the rocks at the far end of your country, and wrecked it. We were -driven on to them from the open sea, but I and those who are with me -escaped the jaws of death.’ - -“The cruel wretch vouchsafed me not one word of answer, but with a -sudden clutch he gripped up two of my men at once and dashed them down -upon the ground as though they had been puppies. Their brains were shed -upon the ground, and the earth was wet with their blood. Then he tore -them limb from limb and supped upon them. He gobbled them up like a -lion in the wilderness, flesh, bones, marrow, and entrails, without -leaving anything uneaten. As for us, we wept and lifted up our hands to -heaven on seeing such a horrid sight, for we did not know what else to -do; but when the Cyclops had filled his huge paunch, and had washed -down his meal of human flesh with a drink of neat milk, he stretched -himself full length upon the ground among his sheep, and went to sleep. -I was at first inclined to seize my sword, draw it, and drive it into -his vitals, but I reflected that if I did we should all certainly be -lost, for we should never be able to shift the stone which the monster -had put in front of the door. So we stayed sobbing and sighing where we -were till morning came. - -“When the child of morning, rosy-fingered dawn, appeared, he again lit -his fire, milked his goats and ewes, all quite rightly, and then let -each have her own young one; as soon as he had got through with all his -work, he clutched up two more of my men, and began eating them for his -morning’s meal. Presently, with the utmost ease, he rolled the stone -away from the door and drove out his sheep, but he at once put it back -again—as easily as though he were merely clapping the lid on to a -quiver full of arrows. As soon as he had done so he shouted, and cried -‘Shoo, shoo,’ after his sheep to drive them on to the mountain; so I -was left to scheme some way of taking my revenge and covering myself -with glory. - -“In the end I deemed it would be the best plan to do as follows: The -Cyclops had a great club which was lying near one of the sheep pens; it -was of green olive wood, and he had cut it intending to use it for a -staff as soon as it should be dry. It was so huge that we could only -compare it to the mast of a twenty-oared merchant vessel of large -burden, and able to venture out into open sea. I went up to this club -and cut off about six feet of it; I then gave this piece to the men and -told them to fine it evenly off at one end, which they proceeded to do, -and lastly I brought it to a point myself, charring the end in the fire -to make it harder. When I had done this I hid it under dung, which was -lying about all over the cave, and told the men to cast lots which of -them should venture along with myself to lift it and bore it into the -monster’s eye while he was asleep. The lot fell upon the very four whom -I should have chosen, and I myself made five. In the evening the wretch -came back from shepherding, and drove his flocks into the cave—this -time driving them all inside, and not leaving any in the yards; I -suppose some fancy must have taken him, or a god must have prompted him -to do so. As soon as he had put the stone back to its place against the -door, he sat down, milked his ewes and his goats all quite rightly, and -then let each have her own young one; when he had got through with all -this work, he gripped up two more of my men, and made his supper off -them. So I went up to him with an ivy-wood bowl of black wine in my -hands: - -“‘Look here, Cyclops,’ said I, you have been eating a great deal of -man’s flesh, so take this and drink some wine, that you may see what -kind of liquor we had on board my ship. I was bringing it to you as a -drink-offering, in the hope that you would take compassion upon me and -further me on my way home, whereas all you do is to go on ramping and -raving most intolerably. You ought to be ashamed of yourself; how can -you expect people to come see you any more if you treat them in this -way?’ - -“He then took the cup and drank. He was so delighted with the taste of -the wine that he begged me for another bowl full. ‘Be so kind,’ he -said, ‘as to give me some more, and tell me your name at once. I want -to make you a present that you will be glad to have. We have wine even -in this country, for our soil grows grapes and the sun ripens them, but -this drinks like Nectar and Ambrosia all in one.’ - -“I then gave him some more; three times did I fill the bowl for him, -and three times did he drain it without thought or heed; then, when I -saw that the wine had got into his head, I said to him as plausibly as -I could: ‘Cyclops, you ask my name and I will tell it you; give me, -therefore, the present you promised me; my name is Noman; this is what -my father and mother and my friends have always called me.’ - -“But the cruel wretch said, ‘Then I will eat all Noman’s comrades -before Noman himself, and will keep Noman for the last. This is the -present that I will make him.’ - -“As he spoke he reeled, and fell sprawling face upwards on the ground. -His great neck hung heavily backwards and a deep sleep took hold upon -him. Presently he turned sick, and threw up both wine and the gobbets -of human flesh on which he had been gorging, for he was very drunk. -Then I thrust the beam of wood far into the embers to heat it, and -encouraged my men lest any of them should turn faint-hearted. When the -wood, green though it was, was about to blaze, I drew it out of the -fire glowing with heat, and my men gathered round me, for heaven had -filled their hearts with courage. We drove the sharp end of the beam -into the monster’s eye, and bearing upon it with all my weight I kept -turning it round and round as though I were boring a hole in a ship’s -plank with an auger, which two men with a wheel and strap can keep on -turning as long as they choose. Even thus did we bore the red hot beam -into his eye, till the boiling blood bubbled all over it as we worked -it round and round, so that the steam from the burning eyeball scalded -his eyelids and eyebrows, and the roots of the eye sputtered in the -fire. As a blacksmith plunges an axe or hatchet into cold water to -temper it—for it is this that gives strength to the iron—and it makes a -great hiss as he does so, even thus did the Cyclops’ eye hiss round the -beam of olive wood, and his hideous yells made the cave ring again. We -ran away in a fright, but he plucked the beam all besmirched with gore -from his eye, and hurled it from him in a frenzy of rage and pain, -shouting as he did so to the other Cyclopes who lived on the bleak -headlands near him; so they gathered from all quarters round his cave -when they heard him crying, and asked what was the matter with him. - -“‘What ails you, Polyphemus,’ said they, ‘that you make such a noise, -breaking the stillness of the night, and preventing us from being able -to sleep? Surely no man is carrying off your sheep? Surely no man is -trying to kill you either by fraud or by force?’ - -“But Polyphemus shouted to them from inside the cave, ‘Noman is killing -me by fraud; no man is killing me by force.’ - -“‘Then,’ said they, ‘if no man is attacking you, you must be ill; when -Jove makes people ill, there is no help for it, and you had better pray -to your father Neptune.’ - -“Then they went away, and I laughed inwardly at the success of my -clever stratagem, but the Cyclops, groaning and in an agony of pain, -felt about with his hands till he found the stone and took it from the -door; then he sat in the doorway and stretched his hands in front of it -to catch anyone going out with the sheep, for he thought I might be -foolish enough to attempt this. - -“As for myself I kept on puzzling to think how I could best save my own -life and those of my companions; I schemed and schemed, as one who -knows that his life depends upon it, for the danger was very great. In -the end I deemed that this plan would be the best; the male sheep were -well grown, and carried a heavy black fleece, so I bound them -noiselessly in threes together, with some of the withies on which the -wicked monster used to sleep. There was to be a man under the middle -sheep, and the two on either side were to cover him, so that there were -three sheep to each man. As for myself there was a ram finer than any -of the others, so I caught hold of him by the back, esconced myself in -the thick wool under his belly, and hung on patiently to his fleece, -face upwards, keeping a firm hold on it all the time. - -“Thus, then, did we wait in great fear of mind till morning came, but -when the child of morning, rosy-fingered Dawn, appeared, the male sheep -hurried out to feed, while the ewes remained bleating about the pens -waiting to be milked, for their udders were full to bursting; but their -master in spite of all his pain felt the backs of all the sheep as they -stood upright, without being sharp enough to find out that the men were -underneath their bellies. As the ram was going out, last of all, heavy -with its fleece and with the weight of my crafty self, Polyphemus laid -hold of it and said: - -“‘My good ram, what is it that makes you the last to leave my cave this -morning? You are not wont to let the ewes go before you, but lead the -mob with a run whether to flowery mead or bubbling fountain, and are -the first to come home again at night; but now you lag last of all. Is -it because you know your master has lost his eye, and are sorry because -that wicked Noman and his horrid crew has got him down in his drink and -blinded him? But I will have his life yet. If you could understand and -talk, you would tell me where the wretch is hiding, and I would dash -his brains upon the ground till they flew all over the cave. I should -thus have some satisfaction for the harm this no-good Noman has done -me.’ - -“As he spoke he drove the ram outside, but when we were a little way -out from the cave and yards, I first got from under the ram’s belly, -and then freed my comrades; as for the sheep, which were very fat, by -constantly heading them in the right direction we managed to drive them -down to the ship. The crew rejoiced greatly at seeing those of us who -had escaped death, but wept for the others whom the Cyclops had killed. -However, I made signs to them by nodding and frowning that they were to -hush their crying, and told them to get all the sheep on board at once -and put out to sea; so they went aboard, took their places, and smote -the grey sea with their oars. Then, when I had got as far out as my -voice would reach, I began to jeer at the Cyclops. - -“‘Cyclops,’ said I, ‘you should have taken better measure of your man -before eating up his comrades in your cave. You wretch, eat up your -visitors in your own house? You might have known that your sin would -find you out, and now Jove and the other gods have punished you.’ - -“He got more and more furious as he heard me, so he tore the top from -off a high mountain, and flung it just in front of my ship so that it -was within a little of hitting the end of the rudder.81 The sea quaked -as the rock fell into it, and the wash of the wave it raised carried us -back towards the mainland, and forced us towards the shore. But I -snatched up a long pole and kept the ship off, making signs to my men -by nodding my head, that they must row for their lives, whereon they -laid out with a will. When we had got twice as far as we were before, I -was for jeering at the Cyclops again, but the men begged and prayed of -me to hold my tongue. - -“‘Do not,’ they exclaimed, ‘be mad enough to provoke this savage -creature further; he has thrown one rock at us already which drove us -back again to the mainland, and we made sure it had been the death of -us; if he had then heard any further sound of voices he would have -pounded our heads and our ship’s timbers into a jelly with the rugged -rocks he would have heaved at us, for he can throw them a long way.’ - -“But I would not listen to them, and shouted out to him in my rage, -‘Cyclops, if any one asks you who it was that put your eye out and -spoiled your beauty, say it was the valiant warrior Ulysses, son of -Laertes, who lives in Ithaca.’ - -“On this he groaned, and cried out, ‘Alas, alas, then the old prophecy -about me is coming true. There was a prophet here, at one time, a man -both brave and of great stature, Telemus son of Eurymus, who was an -excellent seer, and did all the prophesying for the Cyclopes till he -grew old; he told me that all this would happen to me some day, and -said I should lose my sight by the hand of Ulysses. I have been all -along expecting some one of imposing presence and superhuman strength, -whereas he turns out to be a little insignificant weakling, who has -managed to blind my eye by taking advantage of me in my drink; come -here, then, Ulysses, that I may make you presents to show my -hospitality, and urge Neptune to help you forward on your journey—for -Neptune and I are father and son. He, if he so will, shall heal me, -which no one else neither god nor man can do.’ - -“Then I said, ‘I wish I could be as sure of killing you outright and -sending you down to the house of Hades, as I am that it will take more -than Neptune to cure that eye of yours.’ - -“On this he lifted up his hands to the firmament of heaven and prayed, -saying, ‘Hear me, great Neptune; if I am indeed your own true begotten -son, grant that Ulysses may never reach his home alive; or if he must -get back to his friends at last, let him do so late and in sore plight -after losing all his men [let him reach his home in another man’s ship -and find trouble in his house.’82 - -“Thus did he pray, and Neptune heard his prayer. Then he picked up a -rock much larger than the first, swung it aloft and hurled it with -prodigious force. It fell just short of the ship, but was within a -little of hitting the end of the rudder. The sea quaked as the rock -fell into it, and the wash of the wave it raised drove us onwards on -our way towards the shore of the island. - -“When at last we got to the island where we had left the rest of our -ships, we found our comrades lamenting us, and anxiously awaiting our -return. We ran our vessel upon the sands and got out of her on to the -sea shore; we also landed the Cyclops’ sheep, and divided them -equitably amongst us so that none might have reason to complain. As for -the ram, my companions agreed that I should have it as an extra share; -so I sacrificed it on the sea shore, and burned its thigh bones to -Jove, who is the lord of all. But he heeded not my sacrifice, and only -thought how he might destroy both my ships and my comrades. - -“Thus through the livelong day to the going down of the sun we feasted -our fill on meat and drink, but when the sun went down and it came on -dark, we camped upon the beach. When the child of morning rosy-fingered -Dawn appeared, I bade my men on board and loose the hawsers. Then they -took their places and smote the grey sea with their oars; so we sailed -on with sorrow in our hearts, but glad to have escaped death though we -had lost our comrades. - - - - -BOOK X - - -AEOLUS, THE LAESTRYGONES, CIRCE. - - -“Thence we went on to the Aeolian island where lives Aeolus son of -Hippotas, dear to the immortal gods. It is an island that floats (as it -were) upon the sea,83 iron bound with a wall that girds it. Now, Aeolus -has six daughters and six lusty sons, so he made the sons marry the -daughters, and they all live with their dear father and mother, -feasting and enjoying every conceivable kind of luxury. All day long -the atmosphere of the house is loaded with the savour of roasting meats -till it groans again, yard and all; but by night they sleep on their -well made bedsteads, each with his own wife between the blankets. These -were the people among whom we had now come. - -“Aeolus entertained me for a whole month asking me questions all the -time about Troy, the Argive fleet, and the return of the Achaeans. I -told him exactly how everything had happened, and when I said I must -go, and asked him to further me on my way, he made no sort of -difficulty, but set about doing so at once. Moreover, he flayed me a -prime ox-hide to hold the ways of the roaring winds, which he shut up -in the hide as in a sack—for Jove had made him captain over the winds, -and he could stir or still each one of them according to his own -pleasure. He put the sack in the ship and bound the mouth so tightly -with a silver thread that not even a breath of a side-wind could blow -from any quarter. The West wind which was fair for us did he alone let -blow as it chose; but it all came to nothing, for we were lost through -our own folly. - -“Nine days and nine nights did we sail, and on the tenth day our native -land showed on the horizon. We got so close in that we could see the -stubble fires burning, and I, being then dead beat, fell into a light -sleep, for I had never let the rudder out of my own hands, that we -might get home the faster. On this the men fell to talking among -themselves, and said I was bringing back gold and silver in the sack -that Aeolus had given me. ‘Bless my heart,’ would one turn to his -neighbour, saying, ‘how this man gets honoured and makes friends to -whatever city or country he may go. See what fine prizes he is taking -home from Troy, while we, who have travelled just as far as he has, -come back with hands as empty as we set out with—and now Aeolus has -given him ever so much more. Quick—let us see what it all is, and how -much gold and silver there is in the sack he gave him.’ - -“Thus they talked and evil counsels prevailed. They loosed the sack, -whereupon the wind flew howling forth and raised a storm that carried -us weeping out to sea and away from our own country. Then I awoke, and -knew not whether to throw myself into the sea or to live on and make -the best of it; but I bore it, covered myself up, and lay down in the -ship, while the men lamented bitterly as the fierce winds bore our -fleet back to the Aeolian island. - -“When we reached it we went ashore to take in water, and dined hard by -the ships. Immediately after dinner I took a herald and one of my men -and went straight to the house of Aeolus, where I found him feasting -with his wife and family; so we sat down as suppliants on the -threshold. They were astounded when they saw us and said, ‘Ulysses, -what brings you here? What god has been ill-treating you? We took great -pains to further you on your way home to Ithaca, or wherever it was -that you wanted to go to.’ - -“Thus did they speak, but I answered sorrowfully, ‘My men have undone -me; they, and cruel sleep, have ruined me. My friends, mend me this -mischief, for you can if you will.’ - -“I spoke as movingly as I could, but they said nothing, till their -father answered, ‘Vilest of mankind, get you gone at once out of the -island; him whom heaven hates will I in no wise help. Be off, for you -come here as one abhorred of heaven.’ And with these words he sent me -sorrowing from his door. - -“Thence we sailed sadly on till the men were worn out with long and -fruitless rowing, for there was no longer any wind to help them. Six -days, night and day did we toil, and on the seventh day we reached the -rocky stronghold of Lamus—Telepylus, the city of the Laestrygonians, -where the shepherd who is driving in his sheep and goats [to be milked] -salutes him who is driving out his flock [to feed] and this last -answers the salute. In that country a man who could do without sleep -might earn double wages, one as a herdsman of cattle, and another as a -shepherd, for they work much the same by night as they do by day.84 - -“When we reached the harbour we found it land-locked under steep -cliffs, with a narrow entrance between two headlands. My captains took -all their ships inside, and made them fast close to one another, for -there was never so much as a breath of wind inside, but it was always -dead calm. I kept my own ship outside, and moored it to a rock at the -very end of the point; then I climbed a high rock to reconnoitre, but -could see no sign neither of man nor cattle, only some smoke rising -from the ground. So I sent two of my company with an attendant to find -out what sort of people the inhabitants were. - -“The men when they got on shore followed a level road by which the -people draw their firewood from the mountains into the town, till -presently they met a young woman who had come outside to fetch water, -and who was daughter to a Laestrygonian named Antiphates. She was going -to the fountain Artacia from which the people bring in their water, and -when my men had come close up to her, they asked her who the king of -that country might be, and over what kind of people he ruled; so she -directed them to her father’s house, but when they got there they found -his wife to be a giantess as huge as a mountain, and they were -horrified at the sight of her. - -“She at once called her husband Antiphates from the place of assembly, -and forthwith he set about killing my men. He snatched up one of them, -and began to make his dinner off him then and there, whereon the other -two ran back to the ships as fast as ever they could. But Antiphates -raised a hue-and-cry after them, and thousands of sturdy Laestrygonians -sprang up from every quarter—ogres, not men. They threw vast rocks at -us from the cliffs as though they had been mere stones, and I heard the -horrid sound of the ships crunching up against one another, and the -death cries of my men, as the Laestrygonians speared them like fishes -and took them home to eat them. While they were thus killing my men -within the harbour I drew my sword, cut the cable of my own ship, and -told my men to row with all their might if they too would not fare like -the rest; so they laid out for their lives, and we were thankful enough -when we got into open water out of reach of the rocks they hurled at -us. As for the others there was not one of them left. - -“Thence we sailed sadly on, glad to have escaped death, though we had -lost our comrades, and came to the Aeaean island, where Circe lives—a -great and cunning goddess who is own sister to the magician Aeetes—for -they are both children of the sun by Perse, who is daughter to Oceanus. -We brought our ship into a safe harbour without a word, for some god -guided us thither, and having landed we lay there for two days and two -nights, worn out in body and mind. When the morning of the third day -came I took my spear and my sword, and went away from the ship to -reconnoitre, and see if I could discover signs of human handiwork, or -hear the sound of voices. Climbing to the top of a high look-out I -espied the smoke of Circe’s house rising upwards amid a dense forest of -trees, and when I saw this I doubted whether, having seen the smoke, I -would not go on at once and find out more, but in the end I deemed it -best to go back to the ship, give the men their dinners, and send some -of them instead of going myself. - -“When I had nearly got back to the ship some god took pity upon my -solitude, and sent a fine antlered stag right into the middle of my -path. He was coming down his pasture in the forest to drink of the -river, for the heat of the sun drove him, and as he passed I struck him -in the middle of the back; the bronze point of the spear went clean -through him, and he lay groaning in the dust until the life went out of -him. Then I set my foot upon him, drew my spear from the wound, and -laid it down; I also gathered rough grass and rushes and twisted them -into a fathom or so of good stout rope, with which I bound the four -feet of the noble creature together; having so done I hung him round my -neck and walked back to the ship leaning upon my spear, for the stag -was much too big for me to be able to carry him on my shoulder, -steadying him with one hand. As I threw him down in front of the ship, -I called the men and spoke cheeringly man by man to each of them. ‘Look -here my friends,’ said I, ‘we are not going to die so much before our -time after all, and at any rate we will not starve so long as we have -got something to eat and drink on board.’ On this they uncovered their -heads upon the sea shore and admired the stag, for he was indeed a -splendid fellow. Then, when they had feasted their eyes upon him -sufficiently, they washed their hands and began to cook him for dinner. - -“Thus through the livelong day to the going down of the sun we stayed -there eating and drinking our fill, but when the sun went down and it -came on dark, we camped upon the sea shore. When the child of morning, -rosy-fingered Dawn, appeared, I called a council and said, ‘My friends, -we are in very great difficulties; listen therefore to me. We have no -idea where the sun either sets or rises,85 so that we do not even know -East from West. I see no way out of it; nevertheless, we must try and -find one. We are certainly on an island, for I went as high as I could -this morning, and saw the sea reaching all round it to the horizon; it -lies low, but towards the middle I saw smoke rising from out of a thick -forest of trees.’ - -“Their hearts sank as they heard me, for they remembered how they had -been treated by the Laestrygonian Antiphates, and by the savage ogre -Polyphemus. They wept bitterly in their dismay, but there was nothing -to be got by crying, so I divided them into two companies and set a -captain over each; I gave one company to Eurylochus, while I took -command of the other myself. Then we cast lots in a helmet, and the lot -fell upon Eurylochus; so he set out with his twenty-two men, and they -wept, as also did we who were left behind. - -“When they reached Circe’s house they found it built of cut stones, on -a site that could be seen from far, in the middle of the forest. There -were wild mountain wolves and lions prowling all round it—poor -bewitched creatures whom she had tamed by her enchantments and drugged -into subjection. They did not attack my men, but wagged their great -tails, fawned upon them, and rubbed their noses lovingly against -them.86 As hounds crowd round their master when they see him coming -from dinner—for they know he will bring them something—even so did -these wolves and lions with their great claws fawn upon my men, but the -men were terribly frightened at seeing such strange creatures. -Presently they reached the gates of the goddess’s house, and as they -stood there they could hear Circe within, singing most beautifully as -she worked at her loom, making a web so fine, so soft, and of such -dazzling colours as no one but a goddess could weave. On this Polites, -whom I valued and trusted more than any other of my men, said, ‘There -is some one inside working at a loom and singing most beautifully; the -whole place resounds with it, let us call her and see whether she is -woman or goddess.’ - -“They called her and she came down, unfastened the door, and bade them -enter. They, thinking no evil, followed her, all except Eurylochus, who -suspected mischief and staid outside. When she had got them into her -house, she set them upon benches and seats and mixed them a mess with -cheese, honey, meal, and Pramnian wine, but she drugged it with wicked -poisons to make them forget their homes, and when they had drunk she -turned them into pigs by a stroke of her wand, and shut them up in her -pig-styes. They were like pigs—head, hair, and all, and they grunted -just as pigs do; but their senses were the same as before, and they -remembered everything. - -“Thus then were they shut up squealing, and Circe threw them some -acorns and beech masts such as pigs eat, but Eurylochus hurried back to -tell me about the sad fate of our comrades. He was so overcome with -dismay that though he tried to speak he could find no words to do so; -his eyes filled with tears and he could only sob and sigh, till at last -we forced his story out of him, and he told us what had happened to the -others. - -“‘We went,’ said he, ‘as you told us, through the forest, and in the -middle of it there was a fine house built with cut stones in a place -that could be seen from far. There we found a woman, or else she was a -goddess, working at her loom and singing sweetly; so the men shouted to -her and called her, whereon she at once came down, opened the door, and -invited us in. The others did not suspect any mischief so they followed -her into the house, but I staid where I was, for I thought there might -be some treachery. From that moment I saw them no more, for not one of -them ever came out, though I sat a long time watching for them.’ - -“Then I took my sword of bronze and slung it over my shoulders; I also -took my bow, and told Eurylochus to come back with me and shew me the -way. But he laid hold of me with both his hands and spoke piteously, -saying, ‘Sir, do not force me to go with you, but let me stay here, for -I know you will not bring one of them back with you, nor even return -alive yourself; let us rather see if we cannot escape at any rate with -the few that are left us, for we may still save our lives.’ - -“‘Stay where you are, then,’ answered I, ‘eating and drinking at the -ship, but I must go, for I am most urgently bound to do so.’ - -“With this I left the ship and went up inland. When I got through the -charmed grove, and was near the great house of the enchantress Circe, I -met Mercury with his golden wand, disguised as a young man in the -hey-day of his youth and beauty with the down just coming upon his -face. He came up to me and took my hand within his own, saying, ‘My -poor unhappy man, whither are you going over this mountain top, alone -and without knowing the way? Your men are shut up in Circe’s pigstyes, -like so many wild boars in their lairs. You surely do not fancy that -you can set them free? I can tell you that you will never get back and -will have to stay there with the rest of them. But never mind, I will -protect you and get you out of your difficulty. Take this herb, which -is one of great virtue, and keep it about you when you go to Circe’s -house, it will be a talisman to you against every kind of mischief. - -“‘And I will tell you of all the wicked witchcraft that Circe will try -to practice upon you. She will mix a mess for you to drink, and she -will drug the meal with which she makes it, but she will not be able to -charm you, for the virtue of the herb that I shall give you will -prevent her spells from working. I will tell you all about it. When -Circe strikes you with her wand, draw your sword and spring upon her as -though you were going to kill her. She will then be frightened, and -will desire you to go to bed with her; on this you must not point blank -refuse her, for you want her to set your companions free, and to take -good care also of yourself, but you must make her swear solemnly by all -the blessed gods that she will plot no further mischief against you, or -else when she has got you naked she will unman you and make you fit for -nothing.’ - -“As he spoke he pulled the herb out of the ground and shewed me what it -was like. The root was black, while the flower was as white as milk; -the gods call it Moly, and mortal men cannot uproot it, but the gods -can do whatever they like. - -“Then Mercury went back to high Olympus passing over the wooded island; -but I fared onward to the house of Circe, and my heart was clouded with -care as I walked along. When I got to the gates I stood there and -called the goddess, and as soon as she heard me she came down, opened -the door, and asked me to come in; so I followed her—much troubled in -my mind. She set me on a richly decorated seat inlaid with silver, -there was a footstool also under my feet, and she mixed a mess in a -golden goblet for me to drink; but she drugged it, for she meant me -mischief. When she had given it me, and I had drunk it without its -charming me, she struck me with her wand. ‘There now,’ she cried, ‘be -off to the pigstye, and make your lair with the rest of them.’ - -“But I rushed at her with my sword drawn as though I would kill her, -whereon she fell with a loud scream, clasped my knees, and spoke -piteously, saying, ‘Who and whence are you? from what place and people -have you come? How can it be that my drugs have no power to charm you? -Never yet was any man able to stand so much as a taste of the herb I -gave you; you must be spell-proof; surely you can be none other than -the bold hero Ulysses, who Mercury always said would come here some day -with his ship while on his way home from Troy; so be it then; sheathe -your sword and let us go to bed, that we may make friends and learn to -trust each other.’ - -“And I answered, ‘Circe, how can you expect me to be friendly with you -when you have just been turning all my men into pigs? And now that you -have got me here myself, you mean me mischief when you ask me to go to -bed with you, and will unman me and make me fit for nothing. I shall -certainly not consent to go to bed with you unless you will first take -your solemn oath to plot no further harm against me.’ - -“So she swore at once as I had told her, and when she had completed her -oath then I went to bed with her. - -“Meanwhile her four servants, who are her housemaids, set about their -work. They are the children of the groves and fountains, and of the -holy waters that run down into the sea. One of them spread a fair -purple cloth over a seat, and laid a carpet underneath it. Another -brought tables of silver up to the seats, and set them with baskets of -gold. A third mixed some sweet wine with water in a silver bowl and put -golden cups upon the tables, while the fourth brought in water and set -it to boil in a large cauldron over a good fire which she had lighted. -When the water in the cauldron was boiling,87 she poured cold into it -till it was just as I liked it, and then she set me in a bath and began -washing me from the cauldron about the head and shoulders, to take the -tire and stiffness out of my limbs. As soon as she had done washing me -and anointing me with oil, she arrayed me in a good cloak and shirt and -led me to a richly decorated seat inlaid with silver; there was a -footstool also under my feet. A maid servant then brought me water in a -beautiful golden ewer and poured it into a silver basin for me to wash -my hands, and she drew a clean table beside me; an upper servant -brought me bread and offered me many things of what there was in the -house, and then Circe bade me eat, but I would not, and sat without -heeding what was before me, still moody and suspicious. - -“When Circe saw me sitting there without eating, and in great grief, -she came to me and said, ‘Ulysses, why do you sit like that as though -you were dumb, gnawing at your own heart, and refusing both meat and -drink? Is it that you are still suspicious? You ought not to be, for I -have already sworn solemnly that I will not hurt you.’ - -“And I said, ‘Circe, no man with any sense of what is right can think -of either eating or drinking in your house until you have set his -friends free and let him see them. If you want me to eat and drink, you -must free my men and bring them to me that I may see them with my own -eyes.’ - -“When I had said this she went straight through the court with her wand -in her hand and opened the pigstye doors. My men came out like so many -prime hogs and stood looking at her, but she went about among them and -anointed each with a second drug, whereon the bristles that the bad -drug had given them fell off, and they became men again, younger than -they were before, and much taller and better looking. They knew me at -once, seized me each of them by the hand, and wept for joy till the -whole house was filled with the sound of their halloa-ballooing, and -Circe herself was so sorry for them that she came up to me and said, -‘Ulysses, noble son of Laertes, go back at once to the sea where you -have left your ship, and first draw it on to the land. Then, hide all -your ship’s gear and property in some cave, and come back here with -your men.’ - -“I agreed to this, so I went back to the sea shore, and found the men -at the ship weeping and wailing most piteously. When they saw me the -silly blubbering fellows began frisking round me as calves break out -and gambol round their mothers, when they see them coming home to be -milked after they have been feeding all day, and the homestead resounds -with their lowing. They seemed as glad to see me as though they had got -back to their own rugged Ithaca, where they had been born and bred. -‘Sir,’ said the affectionate creatures, ‘we are as glad to see you back -as though we had got safe home to Ithaca; but tell us all about the -fate of our comrades.’ - -“I spoke comfortingly to them and said, ‘We must draw our ship on to -the land, and hide the ship’s gear with all our property in some cave; -then come with me all of you as fast as you can to Circe’s house, where -you will find your comrades eating and drinking in the midst of great -abundance.’ - -“On this the men would have come with me at once, but Eurylochus tried -to hold them back and said, ‘Alas, poor wretches that we are, what will -become of us? Rush not on your ruin by going to the house of Circe, who -will turn us all into pigs or wolves or lions, and we shall have to -keep guard over her house. Remember how the Cyclops treated us when our -comrades went inside his cave, and Ulysses with them. It was all -through his sheer folly that those men lost their lives.’ - -“When I heard him I was in two minds whether or no to draw the keen -blade that hung by my sturdy thigh and cut his head off in spite of his -being a near relation of my own; but the men interceded for him and -said, ‘Sir, if it may so be, let this fellow stay here and mind the -ship, but take the rest of us with you to Circe’s house.’ - -“On this we all went inland, and Eurylochus was not left behind after -all, but came on too, for he was frightened by the severe reprimand -that I had given him. - -“Meanwhile Circe had been seeing that the men who had been left behind -were washed and anointed with olive oil; she had also given them -woollen cloaks and shirts, and when we came we found them all -comfortably at dinner in her house. As soon as the men saw each other -face to face and knew one another, they wept for joy and cried aloud -till the whole palace rang again. Thereon Circe came up to me and said, -‘Ulysses, noble son of Laertes, tell your men to leave off crying; I -know how much you have all of you suffered at sea, and how ill you have -fared among cruel savages on the mainland, but that is over now, so -stay here, and eat and drink till you are once more as strong and -hearty as you were when you left Ithaca; for at present you are -weakened both in body and mind; you keep all the time thinking of the -hardships you have suffered during your travels, so that you have no -more cheerfulness left in you.’ - -“Thus did she speak and we assented. We stayed with Circe for a whole -twelvemonth feasting upon an untold quantity both of meat and wine. But -when the year had passed in the waning of moons and the long days had -come round, my men called me apart and said, ‘Sir, it is time you began -to think about going home, if so be you are to be spared to see your -house and native country at all.’ - -“Thus did they speak and I assented. Thereon through the livelong day -to the going down of the sun we feasted our fill on meat and wine, but -when the sun went down and it came on dark the men laid themselves down -to sleep in the covered cloisters. I, however, after I had got into bed -with Circe, besought her by her knees, and the goddess listened to what -I had got to say. ‘Circe,’ said I, ‘please to keep the promise you made -me about furthering me on my homeward voyage. I want to get back and so -do my men, they are always pestering me with their complaints as soon -as ever your back is turned.’ - -“And the goddess answered, ‘Ulysses, noble son of Laertes, you shall -none of you stay here any longer if you do not want to, but there is -another journey which you have got to take before you can sail -homewards. You must go to the house of Hades and of dread Proserpine to -consult the ghost of the blind Theban prophet Teiresias, whose reason -is still unshaken. To him alone has Proserpine left his understanding -even in death, but the other ghosts flit about aimlessly.’ - -“I was dismayed when I heard this. I sat up in bed and wept, and would -gladly have lived no longer to see the light of the sun, but presently -when I was tired of weeping and tossing myself about, I said, ‘And who -shall guide me upon this voyage—for the house of Hades is a port that -no ship can reach.’ - -“‘You will want no guide,’ she answered; ‘raise your mast, set your -white sails, sit quite still, and the North Wind will blow you there of -itself. When your ship has traversed the waters of Oceanus, you will -reach the fertile shore of Proserpine’s country with its groves of tall -poplars and willows that shed their fruit untimely; here beach your -ship upon the shore of Oceanus, and go straight on to the dark abode of -Hades. You will find it near the place where the rivers Pyriphlegethon -and Cocytus (which is a branch of the river Styx) flow into Acheron, -and you will see a rock near it, just where the two roaring rivers run -into one another. - -“‘When you have reached this spot, as I now tell you, dig a trench a -cubit or so in length, breadth, and depth, and pour into it as a -drink-offering to all the dead, first, honey mixed with milk, then -wine, and in the third place water—sprinkling white barley meal over -the whole. Moreover you must offer many prayers to the poor feeble -ghosts, and promise them that when you get back to Ithaca you will -sacrifice a barren heifer to them, the best you have, and will load the -pyre with good things. More particularly you must promise that -Teiresias shall have a black sheep all to himself, the finest in all -your flocks. - -“‘When you shall have thus besought the ghosts with your prayers, offer -them a ram and a black ewe, bending their heads towards Erebus; but -yourself turn away from them as though you would make towards the -river. On this, many dead men’s ghosts will come to you, and you must -tell your men to skin the two sheep that you have just killed, and -offer them as a burnt sacrifice with prayers to Hades and to -Proserpine. Then draw your sword and sit there, so as to prevent any -other poor ghost from coming near the spilt blood before Teiresias -shall have answered your questions. The seer will presently come to -you, and will tell you about your voyage—what stages you are to make, -and how you are to sail the sea so as to reach your home.’ - -“It was day-break by the time she had done speaking, so she dressed me -in my shirt and cloak. As for herself she threw a beautiful light -gossamer fabric over her shoulders, fastening it with a golden girdle -round her waist, and she covered her head with a mantle. Then I went -about among the men everywhere all over the house, and spoke kindly to -each of them man by man: ‘You must not lie sleeping here any longer,’ -said I to them, ‘we must be going, for Circe has told me all about it.’ -And on this they did as I bade them. - -“Even so, however, I did not get them away without misadventure. We had -with us a certain youth named Elpenor, not very remarkable for sense or -courage, who had got drunk and was lying on the house-top away from the -rest of the men, to sleep off his liquor in the cool. When he heard the -noise of the men bustling about, he jumped up on a sudden and forgot -all about coming down by the main staircase, so he tumbled right off -the roof and broke his neck, and his soul went down to the house of -Hades. - -“When I had got the men together I said to them, ‘You think you are -about to start home again, but Circe has explained to me that instead -of this, we have got to go to the house of Hades and Proserpine to -consult the ghost of the Theban prophet Teiresias.’ - -“The men were broken-hearted as they heard me, and threw themselves on -the ground groaning and tearing their hair, but they did not mend -matters by crying. When we reached the sea shore, weeping and lamenting -our fate, Circe brought the ram and the ewe, and we made them fast hard -by the ship. She passed through the midst of us without our knowing it, -for who can see the comings and goings of a god, if the god does not -wish to be seen? - - - - -BOOK XI - - -THE VISIT TO THE DEAD.88 - - -“Then, when we had got down to the sea shore we drew our ship into the -water and got her mast and sails into her; we also put the sheep on -board and took our places, weeping and in great distress of mind. -Circe, that great and cunning goddess, sent us a fair wind that blew -dead aft and staid steadily with us keeping our sails all the time well -filled; so we did whatever wanted doing to the ship’s gear and let her -go as the wind and helmsman headed her. All day long her sails were -full as she held her course over the sea, but when the sun went down -and darkness was over all the earth, we got into the deep waters of the -river Oceanus, where lie the land and city of the Cimmerians who live -enshrouded in mist and darkness which the rays of the sun never pierce -neither at his rising nor as he goes down again out of the heavens, but -the poor wretches live in one long melancholy night. When we got there -we beached the ship, took the sheep out of her, and went along by the -waters of Oceanus till we came to the place of which Circe had told us. - -“Here Perimedes and Eurylochus held the victims, while I drew my sword -and dug the trench a cubit each way. I made a drink-offering to all the -dead, first with honey and milk, then with wine, and thirdly with -water, and I sprinkled white barley meal over the whole, praying -earnestly to the poor feckless ghosts, and promising them that when I -got back to Ithaca I would sacrifice a barren heifer for them, the best -I had, and would load the pyre with good things. I also particularly -promised that Teiresias should have a black sheep to himself, the best -in all my flocks. When I had prayed sufficiently to the dead, I cut the -throats of the two sheep and let the blood run into the trench, whereon -the ghosts came trooping up from Erebus—brides,89 young bachelors, old -men worn out with toil, maids who had been crossed in love, and brave -men who had been killed in battle, with their armour still smirched -with blood; they came from every quarter and flitted round the trench -with a strange kind of screaming sound that made me turn pale with -fear. When I saw them coming I told the men to be quick and flay the -carcasses of the two dead sheep and make burnt offerings of them, and -at the same time to repeat prayers to Hades and to Proserpine; but I -sat where I was with my sword drawn and would not let the poor feckless -ghosts come near the blood till Teiresias should have answered my -questions. - -“The first ghost that came was that of my comrade Elpenor, for he had -not yet been laid beneath the earth. We had left his body unwaked and -unburied in Circe’s house, for we had had too much else to do. I was -very sorry for him, and cried when I saw him: ‘Elpenor,’ said I, ‘how -did you come down here into this gloom and darkness? You have got here -on foot quicker than I have with my ship.’ - -“‘Sir,’ he answered with a groan, ‘it was all bad luck, and my own -unspeakable drunkenness. I was lying asleep on the top of Circe’s -house, and never thought of coming down again by the great staircase -but fell right off the roof and broke my neck, so my soul came down to -the house of Hades. And now I beseech you by all those whom you have -left behind you, though they are not here, by your wife, by the father -who brought you up when you were a child, and by Telemachus who is the -one hope of your house, do what I shall now ask you. I know that when -you leave this limbo you will again hold your ship for the Aeaean -island. Do not go thence leaving me unwaked and unburied behind you, or -I may bring heaven’s anger upon you; but burn me with whatever armour I -have, build a barrow for me on the sea shore, that may tell people in -days to come what a poor unlucky fellow I was, and plant over my grave -the oar I used to row with when I was yet alive and with my messmates.’ -And I said, ‘My poor fellow, I will do all that you have asked of me.’ - -“Thus, then, did we sit and hold sad talk with one another, I on the -one side of the trench with my sword held over the blood, and the ghost -of my comrade saying all this to me from the other side. Then came the -ghost of my dead mother Anticlea, daughter to Autolycus. I had left her -alive when I set out for Troy and was moved to tears when I saw her, -but even so, for all my sorrow I would not let her come near the blood -till I had asked my questions of Teiresias. - -“Then came also the ghost of Theban Teiresias, with his golden sceptre -in his hand. He knew me and said, ‘Ulysses, noble son of Laertes, why, -poor man, have you left the light of day and come down to visit the -dead in this sad place? Stand back from the trench and withdraw your -sword that I may drink of the blood and answer your questions truly.’ - -“So I drew back, and sheathed my sword, whereon when he had drank of -the blood he began with his prophecy. - -“‘You want to know,’ said he, ‘about your return home, but heaven will -make this hard for you. I do not think that you will escape the eye of -Neptune, who still nurses his bitter grudge against you for having -blinded his son. Still, after much suffering you may get home if you -can restrain yourself and your companions when your ship reaches the -Thrinacian island, where you will find the sheep and cattle belonging -to the sun, who sees and gives ear to everything. If you leave these -flocks unharmed and think of nothing but of getting home, you may yet -after much hardship reach Ithaca; but if you harm them, then I forewarn -you of the destruction both of your ship and of your men. Even though -you may yourself escape, you will return in bad plight after losing all -your men, [in another man’s ship, and you will find trouble in your -house, which will be overrun by high-handed people, who are devouring -your substance under the pretext of paying court and making presents to -your wife. - -“‘When you get home you will take your revenge on these suitors; and -after you have killed them by force or fraud in your own house, you -must take a well made oar and carry it on and on, till you come to a -country where the people have never heard of the sea and do not even -mix salt with their food, nor do they know anything about ships, and -oars that are as the wings of a ship. I will give you this certain -token which cannot escape your notice. A wayfarer will meet you and -will say it must be a winnowing shovel that you have got upon your -shoulder; on this you must fix the oar in the ground and sacrifice a -ram, a bull, and a boar to Neptune.90 Then go home and offer hecatombs -to all the gods in heaven one after the other. As for yourself, death -shall come to you from the sea, and your life shall ebb away very -gently when you are full of years and peace of mind, and your people -shall bless you. All that I have said will come true].’91 - -“‘This,’ I answered, ‘must be as it may please heaven, but tell me and -tell me and tell me true, I see my poor mother’s ghost close by us; she -is sitting by the blood without saying a word, and though I am her own -son she does not remember me and speak to me; tell me, Sir, how I can -make her know me.’ - -“‘That,’ said he, ‘I can soon do. Any ghost that you let taste of the -blood will talk with you like a reasonable being, but if you do not let -them have any blood they will go away again.’ - -“On this the ghost of Teiresias went back to the house of Hades, for -his prophecyings had now been spoken, but I sat still where I was until -my mother came up and tasted the blood. Then she knew me at once and -spoke fondly to me, saying, ‘My son, how did you come down to this -abode of darkness while you are still alive? It is a hard thing for the -living to see these places, for between us and them there are great and -terrible waters, and there is Oceanus, which no man can cross on foot, -but he must have a good ship to take him. Are you all this time trying -to find your way home from Troy, and have you never yet got back to -Ithaca nor seen your wife in your own house?’ - -“‘Mother,’ said I, ‘I was forced to come here to consult the ghost of -the Theban prophet Teiresias. I have never yet been near the Achaean -land nor set foot on my native country, and I have had nothing but one -long series of misfortunes from the very first day that I set out with -Agamemnon for Ilius, the land of noble steeds, to fight the Trojans. -But tell me, and tell me true, in what way did you die? Did you have a -long illness, or did heaven vouchsafe you a gentle easy passage to -eternity? Tell me also about my father, and the son whom I left behind -me, is my property still in their hands, or has some one else got hold -of it, who thinks that I shall not return to claim it? Tell me again -what my wife intends doing, and in what mind she is; does she live with -my son and guard my estate securely, or has she made the best match she -could and married again?’ - -“My mother answered, ‘Your wife still remains in your house, but she is -in great distress of mind and spends her whole time in tears both night -and day. No one as yet has got possession of your fine property, and -Telemachus still holds your lands undisturbed. He has to entertain -largely, as of course he must, considering his position as a -magistrate,92 and how every one invites him; your father remains at his -old place in the country and never goes near the town. He has no -comfortable bed nor bedding; in the winter he sleeps on the floor in -front of the fire with the men and goes about all in rags, but in -summer, when the warm weather comes on again, he lies out in the -vineyard on a bed of vine leaves thrown any how upon the ground. He -grieves continually about your never having come home, and suffers more -and more as he grows older. As for my own end it was in this wise: -heaven did not take me swiftly and painlessly in my own house, nor was -I attacked by any illness such as those that generally wear people out -and kill them, but my longing to know what you were doing and the force -of my affection for you—this it was that was the death of me.’93 - -“Then I tried to find some way of embracing my poor mother’s ghost. -Thrice I sprang towards her and tried to clasp her in my arms, but each -time she flitted from my embrace as it were a dream or phantom, and -being touched to the quick I said to her, ‘Mother, why do you not stay -still when I would embrace you? If we could throw our arms around one -another we might find sad comfort in the sharing of our sorrows even in -the house of Hades; does Proserpine want to lay a still further load of -grief upon me by mocking me with a phantom only?’ - -“‘My son,’ she answered, ‘most ill-fated of all mankind, it is not -Proserpine that is beguiling you, but all people are like this when -they are dead. The sinews no longer hold the flesh and bones together; -these perish in the fierceness of consuming fire as soon as life has -left the body, and the soul flits away as though it were a dream. Now, -however, go back to the light of day as soon as you can, and note all -these things that you may tell them to your wife hereafter.’ - -“Thus did we converse, and anon Proserpine sent up the ghosts of the -wives and daughters of all the most famous men. They gathered in crowds -about the blood, and I considered how I might question them severally. -In the end I deemed that it would be best to draw the keen blade that -hung by my sturdy thigh, and keep them from all drinking the blood at -once. So they came up one after the other, and each one as I questioned -her told me her race and lineage. - -“The first I saw was Tyro. She was daughter of Salmoneus and wife of -Cretheus the son of Aeolus.94 She fell in love with the river Enipeus -who is much the most beautiful river in the whole world. Once when she -was taking a walk by his side as usual, Neptune, disguised as her -lover, lay with her at the mouth of the river, and a huge blue wave -arched itself like a mountain over them to hide both woman and god, -whereon he loosed her virgin girdle and laid her in a deep slumber. -When the god had accomplished the deed of love, he took her hand in his -own and said, ‘Tyro, rejoice in all good will; the embraces of the gods -are not fruitless, and you will have fine twins about this time twelve -months. Take great care of them. I am Neptune, so now go home, but hold -your tongue and do not tell any one.’ - -“Then he dived under the sea, and she in due course bore Pelias and -Neleus, who both of them served Jove with all their might. Pelias was a -great breeder of sheep and lived in Iolcus, but the other lived in -Pylos. The rest of her children were by Cretheus, namely, Aeson, -Pheres, and Amythaon, who was a mighty warrior and charioteer. - -“Next to her I saw Antiope, daughter to Asopus, who could boast of -having slept in the arms of even Jove himself, and who bore him two -sons Amphion and Zethus. These founded Thebes with its seven gates, and -built a wall all round it; for strong though they were they could not -hold Thebes till they had walled it. - -“Then I saw Alcmena, the wife of Amphitryon, who also bore to Jove -indomitable Hercules; and Megara who was daughter to great King Creon, -and married the redoubtable son of Amphitryon. - -“I also saw fair Epicaste mother of king Oedipodes whose awful lot it -was to marry her own son without suspecting it. He married her after -having killed his father, but the gods proclaimed the whole story to -the world; whereon he remained king of Thebes, in great grief for the -spite the gods had borne him; but Epicaste went to the house of the -mighty jailor Hades, having hanged herself for grief, and the avenging -spirits haunted him as for an outraged mother—to his ruing bitterly -thereafter. - -“Then I saw Chloris, whom Neleus married for her beauty, having given -priceless presents for her. She was youngest daughter to Amphion son of -Iasus and king of Minyan Orchomenus, and was Queen in Pylos. She bore -Nestor, Chromius, and Periclymenus, and she also bore that marvellously -lovely woman Pero, who was wooed by all the country round; but Neleus -would only give her to him who should raid the cattle of Iphicles from -the grazing grounds of Phylace, and this was a hard task. The only man -who would undertake to raid them was a certain excellent seer,95 but -the will of heaven was against him, for the rangers of the cattle -caught him and put him in prison; nevertheless when a full year had -passed and the same season came round again, Iphicles set him at -liberty, after he had expounded all the oracles of heaven. Thus, then, -was the will of Jove accomplished. - -“And I saw Leda the wife of Tyndarus, who bore him two famous sons, -Castor breaker of horses, and Pollux the mighty boxer. Both these -heroes are lying under the earth, though they are still alive, for by a -special dispensation of Jove, they die and come to life again, each one -of them every other day throughout all time, and they have the rank of -gods. - -“After her I saw Iphimedeia wife of Aloeus who boasted the embrace of -Neptune. She bore two sons Otus and Ephialtes, but both were short -lived. They were the finest children that were ever born in this world, -and the best looking, Orion only excepted; for at nine years old they -were nine fathoms high, and measured nine cubits round the chest. They -threatened to make war with the gods in Olympus, and tried to set Mount -Ossa on the top of Mount Olympus, and Mount Pelion on the top of Ossa, -that they might scale heaven itself, and they would have done it too if -they had been grown up, but Apollo, son of Leto, killed both of them, -before they had got so much as a sign of hair upon their cheeks or -chin. - -“Then I saw Phaedra, and Procris, and fair Ariadne daughter of the -magician Minos, whom Theseus was carrying off from Crete to Athens, but -he did not enjoy her, for before he could do so Diana killed her in the -island of Dia on account of what Bacchus had said against her. - -“I also saw Maera and Clymene and hateful Eriphyle, who sold her own -husband for gold. But it would take me all night if I were to name -every single one of the wives and daughters of heroes whom I saw, and -it is time for me to go to bed, either on board ship with my crew, or -here. As for my escort, heaven and yourselves will see to it.” - -Here he ended, and the guests sat all of them enthralled and speechless -throughout the covered cloister. Then Arete said to them:— - -“What do you think of this man, O Phaeacians? Is he not tall and good -looking, and is he not clever? True, he is my own guest, but all of you -share in the distinction. Do not be in a hurry to send him away, nor -niggardly in the presents you make to one who is in such great need, -for heaven has blessed all of you with great abundance.” - -Then spoke the aged hero Echeneus who was one of the oldest men among -them, “My friends,” said he, “what our august queen has just said to us -is both reasonable and to the purpose, therefore be persuaded by it; -but the decision whether in word or deed rests ultimately with King -Alcinous.” - -“The thing shall be done,” exclaimed Alcinous, “as surely as I still -live and reign over the Phaeacians. Our guest is indeed very anxious to -get home, still we must persuade him to remain with us until to-morrow, -by which time I shall be able to get together the whole sum that I mean -to give him. As regards his escort it will be a matter for you all, and -mine above all others as the chief person among you.” - -And Ulysses answered, “King Alcinous, if you were to bid me to stay -here for a whole twelve months, and then speed me on my way, loaded -with your noble gifts, I should obey you gladly and it would redound -greatly to my advantage, for I should return fuller-handed to my own -people, and should thus be more respected and beloved by all who see me -when I get back to Ithaca.” - -“Ulysses,” replied Alcinous, “not one of us who sees you has any idea -that you are a charlatan or a swindler. I know there are many people -going about who tell such plausible stories that it is very hard to see -through them, but there is a style about your language which assures me -of your good disposition. Moreover you have told the story of your own -misfortunes, and those of the Argives, as though you were a practiced -bard; but tell me, and tell me true, whether you saw any of the mighty -heroes who went to Troy at the same time with yourself, and perished -there. The evenings are still at their longest, and it is not yet bed -time—go on, therefore, with your divine story, for I could stay here -listening till tomorrow morning, so long as you will continue to tell -us of your adventures.” - -“Alcinous,” answered Ulysses, “there is a time for making speeches, and -a time for going to bed; nevertheless, since you so desire, I will not -refrain from telling you the still sadder tale of those of my comrades -who did not fall fighting with the Trojans, but perished on their -return, through the treachery of a wicked woman. - -“When Proserpine had dismissed the female ghosts in all directions, the -ghost of Agamemnon son of Atreus came sadly up to me, surrounded by -those who had perished with him in the house of Aegisthus. As soon as -he had tasted the blood, he knew me, and weeping bitterly stretched out -his arms towards me to embrace me; but he had no strength nor substance -any more, and I too wept and pitied him as I beheld him. ‘How did you -come by your death,’ said I, ‘King Agamemnon? Did Neptune raise his -winds and waves against you when you were at sea, or did your enemies -make an end of you on the main land when you were cattle-lifting or -sheep-stealing, or while they were fighting in defence of their wives -and city?’ - -“‘Ulysses,’ he answered, ‘noble son of Laertes, I was not lost at sea -in any storm of Neptune’s raising, nor did my foes despatch me upon the -mainland, but Aegisthus and my wicked wife were the death of me between -them. He asked me to his house, feasted me, and then butchered me most -miserably as though I were a fat beast in a slaughter house, while all -around me my comrades were slain like sheep or pigs for the wedding -breakfast, or picnic, or gorgeous banquet of some great nobleman. You -must have seen numbers of men killed either in a general engagement, or -in single combat, but you never saw anything so truly pitiable as the -way in which we fell in that cloister, with the mixing bowl and the -loaded tables lying all about, and the ground reeking with our blood. I -heard Priam’s daughter Cassandra scream as Clytemnestra killed her -close beside me. I lay dying upon the earth with the sword in my body, -and raised my hands to kill the slut of a murderess, but she slipped -away from me; she would not even close my lips nor my eyes when I was -dying, for there is nothing in this world so cruel and so shameless as -a woman when she has fallen into such guilt as hers was. Fancy -murdering her own husband! I thought I was going to be welcomed home by -my children and my servants, but her abominable crime has brought -disgrace on herself and all women who shall come after—even on the good -ones.’ - -“And I said, ‘In truth Jove has hated the house of Atreus from first to -last in the matter of their women’s counsels. See how many of us fell -for Helen’s sake, and now it seems that Clytemnestra hatched mischief -against you too during your absence.’ - -“‘Be sure, therefore,’ continued Agamemnon, ‘and not be too friendly -even with your own wife. Do not tell her all that you know perfectly -well yourself. Tell her a part only, and keep your own counsel about -the rest. Not that your wife, Ulysses, is likely to murder you, for -Penelope is a very admirable woman, and has an excellent nature. We -left her a young bride with an infant at her breast when we set out for -Troy. This child no doubt is now grown up happily to man’s estate,96 -and he and his father will have a joyful meeting and embrace one -another as it is right they should do, whereas my wicked wife did not -even allow me the happiness of looking upon my son, but killed me ere I -could do so. Furthermore I say—and lay my saying to your heart—do not -tell people when you are bringing your ship to Ithaca, but steal a -march upon them, for after all this there is no trusting women. But now -tell me, and tell me true, can you give me any news of my son Orestes? -Is he in Orchomenus, or at Pylos, or is he at Sparta with Menelaus—for -I presume that he is still living.’ - -“And I said, ‘Agamemnon, why do you ask me? I do not know whether your -son is alive or dead, and it is not right to talk when one does not -know.’ - -“As we two sat weeping and talking thus sadly with one another the -ghost of Achilles came up to us with Patroclus, Antilochus, and Ajax -who was the finest and goodliest man of all the Danaans after the son -of Peleus. The fleet descendant of Aeacus knew me and spoke piteously, -saying, ‘Ulysses, noble son of Laertes, what deed of daring will you -undertake next, that you venture down to the house of Hades among us -silly dead, who are but the ghosts of them that can labour no more?’ - -“And I said, ‘Achilles, son of Peleus, foremost champion of the -Achaeans, I came to consult Teiresias, and see if he could advise me -about my return home to Ithaca, for I have never yet been able to get -near the Achaean land, nor to set foot in my own country, but have been -in trouble all the time. As for you, Achilles, no one was ever yet so -fortunate as you have been, nor ever will be, for you were adored by -all us Argives as long as you were alive, and now that you are here you -are a great prince among the dead. Do not, therefore, take it so much -to heart even if you are dead.’ - -“‘Say not a word,’ he answered, ‘in death’s favour; I would rather be a -paid servant in a poor man’s house and be above ground than king of -kings among the dead. But give me news about my son; is he gone to the -wars and will he be a great soldier, or is this not so? Tell me also if -you have heard anything about my father Peleus—does he still rule among -the Myrmidons, or do they show him no respect throughout Hellas and -Phthia now that he is old and his limbs fail him? Could I but stand by -his side, in the light of day, with the same strength that I had when I -killed the bravest of our foes upon the plain of Troy—could I but be as -I then was and go even for a short time to my father’s house, any one -who tried to do him violence or supersede him would soon rue it.’ - -“‘I have heard nothing,’ I answered, ‘of Peleus, but I can tell you all -about your son Neoptolemus, for I took him in my own ship from Scyros -with the Achaeans. In our councils of war before Troy he was always -first to speak, and his judgement was unerring. Nestor and I were the -only two who could surpass him; and when it came to fighting on the -plain of Troy, he would never remain with the body of his men, but -would dash on far in front, foremost of them all in valour. Many a man -did he kill in battle—I cannot name every single one of those whom he -slew while fighting on the side of the Argives, but will only say how -he killed that valiant hero Eurypylus son of Telephus, who was the -handsomest man I ever saw except Memnon; many others also of the -Ceteians fell around him by reason of a woman’s bribes. Moreover, when -all the bravest of the Argives went inside the horse that Epeus had -made, and it was left to me to settle when we should either open the -door of our ambuscade, or close it, though all the other leaders and -chief men among the Danaans were drying their eyes and quaking in every -limb, I never once saw him turn pale nor wipe a tear from his cheek; he -was all the time urging me to break out from the horse—grasping the -handle of his sword and his bronze-shod spear, and breathing fury -against the foe. Yet when we had sacked the city of Priam he got his -handsome share of the prize money and went on board (such is the -fortune of war) without a wound upon him, neither from a thrown spear -nor in close combat, for the rage of Mars is a matter of great chance.’ - -“When I had told him this, the ghost of Achilles strode off across a -meadow full of asphodel, exulting over what I had said concerning the -prowess of his son. - -“The ghosts of other dead men stood near me and told me each his own -melancholy tale; but that of Ajax son of Telamon alone held aloof—still -angry with me for having won the cause in our dispute about the armour -of Achilles. Thetis had offered it as a prize, but the Trojan prisoners -and Minerva were the judges. Would that I had never gained the day in -such a contest, for it cost the life of Ajax, who was foremost of all -the Danaans after the son of Peleus, alike in stature and prowess. - -“When I saw him I tried to pacify him and said, ‘Ajax, will you not -forget and forgive even in death, but must the judgement about that -hateful armour still rankle with you? It cost us Argives dear enough to -lose such a tower of strength as you were to us. We mourned you as much -as we mourned Achilles son of Peleus himself, nor can the blame be laid -on anything but on the spite which Jove bore against the Danaans, for -it was this that made him counsel your destruction—come hither, -therefore, bring your proud spirit into subjection, and hear what I can -tell you.’ - -“He would not answer, but turned away to Erebus and to the other -ghosts; nevertheless, I should have made him talk to me in spite of his -being so angry, or I should have gone on talking to him,97 only that -there were still others among the dead whom I desired to see. - -“Then I saw Minos son of Jove with his golden sceptre in his hand -sitting in judgement on the dead, and the ghosts were gathered sitting -and standing round him in the spacious house of Hades, to learn his -sentences upon them. - -“After him I saw huge Orion in a meadow full of asphodel driving the -ghosts of the wild beasts that he had killed upon the mountains, and he -had a great bronze club in his hand, unbreakable for ever and ever. - -“And I saw Tityus son of Gaia stretched upon the plain and covering -some nine acres of ground. Two vultures on either side of him were -digging their beaks into his liver, and he kept on trying to beat them -off with his hands, but could not; for he had violated Jove’s mistress -Leto as she was going through Panopeus on her way to Pytho. - -“I saw also the dreadful fate of Tantalus, who stood in a lake that -reached his chin; he was dying to quench his thirst, but could never -reach the water, for whenever the poor creature stooped to drink, it -dried up and vanished, so that there was nothing but dry ground—parched -by the spite of heaven. There were tall trees, moreover, that shed -their fruit over his head—pears, pomegranates, apples, sweet figs and -juicy olives, but whenever the poor creature stretched out his hand to -take some, the wind tossed the branches back again to the clouds. - -“And I saw Sisyphus at his endless task raising his prodigious stone -with both his hands. With hands and feet he tried to roll it up to the -top of the hill, but always, just before he could roll it over on to -the other side, its weight would be too much for him, and the pitiless -stone98 would come thundering down again on to the plain. Then he would -begin trying to push it up hill again, and the sweat ran off him and -the steam rose after him. - -“After him I saw mighty Hercules, but it was his phantom only, for he -is feasting ever with the immortal gods, and has lovely Hebe to wife, -who is daughter of Jove and Juno. The ghosts were screaming round him -like scared birds flying all whithers. He looked black as night with -his bare bow in his hands and his arrow on the string, glaring around -as though ever on the point of taking aim. About his breast there was a -wondrous golden belt adorned in the most marvellous fashion with bears, -wild boars, and lions with gleaming eyes; there was also war, battle, -and death. The man who made that belt, do what he might, would never be -able to make another like it. Hercules knew me at once when he saw me, -and spoke piteously, saying, ‘My poor Ulysses, noble son of Laertes, -are you too leading the same sorry kind of life that I did when I was -above ground? I was son of Jove, but I went through an infinity of -suffering, for I became bondsman to one who was far beneath me—a low -fellow who set me all manner of labours. He once sent me here to fetch -the hell-hound—for he did not think he could find anything harder for -me than this, but I got the hound out of Hades and brought him to him, -for Mercury and Minerva helped me.’ - -“On this Hercules went down again into the house of Hades, but I stayed -where I was in case some other of the mighty dead should come to me. -And I should have seen still other of them that are gone before, whom I -would fain have seen—Theseus and Pirithous—glorious children of the -gods, but so many thousands of ghosts came round me and uttered such -appalling cries, that I was panic stricken lest Proserpine should send -up from the house of Hades the head of that awful monster Gorgon. On -this I hastened back to my ship and ordered my men to go on board at -once and loose the hawsers; so they embarked and took their places, -whereon the ship went down the stream of the river Oceanus. We had to -row at first, but presently a fair wind sprang up. - - - - -BOOK XII - - -THE SIRENS, SCYLLA AND CHARYBDIS, THE CATTLE OF THE SUN. - - -“After we were clear of the river Oceanus, and had got out into the -open sea, we went on till we reached the Aeaean island where there is -dawn and sun-rise as in other places. We then drew our ship on to the -sands and got out of her on to the shore, where we went to sleep and -waited till day should break. - -“Then, when the child of morning, rosy-fingered Dawn, appeared, I sent -some men to Circe’s house to fetch the body of Elpenor. We cut firewood -from a wood where the headland jutted out into the sea, and after we -had wept over him and lamented him we performed his funeral rites. When -his body and armour had been burned to ashes, we raised a cairn, set a -stone over it, and at the top of the cairn we fixed the oar that he had -been used to row with. - -“While we were doing all this, Circe, who knew that we had got back -from the house of Hades, dressed herself and came to us as fast as she -could; and her maid servants came with her bringing us bread, meat, and -wine. Then she stood in the midst of us and said, ‘You have done a bold -thing in going down alive to the house of Hades, and you will have died -twice, to other people’s once; now, then, stay here for the rest of the -day, feast your fill, and go on with your voyage at daybreak tomorrow -morning. In the meantime I will tell Ulysses about your course, and -will explain everything to him so as to prevent your suffering from -misadventure either by land or sea.’ - -“We agreed to do as she had said, and feasted through the livelong day -to the going down of the sun, but when the sun had set and it came on -dark, the men laid themselves down to sleep by the stern cables of the -ship. Then Circe took me by the hand and bade me be seated away from -the others, while she reclined by my side and asked me all about our -adventures. - -“‘So far so good,’ said she, when I had ended my story, ‘and now pay -attention to what I am about to tell you—heaven itself, indeed, will -recall it to your recollection. First you will come to the Sirens who -enchant all who come near them. If any one unwarily draws in too close -and hears the singing of the Sirens, his wife and children will never -welcome him home again, for they sit in a green field and warble him to -death with the sweetness of their song. There is a great heap of dead -men’s bones lying all around, with the flesh still rotting off them. -Therefore pass these Sirens by, and stop your men’s ears with wax that -none of them may hear; but if you like you can listen yourself, for you -may get the men to bind you as you stand upright on a cross piece half -way up the mast,99 and they must lash the rope’s ends to the mast -itself, that you may have the pleasure of listening. If you beg and -pray the men to unloose you, then they must bind you faster. - -“‘When your crew have taken you past these Sirens, I cannot give you -coherent directions100 as to which of two courses you are to take; I -will lay the two alternatives before you, and you must consider them -for yourself. On the one hand there are some overhanging rocks against -which the deep blue waves of Amphitrite beat with terrific fury; the -blessed gods call these rocks the Wanderers. Here not even a bird may -pass, no, not even the timid doves that bring ambrosia to Father Jove, -but the sheer rock always carries off one of them, and Father Jove has -to send another to make up their number; no ship that ever yet came to -these rocks has got away again, but the waves and whirlwinds of fire -are freighted with wreckage and with the bodies of dead men. The only -vessel that ever sailed and got through, was the famous Argo on her way -from the house of Aetes, and she too would have gone against these -great rocks, only that Juno piloted her past them for the love she bore -to Jason. - -“‘Of these two rocks the one reaches heaven and its peak is lost in a -dark cloud. This never leaves it, so that the top is never clear not -even in summer and early autumn. No man though he had twenty hands and -twenty feet could get a foothold on it and climb it, for it runs sheer -up, as smooth as though it had been polished. In the middle of it there -is a large cavern, looking West and turned towards Erebus; you must -take your ship this way, but the cave is so high up that not even the -stoutest archer could send an arrow into it. Inside it Scylla sits and -yelps with a voice that you might take to be that of a young hound, but -in truth she is a dreadful monster and no one—not even a god—could face -her without being terror-struck. She has twelve mis-shapen feet, and -six necks of the most prodigious length; and at the end of each neck -she has a frightful head with three rows of teeth in each, all set very -close together, so that they would crunch any one to death in a moment, -and she sits deep within her shady cell thrusting out her heads and -peering all round the rock, fishing for dolphins or dogfish or any -larger monster that she can catch, of the thousands with which -Amphitrite teems. No ship ever yet got past her without losing some -men, for she shoots out all her heads at once, and carries off a man in -each mouth. - -“‘You will find the other rock lie lower, but they are so close -together that there is not more than a bow-shot between them. [A large -fig tree in full leaf101 grows upon it], and under it lies the sucking -whirlpool of Charybdis. Three times in the day does she vomit forth her -waters, and three times she sucks them down again; see that you be not -there when she is sucking, for if you are, Neptune himself could not -save you; you must hug the Scylla side and drive ship by as fast as you -can, for you had better lose six men than your whole crew.’ - -“‘Is there no way,’ said I, ‘of escaping Charybdis, and at the same -time keeping Scylla off when she is trying to harm my men?’ - -“‘You dare devil,’ replied the goddess, ‘you are always wanting to -fight somebody or something; you will not let yourself be beaten even -by the immortals. For Scylla is not mortal; moreover she is savage, -extreme, rude, cruel and invincible. There is no help for it; your best -chance will be to get by her as fast as ever you can, for if you dawdle -about her rock while you are putting on your armour, she may catch you -with a second cast of her six heads, and snap up another half dozen of -your men; so drive your ship past her at full speed, and roar out -lustily to Crataiis who is Scylla’s dam, bad luck to her; she will then -stop her from making a second raid upon you.’ - -“‘You will now come to the Thrinacian island, and here you will see -many herds of cattle and flocks of sheep belonging to the sun-god—seven -herds of cattle and seven flocks of sheep, with fifty head in each -flock. They do not breed, nor do they become fewer in number, and they -are tended by the goddesses Phaethusa and Lampetie, who are children of -the sun-god Hyperion by Neaera. Their mother when she had borne them -and had done suckling them sent them to the Thrinacian island, which -was a long way off, to live there and look after their father’s flocks -and herds. If you leave these flocks unharmed, and think of nothing but -getting home, you may yet after much hardship reach Ithaca; but if you -harm them, then I forewarn you of the destruction both of your ship and -of your comrades; and even though you may yourself escape, you will -return late, in bad plight, after losing all your men.’ - -“Here she ended, and dawn enthroned in gold began to show in heaven, -whereon she returned inland. I then went on board and told my men to -loose the ship from her moorings; so they at once got into her, took -their places, and began to smite the grey sea with their oars. -Presently the great and cunning goddess Circe befriended us with a fair -wind that blew dead aft, and staid steadily with us, keeping our sails -well filled, so we did whatever wanted doing to the ship’s gear, and -let her go as wind and helmsman headed her. - -“Then, being much troubled in mind, I said to my men, ‘My friends, it -is not right that one or two of us alone should know the prophecies -that Circe has made me, I will therefore tell you about them, so that -whether we live or die we may do so with our eyes open. First she said -we were to keep clear of the Sirens, who sit and sing most beautifully -in a field of flowers; but she said I might hear them myself so long as -no one else did. Therefore, take me and bind me to the crosspiece half -way up the mast; bind me as I stand upright, with a bond so fast that I -cannot possibly break away, and lash the rope’s ends to the mast -itself. If I beg and pray you to set me free, then bind me more tightly -still.’ - -“I had hardly finished telling everything to the men before we reached -the island of the two Sirens,102 for the wind had been very favourable. -Then all of a sudden it fell dead calm; there was not a breath of wind -nor a ripple upon the water, so the men furled the sails and stowed -them; then taking to their oars they whitened the water with the foam -they raised in rowing. Meanwhile I look a large wheel of wax and cut it -up small with my sword. Then I kneaded the wax in my strong hands till -it became soft, which it soon did between the kneading and the rays of -the sun-god son of Hyperion. Then I stopped the ears of all my men, and -they bound me hands and feet to the mast as I stood upright on the -cross piece; but they went on rowing themselves. When we had got within -earshot of the land, and the ship was going at a good rate, the Sirens -saw that we were getting in shore and began with their singing. - -“‘Come here,’ they sang, ‘renowned Ulysses, honour to the Achaean name, -and listen to our two voices. No one ever sailed past us without -staying to hear the enchanting sweetness of our song—and he who listens -will go on his way not only charmed, but wiser, for we know all the -ills that the gods laid upon the Argives and Trojans before Troy, and -can tell you everything that is going to happen over the whole world.’ - -“They sang these words most musically, and as I longed to hear them -further I made signs by frowning to my men that they should set me -free; but they quickened their stroke, and Eurylochus and Perimedes -bound me with still stronger bonds till we had got out of hearing of -the Sirens’ voices. Then my men took the wax from their ears and -unbound me. - -“Immediately after we had got past the island I saw a great wave from -which spray was rising, and I heard a loud roaring sound. The men were -so frightened that they loosed hold of their oars, for the whole sea -resounded with the rushing of the waters,103 but the ship stayed where -it was, for the men had left off rowing. I went round, therefore, and -exhorted them man by man not to lose heart. - -“‘My friends,’ said I, ‘this is not the first time that we have been in -danger, and we are in nothing like so bad a case as when the Cyclops -shut us up in his cave; nevertheless, my courage and wise counsel saved -us then, and we shall live to look back on all this as well. Now, -therefore, let us all do as I say, trust in Jove and row on with might -and main. As for you, coxswain, these are your orders; attend to them, -for the ship is in your hands; turn her head away from these steaming -rapids and hug the rock, or she will give you the slip and be over -yonder before you know where you are, and you will be the death of us.’ - -“So they did as I told them; but I said nothing about the awful monster -Scylla, for I knew the men would not go on rowing if I did, but would -huddle together in the hold. In one thing only did I disobey Circe’s -strict instructions—I put on my armour. Then seizing two strong spears -I took my stand on the ship’s bows, for it was there that I expected -first to see the monster of the rock, who was to do my men so much -harm; but I could not make her out anywhere, though I strained my eyes -with looking the gloomy rock all over and over. - -“Then we entered the Straits in great fear of mind, for on the one hand -was Scylla, and on the other dread Charybdis kept sucking up the salt -water. As she vomited it up, it was like the water in a cauldron when -it is boiling over upon a great fire, and the spray reached the top of -the rocks on either side. When she began to suck again, we could see -the water all inside whirling round and round, and it made a deafening -sound as it broke against the rocks. We could see the bottom of the -whirlpool all black with sand and mud, and the men were at their wits -ends for fear. While we were taken up with this, and were expecting -each moment to be our last, Scylla pounced down suddenly upon us and -snatched up my six best men. I was looking at once after both ship and -men, and in a moment I saw their hands and feet ever so high above me, -struggling in the air as Scylla was carrying them off, and I heard them -call out my name in one last despairing cry. As a fisherman, seated, -spear in hand, upon some jutting rock104 throws bait into the water to -deceive the poor little fishes, and spears them with the ox’s horn with -which his spear is shod, throwing them gasping on to the land as he -catches them one by one—even so did Scylla land these panting creatures -on her rock and munch them up at the mouth of her den, while they -screamed and stretched out their hands to me in their mortal agony. -This was the most sickening sight that I saw throughout all my voyages. - -“When we had passed the [Wandering] rocks, with Scylla and terrible -Charybdis, we reached the noble island of the sun-god, where were the -goodly cattle and sheep belonging to the sun Hyperion. While still at -sea in my ship I could bear the cattle lowing as they came home to the -yards, and the sheep bleating. Then I remembered what the blind Theban -prophet Teiresias had told me, and how carefully Aeaean Circe had -warned me to shun the island of the blessed sun-god. So being much -troubled I said to the men, ‘My men, I know you are hard pressed, but -listen while I tell you the prophecy that Teiresias made me, and how -carefully Aeaean Circe warned me to shun the island of the blessed -sun-god, for it was here, she said, that our worst danger would lie. -Head the ship, therefore, away from the island.’ - -“The men were in despair at this, and Eurylochus at once gave me an -insolent answer. ‘Ulysses,’ said he, ‘you are cruel; you are very -strong yourself and never get worn out; you seem to be made of iron, -and now, though your men are exhausted with toil and want of sleep, you -will not let them land and cook themselves a good supper upon this -island, but bid them put out to sea and go faring fruitlessly on -through the watches of the flying night. It is by night that the winds -blow hardest and do so much damage; how can we escape should one of -those sudden squalls spring up from South West or West, which so often -wreck a vessel when our lords the gods are unpropitious? Now, -therefore, let us obey the behests of night and prepare our supper here -hard by the ship; to-morrow morning we will go on board again and put -out to sea.’ - -“Thus spoke Eurylochus, and the men approved his words. I saw that -heaven meant us a mischief and said, ‘You force me to yield, for you -are many against one, but at any rate each one of you must take his -solemn oath that if he meet with a herd of cattle or a large flock of -sheep, he will not be so mad as to kill a single head of either, but -will be satisfied with the food that Circe has given us.’ - -“They all swore as I bade them, and when they had completed their oath -we made the ship fast in a harbour that was near a stream of fresh -water, and the men went ashore and cooked their suppers. As soon as -they had had enough to eat and drink, they began talking about their -poor comrades whom Scylla had snatched up and eaten; this set them -weeping and they went on crying till they fell off into a sound sleep. - -“In the third watch of the night when the stars had shifted their -places, Jove raised a great gale of wind that flew a hurricane so that -land and sea were covered with thick clouds, and night sprang forth out -of the heavens. When the child of morning, rosy-fingered Dawn, -appeared, we brought the ship to land and drew her into a cave wherein -the sea-nymphs hold their courts and dances, and I called the men -together in council. - -“‘My friends,’ said I, ‘we have meat and drink in the ship, let us -mind, therefore, and not touch the cattle, or we shall suffer for it; -for these cattle and sheep belong to the mighty sun, who sees and gives -ear to everything.’ And again they promised that they would obey. - -“For a whole month the wind blew steadily from the South, and there was -no other wind, but only South and East.105 As long as corn and wine -held out the men did not touch the cattle when they were hungry; when, -however, they had eaten all there was in the ship, they were forced to -go further afield, with hook and line, catching birds, and taking -whatever they could lay their hands on; for they were starving. One -day, therefore, I went up inland that I might pray heaven to show me -some means of getting away. When I had gone far enough to be clear of -all my men, and had found a place that was well sheltered from the -wind, I washed my hands and prayed to all the gods in Olympus till by -and by they sent me off into a sweet sleep. - -“Meanwhile Eurylochus had been giving evil counsel to the men, ‘Listen -to me,’ said he, ‘my poor comrades. All deaths are bad enough but there -is none so bad as famine. Why should not we drive in the best of these -cows and offer them in sacrifice to the immortal gods? If we ever get -back to Ithaca, we can build a fine temple to the sun-god and enrich it -with every kind of ornament; if, however, he is determined to sink our -ship out of revenge for these homed cattle, and the other gods are of -the same mind, I for one would rather drink salt water once for all and -have done with it, than be starved to death by inches in such a desert -island as this is.’ - -“Thus spoke Eurylochus, and the men approved his words. Now the cattle, -so fair and goodly, were feeding not far from the ship; the men, -therefore, drove in the best of them, and they all stood round them -saying their prayers, and using young oak-shoots instead of -barley-meal, for there was no barley left. When they had done praying -they killed the cows and dressed their carcasses; they cut out the -thigh bones, wrapped them round in two layers of fat, and set some -pieces of raw meat on top of them. They had no wine with which to make -drink-offerings over the sacrifice while it was cooking, so they kept -pouring on a little water from time to time while the inward meats were -being grilled; then, when the thigh bones were burned and they had -tasted the inward meats, they cut the rest up small and put the pieces -upon the spits. - -“By this time my deep sleep had left me, and I turned back to the ship -and to the sea shore. As I drew near I began to smell hot roast meat, -so I groaned out a prayer to the immortal gods. ‘Father Jove,’ I -exclaimed, ‘and all you other gods who live in everlasting bliss, you -have done me a cruel mischief by the sleep into which you have sent me; -see what fine work these men of mine have been making in my absence.’ - -“Meanwhile Lampetie went straight off to the sun and told him we had -been killing his cows, whereon he flew into a great rage, and said to -the immortals, ‘Father Jove, and all you other gods who live in -everlasting bliss, I must have vengeance on the crew of Ulysses’ ship: -they have had the insolence to kill my cows, which were the one thing I -loved to look upon, whether I was going up heaven or down again. If -they do not square accounts with me about my cows, I will go down to -Hades and shine there among the dead.’ - -“‘Sun,’ said Jove, ‘go on shining upon us gods and upon mankind over -the fruitful earth. I will shiver their ship into little pieces with a -bolt of white lightning as soon as they get out to sea.’ - -“I was told all this by Calypso, who said she had heard it from the -mouth of Mercury. - -“As soon as I got down to my ship and to the sea shore I rebuked each -one of the men separately, but we could see no way out of it, for the -cows were dead already. And indeed the gods began at once to show signs -and wonders among us, for the hides of the cattle crawled about, and -the joints upon the spits began to low like cows, and the meat, whether -cooked or raw, kept on making a noise just as cows do. - -“For six days my men kept driving in the best cows and feasting upon -them, but when Jove the son of Saturn had added a seventh day, the fury -of the gale abated; we therefore went on board, raised our masts, -spread sail, and put out to sea. As soon as we were well away from the -island, and could see nothing but sky and sea, the son of Saturn raised -a black cloud over our ship, and the sea grew dark beneath it. We did -not get on much further, for in another moment we were caught by a -terrific squall from the West that snapped the forestays of the mast so -that it fell aft, while all the ship’s gear tumbled about at the bottom -of the vessel. The mast fell upon the head of the helmsman in the -ship’s stern, so that the bones of his head were crushed to pieces, and -he fell overboard as though he were diving, with no more life left in -him. - -“Then Jove let fly with his thunderbolts, and the ship went round and -round, and was filled with fire and brimstone as the lightning struck -it. The men all fell into the sea; they were carried about in the water -round the ship, looking like so many sea-gulls, but the god presently -deprived them of all chance of getting home again. - -“I stuck to the ship till the sea knocked her sides from her keel -(which drifted about by itself) and struck the mast out of her in the -direction of the keel; but there was a backstay of stout ox-thong still -hanging about it, and with this I lashed the mast and keel together, -and getting astride of them was carried wherever the winds chose to -take me. - -“[The gale from the West had now spent its force, and the wind got into -the South again, which frightened me lest I should be taken back to the -terrible whirlpool of Charybdis. This indeed was what actually -happened, for I was borne along by the waves all night, and by sunrise -had reached the rock of Scylla, and the whirlpool. She was then sucking -down the salt sea water,106 but I was carried aloft toward the fig -tree, which I caught hold of and clung on to like a bat. I could not -plant my feet anywhere so as to stand securely, for the roots were a -long way off and the boughs that overshadowed the whole pool were too -high, too vast, and too far apart for me to reach them; so I hung -patiently on, waiting till the pool should discharge my mast and raft -again—and a very long while it seemed. A jury-man is not more glad to -get home to supper, after having been long detained in court by -troublesome cases, than I was to see my raft beginning to work its way -out of the whirlpool again. At last I let go with my hands and feet, -and fell heavily into the sea, hard by my raft on to which I then got, -and began to row with my hands. As for Scylla, the father of gods and -men would not let her get further sight of me—otherwise I should have -certainly been lost.107 - -“Hence I was carried along for nine days till on the tenth night the -gods stranded me on the Ogygian island, where dwells the great and -powerful goddess Calypso. She took me in and was kind to me, but I need -say no more about this, for I told you and your noble wife all about it -yesterday, and I hate saying the same thing over and over again.” - - - - -BOOK XIII - - -ULYSSES LEAVES SCHERIA AND RETURNS TO ITHACA. - - -Thus did he speak, and they all held their peace throughout the covered -cloister, enthralled by the charm of his story, till presently Alcinous -began to speak. - -“Ulysses,” said he, “now that you have reached my house I doubt not you -will get home without further misadventure no matter how much you have -suffered in the past. To you others, however, who come here night after -night to drink my choicest wine and listen to my bard, I would insist -as follows. Our guest has already packed up the clothes, wrought -gold,108 and other valuables which you have brought for his acceptance; -let us now, therefore, present him further, each one of us, with a -large tripod and a cauldron. We will recoup ourselves by the levy of a -general rate; for private individuals cannot be expected to bear the -burden of such a handsome present.” - -Every one approved of this, and then they went home to bed each in his -own abode. When the child of morning, rosy-fingered Dawn, appeared they -hurried down to the ship and brought their cauldrons with them. -Alcinous went on board and saw everything so securely stowed under the -ship’s benches that nothing could break adrift and injure the rowers. -Then they went to the house of Alcinous to get dinner, and he -sacrificed a bull for them in honour of Jove who is the lord of all. -They set the steaks to grill and made an excellent dinner, after which -the inspired bard, Demodocus, who was a favourite with every one, sang -to them; but Ulysses kept on turning his eyes towards the sun, as -though to hasten his setting, for he was longing to be on his way. As -one who has been all day ploughing a fallow field with a couple of oxen -keeps thinking about his supper and is glad when night comes that he -may go and get it, for it is all his legs can do to carry him, even so -did Ulysses rejoice when the sun went down, and he at once said to the -Phaeacians, addressing himself more particularly to King Alcinous: - -“Sir, and all of you, farewell. Make your drink-offerings and send me -on my way rejoicing, for you have fulfilled my heart’s desire by giving -me an escort, and making me presents, which heaven grant that I may -turn to good account; may I find my admirable wife living in peace -among friends,109 and may you whom I leave behind me give satisfaction -to your wives and children;110 may heaven vouchsafe you every good -grace, and may no evil thing come among your people.” - -Thus did he speak. His hearers all of them approved his saying and -agreed that he should have his escort inasmuch as he had spoken -reasonably. Alcinous therefore said to his servant, “Pontonous, mix -some wine and hand it round to everybody, that we may offer a prayer to -father Jove, and speed our guest upon his way.” - -Pontonous mixed the wine and handed it to every one in turn; the others -each from his own seat made a drink-offering to the blessed gods that -live in heaven, but Ulysses rose and placed the double cup in the hands -of queen Arete. - -“Farewell, queen,” said he, “henceforward and for ever, till age and -death, the common lot of mankind, lay their hands upon you. I now take -my leave; be happy in this house with your children, your people, and -with king Alcinous.” - -As he spoke he crossed the threshold, and Alcinous sent a man to -conduct him to his ship and to the sea shore. Arete also sent some -maidservants with him—one with a clean shirt and cloak, another to -carry his strong box, and a third with corn and wine. When they got to -the water side the crew took these things and put them on board, with -all the meat and drink; but for Ulysses they spread a rug and a linen -sheet on deck that he might sleep soundly in the stern of the ship. -Then he too went on board and lay down without a word, but the crew -took every man his place and loosed the hawser from the pierced stone -to which it had been bound. Thereon, when they began rowing out to sea, -Ulysses fell into a deep, sweet, and almost deathlike slumber.111 - -The ship bounded forward on her way as a four in hand chariot flies -over the course when the horses feel the whip. Her prow curvetted as it -were the neck of a stallion, and a great wave of dark blue water -seethed in her wake. She held steadily on her course, and even a -falcon, swiftest of all birds, could not have kept pace with her. Thus, -then, she cut her way through the water, carrying one who was as -cunning as the gods, but who was now sleeping peacefully, forgetful of -all that he had suffered both on the field of battle and by the waves -of the weary sea. - -When the bright star that heralds the approach of dawn began to show, -the ship drew near to land.112 Now there is in Ithaca a haven of the -old merman Phorcys, which lies between two points that break the line -of the sea and shut the harbour in. These shelter it from the storms of -wind and sea that rage outside, so that, when once within it, a ship -may lie without being even moored. At the head of this harbour there is -a large olive tree, and at no great distance a fine overarching cavern -sacred to the nymphs who are called Naiads.113 There are mixing bowls -within it and wine-jars of stone, and the bees hive there. Moreover, -there are great looms of stone on which the nymphs weave their robes of -sea purple—very curious to see—and at all times there is water within -it. It has two entrances, one facing North by which mortals can go down -into the cave, while the other comes from the South and is more -mysterious; mortals cannot possibly get in by it, it is the way taken -by the gods. - -Into this harbour, then, they took their ship, for they knew the -place.114 She had so much way upon her that she ran half her own length -on to the shore;115 when, however, they had landed, the first thing -they did was to lift Ulysses with his rug and linen sheet out of the -ship, and lay him down upon the sand still fast asleep. Then they took -out the presents which Minerva had persuaded the Phaeacians to give him -when he was setting out on his voyage homewards. They put these all -together by the root of the olive tree, away from the road, for fear -some passer by116 might come and steal them before Ulysses awoke; and -then they made the best of their way home again. - -But Neptune did not forget the threats with which he had already -threatened Ulysses, so he took counsel with Jove. “Father Jove,” said -he, “I shall no longer be held in any sort of respect among you gods, -if mortals like the Phaeacians, who are my own flesh and blood, show -such small regard for me. I said I would let Ulysses get home when he -had suffered sufficiently. I did not say that he should never get home -at all, for I knew you had already nodded your head about it, and -promised that he should do so; but now they have brought him in a ship -fast asleep and have landed him in Ithaca after loading him with more -magnificent presents of bronze, gold, and raiment than he would ever -have brought back from Troy, if he had had his share of the spoil and -got home without misadventure.” - -And Jove answered, “What, O Lord of the Earthquake, are you talking -about? The gods are by no means wanting in respect for you. It would be -monstrous were they to insult one so old and honoured as you are. As -regards mortals, however, if any of them is indulging in insolence and -treating you disrespectfully, it will always rest with yourself to deal -with him as you may think proper, so do just as you please.” - -“I should have done so at once,” replied Neptune, “if I were not -anxious to avoid anything that might displease you; now, therefore, I -should like to wreck the Phaeacian ship as it is returning from its -escort. This will stop them from escorting people in future; and I -should also like to bury their city under a huge mountain.” - -“My good friend,” answered Jove, “I should recommend you at the very -moment when the people from the city are watching the ship on her way, -to turn it into a rock near the land and looking like a ship. This will -astonish everybody, and you can then bury their city under the -mountain.” - -When earth-encircling Neptune heard this he went to Scheria where the -Phaeacians live, and stayed there till the ship, which was making rapid -way, had got close in. Then he went up to it, turned it into stone, and -drove it down with the flat of his hand so as to root it in the ground. -After this he went away. - -The Phaeacians then began talking among themselves, and one would turn -towards his neighbour, saying, “Bless my heart, who is it that can have -rooted the ship in the sea just as she was getting into port? We could -see the whole of her only a moment ago.” - -This was how they talked, but they knew nothing about it; and Alcinous -said, “I remember now the old prophecy of my father. He said that -Neptune would be angry with us for taking every one so safely over the -sea, and would one day wreck a Phaeacian ship as it was returning from -an escort, and bury our city under a high mountain. This was what my -old father used to say, and now it is all coming true.117 Now therefore -let us all do as I say; in the first place we must leave off giving -people escorts when they come here, and in the next let us sacrifice -twelve picked bulls to Neptune that he may have mercy upon us, and not -bury our city under the high mountain.” When the people heard this they -were afraid and got ready the bulls. - -Thus did the chiefs and rulers of the Phaeacians pray to king Neptune, -standing round his altar; and at the same time118 Ulysses woke up once -more upon his own soil. He had been so long away that he did not know -it again; moreover, Jove’s daughter Minerva had made it a foggy day, so -that people might not know of his having come, and that she might tell -him everything without either his wife or his fellow citizens and -friends recognising him119 until he had taken his revenge upon the -wicked suitors. Everything, therefore, seemed quite different to -him—the long straight tracks, the harbours, the precipices, and the -goodly trees, appeared all changed as he started up and looked upon his -native land. So he smote his thighs with the flat of his hands and -cried aloud despairingly. - -“Alas,” he exclaimed, “among what manner of people am I fallen? Are -they savage and uncivilised or hospitable and humane? Where shall I put -all this treasure, and which way shall I go? I wish I had staid over -there with the Phaeacians; or I could have gone to some other great -chief who would have been good to me and given me an escort. As it is I -do not know where to put my treasure, and I cannot leave it here for -fear somebody else should get hold of it. In good truth the chiefs and -rulers of the Phaeacians have not been dealing fairly by me, and have -left me in the wrong country; they said they would take me back to -Ithaca and they have not done so: may Jove the protector of suppliants -chastise them, for he watches over everybody and punishes those who do -wrong. Still, I suppose I must count my goods and see if the crew have -gone off with any of them.” - -He counted his goodly coppers and cauldrons, his gold and all his -clothes, but there was nothing missing; still he kept grieving about -not being in his own country, and wandered up and down by the shore of -the sounding sea bewailing his hard fate. Then Minerva came up to him -disguised as a young shepherd of delicate and princely mien, with a -good cloak folded double about her shoulders; she had sandals on her -comely feet and held a javelin in her hand. Ulysses was glad when he -saw her, and went straight up to her. - -“My friend,” said he, “you are the first person whom I have met with in -this country; I salute you, therefore, and beg you to be well disposed -towards me. Protect these my goods, and myself too, for I embrace your -knees and pray to you as though you were a god. Tell me, then, and tell -me truly, what land and country is this? Who are its inhabitants? Am I -on an island, or is this the sea board of some continent?” - -Minerva answered, “Stranger, you must be very simple, or must have come -from somewhere a long way off, not to know what country this is. It is -a very celebrated place, and everybody knows it East and West. It is -rugged and not a good driving country, but it is by no means a bad -island for what there is of it. It grows any quantity of corn and also -wine, for it is watered both by rain and dew; it breeds cattle also and -goats; all kinds of timber grow here, and there are watering places -where the water never runs dry; so, sir, the name of Ithaca is known -even as far as Troy, which I understand to be a long way off from this -Achaean country.” - -Ulysses was glad at finding himself, as Minerva told him, in his own -country, and he began to answer, but he did not speak the truth, and -made up a lying story in the instinctive wiliness of his heart. - -“I heard of Ithaca,” said he, “when I was in Crete beyond the seas, and -now it seems I have reached it with all these treasures. I have left as -much more behind me for my children, but am flying because I killed -Orsilochus son of Idomeneus, the fleetest runner in Crete. I killed him -because he wanted to rob me of the spoils I had got from Troy with so -much trouble and danger both on the field of battle and by the waves of -the weary sea; he said I had not served his father loyally at Troy as -vassal, but had set myself up as an independent ruler, so I lay in wait -for him with one of my followers by the road side, and speared him as -he was coming into town from the country. It was a very dark night and -nobody saw us; it was not known, therefore, that I had killed him, but -as soon as I had done so I went to a ship and besought the owners, who -were Phoenicians, to take me on board and set me in Pylos or in Elis -where the Epeans rule, giving them as much spoil as satisfied them. -They meant no guile, but the wind drove them off their course, and we -sailed on till we came hither by night. It was all we could do to get -inside the harbour, and none of us said a word about supper though we -wanted it badly, but we all went on shore and lay down just as we were. -I was very tired and fell asleep directly, so they took my goods out of -the ship, and placed them beside me where I was lying upon the sand. -Then they sailed away to Sidonia, and I was left here in great distress -of mind.” - -Such was his story, but Minerva smiled and caressed him with her hand. -Then she took the form of a woman, fair, stately, and wise, “He must be -indeed a shifty lying fellow,” said she, “who could surpass you in all -manner of craft even though you had a god for your antagonist. Dare -devil that you are, full of guile, unwearying in deceit, can you not -drop your tricks and your instinctive falsehood, even now that you are -in your own country again? We will say no more, however, about this, -for we can both of us deceive upon occasion—you are the most -accomplished counsellor and orator among all mankind, while I for -diplomacy and subtlety have no equal among the gods. Did you not know -Jove’s daughter Minerva—me, who have been ever with you, who kept watch -over you in all your troubles, and who made the Phaeacians take so -great a liking to you? And now, again, I am come here to talk things -over with you, and help you to hide the treasure I made the Phaeacians -give you; I want to tell you about the troubles that await you in your -own house; you have got to face them, but tell no one, neither man nor -woman, that you have come home again. Bear everything, and put up with -every man’s insolence, without a word.” - -And Ulysses answered, “A man, goddess, may know a great deal, but you -are so constantly changing your appearance that when he meets you it is -a hard matter for him to know whether it is you or not. This much, -however, I know exceedingly well; you were very kind to me as long as -we Achaeans were fighting before Troy, but from the day on which we -went on board ship after having sacked the city of Priam, and heaven -dispersed us—from that day, Minerva, I saw no more of you, and cannot -ever remember your coming to my ship to help me in a difficulty; I had -to wander on sick and sorry till the gods delivered me from evil and I -reached the city of the Phaeacians, where you encouraged me and took me -into the town.120 And now, I beseech you in your father’s name, tell me -the truth, for I do not believe I am really back in Ithaca. I am in -some other country and you are mocking me and deceiving me in all you -have been saying. Tell me then truly, have I really got back to my own -country?” - -“You are always taking something of that sort in your head,” replied -Minerva, “and that is why I cannot desert you in your afflictions; you -are so plausible, shrewd and shifty. Any one but yourself on returning -from so long a voyage would at once have gone home to see his wife and -children, but you do not seem to care about asking after them or -hearing any news about them till you have exploited your wife, who -remains at home vainly grieving for you, and having no peace night or -day for the tears she sheds on your behalf. As for my not coming near -you, I was never uneasy about you, for I was certain you would get back -safely though you would lose all your men, and I did not wish to -quarrel with my uncle Neptune, who never forgave you for having blinded -his son.121 I will now, however, point out to you the lie of the land, -and you will then perhaps believe me. This is the haven of the old -merman Phorcys, and here is the olive tree that grows at the head of -it; [near it is the cave sacred to the Naiads;122 here too is the -overarching cavern in which you have offered many an acceptable -hecatomb to the nymphs, and this is the wooded mountain Neritum.” - -As she spoke the goddess dispersed the mist and the land appeared. Then -Ulysses rejoiced at finding himself again in his own land, and kissed -the bounteous soil; he lifted up his hands and prayed to the nymphs, -saying, “Naiad nymphs, daughters of Jove, I made sure that I was never -again to see you, now therefore I greet you with all loving -salutations, and I will bring you offerings as in the old days, if -Jove’s redoubtable daughter will grant me life, and bring my son to -manhood.” - -“Take heart, and do not trouble yourself about that,” rejoined Minerva, -“let us rather set about stowing your things at once in the cave, where -they will be quite safe. Let us see how we can best manage it all.” - -Therewith she went down into the cave to look for the safest hiding -places, while Ulysses brought up all the treasure of gold, bronze, and -good clothing which the Phaeacians had given him. They stowed -everything carefully away, and Minerva set a stone against the door of -the cave. Then the two sat down by the root of the great olive, and -consulted how to compass the destruction of the wicked suitors. - -“Ulysses,” said Minerva, “noble son of Laertes, think how you can lay -hands on these disreputable people who have been lording it in your -house these three years, courting your wife and making wedding presents -to her, while she does nothing but lament your absence, giving hope and -sending encouraging messages123 to every one of them, but meaning the -very opposite of all she says.” - -And Ulysses answered, “In good truth, goddess, it seems I should have -come to much the same bad end in my own house as Agamemnon did, if you -had not given me such timely information. Advise me how I shall best -avenge myself. Stand by my side and put your courage into my heart as -on the day when we loosed Troy’s fair diadem from her brow. Help me now -as you did then, and I will fight three hundred men, if you, goddess, -will be with me.” - -“Trust me for that,” said she, “I will not lose sight of you when once -we set about it, and I imagine that some of those who are devouring -your substance will then bespatter the pavement with their blood and -brains. I will begin by disguising you so that no human being shall -know you; I will cover your body with wrinkles; you shall lose all your -yellow hair; I will clothe you in a garment that shall fill all who see -it with loathing; I will blear your fine eyes for you, and make you an -unseemly object in the sight of the suitors, of your wife, and of the -son whom you left behind you. Then go at once to the swineherd who is -in charge of your pigs; he has been always well affected towards you, -and is devoted to Penelope and your son; you will find him feeding his -pigs near the rock that is called Raven124 by the fountain Arethusa, -where they are fattening on beechmast and spring water after their -manner. Stay with him and find out how things are going, while I -proceed to Sparta and see your son, who is with Menelaus at Lacedaemon, -where he has gone to try and find out whether you are still alive.”125 - -“But why,” said Ulysses, “did you not tell him, for you knew all about -it? Did you want him too to go sailing about amid all kinds of hardship -while others are eating up his estate?” - -Minerva answered, “Never mind about him, I sent him that he might be -well spoken of for having gone. He is in no sort of difficulty, but is -staying quite comfortably with Menelaus, and is surrounded with -abundance of every kind. The suitors have put out to sea and are lying -in wait for him, for they mean to kill him before he can get home. I do -not much think they will succeed, but rather that some of those who are -now eating up your estate will first find a grave themselves.” - -As she spoke Minerva touched him with her wand and covered him with -wrinkles, took away all his yellow hair, and withered the flesh over -his whole body; she bleared his eyes, which were naturally very fine -ones; she changed his clothes and threw an old rag of a wrap about him, -and a tunic, tattered, filthy, and begrimed with smoke; she also gave -him an undressed deer skin as an outer garment, and furnished him with -a staff and a wallet all in holes, with a twisted thong for him to -sling it over his shoulder. - -When the pair had thus laid their plans they parted, and the goddess -went straight to Lacedaemon to fetch Telemachus. - - - - -BOOK XIV - - -ULYSSES IN THE HUT WITH EUMAEUS. - - -Ulysses now left the haven, and took the rough track up through the -wooded country and over the crest of the mountain till he reached the -place where Minerva had said that he would find the swineherd, who was -the most thrifty servant he had. He found him sitting in front of his -hut, which was by the yards that he had built on a site which could be -seen from far. He had made them spacious126 and fair to see, with a -free run for the pigs all round them; he had built them during his -master’s absence, of stones which he had gathered out of the ground, -without saying anything to Penelope or Laertes, and he had fenced them -on top with thorn bushes. Outside the yard he had run a strong fence of -oaken posts, split, and set pretty close together, while inside he had -built twelve styes near one another for the sows to lie in. There were -fifty pigs wallowing in each stye, all of them breeding sows; but the -boars slept outside and were much fewer in number, for the suitors kept -on eating them, and the swineherd had to send them the best he had -continually. There were three hundred and sixty boar pigs, and the -herdsman’s four hounds, which were as fierce as wolves, slept always -with them. The swineherd was at that moment cutting out a pair of -sandals127 from a good stout ox hide. Three of his men were out herding -the pigs in one place or another, and he had sent the fourth to town -with a boar that he had been forced to send the suitors that they might -sacrifice it and have their fill of meat. - -When the hounds saw Ulysses they set up a furious barking and flew at -him, but Ulysses was cunning enough to sit down and loose his hold of -the stick that he had in his hand: still, he would have been torn by -them in his own homestead had not the swineherd dropped his ox hide, -rushed full speed through the gate of the yard and driven the dogs off -by shouting and throwing stones at them. Then he said to Ulysses, “Old -man, the dogs were likely to have made short work of you, and then you -would have got me into trouble. The gods have given me quite enough -worries without that, for I have lost the best of masters, and am in -continual grief on his account. I have to attend swine for other people -to eat, while he, if he yet lives to see the light of day, is starving -in some distant land. But come inside, and when you have had your fill -of bread and wine, tell me where you come from, and all about your -misfortunes.” - -On this the swineherd led the way into the hut and bade him sit down. -He strewed a good thick bed of rushes upon the floor, and on the top of -this he threw the shaggy chamois skin—a great thick one—on which he -used to sleep by night. Ulysses was pleased at being made thus welcome, -and said “May Jove, sir, and the rest of the gods grant you your -heart’s desire in return for the kind way in which you have received -me.” - -To this you answered, O swineherd Eumaeus, “Stranger, though a still -poorer man should come here, it would not be right for me to insult -him, for all strangers and beggars are from Jove. You must take what -you can get and be thankful, for servants live in fear when they have -young lords for their masters; and this is my misfortune now, for -heaven has hindered the return of him who would have been always good -to me and given me something of my own—a house, a piece of land, a good -looking wife, and all else that a liberal master allows a servant who -has worked hard for him, and whose labour the gods have prospered as -they have mine in the situation which I hold. If my master had grown -old here he would have done great things by me, but he is gone, and I -wish that Helen’s whole race were utterly destroyed, for she has been -the death of many a good man. It was this matter that took my master to -Ilius, the land of noble steeds, to fight the Trojans in the cause of -king Agamemnon.” - -As he spoke he bound his girdle round him and went to the styes where -the young sucking pigs were penned. He picked out two which he brought -back with him and sacrificed. He singed them, cut them up, and spitted -them; when the meat was cooked he brought it all in and set it before -Ulysses, hot and still on the spit, whereon Ulysses sprinkled it over -with white barley meal. The swineherd then mixed wine in a bowl of -ivy-wood, and taking a seat opposite Ulysses told him to begin. - -“Fall to, stranger,” said he, “on a dish of servant’s pork. The fat -pigs have to go to the suitors, who eat them up without shame or -scruple; but the blessed gods love not such shameful doings, and -respect those who do what is lawful and right. Even the fierce -freebooters who go raiding on other people’s land, and Jove gives them -their spoil—even they, when they have filled their ships and got home -again live conscience-stricken, and look fearfully for judgement; but -some god seems to have told these people that Ulysses is dead and gone; -they will not, therefore, go back to their own homes and make their -offers of marriage in the usual way, but waste his estate by force, -without fear or stint. Not a day or night comes out of heaven, but they -sacrifice not one victim nor two only, and they take the run of his -wine, for he was exceedingly rich. No other great man either in Ithaca -or on the mainland is as rich as he was; he had as much as twenty men -put together. I will tell you what he had. There are twelve herds of -cattle upon the main land, and as many flocks of sheep, there are also -twelve droves of pigs, while his own men and hired strangers feed him -twelve widely spreading herds of goats. Here in Ithaca he runs even -large flocks of goats on the far end of the island, and they are in the -charge of excellent goat herds. Each one of these sends the suitors the -best goat in the flock every day. As for myself, I am in charge of the -pigs that you see here, and I have to keep picking out the best I have -and sending it to them.” - -This was his story, but Ulysses went on eating and drinking ravenously -without a word, brooding his revenge. When he had eaten enough and was -satisfied, the swineherd took the bowl from which he usually drank, -filled it with wine, and gave it to Ulysses, who was pleased, and said -as he took it in his hands, “My friend, who was this master of yours -that bought you and paid for you, so rich and so powerful as you tell -me? You say he perished in the cause of King Agamemnon; tell me who he -was, in case I may have met with such a person. Jove and the other gods -know, but I may be able to give you news of him, for I have travelled -much.” - -Eumaeus answered, “Old man, no traveller who comes here with news will -get Ulysses’ wife and son to believe his story. Nevertheless, tramps in -want of a lodging keep coming with their mouths full of lies, and not a -word of truth; every one who finds his way to Ithaca goes to my -mistress and tells her falsehoods, whereon she takes them in, makes -much of them, and asks them all manner of questions, crying all the -time as women will when they have lost their husbands. And you too, old -man, for a shirt and a cloak would doubtless make up a very pretty -story. But the wolves and birds of prey have long since torn Ulysses to -pieces, or the fishes of the sea have eaten him, and his bones are -lying buried deep in sand upon some foreign shore; he is dead and gone, -and a bad business it is for all his friends—for me especially; go -where I may I shall never find so good a master, not even if I were to -go home to my mother and father where I was bred and born. I do not so -much care, however, about my parents now, though I should dearly like -to see them again in my own country; it is the loss of Ulysses that -grieves me most; I cannot speak of him without reverence though he is -here no longer, for he was very fond of me, and took such care of me -that wherever he may be I shall always honour his memory.” - -“My friend,” replied Ulysses, “you are very positive, and very hard of -belief about your master’s coming home again, nevertheless I will not -merely say, but will swear, that he is coming. Do not give me anything -for my news till he has actually come, you may then give me a shirt and -cloak of good wear if you will. I am in great want, but I will not take -anything at all till then, for I hate a man, even as I hate hell fire, -who lets his poverty tempt him into lying. I swear by king Jove, by the -rites of hospitality, and by that hearth of Ulysses to which I have now -come, that all will surely happen as I have said it will. Ulysses will -return in this self same year; with the end of this moon and the -beginning of the next he will be here to do vengeance on all those who -are ill treating his wife and son.” - -To this you answered, O swineherd Eumaeus, “Old man, you will neither -get paid for bringing good news, nor will Ulysses ever come home; drink -your wine in peace, and let us talk about something else. Do not keep -on reminding me of all this; it always pains me when any one speaks -about my honoured master. As for your oath we will let it alone, but I -only wish he may come, as do Penelope, his old father Laertes, and his -son Telemachus. I am terribly unhappy too about this same boy of his; -he was running up fast into manhood, and bade fare to be no worse man, -face and figure, than his father, but some one, either god or man, has -been unsettling his mind, so he has gone off to Pylos to try and get -news of his father, and the suitors are lying in wait for him as he is -coming home, in the hope of leaving the house of Arceisius without a -name in Ithaca. But let us say no more about him, and leave him to be -taken, or else to escape if the son of Saturn holds his hand over him -to protect him. And now, old man, tell me your own story; tell me also, -for I want to know, who you are and where you come from. Tell me of -your town and parents, what manner of ship you came in, how crew -brought you to Ithaca, and from what country they professed to come—for -you cannot have come by land.” - -And Ulysses answered, “I will tell you all about it. If there were meat -and wine enough, and we could stay here in the hut with nothing to do -but to eat and drink while the others go to their work, I could easily -talk on for a whole twelve months without ever finishing the story of -the sorrows with which it has pleased heaven to visit me. - -“I am by birth a Cretan; my father was a well to do man, who had many -sons born in marriage, whereas I was the son of a slave whom he had -purchased for a concubine; nevertheless, my father Castor son of Hylax -(whose lineage I claim, and who was held in the highest honour among -the Cretans for his wealth, prosperity, and the valour of his sons) put -me on the same level with my brothers who had been born in wedlock. -When, however, death took him to the house of Hades, his sons divided -his estate and cast lots for their shares, but to me they gave a -holding and little else; nevertheless, my valour enabled me to marry -into a rich family, for I was not given to bragging, or shirking on the -field of battle. It is all over now; still, if you look at the straw -you can see what the ear was, for I have had trouble enough and to -spare. Mars and Minerva made me doughty in war; when I had picked my -men to surprise the enemy with an ambuscade I never gave death so much -as a thought, but was the first to leap forward and spear all whom I -could overtake. Such was I in battle, but I did not care about farm -work, nor the frugal home life of those who would bring up children. My -delight was in ships, fighting, javelins, and arrows—things that most -men shudder to think of; but one man likes one thing and another -another, and this was what I was most naturally inclined to. Before the -Achaeans went to Troy, nine times was I in command of men and ships on -foreign service, and I amassed much wealth. I had my pick of the spoil -in the first instance, and much more was allotted to me later on. - -“My house grew apace and I became a great man among the Cretans, but -when Jove counselled that terrible expedition, in which so many -perished, the people required me and Idomeneus to lead their ships to -Troy, and there was no way out of it, for they insisted on our doing -so. There we fought for nine whole years, but in the tenth we sacked -the city of Priam and sailed home again as heaven dispersed us. Then it -was that Jove devised evil against me. I spent but one month happily -with my children, wife, and property, and then I conceived the idea of -making a descent on Egypt, so I fitted out a fine fleet and manned it. -I had nine ships, and the people flocked to fill them. For six days I -and my men made feast, and I found them many victims both for sacrifice -to the gods and for themselves, but on the seventh day we went on board -and set sail from Crete with a fair North wind behind us though we were -going down a river. Nothing went ill with any of our ships, and we had -no sickness on board, but sat where we were and let the ships go as the -wind and steersmen took them. On the fifth day we reached the river -Aegyptus; there I stationed my ships in the river, bidding my men stay -by them and keep guard over them while I sent out scouts to reconnoitre -from every point of vantage. - -“But the men disobeyed my orders, took to their own devices, and -ravaged the land of the Egyptians, killing the men, and taking their -wives and children captive. The alarm was soon carried to the city, and -when they heard the war cry, the people came out at daybreak till the -plain was filled with horsemen and foot soldiers and with the gleam of -armour. Then Jove spread panic among my men, and they would no longer -face the enemy, for they found themselves surrounded. The Egyptians -killed many of us, and took the rest alive to do forced labour for -them. Jove, however, put it in my mind to do thus—and I wish I had died -then and there in Egypt instead, for there was much sorrow in store for -me—I took off my helmet and shield and dropped my spear from my hand; -then I went straight up to the king’s chariot, clasped his knees and -kissed them, whereon he spared my life, bade me get into his chariot, -and took me weeping to his own home. Many made at me with their ashen -spears and tried to kill me in their fury, but the king protected me, -for he feared the wrath of Jove the protector of strangers, who -punishes those who do evil. - -“I stayed there for seven years and got together much money among the -Egyptians, for they all gave me something; but when it was now going on -for eight years there came a certain Phoenician, a cunning rascal, who -had already committed all sorts of villainy, and this man talked me -over into going with him to Phoenicia, where his house and his -possessions lay. I stayed there for a whole twelve months, but at the -end of that time when months and days had gone by till the same season -had come round again, he set me on board a ship bound for Libya, on a -pretence that I was to take a cargo along with him to that place, but -really that he might sell me as a slave and take the money I fetched. I -suspected his intention, but went on board with him, for I could not -help it. - -“The ship ran before a fresh North wind till we had reached the sea -that lies between Crete and Libya; there, however, Jove counselled -their destruction, for as soon as we were well out from Crete and could -see nothing but sea and sky, he raised a black cloud over our ship and -the sea grew dark beneath it. Then Jove let fly with his thunderbolts -and the ship went round and round and was filled with fire and -brimstone as the lightning struck it. The men fell all into the sea; -they were carried about in the water round the ship looking like so -many sea-gulls, but the god presently deprived them of all chance of -getting home again. I was all dismayed. Jove, however, sent the ship’s -mast within my reach, which saved my life, for I clung to it, and -drifted before the fury of the gale. Nine days did I drift but in the -darkness of the tenth night a great wave bore me on to the Thesprotian -coast. There Pheidon king of the Thesprotians entertained me hospitably -without charging me anything at all—for his son found me when I was -nearly dead with cold and fatigue, whereon he raised me by the hand, -took me to his father’s house and gave me clothes to wear. - -“There it was that I heard news of Ulysses, for the king told me he had -entertained him, and shown him much hospitality while he was on his -homeward journey. He showed me also the treasure of gold, and wrought -iron that Ulysses had got together. There was enough to keep his family -for ten generations, so much had he left in the house of king Pheidon. -But the king said Ulysses had gone to Dodona that he might learn Jove’s -mind from the god’s high oak tree, and know whether after so long an -absence he should return to Ithaca openly, or in secret. Moreover the -king swore in my presence, making drink-offerings in his own house as -he did so, that the ship was by the water side, and the crew found, -that should take him to his own country. He sent me off however before -Ulysses returned, for there happened to be a Thesprotian ship sailing -for the wheat-growing island of Dulichium, and he told those in charge -of her to be sure and take me safely to King Acastus. - -“These men hatched a plot against me that would have reduced me to the -very extreme of misery, for when the ship had got some way out from -land they resolved on selling me as a slave. They stripped me of the -shirt and cloak that I was wearing, and gave me instead the tattered -old clouts in which you now see me; then, towards nightfall, they -reached the tilled lands of Ithaca, and there they bound me with a -strong rope fast in the ship, while they went on shore to get supper by -the sea side. But the gods soon undid my bonds for me, and having drawn -my rags over my head I slid down the rudder into the sea, where I -struck out and swam till I was well clear of them, and came ashore near -a thick wood in which I lay concealed. They were very angry at my -having escaped and went searching about for me, till at last they -thought it was no further use and went back to their ship. The gods, -having hidden me thus easily, then took me to a good man’s door—for it -seems that I am not to die yet awhile.” - -To this you answered, O swineherd Eumaeus, “Poor unhappy stranger, I -have found the story of your misfortunes extremely interesting, but -that part about Ulysses is not right; and you will never get me to -believe it. Why should a man like you go about telling lies in this -way? I know all about the return of my master. The gods one and all of -them detest him, or they would have taken him before Troy, or let him -die with friends around him when the days of his fighting were done; -for then the Achaeans would have built a mound over his ashes and his -son would have been heir to his renown, but now the storm winds have -spirited him away we know not whither. - -“As for me I live out of the way here with the pigs, and never go to -the town unless when Penelope sends for me on the arrival of some news -about Ulysses. Then they all sit round and ask questions, both those -who grieve over the king’s absence, and those who rejoice at it because -they can eat up his property without paying for it. For my own part I -have never cared about asking anyone else since the time when I was -taken in by an Aetolian, who had killed a man and come a long way till -at last he reached my station, and I was very kind to him. He said he -had seen Ulysses with Idomeneus among the Cretans, refitting his ships -which had been damaged in a gale. He said Ulysses would return in the -following summer or autumn with his men, and that he would bring back -much wealth. And now you, you unfortunate old man, since fate has -brought you to my door, do not try to flatter me in this way with vain -hopes. It is not for any such reason that I shall treat you kindly, but -only out of respect for Jove the god of hospitality, as fearing him and -pitying you.” - -Ulysses answered, “I see that you are of an unbelieving mind; I have -given you my oath, and yet you will not credit me; let us then make a -bargain, and call all the gods in heaven to witness it. If your master -comes home, give me a cloak and shirt of good wear, and send me to -Dulichium where I want to go; but if he does not come as I say he will, -set your men on to me, and tell them to throw me from yonder precipice, -as a warning to tramps not to go about the country telling lies.” - -“And a pretty figure I should cut then,” replied Eumaeus, “both now and -hereafter, if I were to kill you after receiving you into my hut and -showing you hospitality. I should have to say my prayers in good -earnest if I did; but it is just supper time and I hope my men will -come in directly, that we may cook something savoury for supper.” - -Thus did they converse, and presently the swineherds came up with the -pigs, which were then shut up for the night in their styes, and a -tremendous squealing they made as they were being driven into them. But -Eumaeus called to his men and said, “Bring in the best pig you have, -that I may sacrifice him for this stranger, and we will take toll of -him ourselves. We have had trouble enough this long time feeding pigs, -while others reap the fruit of our labour.” - -On this he began chopping firewood, while the others brought in a fine -fat five year old boar pig, and set it at the altar. Eumaeus did not -forget the gods, for he was a man of good principles, so the first -thing he did was to cut bristles from the pig’s face and throw them -into the fire, praying to all the gods as he did so that Ulysses might -return home again. Then he clubbed the pig with a billet of oak which -he had kept back when he was chopping the firewood, and stunned it, -while the others slaughtered and singed it. Then they cut it up, and -Eumaeus began by putting raw pieces from each joint on to some of the -fat; these he sprinkled with barley meal, and laid upon the embers; -they cut the rest of the meat up small, put the pieces upon the spits -and roasted them till they were done; when they had taken them off the -spits they threw them on to the dresser in a heap. The swineherd, who -was a most equitable man, then stood up to give every one his share. He -made seven portions; one of these he set apart for Mercury the son of -Maia and the nymphs, praying to them as he did so; the others he dealt -out to the men man by man. He gave Ulysses some slices cut lengthways -down the loin as a mark of especial honour, and Ulysses was much -pleased. “I hope, Eumaeus,” said he, “that Jove will be as well -disposed towards you as I am, for the respect you are showing to an -outcast like myself.” - -To this you answered, O swineherd Eumaeus, “Eat, my good fellow, and -enjoy your supper, such as it is. God grants this, and withholds that, -just as he thinks right, for he can do whatever he chooses.” - -As he spoke he cut off the first piece and offered it as a burnt -sacrifice to the immortal gods; then he made them a drink-offering, put -the cup in the hands of Ulysses, and sat down to his own portion. -Mesaulius brought them their bread; the swineherd had brought this man -on his own account from among the Taphians during his master’s absence, -and had paid for him with his own money without saying anything either -to his mistress or Laertes. They then laid their hands upon the good -things that were before them, and when they had had enough to eat and -drink, Mesaulius took away what was left of the bread, and they all -went to bed after having made a hearty supper. - -Now the night came on stormy and very dark, for there was no moon. It -poured without ceasing, and the wind blew strong from the West, which -is a wet quarter, so Ulysses thought he would see whether Eumaeus, in -the excellent care he took of him, would take off his own cloak and -give it him, or make one of his men give him one. “Listen to me,” said -he, “Eumaeus and the rest of you; when I have said a prayer I will tell -you something. It is the wine that makes me talk in this way; wine will -make even a wise man fall to singing; it will make him chuckle and -dance and say many a word that he had better leave unspoken; still, as -I have begun, I will go on. Would that I were still young and strong as -when we got up an ambuscade before Troy. Menelaus and Ulysses were the -leaders, but I was in command also, for the other two would have it so. -When we had come up to the wall of the city we crouched down beneath -our armour and lay there under cover of the reeds and thick brushwood -that grew about the swamp. It came on to freeze with a North wind -blowing; the snow fell small and fine like hoar frost, and our shields -were coated thick with rime. The others had all got cloaks and shirts, -and slept comfortably enough with their shields about their shoulders, -but I had carelessly left my cloak behind me, not thinking that I -should be too cold, and had gone off in nothing but my shirt and -shield. When the night was two-thirds through and the stars had shifted -their places, I nudged Ulysses who was close to me with my elbow, and -he at once gave me his ear. - -“‘Ulysses,’ said I, ‘this cold will be the death of me, for I have no -cloak; some god fooled me into setting off with nothing on but my -shirt, and I do not know what to do.’ - -“Ulysses, who was as crafty as he was valiant, hit upon the following -plan: - -“‘Keep still,’ said he in a low voice, ‘or the others will hear you.’ -Then he raised his head on his elbow. - -“‘My friends,’ said he, ‘I have had a dream from heaven in my sleep. We -are a long way from the ships; I wish some one would go down and tell -Agamemnon to send us up more men at once.’ - -“On this Thoas son of Andraemon threw off his cloak and set out running -to the ships, whereon I took the cloak and lay in it comfortably enough -till morning. Would that I were still young and strong as I was in -those days, for then some one of you swineherds would give me a cloak -both out of good will and for the respect due to a brave soldier; but -now people look down upon me because my clothes are shabby.” - -And Eumaeus answered, “Old man, you have told us an excellent story, -and have said nothing so far but what is quite satisfactory; for the -present, therefore, you shall want neither clothing nor anything else -that a stranger in distress may reasonably expect, but to-morrow -morning you have to shake your own old rags about your body again, for -we have not many spare cloaks nor shirts up here, but every man has -only one. When Ulysses’ son comes home again he will give you both -cloak and shirt, and send you wherever you may want to go.” - -With this he got up and made a bed for Ulysses by throwing some -goatskins and sheepskins on the ground in front of the fire. Here -Ulysses lay down, and Eumaeus covered him over with a great heavy cloak -that he kept for a change in case of extraordinarily bad weather. - -Thus did Ulysses sleep, and the young men slept beside him. But the -swineherd did not like sleeping away from his pigs, so he got ready to -go outside, and Ulysses was glad to see that he looked after his -property during his master’s absence. First he slung his sword over his -brawny shoulders and put on a thick cloak to keep out the wind. He also -took the skin of a large and well fed goat, and a javelin in case of -attack from men or dogs. Thus equipped he went to his rest where the -pigs were camping under an overhanging rock that gave them shelter from -the North wind. - - - - -BOOK XV - - -MINERVA SUMMONS TELEMACHUS FROM LACEDAEMON—HE MEETS WITH THEOCLYMENUS -AT PYLOS AND BRINGS HIM TO ITHACA—ON LANDING HE GOES TO THE HUT OF -EUMAEUS. - - -But Minerva went to the fair city of Lacedaemon to tell Ulysses’ son -that he was to return at once. She found him and Pisistratus sleeping -in the forecourt of Menelaus’s house; Pisistratus was fast asleep, but -Telemachus could get no rest all night for thinking of his unhappy -father, so Minerva went close up to him and said: - -“Telemachus, you should not remain so far away from home any longer, -nor leave your property with such dangerous people in your house; they -will eat up everything you have among them, and you will have been on a -fool’s errand. Ask Menelaus to send you home at once if you wish to -find your excellent mother still there when you get back. Her father -and brothers are already urging her to marry Eurymachus, who has given -her more than any of the others, and has been greatly increasing his -wedding presents. I hope nothing valuable may have been taken from the -house in spite of you, but you know what women are—they always want to -do the best they can for the man who marries them, and never give -another thought to the children of their first husband, nor to their -father either when he is dead and done with. Go home, therefore, and -put everything in charge of the most respectable woman servant that you -have, until it shall please heaven to send you a wife of your own. Let -me tell you also of another matter which you had better attend to. The -chief men among the suitors are lying in wait for you in the Strait128 -between Ithaca and Samos, and they mean to kill you before you can -reach home. I do not much think they will succeed; it is more likely -that some of those who are now eating up your property will find a -grave themselves. Sail night and day, and keep your ship well away from -the islands; the god who watches over you and protects you will send -you a fair wind. As soon as you get to Ithaca send your ship and men on -to the town, but yourself go straight to the swineherd who has charge -of your pigs; he is well disposed towards you, stay with him, -therefore, for the night, and then send him to Penelope to tell her -that you have got back safe from Pylos.” - -Then she went back to Olympus; but Telemachus stirred Pisistratus with -his heel to rouse him, and said, “Wake up Pisistratus, and yoke the -horses to the chariot, for we must set off home.”129 - -But Pisistratus said, “No matter what hurry we are in we cannot drive -in the dark. It will be morning soon; wait till Menelaus has brought -his presents and put them in the chariot for us; and let him say good -bye to us in the usual way. So long as he lives a guest should never -forget a host who has shown him kindness.” - -As he spoke day began to break, and Menelaus, who had already risen, -leaving Helen in bed, came towards them. When Telemachus saw him he put -on his shirt as fast as he could, threw a great cloak over his -shoulders, and went out to meet him. “Menelaus,” said he, “let me go -back now to my own country, for I want to get home.” - -And Menelaus answered, “Telemachus, if you insist on going I will not -detain you. I do not like to see a host either too fond of his guest or -too rude to him. Moderation is best in all things, and not letting a -man go when he wants to do so is as bad as telling him to go if he -would like to stay. One should treat a guest well as long as he is in -the house and speed him when he wants to leave it. Wait, then, till I -can get your beautiful presents into your chariot, and till you have -yourself seen them. I will tell the women to prepare a sufficient -dinner for you of what there may be in the house; it will be at once -more proper and cheaper for you to get your dinner before setting out -on such a long journey. If, moreover, you have a fancy for making a -tour in Hellas or in the Peloponnese, I will yoke my horses, and will -conduct you myself through all our principal cities. No one will send -us away empty handed; every one will give us something—a bronze tripod, -a couple of mules, or a gold cup.” - -“Menelaus,” replied Telemachus, “I want to go home at once, for when I -came away I left my property without protection, and fear that while -looking for my father I shall come to ruin myself, or find that -something valuable has been stolen during my absence.” - -When Menelaus heard this he immediately told his wife and servants to -prepare a sufficient dinner from what there might be in the house. At -this moment Eteoneus joined him, for he lived close by and had just got -up; so Menelaus told him to light the fire and cook some meat, which he -at once did. Then Menelaus went down into his fragrant store room,130 -not alone, but Helen went too, with Megapenthes. When he reached the -place where the treasures of his house were kept, he selected a double -cup, and told his son Megapenthes to bring also a silver mixing bowl. -Meanwhile Helen went to the chest where she kept the lovely dresses -which she had made with her own hands, and took out one that was -largest and most beautifully enriched with embroidery; it glittered -like a star, and lay at the very bottom of the chest. 131 Then they all -came back through the house again till they got to Telemachus, and -Menelaus said, “Telemachus, may Jove, the mighty husband of Juno, bring -you safely home according to your desire. I will now present you with -the finest and most precious piece of plate in all my house. It is a -mixing bowl of pure silver, except the rim, which is inlaid with gold, -and it is the work of Vulcan. Phaedimus king of the Sidonians made me a -present of it in the course of a visit that I paid him while I was on -my return home. I should like to give it to you.” - -With these words he placed the double cup in the hands of Telemachus, -while Megapenthes brought the beautiful mixing bowl and set it before -him. Hard by stood lovely Helen with the robe ready in her hand. - -“I too, my son,” said she, “have something for you as a keepsake from -the hand of Helen; it is for your bride to wear upon her wedding day. -Till then, get your dear mother to keep it for you; thus may you go -back rejoicing to your own country and to your home.” - -So saying she gave the robe over to him and he received it gladly. Then -Pisistratus put the presents into the chariot, and admired them all as -he did so. Presently Menelaus took Telemachus and Pisistratus into the -house, and they both of them sat down to table. A maid servant brought -them water in a beautiful golden ewer, and poured it into a silver -basin for them to wash their hands, and she drew a clean table beside -them; an upper servant brought them bread and offered them many good -things of what there was in the house. Eteoneus carved the meat and -gave them each their portions, while Megapenthes poured out the wine. -Then they laid their hands upon the good things that were before them, -but as soon as they had had enough to eat and drink Telemachus and -Pisistratus yoked the horses, and took their places in the chariot. -They drove out through the inner gateway and under the echoing -gatehouse of the outer court, and Menelaus came after them with a -golden goblet of wine in his right hand that they might make a -drink-offering before they set out. He stood in front of the horses and -pledged them, saying, “Farewell to both of you; see that you tell -Nestor how I have treated you, for he was as kind to me as any father -could be while we Achaeans were fighting before Troy.” - -“We will be sure, sir,” answered Telemachus, “to tell him everything as -soon as we see him. I wish I were as certain of finding Ulysses -returned when I get back to Ithaca, that I might tell him of the very -great kindness you have shown me and of the many beautiful presents I -am taking with me.” - -As he was thus speaking a bird flew on his right hand—an eagle with a -great white goose in its talons which it had carried off from the farm -yard—and all the men and women were running after it and shouting. It -came quite close up to them and flew away on their right hands in front -of the horses. When they saw it they were glad, and their hearts took -comfort within them, whereon Pisistratus said, “Tell me, Menelaus, has -heaven sent this omen for us or for you?” - -Menelaus was thinking what would be the most proper answer for him to -make, but Helen was too quick for him and said, “I will read this -matter as heaven has put it in my heart, and as I doubt not that it -will come to pass. The eagle came from the mountain where it was bred -and has its nest, and in like manner Ulysses, after having travelled -far and suffered much, will return to take his revenge—if indeed he is -not back already and hatching mischief for the suitors.” - -“May Jove so grant it,” replied Telemachus, “if it should prove to be -so, I will make vows to you as though you were a god, even when I am at -home.” - -As he spoke he lashed his horses and they started off at full speed -through the town towards the open country. They swayed the yoke upon -their necks and travelled the whole day long till the sun set and -darkness was over all the land. Then they reached Pherae, where Diocles -lived who was son of Ortilochus, the son of Alpheus. There they passed -the night and were treated hospitably. When the child of morning, -rosy-fingered Dawn, appeared, they again yoked their horses and their -places in the chariot. They drove out through the inner gateway and -under the echoing gatehouse of the outer court. Then Pisistratus lashed -his horses on and they flew forward nothing loath; ere long they came -to Pylos, and then Telemachus said: - -“Pisistratus, I hope you will promise to do what I am going to ask you. -You know our fathers were old friends before us; moreover, we are both -of an age, and this journey has brought us together still more closely; -do not, therefore, take me past my ship, but leave me there, for if I -go to your father’s house he will try to keep me in the warmth of his -good will towards me, and I must go home at once.” - -Pisistratus thought how he should do as he was asked, and in the end he -deemed it best to turn his horses towards the ship, and put Menelaus’s -beautiful presents of gold and raiment in the stern of the vessel. Then -he said, “Go on board at once and tell your men to do so also before I -can reach home to tell my father. I know how obstinate he is, and am -sure he will not let you go; he will come down here to fetch you, and -he will not go back without you. But he will be very angry.” - -With this he drove his goodly steeds back to the city of the Pylians -and soon reached his home, but Telemachus called the men together and -gave his orders. “Now, my men,” said he, “get everything in order on -board the ship, and let us set out home.” - -Thus did he speak, and they went on board even as he had said. But as -Telemachus was thus busied, praying also and sacrificing to Minerva in -the ship’s stern, there came to him a man from a distant country, a -seer, who was flying from Argos because he had killed a man. He was -descended from Melampus, who used to live in Pylos, the land of sheep; -he was rich and owned a great house, but he was driven into exile by -the great and powerful king Neleus. Neleus seized his goods and held -them for a whole year, during which he was a close prisoner in the -house of king Phylacus, and in much distress of mind both on account of -the daughter of Neleus and because he was haunted by a great sorrow -that dread Erinys had laid upon him. In the end, however, he escaped -with his life, drove the cattle from Phylace to Pylos, avenged the -wrong that had been done him, and gave the daughter of Neleus to his -brother. Then he left the country and went to Argos, where it was -ordained that he should reign over much people. There he married, -established himself, and had two famous sons Antiphates and Mantius. -Antiphates became father of Oicleus, and Oicleus of Amphiaraus, who was -dearly loved both by Jove and by Apollo, but he did not live to old -age, for he was killed in Thebes by reason of a woman’s gifts. His sons -were Alcmaeon and Amphilochus. Mantius, the other son of Melampus, was -father to Polypheides and Cleitus. Aurora, throned in gold, carried off -Cleitus for his beauty’s sake, that he might dwell among the immortals, -but Apollo made Polypheides the greatest seer in the whole world now -that Amphiaraus was dead. He quarrelled with his father and went to -live in Hyperesia, where he remained and prophesied for all men. - -His son, Theoclymenus, it was who now came up to Telemachus as he was -making drink-offerings and praying in his ship. “Friend,” said he, “now -that I find you sacrificing in this place, I beseech you by your -sacrifices themselves, and by the god to whom you make them, I pray you -also by your own head and by those of your followers tell me the truth -and nothing but the truth. Who and whence are you? Tell me also of your -town and parents.” - -Telemachus said, “I will answer you quite truly. I am from Ithaca, and -my father is Ulysses, as surely as that he ever lived. But he has come -to some miserable end. Therefore I have taken this ship and got my crew -together to see if I can hear any news of him, for he has been away a -long time.” - -“I too,” answered Theoclymenus, “am an exile, for I have killed a man -of my own race. He has many brothers and kinsmen in Argos, and they -have great power among the Argives. I am flying to escape death at -their hands, and am thus doomed to be a wanderer on the face of the -earth. I am your suppliant; take me, therefore, on board your ship that -they may not kill me, for I know they are in pursuit.” - -“I will not refuse you,” replied Telemachus, “if you wish to join us. -Come, therefore, and in Ithaca we will treat you hospitably according -to what we have.” - -On this he received Theoclymenus’ spear and laid it down on the deck of -the ship. He went on board and sat in the stern, bidding Theoclymenus -sit beside him; then the men let go the hawsers. Telemachus told them -to catch hold of the ropes, and they made all haste to do so. They set -the mast in its socket in the cross plank, raised it and made it fast -with the forestays, and they hoisted their white sails with sheets of -twisted ox hide. Minerva sent them a fair wind that blew fresh and -strong to take the ship on her course as fast as possible. Thus then -they passed by Crouni and Chalcis. - -Presently the sun set and darkness was over all the land. The vessel -made a quick passage to Pheae and thence on to Elis, where the Epeans -rule. Telemachus then headed her for the flying islands,132 wondering -within himself whether he should escape death or should be taken -prisoner. - -Meanwhile Ulysses and the swineherd were eating their supper in the -hut, and the men supped with them. As soon as they had had to eat and -drink, Ulysses began trying to prove the swineherd and see whether he -would continue to treat him kindly, and ask him to stay on at the -station or pack him off to the city; so he said: - -“Eumaeus, and all of you, to-morrow I want to go away and begin begging -about the town, so as to be no more trouble to you or to your men. Give -me your advice therefore, and let me have a good guide to go with me -and show me the way. I will go the round of the city begging as I needs -must, to see if any one will give me a drink and a piece of bread. I -should like also to go to the house of Ulysses and bring news of her -husband to Queen Penelope. I could then go about among the suitors and -see if out of all their abundance they will give me a dinner. I should -soon make them an excellent servant in all sorts of ways. Listen and -believe when I tell you that by the blessing of Mercury who gives grace -and good name to the works of all men, there is no one living who would -make a more handy servant than I should—to put fresh wood on the fire, -chop fuel, carve, cook, pour out wine, and do all those services that -poor men have to do for their betters.” - -The swineherd was very much disturbed when he heard this. “Heaven help -me,” he exclaimed, “what ever can have put such a notion as that into -your head? If you go near the suitors you will be undone to a -certainty, for their pride and insolence reach the very heavens. They -would never think of taking a man like you for a servant. Their -servants are all young men, well dressed, wearing good cloaks and -shirts, with well looking faces and their hair always tidy, the tables -are kept quite clean and are loaded with bread, meat, and wine. Stay -where you are, then; you are not in anybody’s way; I do not mind your -being here, no more do any of the others, and when Telemachus comes -home he will give you a shirt and cloak and will send you wherever you -want to go.” - -Ulysses answered, “I hope you may be as dear to the gods as you are to -me, for having saved me from going about and getting into trouble; -there is nothing worse than being always on the tramp; still, when men -have once got low down in the world they will go through a great deal -on behalf of their miserable bellies. Since, however, you press me to -stay here and await the return of Telemachus, tell me about Ulysses’ -mother, and his father whom he left on the threshold of old age when he -set out for Troy. Are they still living or are they already dead and in -the house of Hades?” - -“I will tell you all about them,” replied Eumaeus, “Laertes is still -living and prays heaven to let him depart peacefully in his own house, -for he is terribly distressed about the absence of his son, and also -about the death of his wife, which grieved him greatly and aged him -more than anything else did. She came to an unhappy end133 through -sorrow for her son: may no friend or neighbour who has dealt kindly by -me come to such an end as she did. As long as she was still living, -though she was always grieving, I used to like seeing her and asking -her how she did, for she brought me up along with her daughter Ctimene, -the youngest of her children; we were boy and girl together, and she -made little difference between us. When, however, we both grew up, they -sent Ctimene to Same and received a splendid dowry for her. As for me, -my mistress gave me a good shirt and cloak with a pair of sandals for -my feet, and sent me off into the country, but she was just as fond of -me as ever. This is all over now. Still it has pleased heaven to -prosper my work in the situation which I now hold. I have enough to eat -and drink, and can find something for any respectable stranger who -comes here; but there is no getting a kind word or deed out of my -mistress, for the house has fallen into the hands of wicked people. -Servants want sometimes to see their mistress and have a talk with her; -they like to have something to eat and drink at the house, and -something too to take back with them into the country. This is what -will keep servants in a good humour.” - -Ulysses answered, “Then you must have been a very little fellow, -Eumaeus, when you were taken so far away from your home and parents. -Tell me, and tell me true, was the city in which your father and mother -lived sacked and pillaged, or did some enemies carry you off when you -were alone tending sheep or cattle, ship you off here, and sell you for -whatever your master gave them?” - -“Stranger,” replied Eumaeus, “as regards your question: sit still, make -yourself comfortable, drink your wine, and listen to me. The nights are -now at their longest; there is plenty of time both for sleeping and -sitting up talking together; you ought not to go to bed till bed time, -too much sleep is as bad as too little; if any one of the others wishes -to go to bed let him leave us and do so; he can then take my master’s -pigs out when he has done breakfast in the morning. We too will sit -here eating and drinking in the hut, and telling one another stories -about our misfortunes; for when a man has suffered much, and been -buffeted about in the world, he takes pleasure in recalling the memory -of sorrows that have long gone by. As regards your question, then, my -tale is as follows: - -“You may have heard of an island called Syra that lies over above -Ortygia,134 where the land begins to turn round and look in another -direction.135 It is not very thickly peopled, but the soil is good, -with much pasture fit for cattle and sheep, and it abounds with wine -and wheat. Dearth never comes there, nor are the people plagued by any -sickness, but when they grow old Apollo comes with Diana and kills them -with his painless shafts. It contains two communities, and the whole -country is divided between these two. My father Ctesius son of Ormenus, -a man comparable to the gods, reigned over both. - -“Now to this place there came some cunning traders from Phoenicia (for -the Phoenicians are great mariners) in a ship which they had freighted -with gewgaws of all kinds. There happened to be a Phoenician woman in -my father’s house, very tall and comely, and an excellent servant; -these scoundrels got hold of her one day when she was washing near -their ship, seduced her, and cajoled her in ways that no woman can -resist, no matter how good she may be by nature. The man who had -seduced her asked her who she was and where she came from, and on this -she told him her father’s name. ‘I come from Sidon,’ said she, ‘and am -daughter to Arybas, a man rolling in wealth. One day as I was coming -into the town from the country, some Taphian pirates seized me and took -me here over the sea, where they sold me to the man who owns this -house, and he gave them their price for me.’ - -“The man who had seduced her then said, ‘Would you like to come along -with us to see the house of your parents and your parents themselves? -They are both alive and are said to be well off.’ - -“‘I will do so gladly,’ answered she, ‘if you men will first swear me a -solemn oath that you will do me no harm by the way.’ - -“They all swore as she told them, and when they had completed their -oath the woman said, ‘Hush; and if any of your men meets me in the -street or at the well, do not let him speak to me, for fear some one -should go and tell my master, in which case he would suspect something. -He would put me in prison, and would have all of you murdered; keep -your own counsel therefore; buy your merchandise as fast as you can, -and send me word when you have done loading. I will bring as much gold -as I can lay my hands on, and there is something else also that I can -do towards paying my fare. I am nurse to the son of the good man of the -house, a funny little fellow just able to run about. I will carry him -off in your ship, and you will get a great deal of money for him if you -take him and sell him in foreign parts.’ - -“On this she went back to the house. The Phoenicians stayed a whole -year till they had loaded their ship with much precious merchandise, -and then, when they had got freight enough, they sent to tell the -woman. Their messenger, a very cunning fellow, came to my father’s -house bringing a necklace of gold with amber beads strung among it; and -while my mother and the servants had it in their hands admiring it and -bargaining about it, he made a sign quietly to the woman and then went -back to the ship, whereon she took me by the hand and led me out of the -house. In the fore part of the house she saw the tables set with the -cups of guests who had been feasting with my father, as being in -attendance on him; these were now all gone to a meeting of the public -assembly, so she snatched up three cups and carried them off in the -bosom of her dress, while I followed her, for I knew no better. The sun -was now set, and darkness was over all the land, so we hurried on as -fast as we could till we reached the harbour, where the Phoenician ship -was lying. When they had got on board they sailed their ways over the -sea, taking us with them, and Jove sent then a fair wind; six days did -we sail both night and day, but on the seventh day Diana struck the -woman and she fell heavily down into the ship’s hold as though she were -a sea gull alighting on the water; so they threw her overboard to the -seals and fishes, and I was left all sorrowful and alone. Presently the -winds and waves took the ship to Ithaca, where Laertes gave sundry of -his chattels for me, and thus it was that ever I came to set eyes upon -this country.” - -Ulysses answered, “Eumaeus, I have heard the story of your misfortunes -with the most lively interest and pity, but Jove has given you good as -well as evil, for in spite of everything you have a good master, who -sees that you always have enough to eat and drink; and you lead a good -life, whereas I am still going about begging my way from city to city.” - -Thus did they converse, and they had only a very little time left for -sleep, for it was soon daybreak. In the mean time Telemachus and his -crew were nearing land, so they loosed the sails, took down the mast, -and rowed the ship into the harbour.136 They cast out their mooring -stones and made fast the hawsers; they then got out upon the sea shore, -mixed their wine, and got dinner ready. As soon as they had had enough -to eat and drink Telemachus said, “Take the ship on to the town, but -leave me here, for I want to look after the herdsmen on one of my -farms. In the evening, when I have seen all I want, I will come down to -the city, and to-morrow morning in return for your trouble I will give -you all a good dinner with meat and wine.” 137 - -Then Theoclymenus said, “And what, my dear young friend, is to become -of me? To whose house, among all your chief men, am I to repair? or -shall I go straight to your own house and to your mother?” - -“At any other time,” replied Telemachus, “I should have bidden you go -to my own house, for you would find no want of hospitality; at the -present moment, however, you would not be comfortable there, for I -shall be away, and my mother will not see you; she does not often show -herself even to the suitors, but sits at her loom weaving in an upper -chamber, out of their way; but I can tell you a man whose house you can -go to—I mean Eurymachus the son of Polybus, who is held in the highest -estimation by every one in Ithaca. He is much the best man and the most -persistent wooer, of all those who are paying court to my mother and -trying to take Ulysses’ place. Jove, however, in heaven alone knows -whether or no they will come to a bad end before the marriage takes -place.” - -As he was speaking a bird flew by upon his right hand—a hawk, Apollo’s -messenger. It held a dove in its talons, and the feathers, as it tore -them off,138 fell to the ground midway between Telemachus and the ship. -On this Theoclymenus called him apart and caught him by the hand. -“Telemachus,” said he, “that bird did not fly on your right hand -without having been sent there by some god. As soon as I saw it I knew -it was an omen; it means that you will remain powerful and that there -will be no house in Ithaca more royal than your own.” - -“I wish it may prove so,” answered Telemachus. “If it does, I will show -you so much good will and give you so many presents that all who meet -you will congratulate you.” - -Then he said to his friend Piraeus, “Piraeus, son of Clytius, you have -throughout shown yourself the most willing to serve me of all those who -have accompanied me to Pylos; I wish you would take this stranger to -your own house and entertain him hospitably till I can come for him.” - -And Piraeus answered, “Telemachus, you may stay away as long as you -please, but I will look after him for you, and he shall find no lack of -hospitality.” - -As he spoke he went on board, and bade the others do so also and loose -the hawsers, so they took their places in the ship. But Telemachus -bound on his sandals, and took a long and doughty spear with a head of -sharpened bronze from the deck of the ship. Then they loosed the -hawsers, thrust the ship off from land, and made on towards the city as -they had been told to do, while Telemachus strode on as fast as he -could, till he reached the homestead where his countless herds of swine -were feeding, and where dwelt the excellent swineherd, who was so -devoted a servant to his master. - - - - -BOOK XVI - - -ULYSSES REVEALS HIMSELF TO TELEMACHUS. - - -Meanwhile Ulysses and the swineherd had lit a fire in the hut and were -were getting breakfast ready at daybreak, for they had sent the men out -with the pigs. When Telemachus came up, the dogs did not bark but -fawned upon him, so Ulysses, hearing the sound of feet and noticing -that the dogs did not bark, said to Eumaeus: - -“Eumaeus, I hear footsteps; I suppose one of your men or some one of -your acquaintance is coming here, for the dogs are fawning upon him and -not barking.” - -The words were hardly out of his mouth before his son stood at the -door. Eumaeus sprang to his feet, and the bowls in which he was mixing -wine fell from his hands, as he made towards his master. He kissed his -head and both his beautiful eyes, and wept for joy. A father could not -be more delighted at the return of an only son, the child of his old -age, after ten years’ absence in a foreign country and after having -gone through much hardship. He embraced him, kissed him all over as -though he had come back from the dead, and spoke fondly to him saying: - -“So you are come, Telemachus, light of my eyes that you are. When I -heard you had gone to Pylos I made sure I was never going to see you -any more. Come in, my dear child, and sit down, that I may have a good -look at you now you are home again; it is not very often you come into -the country to see us herdsmen; you stick pretty close to the town -generally. I suppose you think it better to keep an eye on what the -suitors are doing.” - -“So be it, old friend,” answered Telemachus, “but I am come now because -I want to see you, and to learn whether my mother is still at her old -home or whether some one else has married her, so that the bed of -Ulysses is without bedding and covered with cobwebs.” - -“She is still at the house,” replied Eumaeus, “grieving and breaking -her heart, and doing nothing but weep, both night and day continually.” - -As he spoke he took Telemachus’ spear, whereon he crossed the stone -threshold and came inside. Ulysses rose from his seat to give him place -as he entered, but Telemachus checked him; “Sit down, stranger,” said -he, “I can easily find another seat, and there is one here who will lay -it for me.” - -Ulysses went back to his own place, and Eumaeus strewed some green -brushwood on the floor and threw a sheepskin on top of it for -Telemachus to sit upon. Then the swineherd brought them platters of -cold meat, the remains from what they had eaten the day before, and he -filled the bread baskets with bread as fast as he could. He mixed wine -also in bowls of ivy-wood, and took his seat facing Ulysses. Then they -laid their hands on the good things that were before them, and as soon -as they had had enough to eat and drink Telemachus said to Eumaeus, -“Old friend, where does this stranger come from? How did his crew bring -him to Ithaca, and who were they?—for assuredly he did not come here by -land.” - -To this you answered, O swineherd Eumaeus, “My son, I will tell you the -real truth. He says he is a Cretan, and that he has been a great -traveller. At this moment he is running away from a Thesprotian ship, -and has taken refuge at my station, so I will put him into your hands. -Do whatever you like with him, only remember that he is your -suppliant.” - -“I am very much distressed,” said Telemachus, “by what you have just -told me. How can I take this stranger into my house? I am as yet young, -and am not strong enough to hold my own if any man attacks me. My -mother cannot make up her mind whether to stay where she is and look -after the house out of respect for public opinion and the memory of her -husband, or whether the time is now come for her to take the best man -of those who are wooing her, and the one who will make her the most -advantageous offer; still, as the stranger has come to your station I -will find him a cloak and shirt of good wear, with a sword and sandals, -and will send him wherever he wants to go. Or if you like you can keep -him here at the station, and I will send him clothes and food that he -may be no burden on you and on your men; but I will not have him go -near the suitors, for they are very insolent, and are sure to ill treat -him in a way that would greatly grieve me; no matter how valiant a man -may be he can do nothing against numbers, for they will be too strong -for him.” - -Then Ulysses said, “Sir, it is right that I should say something -myself. I am much shocked about what you have said about the insolent -way in which the suitors are behaving in despite of such a man as you -are. Tell me, do you submit to such treatment tamely, or has some god -set your people against you? May you not complain of your brothers—for -it is to these that a man may look for support, however great his -quarrel may be? I wish I were as young as you are and in my present -mind; if I were son to Ulysses, or, indeed, Ulysses himself, I would -rather some one came and cut my head off, but I would go to the house -and be the bane of every one of these men.139 If they were too many for -me—I being single-handed—I would rather die fighting in my own house -than see such disgraceful sights day after day, strangers grossly -maltreated, and men dragging the women servants about the house in an -unseemly way, wine drawn recklessly, and bread wasted all to no purpose -for an end that shall never be accomplished.” - -And Telemachus answered, “I will tell you truly everything. There is no -enmity between me and my people, nor can I complain of brothers, to -whom a man may look for support however great his quarrel may be. Jove -has made us a race of only sons. Laertes was the only son of Arceisius, -and Ulysses only son of Laertes. I am myself the only son of Ulysses -who left me behind him when he went away, so that I have never been of -any use to him. Hence it comes that my house is in the hands of -numberless marauders; for the chiefs from all the neighbouring islands, -Dulichium, Same, Zacynthus, as also all the principal men of Ithaca -itself, are eating up my house under the pretext of paying court to my -mother, who will neither say point blank that she will not marry, nor -yet bring matters to an end, so they are making havoc of my estate, and -before long will do so with myself into the bargain. The issue, -however, rests with heaven. But do you, old friend Eumaeus, go at once -and tell Penelope that I am safe and have returned from Pylos. Tell it -to herself alone, and then come back here without letting any one else -know, for there are many who are plotting mischief against me.” - -“I understand and heed you,” replied Eumaeus; “you need instruct me no -further, only as I am going that way say whether I had not better let -poor Laertes know that you are returned. He used to superintend the -work on his farm in spite of his bitter sorrow about Ulysses, and he -would eat and drink at will along with his servants; but they tell me -that from the day on which you set out for Pylos he has neither eaten -nor drunk as he ought to do, nor does he look after his farm, but sits -weeping and wasting the flesh from off his bones.” - -“More’s the pity,” answered Telemachus, “I am sorry for him, but we -must leave him to himself just now. If people could have everything -their own way, the first thing I should choose would be the return of -my father; but go, and give your message; then make haste back again, -and do not turn out of your way to tell Laertes. Tell my mother to send -one of her women secretly with the news at once, and let him hear it -from her.” - -Thus did he urge the swineherd; Eumaeus, therefore, took his sandals, -bound them to his feet, and started for the town. Minerva watched him -well off the station, and then came up to it in the form of a -woman—fair, stately, and wise. She stood against the side of the entry, -and revealed herself to Ulysses, but Telemachus could not see her, and -knew not that she was there, for the gods do not let themselves be seen -by everybody. Ulysses saw her, and so did the dogs, for they did not -bark, but went scared and whining off to the other side of the yards. -She nodded her head and motioned to Ulysses with her eyebrows; whereon -he left the hut and stood before her outside the main wall of the -yards. Then she said to him: - -“Ulysses, noble son of Laertes, it is now time for you to tell your -son: do not keep him in the dark any longer, but lay your plans for the -destruction of the suitors, and then make for the town. I will not be -long in joining you, for I too am eager for the fray.” - -As she spoke she touched him with her golden wand. First she threw a -fair clean shirt and cloak about his shoulders; then she made him -younger and of more imposing presence; she gave him back his colour, -filled out his cheeks, and let his beard become dark again. Then she -went away and Ulysses came back inside the hut. His son was astounded -when he saw him, and turned his eyes away for fear he might be looking -upon a god. - -“Stranger,” said he, “how suddenly you have changed from what you were -a moment or two ago. You are dressed differently and your colour is not -the same. Are you some one or other of the gods that live in heaven? If -so, be propitious to me till I can make you due sacrifice and offerings -of wrought gold. Have mercy upon me.” - -And Ulysses said, “I am no god, why should you take me for one? I am -your father, on whose account you grieve and suffer so much at the -hands of lawless men.” - -As he spoke he kissed his son, and a tear fell from his cheek on to the -ground, for he had restrained all tears till now. But Telemachus could -not yet believe that it was his father, and said: - -“You are not my father, but some god is flattering me with vain hopes -that I may grieve the more hereafter; no mortal man could of himself -contrive to do as you have been doing, and make yourself old and young -at a moment’s notice, unless a god were with him. A second ago you were -old and all in rags, and now you are like some god come down from -heaven.” - -Ulysses answered, “Telemachus, you ought not to be so immeasurably -astonished at my being really here. There is no other Ulysses who will -come hereafter. Such as I am, it is I, who after long wandering and -much hardship have got home in the twentieth year to my own country. -What you wonder at is the work of the redoubtable goddess Minerva, who -does with me whatever she will, for she can do what she pleases. At one -moment she makes me like a beggar, and the next I am a young man with -good clothes on my back; it is an easy matter for the gods who live in -heaven to make any man look either rich or poor.” - -As he spoke he sat down, and Telemachus threw his arms about his father -and wept. They were both so much moved that they cried aloud like -eagles or vultures with crooked talons that have been robbed of their -half fledged young by peasants. Thus piteously did they weep, and the -sun would have gone down upon their mourning if Telemachus had not -suddenly said, “In what ship, my dear father, did your crew bring you -to Ithaca? Of what nation did they declare themselves to be—for you -cannot have come by land?” - -“I will tell you the truth, my son,” replied Ulysses. “It was the -Phaeacians who brought me here. They are great sailors, and are in the -habit of giving escorts to any one who reaches their coasts. They took -me over the sea while I was fast asleep, and landed me in Ithaca, after -giving me many presents in bronze, gold, and raiment. These things by -heaven’s mercy are lying concealed in a cave, and I am now come here on -the suggestion of Minerva that we may consult about killing our -enemies. First, therefore, give me a list of the suitors, with their -number, that I may learn who, and how many, they are. I can then turn -the matter over in my mind, and see whether we two can fight the whole -body of them ourselves, or whether we must find others to help us.” - -To this Telemachus answered, “Father, I have always heard of your -renown both in the field and in council, but the task you talk of is a -very great one: I am awed at the mere thought of it; two men cannot -stand against many and brave ones. There are not ten suitors only, nor -twice ten, but ten many times over; you shall learn their number at -once. There are fifty-two chosen youths from Dulichium, and they have -six servants; from Same there are twenty-four; twenty young Achaeans -from Zacynthus, and twelve from Ithaca itself, all of them well born. -They have with them a servant Medon, a bard, and two men who can carve -at table. If we face such numbers as this, you may have bitter cause to -rue your coming, and your revenge. See whether you cannot think of some -one who would be willing to come and help us.” - -“Listen to me,” replied Ulysses, “and think whether Minerva and her -father Jove may seem sufficient, or whether I am to try and find some -one else as well.” - -“Those whom you have named,” answered Telemachus, “are a couple of good -allies, for though they dwell high up among the clouds they have power -over both gods and men.” - -“These two,” continued Ulysses, “will not keep long out of the fray, -when the suitors and we join fight in my house. Now, therefore, return -home early to-morrow morning, and go about among the suitors as before. -Later on the swineherd will bring me to the city disguised as a -miserable old beggar. If you see them ill treating me, steel your heart -against my sufferings; even though they drag me feet foremost out of -the house, or throw things at me, look on and do nothing beyond gently -trying to make them behave more reasonably; but they will not listen to -you, for the day of their reckoning is at hand. Furthermore I say, and -lay my saying to your heart; when Minerva shall put it in my mind, I -will nod my head to you, and on seeing me do this you must collect all -the armour that is in the house and hide it in the strong store room. -Make some excuse when the suitors ask you why you are removing it; say -that you have taken it to be out of the way of the smoke, inasmuch as -it is no longer what it was when Ulysses went away, but has become -soiled and begrimed with soot. Add to this more particularly that you -are afraid Jove may set them on to quarrel over their wine, and that -they may do each other some harm which may disgrace both banquet and -wooing, for the sight of arms sometimes tempts people to use them. But -leave a sword and a spear apiece for yourself and me, and a couple of -oxhide shields so that we can snatch them up at any moment; Jove and -Minerva will then soon quiet these people. There is also another -matter; if you are indeed my son and my blood runs in your veins, let -no one know that Ulysses is within the house—neither Laertes, nor yet -the swineherd, nor any of the servants, nor even Penelope herself. Let -you and me exploit the women alone, and let us also make trial of some -other of the men servants, to see who is on our side and whose hand is -against us.” - -“Father,” replied Telemachus, “you will come to know me by and by, and -when you do you will find that I can keep your counsel. I do not think, -however, the plan you propose will turn out well for either of us. -Think it over. It will take us a long time to go the round of the farms -and exploit the men, and all the time the suitors will be wasting your -estate with impunity and without compunction. Prove the women by all -means, to see who are disloyal and who guiltless, but I am not in -favour of going round and trying the men. We can attend to that later -on, if you really have some sign from Jove that he will support you.” - -Thus did they converse, and meanwhile the ship which had brought -Telemachus and his crew from Pylos had reached the town of Ithaca. When -they had come inside the harbour they drew the ship on to the land; -their servants came and took their armour from them, and they left all -the presents at the house of Clytius. Then they sent a servant to tell -Penelope that Telemachus had gone into the country, but had sent the -ship to the town to prevent her from being alarmed and made unhappy. -This servant and Eumaeus happened to meet when they were both on the -same errand of going to tell Penelope. When they reached the House, the -servant stood up and said to the queen in the presence of the waiting -women, “Your son, Madam, is now returned from Pylos”; but Eumaeus went -close up to Penelope, and said privately all that her son had bidden -him tell her. When he had given his message he left the house with its -outbuildings and went back to his pigs again. - -The suitors were surprised and angry at what had happened, so they went -outside the great wall that ran round the outer court, and held a -council near the main entrance. Eurymachus, son of Polybus, was the -first to speak. - -“My friends,” said he, “this voyage of Telemachus’s is a very serious -matter; we had made sure that it would come to nothing. Now, however, -let us draw a ship into the water, and get a crew together to send -after the others and tell them to come back as fast as they can.” - -He had hardly done speaking when Amphinomus turned in his place and saw -the ship inside the harbour, with the crew lowering her sails, and -putting by their oars; so he laughed, and said to the others, “We need -not send them any message, for they are here. Some god must have told -them, or else they saw the ship go by, and could not overtake her.” - -On this they rose and went to the water side. The crew then drew the -ship on shore; their servants took their armour from them, and they -went up in a body to the place of assembly, but they would not let any -one old or young sit along with them, and Antinous, son of Eupeithes, -spoke first. - -“Good heavens,” said he, “see how the gods have saved this man from -destruction. We kept a succession of scouts upon the headlands all day -long, and when the sun was down we never went on shore to sleep, but -waited in the ship all night till morning in the hope of capturing and -killing him; but some god has conveyed him home in spite of us. Let us -consider how we can make an end of him. He must not escape us; our -affair is never likely to come off while he is alive, for he is very -shrewd, and public feeling is by no means all on our side. We must make -haste before he can call the Achaeans in assembly; he will lose no time -in doing so, for he will be furious with us, and will tell all the -world how we plotted to kill him, but failed to take him. The people -will not like this when they come to know of it; we must see that they -do us no hurt, nor drive us from our own country into exile. Let us try -and lay hold of him either on his farm away from the town, or on the -road hither. Then we can divide up his property amongst us, and let his -mother and the man who marries her have the house. If this does not -please you, and you wish Telemachus to live on and hold his father’s -property, then we must not gather here and eat up his goods in this -way, but must make our offers to Penelope each from his own house, and -she can marry the man who will give the most for her, and whose lot it -is to win her.” - -They all held their peace until Amphinomus rose to speak. He was the -son of Nisus, who was son to king Aretias, and he was foremost among -all the suitors from the wheat-growing and well grassed island of -Dulichium; his conversation, moreover, was more agreeable to Penelope -than that of any of the other suitors, for he was a man of good natural -disposition. “My friends,” said he, speaking to them plainly and in all -honestly, “I am not in favour of killing Telemachus. It is a heinous -thing to kill one who is of noble blood. Let us first take counsel of -the gods, and if the oracles of Jove advise it, I will both help to -kill him myself, and will urge everyone else to do so; but if they -dissuade us, I would have you hold your hands.” - -Thus did he speak, and his words pleased them well, so they rose -forthwith and went to the house of Ulysses, where they took their -accustomed seats. - -Then Penelope resolved that she would show herself to the suitors. She -knew of the plot against Telemachus, for the servant Medon had -overheard their counsels and had told her; she went down therefore to -the court attended by her maidens, and when she reached the suitors she -stood by one of the bearing-posts supporting the roof of the cloister -holding a veil before her face, and rebuked Antinous saying: - -“Antinous, insolent and wicked schemer, they say you are the best -speaker and counsellor of any man your own age in Ithaca, but you are -nothing of the kind. Madman, why should you try to compass the death of -Telemachus, and take no heed of suppliants, whose witness is Jove -himself? It is not right for you to plot thus against one another. Do -you not remember how your father fled to this house in fear of the -people, who were enraged against him for having gone with some Taphian -pirates and plundered the Thesprotians who were at peace with us? They -wanted to tear him in pieces and eat up everything he had, but Ulysses -stayed their hands although they were infuriated, and now you devour -his property without paying for it, and break my heart by wooing his -wife and trying to kill his son. Leave off doing so, and stop the -others also.” - -To this Eurymachus son of Polybus answered, “Take heart, Queen Penelope -daughter of Icarius, and do not trouble yourself about these matters. -The man is not yet born, nor never will be, who shall lay hands upon -your son Telemachus, while I yet live to look upon the face of the -earth. I say—and it shall surely be—that my spear shall be reddened -with his blood; for many a time has Ulysses taken me on his knees, held -wine up to my lips to drink, and put pieces of meat into my hands. -Therefore Telemachus is much the dearest friend I have, and has nothing -to fear from the hands of us suitors. Of course, if death comes to him -from the gods, he cannot escape it.” He said this to quiet her, but in -reality he was plotting against Telemachus. - -Then Penelope went upstairs again and mourned her husband till Minerva -shed sleep over her eyes. In the evening Eumaeus got back to Ulysses -and his son, who had just sacrificed a young pig of a year old and were -helping one another to get supper ready; Minerva therefore came up to -Ulysses, turned him into an old man with a stroke of her wand, and clad -him in his old clothes again, for fear that the swineherd might -recognise him and not keep the secret, but go and tell Penelope. - -Telemachus was the first to speak. “So you have got back, Eumaeus,” -said he. “What is the news of the town? Have the suitors returned, or -are they still waiting over yonder, to take me on my way home?” - -“I did not think of asking about that,” replied Eumaeus, “when I was in -the town. I thought I would give my message and come back as soon as I -could. I met a man sent by those who had gone with you to Pylos, and he -was the first to tell the news to your mother, but I can say what I saw -with my own eyes; I had just got on to the crest of the hill of Mercury -above the town when I saw a ship coming into harbour with a number of -men in her. They had many shields and spears, and I thought it was the -suitors, but I cannot be sure.” - -On hearing this Telemachus smiled to his father, but so that Eumaeus -could not see him. - -Then, when they had finished their work and the meal was ready, they -ate it, and every man had his full share so that all were satisfied. As -soon as they had had enough to eat and drink, they laid down to rest -and enjoyed the boon of sleep. - - - - -BOOK XVII - - -TELEMACHUS AND HIS MOTHER MEET—ULYSSES AND EUMAEUS COME DOWN TO THE -TOWN, AND ULYSSES IS INSULTED BY MELANTHIUS—HE IS RECOGNISED BY THE DOG -ARGOS—HE IS INSULTED AND PRESENTLY STRUCK BY ANTINOUS WITH A -STOOL—PENELOPE DESIRES THAT HE SHALL BE SENT TO HER. - - -When the child of morning, rosy-fingered Dawn, appeared, Telemachus -bound on his sandals and took a strong spear that suited his hands, for -he wanted to go into the city. “Old friend,” said he to the swineherd, -“I will now go to the town and show myself to my mother, for she will -never leave off grieving till she has seen me. As for this unfortunate -stranger, take him to the town and let him beg there of any one who -will give him a drink and a piece of bread. I have trouble enough of my -own, and cannot be burdened with other people. If this makes him angry -so much the worse for him, but I like to say what I mean.” - -Then Ulysses said, “Sir, I do not want to stay here; a beggar can -always do better in town than country, for any one who likes can give -him something. I am too old to care about remaining here at the beck -and call of a master. Therefore let this man do as you have just told -him, and take me to the town as soon as I have had a warm by the fire, -and the day has got a little heat in it. My clothes are wretchedly -thin, and this frosty morning I shall be perished with cold, for you -say the city is some way off.” - -On this Telemachus strode off through the yards, brooding his revenge -upon the suitors. When he reached home he stood his spear against a -bearing-post of the cloister, crossed the stone floor of the cloister -itself, and went inside. - -Nurse Euryclea saw him long before any one else did. She was putting -the fleeces on to the seats, and she burst out crying as she ran up to -him; all the other maids came up too, and covered his head and -shoulders with their kisses. Penelope came out of her room looking like -Diana or Venus, and wept as she flung her arms about her son. She -kissed his forehead and both his beautiful eyes, “Light of my eyes,” -she cried as she spoke fondly to him, “so you are come home again; I -made sure I was never going to see you any more. To think of your -having gone off to Pylos without saying anything about it or obtaining -my consent. But come, tell me what you saw.” - -“Do not scold me, mother,” answered Telemachus, “nor vex me, seeing -what a narrow escape I have had, but wash your face, change your dress, -go upstairs with your maids, and promise full and sufficient hecatombs -to all the gods if Jove will only grant us our revenge upon the -suitors. I must now go to the place of assembly to invite a stranger -who has come back with me from Pylos. I sent him on with my crew, and -told Piraeus to take him home and look after him till I could come for -him myself.” - -She heeded her son’s words, washed her face, changed her dress, and -vowed full and sufficient hecatombs to all the gods if they would only -vouchsafe her revenge upon the suitors. - -Telemachus went through, and out of, the cloisters spear in hand—not -alone, for his two fleet dogs went with him. Minerva endowed him with a -presence of such divine comeliness that all marvelled at him as he went -by, and the suitors gathered round him with fair words in their mouths -and malice in their hearts; but he avoided them, and went to sit with -Mentor, Antiphus, and Halitherses, old friends of his father’s house, -and they made him tell them all that had happened to him. Then Piraeus -came up with Theoclymenus, whom he had escorted through the town to the -place of assembly, whereon Telemachus at once joined them. Piraeus was -first to speak: “Telemachus,” said he, “I wish you would send some of -your women to my house to take away the presents Menelaus gave you.” - -“We do not know, Piraeus,” answered Telemachus, “what may happen. If -the suitors kill me in my own house and divide my property among them, -I would rather you had the presents than that any of those people -should get hold of them. If on the other hand I managed to kill them, I -shall be much obliged if you will kindly bring me my presents.” - -With these words he took Theoclymenus to his own house. When they got -there they laid their cloaks on the benches and seats, went into the -baths, and washed themselves. When the maids had washed and anointed -them, and had given them cloaks and shirts, they took their seats at -table. A maid servant then brought them water in a beautiful golden -ewer, and poured it into a silver basin for them to wash their hands; -and she drew a clean table beside them. An upper servant brought them -bread and offered them many good things of what there was in the house. -Opposite them sat Penelope, reclining on a couch by one of the -bearing-posts of the cloister, and spinning. Then they laid their hands -on the good things that were before them, and as soon as they had had -enough to eat and drink Penelope said: - -“Telemachus, I shall go upstairs and lie down on that sad couch, which -I have not ceased to water with my tears, from the day Ulysses set out -for Troy with the sons of Atreus. You failed, however, to make it clear -to me before the suitors came back to the house, whether or no you had -been able to hear anything about the return of your father.” - -“I will tell you then truth,” replied her son. “We went to Pylos and -saw Nestor, who took me to his house and treated me as hospitably as -though I were a son of his own who had just returned after a long -absence; so also did his sons; but he said he had not heard a word from -any human being about Ulysses, whether he was alive or dead. He sent -me, therefore, with a chariot and horses to Menelaus. There I saw -Helen, for whose sake so many, both Argives and Trojans, were in -heaven’s wisdom doomed to suffer. Menelaus asked me what it was that -had brought me to Lacedaemon, and I told him the whole truth, whereon -he said, ‘So, then, these cowards would usurp a brave man’s bed? A hind -might as well lay her new-born young in the lair of a lion, and then go -off to feed in the forest or in some grassy dell. The lion, when he -comes back to his lair, will make short work with the pair of them, and -so will Ulysses with these suitors. By father Jove, Minerva, and -Apollo, if Ulysses is still the man that he was when he wrestled with -Philomeleides in Lesbos, and threw him so heavily that all the Greeks -cheered him—if he is still such, and were to come near these suitors, -they would have a short shrift and a sorry wedding. As regards your -question, however, I will not prevaricate nor deceive you, but what the -old man of the sea told me, so much will I tell you in full. He said he -could see Ulysses on an island sorrowing bitterly in the house of the -nymph Calypso, who was keeping him prisoner, and he could not reach his -home, for he had no ships nor sailors to take him over the sea.’ This -was what Menelaus told me, and when I had heard his story I came away; -the gods then gave me a fair wind and soon brought me safe home again.” - -With these words he moved the heart of Penelope. Then Theoclymenus said -to her: - -“Madam, wife of Ulysses, Telemachus does not understand these things; -listen therefore to me, for I can divine them surely, and will hide -nothing from you. May Jove the king of heaven be my witness, and the -rites of hospitality, with that hearth of Ulysses to which I now come, -that Ulysses himself is even now in Ithaca, and, either going about the -country or staying in one place, is enquiring into all these evil deeds -and preparing a day of reckoning for the suitors. I saw an omen when I -was on the ship which meant this, and I told Telemachus about it.” - -“May it be even so,” answered Penelope; “if your words come true, you -shall have such gifts and such good will from me that all who see you -shall congratulate you.” - -Thus did they converse. Meanwhile the suitors were throwing discs, or -aiming with spears at a mark on the levelled ground in front of the -house, and behaving with all their old insolence. But when it was now -time for dinner, and the flock of sheep and goats had come into the -town from all the country round, 140 with their shepherds as usual, -then Medon, who was their favourite servant, and who waited upon them -at table, said, “Now then, my young masters, you have had enough sport, -so come inside that we may get dinner ready. Dinner is not a bad thing, -at dinner time.” - -They left their sports as he told them, and when they were within the -house, they laid their cloaks on the benches and seats inside, and then -sacrificed some sheep, goats, pigs, and a heifer, all of them fat and -well grown.141 Thus they made ready for their meal. In the meantime -Ulysses and the swineherd were about starting for the town, and the -swineherd said, “Stranger, I suppose you still want to go to town -to-day, as my master said you were to do; for my own part I should have -liked you to stay here as a station hand, but I must do as my master -tells me, or he will scold me later on, and a scolding from one’s -master is a very serious thing. Let us then be off, for it is now broad -day; it will be night again directly and then you will find it -colder.”142 - -“I know, and understand you,” replied Ulysses; “you need say no more. -Let us be going, but if you have a stick ready cut, let me have it to -walk with, for you say the road is a very rough one.” - -As he spoke he threw his shabby old tattered wallet over his shoulders, -by the cord from which it hung, and Eumaeus gave him a stick to his -liking. The two then started, leaving the station in charge of the dogs -and herdsmen who remained behind; the swineherd led the way and his -master followed after, looking like some broken down old tramp as he -leaned upon his staff, and his clothes were all in rags. When they had -got over the rough steep ground and were nearing the city, they reached -the fountain from which the citizens drew their water. This had been -made by Ithacus, Neritus, and Polyctor. There was a grove of -water-loving poplars planted in a circle all round it, and the clear -cold water came down to it from a rock high up,143 while above the -fountain there was an altar to the nymphs, at which all wayfarers used -to sacrifice. Here Melanthius son of Dolius overtook them as he was -driving down some goats, the best in his flock, for the suitors’ -dinner, and there were two shepherds with him. When he saw Eumaeus and -Ulysses he reviled them with outrageous and unseemly language, which -made Ulysses very angry. - -“There you go,” cried he, “and a precious pair you are. See how heaven -brings birds of the same feather to one another. Where, pray, master -swineherd, are you taking this poor miserable object? It would make any -one sick to see such a creature at table. A fellow like this never won -a prize for anything in his life, but will go about rubbing his -shoulders against every man’s door post, and begging, not for swords -and cauldrons144 like a man, but only for a few scraps not worth -begging for. If you would give him to me for a hand on my station, he -might do to clean out the folds, or bring a bit of sweet feed to the -kids, and he could fatten his thighs as much as he pleased on whey; but -he has taken to bad ways and will not go about any kind of work; he -will do nothing but beg victuals all the town over, to feed his -insatiable belly. I say, therefore—and it shall surely be—if he goes -near Ulysses’ house he will get his head broken by the stools they will -fling at him, till they turn him out.” - -On this, as he passed, he gave Ulysses a kick on the hip out of pure -wantonness, but Ulysses stood firm, and did not budge from the path. -For a moment he doubted whether or no to fly at Melanthius and kill him -with his staff, or fling him to the ground and beat his brains out; he -resolved, however, to endure it and keep himself in check, but the -swineherd looked straight at Melanthius and rebuked him, lifting up his -hands and praying to heaven as he did so. - -“Fountain nymphs,” he cried, “children of Jove, if ever Ulysses burned -you thigh bones covered with fat whether of lambs or kids, grant my -prayer that heaven may send him home. He would soon put an end to the -swaggering threats with which such men as you go about insulting -people—gadding all over the town while your flocks are going to ruin -through bad shepherding.” - -Then Melanthius the goatherd answered, “You ill conditioned cur, what -are you talking about? Some day or other I will put you on board ship -and take you to a foreign country, where I can sell you and pocket the -money you will fetch. I wish I were as sure that Apollo would strike -Telemachus dead this very day, or that the suitors would kill him, as I -am that Ulysses will never come home again.” - -With this he left them to come on at their leisure, while he went -quickly forward and soon reached the house of his master. When he got -there he went in and took his seat among the suitors opposite -Eurymachus, who liked him better than any of the others. The servants -brought him a portion of meat, and an upper woman servant set bread -before him that he might eat. Presently Ulysses and the swineherd came -up to the house and stood by it, amid a sound of music, for Phemius was -just beginning to sing to the suitors. Then Ulysses took hold of the -swineherd’s hand, and said: - -“Eumaeus, this house of Ulysses is a very fine place. No matter how far -you go, you will find few like it. One building keeps following on -after another. The outer court has a wall with battlements all round -it; the doors are double folding, and of good workmanship; it would be -a hard matter to take it by force of arms. I perceive, too, that there -are many people banqueting within it, for there is a smell of roast -meat, and I hear a sound of music, which the gods have made to go along -with feasting.” - -Then Eumaeus said, “You have perceived aright, as indeed you generally -do; but let us think what will be our best course. Will you go inside -first and join the suitors, leaving me here behind you, or will you -wait here and let me go in first? But do not wait long, or some one may -see you loitering about outside, and throw something at you. Consider -this matter I pray you.” - -And Ulysses answered, “I understand and heed. Go in first and leave me -here where I am. I am quite used to being beaten and having things -thrown at me. I have been so much buffeted about in war and by sea that -I am case-hardened, and this too may go with the rest. But a man cannot -hide away the cravings of a hungry belly; this is an enemy which gives -much trouble to all men; it is because of this that ships are fitted -out to sail the seas, and to make war upon other people.” - -As they were thus talking, a dog that had been lying asleep raised his -head and pricked up his ears. This was Argos, whom Ulysses had bred -before setting out for Troy, but he had never had any work out of him. -In the old days he used to be taken out by the young men when they went -hunting wild goats, or deer, or hares, but now that his master was gone -he was lying neglected on the heaps of mule and cow dung that lay in -front of the stable doors till the men should come and draw it away to -manure the great close; and he was full of fleas. As soon as he saw -Ulysses standing there, he dropped his ears and wagged his tail, but he -could not get close up to his master. When Ulysses saw the dog on the -other side of the yard, he dashed a tear from his eyes without Eumaeus -seeing it, and said: - -“Eumaeus, what a noble hound that is over yonder on the manure heap: -his build is splendid; is he as fine a fellow as he looks, or is he -only one of those dogs that come begging about a table, and are kept -merely for show?” - -“This hound,” answered Eumaeus, “belonged to him who has died in a far -country. If he were what he was when Ulysses left for Troy, he would -soon show you what he could do. There was not a wild beast in the -forest that could get away from him when he was once on its tracks. But -now he has fallen on evil times, for his master is dead and gone, and -the women take no care of him. Servants never do their work when their -master’s hand is no longer over them, for Jove takes half the goodness -out of a man when he makes a slave of him.” - -As he spoke he went inside the buildings to the cloister where the -suitors were, but Argos died as soon as he had recognised his master. - -Telemachus saw Eumaeus long before any one else did, and beckoned him -to come and sit beside him; so he looked about and saw a seat lying -near where the carver sat serving out their portions to the suitors; he -picked it up, brought it to Telemachus’s table, and sat down opposite -him. Then the servant brought him his portion, and gave him bread from -the bread-basket. - -Immediately afterwards Ulysses came inside, looking like a poor -miserable old beggar, leaning on his staff and with his clothes all in -rags. He sat down upon the threshold of ash-wood just inside the doors -leading from the outer to the inner court, and against a bearing-post -of cypress-wood which the carpenter had skilfully planed, and had made -to join truly with rule and line. Telemachus took a whole loaf from the -bread-basket, with as much meat as he could hold in his two hands, and -said to Eumaeus, “Take this to the stranger, and tell him to go the -round of the suitors, and beg from them; a beggar must not be -shamefaced.” - -So Eumaeus went up to him and said, “Stranger, Telemachus sends you -this, and says you are to go the round of the suitors begging, for -beggars must not be shamefaced.” - -Ulysses answered, “May King Jove grant all happiness to Telemachus, and -fulfil the desire of his heart.” - -Then with both hands he took what Telemachus had sent him, and laid it -on the dirty old wallet at his feet. He went on eating it while the -bard was singing, and had just finished his dinner as he left off. The -suitors applauded the bard, whereon Minerva went up to Ulysses and -prompted him to beg pieces of bread from each one of the suitors, that -he might see what kind of people they were, and tell the good from the -bad; but come what might she was not going to save a single one of -them. Ulysses, therefore, went on his round, going from left to right, -and stretched out his hands to beg as though he were a real beggar. -Some of them pitied him, and were curious about him, asking one another -who he was and where he came from; whereon the goatherd Melanthius -said, “Suitors of my noble mistress, I can tell you something about -him, for I have seen him before. The swineherd brought him here, but I -know nothing about the man himself, nor where he comes from.” - -On this Antinous began to abuse the swineherd. “You precious idiot,” he -cried, “what have you brought this man to town for? Have we not tramps -and beggars enough already to pester us as we sit at meat? Do you think -it a small thing that such people gather here to waste your master’s -property—and must you needs bring this man as well?” - -And Eumaeus answered, “Antinous, your birth is good but your words -evil. It was no doing of mine that he came here. Who is likely to -invite a stranger from a foreign country, unless it be one of those who -can do public service as a seer, a healer of hurts, a carpenter, or a -bard who can charm us with his singing? Such men are welcome all the -world over, but no one is likely to ask a beggar who will only worry -him. You are always harder on Ulysses’ servants than any of the other -suitors are, and above all on me, but I do not care so long as -Telemachus and Penelope are alive and here.” - -But Telemachus said, “Hush, do not answer him; Antinous has the -bitterest tongue of all the suitors, and he makes the others worse.” - -Then turning to Antinous he said, “Antinous, you take as much care of -my interests as though I were your son. Why should you want to see this -stranger turned out of the house? Heaven forbid; take something and -give it him yourself; I do not grudge it; I bid you take it. Never mind -my mother, nor any of the other servants in the house; but I know you -will not do what I say, for you are more fond of eating things yourself -than of giving them to other people.” - -“What do you mean, Telemachus,” replied Antinous, “by this swaggering -talk? If all the suitors were to give him as much as I will, he would -not come here again for another three months.” - -As he spoke he drew the stool on which he rested his dainty feet from -under the table, and made as though he would throw it at Ulysses, but -the other suitors all gave him something, and filled his wallet with -bread and meat; he was about, therefore, to go back to the threshold -and eat what the suitors had given him, but he first went up to -Antinous and said: - -“Sir, give me something; you are not, surely, the poorest man here; you -seem to be a chief, foremost among them all; therefore you should be -the better giver, and I will tell far and wide of your bounty. I too -was a rich man once, and had a fine house of my own; in those days I -gave to many a tramp such as I now am, no matter who he might be nor -what he wanted. I had any number of servants, and all the other things -which people have who live well and are accounted wealthy, but it -pleased Jove to take all away from me. He sent me with a band of roving -robbers to Egypt; it was a long voyage and I was undone by it. I -stationed my ships in the river Aegyptus, and bade my men stay by them -and keep guard over them, while I sent out scouts to reconnoitre from -every point of vantage. - -“But the men disobeyed my orders, took to their own devices, and -ravaged the land of the Egyptians, killing the men, and taking their -wives and children captives. The alarm was soon carried to the city, -and when they heard the war-cry, the people came out at daybreak till -the plain was filled with soldiers horse and foot, and with the gleam -of armour. Then Jove spread panic among my men, and they would no -longer face the enemy, for they found themselves surrounded. The -Egyptians killed many of us, and took the rest alive to do forced -labour for them; as for myself, they gave me to a friend who met them, -to take to Cyprus, Dmetor by name, son of Iasus, who was a great man in -Cyprus. Thence I am come hither in a state of great misery.” - -Then Antinous said, “What god can have sent such a pestilence to plague -us during our dinner? Get out, into the open part of the court,145 or I -will give you Egypt and Cyprus over again for your insolence and -importunity; you have begged of all the others, and they have given you -lavishly, for they have abundance round them, and it is easy to be free -with other people’s property when there is plenty of it.” - -On this Ulysses began to move off, and said, “Your looks, my fine sir, -are better than your breeding; if you were in your own house you would -not spare a poor man so much as a pinch of salt, for though you are in -another man’s, and surrounded with abundance, you cannot find it in you -to give him even a piece of bread.” - -This made Antinous very angry, and he scowled at him saying, “You shall -pay for this before you get clear of the court.” With these words he -threw a footstool at him, and hit him on the right shoulder blade near -the top of his back. Ulysses stood firm as a rock and the blow did not -even stagger him, but he shook his head in silence as he brooded on his -revenge. Then he went back to the threshold and sat down there, laying -his well filled wallet at his feet. - -“Listen to me,” he cried, “you suitors of Queen Penelope, that I may -speak even as I am minded. A man knows neither ache nor pain if he gets -hit while fighting for his money, or for his sheep or his cattle; and -even so Antinous has hit me while in the service of my miserable belly, -which is always getting people into trouble. Still, if the poor have -gods and avenging deities at all, I pray them that Antinous may come to -a bad end before his marriage.” - -“Sit where you are, and eat your victuals in silence, or be off -elsewhere,” shouted Antinous. “If you say more I will have you dragged -hand and foot through the courts, and the servants shall flay you -alive.” - -The other suitors were much displeased at this, and one of the young -men said, “Antinous, you did ill in striking that poor wretch of a -tramp: it will be worse for you if he should turn out to be some -god—and we know the gods go about disguised in all sorts of ways as -people from foreign countries, and travel about the world to see who do -amiss and who righteously.”146 - -Thus said the suitors, but Antinous paid them no heed. Meanwhile -Telemachus was furious about the blow that had been given to his -father, and though no tear fell from him, he shook his head in silence -and brooded on his revenge. - -Now when Penelope heard that the beggar had been struck in the -banqueting-cloister, she said before her maids, “Would that Apollo -would so strike you, Antinous,” and her waiting woman Eurynome -answered, “If our prayers were answered not one of the suitors would -ever again see the sun rise.” Then Penelope said, “Nurse,147 I hate -every single one of them, for they mean nothing but mischief, but I -hate Antinous like the darkness of death itself. A poor unfortunate -tramp has come begging about the house for sheer want. Every one else -has given him something to put in his wallet, but Antinous has hit him -on the right shoulder-blade with a footstool.” - -Thus did she talk with her maids as she sat in her own room, and in the -meantime Ulysses was getting his dinner. Then she called for the -swineherd and said, “Eumaeus, go and tell the stranger to come here, I -want to see him and ask him some questions. He seems to have travelled -much, and he may have seen or heard something of my unhappy husband.” - -To this you answered, O swineherd Eumaeus, “If these Achaeans, Madam, -would only keep quiet, you would be charmed with the history of his -adventures. I had him three days and three nights with me in my hut, -which was the first place he reached after running away from his ship, -and he has not yet completed the story of his misfortunes. If he had -been the most heaven-taught minstrel in the whole world, on whose lips -all hearers hang entranced, I could not have been more charmed as I sat -in my hut and listened to him. He says there is an old friendship -between his house and that of Ulysses, and that he comes from Crete -where the descendants of Minos live, after having been driven hither -and thither by every kind of misfortune; he also declares that he has -heard of Ulysses as being alive and near at hand among the -Thesprotians, and that he is bringing great wealth home with him.” - -“Call him here, then,” said Penelope, “that I too may hear his story. -As for the suitors, let them take their pleasure indoors or out as they -will, for they have nothing to fret about. Their corn and wine remain -unwasted in their houses with none but servants to consume them, while -they keep hanging about our house day after day sacrificing our oxen, -sheep, and fat goats for their banquets, and never giving so much as a -thought to the quantity of wine they drink. No estate can stand such -recklessness, for we have now no Ulysses to protect us. If he were to -come again, he and his son would soon have their revenge.” - -As she spoke Telemachus sneezed so loudly that the whole house -resounded with it. Penelope laughed when she heard this, and said to -Eumaeus, “Go and call the stranger; did you not hear how my son sneezed -just as I was speaking? This can only mean that all the suitors are -going to be killed, and that not one of them shall escape. Furthermore -I say, and lay my saying to your heart: if I am satisfied that the -stranger is speaking the truth I shall give him a shirt and cloak of -good wear.” - -When Eumaeus heard this he went straight to Ulysses and said, “Father -stranger, my mistress Penelope, mother of Telemachus, has sent for you; -she is in great grief, but she wishes to hear anything you can tell her -about her husband, and if she is satisfied that you are speaking the -truth, she will give you a shirt and cloak, which are the very things -that you are most in want of. As for bread, you can get enough of that -to fill your belly, by begging about the town, and letting those give -that will.” - -“I will tell Penelope,” answered Ulysses, “nothing but what is strictly -true. I know all about her husband, and have been partner with him in -affliction, but I am afraid of passing through this crowd of cruel -suitors, for their pride and insolence reach heaven. Just now, -moreover, as I was going about the house without doing any harm, a man -gave me a blow that hurt me very much, but neither Telemachus nor any -one else defended me. Tell Penelope, therefore, to be patient and wait -till sundown. Let her give me a seat close up to the fire, for my -clothes are worn very thin—you know they are, for you have seen them -ever since I first asked you to help me—she can then ask me about the -return of her husband.” - -The swineherd went back when he heard this, and Penelope said as she -saw him cross the threshold, “Why do you not bring him here, Eumaeus? -Is he afraid that some one will ill-treat him, or is he shy of coming -inside the house at all? Beggars should not be shamefaced.” - -To this you answered, O swineherd Eumaeus, “The stranger is quite -reasonable. He is avoiding the suitors, and is only doing what any one -else would do. He asks you to wait till sundown, and it will be much -better, madam, that you should have him all to yourself, when you can -hear him and talk to him as you will.” - -“The man is no fool,” answered Penelope, “it would very likely be as he -says, for there are no such abominable people in the whole world as -these men are.” - -When she had done speaking Eumaeus went back to the suitors, for he had -explained everything. Then he went up to Telemachus and said in his ear -so that none could overhear him, “My dear sir, I will now go back to -the pigs, to see after your property and my own business. You will look -to what is going on here, but above all be careful to keep out of -danger, for there are many who bear you ill will. May Jove bring them -to a bad end before they do us a mischief.” - -“Very well,” replied Telemachus, “go home when you have had your -dinner, and in the morning come here with the victims we are to -sacrifice for the day. Leave the rest to heaven and me.” - -On this Eumaeus took his seat again, and when he had finished his -dinner he left the courts and the cloister with the men at table, and -went back to his pigs. As for the suitors, they presently began to -amuse themselves with singing and dancing, for it was now getting on -towards evening. - - - - -BOOK XVIII - - -THE FIGHT WITH IRUS—ULYSSES WARNS AMPHINOMUS—PENELOPE GETS PRESENTS -FROM THE SUITORS—THE BRAZIERS—ULYSSES REBUKES EURYMACHUS. - - -Now there came a certain common tramp who used to go begging all over -the city of Ithaca, and was notorious as an incorrigible glutton and -drunkard. This man had no strength nor stay in him, but he was a great -hulking fellow to look at; his real name, the one his mother gave him, -was Arnaeus, but the young men of the place called him Irus,148 because -he used to run errands for any one who would send him. As soon as he -came he began to insult Ulysses, and to try and drive him out of his -own house. - -“Be off, old man,” he cried, “from the doorway, or you shall be dragged -out neck and heels. Do you not see that they are all giving me the -wink, and wanting me to turn you out by force, only I do not like to do -so? Get up then, and go of yourself, or we shall come to blows.” - -Ulysses frowned on him and said, “My friend, I do you no manner of -harm; people give you a great deal, but I am not jealous. There is room -enough in this doorway for the pair of us, and you need not grudge me -things that are not yours to give. You seem to be just such another -tramp as myself, but perhaps the gods will give us better luck by and -by. Do not, however, talk too much about fighting or you will incense -me, and old though I am, I shall cover your mouth and chest with blood. -I shall have more peace tomorrow if I do, for you will not come to the -house of Ulysses any more.” - -Irus was very angry and answered, “You filthy glutton, you run on -trippingly like an old fish-fag. I have a good mind to lay both hands -about you, and knock your teeth out of your head like so many boar’s -tusks. Get ready, therefore, and let these people here stand by and -look on. You will never be able to fight one who is so much younger -than yourself.” - -Thus roundly did they rate one another on the smooth pavement in front -of the doorway,149 and when Antinous saw what was going on he laughed -heartily and said to the others, “This is the finest sport that you -ever saw; heaven never yet sent anything like it into this house. The -stranger and Irus have quarreled and are going to fight, let us set -them on to do so at once.” - -The suitors all came up laughing, and gathered round the two ragged -tramps. “Listen to me,” said Antinous, “there are some goats’ paunches -down at the fire, which we have filled with blood and fat, and set -aside for supper; he who is victorious and proves himself to be the -better man shall have his pick of the lot; he shall be free of our -table and we will not allow any other beggar about the house at all.” - -The others all agreed, but Ulysses, to throw them off the scent, said, -“Sirs, an old man like myself, worn out with suffering, cannot hold his -own against a young one; but my irrepressible belly urges me on, though -I know it can only end in my getting a drubbing. You must swear, -however that none of you will give me a foul blow to favour Irus and -secure him the victory.” - -They swore as he told them, and when they had completed their oath -Telemachus put in a word and said, “Stranger, if you have a mind to -settle with this fellow, you need not be afraid of any one here. -Whoever strikes you will have to fight more than one. I am host, and -the other chiefs, Antinous and Eurymachus, both of them men of -understanding, are of the same mind as I am.” - -Every one assented, and Ulysses girded his old rags about his loins, -thus baring his stalwart thighs, his broad chest and shoulders, and his -mighty arms; but Minerva came up to him and made his limbs even -stronger still. The suitors were beyond measure astonished, and one -would turn towards his neighbour saying, “The stranger has brought such -a thigh out of his old rags that there will soon be nothing left of -Irus.” - -Irus began to be very uneasy as he heard them, but the servants girded -him by force, and brought him [into the open part of the court] in such -a fright that his limbs were all of a tremble. Antinous scolded him and -said, “You swaggering bully, you ought never to have been born at all -if you are afraid of such an old broken down creature as this tramp is. -I say, therefore—and it shall surely be—if he beats you and proves -himself the better man, I shall pack you off on board ship to the -mainland and send you to king Echetus, who kills every one that comes -near him. He will cut off your nose and ears, and draw out your -entrails for the dogs to eat.” - -This frightened Irus still more, but they brought him into the middle -of the court, and the two men raised their hands to fight. Then Ulysses -considered whether he should let drive so hard at him as to make an end -of him then and there, or whether he should give him a lighter blow -that should only knock him down; in the end he deemed it best to give -the lighter blow for fear the Achaeans should begin to suspect who he -was. Then they began to fight, and Irus hit Ulysses on the right -shoulder; but Ulysses gave Irus a blow on the neck under the ear that -broke in the bones of his skull, and the blood came gushing out of his -mouth; he fell groaning in the dust, gnashing his teeth and kicking on -the ground, but the suitors threw up their hands and nearly died of -laughter, as Ulysses caught hold of him by the foot and dragged him -into the outer court as far as the gate-house. There he propped him up -against the wall and put his staff in his hands. “Sit here,” said he, -“and keep the dogs and pigs off; you are a pitiful creature, and if you -try to make yourself king of the beggars any more you shall fare still -worse.” - -Then he threw his dirty old wallet, all tattered and torn over his -shoulder with the cord by which it hung, and went back to sit down upon -the threshold; but the suitors went within the cloisters, laughing and -saluting him, “May Jove, and all the other gods,” said they, “grant you -whatever you want for having put an end to the importunity of this -insatiable tramp. We will take him over to the mainland presently, to -king Echetus, who kills every one that comes near him.” - -Ulysses hailed this as of good omen, and Antinous set a great goat’s -paunch before him filled with blood and fat. Amphinomus took two loaves -out of the bread-basket and brought them to him, pledging him as he did -so in a golden goblet of wine. “Good luck to you,” he said, “father -stranger, you are very badly off at present, but I hope you will have -better times by and by.” - -To this Ulysses answered, “Amphinomus, you seem to be a man of good -understanding, as indeed you may well be, seeing whose son you are. I -have heard your father well spoken of; he is Nisus of Dulichium, a man -both brave and wealthy. They tell me you are his son, and you appear to -be a considerable person; listen, therefore, and take heed to what I am -saying. Man is the vainest of all creatures that have their being upon -earth. As long as heaven vouchsafes him health and strength, he thinks -that he shall come to no harm hereafter, and even when the blessed gods -bring sorrow upon him, he bears it as he needs must, and makes the best -of it; for God almighty gives men their daily minds day by day. I know -all about it, for I was a rich man once, and did much wrong in the -stubbornness of my pride, and in the confidence that my father and my -brothers would support me; therefore let a man fear God in all things -always, and take the good that heaven may see fit to send him without -vain glory. Consider the infamy of what these suitors are doing; see -how they are wasting the estate, and doing dishonour to the wife, of -one who is certain to return some day, and that, too, not long hence. -Nay, he will be here soon; may heaven send you home quietly first that -you may not meet with him in the day of his coming, for once he is here -the suitors and he will not part bloodlessly.” - -With these words he made a drink-offering, and when he had drunk he put -the gold cup again into the hands of Amphinomus, who walked away -serious and bowing his head, for he foreboded evil. But even so he did -not escape destruction, for Minerva had doomed him to fall by the hand -of Telemachus. So he took his seat again at the place from which he had -come. - -Then Minerva put it into the mind of Penelope to show herself to the -suitors, that she might make them still more enamoured of her, and win -still further honour from her son and husband. So she feigned a mocking -laugh and said, “Eurynome, I have changed my mind, and have a fancy to -show myself to the suitors although I detest them. I should like also -to give my son a hint that he had better not have anything more to do -with them. They speak fairly enough but they mean mischief.” - -“My dear child,” answered Eurynome, “all that you have said is true, go -and tell your son about it, but first wash yourself and anoint your -face. Do not go about with your cheeks all covered with tears; it is -not right that you should grieve so incessantly; for Telemachus, whom -you always prayed that you might live to see with a beard, is already -grown up.” - -“I know, Eurynome,” replied Penelope, “that you mean well, but do not -try and persuade me to wash and to anoint myself, for heaven robbed me -of all my beauty on the day my husband sailed; nevertheless, tell -Autonoe and Hippodamia that I want them. They must be with me when I am -in the cloister; I am not going among the men alone; it would not be -proper for me to do so.” - -On this the old woman150 went out of the room to bid the maids go to -their mistress. In the meantime Minerva bethought her of another -matter, and sent Penelope off into a sweet slumber; so she lay down on -her couch and her limbs became heavy with sleep. Then the goddess shed -grace and beauty over her that all the Achaeans might admire her. She -washed her face with the ambrosial loveliness that Venus wears when she -goes dancing with the Graces; she made her taller and of a more -commanding figure, while as for her complexion it was whiter than sawn -ivory. When Minerva had done all this she went away, whereon the maids -came in from the women’s room and woke Penelope with the sound of their -talking. - -“What an exquisitely delicious sleep I have been having,” said she, as -she passed her hands over her face, “in spite of all my misery. I wish -Diana would let me die so sweetly now at this very moment, that I might -no longer waste in despair for the loss of my dear husband, who -possessed every kind of good quality and was the most distinguished man -among the Achaeans.” - -With these words she came down from her upper room, not alone but -attended by two of her maidens, and when she reached the suitors she -stood by one of the bearing-posts supporting the roof of the cloister, -holding a veil before her face, and with a staid maid servant on either -side of her. As they beheld her the suitors were so overpowered and -became so desperately enamoured of her, that each one prayed he might -win her for his own bed fellow. - -“Telemachus,” said she, addressing her son, “I fear you are no longer -so discreet and well conducted as you used to be. When you were younger -you had a greater sense of propriety; now, however, that you are grown -up, though a stranger to look at you would take you for the son of a -well to do father as far as size and good looks go, your conduct is by -no means what it should be. What is all this disturbance that has been -going on, and how came you to allow a stranger to be so disgracefully -ill-treated? What would have happened if he had suffered serious injury -while a suppliant in our house? Surely this would have been very -discreditable to you.” - -“I am not surprised, my dear mother, at your displeasure,” replied -Telemachus, “I understand all about it and know when things are not as -they should be, which I could not do when I was younger; I cannot, -however, behave with perfect propriety at all times. First one and then -another of these wicked people here keeps driving me out of my mind, -and I have no one to stand by me. After all, however, this fight -between Irus and the stranger did not turn out as the suitors meant it -to do, for the stranger got the best of it. I wish Father Jove, -Minerva, and Apollo would break the neck of every one of these wooers -of yours, some inside the house and some out; and I wish they might all -be as limp as Irus is over yonder in the gate of the outer court. See -how he nods his head like a drunken man; he has had such a thrashing -that he cannot stand on his feet nor get back to his home, wherever -that may be, for he has no strength left in him.” - -Thus did they converse. Eurymachus then came up and said, “Queen -Penelope, daughter of Icarius, if all the Achaeans in Iasian Argos -could see you at this moment, you would have still more suitors in your -house by tomorrow morning, for you are the most admirable woman in the -whole world both as regards personal beauty and strength of -understanding.” - -To this Penelope replied, “Eurymachus, heaven robbed me of all my -beauty whether of face or figure when the Argives set sail for Troy and -my dear husband with them. If he were to return and look after my -affairs, I should both be more respected and show a better presence to -the world. As it is, I am oppressed with care, and with the afflictions -which heaven has seen fit to heap upon me. My husband foresaw it all, -and when he was leaving home he took my right wrist in his hand—‘Wife,’ -he said, ‘we shall not all of us come safe home from Troy, for the -Trojans fight well both with bow and spear. They are excellent also at -fighting from chariots, and nothing decides the issue of a fight sooner -than this. I know not, therefore, whether heaven will send me back to -you, or whether I may not fall over there at Troy. In the meantime do -you look after things here. Take care of my father and mother as at -present, and even more so during my absence, but when you see our son -growing a beard, then marry whom you will, and leave this your present -home.’ This is what he said and now it is all coming true. A night will -come when I shall have to yield myself to a marriage which I detest, -for Jove has taken from me all hope of happiness. This further grief, -moreover, cuts me to the very heart. You suitors are not wooing me -after the custom of my country. When men are courting a woman who they -think will be a good wife to them and who is of noble birth, and when -they are each trying to win her for himself, they usually bring oxen -and sheep to feast the friends of the lady, and they make her -magnificent presents, instead of eating up other people’s property -without paying for it.” - -This was what she said, and Ulysses was glad when he heard her trying -to get presents out of the suitors, and flattering them with fair words -which he knew she did not mean. - -Then Antinous said, “Queen Penelope, daughter of Icarius, take as many -presents as you please from any one who will give them to you; it is -not well to refuse a present; but we will not go about our business nor -stir from where we are, till you have married the best man among us -whoever he may be.” - -The others applauded what Antinous had said, and each one sent his -servant to bring his present. Antinous’s man returned with a large and -lovely dress most exquisitely embroidered. It had twelve beautifully -made brooch pins of pure gold with which to fasten it. Eurymachus -immediately brought her a magnificent chain of gold and amber beads -that gleamed like sunlight. Eurydamas’s two men returned with some -earrings fashioned into three brilliant pendants which glistened most -beautifully; while king Pisander son of Polyctor gave her a necklace of -the rarest workmanship, and every one else brought her a beautiful -present of some kind. - -Then the queen went back to her room upstairs, and her maids brought -the presents after her. Meanwhile the suitors took to singing and -dancing, and stayed till evening came. They danced and sang till it -grew dark; they then brought in three braziers151 to give light, and -piled them up with chopped firewood very old and dry, and they lit -torches from them, which the maids held up turn and turn about. Then -Ulysses said: - -“Maids, servants of Ulysses who has so long been absent, go to the -queen inside the house; sit with her and amuse her, or spin, and pick -wool. I will hold the light for all these people. They may stay till -morning, but shall not beat me, for I can stand a great deal.” - -The maids looked at one another and laughed, while pretty Melantho -began to gibe at him contemptuously. She was daughter to Dolius, but -had been brought up by Penelope, who used to give her toys to play -with, and looked after her when she was a child; but in spite of all -this she showed no consideration for the sorrows of her mistress, and -used to misconduct herself with Eurymachus, with whom she was in love. - -“Poor wretch,” said she, “are you gone clean out of your mind? Go and -sleep in some smithy, or place of public gossips, instead of chattering -here. Are you not ashamed of opening your mouth before your betters—so -many of them too? Has the wine been getting into your head, or do you -always babble in this way? You seem to have lost your wits because you -beat the tramp Irus; take care that a better man than he does not come -and cudgel you about the head till he pack you bleeding out of the -house.” - -“Vixen,” replied Ulysses, scowling at her, “I will go and tell -Telemachus what you have been saying, and he will have you torn limb -from limb.” - -With these words he scared the women, and they went off into the body -of the house. They trembled all over, for they thought he would do as -he said. But Ulysses took his stand near the burning braziers, holding -up torches and looking at the people—brooding the while on things that -should surely come to pass. - -But Minerva would not let the suitors for one moment cease their -insolence, for she wanted Ulysses to become even more bitter against -them; she therefore set Eurymachus son of Polybus on to gibe at him, -which made the others laugh. “Listen to me,” said he, “you suitors of -Queen Penelope, that I may speak even as I am minded. It is not for -nothing that this man has come to the house of Ulysses; I believe the -light has not been coming from the torches, but from his own head—for -his hair is all gone, every bit of it.” - -Then turning to Ulysses he said, “Stranger, will you work as a servant, -if I send you to the wolds and see that you are well paid? Can you -build a stone fence, or plant trees? I will have you fed all the year -round, and will find you in shoes and clothing. Will you go, then? Not -you; for you have got into bad ways, and do not want to work; you had -rather fill your belly by going round the country begging.” - -“Eurymachus,” answered Ulysses, “if you and I were to work one against -the other in early summer when the days are at their longest—give me a -good scythe, and take another yourself, and let us see which will last -the longer or mow the stronger, from dawn till dark when the mowing -grass is about. Or if you will plough against me, let us each take a -yoke of tawny oxen, well-mated and of great strength and endurance: -turn me into a four acre field, and see whether you or I can drive the -straighter furrow. If, again, war were to break out this day, give me a -shield, a couple of spears and a helmet fitting well upon my -temples—you would find me foremost in the fray, and would cease your -gibes about my belly. You are insolent and cruel, and think yourself a -great man because you live in a little world, and that a bad one. If -Ulysses comes to his own again, the doors of his house are wide, but -you will find them narrow when you try to fly through them.” - -Eurymachus was furious at all this. He scowled at him and cried, “You -wretch, I will soon pay you out for daring to say such things to me, -and in public too. Has the wine been getting into your head or do you -always babble in this way? You seem to have lost your wits because you -beat the tramp Irus.” With this he caught hold of a footstool, but -Ulysses sought protection at the knees of Amphinomus of Dulichium, for -he was afraid. The stool hit the cupbearer on his right hand and -knocked him down: the man fell with a cry flat on his back, and his -wine-jug fell ringing to the ground. The suitors in the covered -cloister were now in an uproar, and one would turn towards his -neighbour, saying, “I wish the stranger had gone somewhere else, bad -luck to him, for all the trouble he gives us. We cannot permit such -disturbance about a beggar; if such ill counsels are to prevail we -shall have no more pleasure at our banquet.” - -On this Telemachus came forward and said, “Sirs, are you mad? Can you -not carry your meat and your liquor decently? Some evil spirit has -possessed you. I do not wish to drive any of you away, but you have had -your suppers, and the sooner you all go home to bed the better.” - -The suitors bit their lips and marvelled at the boldness of his speech; -but Amphinomus the son of Nisus, who was son to Aretias, said, “Do not -let us take offence; it is reasonable, so let us make no answer. -Neither let us do violence to the stranger nor to any of Ulysses’ -servants. Let the cupbearer go round with the drink-offerings, that we -may make them and go home to our rest. As for the stranger, let us -leave Telemachus to deal with him, for it is to his house that he has -come.” - -Thus did he speak, and his saying pleased them well, so Mulius of -Dulichium, servant to Amphinomus, mixed them a bowl of wine and water -and handed it round to each of them man by man, whereon they made their -drink-offerings to the blessed gods: Then, when they had made their -drink-offerings and had drunk each one as he was minded, they took -their several ways each of them to his own abode. - - - - -BOOK XIX - - -TELEMACHUS AND ULYSSES REMOVE THE ARMOUR—ULYSSES INTERVIEWS -PENELOPE—EURYCLEA WASHES HIS FEET AND RECOGNISES THE SCAR ON HIS -LEG—PENELOPE TELLS HER DREAM TO ULYSSES. - - -Ulysses was left in the cloister, pondering on the means whereby with -Minerva’s help he might be able to kill the suitors. Presently he said -to Telemachus, “Telemachus, we must get the armour together and take it -down inside. Make some excuse when the suitors ask you why you have -removed it. Say that you have taken it to be out of the way of the -smoke, inasmuch as it is no longer what it was when Ulysses went away, -but has become soiled and begrimed with soot. Add to this more -particularly that you are afraid Jove may set them on to quarrel over -their wine, and that they may do each other some harm which may -disgrace both banquet and wooing, for the sight of arms sometimes -tempts people to use them.” - -Telemachus approved of what his father had said, so he called nurse -Euryclea and said, “Nurse, shut the women up in their room, while I -take the armour that my father left behind him down into the store -room. No one looks after it now my father is gone, and it has got all -smirched with soot during my own boyhood. I want to take it down where -the smoke cannot reach it.” - -“I wish, child,” answered Euryclea, “that you would take the management -of the house into your own hands altogether, and look after all the -property yourself. But who is to go with you and light you to the -store-room? The maids would have done so, but you would not let them.” - -“The stranger,” said Telemachus, “shall show me a light; when people -eat my bread they must earn it, no matter where they come from.” - -Euryclea did as she was told, and bolted the women inside their room. -Then Ulysses and his son made all haste to take the helmets, shields, -and spears inside; and Minerva went before them with a gold lamp in her -hand that shed a soft and brilliant radiance, whereon Telemachus said, -“Father, my eyes behold a great marvel: the walls, with the rafters, -crossbeams, and the supports on which they rest are all aglow as with a -flaming fire. Surely there is some god here who has come down from -heaven.” - -“Hush,” answered Ulysses, “hold your peace and ask no questions, for -this is the manner of the gods. Get you to your bed, and leave me here -to talk with your mother and the maids. Your mother in her grief will -ask me all sorts of questions.” - -On this Telemachus went by torch-light to the other side of the inner -court, to the room in which he always slept. There he lay in his bed -till morning, while Ulysses was left in the cloister pondering on the -means whereby with Minerva’s help he might be able to kill the suitors. - -Then Penelope came down from her room looking like Venus or Diana, and -they set her a seat inlaid with scrolls of silver and ivory near the -fire in her accustomed place. It had been made by Icmalius and had a -footstool all in one piece with the seat itself; and it was covered -with a thick fleece: on this she now sat, and the maids came from the -women’s room to join her. They set about removing the tables at which -the wicked suitors had been dining, and took away the bread that was -left, with the cups from which they had drunk. They emptied the embers -out of the braziers, and heaped much wood upon them to give both light -and heat; but Melantho began to rail at Ulysses a second time and said, -“Stranger, do you mean to plague us by hanging about the house all -night and spying upon the women? Be off, you wretch, outside, and eat -your supper there, or you shall be driven out with a firebrand.” - -Ulysses scowled at her and answered, “My good woman, why should you be -so angry with me? Is it because I am not clean, and my clothes are all -in rags, and because I am obliged to go begging about after the manner -of tramps and beggars generally? I too was a rich man once, and had a -fine house of my own; in those days I gave to many a tramp such as I -now am, no matter who he might be nor what he wanted. I had any number -of servants, and all the other things which people have who live well -and are accounted wealthy, but it pleased Jove to take all away from -me; therefore, woman, beware lest you too come to lose that pride and -place in which you now wanton above your fellows; have a care lest you -get out of favour with your mistress, and lest Ulysses should come -home, for there is still a chance that he may do so. Moreover, though -he be dead as you think he is, yet by Apollo’s will he has left a son -behind him, Telemachus, who will note anything done amiss by the maids -in the house, for he is now no longer in his boyhood.” - -Penelope heard what he was saying and scolded the maid, “Impudent -baggage,” said she, “I see how abominably you are behaving, and you -shall smart for it. You knew perfectly well, for I told you myself, -that I was going to see the stranger and ask him about my husband, for -whose sake I am in such continual sorrow.” - -Then she said to her head waiting woman Eurynome, “Bring a seat with a -fleece upon it, for the stranger to sit upon while he tells his story, -and listens to what I have to say. I wish to ask him some questions.” - -Eurynome brought the seat at once and set a fleece upon it, and as soon -as Ulysses had sat down Penelope began by saying, “Stranger, I shall -first ask you who and whence are you? Tell me of your town and -parents.” - -“Madam,” answered Ulysses, “who on the face of the whole earth can dare -to chide with you? Your fame reaches the firmament of heaven itself; -you are like some blameless king, who upholds righteousness, as the -monarch over a great and valiant nation: the earth yields its wheat and -barley, the trees are loaded with fruit, the ewes bring forth lambs, -and the sea abounds with fish by reason of his virtues, and his people -do good deeds under him. Nevertheless, as I sit here in your house, ask -me some other question and do not seek to know my race and family, or -you will recall memories that will yet more increase my sorrow. I am -full of heaviness, but I ought not to sit weeping and wailing in -another person’s house, nor is it well to be thus grieving continually. -I shall have one of the servants or even yourself complaining of me, -and saying that my eyes swim with tears because I am heavy with wine.” - -Then Penelope answered, “Stranger, heaven robbed me of all beauty, -whether of face or figure, when the Argives set sail for Troy and my -dear husband with them. If he were to return and look after my affairs -I should be both more respected and should show a better presence to -the world. As it is, I am oppressed with care, and with the afflictions -which heaven has seen fit to heap upon me. The chiefs from all our -islands—Dulichium, Same, and Zacynthus, as also from Ithaca itself, are -wooing me against my will and are wasting my estate. I can therefore -show no attention to strangers, nor suppliants, nor to people who say -that they are skilled artisans, but am all the time broken-hearted -about Ulysses. They want me to marry again at once, and I have to -invent stratagems in order to deceive them. In the first place heaven -put it in my mind to set up a great tambour-frame in my room, and to -begin working upon an enormous piece of fine needlework. Then I said to -them, ‘Sweethearts, Ulysses is indeed dead, still, do not press me to -marry again immediately; wait—for I would not have my skill in -needlework perish unrecorded—till I have finished making a pall for the -hero Laertes, to be ready against the time when death shall take him. -He is very rich, and the women of the place will talk if he is laid out -without a pall.’ This was what I said, and they assented; whereon I -used to keep working at my great web all day long, but at night I would -unpick the stitches again by torch light. I fooled them in this way for -three years without their finding it out, but as time wore on and I was -now in my fourth year, in the waning of moons, and many days had been -accomplished, those good for nothing hussies my maids betrayed me to -the suitors, who broke in upon me and caught me; they were very angry -with me, so I was forced to finish my work whether I would or no. And -now I do not see how I can find any further shift for getting out of -this marriage. My parents are putting great pressure upon me, and my -son chafes at the ravages the suitors are making upon his estate, for -he is now old enough to understand all about it and is perfectly able -to look after his own affairs, for heaven has blessed him with an -excellent disposition. Still, notwithstanding all this, tell me who you -are and where you come from—for you must have had father and mother of -some sort; you cannot be the son of an oak or of a rock.” - -Then Ulysses answered, “Madam, wife of Ulysses, since you persist in -asking me about my family, I will answer, no matter what it costs me: -people must expect to be pained when they have been exiles as long as I -have, and suffered as much among as many peoples. Nevertheless, as -regards your question I will tell you all you ask. There is a fair and -fruitful island in mid-ocean called Crete; it is thickly peopled and -there are ninety cities in it: the people speak many different -languages which overlap one another, for there are Achaeans, brave -Eteocretans, Dorians of three-fold race, and noble Pelasgi. There is a -great town there, Cnossus, where Minos reigned who every nine years had -a conference with Jove himself.152 Minos was father to Deucalion, whose -son I am, for Deucalion had two sons Idomeneus and myself. Idomeneus -sailed for Troy, and I, who am the younger, am called Aethon; my -brother, however, was at once the older and the more valiant of the -two; hence it was in Crete that I saw Ulysses and showed him -hospitality, for the winds took him there as he was on his way to Troy, -carrying him out of his course from cape Malea and leaving him in -Amnisus off the cave of Ilithuia, where the harbours are difficult to -enter and he could hardly find shelter from the winds that were then -raging. As soon as he got there he went into the town and asked for -Idomeneus, claiming to be his old and valued friend, but Idomeneus had -already set sail for Troy some ten or twelve days earlier, so I took -him to my own house and showed him every kind of hospitality, for I had -abundance of everything. Moreover, I fed the men who were with him with -barley meal from the public store, and got subscriptions of wine and -oxen for them to sacrifice to their heart’s content. They stayed with -me twelve days, for there was a gale blowing from the North so strong -that one could hardly keep one’s feet on land. I suppose some -unfriendly god had raised it for them, but on the thirteenth day the -wind dropped, and they got away.” - -Many a plausible tale did Ulysses further tell her, and Penelope wept -as she listened, for her heart was melted. As the snow wastes upon the -mountain tops when the winds from South East and West have breathed -upon it and thawed it till the rivers run bank full with water, even so -did her cheeks overflow with tears for the husband who was all the time -sitting by her side. Ulysses felt for her and was sorry for her, but he -kept his eyes as hard as horn or iron without letting them so much as -quiver, so cunningly did he restrain his tears. Then, when she had -relieved herself by weeping, she turned to him again and said: “Now, -stranger, I shall put you to the test and see whether or no you really -did entertain my husband and his men, as you say you did. Tell me, -then, how he was dressed, what kind of a man he was to look at, and so -also with his companions.” - -“Madam,” answered Ulysses, “it is such a long time ago that I can -hardly say. Twenty years are come and gone since he left my home, and -went elsewhither; but I will tell you as well as I can recollect. -Ulysses wore a mantle of purple wool, double lined, and it was fastened -by a gold brooch with two catches for the pin. On the face of this -there was a device that shewed a dog holding a spotted fawn between his -fore paws, and watching it as it lay panting upon the ground. Every one -marvelled at the way in which these things had been done in gold, the -dog looking at the fawn, and strangling it, while the fawn was -struggling convulsively to escape.153 As for the shirt that he wore -next his skin, it was so soft that it fitted him like the skin of an -onion, and glistened in the sunlight to the admiration of all the women -who beheld it. Furthermore I say, and lay my saying to your heart, that -I do not know whether Ulysses wore these clothes when he left home, or -whether one of his companions had given them to him while he was on his -voyage; or possibly some one at whose house he was staying made him a -present of them, for he was a man of many friends and had few equals -among the Achaeans. I myself gave him a sword of bronze and a beautiful -purple mantle, double lined, with a shirt that went down to his feet, -and I sent him on board his ship with every mark of honour. He had a -servant with him, a little older than himself, and I can tell you what -he was like; his shoulders were hunched,154 he was dark, and he had -thick curly hair. His name was Eurybates, and Ulysses treated him with -greater familiarity than he did any of the others, as being the most -like-minded with himself.” - -Penelope was moved still more deeply as she heard the indisputable -proofs that Ulysses laid before her; and when she had again found -relief in tears she said to him, “Stranger, I was already disposed to -pity you, but henceforth you shall be honoured and made welcome in my -house. It was I who gave Ulysses the clothes you speak of. I took them -out of the store room and folded them up myself, and I gave him also -the gold brooch to wear as an ornament. Alas! I shall never welcome him -home again. It was by an ill fate that he ever set out for that -detested city whose very name I cannot bring myself even to mention.” - -Then Ulysses answered, “Madam, wife of Ulysses, do not disfigure -yourself further by grieving thus bitterly for your loss, though I can -hardly blame you for doing so. A woman who has loved her husband and -borne him children, would naturally be grieved at losing him, even -though he were a worse man than Ulysses, who they say was like a god. -Still, cease your tears and listen to what I can tell you. I will hide -nothing from you, and can say with perfect truth that I have lately -heard of Ulysses as being alive and on his way home; he is among the -Thesprotians, and is bringing back much valuable treasure that he has -begged from one and another of them; but his ship and all his crew were -lost as they were leaving the Thrinacian island, for Jove and the -sun-god were angry with him because his men had slaughtered the -sun-god’s cattle, and they were all drowned to a man. But Ulysses stuck -to the keel of the ship and was drifted on to the land of the -Phaeacians, who are near of kin to the immortals, and who treated him -as though he had been a god, giving him many presents, and wishing to -escort him home safe and sound. In fact Ulysses would have been here -long ago, had he not thought better to go from land to land gathering -wealth; for there is no man living who is so wily as he is; there is no -one can compare with him. Pheidon king of the Thesprotians told me all -this, and he swore to me—making drink-offerings in his house as he did -so—that the ship was by the water side and the crew found who would -take Ulysses to his own country. He sent me off first, for there -happened to be a Thesprotian ship sailing for the wheat-growing island -of Dulichium, but he showed me all the treasure Ulysses had got -together, and he had enough lying in the house of king Pheidon to keep -his family for ten generations; but the king said Ulysses had gone to -Dodona that he might learn Jove’s mind from the high oak tree, and know -whether after so long an absence he should return to Ithaca openly or -in secret. So you may know he is safe and will be here shortly; he is -close at hand and cannot remain away from home much longer; -nevertheless I will confirm my words with an oath, and call Jove who is -the first and mightiest of all gods to witness, as also that hearth of -Ulysses to which I have now come, that all I have spoken shall surely -come to pass. Ulysses will return in this self same year; with the end -of this moon and the beginning of the next he will be here.” - -“May it be even so,” answered Penelope; “if your words come true you -shall have such gifts and such good will from me that all who see you -shall congratulate you; but I know very well how it will be. Ulysses -will not return, neither will you get your escort hence, for so surely -as that Ulysses ever was, there are now no longer any such masters in -the house as he was, to receive honourable strangers or to further them -on their way home. And now, you maids, wash his feet for him, and make -him a bed on a couch with rugs and blankets, that he may be warm and -quiet till morning. Then, at day break wash him and anoint him again, -that he may sit in the cloister and take his meals with Telemachus. It -shall be the worse for any one of these hateful people who is uncivil -to him; like it or not, he shall have no more to do in this house. For -how, sir, shall you be able to learn whether or no I am superior to -others of my sex both in goodness of heart and understanding, if I let -you dine in my cloisters squalid and ill clad? Men live but for a -little season; if they are hard, and deal hardly, people wish them ill -so long as they are alive, and speak contemptuously of them when they -are dead, but he that is righteous and deals righteously, the people -tell of his praise among all lands, and many shall call him blessed.” - -Ulysses answered, “Madam, I have foresworn rugs and blankets from the -day that I left the snowy ranges of Crete to go on shipboard. I will -lie as I have lain on many a sleepless night hitherto. Night after -night have I passed in any rough sleeping place, and waited for -morning. Nor, again, do I like having my feet washed; I shall not let -any of the young hussies about your house touch my feet; but, if you -have any old and respectable woman who has gone through as much trouble -as I have, I will allow her to wash them.” - -To this Penelope said, “My dear sir, of all the guests who ever yet -came to my house there never was one who spoke in all things with such -admirable propriety as you do. There happens to be in the house a most -respectable old woman—the same who received my poor dear husband in her -arms the night he was born, and nursed him in infancy. She is very -feeble now, but she shall wash your feet.” “Come here,” said she, -“Euryclea, and wash your master’s age-mate; I suppose Ulysses’ hands -and feet are very much the same now as his are, for trouble ages all of -us dreadfully fast.” - -On these words the old woman covered her face with her hands; she began -to weep and made lamentation saying, “My dear child, I cannot think -whatever I am to do with you. I am certain no one was ever more -god-fearing than yourself, and yet Jove hates you. No one in the whole -world ever burned him more thigh bones, nor gave him finer hecatombs -when you prayed you might come to a green old age yourself and see your -son grow up to take after you: yet see how he has prevented you alone -from ever getting back to your own home. I have no doubt the women in -some foreign palace which Ulysses has got to are gibing at him as all -these sluts here have been gibing at you. I do not wonder at your not -choosing to let them wash you after the manner in which they have -insulted you; I will wash your feet myself gladly enough, as Penelope -has said that I am to do so; I will wash them both for Penelope’s sake -and for your own, for you have raised the most lively feelings of -compassion in my mind; and let me say this moreover, which pray attend -to; we have had all kinds of strangers in distress come here before -now, but I make bold to say that no one ever yet came who was so like -Ulysses in figure, voice, and feet as you are.” - -“Those who have seen us both,” answered Ulysses, “have always said we -were wonderfully like each other, and now you have noticed it too.” - -Then the old woman took the cauldron in which she was going to wash his -feet, and poured plenty of cold water into it, adding hot till the bath -was warm enough. Ulysses sat by the fire, but ere long he turned away -from the light, for it occurred to him that when the old woman had hold -of his leg she would recognise a certain scar which it bore, whereon -the whole truth would come out. And indeed as soon as she began washing -her master, she at once knew the scar as one that had been given him by -a wild boar when he was hunting on Mt. Parnassus with his excellent -grandfather Autolycus—who was the most accomplished thief and perjurer -in the whole world—and with the sons of Autolycus. Mercury himself had -endowed him with this gift, for he used to burn the thigh bones of -goats and kids to him, so he took pleasure in his companionship. It -happened once that Autolycus had gone to Ithaca and had found the child -of his daughter just born. As soon as he had done supper Euryclea set -the infant upon his knees and said, “Autolycus, you must find a name -for your grandson; you greatly wished that you might have one.” - -“Son-in-law and daughter,” replied Autolycus, “call the child thus: I -am highly displeased with a large number of people in one place and -another, both men and women; so name the child ‘Ulysses,’ or the child -of anger. When he grows up and comes to visit his mother’s family on -Mt. Parnassus, where my possessions lie, I will make him a present and -will send him on his way rejoicing.” - -Ulysses, therefore, went to Parnassus to get the presents from -Autolycus, who with his sons shook hands with him and gave him welcome. -His grandmother Amphithea threw her arms about him, and kissed his -head, and both his beautiful eyes, while Autolycus desired his sons to -get dinner ready, and they did as he told them. They brought in a five -year old bull, flayed it, made it ready and divided it into joints; -these they then cut carefully up into smaller pieces and spitted them; -they roasted them sufficiently and served the portions round. Thus -through the livelong day to the going down of the sun they feasted, and -every man had his full share so that all were satisfied; but when the -sun set and it came on dark, they went to bed and enjoyed the boon of -sleep. - -When the child of morning, rosy-fingered Dawn, appeared, the sons of -Autolycus went out with their hounds hunting, and Ulysses went too. -They climbed the wooded slopes of Parnassus and soon reached its breezy -upland valleys; but as the sun was beginning to beat upon the fields, -fresh-risen from the slow still currents of Oceanus, they came to a -mountain dell. The dogs were in front searching for the tracks of the -beast they were chasing, and after them came the sons of Autolycus, -among whom was Ulysses, close behind the dogs, and he had a long spear -in his hand. Here was the lair of a huge boar among some thick -brushwood, so dense that the wind and rain could not get through it, -nor could the sun’s rays pierce it, and the ground underneath lay thick -with fallen leaves. The boar heard the noise of the men’s feet, and the -hounds baying on every side as the huntsmen came up to him, so he -rushed from his lair, raised the bristles on his neck, and stood at bay -with fire flashing from his eyes. Ulysses was the first to raise his -spear and try to drive it into the brute, but the boar was too quick -for him, and charged him sideways, ripping him above the knee with a -gash that tore deep though it did not reach the bone. As for the boar, -Ulysses hit him on the right shoulder, and the point of the spear went -right through him, so that he fell groaning in the dust until the life -went out of him. The sons of Autolycus busied themselves with the -carcass of the boar, and bound Ulysses’ wound; then, after saying a -spell to stop the bleeding, they went home as fast as they could. But -when Autolycus and his sons had thoroughly healed Ulysses, they made -him some splendid presents, and sent him back to Ithaca with much -mutual good will. When he got back, his father and mother were rejoiced -to see him, and asked him all about it, and how he had hurt himself to -get the scar; so he told them how the boar had ripped him when he was -out hunting with Autolycus and his sons on Mt. Parnassus. - -As soon as Euryclea had got the scarred limb in her hands and had well -hold of it, she recognised it and dropped the foot at once. The leg -fell into the bath, which rang out and was overturned, so that all the -water was spilt on the ground; Euryclea’s eyes between her joy and her -grief filled with tears, and she could not speak, but she caught -Ulysses by the beard and said, “My dear child, I am sure you must be -Ulysses himself, only I did not know you till I had actually touched -and handled you.” - -As she spoke she looked towards Penelope, as though wanting to tell her -that her dear husband was in the house, but Penelope was unable to look -in that direction and observe what was going on, for Minerva had -diverted her attention; so Ulysses caught Euryclea by the throat with -his right hand and with his left drew her close to him, and said, -“Nurse, do you wish to be the ruin of me, you who nursed me at your own -breast, now that after twenty years of wandering I am at last come to -my own home again? Since it has been borne in upon you by heaven to -recognise me, hold your tongue, and do not say a word about it to any -one else in the house, for if you do I tell you—and it shall surely -be—that if heaven grants me to take the lives of these suitors, I will -not spare you, though you are my own nurse, when I am killing the other -women.” - -“My child,” answered Euryclea, “what are you talking about? You know -very well that nothing can either bend or break me. I will hold my -tongue like a stone or a piece of iron; furthermore let me say, and lay -my saying to your heart, when heaven has delivered the suitors into -your hand, I will give you a list of the women in the house who have -been ill-behaved, and of those who are guiltless.” - -And Ulysses answered, “Nurse, you ought not to speak in that way; I am -well able to form my own opinion about one and all of them; hold your -tongue and leave everything to heaven.” - -As he said this Euryclea left the cloister to fetch some more water, -for the first had been all spilt; and when she had washed him and -anointed him with oil, Ulysses drew his seat nearer to the fire to warm -himself, and hid the scar under his rags. Then Penelope began talking -to him and said: - -“Stranger, I should like to speak with you briefly about another -matter. It is indeed nearly bed time—for those, at least, who can sleep -in spite of sorrow. As for myself, heaven has given me a life of such -unmeasurable woe, that even by day when I am attending to my duties and -looking after the servants, I am still weeping and lamenting during the -whole time; then, when night comes, and we all of us go to bed, I lie -awake thinking, and my heart becomes a prey to the most incessant and -cruel tortures. As the dun nightingale, daughter of Pandareus, sings in -the early spring from her seat in shadiest covert hid, and with many a -plaintive trill pours out the tale how by mishap she killed her own -child Itylus, son of king Zethus, even so does my mind toss and turn in -its uncertainty whether I ought to stay with my son here, and safeguard -my substance, my bondsmen, and the greatness of my house, out of regard -to public opinion and the memory of my late husband, or whether it is -not now time for me to go with the best of these suitors who are wooing -me and making me such magnificent presents. As long as my son was still -young, and unable to understand, he would not hear of my leaving my -husband’s house, but now that he is full grown he begs and prays me to -do so, being incensed at the way in which the suitors are eating up his -property. Listen, then, to a dream that I have had and interpret it for -me if you can. I have twenty geese about the house that eat mash out of -a trough,155 and of which I am exceedingly fond. I dreamed that a great -eagle came swooping down from a mountain, and dug his curved beak into -the neck of each of them till he had killed them all. Presently he -soared off into the sky, and left them lying dead about the yard; -whereon I wept in my dream till all my maids gathered round me, so -piteously was I grieving because the eagle had killed my geese. Then he -came back again, and perching on a projecting rafter spoke to me with -human voice, and told me to leave off crying. ‘Be of good courage,’ he -said, ‘daughter of Icarius; this is no dream, but a vision of good omen -that shall surely come to pass. The geese are the suitors, and I am no -longer an eagle, but your own husband, who am come back to you, and who -will bring these suitors to a disgraceful end.’ On this I woke, and -when I looked out I saw my geese at the trough eating their mash as -usual.” - -“This dream, Madam,” replied Ulysses, “can admit but of one -interpretation, for had not Ulysses himself told you how it shall be -fulfilled? The death of the suitors is portended, and not one single -one of them will escape.” - -And Penelope answered, “Stranger, dreams are very curious and -unaccountable things, and they do not by any means invariably come -true. There are two gates through which these unsubstantial fancies -proceed; the one is of horn, and the other ivory. Those that come -through the gate of ivory are fatuous, but those from the gate of horn -mean something to those that see them. I do not think, however, that my -own dream came through the gate of horn, though I and my son should be -most thankful if it proves to have done so. Furthermore I say—and lay -my saying to your heart—the coming dawn will usher in the ill-omened -day that is to sever me from the house of Ulysses, for I am about to -hold a tournament of axes. My husband used to set up twelve axes in the -court, one in front of the other, like the stays upon which a ship is -built; he would then go back from them and shoot an arrow through the -whole twelve. I shall make the suitors try to do the same thing, and -whichever of them can string the bow most easily, and send his arrow -through all the twelve axes, him will I follow, and quit this house of -my lawful husband, so goodly and so abounding in wealth. But even so, I -doubt not that I shall remember it in my dreams.” - -Then Ulysses answered, “Madam, wife of Ulysses, you need not defer your -tournament, for Ulysses will return ere ever they can string the bow, -handle it how they will, and send their arrows through the iron.” - -To this Penelope said, “As long, sir, as you will sit here and talk to -me, I can have no desire to go to bed. Still, people cannot do -permanently without sleep, and heaven has appointed us dwellers on -earth a time for all things. I will therefore go upstairs and recline -upon that couch which I have never ceased to flood with my tears from -the day Ulysses set out for the city with a hateful name.” - -She then went upstairs to her own room, not alone, but attended by her -maidens, and when there, she lamented her dear husband till Minerva -shed sweet sleep over her eyelids. - - - - -BOOK XX - - -ULYSSES CANNOT SLEEP—PENELOPE’S PRAYER TO DIANA—THE TWO SIGNS FROM -HEAVEN—EUMAEUS AND PHILOETIUS ARRIVE—THE SUITORS DINE—CTESIPPUS THROWS -AN OX’S FOOT AT ULYSSES—THEOCLYMENUS FORETELLS DISASTER AND LEAVES THE -HOUSE. - - -Ulysses slept in the cloister upon an undressed bullock’s hide, on the -top of which he threw several skins of the sheep the suitors had eaten, -and Eurynome156 threw a cloak over him after he had laid himself down. -There, then, Ulysses lay wakefully brooding upon the way in which he -should kill the suitors; and by and by, the women who had been in the -habit of misconducting themselves with them, left the house giggling -and laughing with one another. This made Ulysses very angry, and he -doubted whether to get up and kill every single one of them then and -there, or to let them sleep one more and last time with the suitors. -His heart growled within him, and as a bitch with puppies growls and -shows her teeth when she sees a stranger, so did his heart growl with -anger at the evil deeds that were being done: but he beat his breast -and said, “Heart, be still, you had worse than this to bear on the day -when the terrible Cyclops ate your brave companions; yet you bore it in -silence till your cunning got you safe out of the cave, though you made -sure of being killed.” - -Thus he chided with his heart, and checked it into endurance, but he -tossed about as one who turns a paunch full of blood and fat in front -of a hot fire, doing it first on one side and then on the other, that -he may get it cooked as soon as possible, even so did he turn himself -about from side to side, thinking all the time how, single handed as he -was, he should contrive to kill so large a body of men as the wicked -suitors. But by and by Minerva came down from heaven in the likeness of -a woman, and hovered over his head saying, “My poor unhappy man, why do -you lie awake in this way? This is your house: your wife is safe inside -it, and so is your son who is just such a young man as any father may -be proud of.” - -“Goddess,” answered Ulysses, “all that you have said is true, but I am -in some doubt as to how I shall be able to kill these wicked suitors -single handed, seeing what a number of them there always are. And there -is this further difficulty, which is still more considerable. Supposing -that with Jove’s and your assistance I succeed in killing them, I must -ask you to consider where I am to escape to from their avengers when it -is all over.” - -“For shame,” replied Minerva, “why, any one else would trust a worse -ally than myself, even though that ally were only a mortal and less -wise than I am. Am I not a goddess, and have I not protected you -throughout in all your troubles? I tell you plainly that even though -there were fifty bands of men surrounding us and eager to kill us, you -should take all their sheep and cattle, and drive them away with you. -But go to sleep; it is a very bad thing to lie awake all night, and you -shall be out of your troubles before long.” - -As she spoke she shed sleep over his eyes, and then went back to -Olympus. - -While Ulysses was thus yielding himself to a very deep slumber that -eased the burden of his sorrows, his admirable wife awoke, and sitting -up in her bed began to cry. When she had relieved herself by weeping -she prayed to Diana saying, “Great Goddess Diana, daughter of Jove, -drive an arrow into my heart and slay me; or let some whirlwind snatch -me up and bear me through paths of darkness till it drop me into the -mouths of over-flowing Oceanus, as it did the daughters of Pandareus. -The daughters of Pandareus lost their father and mother, for the gods -killed them, so they were left orphans. But Venus took care of them, -and fed them on cheese, honey, and sweet wine. Juno taught them to -excel all women in beauty of form and understanding; Diana gave them an -imposing presence, and Minerva endowed them with every kind of -accomplishment; but one day when Venus had gone up to Olympus to see -Jove about getting them married (for well does he know both what shall -happen and what not happen to every one) the storm winds came and -spirited them away to become handmaids to the dread Erinyes. Even so I -wish that the gods who live in heaven would hide me from mortal sight, -or that fair Diana might strike me, for I would fain go even beneath -the sad earth if I might do so still looking towards Ulysses only, and -without having to yield myself to a worse man than he was. Besides, no -matter how much people may grieve by day, they can put up with it so -long as they can sleep at night, for when the eyes are closed in -slumber people forget good and ill alike; whereas my misery haunts me -even in my dreams. This very night methought there was one lying by my -side who was like Ulysses as he was when he went away with his host, -and I rejoiced, for I believed that it was no dream, but the very truth -itself.” - -On this the day broke, but Ulysses heard the sound of her weeping, and -it puzzled him, for it seemed as though she already knew him and was by -his side. Then he gathered up the cloak and the fleeces on which he had -lain, and set them on a seat in the cloister, but he took the bullock’s -hide out into the open. He lifted up his hands to heaven, and prayed, -saying “Father Jove, since you have seen fit to bring me over land and -sea to my own home after all the afflictions you have laid upon me, -give me a sign out of the mouth of some one or other of those who are -now waking within the house, and let me have another sign of some kind -from outside.” - -Thus did he pray. Jove heard his prayer and forthwith thundered high up -among the clouds from the splendour of Olympus, and Ulysses was glad -when he heard it. At the same time within the house, a miller-woman -from hard by in the mill room lifted up her voice and gave him another -sign. There were twelve miller-women whose business it was to grind -wheat and barley which are the staff of life. The others had ground -their task and had gone to take their rest, but this one had not yet -finished, for she was not so strong as they were, and when she heard -the thunder she stopped grinding and gave the sign to her master. -“Father Jove,” said she, “you, who rule over heaven and earth, you have -thundered from a clear sky without so much as a cloud in it, and this -means something for somebody; grant the prayer, then, of me your poor -servant who calls upon you, and let this be the very last day that the -suitors dine in the house of Ulysses. They have worn me out with labour -of grinding meal for them, and I hope they may never have another -dinner anywhere at all.” - -Ulysses was glad when he heard the omens conveyed to him by the woman’s -speech, and by the thunder, for he knew they meant that he should -avenge himself on the suitors. - -Then the other maids in the house rose and lit the fire on the hearth; -Telemachus also rose and put on his clothes. He girded his sword about -his shoulder, bound his sandals on to his comely feet, and took a -doughty spear with a point of sharpened bronze; then he went to the -threshold of the cloister and said to Euryclea, “Nurse, did you make -the stranger comfortable both as regards bed and board, or did you let -him shift for himself?—for my mother, good woman though she is, has a -way of paying great attention to second-rate people, and of neglecting -others who are in reality much better men.” - -“Do not find fault child,” said Euryclea, “when there is no one to find -fault with. The stranger sat and drank his wine as long as he liked: -your mother did ask him if he would take any more bread and he said he -would not. When he wanted to go to bed she told the servants to make -one for him, but he said he was such a wretched outcast that he would -not sleep on a bed and under blankets; he insisted on having an -undressed bullock’s hide and some sheepskins put for him in the -cloister and I threw a cloak over him myself.”157 - -Then Telemachus went out of the court to the place where the Achaeans -were meeting in assembly; he had his spear in his hand, and he was not -alone, for his two dogs went with him. But Euryclea called the maids -and said, “Come, wake up; set about sweeping the cloisters and -sprinkling them with water to lay the dust; put the covers on the -seats; wipe down the tables, some of you, with a wet sponge; clean out -the mixing-jugs and the cups, and go for water from the fountain at -once; the suitors will be here directly; they will be here early, for -it is a feast day.” - -Thus did she speak, and they did even as she had said: twenty of them -went to the fountain for water, and the others set themselves busily to -work about the house. The men who were in attendance on the suitors -also came up and began chopping firewood. By and by the women returned -from the fountain, and the swineherd came after them with the three -best pigs he could pick out. These he let feed about the premises, and -then he said good-humouredly to Ulysses, “Stranger, are the suitors -treating you any better now, or are they as insolent as ever?” - -“May heaven,” answered Ulysses, “requite to them the wickedness with -which they deal high-handedly in another man’s house without any sense -of shame.” - -Thus did they converse; meanwhile Melanthius the goatherd came up, for -he too was bringing in his best goats for the suitors’ dinner; and he -had two shepherds with him. They tied the goats up under the gatehouse, -and then Melanthius began gibing at Ulysses. “Are you still here, -stranger,” said he, “to pester people by begging about the house? Why -can you not go elsewhere? You and I shall not come to an understanding -before we have given each other a taste of our fists. You beg without -any sense of decency: are there not feasts elsewhere among the -Achaeans, as well as here?” - -Ulysses made no answer, but bowed his head and brooded. Then a third -man, Philoetius, joined them, who was bringing in a barren heifer and -some goats. These were brought over by the boatmen who are there to -take people over when any one comes to them. So Philoetius made his -heifer and his goats secure under the gatehouse, and then went up to -the swineherd. “Who, Swineherd,” said he, “is this stranger that is -lately come here? Is he one of your men? What is his family? Where does -he come from? Poor fellow, he looks as if he had been some great man, -but the gods give sorrow to whom they will—even to kings if it so -pleases them.” - -As he spoke he went up to Ulysses and saluted him with his right hand; -“Good day to you, father stranger,” said he, “you seem to be very -poorly off now, but I hope you will have better times by and by. Father -Jove, of all gods you are the most malicious. We are your own children, -yet you show us no mercy in all our misery and afflictions. A sweat -came over me when I saw this man, and my eyes filled with tears, for he -reminds me of Ulysses, who I fear is going about in just such rags as -this man’s are, if indeed he is still among the living. If he is -already dead and in the house of Hades, then, alas! for my good master, -who made me his stockman when I was quite young among the -Cephallenians, and now his cattle are countless; no one could have done -better with them than I have, for they have bred like ears of corn; -nevertheless I have to keep bringing them in for others to eat, who -take no heed to his son though he is in the house, and fear not the -wrath of heaven, but are already eager to divide Ulysses’ property -among them because he has been away so long. I have often thought—only -it would not be right while his son is living—of going off with the -cattle to some foreign country; bad as this would be, it is still -harder to stay here and be ill-treated about other people’s herds. My -position is intolerable, and I should long since have run away and put -myself under the protection of some other chief, only that I believe my -poor master will yet return, and send all these suitors flying out of -the house.” - -“Stockman,” answered Ulysses, “you seem to be a very well-disposed -person, and I can see that you are a man of sense. Therefore I will -tell you, and will confirm my words with an oath. By Jove, the chief of -all gods, and by that hearth of Ulysses to which I am now come, Ulysses -shall return before you leave this place, and if you are so minded you -shall see him killing the suitors who are now masters here.” - -“If Jove were to bring this to pass,” replied the stockman, “you should -see how I would do my very utmost to help him.” - -And in like manner Eumaeus prayed that Ulysses might return home. - -Thus did they converse. Meanwhile the suitors were hatching a plot to -murder Telemachus: but a bird flew near them on their left hand—an -eagle with a dove in its talons. On this Amphinomus said, “My friends, -this plot of ours to murder Telemachus will not succeed; let us go to -dinner instead.” - -The others assented, so they went inside and laid their cloaks on the -benches and seats. They sacrificed the sheep, goats, pigs, and the -heifer, and when the inward meats were cooked they served them round. -They mixed the wine in the mixing-bowls, and the swineherd gave every -man his cup, while Philoetius handed round the bread in the bread -baskets, and Melanthius poured them out their wine. Then they laid -their hands upon the good things that were before them. - -Telemachus purposely made Ulysses sit in the part of the cloister that -was paved with stone;158 he gave him a shabby looking seat at a little -table to himself, and had his portion of the inward meats brought to -him, with his wine in a gold cup. “Sit there,” said he, “and drink your -wine among the great people. I will put a stop to the gibes and blows -of the suitors, for this is no public house, but belongs to Ulysses, -and has passed from him to me. Therefore, suitors, keep your hands and -your tongues to yourselves, or there will be mischief.” - -The suitors bit their lips, and marvelled at the boldness of his -speech; then Antinous said, “We do not like such language but we will -put up with it, for Telemachus is threatening us in good earnest. If -Jove had let us we should have put a stop to his brave talk ere now.” - -Thus spoke Antinous, but Telemachus heeded him not. Meanwhile the -heralds were bringing the holy hecatomb through the city, and the -Achaeans gathered under the shady grove of Apollo. - -Then they roasted the outer meat, drew it off the spits, gave every man -his portion, and feasted to their heart’s content; those who waited at -table gave Ulysses exactly the same portion as the others had, for -Telemachus had told them to do so. - -But Minerva would not let the suitors for one moment drop their -insolence, for she wanted Ulysses to become still more bitter against -them. Now there happened to be among them a ribald fellow, whose name -was Ctesippus, and who came from Same. This man, confident in his great -wealth, was paying court to the wife of Ulysses, and said to the -suitors, “Hear what I have to say. The stranger has already had as -large a portion as any one else; this is well, for it is not right nor -reasonable to ill-treat any guest of Telemachus who comes here. I will, -however, make him a present on my own account, that he may have -something to give to the bath-woman, or to some other of Ulysses’ -servants.” - -As he spoke he picked up a heifer’s foot from the meat-basket in which -it lay, and threw it at Ulysses, but Ulysses turned his head a little -aside, and avoided it, smiling grimly Sardinian fashion159 as he did -so, and it hit the wall, not him. On this Telemachus spoke fiercely to -Ctesippus, “It is a good thing for you,” said he, “that the stranger -turned his head so that you missed him. If you had hit him I should -have run you through with my spear, and your father would have had to -see about getting you buried rather than married in this house. So let -me have no more unseemly behaviour from any of you, for I am grown up -now to the knowledge of good and evil and understand what is going on, -instead of being the child that I have been heretofore. I have long -seen you killing my sheep and making free with my corn and wine: I have -put up with this, for one man is no match for many, but do me no -further violence. Still, if you wish to kill me, kill me; I would far -rather die than see such disgraceful scenes day after day—guests -insulted, and men dragging the women servants about the house in an -unseemly way.” - -They all held their peace till at last Agelaus son of Damastor said, -“No one should take offence at what has just been said, nor gainsay it, -for it is quite reasonable. Leave off, therefore, ill-treating the -stranger, or any one else of the servants who are about the house; I -would say, however, a friendly word to Telemachus and his mother, which -I trust may commend itself to both. ‘As long,’ I would say, ‘as you had -ground for hoping that Ulysses would one day come home, no one could -complain of your waiting and suffering160 the suitors to be in your -house. It would have been better that he should have returned, but it -is now sufficiently clear that he will never do so; therefore talk all -this quietly over with your mother, and tell her to marry the best man, -and the one who makes her the most advantageous offer. Thus you will -yourself be able to manage your own inheritance, and to eat and drink -in peace, while your mother will look after some other man’s house, not -yours.’” - -To this Telemachus answered, “By Jove, Agelaus, and by the sorrows of -my unhappy father, who has either perished far from Ithaca, or is -wandering in some distant land, I throw no obstacles in the way of my -mother’s marriage; on the contrary I urge her to choose whomsoever she -will, and I will give her numberless gifts into the bargain, but I dare -not insist point blank that she shall leave the house against her own -wishes. Heaven forbid that I should do this.” - -Minerva now made the suitors fall to laughing immoderately, and set -their wits wandering; but they were laughing with a forced laughter. -Their meat became smeared with blood; their eyes filled with tears, and -their hearts were heavy with forebodings. Theoclymenus saw this and -said, “Unhappy men, what is it that ails you? There is a shroud of -darkness drawn over you from head to foot, your cheeks are wet with -tears; the air is alive with wailing voices; the walls and roof-beams -drip blood; the gate of the cloisters and the court beyond them are -full of ghosts trooping down into the night of hell; the sun is blotted -out of heaven, and a blighting gloom is over all the land.” - -Thus did he speak, and they all of them laughed heartily. Eurymachus -then said, “This stranger who has lately come here has lost his senses. -Servants, turn him out into the streets, since he finds it so dark -here.” - -But Theoclymenus said, “Eurymachus, you need not send any one with me. -I have eyes, ears, and a pair of feet of my own, to say nothing of an -understanding mind. I will take these out of the house with me, for I -see mischief overhanging you, from which not one of you men who are -insulting people and plotting ill deeds in the house of Ulysses will be -able to escape.” - -He left the house as he spoke, and went back to Piraeus who gave him -welcome, but the suitors kept looking at one another and provoking -Telemachus by laughing at the strangers. One insolent fellow said to -him, “Telemachus, you are not happy in your guests; first you have this -importunate tramp, who comes begging bread and wine and has no skill -for work or for hard fighting, but is perfectly useless, and now here -is another fellow who is setting himself up as a prophet. Let me -persuade you, for it will be much better to put them on board ship and -send them off to the Sicels to sell for what they will bring.” - -Telemachus gave him no heed, but sate silently watching his father, -expecting every moment that he would begin his attack upon the suitors. - -Meanwhile the daughter of Icarius, wise Penelope, had had a rich seat -placed for her facing the court and cloisters, so that she could hear -what every one was saying. The dinner indeed had been prepared amid -much merriment; it had been both good and abundant, for they had -sacrificed many victims; but the supper was yet to come, and nothing -can be conceived more gruesome than the meal which a goddess and a -brave man were soon to lay before them—for they had brought their doom -upon themselves. - - - - -BOOK XXI - - -THE TRIAL OF THE AXES, DURING WHICH ULYSSES REVEALS HIMSELF TO EUMAEUS -AND PHILOETIUS - - -Minerva now put it in Penelope’s mind to make the suitors try their -skill with the bow and with the iron axes, in contest among themselves, -as a means of bringing about their destruction. She went upstairs and -got the store-room key, which was made of bronze and had a handle of -ivory; she then went with her maidens into the store-room at the end of -the house, where her husband’s treasures of gold, bronze, and wrought -iron were kept, and where was also his bow, and the quiver full of -deadly arrows that had been given him by a friend whom he had met in -Lacedaemon—Iphitus the son of Eurytus. The two fell in with one another -in Messene at the house of Ortilochus, where Ulysses was staying in -order to recover a debt that was owing from the whole people; for the -Messenians had carried off three hundred sheep from Ithaca, and had -sailed away with them and with their shepherds. In quest of these -Ulysses took a long journey while still quite young, for his father and -the other chieftains sent him on a mission to recover them. Iphitus had -gone there also to try and get back twelve brood mares that he had -lost, and the mule foals that were running with them. These mares were -the death of him in the end, for when he went to the house of Jove’s -son, mighty Hercules, who performed such prodigies of valour, Hercules -to his shame killed him, though he was his guest, for he feared not -heaven’s vengeance, nor yet respected his own table which he had set -before Iphitus, but killed him in spite of everything, and kept the -mares himself. It was when claiming these that Iphitus met Ulysses, and -gave him the bow which mighty Eurytus had been used to carry, and which -on his death had been left by him to his son. Ulysses gave him in -return a sword and a spear, and this was the beginning of a fast -friendship, although they never visited at one another’s houses, for -Jove’s son Hercules killed Iphitus ere they could do so. This bow, -then, given him by Iphitus, had not been taken with him by Ulysses when -he sailed for Troy; he had used it so long as he had been at home, but -had left it behind as having been a keepsake from a valued friend. - -Penelope presently reached the oak threshold of the store-room; the -carpenter had planed this duly, and had drawn a line on it so as to get -it quite straight; he had then set the door posts into it and hung the -doors. She loosed the strap from the handle of the door, put in the -key, and drove it straight home to shoot back the bolts that held the -doors;161 these flew open with a noise like a bull bellowing in a -meadow, and Penelope stepped upon the raised platform, where the chests -stood in which the fair linen and clothes were laid by along with -fragrant herbs: reaching thence, she took down the bow with its bow -case from the peg on which it hung. She sat down with it on her knees, -weeping bitterly as she took the bow out of its case, and when her -tears had relieved her, she went to the cloister where the suitors -were, carrying the bow and the quiver, with the many deadly arrows that -were inside it. Along with her came her maidens, bearing a chest that -contained much iron and bronze which her husband had won as prizes. -When she reached the suitors, she stood by one of the bearing-posts -supporting the roof of the cloister, holding a veil before her face, -and with a maid on either side of her. Then she said: - -“Listen to me you suitors, who persist in abusing the hospitality of -this house because its owner has been long absent, and without other -pretext than that you want to marry me; this, then, being the prize -that you are contending for, I will bring out the mighty bow of -Ulysses, and whomsoever of you shall string it most easily and send his -arrow through each one of twelve axes, him will I follow and quit this -house of my lawful husband, so goodly, and so abounding in wealth. But -even so I doubt not that I shall remember it in my dreams.” - -As she spoke, she told Eumaeus to set the bow and the pieces of iron -before the suitors, and Eumaeus wept as he took them to do as she had -bidden him. Hard by, the stockman wept also when he saw his master’s -bow, but Antinous scolded them. “You country louts,” said he, “silly -simpletons; why should you add to the sorrows of your mistress by -crying in this way? She has enough to grieve her in the loss of her -husband; sit still, therefore, and eat your dinners in silence, or go -outside if you want to cry, and leave the bow behind you. We suitors -shall have to contend for it with might and main, for we shall find it -no light matter to string such a bow as this is. There is not a man of -us all who is such another as Ulysses; for I have seen him and remember -him, though I was then only a child.” - -This was what he said, but all the time he was expecting to be able to -string the bow and shoot through the iron, whereas in fact he was to be -the first that should taste of the arrows from the hands of Ulysses, -whom he was dishonouring in his own house—egging the others on to do so -also. - -Then Telemachus spoke. “Great heavens!” he exclaimed, “Jove must have -robbed me of my senses. Here is my dear and excellent mother saying she -will quit this house and marry again, yet I am laughing and enjoying -myself as though there were nothing happening. But, suitors, as the -contest has been agreed upon, let it go forward. It is for a woman -whose peer is not to be found in Pylos, Argos, or Mycene, nor yet in -Ithaca nor on the mainland. You know this as well as I do; what need -have I to speak in praise of my mother? Come on, then, make no excuses -for delay, but let us see whether you can string the bow or no. I too -will make trial of it, for if I can string it and shoot through the -iron, I shall not suffer my mother to quit this house with a stranger, -not if I can win the prizes which my father won before me.” - -As he spoke he sprang from his seat, threw his crimson cloak from him, -and took his sword from his shoulder. First he set the axes in a row, -in a long groove which he had dug for them, and had made straight by -line.162 Then he stamped the earth tight round them, and everyone was -surprised when they saw him set them up so orderly, though he had never -seen anything of the kind before. This done, he went on to the pavement -to make trial of the bow; thrice did he tug at it, trying with all his -might to draw the string, and thrice he had to leave off, though he had -hoped to string the bow and shoot through the iron. He was trying for -the fourth time, and would have strung it had not Ulysses made a sign -to check him in spite of all his eagerness. So he said: - -“Alas! I shall either be always feeble and of no prowess, or I am too -young, and have not yet reached my full strength so as to be able to -hold my own if any one attacks me. You others, therefore, who are -stronger than I, make trial of the bow and get this contest settled.” - -On this he put the bow down, letting it lean against the door [that led -into the house] with the arrow standing against the top of the bow. -Then he sat down on the seat from which he had risen, and Antinous -said: - -“Come on each of you in his turn, going towards the right from the -place at which the cupbearer begins when he is handing round the wine.” - -The rest agreed, and Leiodes son of Oenops was the first to rise. He -was sacrificial priest to the suitors, and sat in the corner near the -mixing-bowl. 163 He was the only man who hated their evil deeds and was -indignant with the others. He was now the first to take the bow and -arrow, so he went on to the pavement to make his trial, but he could -not string the bow, for his hands were weak and unused to hard work, -they therefore soon grew tired, and he said to the suitors, “My -friends, I cannot string it; let another have it, this bow shall take -the life and soul out of many a chief among us, for it is better to die -than to live after having missed the prize that we have so long striven -for, and which has brought us so long together. Some one of us is even -now hoping and praying that he may marry Penelope, but when he has seen -this bow and tried it, let him woo and make bridal offerings to some -other woman, and let Penelope marry whoever makes her the best offer -and whose lot it is to win her.” - -On this he put the bow down, letting it lean against the door,164 with -the arrow standing against the tip of the bow. Then he took his seat -again on the seat from which he had risen; and Antinous rebuked him -saying: - -“Leiodes, what are you talking about? Your words are monstrous and -intolerable; it makes me angry to listen to you. Shall, then, this bow -take the life of many a chief among us, merely because you cannot bend -it yourself? True, you were not born to be an archer, but there are -others who will soon string it.” - -Then he said to Melanthius the goatherd, “Look sharp, light a fire in -the court, and set a seat hard by with a sheep skin on it; bring us -also a large ball of lard, from what they have in the house. Let us -warm the bow and grease it—we will then make trial of it again, and -bring the contest to an end.” - -Melanthius lit the fire, and set a seat covered with sheep skins beside -it. He also brought a great ball of lard from what they had in the -house, and the suitors warmed the bow and again made trial of it, but -they were none of them nearly strong enough to string it. Nevertheless -there still remained Antinous and Eurymachus, who were the ringleaders -among the suitors and much the foremost among them all. - -Then the swineherd and the stockman left the cloisters together, and -Ulysses followed them. When they had got outside the gates and the -outer yard, Ulysses said to them quietly: - -“Stockman, and you swineherd, I have something in my mind which I am in -doubt whether to say or no; but I think I will say it. What manner of -men would you be to stand by Ulysses, if some god should bring him back -here all of a sudden? Say which you are disposed to do—to side with the -suitors, or with Ulysses?” - -“Father Jove,” answered the stockman, “would indeed that you might so -ordain it. If some god were but to bring Ulysses back, you should see -with what might and main I would fight for him.” - -In like words Eumaeus prayed to all the gods that Ulysses might return; -when, therefore, he saw for certain what mind they were of, Ulysses -said, “It is I, Ulysses, who am here. I have suffered much, but at -last, in the twentieth year, I am come back to my own country. I find -that you two alone of all my servants are glad that I should do so, for -I have not heard any of the others praying for my return. To you two, -therefore, will I unfold the truth as it shall be. If heaven shall -deliver the suitors into my hands, I will find wives for both of you, -will give you house and holding close to my own, and you shall be to me -as though you were brothers and friends of Telemachus. I will now give -you convincing proofs that you may know me and be assured. See, here is -the scar from the boar’s tooth that ripped me when I was out hunting on -Mt. Parnassus with the sons of Autolycus.” - -As he spoke he drew his rags aside from the great scar, and when they -had examined it thoroughly, they both of them wept about Ulysses, threw -their arms round him, and kissed his head and shoulders, while Ulysses -kissed their hands and faces in return. The sun would have gone down -upon their mourning if Ulysses had not checked them and said: - -“Cease your weeping, lest some one should come outside and see us, and -tell those who are within. When you go in, do so separately, not both -together; I will go first, and do you follow afterwards; let this -moreover be the token between us; the suitors will all of them try to -prevent me from getting hold of the bow and quiver; do you, therefore, -Eumaeus, place it in my hands when you are carrying it about, and tell -the women to close the doors of their apartment. If they hear any -groaning or uproar as of men fighting about the house, they must not -come out; they must keep quiet, and stay where they are at their work. -And I charge you, Philoetius, to make fast the doors of the outer -court, and to bind them securely at once.” - -When he had thus spoken, he went back to the house and took the seat -that he had left. Presently, his two servants followed him inside. - -At this moment the bow was in the hands of Eurymachus, who was warming -it by the fire, but even so he could not string it, and he was greatly -grieved. He heaved a deep sigh and said, “I grieve for myself and for -us all; I grieve that I shall have to forgo the marriage, but I do not -care nearly so much about this, for there are plenty of other women in -Ithaca and elsewhere; what I feel most is the fact of our being so -inferior to Ulysses in strength that we cannot string his bow. This -will disgrace us in the eyes of those who are yet unborn.” - -“It shall not be so, Eurymachus,” said Antinous, “and you know it -yourself. Today is the feast of Apollo throughout all the land; who can -string a bow on such a day as this? Put it on one side—as for the axes -they can stay where they are, for no one is likely to come to the house -and take them away: let the cupbearer go round with his cups, that we -may make our drink-offerings and drop this matter of the bow; we will -tell Melanthius to bring us in some goats tomorrow—the best he has; we -can then offer thigh bones to Apollo the mighty archer, and again make -trial of the bow, so as to bring the contest to an end.” - -The rest approved his words, and thereon men servants poured water over -the hands of the guests, while pages filled the mixing-bowls with wine -and water and handed it round after giving every man his -drink-offering. Then, when they had made their offerings and had drunk -each as much as he desired, Ulysses craftily said:— - -“Suitors of the illustrious queen, listen that I may speak even as I am -minded. I appeal more especially to Eurymachus, and to Antinous who has -just spoken with so much reason. Cease shooting for the present and -leave the matter to the gods, but in the morning let heaven give -victory to whom it will. For the moment, however, give me the bow that -I may prove the power of my hands among you all, and see whether I -still have as much strength as I used to have, or whether travel and -neglect have made an end of it.” - -This made them all very angry, for they feared he might string the bow, -Antinous therefore rebuked him fiercely saying, “Wretched creature, you -have not so much as a grain of sense in your whole body; you ought to -think yourself lucky in being allowed to dine unharmed among your -betters, without having any smaller portion served you than we others -have had, and in being allowed to hear our conversation. No other -beggar or stranger has been allowed to hear what we say among -ourselves; the wine must have been doing you a mischief, as it does -with all those who drink immoderately. It was wine that inflamed the -Centaur Eurytion when he was staying with Peirithous among the -Lapithae. When the wine had got into his head, he went mad and did ill -deeds about the house of Peirithous; this angered the heroes who were -there assembled, so they rushed at him and cut off his ears and -nostrils; then they dragged him through the doorway out of the house, -so he went away crazed, and bore the burden of his crime, bereft of -understanding. Henceforth, therefore, there was war between mankind and -the centaurs, but he brought it upon himself through his own -drunkenness. In like manner I can tell you that it will go hardly with -you if you string the bow: you will find no mercy from any one here, -for we shall at once ship you off to king Echetus, who kills every one -that comes near him: you will never get away alive, so drink and keep -quiet without getting into a quarrel with men younger than yourself.” - -Penelope then spoke to him. “Antinous,” said she, “it is not right that -you should ill-treat any guest of Telemachus who comes to this house. -If the stranger should prove strong enough to string the mighty bow of -Ulysses, can you suppose that he would take me home with him and make -me his wife? Even the man himself can have no such idea in his mind: -none of you need let that disturb his feasting; it would be out of all -reason.” - -“Queen Penelope,” answered Eurymachus, “we do not suppose that this man -will take you away with him; it is impossible; but we are afraid lest -some of the baser sort, men or women among the Achaeans, should go -gossiping about and say, ‘These suitors are a feeble folk; they are -paying court to the wife of a brave man whose bow not one of them was -able to string, and yet a beggarly tramp who came to the house strung -it at once and sent an arrow through the iron.’ This is what will be -said, and it will be a scandal against us.” - -“Eurymachus,” Penelope answered, “people who persist in eating up the -estate of a great chieftain and dishonouring his house must not expect -others to think well of them. Why then should you mind if men talk as -you think they will? This stranger is strong and well-built, he says -moreover that he is of noble birth. Give him the bow, and let us see -whether he can string it or no. I say—and it shall surely be—that if -Apollo vouchsafes him the glory of stringing it, I will give him a -cloak and shirt of good wear, with a javelin to keep off dogs and -robbers, and a sharp sword. I will also give him sandals, and will see -him sent safely wherever he wants to go.” - -Then Telemachus said, “Mother, I am the only man either in Ithaca or in -the islands that are over against Elis who has the right to let any one -have the bow or to refuse it. No one shall force me one way or the -other, not even though I choose to make the stranger a present of the -bow outright, and let him take it away with him. Go, then, within the -house and busy yourself with your daily duties, your loom, your -distaff, and the ordering of your servants. This bow is a man’s matter, -and mine above all others, for it is I who am master here.” - -She went wondering back into the house, and laid her son’s saying in -her heart. Then going upstairs with her handmaids into her room, she -mourned her dear husband till Minerva sent sweet sleep over her -eyelids. - -The swineherd now took up the bow and was for taking it to Ulysses, but -the suitors clamoured at him from all parts of the cloisters, and one -of them said, “You idiot, where are you taking the bow to? Are you out -of your wits? If Apollo and the other gods will grant our prayer, your -own boarhounds shall get you into some quiet little place, and worry -you to death.” - -Eumaeus was frightened at the outcry they all raised, so he put the bow -down then and there, but Telemachus shouted out at him from the other -side of the cloisters, and threatened him saying, “Father Eumaeus, -bring the bow on in spite of them, or young as I am I will pelt you -with stones back to the country, for I am the better man of the two. I -wish I was as much stronger than all the other suitors in the house as -I am than you, I would soon send some of them off sick and sorry, for -they mean mischief.” - -Thus did he speak, and they all of them laughed heartily, which put -them in a better humour with Telemachus; so Eumaeus brought the bow on -and placed it in the hands of Ulysses. When he had done this, he called -Euryclea apart and said to her, “Euryclea, Telemachus says you are to -close the doors of the women’s apartments. If they hear any groaning or -uproar as of men fighting about the house, they are not to come out, -but are to keep quiet and stay where they are at their work.” - -Euryclea did as she was told and closed the doors of the women’s -apartments. - -Meanwhile Philoetius slipped quietly out and made fast the gates of the -outer court. There was a ship’s cable of byblus fibre lying in the -gatehouse, so he made the gates fast with it and then came in again, -resuming the seat that he had left, and keeping an eye on Ulysses, who -had now got the bow in his hands, and was turning it every way about, -and proving it all over to see whether the worms had been eating into -its two horns during his absence. Then would one turn towards his -neighbour saying, “This is some tricky old bow-fancier; either he has -got one like it at home, or he wants to make one, in such workmanlike -style does the old vagabond handle it.” - -Another said, “I hope he may be no more successful in other things than -he is likely to be in stringing this bow.” - -But Ulysses, when he had taken it up and examined it all over, strung -it as easily as a skilled bard strings a new peg of his lyre and makes -the twisted gut fast at both ends. Then he took it in his right hand to -prove the string, and it sang sweetly under his touch like the -twittering of a swallow. The suitors were dismayed, and turned colour -as they heard it; at that moment, moreover, Jove thundered loudly as a -sign, and the heart of Ulysses rejoiced as he heard the omen that the -son of scheming Saturn had sent him. - -He took an arrow that was lying upon the table165—for those which the -Achaeans were so shortly about to taste were all inside the quiver—he -laid it on the centre-piece of the bow, and drew the notch of the arrow -and the string toward him, still seated on his seat. When he had taken -aim he let fly, and his arrow pierced every one of the handle-holes of -the axes from the first onwards till it had gone right through them, -and into the outer courtyard. Then he said to Telemachus: - -“Your guest has not disgraced you, Telemachus. I did not miss what I -aimed at, and I was not long in stringing my bow. I am still strong, -and not as the suitors twit me with being. Now, however, it is time for -the Achaeans to prepare supper while there is still daylight, and then -otherwise to disport themselves with song and dance which are the -crowning ornaments of a banquet.” - -As he spoke he made a sign with his eyebrows, and Telemachus girded on -his sword, grasped his spear, and stood armed beside his father’s seat. - - - - -BOOK XXII - - -THE KILLING OF THE SUITORS—THE MAIDS WHO HAVE MISCONDUCTED THEMSELVES -ARE MADE TO CLEANSE THE CLOISTERS AND ARE THEN HANGED. - - -Then Ulysses tore off his rags, and sprang on to the broad pavement -with his bow and his quiver full of arrows. He shed the arrows on to -the ground at his feet and said, “The mighty contest is at an end. I -will now see whether Apollo will vouchsafe it to me to hit another mark -which no man has yet hit.” - -On this he aimed a deadly arrow at Antinous, who was about to take up a -two-handled gold cup to drink his wine and already had it in his hands. -He had no thought of death—who amongst all the revellers would think -that one man, however brave, would stand alone among so many and kill -him? The arrow struck Antinous in the throat, and the point went clean -through his neck, so that he fell over and the cup dropped from his -hand, while a thick stream of blood gushed from his nostrils. He kicked -the table from him and upset the things on it, so that the bread and -roasted meats were all soiled as they fell over on to the ground.166 -The suitors were in an uproar when they saw that a man had been hit; -they sprang in dismay one and all of them from their seats and looked -everywhere towards the walls, but there was neither shield nor spear, -and they rebuked Ulysses very angrily. “Stranger,” said they, “you -shall pay for shooting people in this way: you shall see no other -contest; you are a doomed man; he whom you have slain was the foremost -youth in Ithaca, and the vultures shall devour you for having killed -him.” - -Thus they spoke, for they thought that he had killed Antinous by -mistake, and did not perceive that death was hanging over the head of -every one of them. But Ulysses glared at them and said: - -“Dogs, did you think that I should not come back from Troy? You have -wasted my substance,167 have forced my women servants to lie with you, -and have wooed my wife while I was still living. You have feared -neither God nor man, and now you shall die.” - -They turned pale with fear as he spoke, and every man looked round -about to see whither he might fly for safety, but Eurymachus alone -spoke. - -“If you are Ulysses,” said he, “then what you have said is just. We -have done much wrong on your lands and in your house. But Antinous who -was the head and front of the offending lies low already. It was all -his doing. It was not that he wanted to marry Penelope; he did not so -much care about that; what he wanted was something quite different, and -Jove has not vouchsafed it to him; he wanted to kill your son and to be -chief man in Ithaca. Now, therefore, that he has met the death which -was his due, spare the lives of your people. We will make everything -good among ourselves, and pay you in full for all that we have eaten -and drunk. Each one of us shall pay you a fine worth twenty oxen, and -we will keep on giving you gold and bronze till your heart is softened. -Until we have done this no one can complain of your being enraged -against us.” - -Ulysses again glared at him and said, “Though you should give me all -that you have in the world both now and all that you ever shall have, I -will not stay my hand till I have paid all of you in full. You must -fight, or fly for your lives; and fly, not a man of you shall.” - -Their hearts sank as they heard him, but Eurymachus again spoke saying: - -“My friends, this man will give us no quarter. He will stand where he -is and shoot us down till he has killed every man among us. Let us then -show fight; draw your swords, and hold up the tables to shield you from -his arrows. Let us have at him with a rush, to drive him from the -pavement and doorway: we can then get through into the town, and raise -such an alarm as shall soon stay his shooting.” - -As he spoke he drew his keen blade of bronze, sharpened on both sides, -and with a loud cry sprang towards Ulysses, but Ulysses instantly shot -an arrow into his breast that caught him by the nipple and fixed itself -in his liver. He dropped his sword and fell doubled up over his table. -The cup and all the meats went over on to the ground as he smote the -earth with his forehead in the agonies of death, and he kicked the -stool with his feet until his eyes were closed in darkness. - -Then Amphinomus drew his sword and made straight at Ulysses to try and -get him away from the door; but Telemachus was too quick for him, and -struck him from behind; the spear caught him between the shoulders and -went right through his chest, so that he fell heavily to the ground and -struck the earth with his forehead. Then Telemachus sprang away from -him, leaving his spear still in the body, for he feared that if he -stayed to draw it out, some one of the Achaeans might come up and hack -at him with his sword, or knock him down, so he set off at a run, and -immediately was at his father’s side. Then he said: - -“Father, let me bring you a shield, two spears, and a brass helmet for -your temples. I will arm myself as well, and will bring other armour -for the swineherd and the stockman, for we had better be armed.” - -“Run and fetch them,” answered Ulysses, “while my arrows hold out, or -when I am alone they may get me away from the door.” - -Telemachus did as his father said, and went off to the store room where -the armour was kept. He chose four shields, eight spears, and four -brass helmets with horse-hair plumes. He brought them with all speed to -his father, and armed himself first, while the stockman and the -swineherd also put on their armour, and took their places near Ulysses. -Meanwhile Ulysses, as long as his arrows lasted, had been shooting the -suitors one by one, and they fell thick on one another: when his arrows -gave out, he set the bow to stand against the end wall of the house by -the door post, and hung a shield four hides thick about his shoulders; -on his comely head he set his helmet, well wrought with a crest of -horse-hair that nodded menacingly above it,168 and he grasped two -redoubtable bronze-shod spears. - -Now there was a trap door169 on the wall, while at one end of the -pavement170 there was an exit leading to a narrow passage, and this -exit was closed by a well-made door. Ulysses told Philoetius to stand -by this door and guard it, for only one person could attack it at a -time. But Agelaus shouted out, “Cannot some one go up to the trap door -and tell the people what is going on? Help would come at once, and we -should soon make an end of this man and his shooting.” - -“This may not be, Agelaus,” answered Melanthius, “the mouth of the -narrow passage is dangerously near the entrance to the outer court. One -brave man could prevent any number from getting in. But I know what I -will do, I will bring you arms from the store-room, for I am sure it is -there that Ulysses and his son have put them.” - -On this the goatherd Melanthius went by back passages to the store-room -of Ulysses’ house. There he chose twelve shields, with as many helmets -and spears, and brought them back as fast as he could to give them to -the suitors. Ulysses’ heart began to fail him when he saw the -suitors171 putting on their armour and brandishing their spears. He saw -the greatness of the danger, and said to Telemachus, “Some one of the -women inside is helping the suitors against us, or it may be -Melanthius.” - -Telemachus answered, “The fault, father, is mine, and mine only; I left -the store room door open, and they have kept a sharper look out than I -have. Go, Eumaeus, put the door to, and see whether it is one of the -women who is doing this, or whether, as I suspect, it is Melanthius the -son of Dolius.” - -Thus did they converse. Meanwhile Melanthius was again going to the -store room to fetch more armour, but the swineherd saw him and said to -Ulysses who was beside him, “Ulysses, noble son of Laertes, it is that -scoundrel Melanthius, just as we suspected, who is going to the store -room. Say, shall I kill him, if I can get the better of him, or shall I -bring him here that you may take your own revenge for all the many -wrongs that he has done in your house?” - -Ulysses answered, “Telemachus and I will hold these suitors in check, -no matter what they do; go back both of you and bind Melanthius’ hands -and feet behind him. Throw him into the store room and make the door -fast behind you; then fasten a noose about his body, and string him -close up to the rafters from a high bearing-post,172 that he may linger -on in an agony.” - -Thus did he speak, and they did even as he had said; they went to the -store room, which they entered before Melanthius saw them, for he was -busy searching for arms in the innermost part of the room, so the two -took their stand on either side of the door and waited. By and by -Melanthius came out with a helmet in one hand, and an old dry-rotted -shield in the other, which had been borne by Laertes when he was young, -but which had been long since thrown aside, and the straps had become -unsewn; on this the two seized him, dragged him back by the hair, and -threw him struggling to the ground. They bent his hands and feet well -behind his back, and bound them tight with a painful bond as Ulysses -had told them; then they fastened a noose about his body and strung him -up from a high pillar till he was close up to the rafters, and over him -did you then vaunt, O swineherd Eumaeus saying, “Melanthius, you will -pass the night on a soft bed as you deserve. You will know very well -when morning comes from the streams of Oceanus, and it is time for you -to be driving in your goats for the suitors to feast on.” - -There, then, they left him in very cruel bondage, and having put on -their armour they closed the door behind them and went back to take -their places by the side of Ulysses; whereon the four men stood in the -cloister, fierce and full of fury; nevertheless, those who were in the -body of the court were still both brave and many. Then Jove’s daughter -Minerva came up to them, having assumed the voice and form of Mentor. -Ulysses was glad when he saw her and said, “Mentor, lend me your help, -and forget not your old comrade, nor the many good turns he has done -you. Besides, you are my age-mate.” - -But all the time he felt sure it was Minerva, and the suitors from the -other side raised an uproar when they saw her. Agelaus was the first to -reproach her. “Mentor,” he cried, “do not let Ulysses beguile you into -siding with him and fighting the suitors. This is what we will do: when -we have killed these people, father and son, we will kill you too. You -shall pay for it with your head, and when we have killed you, we will -take all you have, in doors or out, and bring it into hotch-pot with -Ulysses’ property; we will not let your sons live in your house, nor -your daughters, nor shall your widow continue to live in the city of -Ithaca.” - -This made Minerva still more furious, so she scolded Ulysses very -angrily.173 “Ulysses,” said she, “your strength and prowess are no -longer what they were when you fought for nine long years among the -Trojans about the noble lady Helen. You killed many a man in those -days, and it was through your stratagem that Priam’s city was taken. -How comes it that you are so lamentably less valiant now that you are -on your own ground, face to face with the suitors in your own house? -Come on, my good fellow, stand by my side and see how Mentor, son of -Alcimus shall fight your foes and requite your kindnesses conferred -upon him.” - -But she would not give him full victory as yet, for she wished still -further to prove his own prowess and that of his brave son, so she flew -up to one of the rafters in the roof of the cloister and sat upon it in -the form of a swallow. - -Meanwhile Agelaus son of Damastor, Eurynomus, Amphimedon, Demoptolemus, -Pisander, and Polybus son of Polyctor bore the brunt of the fight upon -the suitors’ side; of all those who were still fighting for their lives -they were by far the most valiant, for the others had already fallen -under the arrows of Ulysses. Agelaus shouted to them and said, “My -friends, he will soon have to leave off, for Mentor has gone away after -having done nothing for him but brag. They are standing at the doors -unsupported. Do not aim at him all at once, but six of you throw your -spears first, and see if you cannot cover yourselves with glory by -killing him. When he has fallen we need not be uneasy about the -others.” - -They threw their spears as he bade them, but Minerva made them all of -no effect. One hit the door post; another went against the door; the -pointed shaft of another struck the wall; and as soon as they had -avoided all the spears of the suitors Ulysses said to his own men, “My -friends, I should say we too had better let drive into the middle of -them, or they will crown all the harm they have done us by killing us -outright.” - -They therefore aimed straight in front of them and threw their spears. -Ulysses killed Demoptolemus, Telemachus Euryades, Eumaeus Elatus, while -the stockman killed Pisander. These all bit the dust, and as the others -drew back into a corner Ulysses and his men rushed forward and regained -their spears by drawing them from the bodies of the dead. - -The suitors now aimed a second time, but again Minerva made their -weapons for the most part without effect. One hit a bearing-post of the -cloister; another went against the door; while the pointed shaft of -another struck the wall. Still, Amphimedon just took a piece of the top -skin from off Telemachus’s wrist, and Ctesippus managed to graze -Eumaeus’s shoulder above his shield; but the spear went on and fell to -the ground. Then Ulysses and his men let drive into the crowd of -suitors. Ulysses hit Eurydamas, Telemachus Amphimedon, and Eumaeus -Polybus. After this the stockman hit Ctesippus in the breast, and -taunted him saying, “Foul-mouthed son of Polytherses, do not be so -foolish as to talk wickedly another time, but let heaven direct your -speech, for the gods are far stronger than men. I make you a present of -this advice to repay you for the foot which you gave Ulysses when he -was begging about in his own house.” - -Thus spoke the stockman, and Ulysses struck the son of Damastor with a -spear in close fight, while Telemachus hit Leocritus son of Evenor in -the belly, and the dart went clean through him, so that he fell forward -full on his face upon the ground. Then Minerva from her seat on the -rafter held up her deadly aegis, and the hearts of the suitors quailed. -They fled to the other end of the court like a herd of cattle maddened -by the gadfly in early summer when the days are at their longest. As -eagle-beaked, crook-taloned vultures from the mountains swoop down on -the smaller birds that cower in flocks upon the ground, and kill them, -for they cannot either fight or fly, and lookers on enjoy the -sport—even so did Ulysses and his men fall upon the suitors and smite -them on every side. They made a horrible groaning as their brains were -being battered in, and the ground seethed with their blood. - -Leiodes then caught the knees of Ulysses and said, “Ulysses I beseech -you have mercy upon me and spare me. I never wronged any of the women -in your house either in word or deed, and I tried to stop the others. I -saw them, but they would not listen, and now they are paying for their -folly. I was their sacrificing priest; if you kill me, I shall die -without having done anything to deserve it, and shall have got no -thanks for all the good that I did.” - -Ulysses looked sternly at him and answered, “If you were their -sacrificing priest, you must have prayed many a time that it might be -long before I got home again, and that you might marry my wife and have -children by her. Therefore you shall die.” - -With these words he picked up the sword that Agelaus had dropped when -he was being killed, and which was lying upon the ground. Then he -struck Leiodes on the back of his neck, so that his head fell rolling -in the dust while he was yet speaking. - -The minstrel Phemius son of Terpes—he who had been forced by the -suitors to sing to them—now tried to save his life. He was standing -near towards the trap door,174 and held his lyre in his hand. He did -not know whether to fly out of the cloister and sit down by the altar -of Jove that was in the outer court, and on which both Laertes and -Ulysses had offered up the thigh bones of many an ox, or whether to go -straight up to Ulysses and embrace his knees, but in the end he deemed -it best to embrace Ulysses’ knees. So he laid his lyre on the ground -between the mixing bowl 175 and the silver-studded seat; then going up -to Ulysses he caught hold of his knees and said, “Ulysses, I beseech -you have mercy on me and spare me. You will be sorry for it afterwards -if you kill a bard who can sing both for gods and men as I can. I make -all my lays myself, and heaven visits me with every kind of -inspiration. I would sing to you as though you were a god, do not -therefore be in such a hurry to cut my head off. Your own son -Telemachus will tell you that I did not want to frequent your house and -sing to the suitors after their meals, but they were too many and too -strong for me, so they made me.” - -Telemachus heard him, and at once went up to his father. “Hold!” he -cried, “the man is guiltless, do him no hurt; and we will spare Medon -too, who was always good to me when I was a boy, unless Philoetius or -Eumaeus has already killed him, or he has fallen in your way when you -were raging about the court.” - -Medon caught these words of Telemachus, for he was crouching under a -seat beneath which he had hidden by covering himself up with a freshly -flayed heifer’s hide, so he threw off the hide, went up to Telemachus, -and laid hold of his knees. - -“Here I am, my dear sir,” said he, “stay your hand therefore, and tell -your father, or he will kill me in his rage against the suitors for -having wasted his substance and been so foolishly disrespectful to -yourself.” - -Ulysses smiled at him and answered, “Fear not; Telemachus has saved -your life, that you may know in future, and tell other people, how -greatly better good deeds prosper than evil ones. Go, therefore, -outside the cloisters into the outer court, and be out of the way of -the slaughter—you and the bard—while I finish my work here inside.” - -The pair went into the outer court as fast as they could, and sat down -by Jove’s great altar, looking fearfully round, and still expecting -that they would be killed. Then Ulysses searched the whole court -carefully over, to see if anyone had managed to hide himself and was -still living, but he found them all lying in the dust and weltering in -their blood. They were like fishes which fishermen have netted out of -the sea, and thrown upon the beach to lie gasping for water till the -heat of the sun makes an end of them. Even so were the suitors lying -all huddled up one against the other. - -Then Ulysses said to Telemachus, “Call nurse Euryclea; I have something -to say to her.” - -Telemachus went and knocked at the door of the women’s room. “Make -haste,” said he, “you old woman who have been set over all the other -women in the house. Come outside; my father wishes to speak to you.” - -When Euryclea heard this she unfastened the door of the women’s room -and came out, following Telemachus. She found Ulysses among the corpses -bespattered with blood and filth like a lion that has just been -devouring an ox, and his breast and both his cheeks are all bloody, so -that he is a fearful sight; even so was Ulysses besmirched from head to -foot with gore. When she saw all the corpses and such a quantity of -blood, she was beginning to cry out for joy, for she saw that a great -deed had been done; but Ulysses checked her, “Old woman,” said he, -“rejoice in silence; restrain yourself, and do not make any noise about -it; it is an unholy thing to vaunt over dead men. Heaven’s doom and -their own evil deeds have brought these men to destruction, for they -respected no man in the whole world, neither rich nor poor, who came -near them, and they have come to a bad end as a punishment for their -wickedness and folly. Now, however, tell me which of the women in the -house have misconducted themselves, and who are innocent.”176 - -“I will tell you the truth, my son,” answered Euryclea. “There are -fifty women in the house whom we teach to do things, such as carding -wool, and all kinds of household work. Of these, twelve in all177 have -misbehaved, and have been wanting in respect to me, and also to -Penelope. They showed no disrespect to Telemachus, for he has only -lately grown and his mother never permitted him to give orders to the -female servants; but let me go upstairs and tell your wife all that has -happened, for some god has been sending her to sleep.” - -“Do not wake her yet,” answered Ulysses, “but tell the women who have -misconducted themselves to come to me.” - -Euryclea left the cloister to tell the women, and make them come to -Ulysses; in the meantime he called Telemachus, the stockman, and the -swineherd. “Begin,” said he, “to remove the dead, and make the women -help you. Then, get sponges and clean water to swill down the tables -and seats. When you have thoroughly cleansed the whole cloisters, take -the women into the space between the domed room and the wall of the -outer court, and run them through with your swords till they are quite -dead, and have forgotten all about love and the way in which they used -to lie in secret with the suitors.” - -On this the women came down in a body, weeping and wailing bitterly. -First they carried the dead bodies out, and propped them up against one -another in the gatehouse. Ulysses ordered them about and made them do -their work quickly, so they had to carry the bodies out. When they had -done this, they cleaned all the tables and seats with sponges and -water, while Telemachus and the two others shovelled up the blood and -dirt from the ground, and the women carried it all away and put it out -of doors. Then when they had made the whole place quite clean and -orderly, they took the women out and hemmed them in the narrow space -between the wall of the domed room and that of the yard, so that they -could not get away: and Telemachus said to the other two, “I shall not -let these women die a clean death, for they were insolent to me and my -mother, and used to sleep with the suitors.” - -So saying he made a ship’s cable fast to one of the bearing-posts that -supported the roof of the domed room, and secured it all around the -building, at a good height, lest any of the women’s feet should touch -the ground; and as thrushes or doves beat against a net that has been -set for them in a thicket just as they were getting to their nest, and -a terrible fate awaits them, even so did the women have to put their -heads in nooses one after the other and die most miserably.178 Their -feet moved convulsively for a while, but not for very long. - -As for Melanthius, they took him through the cloister into the inner -court. There they cut off his nose and his ears; they drew out his -vitals and gave them to the dogs raw, and then in their fury they cut -off his hands and his feet. - -When they had done this they washed their hands and feet and went back -into the house, for all was now over; and Ulysses said to the dear old -nurse Euryclea, “Bring me sulphur, which cleanses all pollution, and -fetch fire also that I may burn it, and purify the cloisters. Go, -moreover, and tell Penelope to come here with her attendants, and also -all the maidservants that are in the house.” - -“All that you have said is true,” answered Euryclea, “but let me bring -you some clean clothes—a shirt and cloak. Do not keep these rags on -your back any longer. It is not right.” - -“First light me a fire,” replied Ulysses. - -She brought the fire and sulphur, as he had bidden her, and Ulysses -thoroughly purified the cloisters and both the inner and outer courts. -Then she went inside to call the women and tell them what had happened; -whereon they came from their apartment with torches in their hands, and -pressed round Ulysses to embrace him, kissing his head and shoulders -and taking hold of his hands. It made him feel as if he should like to -weep, for he remembered every one of them.179 - - - - -BOOK XXIII - - -PENELOPE EVENTUALLY RECOGNISES HER HUSBAND—EARLY IN THE MORNING -ULYSSES, TELEMACHUS, EUMAEUS, AND PHILOETIUS LEAVE THE TOWN. - - -Euryclea now went upstairs laughing to tell her mistress that her dear -husband had come home. Her aged knees became young again and her feet -were nimble for joy as she went up to her mistress and bent over her -head to speak to her. “Wake up Penelope, my dear child,” she exclaimed, -“and see with your own eyes something that you have been wanting this -long time past. Ulysses has at last indeed come home again, and has -killed the suitors who were giving so much trouble in his house, eating -up his estate and ill treating his son.” - -“My good nurse,” answered Penelope, “you must be mad. The gods -sometimes send some very sensible people out of their minds, and make -foolish people become sensible. This is what they must have been doing -to you; for you always used to be a reasonable person. Why should you -thus mock me when I have trouble enough already—talking such nonsense, -and waking me up out of a sweet sleep that had taken possession of my -eyes and closed them? I have never slept so soundly from the day my -poor husband went to that city with the ill-omened name. Go back again -into the women’s room; if it had been any one else who had woke me up -to bring me such absurd news I should have sent her away with a severe -scolding. As it is your age shall protect you.” - -“My dear child,” answered Euryclea, “I am not mocking you. It is quite -true as I tell you that Ulysses is come home again. He was the stranger -whom they all kept on treating so badly in the cloister. Telemachus -knew all the time that he was come back, but kept his father’s secret -that he might have his revenge on all these wicked people.” - -Then Penelope sprang up from her couch, threw her arms round Euryclea, -and wept for joy. “But my dear nurse,” said she, “explain this to me; -if he has really come home as you say, how did he manage to overcome -the wicked suitors single handed, seeing what a number of them there -always were?” - -“I was not there,” answered Euryclea, “and do not know; I only heard -them groaning while they were being killed. We sat crouching and -huddled up in a corner of the women’s room with the doors closed, till -your son came to fetch me because his father sent him. Then I found -Ulysses standing over the corpses that were lying on the ground all -round him, one on top of the other. You would have enjoyed it if you -could have seen him standing there all bespattered with blood and -filth, and looking just like a lion. But the corpses are now all piled -up in the gatehouse that is in the outer court, and Ulysses has lit a -great fire to purify the house with sulphur. He has sent me to call -you, so come with me that you may both be happy together after all; for -now at last the desire of your heart has been fulfilled; your husband -is come home to find both wife and son alive and well, and to take his -revenge in his own house on the suitors who behaved so badly to him.” - -“My dear nurse,” said Penelope, “do not exult too confidently over all -this. You know how delighted every one would be to see Ulysses come -home—more particularly myself, and the son who has been born to both of -us; but what you tell me cannot be really true. It is some god who is -angry with the suitors for their great wickedness, and has made an end -of them; for they respected no man in the whole world, neither rich nor -poor, who came near them, and they have come to a bad end in -consequence of their iniquity; Ulysses is dead far away from the -Achaean land; he will never return home again.” - -Then nurse Euryclea said, “My child, what are you talking about? but -you were all hard of belief and have made up your mind that your -husband is never coming, although he is in the house and by his own -fire side at this very moment. Besides I can give you another proof; -when I was washing him I perceived the scar which the wild boar gave -him, and I wanted to tell you about it, but in his wisdom he would not -let me, and clapped his hands over my mouth; so come with me and I will -make this bargain with you—if I am deceiving you, you may have me -killed by the most cruel death you can think of.” - -“My dear nurse,” said Penelope, “however wise you may be you can hardly -fathom the counsels of the gods. Nevertheless, we will go in search of -my son, that I may see the corpses of the suitors, and the man who has -killed them.” - -On this she came down from her upper room, and while doing so she -considered whether she should keep at a distance from her husband and -question him, or whether she should at once go up to him and embrace -him. When, however, she had crossed the stone floor of the cloister, -she sat down opposite Ulysses by the fire, against the wall at right -angles180 [to that by which she had entered], while Ulysses sat near -one of the bearing-posts, looking upon the ground, and waiting to see -what his brave wife would say to him when she saw him. For a long time -she sat silent and as one lost in amazement. At one moment she looked -him full in the face, but then again directly, she was misled by his -shabby clothes and failed to recognise him,181 till Telemachus began to -reproach her and said: - -“Mother—but you are so hard that I cannot call you by such a name—why -do you keep away from my father in this way? Why do you not sit by his -side and begin talking to him and asking him questions? No other woman -could bear to keep away from her husband when he had come back to her -after twenty years of absence, and after having gone through so much; -but your heart always was as hard as a stone.” - -Penelope answered, “My son, I am so lost in astonishment that I can -find no words in which either to ask questions or to answer them. I -cannot even look him straight in the face. Still, if he really is -Ulysses come back to his own home again, we shall get to understand one -another better by and by, for there are tokens with which we two are -alone acquainted, and which are hidden from all others.” - -Ulysses smiled at this, and said to Telemachus, “Let your mother put me -to any proof she likes; she will make up her mind about it presently. -She rejects me for the moment and believes me to be somebody else, -because I am covered with dirt and have such bad clothes on; let us, -however, consider what we had better do next. When one man has killed -another—even though he was not one who would leave many friends to take -up his quarrel—the man who has killed him must still say good bye to -his friends and fly the country; whereas we have been killing the stay -of a whole town, and all the picked youth of Ithaca. I would have you -consider this matter.” - -“Look to it yourself, father,” answered Telemachus, “for they say you -are the wisest counsellor in the world, and that there is no other -mortal man who can compare with you. We will follow you with right good -will, nor shall you find us fail you in so far as our strength holds -out.” - -“I will say what I think will be best,” answered Ulysses. “First wash -and put your shirts on; tell the maids also to go to their own room and -dress; Phemius shall then strike up a dance tune on his lyre, so that -if people outside hear, or any of the neighbours, or some one going -along the street happens to notice it, they may think there is a -wedding in the house, and no rumours about the death of the suitors -will get about in the town, before we can escape to the woods upon my -own land. Once there, we will settle which of the courses heaven -vouchsafes us shall seem wisest.” - -Thus did he speak, and they did even as he had said. First they washed -and put their shirts on, while the women got ready. Then Phemius took -his lyre and set them all longing for sweet song and stately dance. The -house re-echoed with the sound of men and women dancing, and the people -outside said, “I suppose the queen has been getting married at last. -She ought to be ashamed of herself for not continuing to protect her -husband’s property until he comes home.”182 - -This was what they said, but they did not know what it was that had -been happening. The upper servant Eurynome washed and anointed Ulysses -in his own house and gave him a shirt and cloak, while Minerva made him -look taller and stronger than before; she also made the hair grow thick -on the top of his head, and flow down in curls like hyacinth blossoms; -she glorified him about the head and shoulders just as a skilful -workman who has studied art of all kinds under Vulcan or Minerva—and -his work is full of beauty—enriches a piece of silver plate by gilding -it. He came from the bath looking like one of the immortals, and sat -down opposite his wife on the seat he had left. “My dear,” said he, -“heaven has endowed you with a heart more unyielding than woman ever -yet had. No other woman could bear to keep away from her husband when -he had come back to her after twenty years of absence, and after having -gone through so much. But come, nurse, get a bed ready for me; I will -sleep alone, for this woman has a heart as hard as iron.” - -“My dear,” answered Penelope, “I have no wish to set myself up, nor to -depreciate you; but I am not struck by your appearance, for I very well -remember what kind of a man you were when you set sail from Ithaca. -Nevertheless, Euryclea, take his bed outside the bed chamber that he -himself built. Bring the bed outside this room, and put bedding upon it -with fleeces, good coverlets, and blankets.” - -She said this to try him, but Ulysses was very angry and said, “Wife, I -am much displeased at what you have just been saying. Who has been -taking my bed from the place in which I left it? He must have found it -a hard task, no matter how skilled a workman he was, unless some god -came and helped him to shift it. There is no man living, however strong -and in his prime, who could move it from its place, for it is a -marvellous curiosity which I made with my very own hands. There was a -young olive growing within the precincts of the house, in full vigour, -and about as thick as a bearing-post. I built my room round this with -strong walls of stone and a roof to cover them, and I made the doors -strong and well-fitting. Then I cut off the top boughs of the olive -tree and left the stump standing. This I dressed roughly from the root -upwards and then worked with carpenter’s tools well and skilfully, -straightening my work by drawing a line on the wood, and making it into -a bed-prop. I then bored a hole down the middle, and made it the -centre-post of my bed, at which I worked till I had finished it, -inlaying it with gold and silver; after this I stretched a hide of -crimson leather from one side of it to the other. So you see I know all -about it, and I desire to learn whether it is still there, or whether -any one has been removing it by cutting down the olive tree at its -roots.” - -When she heard the sure proofs Ulysses now gave her, she fairly broke -down. She flew weeping to his side, flung her arms about his neck, and -kissed him. “Do not be angry with me Ulysses,” she cried, “you, who are -the wisest of mankind. We have suffered, both of us. Heaven has denied -us the happiness of spending our youth, and of growing old, together; -do not then be aggrieved or take it amiss that I did not embrace you -thus as soon as I saw you. I have been shuddering all the time through -fear that someone might come here and deceive me with a lying story; -for there are many very wicked people going about. Jove’s daughter -Helen would never have yielded herself to a man from a foreign country, -if she had known that the sons of Achaeans would come after her and -bring her back. Heaven put it in her heart to do wrong, and she gave no -thought to that sin, which has been the source of all our sorrows. Now, -however, that you have convinced me by showing that you know all about -our bed (which no human being has ever seen but you and I and a single -maidservant, the daughter of Actor, who was given me by my father on my -marriage, and who keeps the doors of our room) hard of belief though I -have been I can mistrust no longer.” - -Then Ulysses in his turn melted, and wept as he clasped his dear and -faithful wife to his bosom. As the sight of land is welcome to men who -are swimming towards the shore, when Neptune has wrecked their ship -with the fury of his winds and waves; a few alone reach the land, and -these, covered with brine, are thankful when they find themselves on -firm ground and out of danger—even so was her husband welcome to her as -she looked upon him, and she could not tear her two fair arms from -about his neck. Indeed they would have gone on indulging their sorrow -till rosy-fingered morn appeared, had not Minerva determined otherwise, -and held night back in the far west, while she would not suffer Dawn to -leave Oceanus, nor to yoke the two steeds Lampus and Phaethon that bear -her onward to break the day upon mankind. - -At last, however, Ulysses said, “Wife, we have not yet reached the end -of our troubles. I have an unknown amount of toil still to undergo. It -is long and difficult, but I must go through with it, for thus the -shade of Teiresias prophesied concerning me, on the day when I went -down into Hades to ask about my return and that of my companions. But -now let us go to bed, that we may lie down and enjoy the blessed boon -of sleep.” - -“You shall go to bed as soon as you please,” replied Penelope, “now -that the gods have sent you home to your own good house and to your -country. But as heaven has put it in your mind to speak of it, tell me -about the task that lies before you. I shall have to hear about it -later, so it is better that I should be told at once.” - -“My dear,” answered Ulysses, “why should you press me to tell you? -Still, I will not conceal it from you, though you will not like it. I -do not like it myself, for Teiresias bade me travel far and wide, -carrying an oar, till I came to a country where the people have never -heard of the sea, and do not even mix salt with their food. They know -nothing about ships, nor oars that are as the wings of a ship. He gave -me this certain token which I will not hide from you. He said that a -wayfarer should meet me and ask me whether it was a winnowing shovel -that I had on my shoulder. On this, I was to fix my oar in the ground -and sacrifice a ram, a bull, and a boar to Neptune; after which I was -to go home and offer hecatombs to all the gods in heaven, one after the -other. As for myself, he said that death should come to me from the -sea, and that my life should ebb away very gently when I was full of -years and peace of mind, and my people should bless me. All this, he -said, should surely come to pass.” - -And Penelope said, “If the gods are going to vouchsafe you a happier -time in your old age, you may hope then to have some respite from -misfortune.” - -Thus did they converse. Meanwhile Eurynome and the nurse took torches -and made the bed ready with soft coverlets; as soon as they had laid -them, the nurse went back into the house to go to her rest, leaving the -bed chamber woman Eurynome183 to show Ulysses and Penelope to bed by -torch light. When she had conducted them to their room she went back, -and they then came joyfully to the rites of their own old bed. -Telemachus, Philoetius, and the swineherd now left off dancing, and -made the women leave off also. They then laid themselves down to sleep -in the cloisters. - -When Ulysses and Penelope had had their fill of love they fell talking -with one another. She told him how much she had had to bear in seeing -the house filled with a crowd of wicked suitors who had killed so many -sheep and oxen on her account, and had drunk so many casks of wine. -Ulysses in his turn told her what he had suffered, and how much trouble -he had himself given to other people. He told her everything, and she -was so delighted to listen that she never went to sleep till he had -ended his whole story. - -He began with his victory over the Cicons, and how he thence reached -the fertile land of the Lotus-eaters. He told her all about the Cyclops -and how he had punished him for having so ruthlessly eaten his brave -comrades; how he then went on to Aeolus, who received him hospitably -and furthered him on his way, but even so he was not to reach home, for -to his great grief a hurricane carried him out to sea again; how he -went on to the Laestrygonian city Telepylos, where the people destroyed -all his ships with their crews, save himself and his own ship only. -Then he told of cunning Circe and her craft, and how he sailed to the -chill house of Hades, to consult the ghost of the Theban prophet -Teiresias, and how he saw his old comrades in arms, and his mother who -bore him and brought him up when he was a child; how he then heard the -wondrous singing of the Sirens, and went on to the wandering rocks and -terrible Charybdis and to Scylla, whom no man had ever yet passed in -safety; how his men then ate the cattle of the sun-god, and how Jove -therefore struck the ship with his thunderbolts, so that all his men -perished together, himself alone being left alive; how at last he -reached the Ogygian island and the nymph Calypso, who kept him there in -a cave, and fed him, and wanted him to marry her, in which case she -intended making him immortal so that he should never grow old, but she -could not persuade him to let her do so; and how after much suffering -he had found his way to the Phaeacians, who had treated him as though -he had been a god, and sent him back in a ship to his own country after -having given him gold, bronze, and raiment in great abundance. This was -the last thing about which he told her, for here a deep sleep took hold -upon him and eased the burden of his sorrows. - -Then Minerva bethought her of another matter. When she deemed that -Ulysses had had both of his wife and of repose, she bade gold-enthroned -Dawn rise out of Oceanus that she might shed light upon mankind. On -this, Ulysses rose from his comfortable bed and said to Penelope, -“Wife, we have both of us had our full share of troubles, you, here, in -lamenting my absence, and I in being prevented from getting home though -I was longing all the time to do so. Now, however, that we have at last -come together, take care of the property that is in the house. As for -the sheep and goats which the wicked suitors have eaten, I will take -many myself by force from other people, and will compel the Achaeans to -make good the rest till they shall have filled all my yards. I am now -going to the wooded lands out in the country to see my father who has -so long been grieved on my account, and to yourself I will give these -instructions, though you have little need of them. At sunrise it will -at once get abroad that I have been killing the suitors; go upstairs, -therefore,184 and stay there with your women. See nobody and ask no -questions.”185 - -As he spoke he girded on his armour. Then he roused Telemachus, -Philoetius, and Eumaeus, and told them all to put on their armour also. -This they did, and armed themselves. When they had done so, they opened -the gates and sallied forth, Ulysses leading the way. It was now -daylight, but Minerva nevertheless concealed them in darkness and led -them quickly out of the town. - - - - -BOOK XXIV - - -THE GHOSTS OF THE SUITORS IN HADES—ULYSSES AND HIS MEN GO TO THE HOUSE -OF LAERTES—THE PEOPLE OF ITHACA COME OUT TO ATTACK ULYSSES, BUT MINERVA -CONCLUDES A PEACE. - - -Then Mercury of Cyllene summoned the ghosts of the suitors, and in his -hand he held the fair golden wand with which he seals men’s eyes in -sleep or wakes them just as he pleases; with this he roused the ghosts -and led them, while they followed whining and gibbering behind him. As -bats fly squealing in the hollow of some great cave, when one of them -has fallen out of the cluster in which they hang, even so did the -ghosts whine and squeal as Mercury the healer of sorrow led them down -into the dark abode of death. When they had passed the waters of -Oceanus and the rock Leucas, they came to the gates of the sun and the -land of dreams, whereon they reached the meadow of asphodel where dwell -the souls and shadows of them that can labour no more. - -Here they found the ghost of Achilles son of Peleus, with those of -Patroclus, Antilochus, and Ajax, who was the finest and handsomest man -of all the Danaans after the son of Peleus himself. - -They gathered round the ghost of the son of Peleus, and the ghost of -Agamemnon joined them, sorrowing bitterly. Round him were gathered also -the ghosts of those who had perished with him in the house of -Aegisthus; and the ghost of Achilles spoke first. - -“Son of Atreus,” it said, “we used to say that Jove had loved you -better from first to last than any other hero, for you were captain -over many and brave men, when we were all fighting together before -Troy; yet the hand of death, which no mortal can escape, was laid upon -you all too early. Better for you had you fallen at Troy in the hey-day -of your renown, for the Achaeans would have built a mound over your -ashes, and your son would have been heir to your good name, whereas it -has now been your lot to come to a most miserable end.” - -“Happy son of Peleus,” answered the ghost of Agamemnon, “for having -died at Troy far from Argos, while the bravest of the Trojans and the -Achaeans fell round you fighting for your body. There you lay in the -whirling clouds of dust, all huge and hugely, heedless now of your -chivalry. We fought the whole of the livelong day, nor should we ever -have left off if Jove had not sent a hurricane to stay us. Then, when -we had borne you to the ships out of the fray, we laid you on your bed -and cleansed your fair skin with warm water and with ointments. The -Danaans tore their hair and wept bitterly round about you. Your mother, -when she heard, came with her immortal nymphs from out of the sea, and -the sound of a great wailing went forth over the waters so that the -Achaeans quaked for fear. They would have fled panic-stricken to their -ships had not wise old Nestor whose counsel was ever truest checked -them saying, ‘Hold, Argives, fly not sons of the Achaeans, this is his -mother coming from the sea with her immortal nymphs to view the body of -her son.’ - -“Thus he spoke, and the Achaeans feared no more. The daughters of the -old man of the sea stood round you weeping bitterly, and clothed you in -immortal raiment. The nine muses also came and lifted up their sweet -voices in lament—calling and answering one another; there was not an -Argive but wept for pity of the dirge they chaunted. Days and nights -seven and ten we mourned you, mortals and immortals, but on the -eighteenth day we gave you to the flames, and many a fat sheep with -many an ox did we slay in sacrifice around you. You were burnt in -raiment of the gods, with rich resins and with honey, while heroes, -horse and foot, clashed their armour round the pile as you were -burning, with the tramp as of a great multitude. But when the flames of -heaven had done their work, we gathered your white bones at daybreak -and laid them in ointments and in pure wine. Your mother brought us a -golden vase to hold them—gift of Bacchus, and work of Vulcan himself; -in this we mingled your bleached bones with those of Patroclus who had -gone before you, and separate we enclosed also those of Antilochus, who -had been closer to you than any other of your comrades now that -Patroclus was no more. - -“Over these the host of the Argives built a noble tomb, on a point -jutting out over the open Hellespont, that it might be seen from far -out upon the sea by those now living and by them that shall be born -hereafter. Your mother begged prizes from the gods, and offered them to -be contended for by the noblest of the Achaeans. You must have been -present at the funeral of many a hero, when the young men gird -themselves and make ready to contend for prizes on the death of some -great chieftain, but you never saw such prizes as silver-footed Thetis -offered in your honour; for the gods loved you well. Thus even in death -your fame, Achilles, has not been lost, and your name lives evermore -among all mankind. But as for me, what solace had I when the days of my -fighting were done? For Jove willed my destruction on my return, by the -hands of Aegisthus and those of my wicked wife.” - -Thus did they converse, and presently Mercury came up to them with the -ghosts of the suitors who had been killed by Ulysses. The ghosts of -Agamemnon and Achilles were astonished at seeing them, and went up to -them at once. The ghost of Agamemnon recognised Amphimedon son of -Melaneus, who lived in Ithaca and had been his host, so it began to -talk to him. - -“Amphimedon,” it said, “what has happened to all you fine young men—all -of an age too—that you are come down here under the ground? One could -pick no finer body of men from any city. Did Neptune raise his winds -and waves against you when you were at sea, or did your enemies make an -end of you on the mainland when you were cattle-lifting or -sheep-stealing, or while fighting in defence of their wives and city? -Answer my question, for I have been your guest. Do you not remember how -I came to your house with Menelaus, to persuade Ulysses to join us with -his ships against Troy? It was a whole month ere we could resume our -voyage, for we had hard work to persuade Ulysses to come with us.” - -And the ghost of Amphimedon answered, “Agamemnon, son of Atreus, king -of men, I remember everything that you have said, and will tell you -fully and accurately about the way in which our end was brought about. -Ulysses had been long gone, and we were courting his wife, who did not -say point blank that she would not marry, nor yet bring matters to an -end, for she meant to compass our destruction: this, then, was the -trick she played us. She set up a great tambour frame in her room and -began to work on an enormous piece of fine needlework. ‘Sweethearts,’ -said she, ‘Ulysses is indeed dead, still, do not press me to marry -again immediately; wait—for I would not have my skill in needlework -perish unrecorded—till I have completed a pall for the hero Laertes, -against the time when death shall take him. He is very rich, and the -women of the place will talk if he is laid out without a pall.’ This is -what she said, and we assented; whereupon we could see her working upon -her great web all day long, but at night she would unpick the stitches -again by torchlight. She fooled us in this way for three years without -our finding it out, but as time wore on and she was now in her fourth -year, in the waning of moons and many days had been accomplished, one -of her maids who knew what she was doing told us, and we caught her in -the act of undoing her work, so she had to finish it whether she would -or no; and when she showed us the robe she had made, after she had had -it washed,186 its splendour was as that of the sun or moon. - -“Then some malicious god conveyed Ulysses to the upland farm where his -swineherd lives. Thither presently came also his son, returning from a -voyage to Pylos, and the two came to the town when they had hatched -their plot for our destruction. Telemachus came first, and then after -him, accompanied by the swineherd, came Ulysses, clad in rags and -leaning on a staff as though he were some miserable old beggar. He came -so unexpectedly that none of us knew him, not even the older ones among -us, and we reviled him and threw things at him. He endured both being -struck and insulted without a word, though he was in his own house; but -when the will of Aegis-bearing Jove inspired him, he and Telemachus -took the armour and hid it in an inner chamber, bolting the doors -behind them. Then he cunningly made his wife offer his bow and a -quantity of iron to be contended for by us ill-fated suitors; and this -was the beginning of our end, for not one of us could string the -bow—nor nearly do so. When it was about to reach the hands of Ulysses, -we all of us shouted out that it should not be given him, no matter -what he might say, but Telemachus insisted on his having it. When he -had got it in his hands he strung it with ease and sent his arrow -through the iron. Then he stood on the floor of the cloister and poured -his arrows on the ground, glaring fiercely about him. First he killed -Antinous, and then, aiming straight before him, he let fly his deadly -darts and they fell thick on one another. It was plain that some one of -the gods was helping them, for they fell upon us with might and main -throughout the cloisters, and there was a hideous sound of groaning as -our brains were being battered in, and the ground seethed with our -blood. This, Agamemnon, is how we came by our end, and our bodies are -lying still uncared for in the house of Ulysses, for our friends at -home do not yet know what has happened, so that they cannot lay us out -and wash the black blood from our wounds, making moan over us according -to the offices due to the departed.” - -“Happy Ulysses, son of Laertes,” replied the ghost of Agamemnon, “you -are indeed blessed in the possession of a wife endowed with such rare -excellence of understanding, and so faithful to her wedded lord as -Penelope the daughter of Icarius. The fame, therefore, of her virtue -shall never die, and the immortals shall compose a song that shall be -welcome to all mankind in honour of the constancy of Penelope. How far -otherwise was the wickedness of the daughter of Tyndareus who killed -her lawful husband; her song shall be hateful among men, for she has -brought disgrace on all womankind even on the good ones.” - -Thus did they converse in the house of Hades deep down within the -bowels of the earth. Meanwhile Ulysses and the others passed out of the -town and soon reached the fair and well-tilled farm of Laertes, which -he had reclaimed with infinite labour. Here was his house, with a -lean-to running all round it, where the slaves who worked for him slept -and sat and ate, while inside the house there was an old Sicel woman, -who looked after him in this his country-farm. When Ulysses got there, -he said to his son and to the other two: - -“Go to the house, and kill the best pig that you can find for dinner. -Meanwhile I want to see whether my father will know me, or fail to -recognise me after so long an absence.” - -He then took off his armour and gave it to Eumaeus and Philoetius, who -went straight on to the house, while he turned off into the vineyard to -make trial of his father. As he went down into the great orchard, he -did not see Dolius, nor any of his sons nor of the other bondsmen, for -they were all gathering thorns to make a fence for the vineyard, at the -place where the old man had told them; he therefore found his father -alone, hoeing a vine. He had on a dirty old shirt, patched and very -shabby; his legs were bound round with thongs of oxhide to save him -from the brambles, and he also wore sleeves of leather; he had a goat -skin cap on his head, and was looking very woe-begone. When Ulysses saw -him so worn, so old and full of sorrow, he stood still under a tall -pear tree and began to weep. He doubted whether to embrace him, kiss -him, and tell him all about his having come home, or whether he should -first question him and see what he would say. In the end he deemed it -best to be crafty with him, so in this mind he went up to his father, -who was bending down and digging about a plant. - -“I see, sir,” said Ulysses, “that you are an excellent gardener—what -pains you take with it, to be sure. There is not a single plant, not a -fig tree, vine, olive, pear, nor flower bed, but bears the trace of -your attention. I trust, however, that you will not be offended if I -say that you take better care of your garden than of yourself. You are -old, unsavoury, and very meanly clad. It cannot be because you are idle -that your master takes such poor care of you, indeed your face and -figure have nothing of the slave about them, and proclaim you of noble -birth. I should have said that you were one of those who should wash -well, eat well, and lie soft at night as old men have a right to do; -but tell me, and tell me true, whose bondman are you, and in whose -garden are you working? Tell me also about another matter. Is this -place that I have come to really Ithaca? I met a man just now who said -so, but he was a dull fellow, and had not the patience to hear my story -out when I was asking him about an old friend of mine, whether he was -still living, or was already dead and in the house of Hades. Believe me -when I tell you that this man came to my house once when I was in my -own country and never yet did any stranger come to me whom I liked -better. He said that his family came from Ithaca and that his father -was Laertes, son of Arceisius. I received him hospitably, making him -welcome to all the abundance of my house, and when he went away I gave -him all customary presents. I gave him seven talents of fine gold, and -a cup of solid silver with flowers chased upon it. I gave him twelve -light cloaks, and as many pieces of tapestry; I also gave him twelve -cloaks of single fold, twelve rugs, twelve fair mantles, and an equal -number of shirts. To all this I added four good looking women skilled -in all useful arts, and I let him take his choice.” - -His father shed tears and answered, “Sir, you have indeed come to the -country that you have named, but it is fallen into the hands of wicked -people. All this wealth of presents has been given to no purpose. If -you could have found your friend here alive in Ithaca, he would have -entertained you hospitably and would have requited your presents amply -when you left him—as would have been only right considering what you -had already given him. But tell me, and tell me true, how many years is -it since you entertained this guest—my unhappy son, as ever was? Alas! -He has perished far from his own country; the fishes of the sea have -eaten him, or he has fallen a prey to the birds and wild beasts of some -continent. Neither his mother, nor I his father, who were his parents, -could throw our arms about him and wrap him in his shroud, nor could -his excellent and richly dowered wife Penelope bewail her husband as -was natural upon his death bed, and close his eyes according to the -offices due to the departed. But now, tell me truly for I want to know. -Who and whence are you—tell me of your town and parents? Where is the -ship lying that has brought you and your men to Ithaca? Or were you a -passenger on some other man’s ship, and those who brought you here have -gone on their way and left you?” - -“I will tell you everything,” answered Ulysses, “quite truly. I come -from Alybas, where I have a fine house. I am son of king Apheidas, who -is the son of Polypemon. My own name is Eperitus; heaven drove me off -my course as I was leaving Sicania, and I have been carried here -against my will. As for my ship it is lying over yonder, off the open -country outside the town, and this is the fifth year since Ulysses left -my country. Poor fellow, yet the omens were good for him when he left -me. The birds all flew on our right hands, and both he and I rejoiced -to see them as we parted, for we had every hope that we should have -another friendly meeting and exchange presents.” - -A dark cloud of sorrow fell upon Laertes as he listened. He filled both -hands with the dust from off the ground and poured it over his grey -head, groaning heavily as he did so. The heart of Ulysses was touched, -and his nostrils quivered as he looked upon his father; then he sprang -towards him, flung his arms about him and kissed him, saying, “I am he, -father, about whom you are asking—I have returned after having been -away for twenty years. But cease your sighing and lamentation—we have -no time to lose, for I should tell you that I have been killing the -suitors in my house, to punish them for their insolence and crimes.” - -“If you really are my son Ulysses,” replied Laertes, “and have come -back again, you must give me such manifest proof of your identity as -shall convince me.” - -“First observe this scar,” answered Ulysses, “which I got from a boar’s -tusk when I was hunting on Mt. Parnassus. You and my mother had sent me -to Autolycus, my mother’s father, to receive the presents which when he -was over here he had promised to give me. Furthermore I will point out -to you the trees in the vineyard which you gave me, and I asked you all -about them as I followed you round the garden. We went over them all, -and you told me their names and what they all were. You gave me -thirteen pear trees, ten apple trees, and forty fig trees; you also -said you would give me fifty rows of vines; there was corn planted -between each row, and they yield grapes of every kind when the heat of -heaven has been laid heavy upon them.” - -Laertes’ strength failed him when he heard the convincing proofs which -his son had given him. He threw his arms about him, and Ulysses had to -support him, or he would have gone off into a swoon; but as soon as he -came to, and was beginning to recover his senses, he said, “O father -Jove, then you gods are still in Olympus after all, if the suitors have -really been punished for their insolence and folly. Nevertheless, I am -much afraid that I shall have all the townspeople of Ithaca up here -directly, and they will be sending messengers everywhere throughout the -cities of the Cephallenians.” - -Ulysses answered, “Take heart and do not trouble yourself about that, -but let us go into the house hard by your garden. I have already told -Telemachus, Philoetius, and Eumaeus to go on there and get dinner ready -as soon as possible.” - -Thus conversing the two made their way towards the house. When they got -there they found Telemachus with the stockman and the swineherd cutting -up meat and mixing wine with water. Then the old Sicel woman took -Laertes inside and washed him and anointed him with oil. She put him on -a good cloak, and Minerva came up to him and gave him a more imposing -presence, making him taller and stouter than before. When he came back -his son was surprised to see him looking so like an immortal, and said -to him, “My dear father, some one of the gods has been making you much -taller and better-looking.” - -Laertes answered, “Would, by Father Jove, Minerva, and Apollo, that I -were the man I was when I ruled among the Cephallenians, and took -Nericum, that strong fortress on the foreland. If I were still what I -then was and had been in our house yesterday with my armour on, I -should have been able to stand by you and help you against the suitors. -I should have killed a great many of them, and you would have rejoiced -to see it.” - -Thus did they converse; but the others, when they had finished their -work and the feast was ready, left off working, and took each his -proper place on the benches and seats. Then they began eating; by and -by old Dolius and his sons left their work and came up, for their -mother, the Sicel woman who looked after Laertes now that he was -growing old, had been to fetch them. When they saw Ulysses and were -certain it was he, they stood there lost in astonishment; but Ulysses -scolded them good naturedly and said, “Sit down to your dinner, old -man, and never mind about your surprise; we have been wanting to begin -for some time and have been waiting for you.” - -Then Dolius put out both his hands and went up to Ulysses. “Sir,” said -he, seizing his master’s hand and kissing it at the wrist, “we have -long been wishing you home: and now heaven has restored you to us after -we had given up hoping. All hail, therefore, and may the gods prosper -you.187 But tell me, does Penelope already know of your return, or -shall we send some one to tell her?” - -“Old man,” answered Ulysses, “she knows already, so you need not -trouble about that.” On this he took his seat, and the sons of Dolius -gathered round Ulysses to give him greeting and embrace him one after -the other; then they took their seats in due order near Dolius their -father. - -While they were thus busy getting their dinner ready, Rumour went round -the town, and noised abroad the terrible fate that had befallen the -suitors; as soon, therefore, as the people heard of it they gathered -from every quarter, groaning and hooting before the house of Ulysses. -They took the dead away, buried every man his own, and put the bodies -of those who came from elsewhere on board the fishing vessels, for the -fishermen to take each of them to his own place. They then met angrily -in the place of assembly, and when they were got together Eupeithes -rose to speak. He was overwhelmed with grief for the death of his son -Antinous, who had been the first man killed by Ulysses, so he said, -weeping bitterly, “My friends, this man has done the Achaeans great -wrong. He took many of our best men away with him in his fleet, and he -has lost both ships and men; now, moreover, on his return he has been -killing all the foremost men among the Cephallenians. Let us be up and -doing before he can get away to Pylos or to Elis where the Epeans rule, -or we shall be ashamed of ourselves for ever afterwards. It will be an -everlasting disgrace to us if we do not avenge the murder of our sons -and brothers. For my own part I should have no more pleasure in life, -but had rather die at once. Let us be up, then, and after them, before -they can cross over to the main land.” - -He wept as he spoke and every one pitied him. But Medon and the bard -Phemius had now woke up, and came to them from the house of Ulysses. -Every one was astonished at seeing them, but they stood in the middle -of the assembly, and Medon said, “Hear me, men of Ithaca. Ulysses did -not do these things against the will of heaven. I myself saw an -immortal god take the form of Mentor and stand beside him. This god -appeared, now in front of him encouraging him, and now going furiously -about the court and attacking the suitors whereon they fell thick on -one another.” - -On this pale fear laid hold of them, and old Halitherses, son of -Mastor, rose to speak, for he was the only man among them who knew both -past and future; so he spoke to them plainly and in all honesty, -saying, - -“Men of Ithaca, it is all your own fault that things have turned out as -they have; you would not listen to me, nor yet to Mentor, when we bade -you check the folly of your sons who were doing much wrong in the -wantonness of their hearts—wasting the substance and dishonouring the -wife of a chieftain who they thought would not return. Now, however, -let it be as I say, and do as I tell you. Do not go out against -Ulysses, or you may find that you have been drawing down evil on your -own heads.” - -This was what he said, and more than half raised a loud shout, and at -once left the assembly. But the rest stayed where they were, for the -speech of Halitherses displeased them, and they sided with Eupeithes; -they therefore hurried off for their armour, and when they had armed -themselves, they met together in front of the city, and Eupeithes led -them on in their folly. He thought he was going to avenge the murder of -his son, whereas in truth he was never to return, but was himself to -perish in his attempt. - -Then Minerva said to Jove, “Father, son of Saturn, king of kings, -answer me this question—What do you propose to do? Will you set them -fighting still further, or will you make peace between them?” - -And Jove answered, “My child, why should you ask me? Was it not by your -own arrangement that Ulysses came home and took his revenge upon the -suitors? Do whatever you like, but I will tell you what I think will be -most reasonable arrangement. Now that Ulysses is revenged, let them -swear to a solemn covenant, in virtue of which he shall continue to -rule, while we cause the others to forgive and forget the massacre of -their sons and brothers. Let them then all become friends as -heretofore, and let peace and plenty reign.” - -This was what Minerva was already eager to bring about, so down she -darted from off the topmost summits of Olympus. - -Now when Laertes and the others had done dinner, Ulysses began by -saying, “Some of you go out and see if they are not getting close up to -us.” So one of Dolius’s sons went as he was bid. Standing on the -threshold he could see them all quite near, and said to Ulysses, “Here -they are, let us put on our armour at once.” - -They put on their armour as fast as they could—that is to say Ulysses, -his three men, and the six sons of Dolius. Laertes also and Dolius did -the same—warriors by necessity in spite of their grey hair. When they -had all put on their armour, they opened the gate and sallied forth, -Ulysses leading the way. - -Then Jove’s daughter Minerva came up to them, having assumed the form -and voice of Mentor. Ulysses was glad when he saw her, and said to his -son Telemachus, “Telemachus, now that you are about to fight in an -engagement, which will show every man’s mettle, be sure not to disgrace -your ancestors, who were eminent for their strength and courage all the -world over.” - -“You say truly, my dear father,” answered Telemachus, “and you shall -see, if you will, that I am in no mind to disgrace your family.” - -Laertes was delighted when he heard this. “Good heavens,” he exclaimed, -“what a day I am enjoying: I do indeed rejoice at it. My son and -grandson are vying with one another in the matter of valour.” - -On this Minerva came close up to him and said, “Son of Arceisius—-best -friend I have in the world—pray to the blue-eyed damsel, and to Jove -her father; then poise your spear and hurl it.” - -As she spoke she infused fresh vigour into him, and when he had prayed -to her he poised his spear and hurled it. He hit Eupeithes’ helmet, and -the spear went right through it, for the helmet stayed it not, and his -armour rang rattling round him as he fell heavily to the ground. -Meantime Ulysses and his son fell upon the front line of the foe and -smote them with their swords and spears; indeed, they would have killed -every one of them, and prevented them from ever getting home again, -only Minerva raised her voice aloud, and made every one pause. “Men of -Ithaca,” she cried, “cease this dreadful war, and settle the matter at -once without further bloodshed.” - -On this pale fear seized every one; they were so frightened that their -arms dropped from their hands and fell upon the ground at the sound of -the goddess’ voice, and they fled back to the city for their lives. But -Ulysses gave a great cry, and gathering himself together swooped down -like a soaring eagle. Then the son of Saturn sent a thunderbolt of fire -that fell just in front of Minerva, so she said to Ulysses, “Ulysses, -noble son of Laertes, stop this warful strife, or Jove will be angry -with you.” - -Thus spoke Minerva, and Ulysses obeyed her gladly. Then Minerva assumed -the form and voice of Mentor, and presently made a covenant of peace -between the two contending parties. - - - - -FOOTNOTES: - -[1] [ Black races are evidently known to the writer as stretching all -across Africa, one half looking West on to the Atlantic, and the other -East on to the Indian Ocean.] - -[2] [ The original use of the footstool was probably less to rest the -feet than to keep them (especially when bare) from a floor which was -often wet and dirty.] - -[3] [ The θρόνος or seat, is occasionally called “high,” as being -higher than the θρῆνυς or low footstool. It was probably no higher than -an ordinary chair is now, and seems to have had no back.] - -[4] [ Temesa was on the West Coast of the toe of Italy, in what is now -the gulf of Sta Eufemia. It was famous in remote times for its copper -mines, which, however, were worked out when Strabo wrote.] - -[5] [ i.e. “with a current in it”—see illustrations and map near the -end of bks. v. and vi. respectively.] - -[6] [ Reading Νηρίτῳ for Νηίῳ, cf. “Od.” iii. 81 where the same mistake -is made, and xiii. 351 where the mountain is called Neritum, the same -place being intended both here and in book xiii.] - -[7] [ It is never plausibly explained why Penelope cannot do this, and -from bk. ii. it is clear that she kept on deliberately encouraging the -suitors, though we are asked to believe that she was only fooling -them.] - -[8] [ See note on “Od.” i. 365.] - -[9] [ Middle Argos means the Peleponnese which, however, is never so -called in the “Iliad”. I presume “middle” means “middle between the two -Greek-speaking countries of Asia Minor and Sicily, with South Italy”; -for that parts of Sicily and also large parts, though not the whole of -South Italy, were inhabited by Greek-speaking races centuries before -the Dorian colonisations can hardly be doubted. The Sicians, and also -the Sicels, both of them probably spoke Greek.] - -[10] [ cf. “Il.” vi. 490-495. In the “Iliad” it is “war,” not “speech,” -that is a man’s matter. It argues a certain hardness, or at any rate -dislike of the “Iliad” on the part of the writer of the “Odyssey,” that -she should have adopted Hector’s farewell to Andromache here, as -elsewhere in the poem, for a scene of such inferior pathos.] - -[11] [ μέγαρα σκιοέντα The whole open court with the covered cloister -running round it was called μέγαρον, or μέγαρα, but the covered part -was distinguished by being called “shady” or “shadow-giving”. It was in -this part that the tables for the suitors were laid. The Fountain Court -at Hampton Court may serve as an illustration (save as regards the use -of arches instead of wooden supports and rafters) and the arrangement -is still common in Sicily. The usual translation “shadowy” or “dusky” -halls, gives a false idea of the scene.] - -[12] [ The reader will note the extreme care which the writer takes to -make it clear that none of the suitors were allowed to sleep in -Ulysses’ house.] - -[13] [ See Appendix; g, in plan of Ulysses’ house.] - -[14] [ I imagine this passage to be a rejoinder to “Il.” xxiii. 702-705 -in which a tripod is valued at twelve oxen, and a good useful maid of -all work at only four. The scrupulous regard of Laertes for his wife’s -feelings is of a piece with the extreme jealousy for the honour of -woman, which is manifest throughout the “Odyssey”.] - -[15] [ χιτῶνα “The χιτών, or _tunica_, was a shirt or shift, and served -as the chief under garment of the Greeks and Romans, whether men or -women.” Smith’s Dictionary of Greek and Roman Antiquities, under -“Tunica”.] - -[16] [ Doors fastened to all intents and purposes as here described may -be seen in the older houses at Trapani. There is a slot on the outer -side of the door by means of which a person who has left the room can -shoot the bolt. My bedroom at the Albergo Centrale was fastened in this -way.] - -[17] [ πύματον δ’ ὡπλίσσατο δόρπον. So we vulgarly say “had cooked his -goose,” or “had settled his hash.” Ægyptius cannot of course know of -the fate Antiphus had met with, for there had as yet been no news of or -from Ulysses.] - -[18] [ “Il.” xxii. 416. σχέσθε φίλοι, καὶ μ’ οἷον ἐάσατε...... The -authoress has bungled by borrowing these words verbatim from the -“Iliad”, without prefixing the necessary “do not,” which I have -supplied.] - -[19] [ i.e. you have money, and could pay when I got judgment, whereas -the suitors are men of straw.] - -[20] [ cf. “Il.” ii. 76. ἦ τοι ὄ γ’ ὦς εὶπὼν κατ’ ἄρ’ ἔζετο τοῖσι δ’ -ἀνέστη -Νέστωρ, ὄς ῥα....................................... -ὄ σφιν ἐὺ φρονέων ἀγορήσατο καὶ μετέειπεν. -The Odyssean passage runs— -“ἦ τοι ὄ γ’ ὦς εὶπὼν κατ’ ἄρ’ ἔζετο τοῖσι δ’ ἀνέστη -Μεντορ ὄς ῥ’....................................... -ὄ σφιν ἐὺ φρονέων ἀγορήσατο καὶ μετέειπεν. -Is it possible not to suspect that the name Mentor was coined upon that -of Nestor?] - -[21] [ i.e. in the outer court, and in the uncovered part of the inner -house.] - -[22] [ This would be fair from Sicily, which was doing duty for Ithaca -in the mind of the writer, but a North wind would have been preferable -for a voyage from the real Ithaca to Pylos.] - -[23] [ κελάδοντ’ ἐπὶ οὶνοπα πόντον The wind does not whistle over -waves. It only whistles through rigging or some other obstacle that -cuts it.] - -[24] [ cf. “Il.” v.20. Ἰδαῖος δ’ ἀπόρουσε λιπὼν περικαλλέα δίφρον, the -Odyssean line is ἠέλιος δ’ ἀνόρουσε λιπὼν περικαλλέα λίμνην. There can -be no doubt that the Odyssean line was suggested by the Iliadic, but -nothing can explain why Idæus jumping from his chariot should suggest -to the writer of the “Odyssey” the sun jumping from the sea. The -probability is that she never gave the matter a thought, but took the -line in question as an effect of saturation with the “Iliad,” and of -unconscious cerebration. The “Odyssey” contains many such examples.] - -[25] [ The heart, liver, lights, kidneys, etc. were taken out from the -inside and eaten first as being more readily cooked; the {Greek}, or -bone meat, was cooking while the {Greek} or inward parts were being -eaten. I imagine that the thigh bones made a kind of gridiron, while at -the same time the marrow inside them got cooked.] - -[26] [ i.e. skewers, either single, double, or even five pronged. The -meat would be pierced with the skewer, and laid over the ashes to -grill—the two ends of the skewer being supported in whatever way -convenient. Meat so cooking may be seen in any eating house in Smyrna, -or any Eastern town. When I rode across the Troad from the Dardanelles -to Hissarlik and Mount Ida, I noticed that my dragoman and his men did -all our outdoor cooking exactly in the Odyssean and Iliadic fashion.] - -[27] [ cf. “Il.” xvii. 567. {Greek} The Odyssean lines are—{Greek}] - -[28] [ Reading {Greek} for {Greek}, cf. “Od.” i. 186.] - -29[] [ The geography of the Ægean as above described is correct, but is -probably taken from the lost poem, the Nosti, the existence of which is -referred to “Od.” i. 326, 327 and 350, &c. A glance at the map will -show that heaven advised its supplicants quite correctly.] - -[30] [ The writer—ever jealous for the honour of women—extenuates -Clytemnestra’s guilt as far as possible, and explains it as due to her -having been left unprotected, and fallen into the hands of a wicked -man.] - -[31] [ The Greek is {Greek} cf. “Iliad” ii. 408 {Greek} Surely the -{Greek} of the Odyssean passage was due to the {Greek} of the “Iliad.” -No other reason suggests itself for the making Menelaus return on the -very day of the feast given by Orestes. The fact that in the “Iliad” -Menelaus came to a banquet without waiting for an invitation, -determines the writer of the “Odyssey” to make him come to a banquet, -also uninvited, but as circumstances did not permit of his having been -invited, his coming uninvited is shown to have been due to chance. I do -not think the authoress thought all this out, but attribute the -strangeness of the coincidence to unconscious cerebration and -saturation.] - -[32] [ cf. “Il.” I. 458, II. 421. The writer here interrupts an Iliadic -passage (to which she returns immediately) for the double purpose of -dwelling upon the slaughter of the heifer, and of letting Nestor’s wife -and daughter enjoy it also. A male writer, if he was borrowing from the -“Iliad,” would have stuck to his borrowing.] - -[33] [ cf. “Il.” xxiv. 587, 588 where the lines refer to the washing -the dead body of Hector.] - -[34] [ See illustration on opposite page. The yard is typical of many -that may be seen in Sicily. The existing ground-plan is probably -unmodified from Odyssean, and indeed long pre-Odyssean times, but the -earlier buildings would have no arches, and would, one would suppose, -be mainly timber. The Odyssean {Greek} were the sheds that ran round -the yard as the arches do now. The {Greek} was the one through which -the main entrance passed, and which was hence “noisy,” or -reverberating. It had an upper story in which visitors were often -lodged.] - -[35] [ This journey is an impossible one. Telemachus and Pisistratus -would have been obliged to drive over the Taygetus range, over which -there has never yet been a road for wheeled vehicles. It is plain -therefore that the audience for whom the “Odyssey” was written was one -that would be unlikely to know anything about the topography of the -Peloponnese, so that the writer might take what liberties she chose.] - -[36] [ The lines which I have enclosed in brackets are evidently an -afterthought—added probably by the writer herself—for they evince the -same instinctively greater interest in anything that may concern a -woman, which is so noticeable throughout the poem. There is no further -sign of any special festivities nor of any other guests than Telemachus -and Pisistratus, until lines 621-624 (ordinarily enclosed in brackets) -are abruptly introduced, probably with a view of trying to carry off -the introduction of the lines now in question. - -The addition was, I imagine, suggested by a desire to excuse and -explain the non-appearance of Hermione in bk. xv., as also of both -Hermione and Megapenthes in the rest of bk. iv. Megapenthes in bk. xv. -seems to be still a bachelor: the presumption therefore is that bk. xv. -was written before the story of his marriage here given. I take it he -is only married here because his sister is being married. She having -been properly attended to, Megapenthes might as well be married at the -same time. Hermione could not now be less than thirty. - -I have dealt with this passage somewhat more fully in my “Authoress of -the Odyssey”, p. 136-138. See also p. 256 of the same book.] - -[37] [ Sparta and Lacedaemon are here treated as two different places, -though in other parts of the poem it is clear that the writer -understands them as one. The catalogue in the “Iliad,” which the writer -is here presumably following, makes the same mistake (“Il.” ii. 581, -582)] - -[38] [ These last three lines are identical with “Il.” vxiii. 604-606.] - -[39] [ From the Greek {Greek} it is plain that Menelaus took up the -piece of meat with his fingers.] - -[40] [ Amber is never mentioned in the “Iliad.” Sicily, where I suppose -the “Odyssey” to have been written, has always been, and still is, one -of the principal amber producing countries. It was probably the only -one known in the Odyssean age. See “The Authoress of the Odyssey,” -Longmans 1898, p. 186.] - -[41] [ This no doubt refers to the story told in the last poem of the -Cypria about Paris and Helen robbing Menelaus of the greater part of -his treasures, when they sailed together for Troy.] - -[42] [ It is inconceivable that Helen should enter thus, in the middle -of supper, intending to work with her distaff, if great festivities -were going on. Telemachus and Pisistratus are evidently dining en -famille.] - -[43] [ In the Italian insurrection of 1848, eight young men who were -being hotly pursued by the Austrian police hid themselves inside -Donatello’s colossal wooden horse in the Salone at Padua, and remained -there for a week being fed by their confederates. In 1898 the last -survivor was carried round Padua in triumph.] - -[44] [ The Greek is {Greek}. Is it unfair to argue that the writer is a -person of somewhat delicate sensibility, to whom a strong smell of fish -is distasteful?] - -[45] [ The Greek is {Greek}. I believe this to be a hit at the writer’s -own countrymen who were of Phocaean descent, and the next following -line to be a rejoinder to complaints made against her in bk. vi. -273-288, to the effect that she gave herself airs and would marry none -of her own people. For that the writer of the “Odyssey” was the person -who has been introduced into the poem under the name of Nausicaa, I -cannot bring myself to question. I may remind English readers that -{Greek} (i.e. phoca) means “seal.” Seals almost always appear on -Phocaean coins.] - -[46] [ Surely here again we are in the hands of a writer of delicate -sensibility. It is not as though the seals were stale; they had only -just been killed. The writer, however is obviously laughing at her own -countrymen, and insulting them as openly as she dares.] - -[47] [ We were told above (lines 356, 357) that it was only one day’s -sail.] - -[48] [ I give the usual translation, but I do not believe the Greek -will warrant it. The Greek reads {Greek}. - -This is usually held to mean that Ithaca is an island fit for breeding -goats, and on that account more delectable to the speaker than it would -have been if it were fit for breeding horses. I find little authority -for such a translation; the most equitable translation of the text as -it stands is, “Ithaca is an island fit for breeding goats, and -delectable rather than fit for breeding horses; for not one of the -islands is good driving ground, nor well meadowed.” Surely the writer -does not mean that a pleasant or delectable island would not be fit for -breeding horses? The most equitable translation, therefore, of the -present text being thus halt and impotent, we may suspect corruption, -and I hazard the following emendation, though I have not adopted it in -my translation, as fearing that it would be deemed too fanciful. I -would read:—{Greek}. - -As far as scanning goes the {Greek} is not necessary; {Greek} iv. 72, -(Footnote Greek) iv. 233, to go no further afield than earlier lines of -the same book, give sufficient authority for {Greek}, but the {Greek} -would not be redundant; it would emphasise the surprise of the -contrast, and I should prefer to have it, though it is not very -important either way. This reading of course should be translated -“Ithaca is an island fit for breeding goats, and (by your leave) itself -a horseman rather than fit for breeding horses—for not one of the -islands is good and well meadowed ground.” - -This would be sure to baffle the Alexandrian editors. “How,” they would -ask themselves, “could an island be a horseman?” and they would cast -about for an emendation. A visit to the top of Mt. Eryx might perhaps -make the meaning intelligible, and suggest my proposed restoration of -the text to the reader as readily as it did to myself. - -I have elsewhere stated my conviction that the writer of the “Odyssey” -was familiar with the old Sican city at the top of Mt. Eryx, and that -the Aegadean islands which are so striking when seen thence did duty -with her for the Ionian islands—Marettimo, the highest and most -westerly of the group, standing for Ithaca. When seen from the top of -Mt. Eryx Marettimo shows as it should do according to “Od.” ix. 25, 26, -“on the horizon, all highest up in the sea towards the West,” while the -other islands lie “some way off it to the East.” As we descend to -Trapani, Marettimo appears to sink on to the top of the island of -Levanzo, behind which it disappears. My friend, the late Signor E. -Biaggini, pointed to it once as it was just standing on the top of -Levanzo, and said to me “Come cavalca bene” (“How well it rides”), and -this immediately suggested my emendation to me. Later on I found in the -hymn to the Pythian Apollo (which abounds with tags taken from the -“Odyssey”) a line ending {Greek} which strengthened my suspicion that -this was the original ending of the second of the two lines above under -consideration.] - -[49] [ See note on line 3 of this book. The reader will observe that -the writer has been unable to keep the women out of an interpolation -consisting only of four lines.] - -[50] [ Scheria means a piece of land jutting out into the sea. In my -“Authoress of the Odyssey” I thought “Jutland” would be a suitable -translation, but it has been pointed out to me that “Jutland” only -means the land of the Jutes.] - -[51] [ Irrigation as here described is common in gardens near Trapani. -The water that supplies the ducts is drawn from wells by a mule who -turns a wheel with buckets on it.] - -[52] [ There is not a word here about the cattle of the sun-god.] - -[53] [ The writer evidently thought that green, growing wood might also -be well seasoned.] - -[54] [ The reader will note that the river was flowing with salt water -i.e. that it was tidal.] - -[55] [ Then the Ogygian island was not so far off, but that Nausicaa -might be assumed to know where it was.] - -[56] [ Greek {Greek}] - -[57] [ I suspect a family joke, or sly allusion to some thing of which -we know nothing, in this story of Eurymedusa’s having been brought from -Apeira. The Greek word “apeiros” means “inexperienced,” “ignorant.” Is -it possible that Eurymedusa was notoriously incompetent?] - -[58] [ Polyphemus was also son to Neptune, see “Od.” ix. 412, 529. he -was therefore half brother to Nausithous, half uncle to King Alcinous, -and half great uncle to Nausicaa.] - -[59] [ It would seem as though the writer thought that Marathon was -close to Athens.] - -[60] [ Here the writer, knowing that she is drawing (with -embellishments) from things actually existing, becomes impatient of -past tenses and slides into the present.] - -[61] [ This is hidden malice, implying that the Phaeacian magnates were -no better than they should be. The final drink-offering should have -been made to Jove or Neptune, not to the god of thievishness and -rascality of all kinds. In line 164 we do indeed find Echeneus -proposing that a drink-offering should be made to Jove, but Mercury is -evidently, according to our authoress, the god who was most likely to -be of use to them.] - -[62] [ The fact of Alcinous knowing anything about the Cyclopes -suggests that in the writer’s mind Scheria and the country of the -Cyclopes were not very far from one another. I take the Cyclopes and -the giants to be one and the same people.] - -[63] [ “My property, etc.” The authoress is here adopting an Iliadic -line (xix. 333), and this must account for the absence of all reference -to Penelope. If she had happened to remember “Il.” v. 213, she would -doubtless have appropriated it by preference, for that line reads “my -country, _my wife_, and all the greatness of my house.”] - -[64] [ The at first inexplicable sleep of Ulysses (bk. xiii. 79, etc.) -is here, as also in viii. 445, being obviously prepared. The writer -evidently attached the utmost importance to it. Those who know that the -harbour which did duty with the writer of the “Odyssey” for the one in -which Ulysses landed in Ithaca, was only about 2 miles from the place -in which Ulysses is now talking with Alcinous, will understand why the -sleep was so necessary.] - -[65] [ There were two classes—the lower who were found in provisions -which they had to cook for themselves in the yards and outer precincts, -where they would also eat—and the upper who would eat in the cloisters -of the inner court, and have their cooking done for them.] - -[66] [ Translation very dubious. I suppose the {Greek} here to be the -covered sheds that ran round the outer courtyard. See illustrations at -the end of bk. iii.] - -[67] [ The writer apparently deems that the words “as compared with -what oxen can plough in the same time” go without saying. Not so the -writer of the “Iliad” from which the Odyssean passage is probably -taken. He explains that mules can plough quicker than oxen (“Il.” x. -351-353)] - -[68] [ It was very fortunate that such a disc happened to be there, -seeing that none like it were in common use.] - -[69] [ “Il.” xiii. 37. Here, as so often elsewhere in the “Odyssey,” -the appropriation of an Iliadic line which is not quite appropriate -puzzles the reader. The “they” is not the chains, nor yet Mars and -Venus. It is an overflow from the Iliadic passage in which Neptune -hobbles his horses in bonds “which none could either unloose or break -so that they might stay there in that place.” If the line would have -scanned without the addition of the words “so that they might stay -there in that place,” they would have been omitted in the “Odyssey.”] - -[70] [ The reader will note that Alcinous never goes beyond saying that -he is going to give the goblet; he never gives it. Elsewhere in both -“Iliad” and “Odyssey” the offer of a present is immediately followed by -the statement that it was given and received gladly—Alcinous actually -does give a chest and a cloak and shirt—probably also some of the corn -and wine for the long two-mile voyage was provided by him—but it is -quite plain that he gave no talent and no cup.] - -[71] [ “Il.” xviii. 344-349. These lines in the “Iliad” tell of the -preparation for washing the body of Patroclus, and I am not pleased -that the writer of the “Odyssey” should have adopted them here.] - -[72] [ see note [64] : ] - -[73] [ see note [43] : ] - -[74] [ The reader will find this threat fulfilled in bk. xiii] - -[75] [ If the other islands lay some distance away from Ithaca (which -the word {Greek} suggests), what becomes of the πόρθμος or gut between -Ithaca and Samos which we hear of in Bks. iv. and xv.? I suspect that -the authoress in her mind makes Telemachus come back from Pylos to the -Lilybaean promontory and thence to Trapani through the strait between -the _Isola Grande_ and the mainland—the island of Asteria being the one -on which Motya afterwards stood.] - -[76] [ “Il.” xviii. 533-534. The sudden lapse into the third person -here for a couple of lines is due to the fact that the two Iliadic -lines taken are in the third person.] - -[77] [ cf. “Il.” ii. 776. The words in both “Iliad” and “Odyssey” are -[Footnote Greek]. In the “Iliad” they are used of the horses of -Achilles’ followers as they stood idle, “champing lotus.”] - -[78] [ I take all this passage about the Cyclopes having no ships to be -sarcastic—meaning, “You people of Drepanum have no excuse for not -colonising the island of Favognana, which you could easily do, for you -have plenty of ships, and the island is a very good one.” For that the -island so fully described here is the Aegadean or “goat” island of -Favognana, and that the Cyclopes are the old Sican inhabitants of Mt. -Eryx should not be doubted.] - -[79] [ For the reasons why it was necessary that the night should be so -exceptionally dark see “The Authoress of the Odyssey” pp. 188-189.] - -[80] [ None but such lambs as would suck if they were with their -mothers would be left in the yard. The older lambs should have been out -feeding. The authoress has got it all wrong, but it does not matter. -See “The Authoress of the Odyssey” p. 148.] - -[81] [ This line is enclosed in brackets in the received text, and is -omitted (with note) by Messrs. Butcher & Lang. But lines enclosed in -brackets are almost always genuine; all that brackets mean is that the -bracketed passage puzzled some early editor, who nevertheless found it -too well established in the text to venture on omitting it. In the -present case the line bracketed is the very last which a full-grown -male editor would be likely to interpolate. It is safer to infer that -the writer, a young woman, not knowing or caring at which end of the -ship the rudder should be, determined to make sure by placing it at -both ends, which we shall find she presently does by repeating it (line -340) at the stern of the ship. As for the two rocks thrown, the first I -take to be the Asinelli, see map facing p. 80. The second I see as the -two contiguous islands of the Formiche, which are treated as one, see -map facing p. 108. The Asinelli is an island shaped like a boat, and -pointing to the island of Favognana. I think the authoress’s -compatriots, who probably did not like her much better that she did -them, jeered at the absurdity of Ulysses’ conduct, and saw the Asinelli -or “donkeys,” not as the rock thrown by Polyphemus, but as the boat -itself containing Ulysses and his men.] - -[82] [ This line exists in the text here but not in the corresponding -passage xii. 141. I am inclined to think it is interpolated (probably -by the poetess herself) from the first of lines xi. 115-137, which I -can hardly doubt were added by the writer when the scheme of the work -was enlarged and altered. See “The Authoress of the Odyssey” pp. -254-255.] - -[83] [ “Floating” (πλωτῇ) is not to be taken literally. The island -itself, as apart from its inhabitants, was quite normal. There is no -indication of its moving during the month that Ulysses stayed with -Aeolus, and on his return from his unfortunate voyage, he seems to have -found it in the same place. The πλωτῇ in fact should no more be pressed -than θοῇσι as applied to islands, “Odyssey” xv. 299—where they are -called “flying” because the ship would fly past them. So also the -“Wanderers,” as explained by Buttmann; see note on “Odyssey” xii. 57.] - -[84] [ Literally “for the ways of the night and of the day are near.” I -have seen what Mr. Andrew Lang says (“Homer and the Epic,” p. 236, and -“Longman’s Magazine” for January, 1898, p. 277) about the “amber route” -and the “Sacred Way” in this connection; but until he gives his grounds -for holding that the Mediterranean peoples in the Odyssean age used to -go far North for their amber instead of getting it in Sicily, where it -is still found in considerable quantities, I do not know what weight I -ought to attach to his opinion. I have been unable to find grounds for -asserting that B.C. 1000 there was any commerce between the -Mediterranean and the “Far North,” but I shall be very ready to learn -if Mr. Lang will enlighten me. See “The Authoress of the Odyssey” pp. -185-186.] - -[85] [ One would have thought that when the sun was driving the stag -down to the water, Ulysses might have observed its whereabouts.] - -[86] [ See Hobbes of Malmesbury’s translation.] - -[87] [ “Il.” vxiii. 349. Again the writer draws from the washing the -body of Patroclus—which offends.] - -[88] [ This visit is wholly without topographical significance.] - -[89] [ Brides presented themselves instinctively to the imagination of -the writer, as the phase of humanity which she found most interesting.] - -[90] [ Ulysses was, in fact, to become a missionary and preach Neptune -to people who knew not his name. I was fortunate enough to meet in -Sicily a woman carrying one of these winnowing shovels; it was not much -shorter than an oar, and I was able at once to see what the writer of -the “Odyssey” intended.] - -[91] [ I suppose the lines I have enclosed in brackets to have been -added by the author when she enlarged her original scheme by the -addition of books i.-iv. and xiii. (from line 187)-xxiv. The reader -will observe that in the corresponding passage (xii. 137-141) the -prophecy ends with “after losing all your comrades,” and that there is -no allusion to the suitors. For fuller explanation see “The Authoress -of the Odyssey” pp. 254-255.] - -[92] [ The reader will remember that we are in the first year of -Ulysses’ wanderings, Telemachus therefore was only eleven years old. -The same anachronism is made later on in this book. See “The Authoress -of the Odyssey” pp. 132-133.] - -[93] [ Tradition says that she had hanged herself. Cf. “Odyssey” xv. -355, etc.] - -[94] [ Not to be confounded with Aeolus king of the winds.] - -[95] [ Melampus, vide book xv. 223, etc.] - -[96] [ I have already said in a note on bk. xi. 186 that at this point -of Ulysses’ voyage Telemachus could only be between eleven and twelve -years old.] - -[97] [ Is the writer a man or a woman?] - -[98] [ Cf. “Il.” iv. 521, {Greek}. The Odyssean line reads, {Greek}. -The famous dactylism, therefore, of the Odyssean line was probably -suggested by that of the Ileadic rather than by a desire to accommodate -sound to sense. At any rate the double coincidence of a dactylic line, -and an ending {Greek}, seems conclusive as to the familiarity of the -writer of the “Odyssey” with the Iliadic line.] - -[99] [ Off the coast of Sicily and South Italy, in the month of May, I -have seen men fastened half way up a boat’s mast with their feet -resting on a crosspiece, just large enough to support them. From this -point of vantage they spear sword-fish. When I saw men thus employed I -could hardly doubt that the writer of the “Odyssey” had seen others -like them, and had them in her mind when describing the binding of -Ulysses. I have therefore with some diffidence ventured to depart from -the received translation of ἰστοπέδη (cf. Alcaeus frag. 18, where, -however, it is very hard to say what ἰστοπέδαν means). In Sophocles’ -Lexicon I find a reference to Chrysostom (l, 242, A. Ed. Benedictine -Paris 1834-1839) for the word ἰστοπόδη, which is probably the same as -ἰστοπέδη, but I have looked for the passage in vain.] - -[100] [ The writer is at fault here and tries to put it off on Circe. -When Ulysses comes to take the route prescribed by Circe, he ought to -pass either the Wanderers or some other difficulty of which we are not -told, but he does not do so. The Planctae, or Wanderers, merge into -Scylla and Charybdis, and the alternative between them and something -untold merges into the alternative whether Ulysses had better choose -Scylla or Charybdis. Yet from line 260, it seems we are to consider the -Wanderers as having been passed by Ulysses; this appears even more -plainly from xxiii. 327, in which Ulysses expressly mentions the -Wandering rocks as having been between the Sirens and Scylla and -Charybdis. The writer, however, is evidently unaware that she does not -quite understand her own story; her difficulty was perhaps due to the -fact that though Trapanese sailors had given her a fair idea as to -where all her other localities really were, no one in those days more -than in our own could localise the Planctae, which in fact, as Buttmann -has argued, were derived not from any particular spot, but from -sailors’ tales about the difficulties of navigating the group of the -Aeolian islands as a whole (see note on “Od.” x. 3). Still the matter -of the poor doves caught her fancy, so she would not forgo them. The -whirlwinds of fire and the smoke that hangs on Scylla suggests allusion -to Stromboli and perhaps even Etna. Scylla is on the Italian side, and -therefore may be said to look West. It is about 8 miles thence to the -Sicilian coast, so Ulysses may be perfectly well told that after -passing Scylla he will come to the Thrinacian island or Sicily. -Charybdis is transposed to a site some few miles to the north of its -actual position.] - -[101] [ I suppose this line to have been intercalated by the author -when lines 426-446 were added.] - -[102] [ For the reasons which enable us to identify the island of the -two Sirens with the Lipari island now Salinas—the ancient Didyme, or -“twin” island—see The Authoress of the Odyssey, pp. 195, 196. The two -Sirens doubtless were, as their name suggests, the whistling gusts, or -avalanches of air that at times descend without a moment’s warning from -the two lofty mountains of Salinas—as also from all high points in the -neighbourhood.] - -[103] [ See Admiral Smyth on the currents in the Straits of Messina, -quoted in “The Authoress of the Odyssey,” p. 197.] - -[104] [ In the islands of Favognana and Marettimo off Trapani I have -seen men fish exactly as here described. They chew bread into a paste -and throw it into the sea to attract the fish, which they then spear. -No line is used.] - -[105] [ The writer evidently regards Ulysses as on a coast that looked -East at no great distance south of the Straits of Messina somewhere, -say, near Tauromenium, now Taormina.] - -[106] [ Surely there must be a line missing here to tell us that the -keel and mast were carried down into Charybdis. Besides, the aorist -{Greek} in its present surrounding is perplexing. I have translated it -as though it were an imperfect; I see Messrs. Butcher and Lang -translate it as a pluperfect, but surely Charybdis was in the act of -sucking down the water when Ulysses arrived.] - -[107] [ I suppose the passage within brackets to have been an -afterthought but to have been written by the same hand as the rest of -the poem. I suppose xii. 103 to have been also added by the writer when -she decided on sending Ulysses back to Charybdis. The simile suggests -the hand of the wife or daughter of a magistrate who had often seen her -father come in cross and tired.] - -[108] [ Gr. πολυδαίδαλος. This puts coined money out of the question, -but nevertheless implies that the gold had been worked into ornaments -of some kind.] - -[109] [ I suppose Teiresias’ prophecy of bk. xi. 114-120 had made no -impression on Ulysses. More probably the prophecy was an afterthought, -intercalated, as I have already said, by the authoress when she changed -her scheme.] - -[110] [ A male writer would have made Ulysses say, not “may you give -satisfaction to your wives,” but “may your wives give satisfaction to -you.”] - -[111] [ See note [64].] - -[112] [ The land was in reality the shallow inlet, now the salt works -of S. Cusumano—the neighbourhood of Trapani and Mt. Eryx being made to -do double duty, both as Scheria and Ithaca. Hence the necessity for -making Ulysses set out after dark, fall instantly into a profound -sleep, and wake up on a morning so foggy that he could not see anything -till the interviews between Neptune and Jove and between Ulysses and -Minerva should have given the audience time to accept the situation. -See illustrations and map near the end of bks. v. and vi. -respectively.] - -[113] [ This cave, which is identifiable with singular completeness, is -now called the “grotta del toro,” probably a corruption of “tesoro,” -for it is held to contain a treasure. See The Authoress of the Odyssey, -pp. 167-170.] - -[114] [ Probably they would.] - -[115] [ Then it had a shallow shelving bottom.] - -[116] [ Doubtless the road would pass the harbour in Odyssean times as -it passes the salt works now; indeed, if there is to be a road at all -there is no other level ground which it could take. See map above -referred to.] - -[117] [ The rock at the end of the Northern harbour of Trapani, to -which I suppose the writer of the “Odyssey” to be here referring, still -bears the name Malconsiglio—“the rock of evil counsel.” There is a -legend that it was a ship of Turkish pirates who were intending to -attack Trapani, but the “Madonna di Trapani” crushed them under this -rock just as they were coming into port. My friend Cavaliere -Giannitrapani of Trapani told me that his father used to tell him when -he was a boy that if he would drop exactly three drops of oil on to the -water near the rock, he would see the ship still at the bottom. The -legend is evidently a Christianised version of the Odyssean story, -while the name supplies the additional detail that the disaster -happened in consequence of an evil counsel.] - -[118] [ It would seem then that the ship had got all the way back from -Ithaca in about a quarter of an hour.] - -[119] [ And may we not add “and also to prevent his recognising that he -was only in the place where he had met Nausicaa two days earlier.”] - -[120] [ All this is to excuse the entire absence of Minerva from books -ix.-xii., which I suppose had been written already, before the -authoress had determined on making Minerva so prominent a character.] - -[121] [ We have met with this somewhat lame attempt to cover the -writer’s change of scheme at the end of bk. vi.] - -[122] [ I take the following from The Authoress of the Odyssey, p. 167. -“It is clear from the text that there were two [caves] not one, but -some one has enclosed in brackets the two lines in which the second -cave is mentioned, I presume because he found himself puzzled by having -a second cave sprung upon him when up to this point he had only been -told of one. - -“I venture to think that if he had known the ground he would not have -been puzzled, for there are two caves, distant about 80 or 100 yards -from one another.” The cave in which Ulysses hid his treasure is, as I -have already said, identifiable with singular completeness. The other -cave presents no special features, neither in the poem nor in nature.] - -[123] [ There is no attempt to disguise the fact that Penelope had long -given encouragement to the suitors. The only defence set up is that she -did not really mean to encourage them. Would it not have been wiser to -have tried a little discouragement?] - -[124] [ See map near the end of bk. vi. _Ruccazzù dei corvi_ of course -means “the rock of the ravens.” Both name and ravens still exist.] - -[125] [ See The Authoress of the Odyssey, pp. 140, 141. The real reason -for sending Telemachus to Pylos and Lacedaemon was that the authoress -might get Helen of Troy into her poem. He was sent at the only point in -the story at which he could be sent, so he must have gone then or not -at all.] - -[126] [ The site I assign to Eumaeus’s hut, close to the _Ruccazzù dei -corvi_, is about 2,000 feet above the sea, and commands an extensive -view.] - -[127] [ Sandals such as Eumaeus was making are still worn in the -Abruzzi and elsewhere. An oblong piece of leather forms the sole: holes -are cut at the four corners, and through these holes leathern straps -are passed, which are bound round the foot and cross-gartered up the -calf.] - -[128] [ See note [75] : ] - -[129] [ Telemachus like many another good young man seems to expect -every one to fetch and carry for him.] - -[130] [ “Il.” vi. 288. The store room was fragrant because it was made -of cedar wood. See “Il.” xxiv. 192.] - -[131] [ cf. “Il.” vi. 289 and 293-296. The dress was kept at the bottom -of the chest as one that would only be wanted on the greatest -occasions; but surely the marriage of Hermione and of Megapenthes (bk, -iv. _ad init_.) might have induced Helen to wear it on the preceding -evening, in which case it could hardly have got back. We find no hint -here of Megapenthes’ recent marriage.] - -[132] [ See note [83].] - -[133] [ cf. “Od.” xi. 196, etc.] - -[134] [ The names Syra and Ortygia, on which island a great part of the -Doric Syracuse was originally built, suggest that even in Odyssean -times there was a prehistoric Syracuse, the existence of which was -known to the writer of the poem.] - -[135] [ Literally “where are the turnings of the sun.” Assuming, as we -may safely do, that the Syra and Ortygia of the “Odyssey” refer to -Syracuse, it is the fact that not far to the South of these places the -land turns sharply round, so that mariners following the coast would -find the sun upon the other side of their ship to that on which they’d -had it hitherto. - -Mr. A. S. Griffith has kindly called my attention to Herod iv. 42, -where, speaking of the circumnavigation of Africa by Phoenician -mariners under Necos, he writes: - -“On their return they declared—I for my part do not believe them, but -perhaps others may—that in sailing round Libya [i.e. Africa] they had -the sun upon their right hand. In this way was the extent of Libya -first discovered. - -“I take it that Eumaeus was made to have come from Syracuse because the -writer thought she rather ought to have made something happen at -Syracuse during her account of the voyages of Ulysses. She could not, -however, break his long drift from Charybdis to the island of -Pantellaria; she therefore resolved to make it up to Syracuse in -another way.” - -Modern excavations establish the existence of two and only two -pre-Dorian communities at Syracuse; they were, so Dr. Orsi informed me, -at Plemmirio and Cozzo Pantano. See The Authoress of the Odyssey, pp. -211-213.] - -[136] [ This harbour is again evidently the harbour in which Ulysses -had landed, i.e. the harbour that is now the salt works of S. -Cusumano.] - -[137] [ This never can have been anything but very niggardly pay for -some eight or nine days’ service. I suppose the crew were to consider -the pleasure of having had a trip to Pylos as a set off. There is no -trace of the dinner as having been actually given, either on the -following or any other morning.] - -[138] [ No hawk can tear its prey while it is on the wing.] - -[139] [ The text is here apparently corrupt, and will not make sense as -it stands. I follow Messrs. Butcher & Lang in omitting line 101.] - -[140] [ i.e. to be milked, as in South Italian and Sicilian towns at -the present day.] - -[141] [ The butchering and making ready the carcases took place partly -in the outer yard and partly in the open part of the inner court.] - -[142] [ These words cannot mean that it would be afternoon soon after -they were spoken. Ulysses and Eumaeus reached the town which was “some -way off” (xvii. 25) in time for the suitor’s early meal (xvii. 170 and -176) say at ten or eleven o’ clock. The context of the rest of the book -shows this. Eumaeus and Ulysses, therefore, cannot have started later -than eight or nine, and Eumaeus’s words must be taken as an -exaggeration for the purpose of making Ulysses bestir himself.] - -[143] [ I imagine the fountain to have been somewhere about where the -church of the _Madonna di Trapani_ now stands, and to have been fed -with water from what is now called the Fontana Diffali on Mt. Eryx.] - -[144] [ From this and other passages in the “Odyssey” it appears that -we are in an age anterior to the use of coined money—an age when -cauldrons, tripods, swords, cattle, chattels of all kinds, measures of -corn, wine, or oil, etc. etc., not to say pieces of gold, silver, -bronze, or even iron, wrought more or less, but unstamped, were the -nearest approach to a currency that had as yet been reached.] - -[145] [ Gr. ἐς μέσσον.] - -[146] [ I correct these proofs abroad and am not within reach of -Hesiod, but surely this passage suggests acquaintance with the Works -and Ways, though it by no means compels it.] - -[147] [ It would seem as though Eurynome and Euryclea were the same -person. See note 156] - -[148] [ It is plain, therefore, that Iris was commonly accepted as the -messenger of the gods, though our authoress will never permit her to -fetch or carry for any one.] - -[149] [ i.e. the doorway leading from the inner to the outer court.] - -[150] [See note 156] - -[151] [ These, I imagine, must have been in the open part of the inner -courtyard, where the maids also stood, and threw the light of their -torches into the covered cloister that ran all round it. The smoke -would otherwise have been intolerable.] - -[152] [ Translation very uncertain; vide Liddell and Scott, under -{Greek}] - -[153] [ See photo on opposite page.] - -[154] [ cf. “Il.” ii. 184, and 217, 218. An additional and well-marked -feature being wanted to convince Penelope, the writer has taken the -hunched shoulders of Thersites (who is mentioned immediately after -Eurybates in the “Iliad”) and put them on to Eurybates’ back.] - -[155] [ This is how geese are now fed in Sicily, at any rate in summer, -when the grass is all burnt up. I have never seen them grazing.] - -[156] [ Lower down (line 143) Euryclea says it was herself that had -thrown the cloak over Ulysses—for the plural should not be taken as -implying more than one person. The writer is evidently still -fluctuating between Euryclea and Eurynome as the name for the old -nurse. She probably originally meant to call her Euryclea, but finding -it not immediately easy to make Euryclea scan in xvii. 495, she hastily -called her Eurynome, intending either to alter this name later or to -change the earlier Euryclea’s into Eurynome. She then drifted in to -Eurynome as convenience further directed, still nevertheless hankering -after Euryclea, till at last she found that the path of least -resistance would lie in the direction of making Eurynome and Euryclea -two persons. Therefore in xxiii. 289-292 both Eurynome and “the nurse” -(who can be none other than Euryclea) come on together. I do not say -that this is feminine, but it is not unfeminine.] - -[157] [ See note [156]] - -[158] [ This, I take it, was immediately in front of the main entrance -of the inner courtyard into the body of the house.] - -[159] [ This is the only allusion to Sardinia in either “Iliad” or -“Odyssey.”] - -[160] [ The normal translation of the Greek word would be “holding -back,” “curbing,” “restraining,” but I cannot think that the writer -meant this—she must have been using the word in its other sense of -“having,” “holding,” “keeping,” “maintaining.”] - -[161] [ I have vainly tried to realise the construction of the -fastening here described.] - -[162] [ See plan of Ulysses’ house in the appendix. It is evident that -the open part of the court had no flooring but the natural soil.] - -[163] [ See plan of Ulysses’ house, and note [175].] - -[164] [ i.e. the door that led into the body of the house.] - -[165] [ This was, no doubt, the little table that was set for Ulysses, -“Od.” xx. 259. - -Surely the difficulty of this passage has been overrated. I suppose the -iron part of the axe to have been wedged into the handle, or bound -securely to it—the handle being half buried in the ground. The axe -would be placed edgeways towards the archer, and he would have to shoot -his arrow through the hole into which the handle was fitted when the -axe was in use. Twelve axes were placed in a row all at the same -height, all exactly in front of one another, all edgeways to Ulysses -whose arrow passed through all the holes from the first onward. I -cannot see how the Greek can bear any other interpretation, the words -being, {Greek} - -“He did not miss a single hole from the first onwards.” {Greek} -according to Liddell and Scott being “the hole for the handle of an -axe, etc.,” while {Greek} (“Od.” v. 236) is, according to the same -authorities, the handle itself. The feat is absurdly impossible, but -our authoress sometimes has a soul above impossibilities.] - -[166] [ The reader will note how the spoiling of good food distresses -the writer even in such a supreme moment as this.] - -[167] [ Here we have it again. Waste of substance comes first.] - -[168] [ cf. “Il.” iii. 337 and three other places. It is strange that -the author of the “Iliad” should find a little horse-hair so alarming. -Possibly enough she was merely borrowing a common form line from some -earlier poet—or poetess—for this is a woman’s line rather than a -man’s.] - -[169] [ Or perhaps simply “window.” See plan in the appendix.] - -[170] [ i.e. the pavement on which Ulysses was standing.] - -[171] [ The interpretation of lines 126-143 is most dubious, and at -best we are in a region of melodrama: cf., however, i. 425, etc. from -which it appears that there was a tower in the outer court, and that -Telemachus used to sleep in it. The ὀρσοθύρα I take to be a door, or -trap door, leading on to the roof above Telemachus’s bed room, which we -are told was in a place that could be seen from all round—or it might -be simply a window in Telemachus’s room looking out into the street. -From the top of the tower the outer world was to be told what was going -on, but people could not get in by the ὀρσοθύρα: they would have to -come in by the main entrance, and Melanthius explains that the mouth of -the narrow passage (which was in the lands of Ulysses and his friends) -commanded the only entrance by which help could come, so that there -would be nothing gained by raising an alarm. - As for the ῥῶγες of line 143, no commentator ancient or modern has - been able to say what was intended—but whatever they were, - Melanthius could never carry twelve shields, twelve helmets, and - twelve spears. Moreover, where he could go the others could go - also. If a dozen suitors had followed Melanthius into the house - they could have attacked Ulysses in the rear, in which case, unless - Minerva had intervened promptly, the “Odyssey” would have had a - different ending. But throughout the scene we are in a region of - extravagance rather than of true fiction—it cannot be taken - seriously by any but the very serious, until we come to the episode - of Phemius and Medon, where the writer begins to be at home again.] - -[172] [ I presume it was intended that there should be a hook driven -into the bearing-post.] - -[173] [ What for?] - -[174] [ Gr: {Greek}. This is not {Greek}.] - -[175] [ From lines 333 and 341 of this book, and lines 145 and 146 of -bk. xxi we can locate the approach to the {Greek} with some certainty.] - -[176] [ But in xix. 500-502 Ulysses scolded Euryclea for offering -information on this very point, and declared himself quite able to -settle it for himself.] - -[177] [ There were a hundred and eight Suitors.] - -[178] [ Lord Grimthorpe, whose understanding does not lend itself to -easy imposition, has been good enough to write to me about my -conviction that the “Odyssey” was written by a woman, and to send me -remarks upon the gross absurdity of the incident here recorded. It is -plain that all the authoress cared about was that the women should be -hanged: as for attempting to realise, or to make her readers realise, -how the hanging was done, this was of no consequence. The reader must -take her word for it and ask no questions. Lord Grimthorpe wrote: - -“I had better send you my ideas about Nausicaa’s hanging of the maids -(not ‘maidens,’ of whom Froude wrote so well in his ‘Science of -History’) before I forget it all. Luckily for me Liddell & Scott have -specially translated most of the doubtful words, referring to this very -place. - -“A ship’s cable. I don’t know how big a ship she meant, but it must -have been a very small one indeed if its ‘cable’ could be used to tie -tightly round a woman’s neck, and still more round a dozen of them ‘in -a row,’ besides being strong enough to hold them and pull them all up. - -“A dozen average women would need the weight and strength of more than -a dozen strong heavy men even over the best pulley hung to the roof -over them; and the idea of pulling them up by a rope hung anyhow round -a pillar {Greek} is absurdly impossible; and how a dozen of them could -be hung dangling round one post is a problem which a senior wrangler -would be puzzled to answer... She had better have let Telemachus use -his sword as he had intended till she changed his mind for him.”] - -[179] [ Then they had all been in Ulysses’ service over twenty years; -perhaps the twelve guilty ones had been engaged more recently.] - -[180] [ Translation very doubtful—cf. “It.” xxiv. 598.] - -[181] [ But why could she not at once ask to see the scar, of which -Euryclea had told her, or why could not Ulysses have shown it to her?] - -[182] [ The people of Ithaca seem to have been as fond of carping as -the Phaeacians were in vi. 273, etc.] - -[183] [ See note [156]. Ulysses’s bed room does not appear to have been -upstairs, nor yet quite within the house. Is it possible that it was -“the domed room” round the outside of which the erring maids were, for -aught we have heard to the contrary, still hanging?] - -[184] [ Ulysses bedroom in the mind of the writer is here too -apparently down stairs.] - -[185] [ Penelope having been now sufficiently whitewashed, disappears -from the poem.] - -[186] [ So practised a washerwoman as our authoress doubtless knew that -by this time the web must have become such a wreck that it would have -gone to pieces in the wash.] - -A lady points out to me, just as these sheets are leaving my hands, -that no really good needlewoman—no one, indeed, whose work or character -was worth consideration—could have endured, no matter for what reason, -the unpicking of her day’s work, day after day for between three and -four years.] - -[187] [ We must suppose Dolius not yet to know that his son Melanthius -had been tortured, mutilated, and left to die by Ulysses’ orders on the -preceding day, and that his daughter Melantho had been hanged. Dolius -was probably exceptionally simple-minded, and his name was ironical. So -on Mt. Eryx I was shown a man who was always called Sonza Malizia or -“Guileless”—he being held exceptionally cunning.] - - - - -*** END OF THE PROJECT GUTENBERG EBOOK THE ODYSSEY *** - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the -United States without permission and without paying copyright -royalties. Special rules, set forth in the General Terms of Use part -of this license, apply to copying and distributing Project -Gutenberg-tm electronic works to protect the PROJECT GUTENBERG-tm -concept and trademark. 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        - diff --git a/code/jimi_spier/HTML/bio_lab/index.html b/code/jimi_spier/HTML/bio_lab/index.html deleted file mode 100644 index 67497c8b..00000000 --- a/code/jimi_spier/HTML/bio_lab/index.html +++ /dev/null @@ -1,54 +0,0 @@ - - - - - - - - - -
        - - -

        Jimi Spier

        - -
        - Dude with hat at baseball game... -
        Taken July 4th 2022
        -
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        General Techonologist in Training

        -
        - ibanez -
        Small picture
        -         - -
        - -
        - - Military History:
        - 
        1995 - Chicago Illinois         - Bootcamp
        - 
        1995 - NAF Adak Alaska          - Airstation
        - 
        1996 - USS Fort Fisher (LSD-40) - Amphibious Landing Ship
        - 
        1997 - USS Fitzgerald  (DDG-62) - Aegis Class Destroyer
        - 
        1998 - Honorable Discharge      - Transfered to Reservers until 2008
        -
        -
        - - - Favorite Quotes:
        - 
        "Information never displeases me.
-            It's ignorance that I find unforgivable."
-    -Dr. Leonard Church RvB
-
        - 
        “Study hard what interests you the most in the most undisciplined, irreverent and original manner possible.” 
-    -Richard Feynman
-
        - -
        - - -
        - diff --git a/code/jimi_spier/HTML/bio_lab/pics/blk_marble.jpg b/code/jimi_spier/HTML/bio_lab/pics/blk_marble.jpg deleted file mode 100644 index 6a742ec1..00000000 Binary files a/code/jimi_spier/HTML/bio_lab/pics/blk_marble.jpg and /dev/null differ diff --git a/code/jimi_spier/HTML/bio_lab/pics/ibanez.png b/code/jimi_spier/HTML/bio_lab/pics/ibanez.png deleted file mode 100644 index e551dbce..00000000 Binary files a/code/jimi_spier/HTML/bio_lab/pics/ibanez.png and /dev/null differ diff --git a/code/jimi_spier/HTML/bio_lab/pics/mehat.jpg b/code/jimi_spier/HTML/bio_lab/pics/mehat.jpg deleted file mode 100644 index 39ecdd85..00000000 Binary files a/code/jimi_spier/HTML/bio_lab/pics/mehat.jpg and /dev/null differ diff --git a/code/jimi_spier/HTML/bio_lab/style/style.css b/code/jimi_spier/HTML/bio_lab/style/style.css deleted file mode 100644 index 2a97445d..00000000 --- a/code/jimi_spier/HTML/bio_lab/style/style.css +++ /dev/null @@ -1,28 +0,0 @@ - -/*Grab background image, repeat image, center text, set font color and type */ -.main_body { - background-image: url("/bio_lab/pics/blk_marble.jpg"); - background-repeat: repeat; - color: aliceblue; - font-family: 'Times New Roman', Times, serif; - text-align: center; -} - -/* */ -.table1 { - font-family: 'Times New Roman', Times, serif; - -} - -/* */ -.table2 { - font-family: 'Times New Roman', Times, serif; - font-size: 100%; -} - -.caption{ - font-size: x-small; - color: gold; -} - - diff --git a/code/jimi_spier/HTML/skel.html b/code/jimi_spier/HTML/skel.html deleted file mode 100644 index 29891bdb..00000000 --- a/code/jimi_spier/HTML/skel.html +++ /dev/null @@ -1,21 +0,0 @@ - - - - - - - - - - - - - - - - - - - diff --git a/code/jimi_spier/HTML/skel.txt b/code/jimi_spier/HTML/skel.txt deleted file mode 100644 index 113a08ba..00000000 --- a/code/jimi_spier/HTML/skel.txt +++ /dev/null @@ -1,29 +0,0 @@ - - - - - - - - - - - - - - - - - - - \ No newline at end of file diff --git a/code/jimi_spier/HTML/tinkering_in_HTML/style.css b/code/jimi_spier/HTML/tinkering_in_HTML/style.css deleted file mode 100644 index e69de29b..00000000 diff --git a/code/jimi_spier/python/Object_Oriented_Programming_Lab/bank_account_class.py b/code/jimi_spier/python/Object_Oriented_Programming_Lab/bank_account_class.py deleted file mode 100644 index 7bf5ef2f..00000000 --- a/code/jimi_spier/python/Object_Oriented_Programming_Lab/bank_account_class.py +++ /dev/null @@ -1,55 +0,0 @@ - -# Jimi Spier -# bank_account_class.py -# 20220922 - -# ----------------------Class------------------------------------------- # -class Bank_account: - # ----------------------Constructor------------------------------------- # - - def __init__(self, account_number, name, balance): #Class construction initializer - self.account = account_number #Account_number constructor - self.name = name #Name constructor - self.balance = balance #Balance constructor - - # ----------------------Method------------------------------------------ # - - def deposit(self, deposit_amt): #Method will add funds to balance based on deposit_amt - self.deposit_amt = deposit_amt #Setting up the variable deposit_amt - new_amt = deposit_amt + self.balance #Adding deposit_amt to self.balance and storing it in new_amt - self.balance = new_amt # dumping value from new_amt into self.balance - return self.balance #return the updated self.balance - - # ----------------------Method------------------------------------------ # - - def withdrawl(self, withdraw_amt): #Method will remove funds from balance based on withdraw_amt - self.withdraw_amt = withdraw_amt #Setting up the variable withdraw_amt - new_amt = self.balance - withdraw_amt # Subtracting withdrawl amount from balance and storing it in new_amt - self.balance = new_amt # dumping value from new_amt into self.balance - return self.balance #return the updated self.balance - - # ----------------------Method------------------------------------------ # - - def display(self): # Method will give the user a readable version of their account information - return(f"{self.name}, your account number is: {self.account} and your balance is: ${self.balance}") - - -# ----------------------User-Data-Collect------------------------------- # - -usr1 = Bank_account(100123, "John D", 50000 ) #Instantiation of usr1's account details -usr2 = Bank_account(100124, "Monkey Man", 150000 ) #Instantiation of usr2's account details - -# ----------------------Processing-------------------------------------- # - -usr1.deposit(25) #usr2 is asking to deposit 25 into his account -usr1.withdrawl(100) #usr1 is asking to withdraw 100 from his account -usr2.deposit(5000) #usr2 is asking to deposit 5000 into his account -usr2.withdrawl(50000) #usr2 is asking to withdraw 50,000 from his account - - -# ----------------------Final-Result------------------------------------ # - -print()#space for readability -print(usr1.display()) #calls display method, inserting usr1's information into it. -print() #space for readability -print(usr2.display()) #calls display method, inserting usr2's information into it. \ No newline at end of file diff --git a/code/jimi_spier/python/Object_Oriented_Programming_Lab/output_bank_account_class.txt b/code/jimi_spier/python/Object_Oriented_Programming_Lab/output_bank_account_class.txt deleted file mode 100644 index b0f61d75..00000000 --- a/code/jimi_spier/python/Object_Oriented_Programming_Lab/output_bank_account_class.txt +++ /dev/null @@ -1,19 +0,0 @@ - -John D, your account number is: 100123 and your balance is: $49925 - -Monkey Man, your account number is: 100124 and your balance is: $105000 - -#---------------------------------------------------------------------# -[inserted after line 28] -Variables/Object used: -usr1 = Bank_account(100123, "John D", 50000 ) -usr2 = Bank_account(100124, "Monkey Man", 150000 ) - -usr1.deposit(25) -usr1.withdrawl(100) -usr2.deposit(5000) -usr2.withdrawl(50000) -print() -print(usr1.display()) -print() -print(usr2.display()) \ No newline at end of file diff --git a/code/jimi_spier/python/Object_Oriented_Programming_Lab/output_person_class.txt b/code/jimi_spier/python/Object_Oriented_Programming_Lab/output_person_class.txt deleted file mode 100644 index 9f013505..00000000 --- a/code/jimi_spier/python/Object_Oriented_Programming_Lab/output_person_class.txt +++ /dev/null @@ -1,25 +0,0 @@ - - Jill is 20. Jill is currently a Freshman - - Mitch is 21. Mitch is currently a Sophomore - - Jimi is 45. Jimi is currently a Knowledge Junkie - -#-----------------------------Data-Used----------------------------------# - -[inserted after line 21] - -# ----------------------Data-Collect/Calls-------------------------------# -prs1 = Person("Jill", 20) # Instantiation and details for prs1 -prs2 = Person("Mitch", 21) # Instantiation and details for prs2 -prs3 = Person("Jimi", 45) # Instantiation and details for prs3 - -# ----------------------Data-Collect/Calls-------------------------------# -prs1.school_section("Freshman") # Adding school section to prs1 -prs2.school_section("Sophomore") # Adding school section to prs2 -prs3.school_section("Knowledge Junkie") # Adding school section to prs3 - -# ----------------------Output-to-Console--------------------------------# -print(Person.display(prs1)) #Sending data about to the console about prs1 -print(Person.display(prs2)) #Sending data about to the console about prs2 -print(Person.display(prs3)) #Sending data about to the console about prs3 diff --git a/code/jimi_spier/python/Object_Oriented_Programming_Lab/output_rectangle_class.txt b/code/jimi_spier/python/Object_Oriented_Programming_Lab/output_rectangle_class.txt deleted file mode 100644 index 9267302c..00000000 --- a/code/jimi_spier/python/Object_Oriented_Programming_Lab/output_rectangle_class.txt +++ /dev/null @@ -1,18 +0,0 @@ - -The Rectange one has an area of: 20 and a perimeter of 18 - -The Rectange two has an area of: 36 and a perimeter of 26 - -First parallelepiped based on poly1 is: 160 -Second parallelepiped based on poly2 is: 288 - -#---------------------------------------------------------------------# - -[inserted after line 51] -Variables/Object used: - -poly1 = Rectangle(5,4) #Instantiation of poly1's details -poly2 = Rectangle(4,9) #Instantiation of poly2's details - -Rectangle.display() # Calls display method -Rectangle.parallelepiped(8) #calls method and inserts number to be used in calculation \ No newline at end of file diff --git a/code/jimi_spier/python/Object_Oriented_Programming_Lab/person_class.py b/code/jimi_spier/python/Object_Oriented_Programming_Lab/person_class.py deleted file mode 100644 index c399f3ae..00000000 --- a/code/jimi_spier/python/Object_Oriented_Programming_Lab/person_class.py +++ /dev/null @@ -1,33 +0,0 @@ -# Jimi Spier -# person_class.py -# 20220923 - -# ----------------------Class------------------------------------------- # -class Person: - # ----------------------Constructor------------------------------------- # - def __init__(self, name, age): #Constructor sets prototype for Person class - self.name = name - self.age = age - - # ----------------------Method------------------------------------------ # - def school_section(self, section): #Polymorphs class to add school section - self.section = section - - # ----------------------Method------------------------------------------ # - def display(self): #Outputs data to console when invoked - return f"\n {self.name} is {self.age}. {self.name} is currently a {self.section} " - -# ----------------------Data-Collect/Calls-------------------------------# -prs1 = Person("Jill", 20) # Instantiation and details for prs1 -prs2 = Person("Mitch", 21) # Instantiation and details for prs2 -prs3 = Person("Jimi", 45) # Instantiation and details for prs3 - -# ----------------------Data-Collect/Calls-------------------------------# -prs1.school_section("Freshman") # Adding school section to prs1 -prs2.school_section("Sophomore") # Adding school section to prs2 -prs3.school_section("Knowledge Junkie") # Adding school section to prs3 - -# ----------------------Output-to-Console--------------------------------# -print(Person.display(prs1)) #Sending data about to the console about prs1 -print(Person.display(prs2)) #Sending data about to the console about prs2 -print(Person.display(prs3)) #Sending data about to the console about prs3 diff --git a/code/jimi_spier/python/Object_Oriented_Programming_Lab/rectangle_class.py b/code/jimi_spier/python/Object_Oriented_Programming_Lab/rectangle_class.py deleted file mode 100644 index 8f91aafa..00000000 --- a/code/jimi_spier/python/Object_Oriented_Programming_Lab/rectangle_class.py +++ /dev/null @@ -1,55 +0,0 @@ -# Jimi Spier -# rectangle_class.py -# 20220922 - -# ----------------------Class------------------------------------------- # - -class Rectangle: - # ----------------------Constructor------------------------------------- # - - def __init__(self, length, width): # Rectangle class construction initializer - self.length = length # Length constructor - self.width = width # Width constructor - - # ----------------------Method------------------------------------------ # - - def perimeter(self): - # ----------------------Math-------------------------------------------- # - p_meter = 2 * (self.length + self.width) #Calculate perimeter - return p_meter #return to caller - - # ----------------------Method------------------------------------------ # - - def area(self): - # ----------------------Math-------------------------------------------- # - a = self.length * self.width #Calculate area - return a #return to caller - - # ----------------------Method------------------------------------------ # - - def parallelepiped(height): #takes in one variable from outside - poly1_base = Rectangle.area(poly1) #Call Rectangle.area() method for poly1 and dump into poly1_base - poly2_base = Rectangle.area(poly2) #Call Rectangle.area() method for poly2 and dump into poly1_base - # ----------------------Math-------------------------------------------- # - poly1_answer = poly1_base * height #Calculate parallelepiped for poly1 - poly2_answer = poly2_base * height #Calculate parallelepiped for poly2 - - # ----------------------Final-Result------------------------------------ # - print(f"First parallelepiped based on poly1 is: {poly1_answer}") - print(f"Second parallelepiped based on poly2 is: {poly2_answer}") - - # ----------------------Method------------------------------------------ # - - def display(): #prints to console area and perimeter for each polygon - # ----------------------Final-Result------------------------------------ # - print() - print(f"The Rectange one has an area of: {poly1.area()} and a perimeter of {poly1.perimeter()}\n") - print(f"The Rectange two has an area of: {poly2.area()} and a perimeter of {poly2.perimeter()}\n") - - - -poly1 = Rectangle(5,4) #Instantiation of poly1's details -poly2 = Rectangle(4,9) #Instantiation of poly2's details - -Rectangle.display() # Calls display method -Rectangle.parallelepiped(8) #calls method and inserts number to be used in calculation \ No newline at end of file diff --git a/code/jimi_spier/python/count_words/Anguttaranikaya.txt b/code/jimi_spier/python/count_words/Anguttaranikaya.txt deleted file mode 100644 index 455ed7b5..00000000 --- a/code/jimi_spier/python/count_words/Anguttaranikaya.txt +++ /dev/null @@ -1,28922 +0,0 @@ - - -Aṅguttaranikāya: -Numbered Discourses - -Translated for SuttaCentral -by -Sujato Bhikkhu - - - -This EBook was automatically generated -by SuttaCentral.net -on November 13, 2019 - -and reformatted by ReadingFaithfully.org -Aṅguttaranikāya: Numbered Discourses - -Translated for SuttaCentral by Bhikkhu Sujato, -2018. Dedicated to the public domain via Creative Commons Zero (CC0). You are encouraged to copy, reproduce, adapt, alter, or otherwise make use of this translation in any way you wish. Attribution is appreciated but not legally required. - - -The “Numbered” or “Numerical” Discourses are usually known as Aṅguttara Nikāya in Pali, abbreviated AN. However, the Pali tradition also knows the form Ekottara (“one-up” or “incremental”), and this is the form usually found in the northern collections. These collections organize texts in numbered sets, from one to eleven. Compared to the other nikāyas, they are more oriented to the lay community. The Ekottarikāgama (EA) in Chinese is a highly unusual text, which features a range of variations within itself when it comes even to basic doctrines. It shares considerably less in common with the Pali Aṅguttara than the other collections do with their counterparts. In addition, there is a partial Ekottarikāgama in Chinese, as well as a variety of individual discourses and fragments in Chinese and Sanskrit. - --------------------------- -Table of Contents -Aṅguttaranikāya: Numbered Discourses -Numbered Discourses 1 -1. Sights, Etc. -1.1 -1.2 -1.3 -1.4 -1.5 -1.6 -1.7 -1.8 -1.9 -1.10 -2. Giving Up the Hindrances -1.11 -1.12 -1.13 -1.14 -1.15 -1.16 -1.17 -1.18 -1.19 -1.20 -3. Useless -1.21 -1.22 -1.23 -1.24 -1.25 -1.26 -1.27 -1.28 -1.29 -1.30 -4. Wild -1.31 -1.32 -1.33 -1.34 -1.35 -1.36 -1.37 -1.38 -1.39 -1.40 -5. A Spike -1.41 -1.42 -1.43 -1.44 -1.45 -1.46 -1.47 -1.48 -1.49 -1.50 -6. Finger Snap -1.51 -1.52 -1.53 -1.54 -1.55 -1.56 -1.57 -1.58 -1.59 -1.60 -7. Arousing Energy -1.61 -1.62 -1.63 -1.64 -1.65 -1.66 -1.67 -1.68 -1.69 -1.70 -8. Good Friends -1.71 -1.72 -1.73 -1.74 -1.75 -1.76 -1.77 -1.78 -1.79 -1.80 -1.81 -9. Negligence -1.82 -1.83 -1.84 -1.85 -1.86 -1.87 -1.88 -1.89 -1.90 -1.91 -1.92 -1.93 -1.94 -1.95 -1.96 -1.97 -10. Negligence (2nd) -1.98 -1.99 -1.100 -1.101 -1.102–109 -1.110 -1.111 -1.112 -1.113 -1.114 -1.115 -1.116 -1.117 -1.118–128 -1.129 -1.130 -1.131 -1.132–139 -11. Not the Teaching -1.140 -1.141 -1.142–149 -12. Non-offense -1.150 -1.151 -1.152–159 -1.160 -1.161 -1.162–169 -13. One Person -1.170 -1.171 -1.172 -1.173 -1.174 -1.175–186 -1.187 -14. First -1.188–197 -15. Second -1.198–208 -16. Third -1.209–218 -17. Fourth -1.219–234 -18. Fifth -1.235–247 -19. Sixth -1.248–257 -20. Seventh -1.258–267 -21. First -1.268 -1.269 -1.270 -1.271 -1.272 -1.273 -1.274 -1.275 -1.276 -1.277 -22. Second -1.278 -1.279 -1.280 -1.281–283 -1.284 -1.285–286 -23. Third -1.287 -1.288–289 -1.290 -1.291–292 -1.293 -1.294–295 -24. First -1.296 -1.297–305 -25. Second -1.306 -1.307 -1.308 -1.309 -1.310 -1.311 -1.312 -1.313 -1.314 -1.315 -26. Third -1.316 -1.317 -1.318 -1.319 -1.320 -1.321 -1.322 -1.323 -1.324 -1.325 -1.326 -1.327 -1.328 -1.329–332 -27. Fourth -1.333 -1.334 -1.335 -1.336 -1.337 -1.338 -1.339 -1.340 -1.341 -1.342 -1.343 -1.344 -1.345 -1.346 -1.347–349 -1.350–352 -1.353–355 -1.356–358 -1.359–361 -1.362–364 -1.365–367 -1.368–370 -1.371–373 -1.374–377 -28. Inspirational -1.378–393 -29. Another Chapter on a Finger Snap -1.394 -1.395–401 -1.402–405 -1.406–409 -1.410–413 -1.414–418 -1.419–423 -1.424–430 -1.431–438 -1.439–446 -1.447–454 -1.455–464 -1.465–474 -1.475–484 -1.485–494 -1.495–534 -1.535–574 -30. Mindfulness of the Body -1.575 -1.576–582 -1.583 -1.584 -1.585 -1.586 -1.587–588 -1.589–591 -1.592–595 -1.596–615 -31. The Deathless -1.616 -1.617 -1.618 -1.619 -1.620 -1.621 -1.622 -1.623 -1.624 -1.625 -1.626 -1.627 -Numbered Discourses 2 -1. Punishments -2.1 Faults -2.2 Endeavor -2.3 Mortifying -2.4 Not Mortifying -2.5 Learned for Myself -2.6 Fetters -2.7 Dark -2.8 Bright -2.9 Conduct -2.10 Entering the Rainy Season -2. Issues -2.11 -2.12 -2.13 -2.14 -2.15 -2.16 -2.17 -2.18 -2.19 -2.20 -3. Fools -2.21 -2.22 -2.23 -2.24 -2.25 -2.26 -2.27 -2.28 -2.29 -2.30 -2.31 -4. Peaceful Mind -2.32 -2.33 -2.34 -2.35 -2.36 -2.37 -2.38 -2.39 -2.40 -2.41 -5. Assemblies -2.42 -2.43 -2.44 -2.45 -2.46 -2.47 -2.48 -2.49 -2.50 -2.51 -6. Persons -2.52 -2.53 -2.54 -2.55 -2.56 -2.57 -2.58 -2.59 -2.60 -2.61 -2.62 -2.63 -7. Happiness -2.64 -2.65 -2.66 -2.67 -2.68 -2.69 -2.70 -2.71 -2.72 -2.73 -2.74 -2.75 -2.76 -8. With a Foundation -2.77 -2.78 -2.79 -2.80 -2.81 -2.82 -2.83 -2.84 -2.85 -2.86 -9. Things -2.87 -2.88 -2.89 -2.90 -2.91 -2.92 -2.93 -2.94 -2.95 -2.96 -2.97 -10. Fools -2.98 -2.99 -2.100 -2.101 -2.102 -2.103 -2.104 -2.105 -2.106 -2.107 -2.108 -2.109 -2.110 -2.111 -2.112 -2.113 -2.114 -2.115 -2.116 -2.117 -11. Hopes That Are Hard to Give Up -2.118 -2.119 -2.120 -2.121 -2.122 -2.123 -2.124 -2.125 -2.126 -2.127 -2.128 -2.129 -12. Aspiration -2.130 -2.131 -2.132 -2.133 -2.134 -2.135 -2.136 -2.137 -2.138 -2.139 -2.140 -13. Giving -2.141 -2.142 -2.143 -2.144 -2.145 -2.146 -2.147 -2.148 -2.149 -2.150 -14. Welcome -2.151 -2.152 -2.153 -2.154 -2.155 -2.156 -2.157 -2.158 -2.159 -2.160 -2.161 -2.162 -15. Attainment -2.163 -2.164 -2.165 -2.166 -2.167 -2.168 -2.169 -2.170 -2.171 -2.172 -2.173 -2.174 -2.175 -2.176 -2.177 -2.178 -2.179 -16. Abbreviated Texts Beginning with Anger -2.180 -2.181–185 -2.186–190 -2.191–195 -2.196–200 -2.201–205 -2.206–210 -2.211–215 -2.216–220 -2.221–229 -17. Abbreviated Texts Beginning with the Unskillful -2.230–279 -18. Abbreviated Texts Beginning with the Training -2.280 -2.281–309 -19. Abbreviated Texts Beginning with Greed -2.310–321 -2.322–479 -Numbered Discourses 3 -1. Fools -3.1 Perils -3.2 Characteristics -3.3 Thinking -3.4 Mistakes -3.5 Improper -3.6 Unskillful -3.7 Blameworthy -3.8 Hurtful -3.9 Broken -3.10 Stains -2. The Chariot-maker -3.11 Well-known -3.12 Commemoration -3.13 Hopes -3.14 The Wheel-turning Monarch -3.15 About Pacetana -3.16 Guaranteed -3.17 Hurting Yourself -3.18 The Realm of the Gods -3.19 A Shopkeeper (1st) -3.20 A Shopkeeper (2nd) -3. Persons -3.21 With Saviṭṭha -3.22 Patients -3.23 Choices -3.24 Very Helpful -3.25 Like Diamond -3.26 Associates -3.27 Offensive -3.28 Speech like Dung -3.29 Blind -3.30 Upside-down -4. Messengers of the Gods -3.31 With Brahmā -3.32 With Ānanda -3.33 With Sāriputta -3.34 Sources -3.35 With Hatthaka -3.36 Messengers of the Gods -3.37 The Four Great Kings (1st) -3.38 The Four Great Kings (2nd) -3.39 A Delicate Lifestyle -4. Messengers from the Gods -3.40 In Charge -5. The Lesser Chapter -3.41 Present -3.42 Three Grounds -3.43 Good Reasons -3.44 When Conversation Flows -3.45 Wise -3.46 Ethical -3.47 Characteristics of the Conditioned -Characteristics of the Unconditioned -3.48 The King of Mountains -3.49 Keen -3.50 A Master Thief -6. Brahmins -3.51 Two Brahmins (1st) -3.52 Two Brahmins (2nd) -3.53 A Certain Brahmin -3.54 A Wanderer -3.55 Extinguished -3.56 Falling Apart -3.57 With Vacchagotta -3.58 With Tikaṇṇa -3.59 With Jāṇussoṇi -3.60 With Saṅgārava -7. The Great Chapter -3.61 Sectarian Tenets -3.62 Perils -3.63 At Venāgapura -3.64 With Sarabha -3.65 With the Kālāmas of Kesamutta -3.66 With Sāḷha and His Friend -3.67 Topics of Discussion -3.68 Followers of Other Paths -3.69 Unskillful Roots -3.70 Sabbath -8. Ānanda -3.71 With Channa -3.72 A Disciple of the Ājīvakas -3.73 With Mahānāma the Sakyan -3.74 Jains -3.75 Support -3.76 Continued Existence (1st) -3.77 Continued Existence (2nd) -3.78 Precepts and Observances -3.79 Fragrances -3.80 Lesser -9. Ascetics -3.81 Ascetics -3.82 The Donkey -3.83 Fields -3.84 The Vajji -3.85 A Trainee -3.86 Training (1st) -3.87 Training (2nd) -3.88 Training (3rd) -3.89 Three Trainings (1st) -3.90 Three Trainings (2nd) -3.91 At Paṅkadhā -10. A Lump of Salt -3.92 Urgent -3.93 Seclusion -3.94 Springtime -3.95 Assemblies -3.96 The Thoroughbred (1st) -3.97 The Thoroughbred (2nd) -3.98 The Thoroughbred (3rd) -3.99 Jute -3.100 A Lump of Salt -3.101 A Panner -3.102 Foundations -11. Awakening -3.103 Before Awakening -3.104 Gratification (1st) -3.105 Gratification (2nd) -3.106 Ascetics and Brahmins -3.107 Wailing -3.108 Satisfaction -3.109 Unprotected -3.110 Fallen -3.111 Sources (1st) -3.112 Sources (2nd) -12. Bound for Loss -3.113 Bound for Loss -3.114 Rare -3.115 Immeasurable -3.116 Imperturbable -3.117 Failures and Accomplishments -3.118 Loaded Dice -3.119 Action -3.120 Purity (1st) -3.121 Purity (2nd) -3.122 Sagacity -13. Kusināra -3.123 At Kusināra -3.124 Arguments -3.125 The Gotamaka Shrine -3.126 Bharaṇḍu Kālāma -3.127 With Hatthaka -3.128 Bitter -3.129 With Anuruddha (1st) -3.130 With Anuruddha (2nd) -3.131 Under Cover -3.132 Etchings -14. A Warrior -3.133 A Warrior -3.134 Assemblies -3.135 A Friend -3.136 Arising -3.137 A Hair Blanket -3.138 Accomplishment -3.139 Growth -3.140 A Wild Colt -3.141 Excellent Horses -3.142 The Thoroughbred -3.143 At the Peacocks’ Feeding Ground (1st) -3.144 At the Peacocks’ Feeding Ground (2nd) -3.145 At the Peacocks’ Feeding Ground (3rd) -15. Good Fortune -3.146 Unskillful -3.147 Blameworthy -3.148 Unethical -3.149 Impure -3.150 Broken (1st) -3.151 Broken (2nd) -3.152 Broken (3rd) -3.153 Broken (4th) -3.154 Homage -3.155 Morning -16. Naked -3.156–162 -17. Courses of Deeds -3.163–182 -18. Abbreviated Texts Beginning with Greed -3.183–352 -Numbered Discourses 4 -1. At Bhaṇḍa Village -4.1 Understood -4.2 Fallen -4.3 Broken (1st) -4.4 Broken (2nd) -4.5 With the Stream -4.6 A Little Learning -4.7 Beautification -4.8 Self-assured -4.9 The Arising of Craving -4.10 Attachments -2. Walking -4.11 Walking -4.12 Ethics -4.13 Effort -4.14 Restraint -4.15 Regarded as Foremost -4.16 Subtlety -4.17 Prejudice (1st) -4.18 Prejudice (2nd) -4.19 Prejudice (3rd) -4.20 A Meal-allocator -3. At Uruvelā -4.21 At Uruvelā (1st) -4.22 At Uruvelā (2nd) -4.23 The World -4.24 At Kāḷaka’s Monastery -4.25 The Spiritual Life -4.26 Deceivers -4.27 Contentment -4.28 The Noble Traditions -4.29 Basic Principles -4.30 Wanderers -4. Situations -4.31 Situations -4.32 Inclusion -4.33 The Lion -4.34 The Best Kinds of Confidence -4.35 With Vassakāra -4.36 Doṇa -4.37 Non-decline -4.38 Withdrawn -4.39 With Ujjaya -4.40 With Udāyī -5. With Rohitassa -4.41 Ways of Developing Immersion Further -4.42 Ways of Answering Questions -4.43 Valuing Anger -4.44 Valuing Anger (2nd) -4.45 With Rohitassa -4.46 With Rohitassa (2nd) -4.47 Very Far Apart -4.48 With Visākha -4.49 Perversions -4.50 Corruptions -6. Overflowing Merit -4.51 Overflowing Merit -4.52 Overflowing Merit (2nd) -4.53 Living Together (1st) -4.54 Living Together (2nd) -4.55 Equality (1st) -4.56 Equality (2nd) -4.57 Suppavāsā -4.58 Sudatta -4.59 Food -4.60 Lay Practice -7. Deeds of Substance -4.61 Deeds of Substance -4.62 Debtlessness -4.63 Living with Brahmā -4.64 Hell -4.65 Appearance -4.66 Greedy -4.67 The Snake King -4.68 Devadatta -4.69 Effort -4.70 Unprincipled -8. Guaranteed -4.71 Effort -4.72 Right View -4.73 A Good Person -4.74 Best (1st) -4.75 Best (2nd) -4.76 At Kusinārā -4.77 Unthinkable -4.78 A Religious Donation -4.79 Business -4.80 Persia -9. Confirmed -4.81 Killing Living Creatures -4.82 Lying -4.83 Where Criticism Takes You -4.84 Valuing Anger -4.85 From Darkness to Darkness -4.86 Sunk Low -4.87 The Son -4.88 Fetters -4.89 Right View -4.90 Aggregates -10. Demons -4.91 Demons -4.92 Immersion (1st) -4.93 Immersion (2nd) -4.94 Immersion (3rd) -4.95 A Firebrand -4.96 Removing Greed -4.97 Quick-witted -4.98 To Benefit Oneself -4.99 Training Rules -4.100 With Potaliya the Wanderer -11. Clouds -4.101 Clouds (1st) -4.102 Clouds (2nd) -4.103 Pots -4.104 Lakes -4.105 Mangoes -4.107 Mice -4.108 Oxen -4.109 Trees -4.110 Vipers -12. With Kesi -4.111 With Kesi -4.112 Speed -4.113 The Goad -4.114 A Royal Elephant -4.115 Things -4.116 Diligence -4.117 Guarding -4.118 Inspiring -4.119 Perils (1st) -4.120 Perils (2nd) -13. Fears -4.121 Guilt -4.122 The Danger of Waves -4.123 Difference (1st) -4.124 Difference (2nd) -4.125 Love (1st) -4.126 Love (2nd) -4.127 Incredible Things About the Realized One (1st) -4.128 Incredible Things About the Realized One (2nd) -4.129 Incredible Things About Ānanda -4.130 Incredible Things About the Wheel-Turning Monarch -14. Persons -4.131 Fetters -4.132 Eloquence -4.133 One Who Understands Immediately -4.134 The Fruits of Initiative -4.135 Blameworthy -4.136 Ethics (1st) -4.137 Ethics (2nd) -4.138 Retreat -4.139 Dhamma Speakers -4.140 Speaker -15. Brightness -4.141 Brightness -4.142 Radiance -4.143 Light -4.144 Shining -4.145 Lamps -4.146 Times (1st) -4.147 Times (2nd) -4.148 Bad Conduct -4.149 Good Conduct -4.150 Essentials -16. Faculties -4.151 Faculties -4.152 The Power of Faith -4.153 The Power of Wisdom -4.154 The Power of Mindfulness -4.155 The Power of Reflection -4.156 Eons -4.157 Illness -4.158 Decline -4.159 Nun -4.160 The Training of a Holy One -17. Practice -4.161 In Brief -4.162 In Detail -4.163 Ugly -4.164 Patient (1st) -4.165 Patience (2nd) -4.166 Both -4.167 Moggallāna’s Practice -4.168 Sāriputta’s Practice -4.169 Extra Effort -4.170 In Conjunction -18. Intention -4.171 Intention -4.172 Sāriputta’s Attainment of Textual Analysis -4.173 With Mahākoṭṭhita -4.174 With Ānanda -4.175 With Upavāṇa -4.176 Aspiration -4.177 With Rāhula -4.178 Billabong -4.179 Extinguishment -4.180 The Four Great References -19. Brahmins -4.181 A Warrior -4.182 Guarantee -4.183 Vassakāra on What is Heard -4.184 Fearless -4.185 Truths of the Brahmins -4.186 Approach -4.187 With Vassakāra -4.188 With Upaka -4.189 Things to be Realized -4.190 Sabbath -20. The Great Chapter -4.191 Followed by Ear -4.192 Facts -4.193 With Bhaddiya -4.194 At Sāpūga -4.195 With Vappa -4.196 With Sāḷha -4.197 Queen Mallikā -4.198 Self-mortification -4.199 Craving, the Weaver -4.200 Love and Hate -21. A Good Person -4.201 Training Rules -4.202 Faithless -4.203 Seven Kinds of Deeds -4.204 Ten Kinds of Deeds -4.205 Eightfold -4.206 The Path with Ten Factors -4.207 Bad Character (1st) -4.208 Bad Character (2nd) -4.209 Bad Character (3rd) -4.210 Bad Character (4th) -22. Assembly -4.211 Assembly -4.212 View -4.213 Ungrateful -4.214 Killing Living Creatures -4.215 Path (1st) -4.216 Path (2nd) -4.217 Kinds of Expression (1st) -4.218 Kinds of Expression (2nd) -4.219 Imprudence -4.220 Unethical -23. Bad Conduct -4.221 Verbal Conduct -4.222 View -4.223 Ungrateful -4.224 Killing Living Creatures -4.225 Path (1st) -4.226 Path (2nd) -4.227 Kinds of Expression (1st) -4.228 Kinds of Expression (2nd) -4.229 Imprudence -4.230 Witless -4.231 Poets -24. Deeds -4.232 Deeds In Brief -4.233 Deeds in Detail -4.234 About Soṇakāyana -4.235 Training Rules (1st) -4.236 Training Rules (2nd) -4.237 The Noble Path -4.238 Awakening Factors -4.239 Blameworthy -4.240 Pleasing -4.241 Ascetics -4.242 Benefits of a Good Person -25. Perils of Offenses -4.243 Schism in the Saṅgha -4.244 Perils of Offenses -4.245 The Benefits of Training -4.246 Lying Postures -4.247 Worthy of a Monument -4.248 The Growth of Wisdom -4.249 Very Helpful -4.250 Expressions (1st) -4.251 Expressions (2nd) -4.252 Expressions (3rd) -4.253 Expressions (4th) -26. Insight -4.254 Insight -4.255 Searches -4.256 Ways of Being Inclusive -4.257 With Māluṅkyaputta -4.258 Families -4.259 A Thoroughbred (1st) -4.260 A Thoroughbred (2nd) -4.261 Powers -4.262 Wilderness -4.263 Deeds -27. Ways of Performing Deeds -4.264 Killing Living Creatures -4.265 Stealing -4.266 Misconduct -4.267 Lying -4.268 Divisive Speech -4.269 Harsh Speech -4.270 Talking Nonsense -4.271 Covetousness -4.272 Ill Will -4.273 Wrong View -28. Abbreviated Texts Beginning with Greed -4.274 Mindfulness Meditation -4.275 Right Efforts -4.276 Bases of Psychic Power -4.277–303 Complete Understanding, Etc. -4.304–783 Insight into Hate, Etc. -Numbered Discourses 5 -1. Powers of a Trainee -5.1 In Brief -5.2 In Detail -5.3 Suffering -5.4 Cast Down -5.5 Disrobing -5.6 Becoming -5.7 Sensual Pleasures -5.8 Failure -5.9 Disrespect (1st) -5.10 Disrespect (2nd) -2. Powers -5.11 Not Learned From Anyone Else -5.12 Peak -5.13 In Brief -5.14 In Detail -5.15 Should Be Seen -5.16 The Peak, Again -5.17 One’s Own Welfare -5.18 Welfare of Others (2nd) -5.19 The Welfare of Neither -5.20 The Welfare of Both -3. With Five Factors -5.21 Disrespect (1st) -5.22 Disrespect (2nd) -5.23 Corruptions -5.24 Unethical -5.25 Supported -5.26 Opportunities for Freedom -5.27 Immersion -5.28 With Five Factors -5.29 Walking Meditation -5.30 With Nāgita -4. With Sumanā -5.31 With Sumanā -5.32 With Cundī -5.33 With Uggaha -5.34 With General Sīha -5.35 The Benefits of Giving -5.36 Timely Gifts -5.37 Food -5.38 Faith -5.39 A Child -5.40 Great Sal Trees -5. With King Muṇḍa -5.41 Getting Rich -5.42 A Good Person -5.43 Likable -5.44 Agreeable -5.45 Overflowing Merit -5.46 Success -5.47 Wealth -5.48 Things That Cannot Be Had -5.49 The King of Kosala -5.50 With Nārada -6. Hindrances -5.51 Obstacles -5.52 A Heap of the Unskillful -5.53 Factors That Support Meditation -5.54 Times Good for Meditation -5.55 Mother and Son -5.56 Mentor -5.57 Subjects for Regular Reviewing -5.58 The Licchavi Youths -5.59 Gone Forth When Old (1st) -5.60 Gone Forth When Old (2nd) -7. Perceptions -5.61 Perceptions (1st) -5.62 Perceptions (2nd) -5.63 Growth (1st) -5.64 Growth (2nd) -5.65 Discussion -5.66 Sharing Life -5.67 Bases of Psychic Power (1st) -5.68 Bases of Psychic Power (2nd) -5.69 Disillusionment -5.70 The Ending of Defilements -8. Warriors -5.71 Freedom of Heart is the Fruit (1st) -5.72 Freedom of Heart is the Fruit (2nd) -5.73 One Who Lives by the Teaching (1st) -5.74 One Who Lives by the Teaching (2nd) -5.75 Warriors (1st) -5.76 Warriors (2nd) -5.77 Future Perils (1st) -5.78 Future Perils (2nd) -5.79 Future Perils (3rd) -5.80 Future Perils (4th) -9. Senior Mendicants -5.81 Desirable -5.82 Free of Greed -5.83 Deceiver -5.84 Faithless -5.85 Cannot Endure -5.86 Attaining the Methods of Textual Analysis -5.87 Ethical -5.88 Senior Mendicants -5.89 A Trainee (1st) -5.90 A Trainee (2nd) -10. With Kakudha -5.91 Accomplishments (1st) -5.92 Accomplishment (2nd) -5.93 Declarations -5.94 Living Comfortably -5.95 Unshakable -5.96 Remembering What You’ve Learned -5.97 Talk -5.98 In the Wilderness -5.99 The Lion -5.100 With Kakudha -11. Living Comfortably -5.101 Assurance -5.102 Suspected -5.103 A Master Thief -5.104 An Exquisite Ascetic of Ascetics -5.105 Living Comfortably -5.106 With Ānanda -5.107 Ethics -5.108 An adept -5.109 All Four Directions -5.110 Wilderness -12. At Andhakavinda -5.111 Visiting Families -5.112 An Ascetic to Follow Behind on Almsround -5.113 Right Immersion -5.114 At Andhakavinda -5.115 Stingy -5.116 Praise -5.117 Jealous -5.118 Having Wrong View -5.119 Wrong Speech -5.120 Wrong Effort -13. Sick -5.121 Sick -5.122 Mindfulness Well Established -5.123 A Carer (1st) -5.124 A Carer (2nd) -5.125 Longevity (1st) -5.126 Longevity (2nd) -5.127 Living Apart -5.128 An Ascetic’s Happiness -5.129 Fatal Wounds -5.130 Loss -14. Kings -5.131 Wielding Power (1st) -5.132 Wielding Power (2nd) -5.133 A Principled King -5.134 In Whatever Region -5.135 Aspiration (1st) -5.136 Aspiration (2nd) -5.137 Little Sleep -5.138 Eating Food -5.139 Cannot Endure -5.140 A Listener -15. At Tikaṇḍakī -5.141 Scorn -5.142 Violation -5.143 At Sārandada -5.144 At Tikaṇḍakī -5.145 Hell -5.146 A Friend -5.147 Gifts of a Bad Person -5.148 Gifts of a Good Person -5.149 Temporarily Free (1st) -5.150 Temporarily Free (2nd) -16. The True Teaching -5.151 Inevitability Regarding the Right Path (1st) -5.152 Inevitability Regarding the Right Path (2nd) -5.153 Inevitability Regarding the Right Path (3rd) -5.154 The Decline of the True Teaching (1st) -5.155 The Decline of the True Teaching (2nd) -5.156 The Decline of the True Teaching (3rd) -5.157 Inappropriate Talk -5.158 Timidity -5.159 With Udāyī -5.160 Hard to Get Rid Of -17. Resentment -5.161 Getting Rid of Resentment (1st) -5.162 Getting Rid of Resentment (2nd) -5.163 Discussions -5.164 Sharing a Way of Life -5.165 Asking Questions -5.166 Cessation -5.167 Accusation -5.168 Ethics -5.169 Quick-witted -5.170 With Bhaddaji -18. A Lay Follower -5.171 Timidity -5.172 Assured -5.173 Hell -5.174 Threats -5.175 Outcaste -5.176 Rapture -5.177 Trades -5.178 Kings -5.179 A Layperson -5.180 About Gavesī -19. Wilderness Dwellers -5.181 Wilderness Dwellers -5.182 Robes -5.183 Dwelling at the Root of a Tree -5.184 Charnel Ground Dwellers -5.185 Open Air Dwellers -5.186 Those Who Never Lie Down -5.187 Those Who Sleep Wherever a Mat is Laid -5.188 Those Who Eat in One Sitting -5.189 Refusers of Late Food -5.190 Those Who Eat Only From the Almsbowl -20. Brahmins -5.191 Dogs -5.192 With the Brahmin Doṇa -5.193 With Saṅgārava -5.194 With Kāraṇapālī -5.195 Piṅgiyānī -5.196 The Great Dreams -5.197 Obstacles to Rain -5.198 Well-Spoken Words -5.199 Families -5.200 Elements of Escape -21. With Kimbila -5.201 With Kimbila -5.202 Listening to the Teaching -5.203 A Thoroughbred -5.204 Powers -5.205 Emotional Barrenness -5.206 Shackles -5.207 Porridge -5.208 Chew Sticks -5.209 The Sound of Singing -5.210 Unmindful -22. Abuse -5.211 An Abuser -5.212 Starting Arguments -5.213 Ethics -5.214 Someone Who Talks a Lot -5.215 Intolerance (1st) -5.216 Intolerance (2nd) -5.217 Uninspiring Conduct (1st) -5.218 Uninspiring Conduct (2nd) -5.219 Fire -5.220 About Madhurā -23. Long Wandering -5.221 Long Wandering (1st) -5.222 Long Wandering (2nd) -5.223 Overstaying -5.224 Stingy -5.225 Visiting Families (1st) -5.226 Visiting Families (2nd) -5.227 Riches -5.228 Eating Late -5.229 Black Snakes (1st) -5.230 Black Snakes (2nd) -24. A Resident Mendicant -5.231 A Resident Mendicant -5.232 Liked -5.233 Beautification -5.234 Very Helpful -5.235 A Compassionate Mendicant -5.236 Deserving Criticism (1st) -5.237 Deserving Criticism (2nd) -5.238 Deserving Criticism (3rd) -5.239 Stinginess (1st) -5.240 Stinginess (2nd) -25. Bad Conduct -5.241 Bad Conduct (1st) -5.242 Bad Bodily Conduct (1st) -5.243 Bad Verbal Conduct (1st) -5.244 Bad Mental Conduct (1st) -5.245 Bad Conduct (2nd) -5.246 Bad Bodily Conduct (2nd) -5.247 Bad Verbal Conduct (2nd) -5.248 Bad Mental Conduct (2nd) -5.249 A Charnel Ground -5.250 Faith in Individuals -26. Ordination -5.251 Who Should Give Ordination -5.252 Who Should Give Dependence -5.253 Who Should Have a Novice as Attendant -5.254 Five Kinds of Stinginess -5.255 Giving Up Stinginess -5.256 The First Absorption -5.257–263 The Second Absorption, Etc. -5.264 Another Discourse on the First Absorption -5.265–271 Another Discourse on the Second Absorption, Etc. -27. Abbreviated Texts on Appointments -5.272 A Meal Assigner -5.273–285 A Lodgings Assigner -28. Abbreviated Texts on Training Rules -5.286 A Monk -5.287–292 A Nun -5.293 An Ājīvaka -5.294–302 A Nigaṇṭha, Etc. -29. Abbreviated Texts Beginning With Greed -5.303 -5.304 -5.305 -5.306 -5.307 -5.308–1152 -Numbered Discourses 6 -1. Worthy of Offerings -6.1 Worthy of Offerings (1st) -6.2 Worthy of Offerings (2nd) -6.3 Faculties -6.4 Powers -6.5 The Thoroughbred (1st) -6.6 The Thoroughbred (2nd) -6.7 The Thoroughbred (3rd) -6.8 Unsurpassable -6.9 Topics for Recollection -6.10 With Mahānāma -2. Warm-hearted -6.11 Warm-hearted (1st) -6.12 Warm-hearted (2nd) -6.13 Elements of Escape -6.14 A Good Death -6.15 Regret -6.16 Nakula’s Father -6.17 Sleep -6.18 A Fish Dealer -6.19 Mindfulness of Death (1st) -6.20 Mindfulness of Death (2nd) -3. Unsurpassable -6.21 At Sāma Village -6.22 Non-decline -6.23 Dangers -6.24 The Himalaya -6.25 Topics for Recollection -6.26 With Mahākaccāna -6.27 Proper Occasions (1st) -6.28 Proper Occasions (2nd) -6.29 With Udāyī -6.30 Unsurpassable -4. Deities -6.31 A Trainee -6.32 Non-decline (1st) -6.33 Non-decline (2nd) -6.34 With Mahāmoggallāna -6.35 Things That Play a Part in Realization -6.36 Roots of Quarrels -6.37 A Gift With Six Factors -6.38 One’s Own Volition -6.39 Sources -6.40 With Kimbila -6.41 A Tree Trunk -6.42 With Nāgita -5. About Dhammika -6.43 The Giant -6.44 With Migasālā -6.45 Debt -6.46 By Mahācunda -6.47 Visible in This Very Life (1st) -6.48 Visible in This Very Life (2nd) -6.49 With Khema -6.50 Sense Restraint -6.51 With Ānanda -6.52 Aristocrats -6.53 Diligence -6.54 About Dhammika -6. The Great Chapter -6.55 With Soṇa -6.56 With Phagguṇa -6.57 The Six Classes of Rebirth -6.58 Defilements -6.59 With Dārukammika -6.60 With Hatthisāriputta -6.61 In the Middle -6.62 Knowledge of the Faculties of Persons -6.63 Penetrative -6.64 The Lion’s Roar -7. A God -6.65 The Fruit of Non-Return -6.66 Perfection -6.67 Friends -6.68 Enjoying Company -6.69 A God -6.70 Immersion -6.71 Capable of Realizing -6.72 Strength -6.73 First Absorption (1st) -6.74 First Absorption (2nd) -8. Perfection -6.75 Suffering -6.76 Perfection -6.77 Superhuman States -6.78 Joy and Happiness -6.79 Achievement -6.80 Greatness -6.81 Hell (1st) -6.82 Hell (2nd) -6.83 The Best Thing -6.84 Day and Night -9. Coolness -6.85 Coolness -6.86 Obstacles -6.87 A Murderer -6.88 Wanting to Listen -6.89 Not Giving Up -6.90 Given Up -6.91 Can’t Give Rise -6.92 Things That Can’t Be Done (1st) -6.93 Things That Can’t Be Done (2nd) -6.94 Things That Can’t Be Done (3rd) -6.95 Things That Can’t Be Done (4th) -10. Benefit -6.96 Appearance -6.97 Benefit -6.98 Impermanence -6.99 Suffering -6.100 Not-Self -6.101 Extinguished -6.102 Transience -6.103 With a Drawn Sword -6.104 Non-identification -6.105 States of Existence -6.106 Craving -11. Triads -6.107 Greed -6.108 Bad Conduct -6.109 Thoughts -6.110 Perceptions -6.111 Elements -6.112 Gratification -6.113 Dissatisfaction -6.114 Contentment -6.115 Hard to Admonish -6.116 Restlessness -12. The Ascetic Life -6.117 Observing the Body -6.118 Observing Principles, Etc. -6.119 About Tapussa -6.120–139 About Bhallika, Etc. -13. Abbreviated Texts Beginning with Greed -6.140 -6.141 -6.142 -6.143–169 -6.170–649 -Numbered Discourses 7 -1. Wealth -7.1 Pleasing (1st) -7.2 Pleasing (2nd) -7.3 Powers in Brief -7.4 Powers in Detail -7.5 Wealth in Brief -7.6 Wealth in Detail -7.7 With Ugga -7.8 Fetters -7.9 Giving Up -7.10 Stinginess -2. Tendencies -7.11 Underlying Tendencies (1st) -7.12 Underlying Tendencies (2nd) -7.13 A Family -7.14 Persons -7.15 A Simile With Water -7.16 Observing Impermanence -7.17 Observing Suffering -7.18 Observing Not-self -7.19 Extinguishment -7.20 Qualifications for Graduation -3. The Vajji Seven -7.21 At Sārandada -7.22 With Vassakāra -7.23 Non-Decline for Mendicants (1st) -7.24 Non-Decline for Mendicants (2nd) -7.25 Non-Decline for Mendicants (3rd) -7.26 Awakening Factors -7.27 Perceptions -7.28 Non-decline for a Mendicant Trainee -7.29 Non-decline for a Lay Follower -7.30 Failures for a Lay Follower -7.31 Downfalls for a Lay Follower -4. Deities -7.32 Respect for Diligence -7.33 Respect for Conscience -7.34 Easy to Admonish (1st) -7.35 Easy to Admonish (2nd) -7.36 A Friend (1st) -7.37 A Friend (2nd) -7.38 Textual Analysis (1st) -7.39 Textual Analysis (2nd) -7.40 Mastery of the Mind (1st) -7.41 Mastery of the Mind (2nd) -7.42 Graduation (1st) -7.43 Graduation (2nd) -5. A Great Sacrifice -7.44 Planes of Consciousness -7.45 Prerequisites for Immersion -7.46 Fires (1st) -7.47 Fires (2nd) -7.48 Perceptions in Brief -7.49 Perceptions in Detail -7.50 Sex -7.51 Bound and Unbound -7.52 A Very Fruitful Gift -7.53 Nanda’s Mother -6. The Undeclared Points -7.54 The Undeclared Points -7.55 Places People Are Reborn -7.56 Tissa the Brahmā -7.57 General Sīha -7.58 Nothing to Hide -7.59 With Kimbila -7.60 Seven Qualities -7.61 Nodding Off -7.62 Don’t Fear Good Deeds -7.63 Kinds of Wives -7.64 Irritable -7. The Great Chapter -7.65 Conscience and Prudence -7.66 The Seven Suns -7.67 The Simile of the Citadel -7.68 One Who Knows the Teachings -7.69 The Shady Orchid Tree -7.70 Honor -7.71 Committed to Development -7.72 The Simile of the Bonfire -7.73 About Sunetta -7.74 About Araka -8. The Monastic Law -7.75 An Expert in the Monastic Law (1st) -7.76 An Expert in the Monastic Law (2nd) -7.77 An Expert in the Monastic Law (3rd) -7.78 An Expert in the Monastic Law (4th) -7.79 Shines as an Expert in the Monastic Law (1st) -7.80 Shines as an Expert in the Monastic Law (2nd) -7.81 Shines as an Expert in the Monastic Law (3rd) -7.82 Shines as an Expert in the Monastic Law (4th) -7.83 The Teacher’s Instructions -7.84 Settlement of Disciplinary Issues -9. An Ascetic -7.85 A Mendicant -7.86 An Ascetic -7.87 Brahmin -7.88 Scholar -7.89 Bathed -7.90 A Knowledge Master -7.91 A Noble One -7.92 A Perfected One -7.93 Bad Qualities -7.94 Good Qualities -10. Worthy of Offerings -95 -96–614 -11. Abbreviated Texts Beginning With Greed -7.615 -7.616 -7.617 -7.618–644 -7.645–1124 -Numbered Discourses 8 -1. Love -8.1 The Benefits of Love -8.2 Wisdom -8.3 Disliked (1st) -8.4 Disliked (2nd) -8.5 Worldly Conditions (1st) -8.6 Worldly Conditions (2nd) -8.7 Devadatta’s Failure -8.8 Uttara on Failure -8.9 Nanda -8.10 Trash -2. The Great Chapter -8.11 At Verañja -8.12 With Sīha -8.13 A Thoroughbred -8.14 A Wild Colt -8.15 Stains -8.16 Going on a Mission -8.17 Catching (1st) -8.18 Catching (2nd) -8.19 With Pahārāda -8.20 Sabbath -3. Householders -8.21 With Ugga of Vesālī -8.22 With Ugga of the Village of Hatthi -8.23 With Hatthaka (1st) -8.24 With Hatthaka (2nd) -8.25 With Mahānāma -8.26 With Jīvaka -8.27 Powers (1st) -8.28 Powers (2nd) -8.29 Lost Opportunities -8.30 Anuruddha and the Great Thoughts -4. Giving -8.31 Giving (1st) -8.32 Giving (2nd) -8.33 Reasons to Give -8.34 A Field -8.35 Rebirth by Giving -8.36 Grounds for Making Merit -8.37 Gifts of a Good Person -8.38 A Good Person -8.39 Overflowing Merit -8.40 The Results of Misconduct -5. Sabbath -8.41 The Sabbath With Eight Factors, In Brief -8.42 The Sabbath With Eight Factors, In Detail -8.43 With Visākhā on the Sabbath -8.44 With Vāseṭṭha on the Sabbath -8.45 With Bojjhā on the Sabbath -8.46 Anuruddha and the Agreeable Deities -8.47 With Visākhā on the Loveable Gods -8.48 With Nakula’s Mother on the Loveable Gods -8.49 Winning in This Life (1st) -8.50 Winning in This Life (2nd) -6. Gotamī -8.51 With Gotamī -8.52 An Adviser for Nuns -8.53 Brief Advice to Gotamī -8.54 With Dīghajāṇu -8.55 With Ujjaya -8.56 Danger -8.57 Worthy of Offerings to the Gods (1st) -8.58 Worthy of Offerings to the Gods (2nd) -8.59 Eight People (1st) -8.60 Eight People (2nd) -7. Earthquakes -8.61 Desire -8.62 Good Enough -8.63 A Teaching in Brief -8.64 At Gāyā Head -8.65 Dimensions of Mastery -8.66 Liberations -8.67 Ignoble Expressions -8.68 Noble Expressions -8.69 Assemblies -8.70 Earthquakes -8. Pairs -8.71 Inspiring All Around (1st) -8.72 Inspiring All Around (2nd) -8.73 Mindfulness of Death (1st) -8.74 Mindfulness of Death (2nd) -8.75 Accomplishments (1st) -8.76 Accomplishments (2nd) -8.77 Desires -8.78 Good Enough -8.79 Decline -8.80 Grounds for Laziness and Arousing Energy -9. Mindfulness -8.81 Mindfulness and Situational Awareness -8.82 With Puṇṇiya -8.83 Rooted -8.84 A Master Thief -8.85 Terms for the Realized One -8.86 With Nāgita -8.87 Turning the Bowl Upside Down -8.88 A Proclamation of No Confidence -8.89 Reconciliation -8.90 Proper Behavior in a Case of Aggravated Misconduct -10. Similarity -8.91–117 -11. Abbreviated Texts Beginning With Greed -8.118 -8.119 -8.120 -8.121–147 -8.148–627 -Numbered Discourses 9 -1. Awakening -9.1 Awakening -9.2 Supported -9.3 With Meghiya -9.4 With Nandaka -9.5 Powers -9.6 Association -9.7 With Sutavā the Wanderer -9.8 With the Wanderer Sajjha -9.9 Persons -9.10 Worthy of Offerings Dedicated to the Gods -2. The Lion’s Roar -9.11 Sāriputta’s Lion’s Roar -9.12 With Something Left Over -9.13 With Koṭṭhita -9.14 With Samiddhi -9.15 The Simile of the Boil -9.16 Perceptions -9.17 Families -9.18 The Sabbath with Nine Factors -9.19 A Deity -9.20 About Velāma -3. Abodes of Sentient Beings -9.21 In Three Particulars -9.22 A Wild Colt -9.23 Rooted in Craving -9.24 Abodes of Sentient Beings -9.25 Consolidated by Wisdom -9.26 The Simile of the Stone Pillar -9.27 Dangers and Threats (1st) -9.28 Dangers and Threats (2nd) -9.29 Grounds for Resentment -9.30 Getting Rid of Resentment -9.31 Progressive Cessations -4. The Great Chapter -9.32 Progressive Meditations -9.33 The Nine Progressive Meditative Attainments -9.34 Extinguishment is Bliss -9.35 The Simile of the Cow -9.36 Depending on Absorption -9.37 By Ānanda -9.38 Brahmin Cosmologists -9.39 The War Between the Gods and the Demons -9.40 The Simile of the Bull Elephant in the Forest -9.41 With the Householder Tapussa -5. Similarity -9.42 Cramped -9.43 A Personal Witness -9.44 Freed by Wisdom -9.45 Freed Both Ways -9.46 In This Very Life -9.47 Extinguishment Is Visible in This Very Life -9.48 Extinguishment -9.49 Final Extinguishment -9.50 Extinguishment in a Certain Respect -9.51 Extinguishment in the Present Life -6. A Safe Place -9.52 A Safe Place -9.53 Reaching a Safe Place -9.54 The Deathless -9.55 Reaching the Deathless -9.56 A Place Without Fear -9.57 Reaching a Place Without Fear -9.58 Tranquility -9.59 Progressive Tranquility -9.60 Cessation -9.61 Progressive Cessation -9.62 Requirements for Perfection -7. Mindfulness Meditation -9.63 Weaknesses in Training and Mindfulness Meditation -9.64 Hindrances -9.65 Kinds of Sensual Stimulation -9.66 Grasping Aggregates -9.67 Lower Fetters -9.68 Places of Rebirth -9.69 Stinginess -9.70 Higher Fetters -9.71 Emotional Barrenness -9.72 Emotional Shackles -8. Right Efforts -9.73 Weaknesses in Training and Effort -9.74–81 Hindrances, Etc. -9.82 Emotional Shackles -9. Bases of Psychic Power -9.83 Weaknesses in Training and the Bases of Psychic Power -9.84–91 Hindrances, Etc. -9.92 Emotional Shackles -10. Abbreviated Texts Beginning with Greed -9.93 -9.94 -9.95–112 -9.113–432 -Numbered Discourses 10 -1. Benefits -10.1 What’s the Purpose? -10.2 Making a Wish -10.3 Vital Conditions (1st) -10.4 Vital Conditions (2nd) -10.5 Vital Conditions (3rd) -10.6 Immersion -10.7 Sāriputta -10.8 Inspiring All Around: the Absorptions -10.9 Inspiring All Around: the Peaceful Liberations -10.10 Inspiring All Around: the Three Knowledges -2. A Protector -10.11 Lodgings -10.12 Five Factors -10.13 Fetters -10.14 Emotional Barrenness -10.15 Diligence -10.16 Worthy of Offerings Dedicated to the Gods -10.17 A Protector (1st) -10.18 A Protector (2nd) -10.19 Abodes of the Noble Ones (1st) -10.20 Abodes of the Noble Ones (2nd) -3. The Great Chapter -10.21 The Lion’s Roar -10.22 Hypotheses -10.23 Body -10.24 By Mahācunda -10.25 Meditation on Universals -10.26 With Kāḷī -10.27 The Great Questions (1st) -10.28 The Great Questions (2nd) -10.29 Kosala (1st) -10.30 Kosala (2nd) -4. With Upāli -10.31 With Upāli -10.32 Suspending the Recitation of the Monastic Code -10.33 A Judge -10.34 Ordination -10.35 Dependence -10.36 A Novice -10.37 Schism in the Saṅgha -10.38 Harmony in the Saṅgha -10.39 With Ānanda (1st) -10.40 With Ānanda (2nd) -5. Abuse -10.41 Arguments -10.42 Roots of Arguments (1st) -10.43 Roots of Arguments (2nd) -10.44 At Kusināra -10.45 Entering a Royal Harem -10.46 With the Sakyans -10.47 With Mahāli -10.48 Ten Regular Reflections for a Renunciate -10.49 Existing Because of the Body -10.50 Arguments -6. Your Own Mind -10.51 Your Own Mind -10.52 With Sāriputta -10.53 Stagnation -10.54 Serenity -10.55 Decline -10.56 Perceptions (1st) -10.57 Perceptions (2nd) -10.58 Rooted -10.59 Going Forth -10.60 With Girimānanda -7. Pairs -10.61 Ignorance -10.62 Craving -10.63 Come to a Conclusion -10.64 Experiential Confidence -10.65 Happiness (1st) -10.66 Happiness (2nd) -10.67 At Naḷakapāna (1st) -10.68 At Naḷakapāna (2nd) -10.69 Topics of Discussion (1st) -10.70 Topics of Discussion (2nd) -8. If You Want -10.71 One Might Wish -10.72 Thorns -10.73 Likable -10.74 Growth -10.75 With Migasālā -10.76 Three Things -10.77 A Crow -10.78 Jains -10.79 Grounds for Resentment -10.80 Getting Rid of Resentment -9. Senior Mendicants -10.81 With Bāhuna -10.82 With Ānanda -10.83 With Puṇṇiya -10.84 Declaration -10.85 A Boaster -10.86 Overestimation -10.87 Disciplinary Issues -10.88 An Abuser -10.89 With Kokālika -10.90 The Powers of One Who has Ended Defilements -10. With Upāli -10.91 Pleasure Seekers -10.92 Dangers -10.93 What Is Your View? -10.94 With Vajjiyamāhita -10.95 With Uttiya -10.96 With Kokanada -10.97 Worthy of Offerings Dedicated to the Gods -10.98 A Senior Mendicant -10.99 With Upāli -10.100 Cannot -11. Perceptions for Ascetics -10.101 Perceptions for Ascetics -10.102 Awakening Factors -10.103 The Wrong Way -10.104 A Seed -10.105 Knowledge -10.106 Wearing Away -10.107 Washing -10.108 Doctors -10.109 Emetic -10.110 Blown Away -10.111 An Adept (1st) -10.112 An Adept (2nd) -12. The Ceremony of Descent -10.113 Bad Principles (1st) -10.114 Bad Principles (2nd) -10.115 Bad Principles (3rd) -10.116 With Ajita -10.117 With Saṅgārava -10.118 The Near Shore -10.119 The Ceremony of Descent (1st) -10.120 The Ceremony of Descent (2nd) -10.121 Forerunner -10.122 The Ending of Defilements -13. Purified -10.123 First -10.124 Second -10.125 Third -10.126 Fourth -10.127 Fifth -10.128 Sixth -10.129 Seventh -10.130 Eighth -10.131 Ninth -10.132 Tenth -10.133 Eleventh -14. Good -10.134 Good -10.135 The Teaching of the Noble Ones -10.136 Unskillful -10.137 Beneficial -10.138 The Teaching -10.139 Defiled -10.140 Blameworthy -10.141 Mortifying -10.142 Accumulation -10.143 With Suffering as Outcome -10.144 Result in Suffering -15. The Noble Path -10.145 The Noble Path -10.146 The Dark Path -10.147 The True Teaching -10.148 The Teaching of the Good Persons -10.149 Should Be Activated -10.150 Should Be Cultivated -10.151 Should Be Developed -10.152 Should Be Made Much Of -10.153 Should Be Recollected -10.154 Should Be Realized -16. Persons -10.155 You Should Associate -10.156–166 Frequenting, Etc. -17. With Jāṇussoṇī -10.167 The Brahmin Ceremony of Descent -17. With Jāṇussoṇi -10.168 The Noble Descent -10.169 With Saṅgārava -10.170 The Near Shore -10.171 Bad Principles (1st) -10.172 Bad Principles (2nd) -10.173 Bad Principles (3rd) -10.174 Sources of Deeds -10.175 The Bypass -10.176 With Cunda -10.177 With Jāṇussoṇi -18. Good -10.178 Good -10.179 The Teaching of the Noble Ones -10.180 Skillful -10.181 Beneficial -10.182 The Teaching -10.183 Defiled -10.184 Blameworthy -10.185 Mortifying -10.186 Leading to Accumulation -10.187 With Suffering as Outcome -10.188 Result -19. The Noble Path -10.189 The Noble Path -10.190 The Dark Path -10.191 The True Teaching -10.192 The Teaching of the Good Persons -10.193 Principles That Should Be Activated -10.194 Principles That Should Be Cultivated -10.195 Principles That Should Be Developed -10.196 Principles That Should Be Made Much Of -10.197 Should Be Recollected -10.198 Should Be Realized -20. Another Chapter on Persons -10.199–210 Should Not Associate, Etc. -21. The Body Born of Deeds -10.211 Heaven and Hell (1st) -10.212 Heaven and Hell (2nd) -10.213 A Female -10.214 A Laywoman -10.215 Assured -10.216 Creepy Creatures -10.217 Intentional (1st) -10.218 Intentional (2nd) -10.219 The Body Born of Deeds -10.220 Unprincipled Conduct -22. Similarity -221. -222. -223. -224. -225–228. -229–232. -233–236. -23. Abbreviated Texts Beginning With Greed -10.237. -10.238. -10.239. -10.240–266. -10.267–746. -Numbered Discourses 11 -1. Dependence -11.1 What’s the Purpose? -11.2 Making a Wish -11.3 Vital Conditions (1st) -11.4 Vital Conditions (2nd) -11.5 Vital Conditions (3rd) -11.6 Disasters -11.7 Percipient -11.8 Awareness -11.9 With Sandha -11.10 At the Peacocks’ Feeding Ground -2. Recollection -11.11 With Mahānāma (1st) -11.12 With Mahānāma (2nd) -11.13 With Nandiya -11.14 With Subhūti -11.15 The Benefits of Love -11.16 The Man From the City of Aṭṭhaka -11.17 The Cowherd -11.18 Immersion (1st) -11.19 Immersion (2nd) -11.20 Immersion (3rd) -11.21 Immersion (4th) -11.22–29 -11.30–69 -11.70–117 -11.118–165 -11.166–213 -11.214–261 -11.262–309 -11.310–357 -11.358–405 -11.406–453 -11.454–501 -11.502–981 -11.982 -11.983–991 -11.992–1151 -Guide - - --------------------------- - - -Numbered Discourses 1 - -1. Sights, Etc. - - -1.1 - -So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!” - -“Venerable sir,” they replied. The Buddha said this: - -“Mendicants, I do not see a single sight that occupies a man’s mind like the sight of a woman. The sight of a woman occupies a man’s mind.” - -1.2 - -“Mendicants, I do not see a single sound that occupies a man’s mind like the sound of a woman. The sound of a woman occupies a man’s mind.” - -1.3 - -“Mendicants, I do not see a single smell that occupies a man’s mind like the smell of a woman. The smell of a woman occupies a man’s mind.” - -1.4 - -“Mendicants, I do not see a single taste that occupies a man’s mind like the taste of a woman. The taste of a woman occupies a man’s mind.” - -1.5 - -“Mendicants, I do not see a single touch that occupies a man’s mind like the touch of a woman. The touch of a woman occupies a man’s mind.” - -1.6 - -“Mendicants, I do not see a single sight that occupies a woman’s mind like the sight of a man. The sight of a man occupies a woman’s mind.” - -1.7 - -“Mendicants, I do not see a single sound that occupies a woman’s mind like the sound of a man. The sound of a man occupies a woman’s mind.” - -1.8 - -“Mendicants, I do not see a single smell that occupies a woman’s mind like the smell of a man. The smell of a man occupies a woman’s mind.” - -1.9 - -“Mendicants, I do not see a single taste that occupies a woman’s mind like the taste of a man. The taste of a man occupies a woman’s mind.” - - -1.10 - -“Mendicants, I do not see a single touch that occupies a woman’s mind like the touch of a man. The touch of a man occupies a woman’s mind.” - -2. Giving Up the Hindrances - - -1.11 - -“Mendicants, I do not see a single thing that gives rise to sensual desire, or, when it has arisen, makes it increase and grow like the feature of beauty. When you attend improperly to the feature of beauty, sensual desire arises, and once arisen it increases and grows.” - - -1.12 - -“Mendicants, I do not see a single thing that gives rise to ill will, or, when it has arisen, makes it increase and grow like the feature of harshness. When you attend improperly to the feature of harshness, ill will arises, and once arisen it increases and grows.” - - -1.13 - -“Mendicants, I do not see a single thing that gives rise to dullness and drowsiness, or, when they have arisen, makes them increase and grow like discontent, sloth, yawning, sleepiness after eating, and mental sluggishness. When you have a sluggish mind, dullness and drowsiness arise, and once arisen they increase and grow.” - - -1.14 - -“Mendicants, I do not see a single thing that gives rise to restlessness and remorse, or, when they have arisen, makes them increase and grow like an unsettled mind. When you have no peace of mind, restlessness and remorse arise, and once arisen they increase and grow.” - - -1.15 - -“Mendicants, I do not see a single thing that gives rise to doubt, or, when it has arisen, makes it increase and grow like improper attention. When you attend improperly, doubt arises, and once arisen it increases and grows.” - - -1.16 - -“Mendicants, I do not see a single thing that prevents sensual desire from arising, or, when it has arisen, abandons it like the feature of ugliness. When you attend properly to the feature of ugliness, sensual desire does not arise, or, if it has already arisen, it’s given up.” - - -1.17 - -“Mendicants, I do not see a single thing that prevents ill will from arising, or, when it has arisen, abandons it like the heart’s release by love. When you attend properly on the heart’s release by love, ill will does not arise, or, if it has already arisen, it’s given up.” - - -1.18 - -“Mendicants, I do not see a single thing that prevents dullness and drowsiness from arising, or, when they have arisen, gives them up like the elements of initiative, persistence, and vigor. When you’re energetic, dullness and drowsiness do not arise, or, if they’ve already arisen, they’re given up.” - - -1.19 - -“Mendicants, I do not see a single thing that prevents restlessness and remorse from arising, or, when they have arisen, gives them up like peace of mind. When your mind is peaceful, restlessness and remorse do not arise, or, if they’ve already arisen, they’re given up.” - - -1.20 - -“Mendicants, I do not see a single thing that prevents doubt from arising, or, when it has arisen, gives it up like proper attention. When you attend properly, doubt does not arise, or, if it’s already arisen, it’s given up.” - -3. Useless - - -1.21 - -“Mendicants, I do not see a single thing that, when it’s not developed like this, is as useless as the mind. An undeveloped mind is useless.” - - -1.22 - -“Mendicants, I do not see a single thing that, when it is developed like this, is as workable as the mind. A developed mind is workable.” - - -1.23 - -“Mendicants, I do not see a single thing that, when it’s not developed like this, is so very harmful as the mind. An undeveloped mind is very harmful.” - - -1.24 - -“Mendicants, I do not see a single thing that, when it is developed like this, is so very beneficial as the mind. A developed mind is very beneficial.” - - -1.25 - -“Mendicants, I do not see a single thing that, when it’s not developed, with such untapped potential, is so very harmful as the mind. An undeveloped mind, with untapped potential, is very harmful.” - - -1.26 - -“Mendicants, I do not see a single thing that, when it is developed, with its potential realized, is so very beneficial as the mind. A developed mind, with its potential realized, is very beneficial.” - - -1.27 - -“Mendicants, I do not see a single thing that, when it’s not developed and cultivated, is so very harmful as the mind. An undeveloped and uncultivated mind is very harmful.” - - -1.28 - -“Mendicants, I do not see a single thing that, when it is developed and cultivated, is so very beneficial as the mind. A developed and cultivated mind is very beneficial.” - - -1.29 - -“Mendicants, I do not see a single thing that, when it’s not developed and cultivated, brings such suffering as the mind. An undeveloped and uncultivated mind brings suffering.” - - -1.30 - -“Mendicants, I do not see a single thing that, when it is developed and cultivated, brings such happiness as the mind. A developed and cultivated mind brings happiness.” - -4. Wild - - -1.31 - -“Mendicants, I do not see a single thing that, when it’s not tamed, is so very harmful as the mind. A wild mind is very harmful.” - - -1.32 - -“Mendicants, I do not see a single thing that, when it is tamed, is so very beneficial as the mind. A tamed mind is very beneficial.” - - -1.33 - -“Mendicants, I do not see a single thing that, when it’s not guarded, is so very harmful as the mind. An unguarded mind is very harmful.” - - -1.34 - -“Mendicants, I do not see a single thing that, when it is guarded, is so very beneficial as the mind. A guarded mind is very beneficial.” - - -1.35 - -“Mendicants, I do not see a single thing that, when it’s not protected, is so very harmful as the mind. An unprotected mind is very harmful.” - - -1.36 - -“Mendicants, I do not see a single thing that, when it is protected, is so very beneficial as the mind. A protected mind is very beneficial.” - - -1.37 - -“Mendicants, I do not see a single thing that, when it’s not restrained, is so very harmful as the mind. An unrestrained mind is very harmful.” - - -1.38 - -“Mendicants, I do not see a single thing that, when it is restrained, is so very beneficial as the mind. A restrained mind is very beneficial.” - - -1.39 - -“Mendicants, I do not see a single thing that, when it is not tamed, guarded, protected, and restrained, is so very harmful as the mind. An untamed, unguarded, unprotected, and unrestrained mind is very harmful.” - - -1.40 - -“Mendicants, I do not see a single thing that, when it is tamed, guarded, protected, and restrained, is so very beneficial as the mind. A tamed, guarded, protected, and restrained mind is very beneficial.” - -5. A Spike - - -1.41 - -“Mendicants, suppose a spike of rice or barley was pointing the wrong way. If you trod on it with hand or foot, there’s no way it could break the skin and produce blood. Why is that? Because the spike is pointing the wrong way. In the same way, a mendicant whose mind is pointing the wrong way cannot break ignorance, produce knowledge, and realize extinguishment. Why is that? Because their mind is pointing the wrong way.” - - -1.42 - -“Mendicants, suppose a spike of rice or barley was pointing the right way. If you trod on it with hand or foot, it may well break the skin and produce blood. Why is that? Because the spike is pointing the right way. In the same way, a mendicant whose mind is pointing the right way can break ignorance, produce knowledge, and realize extinguishment. Why is that? Because the mind is pointing the right way.” - - -1.43 - -“Mendicants, when I’ve comprehended the mind of a person whose mind is corrupted, I understand: ‘If this person were to die right now, they would be cast down to hell.’ Why is that? Because their mind is corrupted. Depravity of mind is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.” - - -1.44 - -“Mendicants, when I’ve comprehended the mind of a person whose mind is confident, I understand: ‘If this person were to die right now, they would be raised up to heaven.’ Why is that? Because their mind is clear. Clarity of mind is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.” - - -1.45 - -“Suppose, mendicants, there was a lake that was cloudy, murky, and muddy. A person with good eyesight standing on the bank would not see the mussel shells, gravel and pebbles, and schools of fish swimming about or staying still. Why is that? Because the water is clouded. In the same way, that a mendicant whose mind is clouded would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones: this is not possible. Why is that? Because their mind is clouded.” - - -1.46 - -“Suppose, mendicants, there was a lake that was transparent, clear, and unclouded. A person with good eyesight standing on the bank would see the mussel shells, gravel and pebbles, and schools of fish swimming about or staying still. Why is that? Because the water is unclouded. In the same way, that a mendicant whose mind is not clouded would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones: this is possible. Why is that? Because their mind is unclouded.” - - -1.47 - -“Just as, mendicants, the paprais said to be the best kind of tree in terms of its pliability and workability, so too, I do not see a single thing that’s as pliable and workable as the mind, when it is developed and cultivated. A mind that is developed and cultivated is pliable and workable.” - - -1.48 - -“Mendicants, I do not see a single thing that’s as quick to change as the mind. So much so that it’s not easy to give a simile for how quickly the mind changes.” - - -1.49 - -“This mind, mendicants, is radiant. But it’s corrupted by passing corruptions.” - - -1.50 - -“This mind, mendicants, is radiant. And it is freed from passing corruptions.” - -6. Finger Snap - - -1.51 - -“This mind, mendicants, is radiant. But it is corrupted by passing corruptions. An uneducated ordinary person does not truly understand this. So I say that the uneducated ordinary person has no development of the mind.” - - -1.52 - -“This mind, mendicants, is radiant. And it is freed from passing corruptions. An educated noble disciple truly understands this. So I say that the educated noble disciple has development of the mind.” - - -1.53 - -“If, mendicants, a mendicant cultivates a mind of love even as long as a finger snap, they’re called a mendicant who does not lack absorption, who follows the Teacher’s instructions, who responds to advice, and who does not eat the country’s alms in vain. How much more so those who make much of it!” - - -1.54 - -“If, mendicants, a mendicant develops a mind of love even as long as a finger snap, they’re called a mendicant who does not lack absorption, who follows the Teacher’s instructions, who responds to advice, and who does not eat the country’s alms in vain. How much more so those who make much of it!” - - -1.55 - -“If, mendicants, a mendicant focuses on a mind of love even as long as a finger snap, they’re called a mendicant who does not lack absorption, who follows the Teacher’s instructions, who responds to advice, and who does not eat the country’s alms in vain. How much more so those who make much of it!” - - -1.56 - -“Mendicants, whatever qualities are unskillful, part of the unskillful, on the side of the unskillful, all of them are preceded by the mind. Mind arises first, and unskillful qualities follow right behind.” - - -1.57 - -“Mendicants, whatever qualities are skillful, part of the skillful, on the side of the skillful, all of them are preceded by the mind. Mind arises first, and skillful qualities follow right behind.” - - -1.58 - -“Mendicants, I do not see a single thing that gives rise to unskillful qualities, or makes skillful qualities decline like negligence. When you’re negligent, unskillful qualities arise and skillful qualities decline.” - - -1.59 - -“Mendicants, I do not see a single thing that gives rise to skillful qualities, or makes unskillful qualities decline like diligence. When you’re diligent, skillful qualities arise and unskillful qualities decline.” - - -1.60 - -“Mendicants, I do not see a single thing that gives rise to unskillful qualities, or makes skillful qualities decline like laziness. When you’re lazy, unskillful qualities arise and skillful qualities decline.” - -7. Arousing Energy - - -1.61 - -“Mendicants, I do not see a single thing that gives rise to skillful qualities, or makes unskillful qualities decline like arousing energy. When you’re energetic, skillful qualities arise and unskillful qualities decline.” - - -1.62 - -“Mendicants, I do not see a single thing that gives rise to unskillful qualities, or makes skillful qualities decline like having many wishes. When you have many wishes, unskillful qualities arise and skillful qualities decline.” - - -1.63 - -“Mendicants, I do not see a single thing that gives rise to skillful qualities, or makes unskillful qualities decline like having few wishes. When you have few wishes, skillful qualities arise and unskillful qualities decline.” - - -1.64 - -“Mendicants, I do not see a single thing that gives rise to unskillful qualities, or makes skillful qualities decline like lack of contentment. When you lack contentment, unskillful qualities arise and skillful qualities decline.” - - -1.65 - -“Mendicants, I do not see a single thing that gives rise to skillful qualities, or makes unskillful qualities decline like contentment. When you’re contented, skillful qualities arise and unskillful qualities decline.” - - -1.66 - -“Mendicants, I do not see a single thing that gives rise to unskillful qualities, or makes skillful qualities decline like improper attention. When you attend improperly, unskillful qualities arise and skillful qualities decline.” - - -1.67 - -“Mendicants, I do not see a single thing that gives rise to skillful qualities, or makes unskillful qualities decline like proper attention. When you attend properly, skillful qualities arise and unskillful qualities decline.” - - -1.68 - -“Mendicants, I do not see a single thing that gives rise to unskillful qualities, or makes skillful qualities decline like lack of situational awareness. When you lack situational awareness, unskillful qualities arise and skillful qualities decline.” - - -1.69 - -“Mendicants, I do not see a single thing that gives rise to skillful qualities, or makes unskillful qualities decline like situational awareness. When you have situational awareness, skillful qualities arise and unskillful qualities decline.” - - -1.70 - -“Mendicants, I do not see a single thing that gives rise to unskillful qualities, or makes skillful qualities decline like bad friends. When you have bad friends, unskillful qualities arise and skillful qualities decline.” - -8. Good Friends - - -1.71 - -“Mendicants, I do not see a single thing that gives rise to skillful qualities, or makes unskillful qualities decline like good friends. When you have good friends, skillful qualities arise and unskillful qualities decline.” - - -1.72 - -“Mendicants, I do not see a single thing that gives rise to unskillful qualities, or makes skillful qualities decline like pursuing bad habits and not good habits. When you pursue bad habits and not good habits, unskillful qualities arise and skillful qualities decline.” - - -1.73 - -“Mendicants, I do not see a single thing that gives rise to skillful qualities, or makes unskillful qualities decline like pursuing good habits and not bad habits. When you pursue good habits and not bad habits, skillful qualities arise and unskillful qualities decline.” - - -1.74 - -“Mendicants, I do not see a single thing that prevents the awakening factors from arising, or, if they’ve already arisen, prevents them from being fully developed like improper attention. When you attend improperly, the awakening factors don’t arise, or, if they’ve already arisen, they’re not fully developed.” - - -1.75 - -“Mendicants, I do not see a single thing that gives rise to the awakening factors, or, if they’ve already arisen, fully develops them like proper attention. When you attend properly, the awakening factors arise, or, if they’ve already arisen, they’re fully developed.” - - -1.76 - -“Loss of relatives, mendicants, is a small thing. Wisdom is the worst thing to lose.” - - -1.77 - -“Growth of relatives, mendicants, is a small thing. Wisdom is the best thing to grow. - -So you should train like this: ‘We will grow in wisdom.’ That’s how you should train.” - - -1.78 - -“Loss of wealth, mendicants, is a small thing. Wisdom is the worst thing to lose.” - - -1.79 - -“Growth of wealth, mendicants, is a small thing. Wisdom is the best thing to grow. - -So you should train like this: ‘We will grow in wisdom.’ That’s how you should train.” - - -1.80 - -“Loss of fame, mendicants, is a small thing. Wisdom is the worst thing to lose.” - - -1.81 - -“Growth of fame, mendicants, is a small thing. Wisdom is the best thing to grow. - -So you should train like this: ‘We will grow in wisdom.’ That’s how you should train.” - -9. Negligence - - -1.82 - -“Mendicants, I do not see a single thing that is so very harmful as negligence. Negligence is very harmful.” - - -1.83 - -“Mendicants, I do not see a single thing that is so very beneficial as diligence. Diligence is very beneficial.” - - -1.84 - -“Mendicants, I do not see a single thing that is so very harmful as laziness. Laziness is very harmful.” - - -1.85 - -“Mendicants, I do not see a single thing that is so very beneficial as arousing energy. Arousing energy is very beneficial.” - - -1.86 - -“Mendicants, I do not see a single thing that is so very harmful as having many wishes. Having many wishes is very harmful.” - - -1.87 - -“Mendicants, I do not see a single thing that is so very beneficial as having few wishes. Having few wishes is very beneficial.” - - -1.88 - -“Mendicants, I do not see a single thing that is so very harmful as lack of contentment. Lack of contentment is very harmful.” - - -1.89 - -“Mendicants, I do not see a single thing that is so very beneficial as contentment. Contentment is very beneficial.” - - -1.90 - -“Mendicants, I do not see a single thing that is so very harmful as improper attention. Improper attention is very harmful.” - - -1.91 - -“Mendicants, I do not see a single thing that is so very beneficial as proper attention. Proper attention is very beneficial.” - - -1.92 - -“Mendicants, I do not see a single thing that is so very harmful as lack of situational awareness. Lack of situational awareness is very harmful.” - - -1.93 - -“Mendicants, I do not see a single thing that is so very beneficial as situational awareness. Situational awareness is very beneficial.” - - -1.94 - -“Mendicants, I do not see a single thing that is so very harmful as bad friends. Bad friends are very harmful.” - - -1.95 - -“Mendicants, I do not see a single thing that is so very beneficial as good friends. Good friends are very beneficial.” - - -1.96 - -“Mendicants, I do not see a single thing that is so very harmful as pursuing bad habits and not good habits. Pursuing bad habits and not good habits is very harmful.” - - -1.97 - -“Mendicants, I do not see a single thing that is so very beneficial as pursuing good habits and not bad habits. Pursuing good habits and not bad habits is very beneficial.” - -10. Negligence (2nd) - - -1.98 - -“Taking into account interior factors, mendicants, I do not see a single one that is so very harmful as negligence. Negligence is very harmful.” - - -1.99 - -“Taking into account interior factors, mendicants, I do not see a single one that is so very beneficial as diligence. Diligence is very beneficial.” - - -1.100 - -“Taking into account interior factors, mendicants, I do not see a single one that is so very harmful as laziness. Laziness is very harmful.” - - -1.101 - -“Taking into account interior factors, mendicants, I do not see a single one that is so very beneficial as arousing energy. Arousing energy is very beneficial.” - -1.102–109 - -“Taking into account interior factors, mendicants, I do not see a single one that is so very harmful as having many wishes … having few wishes … lack of contentment … contentment … improper attention … proper attention … lack of situational awareness … situational awareness …” - - -1.110 - -“Taking into account exterior factors, mendicants, I do not see a single one that is so very harmful as bad friends. Bad friends are very harmful.” - - -1.111 - -“Taking into account exterior factors, mendicants, I do not see a single one that is so very beneficial as good friends. Good friends are very beneficial.” - - -1.112 - -“Taking into account interior factors, mendicants, I do not see a single one that is so very harmful as pursuing bad habits and not good habits. Pursuing bad habits and not good habits is very harmful.” - - -1.113 - -“Taking into account interior factors, mendicants, I do not see a single one that is so very beneficial as pursuing good habits and not bad habits. Pursuing good habits and not bad habits is very beneficial.” - - -1.114 - -“Mendicants, I do not see a single thing that leads to the decline and disappearance of the true teaching like negligence. Negligence leads to the decline and disappearance of the true teaching.” - - -1.115 - -“Mendicants, I do not see a single thing that leads to the continuation, persistence, and enduring of the true teaching like diligence. Diligence leads to the continuation, persistence, and enduring of the true teaching.” - - -1.116 - -“Mendicants, I do not see a single thing that leads to the decline and disappearance of the true teaching like laziness. Laziness leads to the decline and disappearance of the true teaching.” - - -1.117 - -“Mendicants, I do not see a single thing that leads to the continuation, persistence, and enduring of the true teaching like arousing energy. Arousing energy leads to the continuation, persistence, and enduring of the true teaching.” - -1.118–128 - -“Mendicants, I do not see a single thing that leads to the decline and disappearance of the true teaching like having many wishes … having few wishes … lack of contentment … contentment … improper attention … proper attention … lack of situational awareness … situational awareness … bad friends … good friends … pursuing bad habits and not good habits. Pursuing bad habits and not good habits leads to the decline and disappearance of the true teaching.” - - -1.129 - -“Mendicants, I do not see a single thing that leads to the continuation, persistence, and enduring of the true teaching like pursuing good habits and not bad habits. Pursuing good habits and not bad habits leads to the continuation, persistence, and enduring of the true teaching” - - -1.130 - -“Mendicants, those mendicants who explain what is not the teaching as the teaching are acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans. They make much bad karma and make the true teaching disappear.” - - -1.131 - -“Mendicants, those mendicants who explain what is the teaching as not the teaching are acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans. They make much bad karma and make the true teaching disappear.” - -1.132–139 - -“Those mendicants who explain what is not found in the texts on monastic training as found in those texts … what is found in the texts on monastic training as not found in those texts … what was not spoken and stated by the Realized One as spoken and stated by the Realized One … what was spoken and stated by the Realized One as not spoken and stated by the Realized One … what was not practiced by the Realized One as practiced by the Realized One … what was practiced by the Realized One as not practiced by the Realized One … what was not prescribed by the Realized One as prescribed by the Realized One … what was prescribed by the Realized One as not prescribed by the Realized One are acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans. They make much bad karma and make the true teaching disappear.” - -11. Not the Teaching - - -1.140 - -“Mendicants, those mendicants who explain what is not the teaching as not the teaching are acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans. They make much merit and make the true teaching continue.” - - -1.141 - -“Mendicants, those mendicants who explain what is the teaching as the teaching are acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans. They make much merit and make the true teaching continue.” - -1.142–149 - -“Those mendicants who explain what is not found in the texts on monastic training as not found in the texts on monastic training … what is found in the texts on monastic training as found in the texts on monastic training … what was not spoken and stated by the Realized One as not spoken and stated by the Realized One … what was spoken and stated by the Realized One as spoken and stated by the Realized One … what was not practiced by the Realized One as not practiced by the Realized One … what was practiced by the Realized One as practiced by the Realized One … what was not prescribed by the Realized One as not prescribed by the Realized One … what was prescribed by the Realized One as prescribed by the Realized One … are acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans. They make much merit and make the true teaching continue.” - -12. Non-offense - - -1.150 - -“Mendicants, those mendicants who explain non-offense as an offense are acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans. They make much bad karma and make the true teaching disappear.” - - -1.151 - -“Mendicants, those mendicants who explain an offense as non-offense are acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans. Those mendicants make much bad karma and make the true teaching disappear.” - -1.152–159 - -“Those mendicants who explain a light offense as a serious offense … a serious offense as a light offense … an offense committed with corrupt intention as an offense not committed with corrupt intention … an offense not committed with corrupt intention as an offense committed with corrupt intention … an offense requiring rehabilitation as an offense not requiring rehabilitation … an offense not requiring rehabilitation as an offense requiring rehabilitation … an offense with redress as an offense without redress … an offense without redress as an offense with redress are acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans. Those mendicants make much bad karma and make the true teaching disappear.” - - -1.160 - -“Mendicants, those mendicants who explain non-offense as non-offense are acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans. They make much merit and make the true teaching continue.” - - -1.161 - -“Mendicants, those mendicants who explain an offense as an offense are acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans. They make much merit and make the true teaching continue.” - -1.162–169 - -“Those mendicants who explain a light offense as a light offense … a serious offense as a serious offense … an offense committed with corrupt intention as an offense committed with corrupt intention … an offense not committed with corrupt intention as an offense not committed with corrupt intention … an offense requiring rehabilitation as an offense requiring rehabilitation … an offense not requiring rehabilitation as an offense not requiring rehabilitation … an offense with redress as an offense with redress … an offense without redress as an offense without redress are acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of the people, of gods and humans. They make much merit and make the true teaching continue.” - -13. One Person - - -1.170 - -“One person, mendicants, arises in the world for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans. What one person? The Realized One, the perfected one, the fully awakened Buddha. This is the one person, mendicants, who arises in the world for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.” - - -1.171 - -“The appearance of one person, mendicants, is rare in the world. What one person? The Realized One, the perfected one, the fully awakened Buddha. This is the one person, mendicants, whose appearance is rare in the world.” - - -1.172 - -“One person, mendicants, arises in the world who is an incredible human being. What one person? The Realized One, the perfected one, the fully awakened Buddha. This is the one person, mendicants, who arises in the world who is an incredible human being.” - - -1.173 - -“The death of one person, mendicants, is regretted by many people. What one person? The Realized One, the perfected one, the fully awakened Buddha. This is the one person, mendicants, whose death is regretted by many people.” - - -1.174 - -“One person, mendicants, arises in the world unique, without peer or counterpart, incomparable, matchless, unrivaled, unequaled, without equal, the best of bipeds. What one person? The Realized One, the perfected one, the fully awakened Buddha. This is the one person, mendicants, who arises in the world unique, without peer or counterpart, incomparable, matchless, unrivaled, unequaled, without equal, the best of bipeds.” - -1.175–186 - -“With the appearance of one person, mendicants, there is the appearance of a great eye, a great light, a great radiance, and the six unsurpassable things; the realization of the four kinds of textual analysis; the penetration of many and diverse elements; the realization of the fruit of knowledge and freedom; the realization of the fruits of stream-entry, once-return, non-return, and perfection. What one person? The Realized One, the perfected one, the fully awakened Buddha. This is the one person whose appearance brings the appearance of a great eye, a great light, a great radiance, and the six unsurpassable things; the realization of the four kinds of textual analysis; the penetration of many and diverse elements; the realization of the fruit of knowledge and release; the realization of the fruits of stream-entry, once-return, non-return, and perfection.” - - -1.187 - -“Mendicants, I do not see a single other person who rightly keeps rolling the supreme Wheel of Dhamma that was rolled forth by the Realized One like Sāriputta. Sāriputta rightly keeps rolling the supreme Wheel of Dhamma that was rolled forth by the Realized One.” - -14. First - -1.188–197 - -“The foremost of my monk disciples in seniority is Aññākoṇḍañña. - -… with great wisdom is Sāriputta. - -… with psychic power is Mahāmoggallāna. - -… who advocate austerities is Mahākassapa. - -… with clairvoyance is Anuruddha. - -… from eminent families is Bhaddiya Kāḷigodhāyaputta. - -… with a charming voice is Lakuṇṭaka Bhaddiya. - -… with a lion’s roar is Piṇḍolabhāradvāja. - -… who speak on the teaching is Puṇṇa Mantāṇiputta. - -… who explain in detail the meaning of a brief statement is Mahākaccāna.” - -15. Second - -1.198–208 - -“The foremost of my monk disciples in creating a mind-made body is Cūḷapanthaka. - -… who are skilled in the evolution of consciousness is Cūḷapanthaka. - -… who are skilled in the evolution of perception is Mahāpanthaka. - -… who live without conflict is Subhūti. - -… who are worthy of a religious donation is Subhūti. - -… who stay in the wilderness is Revata of the Acacia Wood. - -… who practice absorption is Kaṅkhārevata. - -… who are energetic is Soṇa Koḷivisa. - -… who are good speakers is Soṇa Kuṭikaṇṇa. - -… who receive many possessions is Sīvali. - -… who are strong in faith is Vakkalī.” - -16. Third - -1.209–218 - -“The foremost of my monk disciples who want to train is Rāhula. - -… who went forth out of faith is Raṭṭhapāla. - -… who are the first to pick up a ballot slip is Kuṇḍadhāna. - -… who are eloquent poets is Vaṅgīsa. - -… who are impressive all around is Upasena Vaṅgantaputta. - -… who assign lodgings is Dabba Mallaputta. - -… who are beloved of the deities is Pilindavaccha. - -… with swift insight is Bāhiya Dārucīriya. - -… with brilliant speech is Kassapa the Prince. - -… who have attained the methods of textual analysis is Mahākoṭṭhita.” - -17. Fourth - -1.219–234 - -“The foremost of my monk disciples who are very learned is Ānanda. - -… with a good memory is Ānanda. - -… with an extensive range is Ānanda. - -… in retention is Ānanda. - -… as a personal attendant is Ānanda. - -… with a large congregation is Uruvelakassapa. - -… who inspire lay families is Kāḷudāyī. - -… with good health is Bakkula. - -… who recollect past lives is Sobhita. - -… who have memorized the texts on monastic training is Upāli. - -… who advise the nuns is Nandaka. - -… who guard the sense doors is Nanda. - -… who advise the monks is Mahākappina. - -… who are skilled in the fire element is Sāgata. - -… who inspire eloquent teachings is Rādha. - -… who wear coarse robes is Mogharāja.” - -18. Fifth - -1.235–247 - -“The foremost of my nun disciples in seniority is Mahāpajāpatī Gotamī. - -… with great wisdom is Khemā. - -… with psychic power is Uppalavaṇṇā. - -… who have memorized the texts on monastic training is Paṭācārā. - -… who speak on the teaching is Dhammadinnā. - -… who practice absorption is Nandā. - -… who are energetic is Soṇā. - -… with clairvoyance is Sakulā. - -… with swift insight is Bhaddā Kuṇḍalakesā. - -… who recollect past lives is Bhaddā Kāpilānī. - -… who have attained great insight is Bhaddakaccānā. - -… who wear coarse robes is Kisāgotamī. - -… who are strong in faith is Siṅgālakamātā.” - -19. Sixth - -1.248–257 - -“The foremost of my laymen in first going for refuge are the merchants Tapussa and Bhallika. - -… as a donor is the householder Sudatta Anāthapiṇḍika. - -… who speak on the teaching is the householder Citta Macchikāsaṇḍika. - -… who attract a congregation by the four ways of being inclusive is Hatthaka Āḷavaka. - -… who donate fine things is Mahānāma Sakka. - -… who donate nice things is the householder Ugga of Vesālī. - -… who attend on the Saṅgha is the householder Uggata of Hatthi Village. - -… who have experiential confidence is Sūrambaṭṭha. - -… who have confidence in a person is Jīvaka Komārabhacca. - -… who are intimate is the householder Nakula’s father.” - -20. Seventh - -1.258–267 - -“The foremost of my laywomen in first going for refuge is Sujātā Seniyadhītā. - -… as a donor is Visākhā, Migāra’s mother. - -… who are very learned is Khujjuttarā. - -… who dwell in love is Sāmāvatī. - -… who practice absorption is Uttarānandamātā. - -… who give fine things is Suppavāsā Koliyadhītā. - -… who care for the sick is the laywoman Suppiyā. - -… who have experiential confidence is Kātiyānī. - -… who are intimate is the householder Nakula’s mother. - -… whose confidence is based on oral transmission is the laywoman Kāḷī of Kuraraghara.” - -21. First - - -1.268 - -“It is impossible, mendicants, it cannot happen for a person accomplished in view to take any condition as permanent. That is not possible. But it is possible for an ordinary person to take some condition as permanent. That is possible.” - - -1.269 - -“It is impossible, mendicants, it cannot happen for a person accomplished in view to take any condition as pleasant. But it is possible for an ordinary person to take some condition as pleasant.” - - -1.270 - -“It is impossible, mendicants, it cannot happen for a person accomplished in view to take anything as self. But it is possible for an ordinary person to take something as self.” - - -1.271 - -“It is impossible, mendicants, it cannot happen for a person accomplished in view to murder their mother. But it is possible for an ordinary person to murder their mother.” - - -1.272 - -“It is impossible, mendicants, it cannot happen for a person accomplished in view to murder their father. But it is possible for an ordinary person to murder their father.” - - -1.273 - -“It is impossible, mendicants, it cannot happen for a person accomplished in view to murder a perfected one. But it is possible for an ordinary person to murder a perfected one.” - - -1.274 - -“It is impossible, mendicants, it cannot happen for a person accomplished in view to injure a Realized One with malicious intent. But it is possible for an ordinary person to injure a Realized One with malicious intent.” - - -1.275 - -“It is impossible, mendicants, it cannot happen for a person accomplished in view to cause a schism in the Saṅgha. But it is possible for an ordinary person to cause a schism in the Saṅgha.” - - -1.276 - -“It is impossible, mendicants, it cannot happen for a person accomplished in view to acknowledge another teacher. But it is possible for an ordinary person to acknowledge another teacher.” - - -1.277 - -“It is impossible, mendicants, it cannot happen for two perfected ones, fully awakened Buddhas to arise in the same solar system at the same time. But it is possible for just one perfected one, a fully awakened Buddha, to arise in one solar system.” - -22. Second - - -1.278 - -“It is impossible, mendicants, it cannot happen for two wheel-turning monarchs to arise in the same solar system at the same time. But it is possible for just one wheel-turning monarch to arise in one solar system.” - - -1.279 - -“It is impossible, mendicants, it cannot happen for a woman to be a perfected one, a fully awakened Buddha. But it is possible for a man to be a perfected one, a fully awakened Buddha.” - - -1.280 - -“It is impossible, mendicants, it cannot happen for a woman to be a wheel-turning monarch. But it is possible for a man to be a wheel-turning monarch.” - -1.281–283 - -“It is impossible, mendicants, it cannot happen for a woman to perform the role of Sakka, Māra, or Brahmā. But it is possible for a man to perform the role of Sakka, Māra, or Brahmā.” - - -1.284 - -“It is impossible, mendicants, it cannot happen for a likable, desirable, agreeable result to come from bad bodily conduct. But it is possible for an unlikable, undesirable, disagreeable result to come from bad bodily conduct.” - -1.285–286 - -“It is impossible, mendicants, it cannot happen for a likable, desirable, agreeable result to come from bad verbal … bad mental conduct. But it is possible for an unlikable, undesirable, disagreeable result to come from bad verbal … bad mental conduct.” - -23. Third - - -1.287 - -“It is impossible, mendicants, it cannot happen for an unlikable, undesirable, disagreeable result to come from good bodily conduct. But it is possible for a likable, desirable, agreeable result to come from good bodily conduct.” - -1.288–289 - -“It is impossible, mendicants, it cannot happen for an unlikable, undesirable, disagreeable result to come from good verbal … good mental conduct. But it is possible for a likable, desirable, agreeable result to come from good verbal … good mental conduct.” - - -1.290 - -“It is impossible, mendicants, it cannot happen that someone who has engaged in bad bodily conduct, could for that reason alone, when their body breaks up, after death, be reborn in a good place, a heavenly realm. But it is possible that someone who has engaged in bad bodily conduct could, for that reason alone, when their body breaks up, after death, be reborn in a place of loss, a bad place, the underworld, hell.” - -1.291–292 - -“It is impossible, mendicants, it cannot happen that someone who has engaged in bad verbal … bad mental conduct could, for that reason alone, when their body breaks up, after death, be reborn in a good place, a heavenly realm. But it is possible that someone who has engaged in bad verbal … bad mental conduct could, for that reason alone, when their body breaks up, after death, be reborn in a place of loss, a bad place, the underworld, hell.” - - -1.293 - -“It is impossible, mendicants, it cannot happen that someone who has engaged in good bodily conduct could, for that reason alone, when their body breaks up, after death, be reborn in a place of loss, the underworld, a lower realm, hell. But it is possible that someone who has engaged in good bodily conduct could, for that reason alone, when their body breaks up, after death, be reborn in a good place, a heavenly realm.” - -1.294–295 - -“It is impossible, mendicants, it cannot happen that someone who has engaged in good verbal … good mental conduct could, for that reason alone, when their body breaks up, after death, be reborn in a place of loss, a bad place, the underworld, hell. But it is possible that someone who has engaged in good verbal … good mental conduct could, for that reason alone, when their body breaks up, after death, be reborn in a good place, heavenly realm.” - -24. First - - -1.296 - -“One thing, mendicants, when developed and cultivated, leads solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. What one thing? Recollection of the Buddha. This one thing, when developed and cultivated, leads solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.” - -1.297–305 - -“One thing, mendicants, when developed and cultivated, leads solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. What one thing? Recollection of the teaching … Recollection of the Saṅgha … Recollection of ethical conduct … Recollection of generosity … Recollection of the deities … Mindfulness of breathing … Mindfulness of death … Mindfulness of the body … Recollection of peace. This one thing, when developed and cultivated, leads solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.” - -25. Second - - -1.306 - -“Mendicants, I do not see a single thing that gives rise to unskillful qualities, or, when they have arisen, makes them increase and grow like wrong view. When you have wrong view, unskillful qualities arise and skillful qualities decline.” - - -1.307 - -“Mendicants, I do not see a single thing that gives rise to skillful qualities, or, when they have arisen, makes them increase and grow like right view. When you have right view, unarisen skillful qualities arise and unskillful qualities decline.” - - -1.308 - -“Mendicants, I do not see a single thing that gives rise to unskillful qualities, or makes skillful qualities decline like wrong view. When you have wrong view, unskillful qualities arise and skillful qualities decline.” - - -1.309 - -“Mendicants, I do not see a single thing that gives rise to skillful qualities, or makes unskillful qualities decline like right view. When you have right view, skillful qualities arise and unskillful qualities decline.” - - -1.310 - -“Mendicants, I do not see a single thing that gives rise to wrong view, and once arisen, makes it grow like improper attention. When you attend improperly, wrong view arises, and once arisen it grows.” - - -1.311 - -“Mendicants, I do not see a single thing that gives rise to right view, or, once it has already arisen, makes it grow like proper attention. When you attend properly, right view arises, and once arisen it grows.” - - -1.312 - -“Mendicants, I do not see a single thing that causes sentient beings to be reborn, when their body breaks up, after death, in a place of loss, a bad place, the underworld, hell like wrong view. It is because they have wrong view that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.” - - -1.313 - -“Mendicants, I do not see a single thing that causes sentient beings to be reborn, when their body breaks up, after death, in a good place, a heavenly realm like right view. It is because they have right view that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.” - - -1.314 - -“Mendicants, when an individual has wrong view, whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is unlikable, undesirable, disagreeable, harmful, and suffering. Why is that? Because their view is bad. Suppose a seed of neem, angled gourd, or bitter gourd was planted in moist earth. Whatever nutrients it takes up from the earth and water would lead to its bitter, acerbic, and unpleasant taste. Why is that? Because the seed is bad. In the same way, when an individual has wrong view, whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is unlikable, undesirable, disagreeable, harmful, and suffering. Why is that? Because their view is bad.” - - -1.315 - -“Mendicants, when an individual has right view, whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is likable, desirable, agreeable, beneficial, and pleasant. Why is that? Because their view is good. Suppose a seed of sugar cane, fine rice, or grape was planted in moist earth. Whatever nutrients it takes up from the earth and water would lead to its sweet, pleasant, and delicious taste. Why is that? Because the seed is good. In the same way, when an individual has right view, whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is likable, desirable, agreeable, beneficial, and pleasant. Why is that? Because their view is good.” - -26. Third - - -1.316 - -“One person, mendicants, arises in the world for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans. What one person? Someone with wrong view, whose perspective is distorted. They draw many people away from the true teaching and establish them in false teachings. This is one person who arises in the world for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.” - - -1.317 - -“One person, mendicants, arises in the world for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans. What one person? Someone with right view, whose perspective is undistorted. They draw many people away from false teachings and establish them in the true teaching. This is one person who arises in the world for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.” - - -1.318 - -“Mendicants, I do not see a single thing that is so very blameworthy as wrong view. Wrong view is the most blameworthy thing of all.” - - -1.319 - -“Mendicants, I do not see a single other person who acts for the hurt and unhappiness of the people, for the harm, hurt, and suffering of many people, of gods and humans like that silly man, Makkhali. Just as a trap set at the mouth of a river would bring harm, suffering, calamity, and disaster for many fish, so too that silly man, Makkhali, is a trap for humans, it seems to me. He has arisen in the world for the harm, suffering, calamity, and disaster of many beings.” - - -1.320 - -“Mendicants, the one who encourages someone in a poorly explained teaching and training, the one who they encourage, and the one who practices accordingly all make much bad karma. Why is that? Because the teaching is poorly explained.” - - -1.321 - -“Mendicants, the one who encourages someone in a well explained teaching and training, the one who they encourage, and the one who practices accordingly all make much merit. Why is that? Because the teaching is well explained.” - - -1.322 - -“Mendicants, in a poorly explained teaching and training, the donor should know moderation, not the recipient. Why is that? Because the teaching is poorly explained.” - - -1.323 - -“Mendicants, in a well explained teaching and training, the recipient should know moderation, not the donor. Why is that? Because the teaching is well explained.” - - -1.324 - -“Mendicants, in a poorly explained teaching and training an energetic person lives in suffering. Why is that? Because the teaching is poorly explained.” - - -1.325 - -“Mendicants, in a well explained teaching and training a lazy person lives in suffering. Why is that? Because the teaching is well explained.” - - -1.326 - -“Mendicants, in a poorly explained teaching and training a lazy person lives happily. Why is that? Because the teaching is poorly explained.” - - -1.327 - -“Mendicants, in a well explained teaching and training an energetic person lives happily. Why is that? Because the teaching is well explained.” - - -1.328 - -“Just as, mendicants, even a tiny bit of fecal matter still stinks, so too I don’t approve of even a tiny bit of continued existence, not even as long as a finger snap.” - -1.329–332 - -“Just as even a tiny bit of urine, or spit, or pus, or blood still stinks, so too I don’t approve of even a tiny bit of continued existence, not even as long as a finger snap.” - -27. Fourth - - -1.333 - -“Just as, mendicants, in India the delightful parks, woods, meadows, and lotus ponds are few, while the hilly terrain, inaccessible riverlands, stumps and thorns, and rugged mountains are many; so too the sentient beings born on land are few, while those born in water are many. - - -1.334 - -… so too the sentient beings reborn as humans are few, while those not reborn as humans are many. - -… so too the sentient beings reborn in civilized countries are few, while those reborn in the borderlands, among strange barbarian tribes, are many. - - -1.335 - -… so too the sentient beings who are wise, bright, clever, and able to distinguish what is well said from what is poorly said are few, while the sentient beings who are witless, dull, stupid, and unable to distinguish what is well said from what is poorly said are many. - - -1.336 - -… so too the sentient beings who have the noble eye of wisdom are few, while those who are ignorant and confused are many. - - -1.337 - -… so too the sentient beings who get to see a Realized One are few, while those who don’t get to see a Realized One are many. - - -1.338 - -… so too the sentient beings who get to hear the teaching and training proclaimed by a Realized One are few, while those sentient beings who don’t get to hear the teaching and training proclaimed by a Realized One are many. - - -1.339 - -… so too the sentient beings who remember the teachings they hear are few, while those who don’t remember the teachings are many. - - -1.340 - -… so too the sentient beings who examine the meaning of the teachings they have memorized are few, while those who don’t examine the meaning of the teachings are many. - - -1.341 - -… so too the sentient beings who understand the meaning and the teaching and practice accordingly are few, while those who understand the meaning and the teaching but don’t practice accordingly are many. - - -1.342 - -… so too the sentient beings inspired by inspiring places are few, while those who are uninspired are many. - - -1.343 - -… so too the sentient beings who, being inspired, strive effectively are few, while those who, even though inspired, don’t strive effectively are many. - - -1.344 - -… so too the sentient beings who, relying on letting go, gain immersion, gain unification of mind are few, while those who don’t gain immersion, don’t gain unification of mind relying on letting go are many. - - -1.345 - -… so too the sentient beings who get the best food and flavors are few, while those who don’t get the best food and flavors, but get by with scraps in an alms bowl are many. - - -1.346 - -… so too the sentient beings who get the essence of the meaning, the essence of the teaching, and the essence of freedom are few, while the sentient beings who don’t get the essence of the meaning, the essence of the teaching, and the essence of freedom are many. - -So you should train like this: ‘We will get the essence of the meaning, the essence of the teaching, the essence of freedom.’ That’s how you should train.” - -1.347–349 - -“Just as, mendicants, in India the delightful parks, woods, meadows, and lotus ponds are few, while the hilly terrain, inaccessible riverlands, stumps and thorns, and rugged mountains are many; so too, those who die as humans and are reborn as humans are few, while those who die as humans and are reborn in hell, or the animal realm, or the ghost realm are many.” - -1.350–352 - -“… the sentient beings who die as humans and are reborn as gods are few, while those who die as humans and are reborn in hell, or the animal realm, or the ghost realm are many.” - -1.353–355 - -“… the sentient beings who die as gods and are reborn as gods are few, while those who die as gods and are reborn in hell, or the animal realm, or the ghost realm are many.” - -1.356–358 - -“… the sentient beings who die as gods and are reborn as humans are few, while those who die as gods and are reborn in hell, or the animal realm, or the ghost realm are many.” - -1.359–361 - -“… the sentient beings who die in hell and are reborn as humans are few, while those who die in hell and are reborn in hell, or the animal realm, or the ghost realm are many.” - -1.362–364 - -“… the sentient beings who die in hell and are reborn as gods are few, while those who die in hell and are reborn in hell, or the animal realm, or the ghost realm are many.” - -1.365–367 - -“… the sentient beings who die as animals and are reborn as humans are few, while those who die as animals and are reborn in hell, or the animal realm, or the ghost realm are many.” - -1.368–370 - -“… the sentient beings who die as animals and are reborn as gods are few, while those who die as animals and are reborn in hell, or the animal realm, or the ghost realm are many.” - -1.371–373 - -“… the sentient beings who die as ghosts and are reborn as humans are few, while those who die as ghosts and are reborn in hell, or the animal realm, or the ghost realm are many.” - -1.374–377 - -“… the sentient beings who die as ghosts and are reborn as gods are few, while those who die as ghosts and are reborn in hell, or the animal realm, or the ghost realm are many.” - -28. Inspirational - -1.378–393 - -“Mendicants, this is definitely something worth having, that is, living in the wilderness … eating only alms-food … wearing rag robes … having just three robes … teaching Dhamma … memorizing the texts on monastic training … being very learned … being respected … being well-presented … having a following … having a large following … coming from a good family … being handsome … being a good speaker … having few wishes … having good health.” - -29. Another Chapter on a Finger Snap - - -1.394 - -“If, mendicants, a mendicant develops the first absorption, even as long as a finger snap, they are called a mendicant who does not lack absorption, who follows the Teacher’s instructions, who responds to advice, and who does not eat the country’s alms in vain. How much more so those who make much of it!” - -1.395–401 - -“If, mendicants, a mendicant develops the second … third … or fourth absorption … or the heart’s release by love … or the heart’s release by compassion … or the heart’s release by rejoicing … or the heart’s release by equanimity, even as long as a finger snap … - -1.402–405 - -If a mendicant meditates by observing an aspect of the body … feelings … mind … principles—keen, aware, and mindful, rid of desire and aversion for the world, even for the time of a finger snap … - -1.406–409 - -If they generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities don’t arise, even for the time of a finger snap … If they generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up, even for the time of a finger snap … If they generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have not arisen do arise, even for the time of a finger snap … If they generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fulfilled by development, even for the time of a finger snap … - -1.410–413 - -If they develop the basis of psychic power that has immersion due to enthusiasm, and active effort … the basis of psychic power that has immersion due to energy, and active effort … the basis of psychic power that has immersion due to mental development, and active effort … the basis of psychic power that has immersion due to inquiry, and active effort, even for the time of a finger snap … - -1.414–418 - -If they develop the faculty of faith … the faculty of energy … the faculty of mindfulness … the faculty of immersion … the faculty of wisdom, even for the time of a finger snap … - -1.419–423 - -If they develop the power of faith … the power of energy … the power of mindfulness … the power of immersion … the power of wisdom, even for the time of a finger snap … - -1.424–430 - -If they develop the awakening factor of mindfulness … the awakening factor of investigation of principles … the awakening factor of energy … the awakening factor of rapture … the awakening factor of tranquility … the awakening factor of immersion … the awakening factor of equanimity, even for the time of a finger snap … - -1.431–438 - -If they develop right view … right thought … right speech … right action … right livelihood … right effort … right mindfulness … right immersion, even for the time of a finger snap … - -1.439–446 - -Perceiving form internally, they see visions externally, limited, both pretty and ugly. Having mastered this, they are aware that: ‘I know and see.’ … Perceiving form internally, they see visions externally, limitless, both pretty and ugly. Having mastered this, they are aware that: ‘I know and see.’ … Not perceiving form internally, they see visions externally, limited, both pretty and ugly. Having mastered this, they are aware that: ‘I know and see.’ … Not perceiving form internally, they see visions externally, limitless, both pretty and ugly. Having mastered this, they are aware that: ‘I know and see.’ … Not perceiving form internally, they see visions externally that are blue, with blue color, blue hue, and blue tint. Having mastered this, they are aware that: ‘I know and see.’ … Not perceiving form internally, they see visions externally that are yellow, with yellow color, yellow hue, and yellow tint. Having mastered this, they are aware that: ‘I know and see.’ … Not perceiving form internally, they see visions externally that are red, with red color, red hue, and red tint. Having mastered this, they are aware that: ‘I know and see.’ … Not perceiving form internally, they see visions externally that are white, with white color, white hue, and white tint. Having mastered this, they are aware that: ‘I know and see.’ … - -1.447–454 - -Having physical form, they see visions … not perceiving form internally, they see visions externally … they’re focused only on beauty … going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space … going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness … going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness … going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception … going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling … - -1.455–464 - -They develop the meditation on universal earth … the meditation on universal water … the meditation on universal fire … the meditation on universal air … the meditation on universal blue … the meditation on universal yellow … the meditation on universal red … the meditation on universal white … the meditation on universal space … the meditation on universal consciousness … - -1.465–474 - -They develop the perception of ugliness … the perception of death … the perception of the repulsiveness of food … the perception of dissatisfaction with the whole world … the perception of impermanence … the perception of suffering in impermanence … the perception of not-self in suffering … the perception of giving up … the perception of fading away … the perception of cessation … - -1.475–484 - -They develop the perception of impermanence … the perception of not-self … the perception of death … the perception of the repulsiveness of food … the perception of dissatisfaction with the whole world … the perception of a skeleton … the perception of the worm-infested corpse … the perception of the livid corpse … the perception of the split open corpse … the perception of the bloated corpse … - -1.485–494 - -They develop the recollection of the Buddha … the recollection of the teaching … the recollection of the Saṅgha … the recollection of ethical conduct … the recollection of generosity … the recollection of the deities … mindfulness of breathing … the recollection of death … mindfulness of the body … the recollection of peace … - -1.495–534 - -They develop the faculty of faith together with the first absorption … the faculty of energy … the faculty of mindfulness … the faculty of immersion … the faculty of wisdom … the power of faith … the power of energy … the power of mindfulness … the power of immersion … the power of wisdom together with the first absorption … - -1.535–574 - -Together with the second absorption … the third absorption … the fourth absorption … love … compassion … rejoicing … They develop the faculty of faith together with equanimity … They develop the faculty of energy … the faculty of mindfulness … the faculty of immersion … the faculty of wisdom … the power of faith … the power of energy … the power of mindfulness … the power of immersion … the power of wisdom. That mendicant is called a mendicant who does not lack absorption, who follows the Teacher’s instructions, who responds to advice, and who does not eat the country’s alms in vain. How much more so those who make much of it!” - -30. Mindfulness of the Body - - -1.575 - -“Mendicants, anyone who brings into their mind the great ocean includes all of the streams that run into it. In the same way, anyone who has developed and cultivated mindfulness of the body includes all of the skillful qualities that play a part in realization.” - -1.576–582 - -“One thing, mendicants, when developed and cultivated leads to great urgency … great benefit … great sanctuary … mindfulness and awareness … gaining knowledge and vision … blissful meditation in the present life … the realization of the fruit of knowledge and freedom. What one thing? Mindfulness of the body. This one thing, when developed and cultivated, leads to great urgency … great benefit … great sanctuary … mindfulness and awareness … gaining knowledge and vision … a happy abiding in the present life … the realization of the fruit of knowledge and freedom.” - - -1.583 - -“When one thing, mendicants, is developed and cultivated the body and mind become tranquil, thinking and considering settle down, and all of the qualities that play a part in realization are fully developed. What one thing? Mindfulness of the body. When this one thing is developed and cultivated, the body and mind become tranquil, thinking and considering settle down, and all of the qualities that play a part in realization are fully developed.” - - -1.584 - -“When one thing, mendicants, is developed and cultivated, unskillful qualities do not arise, and, if they’ve already arisen, they are given up. What one thing? Mindfulness of the body. When this one thing is developed and cultivated, unskillful qualities do not arise, and, if they’ve already arisen, they are given up.” - - -1.585 - -“When one thing, mendicants, is developed and cultivated, skillful qualities arise, and, once they’ve arisen, they increase and grow. What one thing? Mindfulness of the body. When this one thing is developed and cultivated, skillful qualities arise, and, once they’ve arisen, they increase and grow.” - - -1.586 - -“When one thing, mendicants, is developed and cultivated, ignorance is given up, knowledge arises, the conceit ‘I am’ is given up, the underlying tendencies are uprooted, and the fetters are given up. What one thing? Mindfulness of the body. When this one thing is developed and cultivated, ignorance is given up, knowledge arises, the conceit ‘I am’ is given up, the underlying tendencies are uprooted, and the fetters are given up.” - -1.587–588 - -“One thing, mendicants, when developed and cultivated leads to demolition by wisdom … to extinguishment by not grasping. What one thing? Mindfulness of the body. This one thing, mendicants, when developed and cultivated leads to demolition by wisdom … to extinguishment by not grasping.” - -1.589–591 - -“When one thing is developed and cultivated there is the penetration of many elements … the penetration of diverse elements … the analysis of many elements. What one thing? Mindfulness of the body. When this one thing is developed and cultivated there is the penetration of many elements … the penetration of diverse elements … the analysis of many elements.” - -1.592–595 - -“One thing, mendicants, when developed and cultivated leads to the realization of the fruit of stream-entry … once-return … non-return … perfection. What one thing? Mindfulness of the body. This one thing, when developed and cultivated, leads to the realization of the fruit of stream-entry … once-return … non-return … perfection.” - -1.596–615 - -“One thing, mendicants, when developed and cultivated, leads to the getting of wisdom … the growth of wisdom … the increase of wisdom … to great wisdom … to widespread wisdom … to abundant wisdom … to deep wisdom … to extraordinary wisdom … to vast wisdom … to much wisdom … to fast wisdom … to light wisdom … to laughing wisdom … to swift wisdom … to sharp wisdom … to penetrating wisdom. What one thing? Mindfulness of the body. This one thing, when developed and cultivated, leads to the getting of wisdom … the growth of wisdom … the increase of wisdom … to great wisdom … to widespread wisdom … to abundant wisdom … to deep wisdom … to extraordinary wisdom … to vast wisdom … to much wisdom … to fast wisdom … to light wisdom … to laughing wisdom … to swift wisdom … to sharp wisdom … to penetrating wisdom.” - -31. The Deathless - - -1.616 - -“Mendicants, those who don’t enjoy mindfulness of the body don’t enjoy the deathless. Those who enjoy mindfulness of the body enjoy the deathless.” - - -1.617 - -“Mendicants, those who haven’t enjoyed mindfulness of the body haven’t enjoyed the deathless. Those who have enjoyed mindfulness of the body have enjoyed the deathless.” - - -1.618 - -“Mendicants, those who have lost mindfulness of the body have lost the deathless. Those who haven’t lost mindfulness of the body haven’t lost the deathless.” - - -1.619 - -“Mendicants, those who have missed out on mindfulness of the body have missed out on the deathless. Those who have undertaken mindfulness of the body have not missed out on the deathless.” - - -1.620 - -“Mendicants, those who have neglected mindfulness of the body have neglected the deathless. Those who have not neglected mindfulness of the body have not neglected the deathless.” - - -1.621 - -“Mendicants, those who have forgotten mindfulness of the body have forgotten the deathless. Those who haven’t forgotten mindfulness of the body haven’t forgotten the deathless.” - - -1.622 - -“Mendicants, those who haven’t cultivated mindfulness of the body haven’t cultivated the deathless. Those who have cultivated mindfulness of the body have cultivated the deathless.” - - -1.623 - -“Mendicants, those who haven’t developed mindfulness of the body haven’t developed the deathless. Those who have developed mindfulness of the body have developed the deathless.” - - -1.624 - -“Mendicants, those who haven’t practiced mindfulness of the body haven’t practiced the deathless. Those who have practiced mindfulness of the body have practiced the deathless.” - - -1.625 - -“Mendicants, those who haven’t had insight into mindfulness of the body haven’t had insight into the deathless. Those who have had insight into mindfulness of the body have had insight into the deathless.” - - -1.626 - -“Mendicants, those who haven’t completely understood mindfulness of the body haven’t completely understood the deathless. Those who have completely understood mindfulness of the body have completely understood the deathless.” - - -1.627 - -“Mendicants, those who haven’t realized mindfulness of the body haven’t realized the deathless. Those who have realized mindfulness of the body have realized the deathless.” - -The thousand discourses of the Ones are completed. - -That is what the Buddha said. Satisfied, the mendicants were happy with what the Buddha said. - -The Book of the Ones is finished. -Numbered Discourses 2 - -1. Punishments - -2.1 Faults - -So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!” - -“Venerable sir,” they replied. The Buddha said this: - -“There are, mendicants, these two faults. What two? The fault apparent in the present life, and the fault to do with lives to come. - -What is the fault apparent in the present life? It’s when someone sees that kings have arrested a bandit, a criminal, and subjected them to various punishments— whipping, caning, and clubbing; cutting off hands or feet, or both; cutting off ears or nose, or both; the ‘porridge pot’, the ‘shell-shave’, the ‘demon’s mouth’, the ‘garland of fire’, the ‘burning hand’, the ‘grass blades’, the ‘bark dress’, the ‘antelope’, the ‘meat hook’, the ‘coins’, the ‘acid pickle’, the ‘twisting bar’, the ‘straw mat’; being splashed with hot oil, being fed to the dogs, being impaled alive, and being beheaded. - -It occurs to them: ‘If I were to commit the kinds of bad deeds for which the kings arrested that bandit, that criminal, the rulers would arrest me and subject me to the same punishments. Afraid of the fault apparent in the present life, they do not steal the belongings of others. This is called the fault apparent in the present life. - -What is the fault to do with lives to come? It’s when someone reflects: ‘Bad conduct of body, speech, or mind has a bad, painful result in the next life. If I conduct myself badly, then, when my body breaks up, after death, won’t I be reborn in a place of loss, a bad place, the underworld, hell?’ Afraid of the fault to do with lives to come, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure. This is called the fault to do with lives to come. - -These are the two faults. - -So you should train like this: ‘We will fear the fault apparent in the present life, and we will fear the fault to do with lives to come. We will fear faults, seeing the danger in faults.’ That’s how you should train. If you fear faults, seeing the danger in faults, you can expect to be freed from all faults.” - -2.2 Endeavor - -“These two endeavors are challenging in the world. What two? The endeavor of laypeople staying in a home to provide robes, alms-food, lodgings, and medicines and supplies for the sick. And the endeavor of those gone forth from the lay life to homelessness to let go of all attachments. These are the two endeavors that are challenging in the world. - -The better of these two endeavors is the effort to let go of all attachments. - -So you should train like this: ‘We shall endeavor to let go of all attachments.’ That’s how you should train.” - -2.3 Mortifying - -“These two things, mendicants, are mortifying. What two? It’s when someone has done bad things and not done good things, by way of body, speech, and mind. Thinking, ‘I’ve done bad things by way of body, speech, and mind’, they’re mortified. Thinking, ‘I haven’t done good things by way of body, speech, and mind’, they’re mortified. These are the two things that are mortifying.” - -2.4 Not Mortifying - -“These two things, mendicants, are not mortifying. What two? It’s when someone has done good things and not done bad things, by way of body, speech, and mind. Thinking, ‘I’ve done good things by way of body, speech, and mind’, they’re not mortified. Thinking, ‘I haven’t done bad things by way of body, speech, and mind’, they’re not mortified. These are the two things that are not mortifying.” - -2.5 Learned for Myself - -“Mendicants, I have learned these two things for myself— to never be content with skillful qualities, and to never stop trying. - -I never stopped trying, thinking: ‘Gladly, let only skin, sinews, and bones remain! Let the flesh and blood waste away in my body! I will not stop trying until I have achieved what is possible by manly strength, energy, and vigor.’ - -It was by diligence that I achieved awakening, and by diligence that I achieved the supreme sanctuary. - -If you too never stop trying, thinking: ‘Gladly, let only skin, sinews, and bones remain! Let the flesh and blood waste away in my body! I will not stop trying until I have achieved what is possible by manly strength, energy, and vigor.’ You will soon realize the supreme culmination of the spiritual path in this very life. You will live having achieved with your own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. - -So you should train like this: ‘We will never stop trying, thinking: “Gladly, let only skin, sinews, and bones remain! Let the flesh and blood waste away in my body! I will not stop trying until I have achieved what is possible by manly strength, energy, and vigor.”’ That’s how you should train.” - -2.6 Fetters - -“There are, mendicants, these two things. What two? Seeing things that are prone to being fettered as gratifying, and seeing things that are prone to being fettered as boring. When you keep seeing things that are prone to being fettered as gratifying, you don’t give up greed, hate, and delusion. When these are not given up, you’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. You’re not freed from suffering, I say. - -When you keep seeing things that are prone to being fettered as boring, you give up greed, hate, and delusion. When these are given up, you’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. You’re freed from suffering, I say. These are the two things.” - -2.7 Dark - -“These two things, mendicants, are dark. What two? Lack of conscience and prudence. These are the two things that are dark.” - -2.8 Bright - -“These two things, mendicants, are bright. What two? Conscience and prudence. These are the two things that are bright.” - -2.9 Conduct - -“These two bright things, mendicants, protect the world. What two? Conscience and prudence. If these two bright things did not protect the world, there would be no recognition of the status of mother, aunts, or wives and partners of teachers and respected people. The world would become promiscuous, like goats and sheep, chickens and pigs, and dogs and jackals. But because the two bright things protect the world, there is recognition of the status of mother, aunts, and wives and partners of teachers and respected people.” - -2.10 Entering the Rainy Season - -“There are, mendicants, these two entries to the rainy season. What two? Earlier and later. These are the two entries to the rainy season.” - -2. Issues - - -2.11 - -“There are, mendicants, these two powers. What two? The power of reflection and the power of development. And what, mendicants, is the power of reflection? It’s when someone reflects: ‘Bad conduct of body, speech, or mind has a bad, painful result in both this life and the next.’ Reflecting like this, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure. This is called the power of reflection. - -And what, mendicants, is the power of development? In this context, the power of development is the power of the trainees. For when you rely on the power of a trainee, you give up greed, hate, and delusion. Then you don’t do anything unskillful, or practice anything bad. This is called the power of development. These are the two powers.” - - -2.12 - -“There are, mendicants, these two powers. What two? The power of reflection and the power of development. And what, mendicants, is the power of reflection? It’s when someone reflects: ‘Bad conduct of body, speech, or mind has a bad, painful result in both this life and the next.’ Reflecting like this, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure. This is called the power of reflection. - -And what, mendicants, is the power of development? It’s when a mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. This is called the power of development. These are the two powers.” - - -2.13 - -“There are, mendicants, these two powers. What two? The power of reflection and the power of development. And what, mendicants, is the power of reflection? It’s when someone reflects: ‘Bad conduct of body, speech, or mind has a bad, painful result in both this life and the next.’ Reflecting like this, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure. This is called the power of reflection. - -And what, mendicants, is the power of development? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected. And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. This is called the power of development. These are the two powers.” - - -2.14 - -“There are, mendicants, these two ways of teaching the Dhamma. What two? In brief and in detail. These are two ways of teaching the Dhamma.” - - -2.15 - -“Mendicants, in a disciplinary issue, if neither the offending mendicant nor the accusing mendicant carefully checks themselves, you can expect that issue will lead to lasting acrimony and enmity, and the mendicants won’t live comfortably. But in a disciplinary issue, if both the offending mendicant and the accusing mendicant carefully check themselves, you can expect that issue won’t lead to lasting acrimony and enmity, and the mendicants will live comfortably. - -And how, mendicants, does an offending mendicant carefully check themselves? An offending mendicant reflects: ‘I have committed a certain unskillful offense with the body. That mendicant saw me do this. If I hadn’t committed that offense, they wouldn’t have seen me. But since I did commit that offense, they did see me. When they saw me, they were upset, and they voiced their unhappiness to me. Then I also got upset, so I told others. So the mistake is mine alone, like someone who owes customs duty on their goods.’ That’s how, mendicants, an offending mendicant carefully checks themselves. - -And how, mendicants, does an accusing mendicant carefully check themselves? An accusing mendicant reflects: ‘This mendicant has committed a certain unskillful offense with the body. I saw them do that. If they hadn’t committed that offense, I wouldn’t have seen them. But since they did commit that offense, I did see them. When I saw them, I was upset, and I voiced my unhappiness to them. Then they also got upset, so they told others. So the mistake is mine alone, like someone who owes customs duty on their goods.’ That’s how, mendicants, an accusing mendicant carefully checks themselves. - -In a disciplinary issue, if neither the offending mendicant nor the accusing mendicant carefully checks themselves, you can expect that issue will lead to lasting acrimony and enmity, and the mendicants won’t live comfortably. But in a disciplinary issue, if both the offending mendicant and the accusing mendicant carefully checks themselves, you can expect that issue won’t lead to lasting acrimony and enmity, and the mendicants will live comfortably.” - - -2.16 - -Then a certain brahmin went up to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: - -“What is the cause, Master Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell?” - -“Unprincipled and immoral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.” - -“What is the cause, Master Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm?” - -“Principled and moral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.” - -“Excellent, Master Gotama! Excellent! As if he was righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made the teaching clear in many ways. I go for refuge to Master Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” - - -2.17 - -Then the brahmin Jāṇussoṇi went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: - -“What is the cause, Master Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell?” - -“What they’ve done and what they’ve not done. That’s why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.” - -“But what is the cause, Master Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm?” - -“What they’ve done and what they’ve not done. That’s why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.” - -“I don’t understand the meaning of what Master Gotama has said in brief, without explaining the details. Master Gotama, please teach me this matter in detail so I can understand the meaning.” - -“Well then, brahmin, listen and pay close attention, I will speak.” - -“Yes sir,” Jāṇussoṇi replied. The Buddha said this: - -“Firstly, brahmin, someone has done bad things and not done good things by way of body, speech, and mind. So what they’ve done and what they’ve not done is why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell. Furthermore, brahmin, someone has done good things and not done bad things by way of body, speech, and mind. So what they’ve done and what they’ve not done is why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.” - -“Excellent, Master Gotama! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” - - -2.18 - -Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him, “Ānanda, I absolutely say that you should not do bad things by way of body, speech, and mind.” - -“But, sir, if someone does these things that should not be done, what drawbacks should they expect?” - -“They should expect these drawbacks. They blame themselves. After examination, sensible people criticize them. They get a bad reputation. They feel lost when they die. And when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell. These are the drawbacks they should expect.” - -“Ānanda, I absolutely say that you should do good things by way of body, speech, and mind.” - -“But, sir, if someone does these things that should be done, what benefits should they expect?” - -“They should expect these benefits. They don’t blame themselves. After examination, sensible people praise them. They get a good reputation. They don’t feel lost when they die. And when the body breaks up, after death, they are reborn in a good place, a heavenly realm. These are the benefits they should expect.” - - -2.19 - -“Mendicants, give up the unskillful. It is possible to give up the unskillful. If it wasn’t possible, I wouldn’t say: ‘Give up the unskillful.’ But it is possible, and so I say: ‘Give up the unskillful.’ And if giving up the unskillful led to harm and suffering, I would not say: ‘Give up the unskillful.’ But giving up the unskillful leads to welfare and happiness, so I say: ‘Give up the unskillful.’ - -Mendicants, develop the skillful. It is possible to develop the skillful. If it wasn’t possible, I wouldn’t say: ‘Develop the skillful.’ But it is possible, and so I say: ‘Develop the skillful.’ If developing the skillful led to harm and suffering I wouldn’t say: ‘Develop the skillful.’ But developing the skillful leads to welfare and happiness, so I say: ‘Develop the skillful.’” - - -2.20 - -“These two things, mendicants, lead to the decline and disappearance of the true teaching. What two? The words and phrases are misplaced, and the meaning is misinterpreted. When the words and phrases are misplaced, the meaning is misinterpreted. These two things lead to the decline and disappearance of the true teaching. - -These two things lead to the continuation, persistence, and enduring of the true teaching. What two? The words and phrases are well organized, and the meaning is correctly interpreted. When the words and phrases are well organized, the meaning is correctly interpreted. These two things lead to the continuation, persistence, and enduring of the true teaching.” - -3. Fools - - -2.21 - -“Mendicants, there are two fools. What two? One who doesn’t recognize when they’ve made a mistake. And one who doesn’t properly accept the confession of someone who’s made a mistake. These are the two fools. - -There are two who are astute. What two? One who recognizes when they’ve made a mistake. And one who properly accepts the confession of someone who’s made a mistake. These are the two who are astute.” - - -2.22 - -“Mendicants, these two misrepresent the Realized One. What two? One who is hateful and hides it, and one whose faith is mistaken. These two misrepresent the Realized One.” - - -2.23 - -“Mendicants, these two misrepresent the Realized One. What two? One who explains what was not spoken by the Realized One as spoken by him. And one who explains what was spoken by the Realized One as not spoken by him. These two misrepresent the Realized One. - -These two don’t misrepresent the Realized One. What two? One who explains what was not spoken by the Realized One as not spoken by him. And one who explains what was spoken by the Realized One as spoken by him. These two don’t misrepresent the Realized One.” - - -2.24 - -“Mendicants, these two misrepresent the Realized One. What two? One who explains a discourse in need of interpretation as a discourse whose meaning is explicit. And one who explains a discourse whose meaning is explicit as a discourse in need of interpretation. These two misrepresent the Realized One.” - - -2.25 - -“These two don’t misrepresent the Realized One. What two? One who explains a discourse in need of interpretation as a discourse in need of interpretation. And one who explains a discourse whose meaning is explicit as a discourse whose meaning is explicit. These two don’t misrepresent the Realized One.” - - -2.26 - -“Mendicants, when you hide your misdeeds, you can expect one of two destinies: hell or the animal realm. - -When you don’t hide your misdeeds, you can expect one of two destinies: as a god or a human.” - - -2.27 - -“Mendicants, when you have wrong view, you can expect one of two destinies: hell or the animal realm.” - - -2.28 - -“Mendicants, when you have right view, you can expect one of two destinies: as a god or a human.” - - -2.29 - -“There are two places waiting to receive an unethical person: hell and the animal realm. - -There are two places waiting to receive an ethical person: the realms of gods and humans.” - - -2.30 - -“Mendicants, I see two reasons to frequent remote lodgings in the wilderness and the forest. What two? Seeing a happy life for oneself in the present, and having compassion for future generations. I see two reasons to frequent remote lodgings in the wilderness and the forest.” - - -2.31 - -“These two things play a part in realization. What two? Serenity and discernment. - -What is the benefit of developing serenity? The mind is developed. What is the benefit of developing the mind? Greed is given up. - -What is the benefit of developing discernment? Wisdom is developed. What is the benefit of developing wisdom? Ignorance is given up. - -The mind contaminated by greed is not free; and wisdom contaminated by ignorance does not grow. In this way, freedom of heart comes from the fading away of greed, while freedom by wisdom comes from the fading away of ignorance.” - -4. Peaceful Mind - - -2.32 - -“Mendicants, I will teach you the level of the bad person and the level of the good person. Listen and pay close attention, I will speak.” - -“Yes, sir,” they replied. The Buddha said this: - -“What is the level of the bad person? The bad person is ungrateful and thankless, for the wicked only know how to be ungrateful and thankless. It is totally the level of a bad person to be ungrateful and thankless. The good person is grateful and thankful, for the virtuous only know how to be grateful and thankful. It is totally the level of a good person to be grateful and thankful.” - - -2.33 - -“Mendicants, I say that these two people cannot easily be repaid. What two? Mother and father. - -You would not have done enough to repay your mother and father even if you were to carry your mother around on one shoulder, and your father on the other, and if you lived like this for a hundred years, and if you were to anoint, massage, bathe, and rub them; and even if they were to defecate and urinate right there. - -Even if you were to establish your mother and father as supreme monarchs of this great earth, abounding in the seven treasures, you would still not have done enough to repay them. Why is that? Parents are very helpful to their children, they raise them, nurture them, and show them the world. - -But you have done enough, more than enough, to repay them if you encourage, settle, and ground unfaithful parents in faith, unethical parents in ethical conduct, stingy parents in generosity, or ignorant parents in wisdom.” - - -2.34 - -Then a certain brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha, “What does Master Gotama teach? What does he explain?” - -“Brahmin, I teach action and inaction.” - -“But in what way does Master Gotama teach action and inaction?” - -“I teach inaction regarding bad bodily, verbal, and mental conduct, and the many kinds of unskillful things. I teach action regarding good bodily, verbal, and mental conduct, and the many kinds of skillful things. This is the kind of action and inaction that I teach.” - -“Excellent, Master Gotama! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” - - -2.35 - -Then the householder Anāthapiṇḍika went up to the Buddha, bowed, sat down to one side, and said to the Buddha, “How many kinds of people in the world are worthy of a religious donation? And where should a gift be given?” - -“Householder, there are two kinds of people in the world who are worthy of a religious donation: the trainee and the master. These are two kinds of people in the world who are worthy of a religious donation, and that’s where you should give a gift.” - -That is what the Buddha said. Then the Holy One, the Teacher, went on to say: - - “In this world, the trainee and the master, - are worthy of the offerings of those who sponsor sacrifices. - They are upright in body, - speech, and mind. - This is the field for sponsors of sacrifice— - what’s given here is very fruitful.” - - - -2.36 - -So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. - -Now at that time Venerable Sāriputta was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother. There Sāriputta addressed the mendicants: “Reverends, mendicants!” - -“Reverend,” they replied. Sāriputta said this: - -“I will teach you about a person fettered internally and one fettered externally. Listen and pay close attention, I will speak.” - -“Yes, reverend,” they replied. Sāriputta said this: - -“Who is a person fettered internally? It’s a mendicant who is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. When their body breaks up, after death, they’re reborn in one of the orders of gods. When they pass away from there, they’re a returner, who comes back to this state of existence. This is called a person who is fettered internally, a returner, who comes back to this state of existence. - -Who is a person fettered externally? It’s a mendicant who is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. They enter and remain in a certain peaceful state of freed mind. When their body breaks up, after death, they’re reborn in one of the orders of gods. When they pass away from there, they’re a non-returner, not coming back to this state of existence. This is called a person who is fettered externally, a non-returner, who does not come back to this state of existence. - -Furthermore, a mendicant is ethical … they keep the rules they’ve undertaken. They simply practice for disillusionment, dispassion, and cessation regarding sensual pleasures. They simply practice for disillusionment, dispassion, and cessation regarding future lives. They practice for the ending of craving. They practice for the ending of greed. When their body breaks up, after death, they are reborn in one of the orders of gods. When they pass away from there, they are non-returners, not coming back to this state of existence. This is called a person who is fettered externally, a non-returner, who does not come back to this state of existence.” - -Then several peaceful-minded deities went up to the Buddha, bowed, stood to one side, and said to the Buddha, “Sir, Venerable Sāriputta is in the Eastern Monastery, the stilt longhouse of Migāra’s mother, where he is teaching the mendicants about a person with internal fetters and one with external fetters. The assembly is overjoyed! Sir, please go to Venerable Sāriputta out of compassion.” The Buddha consented in silence. - -Then the Buddha, as easily as a strong person would extend or contract their arm, vanished from Jeta’s Grove and reappeared in the Eastern Monastery, the stilt longhouse of Migāra’s mother, in front of Sāriputta. He sat on the seat spread out. Sāriputta bowed to the Buddha and sat down to one side. The Buddha said to him: - -“Just now, Sāriputta, several peaceful-minded deities came up to me, bowed, and stood to one side. Those deities said to me: ‘Sir, Venerable Sāriputta is in the Eastern Monastery, the stilt longhouse of Migāra’s mother, where he is teaching the mendicants about a person with internal fetters and one with external fetters. The assembly is overjoyed! Sir, please go to Venerable Sāriputta out of compassion.’ - -Those deities, though they number ten, twenty, thirty, forty, fifty, or sixty, can stand on the point of a needle without bumping up against each other. - -Sāriputta, you might think: ‘Surely those deities, since so many of them can stand on the point of a needle without bumping up against each other, must have developed their minds in that place.’ But you should not see it like this. It was right here that those deities developed their minds. - -So you should train like this: ‘We shall have peaceful faculties and peaceful minds.’ That’s how you should train. When your faculties and mind are peaceful, your acts of body, speech, and mind will be peaceful, thinking: ‘We shall present the gift of peace to our spiritual companions.’ That’s how you should train. - -Those wanderers who follow other paths, Sāriputta, who have not heard this exposition of the teaching are lost.” - - -2.37 - -So I have heard. At one time Venerable Mahākaccāna was staying at Varaṇā, on the bank of the Kaddama Lake. - -Then the brahmin Ārāmadaṇḍa went up to Mahākaccāna, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Mahākaccāna: - -“What is the cause, Master Kaccāna, what is the reason why aristocrats fight with aristocrats, brahmins fight with brahmins, and householders fight with householders?” - -“It is because of their insistence on sensual desire, their shackles, avarice, and attachment, that aristocrats fight with aristocrats, brahmins fight with brahmins, and householders fight with householders.” - -“What is the cause, Master Kaccāna, what is the reason why ascetics fight with ascetics?” - -“It is because of their insistence on views, their shackles, avarice, and attachment, that ascetics fight with ascetics.” - -“Master Kaccāna, is there anyone in the world who has gone beyond the insistence on sensual desire and the insistence on views?” - -“There is, brahmin.” - -“Who in the world has gone beyond the insistence on sensual desire and the insistence on views?” - -“In the eastern lands there is a city called Sāvatthī. There the Blessed One is now staying, the perfected one, the fully awakened Buddha. He, brahmin, has gone beyond the insistence on sensual desire and the insistence on views.” - -When this was said, the brahmin Ārāmadaṇḍa got up from his seat, arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward the Buddha, and was inspired to exclaim three times: - -“Homage to that Blessed One, the perfected one, the fully awakened Buddha! - -Homage to that Blessed One, the perfected one, the fully awakened Buddha! - -Homage to that Blessed One, the perfected one, the fully awakened Buddha! - -He who has gone beyond the insistence on sensual desire and the insistence on views. - -Excellent, Master Kaccāna! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Kaccāna has made the teaching clear in many ways. I go for refuge to Master Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may Master Kaccāna remember me as a lay follower who has gone for refuge for life.” - - -2.38 - -At one time Venerable Mahākaccāna was staying near Madhurā, in Gunda’s Grove. - -Then the brahmin Kandarāyana went up to Mahākaccāna, and exchanged greetings with him … He sat down to one side and said to Mahākaccāna: - -“I have heard, Master Kaccāna, that the ascetic Kaccāna doesn’t bow to old brahmins, the elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat. And this is indeed the case, for the ascetic Kaccāna does not bow to old brahmins, elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat. This is not appropriate, Master Kaccāna.” - -“There is the stage of an elder and the stage of youth as explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. If an elder, though eighty, ninety, or a hundred years old, still dwells in the midst of sensual pleasures, enjoying them, consumed by thoughts of them, burning with fever for them, and eagerly seeking more, they are reckoned as a child, not a senior. If a youth, young, black-haired, blessed with youth, in the prime of life, does not dwell in the midst of sensual pleasures, enjoying them, consumed by thoughts of them, burning with fever for them, and eagerly seeking more, they are reckoned as astute, a senior.” - -When this was said, the brahmin Kandarāyana got up from his seat, placed his robe over one shoulder, and bowed with his head at the feet of the young mendicants, saying, “The masters are elders, at the stage of the elder; we are youths, at the stage of youth. - -Excellent, Master Kaccāna! … From this day forth, may Master Kaccāna remember me as a lay follower who has gone for refuge for life.” - - -2.39 - -“At a time when bandits are strong, kings are weak. Then the king is not at ease when going out or coming back or when touring the provinces. The brahmins and householders, likewise, are not at ease when going out or coming back, or when inspecting their business activities. In the same way, at a time when bad mendicants are strong, good-hearted mendicants are weak. Then the good-hearted mendicants continually adhere to silence in the midst of the Saṅgha, or they stay in the borderlands. This is for the hurt and unhappiness of the people, for the harm, hurt, and suffering of many people, of gods and humans. - -At a time when kings are strong, bandits are weak. Then the king is at ease when going out or coming back or when inspecting the provinces. The brahmins and householders, likewise, are at ease when going out or coming back, or when inspecting their business activities. In the same way, at a time when good-hearted mendicants are strong, bad mendicants are weak. Then the bad mendicants continually adhere to silence in the midst of the Saṅgha, or they leave for some place or other. This is for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.” - - -2.40 - -“Mendicants, I don’t praise wrong practice for these two, for laypeople and renunciates. Because of wrong practice, neither laypeople nor renunciates succeed in completing the procedure of the skillful teaching. - -I praise right practice for these two, for laypeople and renunciates. Because of right practice, both laypeople and renunciates succeed in completing the procedure of the skillful teaching.” - - -2.41 - -“Mendicants, by memorizing the discourses incorrectly, taking only a semblance of the phrasing, some mendicants shut out the meaning and the teaching. They act for the hurt and unhappiness of the people, for the harm, hurt, and suffering of many people, of gods and humans. They make much bad karma and make the true teaching disappear. - -But by memorizing the discourses well, not taking only a semblance of the phrasing, some mendicants reinforce the meaning and the teaching. They act for the welfare and happiness of the people, for the benefit, welfare, and happiness of the people, of gods and humans. They make much merit and make the true teaching continue.” - -5. Assemblies - - -2.42 - -“There are, mendicants, these two assemblies. What two? A shallow assembly and a deep assembly. And what is a shallow assembly? An assembly where the mendicants are restless, insolent, fickle, gossipy, loose-tongued, unmindful, lacking situational awareness and immersion, with straying minds and undisciplined faculties. This is called a shallow assembly. - -And what is a deep assembly? An assembly where the mendicants are not restless, insolent, fickle, gossipy, or loose-tongued, but have established mindfulness, situational awareness, immersion, unified minds, and restrained faculties. This is called a deep assembly. These are the two assemblies. The better of these two assemblies is the deep assembly.” - - -2.43 - -“There are, mendicants, these two assemblies. What two? A divided assembly and a harmonious assembly. And what is a divided assembly? An assembly where the mendicants argue, quarrel, and fight, continually wounding each other with barbed words. This is called a divided assembly. - -And what is a harmonious assembly? An assembly where the mendicants live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes. This is called a harmonious assembly. These are the two assemblies. The better of these two assemblies is the harmonious assembly.” - - -2.44 - -“There are, mendicants, these two assemblies. What two? An assembly of the worst and an assembly of the best. And what is an assembly of the worst? An assembly where the senior mendicants are indulgent and slack, leaders in backsliding, neglecting seclusion, not rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. Those who come after follow their example. They too become indulgent and slack, leaders in backsliding, neglecting seclusion, not rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is called an assembly of the worst. - -And what is an assembly of the best? An assembly where the senior mendicants are not indulgent or slack, nor are they backsliders; instead, they take the lead in seclusion, rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. Those who come after follow their example. They too are not indulgent or slack, nor are they backsliders; instead, they take the lead in seclusion, rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is called an assembly of the best. These are the two assemblies. The better of these two assemblies is the assembly of the best.” - - -2.45 - -“There are, mendicants, these two assemblies. What two? An ignoble assembly and a noble assembly. And what is an ignoble assembly? An assembly where the mendicants don’t truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. This is called an ignoble assembly. - -And what is a noble assembly? An assembly where the mendicants truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. This is called a noble assembly. These are the two assemblies. The better of these two assemblies is the noble assembly.” - - -2.46 - -“There are, mendicants, these two assemblies. What two? An assembly of the dregs and an assembly of the cream. And what is an assembly of the dregs? An assembly where the mendicants make decisions prejudiced by favoritism, hostility, stupidity, and cowardice. This is called an assembly of the dregs. - -And what is an assembly of the cream? An assembly where the mendicants make decisions unprejudiced by favoritism, hostility, stupidity, and cowardice. This is called an assembly of the cream. These are the two assemblies. The better of these two assemblies is the assembly of the cream.” - - -2.47 - -“There are, mendicants, these two assemblies. What two? An assembly educated in fancy talk, not in questioning, and an assembly educated in questioning, not in fancy talk. And what is an assembly educated in fancy talk, not in questioning? It is an assembly where, when discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited the mendicants do not want to listen. They don’t pay attention or apply their minds to understand them, nor do they think those teachings are worth learning and memorizing. But when discourses composed by poets—poetry, with fancy words and phrases, composed by outsiders or spoken by disciples—are being recited the mendicants do want to listen. They pay attention and apply their minds to understand them, and they think those teachings are worth learning and memorizing. But when they’ve learned those teachings they don’t question or examine each other, saying: ‘Why does it say this? What does that mean?’ So they don’t clarify what is unclear, or reveal what is obscure, or dispel doubt regarding the many doubtful matters. This is called an assembly educated in fancy talk, not in questioning. - -And what is an assembly educated in questioning, not in fancy talk? It is an assembly where, when discourses composed by poets—poetry, with fancy words and phrases, composed by outsiders or spoken by disciples—are being recited the mendicants do not want to listen. They don’t pay attention or apply their minds to understand them, nor do they think those teachings are worth learning and memorizing. But when discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited the mendicants do want to listen. They pay attention and apply their minds to understand them, and they think those teachings are worth learning and memorizing. And when they’ve learned those teachings they question and examine each other, saying: ‘Why does it say this? What does that mean?’ So they clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters. This is called an assembly educated in questioning, not in fancy talk. These are the two assemblies. The better of these two assemblies is the assembly educated in questioning, not in fancy talk.” - - -2.48 - -“There are, mendicants, these two assemblies. What two? An assembly that values material things, not the true teaching, and an assembly that values the true teaching, not material things. And what is an assembly that values material things, not the true teaching? It is an assembly where the mendicants praise each other in front of the white-clothed laypeople, saying: ‘The mendicant so-and-so is freed both ways; so-and-so is freed by wisdom; so-and-so is a personal witness; so-and-so is attained to view; so-and-so is freed by faith; so-and-so is a follower of the teachings; so-and-so is a follower by faith; so-and-so is ethical, of good character; so-and-so is unethical, of bad character.’ In this way they get material things. And when they get these things, they use them tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. This is called an assembly that values material things, not the true teaching. - -And what is an assembly that values the true teaching, not material things? It is an assembly where the mendicants don’t praise each other in front of the white-clothed laypeople, saying: ‘The mendicant so-and-so is freed both ways; so-and-so is freed by wisdom; so-and-so is a personal witness; so-and-so is attained to view; so-and-so is freed by faith; so-and-so is a follower of the teachings; so-and-so is a follower by faith; so-and-so is ethical, of good character; so-and-so is unethical, of bad character.’ In this way they get material things. And when they get these things, they use them untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape. This is called an assembly that values the true teaching, not material things. These are the two assemblies. The better of these two assemblies is the assembly that values the true teaching, not material things.” - - -2.49 - -“There are, mendicants, these two assemblies. What two? An unjust assembly and a just assembly. And what is an unjust assembly? An assembly where legal acts against the teaching proceed, while legal acts in line with the teaching don’t proceed. Legal acts against the training proceed, while legal acts in line with the training don’t proceed. Legal acts against the teaching are explained, while legal acts in line with the teaching aren’t explained. Legal acts against the training are explained, while legal acts in line with the training aren’t explained. This is called an unjust assembly. - -And what is a just assembly? An assembly where legal acts in line with the teaching proceed, while legal acts against the teaching don’t proceed. Legal acts in line with the training proceed, while legal acts against the training don’t proceed. Legal acts in line with the teaching are explained, while legal acts against the teaching aren’t explained. Legal acts in line with the training are explained, while legal acts against the training aren’t explained. This is called a just assembly. These are the two assemblies. The better of these two assemblies is the just assembly.” - - -2.50 - -“There are, mendicants, these two assemblies. What two? An unprincipled assembly and a principled assembly … The better of these two assemblies is the principled assembly.” - - -2.51 - -“There are, mendicants, these two assemblies. What two? An assembly with unprincipled speech, and an assembly with principled speech. And what is an assembly with unprincipled speech? It is an assembly where the mendicants take up disciplinary issues, whether legitimate or not. But they don’t persuade each other or allow themselves to be persuaded, nor do they convince each other or allow themselves to be convinced. Unable to persuade or convince each other, they can’t let go of their opinions. They obstinately stick to that disciplinary issue, insisting that: ‘This is the only truth, other ideas are silly.’ This is called an assembly with unprincipled speech. - -And what is an assembly with principled speech? It is an assembly where the mendicants take up disciplinary issues, whether legitimate or not. Then they persuade each other or allow themselves to be persuaded, and they convince each other or allow themselves to be convinced. Since they are able to persuade and convince each other, they let go of their opinions. They don’t obstinately stick to that disciplinary issue or insist that: ‘This is the only truth, other ideas are silly.’ This is called an assembly with principled speech. These are the two assemblies. The better of these two assemblies is the assembly with principled speech.” - -6. Persons - - -2.52 - -“Two people, mendicants, arise in the world for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans. What two? The Realized One, the perfected one, the fully awakened Buddha; and the wheel-turning monarch. These two people arise in the world for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.” - - -2.53 - -“Two people, mendicants, arise in the world who are incredible human beings. What two? The Realized One, the perfected one, the fully awakened Buddha; and the wheel-turning monarch. These are the two people who arise in the world who are incredible human beings.” - - -2.54 - -“There are two people, mendicants, whose death is regretted by many people. What two? The Realized One, the perfected one, the fully awakened Buddha; and the wheel-turning monarch. These are the two people, mendicants, whose death is regretted by many people.” - - -2.55 - -“Mendicants, these two are worthy of a monument. What two? The Realized One, the perfected one, the fully awakened Buddha; and the wheel-turning monarch. These are the two who are worthy of a monument.” - - -2.56 - -“Mendicants, there are two kinds of Buddhas. What two? The Realized One, the perfected one, the fully awakened Buddha; and the Buddha awakened for themselves. These are the two kinds of Buddhas.” - - -2.57 - -“These two, mendicants, are not startled by a crack of thunder. What two? A mendicant who has ended defilements; and a thoroughbred elephant. These are the two who are not startled by a crack of thunder.” - - -2.58 - -“These two, mendicants, are not startled by a crack of thunder. What two? A mendicant who has ended defilements; and a thoroughbred horse. These are the two who are not startled by a crack of thunder.” - - -2.59 - -“These two, mendicants, are not startled by a crack of thunder. What two? A mendicant who has ended defilements; and a lion, king of beasts. These are the two who are not startled by a crack of thunder.” - - -2.60 - -“Fauns see two reasons not to use human speech. What two? Thinking: ‘May we not lie, and may we not misrepresent others with falsehoods.’ Fauns see two reasons not to use human speech.” - - -2.61 - -“Mendicants, females die without getting enough of two things. What two? Sexual intercourse and giving birth. Females die without getting enough of these two things.” - - -2.62 - -“Mendicants, I will teach you about living with bad people and living with good people. Listen and pay close attention, I will speak.” - -“Yes, sir,” they replied. The Buddha said this: - -“What is it like living with bad people? How do bad people live together? - -It’s when a senior mendicant thinks: ‘No mendicant, whether senior, middle, or junior, should admonish me; and I shouldn’t admonish any mendicant, whether senior, middle, or junior. If a mendicant—whether senior, middle, or junior—were to admonish me, they wouldn’t be sympathetic, and I’d bother them by saying “No!” And anyway I wouldn’t deal with it even if I saw what I did wrong.’ - -And a middle or a junior mendicant also thinks: ‘No mendicant, whether senior, middle, or junior, should admonish me; and I shouldn’t admonish any mendicant, whether senior, middle, or junior. If a mendicant—whether senior, middle, or junior—were to admonish me, they wouldn’t be sympathetic, and I’d bother them by saying “No!” And anyway I wouldn’t deal with it even if I saw what I did wrong.’ - -That’s what it’s like living with bad people; that’s how bad people live together. - -What is it like living with good people? How do good people live together? It’s when a senior mendicant thinks: - -‘Any mendicant, whether senior, middle, or junior, should admonish me; and I should admonish any mendicant, whether senior, middle, or junior. If a mendicant—whether senior, middle, or junior—were to admonish me, they’d be sympathetic, so I wouldn’t bother them, but say “Thank you!” And I’d deal with it when I saw what I did wrong.’ - -And a middle or a junior mendicant also thinks: ‘Any mendicant, whether senior, middle, or junior, may admonish me; and I’ll admonish any mendicant, whether senior, middle, or junior. If a mendicant—whether senior, middle, or junior—were to admonish me, they’d be sympathetic, so I wouldn’t bother them, but say “Thank you!” And I’d deal with it when I saw what I did wrong.’ - -That’s what it’s like living with good people; that’s how good people live together.” - - -2.63 - -“In a disciplinary issue, when the tale-bearing on both sides—with contempt for each other’s views, resentful, bitter, and exasperated—is not settled internally, you can expect that this disciplinary issue will be long, fractious, and troublesome, and the mendicants won’t live comfortably. - -In a disciplinary issue, when the tale-bearing on both sides—with contempt for each other’s views, resentful, bitter, and exasperated—is well settled internally, you can expect that this disciplinary issue won’t lead to lasting acrimony and enmity, and the mendicants will live comfortably.” - -7. Happiness - - -2.64 - -“There are, mendicants, these two kinds of happiness. What two? The happiness of laypeople, and the happiness of renunciates. These are the two kinds of happiness. The better of these two kinds of happiness is the happiness of renunciates.” - - -2.65 - -“There are, mendicants, these two kinds of happiness. What two? Sensual happiness and the happiness of renunciation. These are the two kinds of happiness. The better of these two kinds of happiness is the happiness of renunciation.” - - -2.66 - -“There are, mendicants, these two kinds of happiness. What two? The happiness of attachments, and the happiness of no attachments. These are the two kinds of happiness. The better of these two kinds of happiness is the happiness of no attachments.” - - -2.67 - -“There are, mendicants, these two kinds of happiness. What two? Defiled happiness and undefiled happiness. These are the two kinds of happiness. The better of these two kinds of happiness is the happiness of no defilements.” - - -2.68 - -“There are, mendicants, these two kinds of happiness. What two? Material happiness and spiritual happiness. These are the two kinds of happiness. The better of these two kinds of happiness is spiritual happiness.” - - -2.69 - -“There are, mendicants, these two kinds of happiness. What two? Noble happiness and ignoble happiness. These are the two kinds of happiness. The better of these two kinds of happiness is noble happiness.” - - -2.70 - -“There are, mendicants, these two kinds of happiness. What two? Physical happiness and mental happiness. These are the two kinds of happiness. The better of these two kinds of happiness is mental happiness.” - - -2.71 - -“There are, mendicants, these two kinds of happiness. What two? Happiness with rapture and happiness free of rapture. These are the two kinds of happiness. The better of these two kinds of happiness is happiness free of rapture.” - - -2.72 - -“There are, mendicants, these two kinds of happiness. What two? The happiness of pleasure and the happiness of equanimity. These are the two kinds of happiness. The better of these two kinds of happiness is the happiness of equanimity.” - - -2.73 - -“There are, mendicants, these two kinds of happiness. What two? The happiness of immersion and the happiness without immersion. These are the two kinds of happiness. The better of these two kinds of happiness is the happiness of immersion.” - - -2.74 - -“There are, mendicants, these two kinds of happiness. What two? Happiness that relies on rapture and happiness that relies on freedom from rapture. These are the two kinds of happiness. The better of these two kinds of happiness is happiness that relies on freedom from rapture.” - - -2.75 - -“There are, mendicants, these two kinds of happiness. What two? Happiness that relies on pleasure and happiness that relies on equanimity. These are the two kinds of happiness. The better of these two kinds of happiness is happiness that relies on equanimity.” - - -2.76 - -“There are, mendicants, these two kinds of happiness. What two? Happiness that relies on form and happiness that relies on the formless. These are the two kinds of happiness. The better of these two kinds of happiness is happiness that relies on the formless.” - -8. With a Foundation - - -2.77 - -“Bad, unskillful qualities, mendicants, arise with a foundation, not without a foundation. By giving up that foundation, those bad, unskillful qualities do not occur.” - - -2.78 - -“Bad, unskillful qualities, mendicants, arise with a source, not without a source. By giving up that source, those bad, unskillful qualities do not occur.” - - -2.79 - -“Bad, unskillful qualities, mendicants, arise with a cause, not without a cause. By giving up that cause, those bad, unskillful qualities do not occur.” - - -2.80 - -“Bad, unskillful qualities, mendicants, arise with conditions, not without conditions. By giving up those conditions, those bad, unskillful qualities do not occur.” - - -2.81 - -“Bad, unskillful qualities, mendicants, arise with a reason, not without a reason. By giving up that reason, those bad, unskillful qualities do not occur.” - - -2.82 - -“Bad, unskillful qualities, mendicants, arise with form, not without form. By giving up that form, those bad, unskillful qualities do not occur.” - - -2.83 - -“Bad, unskillful qualities, mendicants, arise with feeling, not without feeling. By giving up that feeling, those bad, unskillful qualities do not occur.” - - -2.84 - -“Bad, unskillful qualities, mendicants, arise with perception, not without perception. By giving up that perception, those bad, unskillful qualities do not occur.” - - -2.85 - -“Bad, unskillful qualities, mendicants, arise with consciousness, not without consciousness. By giving up that consciousness, those bad, unskillful qualities do not occur.” - - -2.86 - -“Bad, unskillful qualities, mendicants, arise with a conditioned basis, not without a conditioned basis. By giving up that conditioned basis, those bad, unskillful qualities do not occur.” - -9. Things - - -2.87 - -“There are, mendicants, these two things. What two? Freedom of heart and freedom by wisdom. These are the two things.” - - -2.88 - -“There are, mendicants, these two things. What two? Exertion, and not being distracted. These are the two things.” - - -2.89 - -“There are, mendicants, these two things. What two? Name and form. These are the two things.” - - -2.90 - -“There are, mendicants, these two things. What two? Knowledge and freedom. These are the two things.” - - -2.91 - -“There are, mendicants, these two things. What two? Views favoring continued existence and views favoring ending existence. These are the two things.” - - -2.92 - -“There are, mendicants, these two things. What two? Lack of conscience and prudence. These are the two things.” - - -2.93 - -“There are, mendicants, these two things. What two? Conscience and prudence. These are the two things.” - - -2.94 - -“There are, mendicants, these two things. What two? Being hard to admonish and having bad friends. These are the two things.” - - -2.95 - -“There are, mendicants, these two things. What two? Being easy to admonish and having good friends. These are the two things.” - - -2.96 - -“There are, mendicants, these two things. What two? Skill in the elements and skill in attention. These are the two things.” - - -2.97 - -“There are, mendicants, these two things. What two? Skill in offenses and skill in rehabilitation from offenses. These are the two things.” - -10. Fools - - -2.98 - -“Mendicants, there are two fools. What two? One who takes responsibility for what has not come to pass, and one who doesn’t take responsibility for what has come to pass. These are the two fools.” - - -2.99 - -“There are two who are astute. What two? One who doesn’t take responsibility for what has not come to pass, and one who does take responsibility for what has come to pass. These are the two who are astute.” - - -2.100 - -“Mendicants, there are two fools. What two? One who perceives what is unallowable as allowable, and one who perceives what is allowable as unallowable. These are the two fools.” - - -2.101 - -“There are two who are astute. What two? One who perceives what is unallowable as unallowable, and one who perceives what is allowable as allowable. These are the two who are astute.” - - -2.102 - -“Mendicants, there are two fools. What two? One who perceives a non-offense as an offense, and one who perceives an offense as a non-offense. These are the two fools.” - - -2.103 - -“There are two who are astute. What two? One who perceives a non-offense as a non-offense, and one who perceives an offense as an offense. These are the two who are astute.” - - -2.104 - -“Mendicants, there are two fools. What two? One who perceives what is not the teaching as the teaching, and one who perceives the teaching as not the teaching. These are the two fools.” - - -2.105 - -“There are two who are astute. What two? One who perceives the teaching as the teaching, and one who perceives what is not the teaching as not the teaching. These are the two who are astute.” - - -2.106 - -“Mendicants, there are two fools. What two? One who perceives what is not the training as the training, and one who perceives what is the training as not the training. These are the two fools.” - - -2.107 - -“There are two who are astute. What two? One who perceives what is not the training as not the training, and one who perceives what is the training as the training. These are the two who are astute.” - - -2.108 - -“For these two, defilements grow. What two? One who is remorseful over something they shouldn’t be, and one who isn’t remorseful over something they should be. These are the two whose defilements grow.” - - -2.109 - -“For these two, defilements don’t grow. What two? One who isn’t remorseful over something they shouldn’t be, and one who is remorseful over something they should be. These are the two whose defilements don’t grow.” - - -2.110 - -“For these two, defilements grow. What two? One who perceives what is unallowable as allowable, and one who perceives what is allowable as unallowable. These are the two whose defilements grow.” - - -2.111 - -“For these two, defilements don’t grow. What two? One who perceives what is unallowable as unallowable, and one who perceives what is allowable as allowable. These are the two whose defilements don’t grow.” - - -2.112 - -“For these two, defilements grow. What two? One who perceives an offense as a non-offense, and one who perceives a non-offense as an offense. These are the two whose defilements grow.” - - -2.113 - -“For these two, defilements don’t grow. What two? One who perceives an offense as an offense, and one who perceives a non-offense as a non-offense. These are the two whose defilements don’t grow.” - - -2.114 - -“For these two, defilements grow. What two? One who perceives what is not the teaching as the teaching, and one who perceives the teaching as not the teaching. These are the two whose defilements grow.” - - -2.115 - -“For these two, defilements don’t grow. What two? One who perceives the teaching as the teaching, and one who perceives what is not the teaching as not the teaching. These are the two whose defilements don’t grow.” - - -2.116 - -“For these two, defilements grow. What two? One who perceives what is not the training as the training, and one who perceives what is the training as not the training. These are the two whose defilements grow.” - - -2.117 - -“For these two, defilements don’t grow. What two? One who perceives what is not the training as not the training, and one who perceives what is the training as the training. These are the two whose defilements don’t grow.” - -11. Hopes That Are Hard to Give Up - - -2.118 - -“These two hopes are hard to give up. What two? The hope for wealth and the hope for long life. These are two hopes that are hard to give up.” - - -2.119 - -“These two people are rare in the world. What two? One who takes the initiative, and one who is grateful and thankful. These are the two people who are rare in the world.” - - -2.120 - -“These two people are rare in the world. What two? One who is satisfied, and one who satisfies others. These are the two people who are rare in the world.” - - -2.121 - -“These two people are hard to satisfy in the world. What two? One who continually hoards wealth, and one who continually wastes wealth. These are the two people who are hard to satisfy in the world.” - - -2.122 - -“These two people are easy to satisfy in the world. What two? One who does not continually hoard wealth, and one who does not continually waste wealth. These are the two people who are easy to satisfy in the world.” - - -2.123 - -“There are two conditions for the arising of greed. What two? The feature of beauty and improper attention. These are the two conditions for the arising of greed.” - - -2.124 - -“There are two conditions for the arising of hate. What two? The feature of harshness and improper attention. These are the two conditions for the arising of hate.” - - -2.125 - -“There are two conditions for the arising of wrong view. What two? The words of another and improper attention. These are the two conditions for the arising of wrong view.” - - -2.126 - -“There are two conditions for the arising of right view. What two? The words of another and proper attention. These are the two conditions for the arising of right view.” - - -2.127 - -“There are these two offenses. What two? A light offense and a serious offense. These are the two offenses.” - - -2.128 - -“There are these two offenses. What two? An offense with corrupt intention and an offense without corrupt intention. These are the two offenses.” - - -2.129 - -“There are these two offenses. What two? An offense requiring rehabilitation and an offense not requiring rehabilitation. These are the two offenses.” - -12. Aspiration - - -2.130 - -“A faithful monk would rightly aspire: ‘May I be like Sāriputta and Moggallāna!’ These are a standard and a measure for my monk disciples, that is, Sāriputta and Moggallāna.” - - -2.131 - -“A faithful nun would rightly aspire: ‘May I be like the nuns Khemā and Uppalavaṇṇā!’ These are a standard and a measure for my nun disciples, that is, the nuns Khemā and Uppalavaṇṇā.” - - -2.132 - -“A faithful layman would rightly aspire: ‘May I be like the householder Citta and Hatthaka of Aḷavī!’ These are a standard and a measure for my male lay followers, that is, the householder Citta and Hatthaka of Aḷavī.” - - -2.133 - -“A faithful laywoman would rightly aspire: ‘May I be like the laywomen Khujjuttarā and Veḷukaṇṭakī, Nanda’s mother!’ These are a standard and a measure for my female lay disciples, that is, the laywomen Khujjuttarā and Veḷukaṇṭakī, Nanda’s mother.” - - -2.134 - -“When a foolish, incompetent bad person has two qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma. What two? Without examining or scrutinizing, they praise those deserving of criticism and they criticize those deserving of praise. When a foolish, incompetent bad person has these two qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma. - -When an astute, competent good person has two qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit. What two? After examining and scrutinizing, they criticize those deserving of criticism and they praise those deserving of praise. When an astute, competent good person has these two qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.” - - -2.135 - -“When a foolish, incompetent bad person has two qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma. What two? Without examining or scrutinizing, they arouse faith in things that are dubious, and they don’t arouse faith in things that are inspiring. When a foolish, incompetent bad person has these two qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma. - -When an astute, competent good person has two qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit. What two? After examining or scrutinizing, they don’t arouse faith in things that are dubious, and they do arouse faith in things that are inspiring. When an astute, competent good person has these two qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.” - - -2.136 - -“When a foolish, incompetent bad person acts wrongly toward two people they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma. What two? Mother and father. When a foolish, incompetent bad person acts wrongly toward these two people they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma. - -When an astute, competent good person acts rightly toward two people they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit. What two? Mother and father. When an astute, competent good person acts rightly toward these two people they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.” - - -2.137 - -“When a foolish, incompetent bad person acts wrongly toward two people they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma. What two? The Realized One and a disciple of the Realized One. When a foolish, incompetent bad person acts wrongly toward these people they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma. - -When an astute, competent good person acts rightly toward two people they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit. What two? The Realized One and a disciple of the Realized One. When an astute, competent good person acts rightly toward these two people they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.” - - -2.138 - -“There are these two things. What two? Cleaning your own mind, and not grasping at anything in the world. These are the two things.” - - -2.139 - -“There are these two things. What two? Anger and hostility. These are the two things.” - - -2.140 - -“There are these two things. What two? Dispelling anger and dispelling hostility. These are the two things.” - -13. Giving - - -2.141 - -“There are these two gifts. What two? A gift of material things and a gift of the teaching. These are the two gifts. The better of these two gifts is the gift of the teaching.” - - -2.142 - -“There are these two offerings. What two? An offering of material things and an offering of the teaching. These are the two offerings. The better of these two offerings is an offering of the teaching.” - - -2.143 - -“There are these two acts of generosity. What two? Generosity with material things and generosity with the teaching. These are the two acts of generosity. The better of these two acts of generosity is generosity with the teaching.” - - -2.144 - -“There are these two kinds of charity. What two? Charity in material things and charity in the teaching. These are the two kinds of charity. The better of these two kinds of charity is a charity in the teaching.” - - -2.145 - -“There are these two riches. What two? Riches in material things and riches in the teaching. These are the two riches. The better of these two riches is riches in the teaching.” - - -2.146 - -“There are these two kinds of enjoyment. What two? Enjoyment of material things and enjoyment of the teaching. These are the two kinds of enjoyment. The better of these two kinds of enjoyment is the enjoyment of the teaching.” - - -2.147 - -“There are these two kinds of sharing. What two? Sharing material things and sharing the teaching. These are the two kinds of sharing. The better of these two kinds of sharing is sharing the teaching.” - - -2.148 - -“There are these two kinds of inclusion. What two? Inclusion in material things and inclusion in the teaching. These are the two kinds of inclusion. The better of these two kinds of inclusion is inclusion in the teaching.” - - -2.149 - -“There are these two kinds of support. What two? Support in material things and support in the teaching. These are the two kinds of support. The better of these two kinds of support is support in the teaching.” - - -2.150 - -“There are these two kinds of sympathy. What two? Sympathy in material things and sympathy in the teaching. These are the two kinds of sympathy. The better of these two kinds of sympathy is sympathy in the teaching.” - -14. Welcome - - -2.151 - -“There are these two kinds of welcome. What two? Welcome in material things and welcome in the teaching. These are the two kinds of welcome. The better of these two kinds of welcome is the welcome in the teaching.” - - -2.152 - -“There are these two kinds of hospitality. What two? Hospitality in material things and hospitality in the teaching. These are the two kinds of hospitality. The better of these two kinds of hospitality is hospitality in the teaching.” - - -2.153 - -“There are these two quests. What two? The quest for material things and the quest for the teaching. These are the two quests. The better of these two quests is the quest for the teaching.” - - -2.154 - -“There are these two searches. What two? The search for material things and the search for the teaching. These are the two searches. The better of these two searches is the search for the teaching.” - - -2.155 - -“There are these two kinds of seeking. What two? Seeking for material things and seeking for the teaching. These are the two kinds of seeking. The better of these two kinds of seeking is seeking for the teaching.” - - -2.156 - -“There are these two kinds of worship. What two? Worship of material things and worship of the teaching. These are the two kinds of worship. The better of these two kinds of worship is worship of the teaching.” - - -2.157 - -“There are these two ways of serving guests. What two? Serving guests with material things and serving guests with the teaching. These are the two ways of serving guests. The better of these two ways of serving guests is to serve them with the teaching.” - - -2.158 - -“There are, mendicants, these two successes. What two? Success in material things and success in the teaching. These are the two successes. The better of these two successes is success in the teaching.” - - -2.159 - -“There are, mendicants, these two kinds of growth. What two? Growth in material things and growth in the teaching. These are the two kinds of growth. The better of these two kinds of growth is growth in the teaching.” - - -2.160 - -“There are these two treasures. What two? The treasure of material things and the treasure of the teaching. These are the two treasures. The better of these two treasures is the treasure of the teaching.” - - -2.161 - -“There are these two kinds of accumulation. What two? Accumulation of material things and accumulation of the teaching. These are the two kinds of accumulation. The better of these two kinds of accumulation is the accumulation of the teaching.” - - -2.162 - -“There are, mendicants, these two kinds of increase. What two? Increase in material things and increase in the teaching. These are the two kinds of increase. The better of these two kinds of increase is increase in the teaching.” - -15. Attainment - - -2.163 - -“There are these two things. What two? Skill in meditative attainments and skill in emerging from those attainments. These are the two things.” - - -2.164 - -“There are these two things. What two? Integrity and gentleness. These are the two things.” - - -2.165 - -“There are these two things. What two? Patience and gentleness. These are the two things.” - - -2.166 - -“There are these two things. What two? Friendliness and hospitality. These are the two things.” - - -2.167 - -“There are these two things. What two? Harmlessness and purity. These are the two things.” - - -2.168 - -“There are these two things. What two? Not guarding the sense doors and eating too much. These are the two things.” - - -2.169 - -“There are these two things. What two? Guarding the sense doors and moderation in eating. These are the two things.” - - -2.170 - -“There are these two things. What two? The power of reflection and the power of development. These are the two things.” - - -2.171 - -“There are these two things. What two? The power of mindfulness and the power of immersion. These are the two things.” - - -2.172 - -“There are these two things. What two? Serenity and discernment. These are the two things.” - - -2.173 - -“There are these two things. What two? Failure in ethical conduct and failure in view. These are the two things.” - - -2.174 - -“There are these two things. What two? Accomplishment in ethical conduct and accomplishment in view. These are the two things.” - - -2.175 - -“There are these two things. What two? Purification of ethics and purification of view. These are the two things.” - - -2.176 - -“There are these two things. What two? Purification of view and making an effort in line with that view. These are the two things.” - - -2.177 - -“There are these two things. What two? To never be content with skillful qualities, and to never stop trying. These are the two things.” - - -2.178 - -“There are these two things. What two? Lack of mindfulness and lack of situational awareness. These are the two things.” - - -2.179 - -“There are these two things. What two? Mindfulness and situational awareness. These are the two things.” - -16. Abbreviated Texts Beginning with Anger - - -2.180 - -“There are these two things. What two? Anger and hostility … offensiveness and contempt … jealousy and stinginess … deceit and deviousness … lack of conscience and prudence. These are the two things.” - -2.181–185 - -“There are these two things. What two? Freedom from anger and hostility … freedom from offensiveness and contempt … freedom from jealousy and stinginess … freedom from deceit and deviousness … conscience and prudence. These are the two things.” - -2.186–190 - -“Anyone who has two things lives in suffering. What two? Anger and hostility … offensiveness and contempt … jealousy and stinginess … deceit and deviousness … lack of conscience and prudence. Anyone who has these two things lives in suffering.” - -2.191–195 - -“Anyone who has these two things lives happily. What two? Freedom from anger and hostility … freedom from offensiveness and contempt … freedom from jealousy and stinginess … freedom from deceit and deviousness … conscience and prudence. Anyone who has these two things lives happily.” - -2.196–200 - -“These two things lead to the decline of a mendicant trainee. What two? Anger and hostility … offensiveness and contempt … jealousy and stinginess … deceit and deviousness … lack of conscience and prudence. These two things lead to the decline of a mendicant trainee.” - -2.201–205 - -“These two things don’t lead to the decline of a mendicant trainee. What two? Freedom from anger and hostility … freedom from offensiveness and contempt … freedom from jealousy and stinginess … freedom from deceit and deviousness … conscience and prudence. These two things don’t lead to the decline of a mendicant trainee.” - -2.206–210 - -“Anyone who has two things is cast down to hell. What two? Anger and hostility … offensiveness and contempt … jealousy and stinginess … deceit and deviousness … lack of conscience and prudence. Anyone who has these two things is cast down to hell.” - -2.211–215 - -“Anyone who has two things is raised up to heaven. What two? Freedom from anger and hostility … freedom from offensiveness and contempt … freedom from jealousy and stinginess … freedom from deceit and deviousness … conscience and prudence. Anyone who has these two things is raised up to heaven.” - -2.216–220 - -“When they have two things, some people, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell. What two? Anger and hostility … offensiveness and contempt … jealousy and stinginess … deceit and deviousness … lack of conscience and prudence. When they have two things, some people, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell. - -2.221–229 - -“When they have two things, some people—when their body breaks up, after death—are reborn in a good place, a heavenly realm. What two? Freedom from anger and hostility … freedom from offensiveness and contempt … freedom from jealousy and stinginess … freedom from deceit and deviousness … conscience and prudence. When they have these two things, some people—when their body breaks up, after death—are reborn in a good place, a heavenly realm. - -17. Abbreviated Texts Beginning with the Unskillful - -2.230–279 - -“These two things are unskillful … are skillful … are blameworthy … are blameless … have suffering as outcome … have happiness as outcome … result in suffering … result in happiness … are hurtful … are not hurtful. What two? Freedom from anger and hostility … freedom from offensiveness and contempt … freedom from jealousy and stinginess … freedom from deceit and deviousness … conscience and prudence. These are the two things that are not hurtful.” - -18. Abbreviated Texts Beginning with the Training - - -2.280 - -“For two reasons the Realized One laid down training rules for his disciples. - -What two? For the well-being and comfort of the Saṅgha … For keeping difficult persons in check and for the comfort of good-hearted mendicants … For restraining defilements that affect the present life and protecting against defilements that affect lives to come … For restraining threats to the present life and protecting against threats to lives to come … For restraining faults that affect the present life and protecting against faults that affect lives to come … For restraining hazards that affect the present life and protecting against hazards that affect lives to come … For restraining unskillful qualities that affect the present life and protecting against unskillful qualities that affect lives to come … Out of sympathy for laypeople and for breaking up factions of mendicants with wicked desires … For inspiring confidence in those without it, and increasing confidence in those who have it … For the continuation of the true teaching and the support of the training. These are the two reasons why the Realized One laid down training rules for his disciples.” - -2.281–309 - -“For two reasons the Realized One laid down for his disciples the monastic code … the recitation of the monastic code … the suspension of the recitation of the monastic code … the invitation to admonish … the setting aside of the invitation to admonish … the disciplinary act of censure … placing under dependence … banishment … reconciliation … debarment … probation … being sent back to the beginning … penance … reinstatement … restoration … removal … ordination … an act with a motion … an act with a motion and one announcement … an act with a motion and three announcements … laying down what was not previously laid down … amending what was laid down … the settling of a disciplinary matter in the presence of those concerned … the settling of a disciplinary matter by accurate recollection … the settling of a disciplinary matter due to recovery from madness … the settling of a disciplinary matter due to the acknowledgement of the offense … the settling of a disciplinary matter by the decision of a majority … the settling of a disciplinary matter by a verdict of aggravated misconduct … the settling of a disciplinary matter by covering over with grass. - -What two? For the well-being and comfort of the Saṅgha … For keeping difficult persons in check and for the comfort of good-hearted mendicants … For restraining defilements that affect the present life and protecting against defilements that affect lives to come … For restraining threats to the present life and protecting against threats to lives to come … For restraining faults that affect the present life and protecting against faults that affect lives to come … For restraining hazards that affect the present life and protecting against hazards that affect lives to come … For restraining unskillful qualities that affect the present life and protecting against unskillful qualities that affect lives to come … Out of sympathy for laypeople and for breaking up factions of mendicants with wicked desires … For inspiring confidence in those without it, and increasing confidence in those who have it … For the continuation of the true teaching and the support of the training. - -These are the two reasons why the Realized One laid down the settlement of a disciplinary matter by covering over with grass for his disciples.” - -19. Abbreviated Texts Beginning with Greed - -2.310–321 - -“For insight into greed, two things should be developed. What two? Serenity and discernment. For insight into greed, these two things should be developed.” - -“For the complete understanding … finishing … giving up … ending … vanishing … fading away … cessation … giving away … letting go of greed, two things should be developed.” - -2.322–479 - -“Of hate … delusion … anger … hostility … offensiveness … contempt … jealousy … stinginess … deceit … deviousness … obstinacy … aggression … conceit … arrogance … vanity … negligence … for insight … complete understanding … finishing … giving up … ending … vanishing … fading away … cessation … giving away … letting go … two things should be developed. What two? Serenity and discernment. For the letting go of negligence, these two things should be developed.” - -That is what the Buddha said. Satisfied, the mendicants were happy with what the Buddha said. - -The Book of the Twos is finished. -Numbered Discourses 3 - -1. Fools - -3.1 Perils - -So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!” - -“Venerable sir,” they replied. The Buddha said this: - -“Whatever dangers there are, all come from the foolish, not from the astute. Whatever perils there are, all come from the foolish, not from the astute. Whatever hazards there are, all come from the foolish, not from the astute. It’s like a fire that spreads from a hut made of reeds or grass, and burns down even a bungalow, plastered inside and out, draft-free, with latches fastened and windows shuttered. In the same way, whatever dangers there are, all come from the foolish, not from the astute. Whatever perils there are, all come from the foolish, not from the astute. Whatever hazards there are, all come from the foolish, not from the astute. - -So, the fool is dangerous, but the astute person is safe. The fool is perilous, but the astute person is not. The fool is hazardous, but the astute person is not. There’s no danger, peril, or hazard that comes from the astute. - -So you should train like this: ‘We will reject the three things by which a fool is known, and we will undertake and follow the three things by which an astute person is known.’ That’s how you should train.” - -3.2 Characteristics - -“A fool is characterized by their deeds; an astute person is characterized by their deeds. And wisdom is evident in its outcome. A fool is known by three things. What three? Bad conduct by way of body, speech, and mind. - -These are the three things by which a fool is known. - -An astute person is known by three things. What three? Good conduct by way of body, speech, and mind. - -These are the three things by which an astute person is known. - -So you should train like this: ‘We will reject the three things by which a fool is known, and we will undertake and follow the three things by which an astute person is known.’ That’s how you should train.” - -3.3 Thinking - -“There are these three characteristics, signs, and manifestations of a fool. What three? A fool thinks poorly, speaks poorly, and acts poorly. If a fool didn’t think poorly, speak poorly, and act poorly, then how would the astute know of them: ‘This fellow is a fool, a bad person’? But since a fool does think poorly, speak poorly, and act poorly, then the astute do know of them: ‘This fellow is a fool, a bad person’. These are the three characteristics, signs, and manifestations of a fool. - -There are these three characteristics, signs, and manifestations of an astute person. What three? An astute person thinks well, speaks well, and acts well. If an astute person didn’t think well, speak well, and act well, then how would the astute know of them: ‘This fellow is astute, a good person’? But since an astute person does think well, speak well, and act well, then the astute do know of them: ‘This fellow is astute, a good person’. These are the three characteristics, signs, and manifestations of an astute person. So you should train …” - -3.4 Mistakes - -“A fool is known by three things. What three? They don’t recognize when they’ve made a mistake. When they do recognize it they don’t deal with it properly. And when someone else confesses a mistake to them, they don’t accept it properly. - -These are the three things by which a fool is known. - -An astute person is known by three things. What three? They recognize when they’ve made a mistake. When they recognize it they deal with it properly. And when someone else confesses a mistake to them, they accept it properly. - -These are the three things by which an astute person is known. So you should train …” - -3.5 Improper - -“A fool is known by three things. What three? They ask a question improperly. They answer a question improperly. And when someone else answers a question properly—with well-rounded, coherent, and relevant words and phrases—they disagree with it. - -These are the three things by which a fool is known. - -An astute person is known by three things. What three? They ask a question properly. They answer a question properly. And when someone else answers a question properly—with well-rounded, coherent, and relevant words and phrases—they agree with it. - -These are the three things by which an astute person is known. So you should train …” - -3.6 Unskillful - -“A fool is known by three things. What three? Unskillful deeds by way of body, speech, and mind. - -These are the three things by which a fool is known. - -An astute person is known by three things. What three? Skillful deeds by way of body, speech, and mind. - -These are the three things by which an astute person is known. So you should train …” - -3.7 Blameworthy - -“A fool is known by three things. What three? Blameworthy deeds by way of body, speech, and mind. … An astute person is known by blameless deeds by way of body, speech, and mind. …” - -3.8 Hurtful - -“A fool is known by three things. What three? Hurtful deeds by way of body, speech, and mind. … An astute person is known by kind deeds by way of body, speech, and mind. These are the three things by which an astute person is known. - -So you should train like this: ‘We will reject the three qualities by which a fool is known, and we will undertake and follow the three qualities by which an astute person is known.’ That’s how you should train.” - -3.9 Broken - -“When a foolish, incompetent, bad person has three qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma. What three? Bad conduct by way of body, speech, and mind. - -When a foolish, incompetent bad person has these three qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma. - -When an astute, competent good person has three qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit. What three? Good conduct by way of body, speech, and mind. - -When an astute, competent good person has these three qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.” - -3.10 Stains - -“Anyone who has three qualities, and has not given up three stains, is cast down to hell. What three? They’re unethical, and haven’t given up the stain of immorality. They’re jealous, and haven’t given up the stain of jealousy. They’re stingy, and haven’t given up the stain of stinginess. - -Anyone who has these three qualities, and has not given up these three stains, is cast down to hell. - -Anyone who has three qualities, and has given up three stains, is raised up to heaven. What three? They’re ethical, and have given up the stain of immorality. They’re not jealous, and have given up the stain of jealousy. They’re not stingy, and have given up the stain of stinginess. - -Anyone who has these three qualities, and has given up these three stains, is raised up to heaven.” - -2. The Chariot-maker - -3.11 Well-known - -“Mendicants, a well-known mendicant who has three qualities is acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans. What three? They encourage deeds of body and speech, as well as principles, that don’t reinforce good qualities. - -A well-known mendicant who has these three qualities is acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans. - -A well-known mendicant who has three qualities is acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans. What three? They encourage deeds of body and speech, as well as principles, that reinforce good qualities. - -A well-known mendicant who has these three qualities is acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.” - -3.12 Commemoration - -“An anointed king should commemorate three places as long as he lives. What three? The place he was born. This is the first place. - -The place he was anointed as king. This is the second place. - -The place where he won victory in battle, establishing himself as foremost in battle. This is the third place. These are the three places an anointed king should commemorate as long as he lives. - -In the same way, a mendicant should commemorate three places as long as they live. What three? The place where the mendicant shaved off their hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness. This is the first place. - -The place where the mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. This is the second place. - -The place where the mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. This is the third place. These are the three places a mendicant should commemorate as long as they live.” - -3.13 Hopes - -“These three kinds of people are found in the world. What three? The hopeless, the hopeful, and the one who has done away with hope. And what, mendicants, is a hopeless person? It’s when some person is reborn in a low family—a family of outcastes, bamboo-workers, hunters, chariot-makers, or waste-collectors—poor, with little to eat or drink, where life is tough, and food and shelter are hard to find. And they’re ugly, unsightly, deformed, chronically ill—one-eyed, crippled, lame, or half-paralyzed. They don’t get to have food, drink, clothes, and vehicles; garlands, fragrances, and makeup; or bed, house, and lighting. They hear this: ‘They say the aristocrats have anointed the aristocrat named so-and-so as king.’ It never occurs to them: ‘Oh, when will the aristocrats anoint me too as king?’ This is called a hopeless person. - -And what, mendicants, is a hopeful person? It’s when some person is the eldest son of an anointed king. He has not yet been anointed, but is eligible, and has been confirmed in the succession. He hears this: ‘They say that the aristocrats have anointed the aristocrat named so-and-so as king.’ It occurs to him: ‘Oh, when will the aristocrats anoint me too as king?’ This is called a hopeful person. - -And what, mendicants, is a person who has done away with hope? It’s when a king has been anointed. He hears this: ‘They say that the aristocrats have anointed the aristocrat named so-and-so as king.’ It never occurs to him: ‘Oh, when will the aristocrats anoint me too as king?’ Why is that? Because the former hope he had to be anointed has now died down. This is called a person who has done away with hope. - -These are the three kinds of people found in the world. - -In the same way, these three kinds of people are found among the mendicants. What three? The hopeless, the hopeful, and the one who has done away with hope. And what, mendicants, is a hopeless person? It’s when some person is unethical, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, corrupt, and depraved. They hear this: ‘They say that the mendicant named so-and-so has realized the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.’ It never occurs to them: ‘Oh, when will I too realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’ This is called a hopeless person. - -And what, mendicants, is a hopeful person? It’s when a mendicant is ethical, of good character. They hear this: ‘They say that the mendicant named so-and-so has realized the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.’ It occurs to them: ‘Oh, when will I too realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’ This is called a hopeful person. - -And what, mendicants, is a person who has done away with hope? It’s when a mendicant is a perfected one, who has ended all defilements. They hear this: ‘They say that the mendicant named so-and-so has realized the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.’ It never occurs to them: ‘Oh, when will I too realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’ Why is that? Because the former hope they had to be freed has now died down. This is called a person who has done away with hope. - -These are the three people found among the mendicants.” - -3.14 The Wheel-turning Monarch - -“Mendicants, even a wheel-turning monarch, a just and principled king, does not wield power without having their own king.” When he said this, one of the mendicants asked the Buddha: - -“But who is the king of the wheel-turning monarch, the just and principled king?” - -“It is principle, monk,” said the Buddha. - -“Monk, a wheel-turning monarch provides just protection and security for his court, relying only on principle—honoring, respecting, and venerating principle, having principle as his flag, banner, and authority. - -He provides just protection and security for his aristocrats, vassals, troops, brahmins and householders, people of town and country, ascetics and brahmins, beasts and birds. When he has done this, he wields power only in a principled manner. And this power cannot be undermined by any human enemy. - -In the same way, monk, a Realized One, a perfected one, a fully awakened Buddha, a just and principled king, provides just protection and security regarding bodily actions, relying only on principle—honoring, respecting, and venerating principle, having principle as his flag, banner, and authority. ‘This kind of bodily action should be cultivated. This kind of bodily action should not be cultivated.’ - -Furthermore, a Realized One … provides just protection and security regarding verbal actions, saying: ‘This kind of verbal action should be cultivated. This kind of verbal action should not be cultivated.’ … And regarding mental actions: ‘This kind of mental action should be cultivated. This kind of mental action should not be cultivated.’ - -And when a Realized One, a perfected one, a fully awakened Buddha has provided just protection and security regarding actions of body, speech, and mind, he rolls forth the supreme Wheel of Dhamma. And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.” - -3.15 About Pacetana - -At one time the Buddha was staying near Benares, in the deer park at Isipatana. There the Buddha addressed the mendicants, “Mendicants!” - -“Venerable sir,” they replied. The Buddha said this: - -“Once upon a time there was a king named Pacetana. Then King Pacetana addressed his chariot-maker, ‘In six months’ time, my good chariot-maker, there will be a battle. Are you able to make me a new pair of wheels?’ - -‘I can, Your Majesty,’ replied the chariot-maker. Then, when it was six days less than six months later, the chariot-maker had finished one wheel. - -Then King Pacetana addressed his chariot-maker, ‘In six days’ time there will be a battle. Is my new pair of wheels finished?’ - -‘Now that it is six days less than six months, Your Majesty, I have finished one wheel.’ - -‘Are you able to finish the second wheel in these six days?’ - -Saying, ‘I can, Your Majesty,’ the chariot-maker finished the second wheel in six days. Taking the pair of wheels he went up to King Pacetana, and said this to the king, ‘Your Majesty, these are your two new wheels, finished.’ - -‘But, my good chariot-maker, what is the difference between the wheel that was finished in six days less than six months, and the wheel finished in just six days? Because I can’t see any difference between them.’ - -‘But, Your Majesty, there is a difference. See now what it is.’ - -Then the chariot-maker rolled forth the wheel that had been finished in six days. It rolled as far as the original impetus took it, then wobbled and fell down. Then he rolled forth the wheel that had been finished in six days less than six months. It rolled as far as the original impetus took it, then stood still as if fixed to an axle. - -‘But what is the cause, my good chariot-maker, what is the reason why the wheel that was finished in six days wobbled and fell, while the one that was finished in six days less than six months stood still as if fixed to an axle?’ - -‘The wheel that was finished in six days, Your Majesty, is crooked, flawed, and defective in rim, spoke, and hub. That’s why it wobbled and fell. The wheel that was finished in six days less than six months, Your Majesty, is not crooked, flawed, and defective in rim, spoke, and hub. That’s why it stood still as if fixed to an axle.’ - -Now, mendicants, you might think: ‘Surely that chariot-maker must have been someone else at that time?’ But you should not see it like that. I myself was the chariot-maker at that time. Then I was a skilled in the crooks, flaws, and defects of wood. - -Now that I am a perfected one, a fully awakened Buddha, I am a skilled in the crooks, flaws, and defects of actions by body, speech, and mind. Whatever monk or nun has not given up the crooks, flaws, and defects of body, speech, and mind has fallen from the teaching and training, just like the wheel that was finished in six days. - -Whatever monk or nun has given up the crooks, flaws, and defects of body, speech, and mind is established in the teaching and training, just like the wheel that was finished in six days less than six months. - -So you should train like this: ‘We will give up the crooks, flaws, and defects of body, speech, and mind.’ That’s how you should train.” - -3.16 Guaranteed - -“Mendicants, when a mendicant has three things their practice is guaranteed, and they have laid the groundwork for ending the defilements. What three? It’s when a mendicant guards the sense doors, eats in moderation, and is dedicated to wakefulness. - -And how does a mendicant guard the sense doors? When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. When they hear a sound with their ears … When they smell an odor with their nose … When they taste a flavor with their tongue … When they feel a touch with their body … When they know a thought with their mind, they don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. That’s how a mendicant guards the sense doors. - -And how does a mendicant eat in moderation? It’s when a mendicant reflects properly on the food that they eat: ‘Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will live blamelessly and at ease.’ That’s how a mendicant eats in moderation. - -And how is a mendicant dedicated to wakefulness? It’s when a mendicant practices walking and sitting meditation by day, purifying their mind from obstacles. In the evening, they continue to practice walking and sitting meditation. In the middle of the night, they lie down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up. In the last part of the night, they get up and continue to practice walking and sitting meditation, purifying their mind from obstacles. This is how a mendicant is dedicated to wakefulness. - -When a mendicant has these three things their practice is guaranteed, and they have laid the groundwork for ending the defilements.” - -3.17 Hurting Yourself - -“These three things, mendicants, lead to hurting yourself, hurting others, and hurting both. What three? Bad conduct by way of body, speech, and mind. - -These are three things that lead to hurting yourself, hurting others, and hurting both. - -These three things, mendicants, don’t lead to hurting yourself, hurting others, or hurting both. What three? Good conduct by way of body, speech, and mind. - -These are three things that don’t lead to hurting yourself, hurting others, or hurting both.” - -3.18 The Realm of the Gods - -“Mendicants, if wanderers who follow another path were to ask you: ‘Reverend, do you live the spiritual life with the ascetic Gotama so that you can be reborn in the realm of the gods?’ Being questioned like this, wouldn’t you be horrified, repelled, and disgusted?” - -“Yes, sir.” - -“So it seems that you are horrified, repelled, and disgusted by divine lifespan, beauty, happiness, fame, and sovereignty. How much more then should you be horrified, embarrassed, and disgusted by bad conduct by way of body, speech, and mind.” - -3.19 A Shopkeeper (1st) - -“Mendicants, a shopkeeper who has three factors is unable to acquire more wealth or to increase the wealth they’ve already acquired. What three? It’s when a shopkeeper doesn’t carefully apply themselves to their work in the morning, at midday, and in the afternoon. A shopkeeper who has these three factors is unable to acquire more wealth or to increase the wealth they’ve already acquired. - -In the same way, a mendicant who has three factors is unable to acquire more skillful qualities or to increase the skillful qualities they’ve already acquired. What three? It’s when a mendicant doesn’t carefully apply themselves to a meditation subject as a foundation of immersion in the morning, at midday, and in the afternoon. - -A mendicant who has these three factors is unable to acquire more skillful qualities or to increase the skillful qualities they’ve already acquired. - -A shopkeeper who has three factors is able to acquire more wealth or to increase the wealth they’ve already acquired. What three? It’s when a shopkeeper carefully applies themselves to their work in the morning, at midday, and in the afternoon. A shopkeeper who has these three factors is able to acquire more wealth or to increase the wealth they’ve already acquired. - -In the same way, a mendicant who has three factors is able to acquire more skillful qualities or to increase the skillful qualities they’ve already acquired. What three? It’s when a mendicant carefully applies themselves to a meditation subject as a foundation of immersion in the morning, at midday, and in the afternoon. - -A mendicant who has these three factors is able to acquire more skillful qualities or to increase the skillful qualities they’ve already acquired.” - -3.20 A Shopkeeper (2nd) - -“Mendicants, a shopkeeper who has three factors soon acquires great and abundant wealth. What three? It’s when a shopkeeper sees clearly, is responsible, and has supporters. - -And how does a shopkeeper see clearly? It’s when a shopkeeper knows of a product: ‘This product is bought at this price and is selling at this price. With this much investment, it’ll bring this much profit.’ That’s how a shopkeeper sees clearly. - -And how is a shopkeeper responsible? It’s when a shopkeeper is a skilled in buying and selling products. That’s how a shopkeeper is responsible. - -And how does a shopkeeper have supporters? It’s when rich, affluent, and wealthy householders or householders’ children know of him: ‘This good shopkeeper keeps an eye out and is responsible. They are capable of providing for their wives and children, and paying us back from time to time.’ They deposit money with the shopkeeper, saying: ‘With this, friend shopkeeper, earn money to raise your wives and children, and pay us back from time to time.’ That’s how a shopkeeper has supporters. - -A shopkeeper who has these three factors soon acquires great and abundant wealth. - -In the same way, a mendicant who has three factors soon acquires great and abundant skillful qualities. What three? It’s when a mendicant sees clearly, is responsible, and has supporters. - -And how does a mendicant see clearly? It’s when a mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. That’s how a mendicant sees clearly. - -And how is a mendicant responsible? It’s when a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. That’s how a mendicant is responsible. - -And how does a mendicant have supporters? It’s when from time to time a mendicant goes up to those mendicants who are very learned—knowledgeable in the scriptures, who have memorized the teachings, the texts on monastic training, and the outlines—and asks them questions: ‘Why, sir, does it say this? What does that mean?’ Those venerables clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters. That’s how a mendicant has supporters. - -A mendicant who has these three factors soon acquires great and abundant skillful qualities.” - - -The first recitation section is finished. - -3. Persons - -3.21 With Saviṭṭha - -So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. - -Then Venerable Saviṭṭha and Venerable Mahākoṭṭhita went up to Venerable Sāriputta, and exchanged greetings with him. - -When the greetings and polite conversation were over, they sat down to one side and Venerable Sāriputta said to Venerable Saviṭṭha, “Reverend Saviṭṭha, these three people are found in the world. What three? The personal witness, the one attained to view, and the one freed by faith. These are the three people found in the world. Of these three people, who do you believe to be the finest?” - -“Reverend Sāriputta, these three people are found in the world. What three? The personal witness, the one attained to view, and the one freed by faith. These are the three people found in the world. Of these three people, I believe the person freed by faith to be finest. Why is that? Because this person’s faculty of faith is outstanding.” - -Then Sāriputta said to Mahākoṭṭhita, “Reverend Koṭṭhika, these three people are found in the world. What three? The personal witness, the one attained to view, and the one freed by faith. These are the three people found in the world. Of these three people, who do you believe to be the finest?” - -“Reverend Sāriputta, these three people are found in the world. What three? The personal witness, the one attained to view, and the one freed by faith. These are the three people found in the world. Of these three people, I believe the personal witness to be finest. Why is that? Because this person’s faculty of immersion is outstanding.” - -Then Mahākoṭṭhita said to Sāriputta, “Reverend Sāriputta, these three people are found in the world. What three? The personal witness, the one attained to view, and the one freed by faith. These are the three people found in the world. Of these three people, who do you believe to be the finest?” - -“Reverend Koṭṭhika, these three people are found in the world. What three? The personal witness, the one attained to view, and the one freed by faith. These are the three people found in the world. Of these three people, I believe the person attained to view to be finest. Why is that? Because this person’s faculty of wisdom is outstanding.” - -Then Sāriputta said to Saviṭṭha and Mahākoṭṭhita, “Each of us has spoken from the heart. Come, reverends, let’s go to the Buddha, and tell him about this. As he answers, so we’ll remember it.” - -“Yes, reverend,” they replied. Then Sāriputta, Saviṭṭha, and Mahākoṭṭhita went up to the Buddha, bowed, and sat down to one side. Then Sāriputta told the Buddha of all they had discussed. - -“In this matter, Sāriputta, it’s not easy to definitively declare that one of these three people is finest. In some cases, a person who is freed by faith is practicing for perfection, while the personal witness and the one attained to view are once-returners or non-returners. - -In this matter, it’s not easy to definitively declare that one of these three people is finest. In some cases, a personal witness is practicing for perfection, while the one freed by faith and the one attained to view are once-returners or non-returners. - -In this matter, it’s not easy to definitively declare that one of these three people is finest. In some cases, one attained to view is practicing for perfection, while the one freed by faith and the personal witness are once-returners or non-returners. - -In this matter, it’s not easy to definitively declare that one of these three people is finest.” - -3.22 Patients - -“These three patients are found in the world. What three? - -In some cases a patient won’t recover from an illness, regardless of whether or not they get suitable food and medicines, and a capable carer. - -In some cases a patient will recover from an illness, regardless of whether or not they get suitable food and medicines, and a capable carer. - -In some cases a patient can recover from an illness, but only if they get suitable food and medicines, and a capable carer, and not if they don’t get these things. - -Now, it’s for the sake of the last patient—who will recover only if they get suitable food and medicines, and a capable carer—that food, medicines, and a carer are prescribed. But also, for the sake of this patient, the other patients should be looked after. - -These are the three kinds of patients found in the world. - -In the same way, these three people similar to patients are found among the mendicants. What three? Some people don’t enter the sure path with regards to skillful qualities, regardless of whether or not they get to see a Realized One, and to hear the teaching and training that he proclaims. - -Some people do enter the sure path with regards to skillful qualities, regardless of whether or not they get to see a Realized One, and to hear the teaching and training that he proclaims. - -Some people can enter the sure path with regards to skillful qualities, but only if they get to see a Realized One, and to hear the teaching and training that he proclaims, and not when they don’t get those things. - -Now, it’s for the sake of this last person that teaching the Dhamma is prescribed, that is, the one who can enter the sure path with regards to skillful qualities, but only if they get to see a Realized One, and to hear the teaching and training that he proclaims. But also, for the sake of this person, the other people should be taught Dhamma. - -These are the three people similar to patients found in the world.” - -3.23 Choices - -“These three people are found in the world. What three? - -Firstly, a certain person makes hurtful choices by way of body, speech, and mind. Having made these choices, they’re reborn in a hurtful world, where hurtful contacts touch them. Touched by hurtful contacts, they experience hurtful feelings that are exclusively painful—like the beings in hell. - -Furthermore, another person makes pleasing choices by way of body, speech, and mind. Having made these choices, they are reborn in a pleasing world, where pleasing contacts touch them. Touched by pleasing contacts, they experience pleasing feelings that are exclusively happy—like the gods replete with glory. - -Furthermore, another person makes both hurtful and pleasing choices by way of body, speech, and mind. Having made these choices, they are reborn in a world that is both hurtful and pleasing, where hurtful and pleasing contacts touch them. Touched by both hurtful and pleasing contacts, they experience both hurtful and pleasing feelings that are a mixture of pleasure and pain—like humans, some gods, and some beings in the underworld. - -These are the three people found in the world.” - -3.24 Very Helpful - -“Mendicants, these three people are very helpful to another. What three? - -The person who has enabled you to go for refuge to the Buddha, the teaching, and the Saṅgha. This person is very helpful to another. - -Furthermore, the person who has enabled you to truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. This person is very helpful to another. - -Furthermore, the person who has enabled you to realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with your own insight due to the ending of defilements. This person is very helpful to another. - -These are the three people who are very helpful to another person. - -And I say that there is no-one more helpful to another than these three people. And I also say that it’s not easy to repay these three people by bowing down to them, rising up for them, greeting them with joined palms, and observing proper etiquette for them; or by providing them with robes, alms-food, lodgings, and medicines and supplies for the sick.” - -3.25 Like Diamond - -“These three people are found in the world. What three? A person with a mind like an open sore, a person with a mind like lightning, and a person with a mind like diamond. - -And who has a mind like an open sore? It’s someone who is irritable and bad-tempered. Even when lightly criticized they lose their temper, becoming annoyed, hostile, and hard-hearted, and they display annoyance, hate, and bitterness. They’re like a festering sore, which, when you hit it with a stick or a stone, discharges even more. In the same way, someone is irritable and bad-tempered. Even when lightly criticized they lose their temper, becoming annoyed, hostile, and hard-hearted, and they display annoyance, hate, and bitterness. This is called a person with a mind like an open sore. - -And who has a mind like lightning? It’s someone who truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. They’re like a person with keen eyes in the dark of the night, who sees by a flash of lightning. In the same way, someone truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. This is called a person with a mind like lightning. - -And who has a mind like diamond? It’s someone who realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. It’s like a diamond, which can’t be cut by anything at all, not even a gem or a stone. In the same way, someone realizes the undefiled freedom of heart and freedom by wisdom in this very life. … This is called a person with a mind like diamond. - -These are the three people found in the world.” - -3.26 Associates - -“These three people are found in the world. What three? There is a person you shouldn’t associate with, accompany, or attend. There is a person you should associate with, accompany, and attend. There is a person you should associate with, accompany, and attend with honor and respect. - -Who is the person you shouldn’t associate with, accompany, or attend? It’s someone who is inferior in terms of ethics, immersion, and wisdom. You shouldn’t associate with, accompany, or attend such a person, except out of kindness and compassion. - -Who is the person you should associate with, accompany, and attend? It’s someone who is similar in terms of ethics, immersion, and wisdom. You should associate with, accompany, and attend such a person. Why is that? Thinking, ‘Since our ethical conduct is similar, we can discuss ethics, the conversation will flow, and we’ll both be at ease. Since our immersion is similar, we can discuss immersion, the conversation will flow, and we’ll both be at ease. Since our wisdom is similar, we can discuss wisdom, the conversation will flow, and we’ll both be at ease.’ That’s why you should associate with, accompany, and attend such a person. - -Who is the person you should associate with, accompany, and attend with honor and respect? It’s someone who is superior in terms of ethics, immersion, and wisdom. You should associate with, accompany, and attend such a person with honor and respect. Why is that? Thinking, ‘I’ll fulfill the entire spectrum of ethical conduct I haven’t yet fulfilled, or support with wisdom in every situation the ethical conduct I’ve already fulfilled. I’ll fulfill the entire spectrum of immersion I haven’t yet fulfilled, or support with wisdom in every situation the immersion I’ve already fulfilled. I’ll fulfill the entire spectrum of wisdom I haven’t yet fulfilled, or support with wisdom in every situation the wisdom I’ve already fulfilled.’ That’s why you should associate with, accompany, and attend this person with honor and respect. - -These are the three people found in the world. - - A man who associates with an inferior goes downhill, - but associating with an equal, you’ll never decline; - following the best, you’ll quickly rise up, - so you should keep company with people better than you.” - - -3.27 Offensive - -“These three people are found in the world. What three? There is a person who you should be disgusted by, and you shouldn’t associate with, accompany, or attend them. There is a person you should regard with equanimity, and you shouldn’t associate with, accompany, or attend them. There is a person you should associate with, accompany, and attend. - -Who is the person you should be disgusted by, and not associate with, accompany, or attend? It’s a person who is unethical, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, corrupt, and depraved. You should be disgusted by such a person, and you shouldn’t associate with, accompany, or attend them. Why is that? Even if you don’t follow the example of such a person, you still get a bad reputation: ‘That individual has bad friends, companions, and associates.’ They’re like a snake that’s been living in a pile of dung. Even if it doesn’t bite, it’ll still rub off on you. In the same way, even if you don’t follow the example of such a person, you still get a bad reputation: ‘That individual has bad friends, companions, and associates.’ That’s why you should be disgusted by such a person, and you shouldn’t associate with, accompany, or attend them. - -Who is the person you should regard with equanimity, and not associate with, accompany, or attend? It’s a person who is irritable and bad-tempered. Even when lightly criticized they lose their temper, becoming annoyed, hostile, and hard-hearted, and they display annoyance, hate, and bitterness. They’re like a festering sore, which, when you hit it with a stick or a stone, discharges even more. In the same way, someone is irritable and bad-tempered. They’re like a firebrand of pale-moon ebony, which, when you hit it with a stick or a stone, sizzles and crackles even more. In the same way, someone is irritable and bad-tempered. They’re like a sewer, which, when you stir it with a stick or a stone, stinks even more. In the same way, someone is irritable and bad-tempered. Even when lightly criticized they lose their temper, becoming annoyed, hostile, and hard-hearted, and they display annoyance, hate, and bitterness. You should regard such a person with equanimity, and you shouldn’t associate with, accompany, or attend them. Why is that? Thinking, ‘They might abuse or insult me, or do me harm.’ That’s why you should regard such a person with equanimity, and you shouldn’t associate with, accompany, or attend them. - -Who is the person you should associate with, accompany, and attend? It’s someone who is ethical, of good character. You should associate with, accompany, and attend such a person. Why is that? Even if you don’t follow the example of such a person, you still get a good reputation: ‘That individual has good friends, companions, and associates.’ That’s why you should associate with, accompany, and attend such a person. - -These are the three people found in the world. - - A man who associates with an inferior goes downhill, - but associating with an equal, you’ll never decline; - following the best, you’ll quickly rise up, - so you should keep company with people better than you.” - - -3.28 Speech like Dung - -“These three kinds of people are found in the world. What three? One with speech like dung, one with speech like flowers, and one with speech like honey. - -And who has speech like dung? It’s someone who is summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, mister, say what you know.’ Not knowing, they say ‘I know.’ Knowing, they say ‘I don’t know.’ Not seeing, they say ‘I see.’ And seeing, they say ‘I don’t see.’ So they deliberately lie for the sake of themselves or another, or for some trivial worldly reason. This is called a person with speech like dung. - -And who has speech like flowers? It’s someone who is summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, mister, say what you know.’ Not knowing, they say ‘I don’t know.’ Knowing, they say ‘I know.’ Not seeing, they say ‘I don’t see.’ And seeing, they say ‘I see.’ So they don’t deliberately lie for the sake of themselves or another, or for some trivial worldly reason. This is called a person with speech like flowers. - -And who has speech like honey? It’s someone who gives up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people. This is called a person with speech like honey. - -These are the three people found in the world.” - -3.29 Blind - -“These three kinds of people are found in the world. What three? The blind, the one-eyed, and the two-eyed. - -Who is the blind person? It’s someone who doesn’t have the kind of vision that’s needed to acquire more wealth or to increase the wealth they’ve already acquired. Nor do they have the kind of vision that’s needed to know the difference between qualities that are skillful and unskillful, blameworthy and blameless, inferior and superior, and those on the side of dark and bright. This is called a blind person. - -Who is the person with one eye? It’s someone who has the kind of vision that’s needed to acquire more wealth and to increase the wealth they’ve already acquired. But they don’t have the kind of vision that’s needed to know the difference between qualities that are skillful and unskillful, blameworthy and blameless, inferior and superior, and those on the side of dark and bright. This is called a one-eyed person. - -Who is the person with two eyes? It’s someone who has the kind of vision that’s needed to acquire more wealth and to increase the wealth they’ve already acquired. And they have the kind of vision that’s needed to know the difference between skillful and unskillful, blameworthy and blameless, inferior and superior, or qualities on the side of dark and bright. This is called a two-eyed person. - -These are the three people found in the world. - - Neither suitable wealth, - nor merit do they make. - They lose on both counts, - those who are blind, with ruined eyes. - - And now the one-eyed - person is explained. - By methods good and bad, - that devious person seeks wealth. - - Both by fraudulent, thieving deeds, - and also by lies, - the young man’s skilled at piling up money, - and enjoying sensual pleasures. - From here they go to hell— - the one-eyed person is ruined. - - And now the two-eyed is explained, - the best individual. - Their wealth is earned legitimately, - money acquired by their own hard work. - - They give with best of intentions, - that peaceful-hearted person. - They go to a good place, - where there is no sorrow. - - The blind and the one-eyed, - you should avoid from afar. - But you should keep the two-eyed close, - the best individual.” - - -3.30 Upside-down - -“These three kinds of people are found in the world. What three? One with upside-down wisdom, one with wisdom on their lap, and one with wide wisdom. - -And who is the person with upside-down wisdom? It’s someone who often goes to the monastery to hear the teaching in the presence of the mendicants. The mendicants teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure. But even while sitting there, that person doesn’t pay attention to the beginning, middle, or end of the discussion. And when they get up from their seat, they don’t pay attention to the beginning, middle, or end of the discussion. It’s like when a pot full of water is tipped over, so the water drains out and doesn’t stay. In the same way, someone often goes to the monastery to hear the teaching in the presence of the mendicants. The mendicants teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure. But even while sitting there, that person doesn’t pay attention to the discussion in the beginning, middle, or end. And when they get up from their seat, they don’t pay attention to the beginning, middle, or end of the discussion. This is called a person with upside-down wisdom. - -And who is the person with wisdom on their lap? It’s someone who often goes to the monastery to hear the teaching in the presence of the mendicants. The mendicants teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure. While sitting there, that person pays attention to the discussion in the beginning, middle, and end. But when they get up from their seat, they don’t pay attention to the beginning, middle, or end of the discussion. It’s like a person who has different kinds of food crammed on their lap— such as sesame, rice, sweets, or jujube— so that if they get up from the seat without mindfulness, everything gets scattered. In the same way, someone often goes to the monastery to hear the teaching in the presence of the mendicants. The mendicants teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure. While sitting there, that person pays attention to the discussion in the beginning, middle, and end. But when they get up from their seat, they don’t pay attention to the beginning, middle, or end of the discussion. This is called a person with wisdom on their lap. - -And who is the person with wide wisdom? It’s someone who often goes to the monastery to hear the teaching in the presence of the mendicants. The mendicants teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure. While sitting there, that person pays attention to the discussion in the beginning, middle, and end. And when they get up from their seat, they continue to pay attention to the beginning, middle, or end of the discussion. It’s like when a pot full of water is set straight, so the water stays and doesn’t drain out. In the same way, someone often goes to the monastery to hear the teaching in the presence of the mendicants. The mendicants teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure. While sitting there, that person pays attention to the discussion in the beginning, middle, and end. And when they get up from their seat, they continue to pay attention to the beginning, middle, or end of the discussion. This is called a person with wide wisdom. - -These are the three kinds of people found in the world. - - A person with upside-down wisdom, - is stupid and cannot see, - and even if they frequently - go into the mendicants’ presence, - - such a person can’t learn - the beginning, middle, or end - of the discussion, - for their wisdom is lacking. - - The person with wisdom on their lap - is better than that, it’s said; - but even if they frequently - go into the mendicants’ presence, - - such a person can only learn - the beginning, middle, and end - while sitting in that seat; - but they’ve only grasped the phrasing, - for when they get up their understanding fails, - and what they’ve learned is lost. - - The person with wide wisdom - is better than that, it’s said; - and if they, too, frequently - go into the mendicants’ presence, - - such a person can learn - the beginning, middle, and end - while sitting in that seat; - and when they’ve grasped the phrasing, - - they remember it with the best of intentions. - That peaceful-hearted person, - practicing in line with the teaching, - would make an end of suffering.” - - -4. Messengers of the Gods - -3.31 With Brahmā - -“Mendicants, a family where the children honor their parents in their home is said to live with Brahmā. A family where the children honor their parents in their home is said to live with the first teachers. A family where the children honor their parents in their home is said to live with those worthy of offerings dedicated to the gods. - -‘Brahmā’ is a term for your parents. - -‘First teachers’ is a term for your parents. - -‘Worthy of offerings dedicated to the gods’ is a term for your parents. - -Why is that? Parents are very helpful to their children, they raise them, nurture them, and show them the world. - - Parents are said to be ‘Brahmā’ - and ‘first teachers’, it’s said. - They’re worthy of offerings dedicated to the gods from their children, - for they love their offspring. - - Therefore an astute person - would revere them and honor them - with food and drink, - clothes and bedding, - anointing and bathing, - and by washing their feet. - - Because they look after - their parents like this, - in this life they’re praised by the astute, - and they depart to rejoice in heaven.” - - -3.32 With Ānanda - -Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to the Buddha: - -“Could it be, sir, that a mendicant might gain a state of immersion such that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body; and no ego, possessiveness, or underlying tendency to conceit for all external stimuli; and that they’d live having attained the freedom of heart and freedom by wisdom where ego, possessiveness, and underlying tendency to conceit are no more?” - -“It could be, Ānanda, that a mendicant gains a state of immersion such that they have no ego, possessiveness, or underlying tendency to conceit for this conscious body; and no ego, possessiveness, or underlying tendency to conceit for all external stimuli; and that they’d live having attained the freedom of heart and freedom by wisdom where ego, possessiveness, and underlying tendency to conceit are no more.” - -“But how could this be, sir?” - -“Ānanda, it’s when a mendicant thinks: ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ - -That’s how, Ānanda, a mendicant might gain a state of immersion such that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body; and no ego, possessiveness, or underlying tendency to conceit for all external stimuli; and that they’d live having achieved the freedom of heart and freedom by wisdom where ego, possessiveness, and underlying tendency to conceit are no more. - -And Ānanda, this is what I was referring to in ‘The Way to the Beyond’, in ‘The Questions of Puṇṇaka’ when I said: - - ‘Having surveyed the world high and low, - they’re not shaken by anything in the world. - Peaceful, unclouded, untroubled, with no need for hope— - they’ve crossed over birth and old age, I declare.’” - - -3.33 With Sāriputta - -Then Venerable Sāriputta went up to the Buddha, bowed, and sat down to one side. The Buddha said to him, “Maybe I’ll teach Dhamma in brief, maybe in detail, maybe both in brief and in detail. But it’s hard to find anyone who understands.” - -“Now is the time, Blessed One! Now is the time, Holy One! Let the Buddha teach Dhamma in brief, in detail, and both in brief and in detail. There will be those who understand the teaching!” - -“So, Sāriputta, you should train like this: ‘There’ll be no ego, possessiveness, or underlying tendency to conceit for this conscious body; and no ego, possessiveness, or underlying tendency to conceit for all external stimuli; and we’ll live having achieved the freedom of heart and freedom by wisdom where ego, possessiveness, and underlying tendency to conceit are no more.’ That’s how you should train. - -When a mendicant has no ego, possessiveness, or underlying tendency to conceit for this conscious body; and no ego, possessiveness, or underlying tendency to conceit for all external stimuli; and they live having attained the freedom of heart and freedom by wisdom where ego, possessiveness, and underlying tendency to conceit are no more— they’re called a mendicant who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering. - -And Sāriputta, this is what I was referring to in ‘The Way to the Beyond’, in ‘The Questions of Udaya’ when I said: - - ‘The abandoning of both - sensual perceptions and aversion; - the dispelling of dullness, - and the cessation of remorse. - - Pure equanimity and mindfulness, - preceded by investigation of principles— - this, I declare, is liberation by enlightenment, - with the smashing of ignorance.’” - - -3.34 Sources - -“Mendicants, there are these three sources that give rise to deeds. What three? Greed, hate, and delusion are sources that give rise to deeds. - -Any deed that emerges from greed—born, sourced, and originated from greed—ripens where that new life-form is born. And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period. - -Any deed that emerges from hate—born, sourced, and originated from hate—ripens where that new life-form is born. And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period. - -Any deed that emerges from delusion—born, sourced, and originated from delusion—ripens where that new life-form is born. And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period. - -Suppose some seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. They’re sown in a well-prepared, productive field, and the heavens provide plenty of rain. Then those seeds would grow, increase, and mature. - -In the same way, any deed that emerges from greed—born, sourced, and originated from greed—ripens where that new life-form is born. And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period. - -Any deed that emerges from hate … - -Any deed that emerges from delusion—born, sourced, and originated from delusion—ripens where that new life-form is born. And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period. These are three sources that give rise to deeds. - -Mendicants, there are these three sources that give rise to deeds. What three? Contentment, love, and understanding are sources that give rise to deeds. - -Any deed that emerges from contentment—born, sourced, and originated from contentment—is given up when greed is done away with. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. - -Any deed that emerges from love—born, sourced, and originated from love—is abandoned when hate is done away with. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. - -Any deed that emerges from understanding—born, sourced, and originated from understanding—is abandoned when delusion is done away with. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. - -Suppose some seeds were intact, unspoiled, not damaged by wind and sun, fertile, and well-kept. But someone would burn them with fire, reduce them to ashes, and sweep away the ashes in a strong wind, or float them away down a swift stream. Then those seeds would be cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. - -In the same way, any deed that emerges from contentment—born, sourced, and originated from contentment—is abandoned when greed is done away with. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. - -Any deed that emerges from love … Any deed that emerges from understanding—born, sourced, and originated from understanding—is abandoned when delusion is done away with. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. - -These are three sources that give rise to deeds. - - When an ignorant person acts - out of greed, hate, or delusion, - any deeds they have performed - —whether a little or a lot— - are to be experienced right here, - not in any other place. - - So a wise person, - a mendicant arousing knowledge - of the outcome of greed, hate, and delusion, - abandons all bad destinations.” - - -3.35 With Hatthaka - -So I have heard. At one time the Buddha was staying near Āḷavī, on a mat of leaves by a cow-path in a grove of Indian Rosewood. - -Then as Hatthaka of Āḷavī was going for a walk he saw the Buddha sitting on that mat of leaves. He went up to the Buddha, bowed, sat down to one side, and said, “Sir, I trust the Buddha slept well?” - -“Yes, prince, I slept well. I am one of those who sleep well in the world.” - -“The winter nights are cold, sir, and it’s the week of mid-winter, when the snow falls. Rough is the ground trampled under the cows’ hooves, and thin is the mat of leaves. The leaves are sparse on the trees, the ocher robes are cold, and cold blows the north wind. And yet the Buddha says, ‘Yes, prince, I slept well. I am one of those who sleep well in the world.’” - -“Well then, prince, I’ll ask you about this in return, and you can answer as you like. What do you think? Take the case of a householder or his son, who lives in a bungalow, plastered inside and out, draft-free, with latches fastened and windows shuttered. His couch is spread with woolen covers—shag-piled, pure white, or embroidered with flowers—and spread with a fine deer hide. It has a canopy above and red pillows at both ends. An oil lamp is burning there, while his four wives attend to him in all manner of agreeable ways. What do you think, prince, would he sleep well, or not? Or how do you see this?” - -“He would sleep well, sir. Of those who sleep well in the world, he would be one.” - -“What do you think, prince? Is it not possible that a fever born of greed—physical or mental—might arise in that householder or householder’s son, burning him so he sleeps badly?” - -“Yes, sir.” - -“The greed that burns that householder or householder’s son, making them sleep badly, has been cut off at the root by the Realized One, made like a palm stump, obliterated, and unable to arise in the future. That’s why I sleep well. - -What do you think, prince? Is it not possible that a fever born of hate … or a fever born of delusion—physical or mental—might arise in that householder or householder’s son, burning him so he sleeps badly?” - -“Yes, sir.” - -“The delusion that burns that householder or householder’s son, making them sleep badly, has been cut off at the root by the Realized One, made like a palm stump, obliterated, and unable to arise in the future. That’s why I sleep well. - - A brahmin who is fully extinguished - always sleeps well. - Sensual pleasures slide off them, - they’re cooled, free of attachments. - - Since they’ve cut off all clinging, - and removed the stress from the heart, - the peaceful sleep well, - abiding in peace of mind.” - - -3.36 Messengers of the Gods - -“There are, mendicants, these three messengers of the gods. What three? - -Firstly, someone does bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. Then the wardens of hell take them by the arms and present them to King Yama, saying: ‘Your Majesty, this person did not pay due respect to their mother and father, ascetics and brahmins, or honor the elders in the family. May Your Majesty punish them!’ - -Then King Yama pursues, presses, and grills them about the first messenger of the gods: ‘Mister, did you not see the first messenger of the gods that appeared among human beings?’ - -They say, ‘I saw nothing, sir.’ - -Then King Yama says, ‘Mister, did you not see among human beings an elderly woman or a man—eighty, ninety, or a hundred years old—bent double, crooked, leaning on a staff, trembling as they walk, ailing, past their prime, with teeth broken, hair grey and scanty or bald, skin wrinkled, and limbs blotchy?’ - -They say, ‘I saw that, sir.’ - -Then King Yama says, ‘Mister, did it not occur to you—being sensible and mature— “I, too, am liable to grow old. I’m not exempt from old age. I’d better do good by way of body, speech, and mind”?’ - -They say, ‘I couldn’t, sir. I was negligent.’ - -Then King Yama says, ‘Mister, because you were negligent, you didn’t do good by way of body, speech, and mind. Indeed, they’ll definitely punish you to fit your negligence. That bad deed wasn’t done by your mother, father, brother, or sister. It wasn’t done by friends and colleagues, by relatives and kin, by the deities, or by ascetics and brahmins. That bad deed was done by you alone, and you alone will experience the result.’ - -Then King Yama grills them about the second messenger of the gods: ‘Mister, did you not see the second messenger of the gods that appeared among human beings?’ - -They say, ‘I saw nothing, sir.’ Then King Yama says, ‘Mister, did you not see among human beings a woman or a man, sick, suffering, gravely ill, collapsed in their own urine and feces, being picked up by some and put down by others?’ - -They say, ‘I saw that, sir.’ - -Then King Yama says, ‘Mister, did it not occur to you—being sensible and mature— “I, too, am liable to become sick. I’m not exempt from sickness. I’d better do good by way of body, speech, and mind”?’ - -They say, ‘I couldn’t, sir. I was negligent.’ - -Then King Yama says, ‘Mister, because you were negligent, you didn’t do good by way of body, speech, and mind. Well, they’ll definitely punish you to fit your negligence. That bad deed wasn’t done by your mother, father, brother, or sister. It wasn’t done by friends and colleagues, by relatives and kin, by the deities, or by ascetics and brahmins. That bad deed was done by you alone, and you alone will experience the result.’ - -Then King Yama grills them about the third messenger of the gods: ‘Mister, did you not see the third messenger of the gods that appeared among human beings?’ - -They say, ‘I saw nothing, sir.’ - -Then King Yama says, ‘Mister, did you not see among human beings a woman or a man, dead for one, two, or three days, bloated, livid, and festering?’ - -They say, ‘I saw that, sir.’ - -Then King Yama says, ‘Mister, did it not occur to you—being sensible and mature— “I, too, am liable to die. I’m not exempt from death. I’d better do good by way of body, speech, and mind”?’ - -They say, ‘I couldn’t, sir. I was negligent.’ - -Then King Yama says, ‘Mister, because you were negligent, you didn’t do good by way of body, speech, and mind. Well, they’ll definitely punish you to fit your negligence. That bad deed wasn’t done by your mother, father, brother, or sister. It wasn’t done by friends and colleagues, by relatives and kin, by the deities, or by ascetics and brahmins. That bad deed was done by you alone, and you alone will experience the result.’ - -Then, after grilling them about the third messenger of the gods, King Yama falls silent. Then the wardens of hell punish them with the five-fold crucifixion. They drive red-hot stakes through the hands and feet, and another in the middle of the chest. And there they feel painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated. - -Then the wardens of hell thrown them down and hack them with axes. … - -They hang them upside-down and hack them with hatchets. … - -They harness them to a chariot, and drive them back and forth across burning ground, blazing and glowing. … - -They make them climb up and down a huge mountain of burning coals, blazing and glowing. … - -Then the wardens of hell turn them upside down and throw them in a red-hot copper pot, burning, blazing, and glowing. There they’re seared in boiling scum, and they’re swept up and down and round and round. And there they feel painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated. Then the wardens of hell toss them into the Great Hell. - -Now, about that Great Hell: - - ‘Four are its corners, four its doors, - divided into measured parts. - Surrounded by an iron wall, - of iron is its roof. - - The ground is even made of iron, - it burns with fierce fire. - The heat forever radiates - a hundred leagues around.’ - -Once upon a time, King Yama thought, ‘Those who do such bad deeds in the world receive these many different punishments. Oh, I hope I may be reborn as a human being! And that a Realized One—a perfected one, a fully awakened Buddha—arises in the world! And that I may pay homage to the Buddha! Then the Buddha can teach me Dhamma, so that I may understand his teaching.’ - -Now, I don’t say this because I’ve heard it from some other ascetic or brahmin. I only say it because I’ve known, seen, and realized it for myself. - - Those people who are negligent, - when warned by the gods’ messengers: - a long time they sorrow, - when they go to that wretched place. - - But those good and peaceful people, - when warned by the god’s messengers, - never neglect - the teaching of the noble ones. - - Seeing the peril in grasping, - the origin of birth and death, - they’re freed by not grasping, - with the ending of birth and death. - - Happy, they’ve come to a safe place, - extinguished in this very life. - They’ve gone beyond all threats and perils, - and risen above all suffering.” - - -3.37 The Four Great Kings (1st) - -“On the eighth day of the fortnight, mendicants, the ministers and counselors of the Four Great Kings wander about the world, thinking: ‘Hopefully most humans are paying due respect to their parents, ascetics and brahmins, honoring the elders in their families, observing the sabbath, staying awake, and making merit.’ - -And on the fourteenth day of the fortnight, the sons of the Four Great Kings wander about the world, thinking: ‘Hopefully most humans are paying due respect to their parents … and making merit.’ - -And on the fifteenth day sabbath, the Four Great Kings themselves wander about the world, thinking: ‘Hopefully most humans are paying due respect to their parents … and making merit.’ - -If only a few humans are paying due respect to their parents … and making merit, then the Four Great Kings address the gods of the Thirty-Three, seated together in the Hall of Justice: ‘Only a few humans are paying due respect to their parents … and making merit.’ Then the gods of the Thirty-Three are disappointed, thinking, ‘The heavenly hosts will dwindle, while the demon hosts will swell!’ - -But if many humans are paying due respect to their parents … and making merit, then the Four Great Kings address the gods of the Thirty-Three, seated together in the Hall of Justice: ‘Many humans are paying due respect to their parents … and making merit.’ Then the gods of the Thirty-Three are pleased, thinking, ‘The heavenly hosts will swell, while the demon hosts will dwindle!’ - -Once upon a time, Sakka, lord of gods, guiding the gods of the Thirty-Three, recited this verse: - - ‘Whoever wants to be like me - would observe the sabbath - complete in all eight factors, - on the fourteenth and the fifteenth days, - and the eighth day of the fortnight, - as well as on the fortnightly special displays.’ - -But that verse was poorly sung by Sakka, lord of gods, not well sung; poorly spoken, not well spoken. Why is that? Sakka, lord of gods, is not free of greed, hate, and delusion. - -But for a mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—it is appropriate to say: - - ‘Whoever wants to be like me - would observe the sabbath, - complete in all eight factors, - on the fourteenth and the fifteenth days, - and the eighth day of the fortnight, - as well as on the fortnightly special displays.’ - -Why is that? Because that mendicant is free of greed, hate, and delusion.” - -3.38 The Four Great Kings (2nd) - -“Once upon a time, mendicants, Sakka, lord of gods, guiding the gods of the Thirty-Three, recited this verse: - - ‘Whoever wants to be like me - would observe the sabbath - complete in all eight factors, - on the fourteenth and the fifteenth days, - and the eighth day of the fortnight, - as well as on the fortnightly special displays.’ - -But that verse was poorly sung by Sakka, lord of gods, not well sung; poorly spoken, not well spoken. Why is that? Because Sakka, lord of gods, is not exempt from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. He is not exempt from suffering, I say. - -But for a mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—it is appropriate to say: - - ‘Whoever wants to be like me - would observe the sabbath, - complete in all eight factors, - on the fourteenth and the fifteenth days, - and the eighth day of the fortnight, - as well as on the fortnightly special displays.’ - -Why is that? Because that mendicant is exempt from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. He is exempt from suffering, I say.” - -3.39 A Delicate Lifestyle - -“My lifestyle was delicate, mendicants, most delicate, extremely delicate. - -In my father’s house, lotus ponds were made just for me. In some, blue water lilies blossomed, while in others, there were pink or white lotuses, just for my benefit. I only used sandalwood from Kāsī, and my turbans, jackets, sarongs, and upper robes also came from Kāsī. And a white parasol was held over me night and day, with the thought: ‘Don’t let cold, heat, grass, dust, or damp bother him.’ - -I had three stilt longhouses—one for the winter, one for the summer, and one for the rainy season. I stayed in a stilt longhouse without coming downstairs for the four months of the rainy season, where I was entertained by musicians—none of them men. - -While the bondservants, workers, and staff in other houses are given rough gruel with pickles to eat, in my father’s house they eat fine rice with meat. - -Amid such prosperity and such a delicate lifestyle, I thought: ‘When an uneducated ordinary person—who is liable to grow old, not being exempt from old age—sees someone else who is old, they’re horrified, repelled, and disgusted, overlooking the fact that they themselves are in the same situation. But since I, too, am liable to grow old, it would not be appropriate for me to be horrified, embarrassed, and disgusted, when I see someone else who is old.’ Reflecting like this, I entirely gave up the vanity of youth. - -‘When an uneducated ordinary person—who is liable to get sick, not being exempt from sickness—sees someone else who is sick, they’re horrified, repelled, and disgusted, overlooking the fact that they themselves are in the same situation. But since I, too, am liable to get sick, it would not be appropriate for me to be horrified, embarrassed, and disgusted, when I see someone else who is sick.’ Reflecting like this, I entirely gave up the vanity of health. - -‘When an uneducated ordinary person—who is liable to die, not being exempt from death—sees someone else who is dead, they’re horrified, repelled, and disgusted, overlooking the fact that they themselves are in the same situation. But since I, too, am liable to die, it would not be appropriate for me to be horrified, embarrassed, and disgusted, when I see someone else who is dead.’ Reflecting like this, I entirely gave up the vanity of life. - -There are these three vanities. What three? The vanity of youth, of health, and of life. - -Intoxicated with the vanity of youth, an uneducated ordinary person does bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. - -Intoxicated with the vanity of health … - -Intoxicated with the vanity of life, an uneducated ordinary person does bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. - -Intoxicated with the vanity of youth, health, or life, a mendicant rejects the training and returns to a lesser life. - - For others, sickness is natural, - and so are old age and death. - Though this is how their nature is, - ordinary people feel disgusted. - - If I were to be disgusted - with creatures whose nature is such, - it would not be appropriate for me, - since my life is just the same. - - Living in such a way, - I understood the reality without attachments. - I mastered all vanities— - of health, of youth, - - and even of life— - seeing safety in renunciation. - Zeal sprang up in me - as I looked to extinguishment. - - Now I’m unable - to indulge in sensual pleasures; - there’s no turning back, - until the spiritual life is complete.” - - -4. Messengers from the Gods - -3.40 In Charge - -“There are, mendicants, these three things to put in charge. What three? Putting oneself, the world, or the teaching in charge. - -And what, mendicants, is putting oneself in charge? It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: ‘I didn’t go forth from the lay life to homelessness for the sake of a robe, alms-food, lodgings, or rebirth in this or that state. But I was swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I was swamped by suffering, mired in suffering. And I thought, “Hopefully I can find an end to this entire mass of suffering.” But it would not be appropriate for me to seek sensual pleasures like those I abandoned when I went forth, or even worse.’ Then they reflect: ‘My energy shall be roused up and unflagging, mindfulness shall be established and lucid, my body shall be tranquil and undisturbed, and my mind shall be immersed in samādhi.’ Putting themselves in charge, they give up the unskillful and develop the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure. This is called putting oneself in charge. - -And what, mendicants, is putting the world in charge? It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: ‘I didn’t go forth from the lay life to homelessness for the sake of a robe, alms-food, lodgings, or rebirth in this or that state. But I was swamped by rebirth, old age, and death, by sorrow, lamentation, pain, sadness, and distress. I was swamped by suffering, mired in suffering. And I thought, “Hopefully I can find an end to this entire mass of suffering.” And now, since I’ve now gone forth, I might have sensual, malicious, or cruel thoughts. But the population of the world is large, and there are ascetics and brahmins who have psychic power—they’re clairvoyant, and can read the minds of others. They see far without being seen, even by those close; and they understand the minds of others. They would know me: - -“Look at this gentleman; they’ve gone forth out of faith from the lay life to homelessness, but they’re living mixed up with bad, unskillful qualities.” And there are deities, too, who have psychic power—they’re clairvoyant, and can read the minds of others. They see far without being seen, even by those close; and they understand the minds of others. They would know me: - -“Look at this gentleman; they’ve gone forth out of faith from the lay life to homelessness, but they’re living mixed up with bad, unskillful qualities.”’ Then they reflect: ‘My energy shall be roused up and unflagging, mindfulness shall be established and lucid, my body shall be tranquil and undisturbed, and my mind shall be immersed in samādhi.’ Putting the world in charge, they give up the unskillful and develop the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure. This is called putting the world in charge. - -And what, mendicants, is putting the teaching in charge? It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: ‘I didn’t go forth from the lay life to homelessness for the sake of a robe, alms-food, lodgings, or rebirth in this or that state. But I was swamped by rebirth, old age, and death, by sorrow, lamentation, pain, sadness, and distress. I was swamped by suffering, mired in suffering. And I thought, “Hopefully I can find an end to this entire mass of suffering.” The teaching is well explained by the Buddha—visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. I have spiritual companions who live knowing and seeing. Now that I’ve gone forth in this well explained teaching and training, it would not be appropriate for me to live lazy and heedless.’ Then they reflect: ‘My energy shall be roused up and unflagging, mindfulness shall be established and lucid, my body shall be tranquil and undisturbed, and my mind shall be immersed in samādhi.’ Putting the teaching in charge, they give up the unskillful and develop the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure. This is called putting the teaching in charge. - -These are the three things to put in charge. - - There’s no privacy in the world, - for someone who does bad deeds. - You’ll know for yourself, - whether you’ve lied or told the truth. - - When you witness your good self, - you despise it; - while you disguise - your bad self inside yourself. - - The gods and the Realized One see - the fool who lives unjustly in the world. - So with yourself in charge, live mindfully; - with the world in charge, be alert and practice absorption; - with the teaching in charge, live in line with that teaching: - a sage who tries for the truth doesn’t deteriorate. - - Māra’s destroyed; the terminator’s overcome: - one who strives reaches the end of rebirth. - Poised, clever, knowing the world— - that sage identifies with nothing at all.” - - -5. The Lesser Chapter - -3.41 Present - -“Mendicants, when three things are present, a faithful gentleman makes much merit. What three? When faith is present, when a gift to give is present, and when those worthy of a religious donation are present. When these three things are present, a faithful gentleman makes much merit.” - -3.42 Three Grounds - -“There are three grounds, mendicants, by which a person with faith and confidence can be known. What three? They like to see ethical people. They like to hear the true teaching. And they live at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. These are the three grounds by which a person with faith and confidence can be known. - - They like to see ethical people; - they want to hear the true teaching; - they’ve driven out the stain of stinginess: - that’s who’s called a person of faith.” - - -3.43 Good Reasons - -“Mendicants, taking three reasons into consideration provides quite enough motivation to teach Dhamma to another. What three? When the teacher understands the meaning and the teaching. When the audience understands the meaning and the teaching. When both the teacher and the audience understand the meaning and the teaching. - -Taking these three reasons into consideration provides quite enough motivation to teach Dhamma to another.” - -3.44 When Conversation Flows - -“In three situations, mendicants, conversation flows. What three? When the teacher understands the meaning and the teaching. When the audience understands the meaning and the teaching. When both the teacher and the audience understand the meaning and the teaching. These are the three situations in which conversation flows.” - -3.45 Wise - -“Mendicants, these three things are recommended by wise and good people. What three? Giving, going forth, and taking care of your mother and father. These are the three things recommended by wise and good people. - - The virtuous recommend giving, - harmlessness, restraint, and taming; - looking after your mother and father, - and peaceful spiritual practitioners. - - These are the things recommended by the good, - which the astute should cultivate. - A noble one, having vision, - will enjoy a world of grace.” - - -3.46 Ethical - -“Mendicants, when ethical renunciates are supported by a town or village, the people there make much merit in three ways. What three? By way of body, speech, and mind. When ethical renunciates are supported by a town or village, the people there make much merit in these three ways.” - -3.47 Characteristics of the Conditioned - -“Mendicants, conditioned phenomena have these three characteristics. What three? Arising is evident, vanishing is evident, and change while persisting is evident. These are the three characteristics of conditioned phenomena.” -Characteristics of the Unconditioned - -“Unconditioned phenomena have these three characteristics. What three? No arising is evident, no vanishing is evident, and no change while persisting is evident. These are the three characteristics of unconditioned phenomena.” - -3.48 The King of Mountains - -“Mendicants, great sal trees grow in three ways supported by the Himalayas, the king of mountains. What three? The branches, leaves, and foliage; the bark and shoots; and the softwood and heartwood. Great sal trees grow in these three ways supported by the Himalayas, the king of mountains. - -In the same way, a family grows in three ways supported by a family head with faith. What three? Faith, ethics, and wisdom. A family grows in these three ways supported by a family head with faith. - - Supported by the mountain crags - in the wilds, the formidable forest, - the tree grows - to become lord of the forest. - - So too, when the family head - is ethical and faithful, - supported by them, they grow: - children, partners, and kin, - colleagues, relatives, - and those dependent for their livelihood. - - Seeing the ethical conduct of the virtuous, - the generosity and good deeds, - those who see clearly - do likewise. - - Having practiced the teaching here, - the path that goes to a good place, - they delight in the heavenly realm, - enjoying all the pleasures they desire.” - - -3.49 Keen - -“In three situations, mendicants, you should be keen. What three? You should be keen to prevent bad, unskillful qualities from arising. You should be keen to give rise to skillful qualities. And you should be keen to endure physical pain—sharp, severe, acute, unpleasant, disagreeable, life-threatening. In these three situations, you should be keen. - -It’s a mendicant who is keen to prevent bad, unskillful qualities from arising. They’re keen to give rise to skillful qualities. And they’re keen to endure physical pain—sharp, severe, acute, unpleasant, disagreeable, life-threatening. This is called a mendicant who is keen, alert, and mindful so as to rightly make an end of suffering.” - -3.50 A Master Thief - -“Mendicants, a master thief with three factors breaks into houses, plunders wealth, steals from isolated buildings, and commits highway robbery. What three? - -A master thief relies on uneven ground, on thick cover, and on powerful individuals. And how does a master thief rely on uneven ground? It’s when a master thief relies on inaccessible riverlands or rugged mountains. That’s how a master thief relies on uneven ground. - -And how does a master thief rely on thick cover? It’s when a master thief relies on thick grass, thick trees, a ridge, or a large dense wood. That’s how a master thief relies on thick cover. - -And how does a master thief rely on powerful individuals? It’s when a master thief relies on rulers or their ministers. They think: ‘If anyone accuses me of anything, these rulers or their ministers will speak in my defense in the case.’ And that’s exactly what happens. That’s how a master thief relies on powerful individuals. - -A master thief with these three factors breaks into houses, plunders wealth, steals from isolated buildings, and commits highway robbery. - -In the same way, when a bad mendicant has three factors, they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma. What three? - -A bad mendicant relies on uneven ground, on thick cover, and on powerful individuals. - -And how does a bad mendicant rely on uneven ground? It’s when a bad mendicant has unethical conduct by way of body, speech, and mind. That’s how a bad mendicant relies on uneven ground. - -And how does a bad mendicant rely on thick cover? It’s when a bad mendicant has wrong view, he’s attached to an extremist view. That’s how a bad mendicant relies on thick cover. - -And how does a bad mendicant rely on powerful individuals? It’s when a bad mendicant relies on rulers or their ministers. They think: ‘If anyone accuses me of anything, these rulers or their ministers will speak in my defense in the case.’ And that’s exactly what happens. That’s how a bad mendicant relies on powerful individuals. - -When a bad mendicant has these three factors, they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.” - -6. Brahmins - -3.51 Two Brahmins (1st) - -Then two old brahmins—elderly and senior, who were advanced in years and had reached the final stage of life, a hundred and twenty years old—went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, they sat down to one side, and said to the Buddha: - -“We brahmins, Master Gotama, are old, elderly and senior, we’re advanced in years and have reached the final stage of life; we’re a hundred and twenty years old. And we haven’t done what is good and skillful, nor have we made a shelter from fear. Advise us, Master Gotama, instruct us! It will be for our lasting welfare and happiness.” - -“Indeed, brahmins, you’re old, elderly and senior. And you haven’t done what is good and skillful, nor have you made a shelter from fear. This world is led on by old age, sickness, and death. But restraint here by way of body, speech, and mind is the shelter, protection, island, refuge, and haven for the departed. - - This life, so very short, is led onward. - There’s no shelter for someone who’s been led on by old age. - Seeing this peril in death, - you should do good deeds that bring happiness. - - The restraint practiced here— - of body, speech, and mind— - leads the departed to happiness, - as the good deeds done while living.” - - -3.52 Two Brahmins (2nd) - -Then two old brahmins—elderly and senior, who were advanced in years and had reached the final stage of life, being a hundred and twenty years old—went up to the Buddha, bowed, sat down to one side, and said to the Buddha: - -“We brahmins, Master Gotama, are old, elderly and senior, we’re advanced in years and have reached the final stage of life; we’re a hundred and twenty years old. And we haven’t done what is good and skillful, nor have we made a shelter from fear. Advise us, Master Gotama, instruct us! It will be for our lasting welfare and happiness.” - -“Indeed, brahmins, you’re old, elderly and senior. And you haven’t done what is good and skillful, nor have you made a shelter from fear. This world is burning with old age, sickness, and death. But restraint here by way of body, speech, and mind is the shelter, protection, island, refuge, and haven for the departed. - - When your house is on fire, - you rescue the pot - that’s useful, - not the one that’s burnt. - - And as the world is on fire - with old age and death, - you should rescue by giving, - for what’s given is rescued. - - The restraint practiced here— - of body, speech, and mind— - leads the departed to happiness, - as the good deeds done while living.” - - -3.53 A Certain Brahmin - -Then a brahmin went up to the Buddha, and exchanged greetings with him. Seated to one side he said to the Buddha: - -“Master Gotama, they speak of ‘a teaching visible in this very life’. In what way is the teaching visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?” - -“A greedy person, overcome and overwhelmed by greed, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness. When greed has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness. This is how the teaching is visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. - -A hateful person, overcome by hate, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness. When hate has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness. This, too, is how the teaching is visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. - -A deluded person, overcome by delusion, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness. When delusion has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness. This, too, is how the teaching is visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.” - -“Excellent, Master Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made the teaching clear in many ways. I go for refuge to Master Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” - -3.54 A Wanderer - -Then a brahmin wanderer went up to the Buddha … Seated to one side he said to the Buddha: - -“Master Gotama, they speak of ‘a teaching visible in this very life’. In what way is the teaching visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?” - -“A greedy person, overcome by greed, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness. When greed has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness. - -A greedy person does bad things by way of body, speech, and mind. When greed has been given up, they don’t do bad things by way of body, speech, and mind. - -A greedy person doesn’t truly understand what’s for their own good, the good of another, or the good of both. When greed has been given up, they truly understand what’s for their own good, the good of another, or the good of both. This is how the teaching is visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. - -A hateful person … A deluded person, overcome by delusion, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness. When delusion has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness. - -A deluded person does bad things by way of body, speech, and mind. When delusion has been given up, they don’t do bad things by way of body, speech, and mind. - -A deluded person doesn’t truly understand what’s for their own good, the good of another, or the good of both. When delusion has been given up, they truly understand what’s for their own good, the good of another, or the good of both. This, too, is how the teaching is visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.” - -“Excellent, Master Gotama! Excellent! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” - -3.55 Extinguished - -Then the brahmin Jāṇussoṇi went up to the Buddha, bowed, sat down to one side, and said to the Buddha: - -“Master Gotama, they say that ‘extinguishment is visible in this very life’. In what way is extinguishment visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?” - -“A greedy person, overcome by greed, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness. When greed has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness. This is how extinguishment is visible in this very life. - -A hateful person … - -A deluded person, overcome by delusion, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness. When delusion has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness. This, too, is how extinguishment is visible in this very life. - -When you experience the ending of greed, hate, and delusion without anything left over, that’s how extinguishment is visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.” - -“Excellent, Master Gotama! Excellent! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” - -3.56 Falling Apart - -Then a well-to-do Brahmin went up to the Buddha, and seated to one side he said to him: - -“Master Gotama, I have heard that brahmins of the past who were elderly and senior, the teachers of teachers, said: ‘In the old days this world was as crowded as hell, just full of people. The villages, towns and capital cities were no more than a chicken’s flight apart.’ What is the cause, sir, what is the reason why these days human numbers have dwindled, a decline in population is evident, and whole villages, towns, cities, and countries have disappeared?” - -“These days, brahmin, humans just love illicit desire. They’re overcome by immoral greed, and mired in wrong thoughts. Taking up sharp knives, they murder each other. And so many people perish. This is the cause, this is the reason why these days human numbers have dwindled. - -Furthermore, because these days humans just love illicit desire … the heavens don’t provide enough rain, so there’s famine, a bad harvest, with blighted crops that turn to straw. And so many people perish. This is the cause, this is the reason why these days human numbers have dwindled. - -Furthermore, because these days humans just love illicit desire … native spirits let vicious monsters loose. And so many people perish. This is the cause, this is the reason why these days human numbers have dwindled.” - -“Excellent, Master Gotama! Excellent! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” - -3.57 With Vacchagotta - -Then the wanderer Vacchagotta went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: - -“I have heard, Master Gotama, that the ascetic Gotama says this: ‘Gifts should only be given to me, not to others. Gifts should only be given to my disciples, not to the disciples of others. Only what is given to me is very fruitful, not what is given to others. Only what is given to my disciples is very fruitful, not what is given to the disciples of others.’ - -I trust that those who say this repeat what the Buddha has said, and do not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuke and criticism? For we don’t want to misrepresent Master Gotama.” - -“Vaccha, those who say this do not repeat what I have said. They misrepresent me with what is false and untrue. - -Anyone who prevents another from giving makes an obstacle and a barrier for three people. What three? The giver is obstructed from making merit. The receiver is obstructed from getting what is offered. And they’ve already broken and damaged themselves. Anyone who prevents another from giving makes an obstacle and a barrier for these three people. - -Vaccha, this is what I say: ‘You even make merit by tipping out dish-washing water in a cesspool or a sump with living creatures in it, thinking, “May any creatures here be nourished!”’ How much more then for human beings! - -However, I also say that a gift to an ethical person is more fruitful than one to an unethical person. They’ve given up five factors, and possess five factors. - -What are the five factors they’ve given up? Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. These are the five factors they’ve given up. - -What are the five factors they possess? The entire spectrum of an adept’s ethics, immersion, wisdom, freedom, and knowledge and vision of freedom. These are the five factors they possess. - -I say that a gift to anyone who has given up these five factors and possesses these five factors is very fruitful. - - Cows may be black or white, - red or tawny, - mottled or uniform, - or pigeon-colored. - - But when one is born among them, - the bull that’s tamed - —a behemoth, powerful, - well-paced in pulling forward— - they yoke the load just to him, - regardless of his color. - - So it is for humans, - wherever they may be born - —among aristocrats, brahmins, merchants, - workers, or outcastes and scavengers— - - one is born among them, - tamed, true to their vows. - Firm in principle, accomplished in ethical conduct, - truthful, conscientious, - - they’ve given up birth and death. - Complete in the spiritual journey, - with burden put down, detached, - they’ve completed the task and are free of defilements. - - Gone beyond all things, - they’re extinguished by not grasping. - In that flawless field, - a religious donation is abundant. - - Fools who don’t understand - —stupid, uneducated— - give their gifts to those outside, - and don’t attend the peaceful ones. - - But those who do attend the peaceful ones - —wise, esteemed as sages— - and whose faith in the Holy One - has roots planted deep, - - they go to the realm of the gods, - or are born here in a good family. - Gradually those astute ones - reach extinguishment.” - - -3.58 With Tikaṇṇa - -Then Tikaṇṇa the brahmin went up to the Buddha, and exchanged greetings with him. Seated to one side, in front of the Buddha, Tikaṇṇa praised the brahmins who were proficient in the three Vedas, “Such are the brahmins, masters of the three Vedic knowledges! Thus are the brahmins, masters of the three Vedic knowledges!” - -“But brahmin, how do the brahmins describe a brahmin who is master of the three Vedic knowledges?” - -“Master Gotama, it’s when a brahmin is well born on both his mother’s and father’s side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation. He recites and remembers the hymns, and has mastered the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. He knows philology and grammar, and is well versed in cosmology and the marks of a great man. That’s how the brahmins describe a brahmin who is master of the three Vedic knowledges.” - -“Brahmin, a master of three knowledges according to the brahmins is quite different from a master of the three knowledges in the training of the noble one.” - -“But Master Gotama, how is one a master of the three knowledges in the training of the noble one? Master Gotama, please teach me this.” - -“Well then, brahmin, listen and pay close attention, I will speak.” - -“Yes sir,” Tikaṇṇa replied. The Buddha said this: - -“Brahmin, it’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected. And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ With the giving up of pleasure and pain, and the ending of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. - -When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives. They recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details. This is the first knowledge that they attain. Ignorance is destroyed and knowledge has arisen; darkness is destroyed and light has arisen, as happens for a meditator who is diligent, keen, and resolute. - -When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings. With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. This is the second knowledge that they attain. Ignorance is destroyed and knowledge has arisen; darkness is destroyed and light has arisen, as happens for a meditator who is diligent, keen, and resolute. - -When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements. They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’. Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. When they’re freed, they know they’re freed. - -They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’ This is the third knowledge that they attain. Ignorance is destroyed and knowledge has arisen; darkness is destroyed, and light has arisen, as happens for a meditator who is diligent, keen, and resolute. - - For someone whose ethical conduct doesn’t waver, - who is alert, practicing absorption; - whose mind is mastered, - unified, serene. - - That wise one dispels the darkness, - master of the three knowledges, destroyer of death. - For the welfare of gods and humans, - he has given up everything, they say. - - Accomplished in the three knowledges, - living without confusion, - bearing the final body, - they revere the awakened Gotama. - - Who knows their past lives, - and sees heaven and places of loss, - and has attained the ending of rebirth, - that sage has perfect insight. - - It’s because of these three knowledges - that a brahmin is a master of the three knowledges. - That’s who I call a three-knowledge master, - and not the other one, the lip-reciter. - -This, brahmin, is a master of the three knowledges in the training of the noble one.” - -“Master Gotama, a master of three knowledges according to the brahmins is quite different from a master of the three knowledges in the training of the noble one. And, Master Gotama, a master of three knowledges according to the brahmins is not worth a sixteenth part of a master of the three knowledges in the training of the noble one. - -Excellent, Master Gotama! Excellent! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” - -3.59 With Jāṇussoṇi - -Then the brahmin Jāṇussoṇi went up to the Buddha, and exchanged greetings with him. Seated to one side he said to the Buddha: - -“Master Gotama, whoever has a sacrifice, an offering of food for ancestors, a dish of milk-rice prepared for an auspicious ceremony, or a gift to give, should give it to the brahmins who have mastered the three Vedic knowledges.” - -“But brahmin, how do the brahmins describe a brahmin who is proficient in the three Vedic knowledges?” - -“Master Gotama, it’s when a brahmin is well born on both his mother’s and father’s side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation. He recites and remembers the hymns, and has mastered the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. He knows philology and grammar, and is well versed in cosmology and the marks of a great man. That’s how the brahmins describe a brahmin who is proficient in the three Vedic knowledges.” - -“Brahmin, a master of three knowledges according to the brahmins is quite different from a master of the three knowledges in the training of the noble one.” - -“But Master Gotama, how is one a master of the three knowledges in the training of the noble one? Master Gotama, please teach me this.” - -“Well then, brahmin, listen and pay close attention, I will speak.” - -“Yes sir,” Jāṇussoṇi replied. The Buddha said this: - -“Brahmin, it’s when a mendicant, quite secluded from sensual pleasures … enters and remains in the fourth absorption. - -When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives. They recollect many kinds of past lives, with features and details. This is the first knowledge that they attain. Ignorance is destroyed and knowledge has arisen; darkness is destroyed and light has arisen, as happens for a meditator who is diligent, keen, and resolute. - -When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings. With clairvoyance that is purified and surpasses the human, they understand how sentient beings are reborn according to their deeds. This is the second knowledge that they attain. Ignorance is destroyed and knowledge has arisen; darkness is destroyed and light has arisen, as happens for a meditator who is diligent, keen, and resolute. - -When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements. They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’. Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. When they’re freed, they know they’re freed. - -They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’ This is the third knowledge that they attain. Ignorance is destroyed and knowledge has arisen; darkness is destroyed, and light has arisen, as happens for a meditator who is diligent, keen, and resolute. - - One who is perfect in precepts and observances, - resolute and serene, - whose mind is mastered, - unified, serene; - - who knows their past lives, - and sees heaven and places of loss, - and has attained the end of rebirth, - that sage has perfect insight. - - Because of these three knowledges - a brahmin is a master of the three knowledges. - That’s who I call a three-knowledge master, - and not the other one, the lip-reciter. - -This, brahmin, is a master of the three knowledges in the training of the noble one.” - -“Master Gotama, the master of three knowledges according to the brahmins is quite different from a master of the three knowledges in the training of the noble one. And, Master Gotama, a master of three knowledges according to the brahmins is not worth a sixteenth part of a master of the three knowledges in the training of the noble one. - -Excellent, Master Gotama! Excellent! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” - -3.60 With Saṅgārava - -Then Saṅgārava the brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: - -“Master Gotama, we who are called brahmins make sacrifices and encourage others to make sacrifices. Now, Master Gotama, both of these people—the one who sacrifices and the one who encourages others to sacrifice—are doing good for many people on account of that sacrifice. But, Master Gotama, when someone has gone forth from the lay life to homelessness, they tame, calm, and extinguish themselves alone. That being so, they are doing good for just one person on account of that going forth.” - -“Well then, brahmin, I’ll ask you about this in return, and you can answer as you like. What do you think, brahmin? A Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed. He says, ‘Come, this is the path, this is the practice. Practicing like this, I realized the supreme culmination of the spiritual life with my own insight, and I make it known. Please, all of you, practice like this, and you too will realize the supreme culmination of the spiritual life, and will live having realized it with your own insight.’ So the teacher teaches Dhamma, and others practice accordingly, in their hundreds and thousands, and hundreds of thousands. - -What do you think, brahmin? This being so, are they doing good for just one person or for many people on account of going forth?” - -“This being so, Master Gotama, they are doing good for many people on account of going forth.” - -When he said this, Venerable Ānanda said to Saṅgārava, “Brahmin, which of these two practices do you believe has fewer requirements and undertakings, yet is more fruitful and beneficial?” - -Saṅgārava said to Ānanda, “Those such as the masters Gotama and Ānanda are honored and praised by me!” - -For a second time, Ānanda said to Saṅgārava, “Brahmin, I didn’t ask you who you honor and praise. I asked you which of these two practices do you believe has fewer requirements and undertakings, yet is more fruitful and beneficial?” - -For a second time Saṅgārava said to Ānanda, “Those such as the masters Gotama and Ānanda are honored and praised by me!” - -For a third time, Ānanda said to Saṅgārava, “Brahmin, I didn’t ask you who you honor and praise. I asked you which of these two practices do you believe has fewer requirements and undertakings, yet is more fruitful and beneficial?” - -For a third time Saṅgārava said to Ānanda, “Those such as the masters Gotama and Ānanda are honored and praised by me!” - -Then it occurred to the Buddha, “Though Ānanda asked him a sensible question three times, Saṅgārava falters without answering. Why don’t I give him a way out?” - -So the Buddha said to Saṅgārava, “Brahmin, what came up in the conversation among the king’s retinue today, sitting together in the royal compound?” - -“Master Gotama, this came up: ‘Formerly, it seems, there were fewer mendicants, but more of them displayed superhuman demonstrations of psychic power; while these days, there are more mendicants, but fewer display superhuman demonstrations of psychic power.’ This is what came up in the conversation among the king’s retinue today, while sitting together in the royal compound.” - -“Brahmin, there are three kinds of demonstration. What three? A demonstration of psychic power, a demonstration of revealing, and a demonstration of instruction. - -And what is the demonstration of psychic power? It’s when someone wields the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the Brahmā realm. This is called the demonstration of psychic power. - -And what is the demonstration of revealing? In one case, someone reveals by means of a sign: ‘This is what you’re thinking, such is your thought, and thus is your state of mind.’ And even if they reveal this many times, it turns out exactly so, not otherwise. - -In another case, someone reveals after hearing it from humans or non-humans or deities: ‘This is what you’re thinking, such is your thought, and thus is your state of mind.’ And even if they reveal this many times, it turns out exactly so, not otherwise. - -In another case, someone reveals by hearing the sound of thought spreading as someone thinks and considers: ‘This is what you’re thinking, such is your thought, and thus is your state of mind.’ And even if they reveal this many times, it turns out exactly so, not otherwise. - -In another case, someone comprehends the mind of a person who has attained the immersion that’s free of placing the mind and keeping it connected. They understand: ‘Judging by the way this person’s intentions are directed, immediately after this mind state, they’ll think this thought.’ And even if they reveal this many times, it turns out exactly so, not otherwise. This is called the demonstration of revealing. - -And what is a demonstration of instruction? It’s when someone instructs others like this: ‘Think like this, not like that. Focus your mind like this, not like that. Give up this, and live having achieved that.’ This is called a demonstration of instruction. - -These are the three kinds of demonstration. Of these three kinds of demonstration, which do you consider to be the finest?” - -“Regarding this, Master Gotama, a demonstration of psychic power is experienced only by the one who performs it, occurring only to them. This seems to me like a magic trick. - -And the demonstration where someone reveals something by means of a sign, or after hearing it from humans, non-humans, or deities, or by hearing the sound of thought spreading as someone thinks and considers, or by comprehending the mind of another person, is also experienced only by the one who performs it, occurring only to them. This also seems to me like a magic trick. - -But as to the demonstration where someone instructs others: ‘Think like this, not like that. Focus your mind like this, not like that. Give up this, and live having achieved that.’ I prefer this demonstration, Master Gotama. It’s the finest of the three kinds of demonstration. - -It’s incredible, Master Gotama, it’s amazing, how well this was said by Master Gotama. We regard Master Gotama as someone who possesses these three kinds of demonstration. For Master Gotama wields the many kinds of psychic power … controlling the body as far as the Brahmā realm. And Master Gotama comprehends the mind of another person who has attained the immersion that is free of placing the mind and keeping it connected. He understands: ‘Judging by the way this person’s intentions are directed, immediately after this mind state they’ll think this thought.’ And Master Gotama instructs others like this: ‘Think like this, not like that. Focus your mind like this, not like that. Give up this, and live having achieved that.’” - -“Your words are clearly invasive and intrusive, brahmin. Nevertheless, I will answer you. For I do wield the many kinds of psychic power … controlling the body as far as the Brahmā realm. And I do comprehend the mind of another person who has attained the immersion that is free of placing the mind and keeping it connected. I understand: ‘Judging by the way this person’s intentions are directed, immediately after this mind state they’ll think this thought.’ And I do instruct others like this: ‘Think like this, not like that. Focus your mind like this, not like that. Give up this, and live having achieved that.’” - -“But Master Gotama, is there even one other mendicant who possesses these three kinds of demonstration, apart from Master Gotama?” - -“There’s not just one hundred mendicants, brahmin, who possess these three kinds of demonstration, nor two, three, four, or five hundred, but many more than that.” - -“But where are these mendicants now staying?” - -“Right here, brahmin, in this Saṅgha of mendicants.” - -“Excellent, Master Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made the teaching clear in many ways. I go for refuge to Master Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” - -7. The Great Chapter - -3.61 Sectarian Tenets - -“Mendicants, these three sectarian tenets—as pursued, pressed, and grilled by the astute—when taken to their conclusion, end with inaction. What three? - -There are some ascetics and brahmins who have this doctrine and view: ‘Everything this individual experiences—pleasurable, painful, or neutral—is because of past deeds.’ - -There are some ascetics and brahmins who have this doctrine and view: ‘Everything this individual experiences—pleasurable, painful, or neutral—is because of the Lord God’s creation.’ - -There are some ascetics and brahmins who have this doctrine and view: ‘Everything this individual experiences—pleasurable, painful, or neutral—has no cause or reason.’ - -Regarding this, I went up to the ascetics and brahmins whose view is that everything that is experienced is because of past deeds, and I said to them: ‘Is it really true that this is the venerables’ view?’ And they answered, ‘Yes’. I said to them: ‘In that case, you might kill living creatures, steal, be unchaste; use speech that’s false, divisive, harsh, or nonsensical; be covetous, malicious, or have wrong view, all because of past deeds.’ - -Those who believe that past deeds are the most important thing have no enthusiasm or effort, no idea that there are things that should and should not be done. Since they don’t acknowledge as a genuine fact that there are things that should and should not be done, they’re unmindful and careless, and can’t rightly be called ascetics. This is my first legitimate refutation of the ascetics and brahmins who have this doctrine and view. - -Regarding this, I went up to the ascetics and brahmins whose view is that everything that is experienced is because of the Lord God’s creation, and I said to them: ‘Is it really true that this is the venerables’ view?’ And they answered, ‘Yes’. I said to them: ‘In that case, you might kill living creatures, steal, be unchaste; use speech that’s false, divisive, harsh, or nonsensical; be covetous, malicious, or have wrong view, all because of the Lord God’s creation.’ - -Those who believe that the Lord God’s creative power is the most important thing have no enthusiasm, no effort, no idea that there are things that should and should not be done. Since they don’t acknowledge as a genuine fact that there are things that should and should not be done, they’re unmindful and careless, and can’t rightly be called ascetics. This is my second legitimate refutation of the ascetics and brahmins who have this doctrine and view. - -Regarding this, I went up to the ascetics and brahmins whose view is that everything that is experienced has no cause or reason, and I said to them: ‘Is it really true that this is the venerables’ view?’ And they answered, ‘Yes’. I said to them: ‘In that case, you might kill living creatures, steal, be unchaste; use speech that’s false, divisive, harsh, or nonsensical; be covetous, malicious, or have wrong view, all without cause or reason.’ - -Those who believe that the absence of cause or reason is the most important thing have no enthusiasm, no effort, no idea that there are things that should and should not be done. Since they don’t acknowledge as a genuine fact that there are things that should and should not be done, they’re unmindful and careless, and can’t rightly be called ascetics. This is my third legitimate refutation of the ascetics and brahmins who have this doctrine and view. - -These are the three sectarian tenets—as pursued, pressed, and grilled by the astute—which, when taken to their conclusion, end with inaction. - -But the Dhamma that I’ve taught is irrefutable, uncorrupted, beyond reproach, and not scorned by sensible ascetics and brahmins. What is the Dhamma that I’ve taught? - -‘These are the six elements’: this is the Dhamma I’ve taught … - -‘These are the six fields of contact’: this is the Dhamma I’ve taught … - -‘These are the eighteen mental preoccupations’: this is the Dhamma I’ve taught … - -‘These are the four noble truths’: this is the Dhamma I’ve taught that is irrefutable, uncorrupted, beyond reproach, and is not scorned by sensible ascetics and brahmins. - -‘“These are the six elements”: this is the Dhamma I’ve taught …’ That’s what I said, but why did I say it? - -There are these six elements: the elements of earth, water, fire, air, space, and consciousness. - -‘“These are the six elements”: this is the Dhamma I’ve taught …’ That’s what I said, and this is why I said it. - -‘“These are the six fields of contact”: this is the Dhamma I’ve taught …’ That’s what I said, but why did I say it? - -There are these six fields of contact: eye, ear, nose, tongue, body, and mind contact. - -‘“These are the six fields of contact”: this is the Dhamma I’ve taught …’ That’s what I said, and this is why I said it. - -‘“These are the eighteen mental preoccupations”: this is the Dhamma I’ve taught …’ This is what I said, but why did I say it? - -Seeing a sight with the eye, one is preoccupied with a sight that’s a basis for happiness or sadness or equanimity. - -Hearing a sound with the ear … - -Smelling an odor with the nose … - -Tasting a flavor with the tongue … - -Feeling a touch with the body … - -Becoming conscious of a thought with the mind, one is preoccupied with a thought that’s a basis for happiness or sadness or equanimity. - -‘“These are the eighteen mental preoccupations”: this is the Dhamma I’ve taught …’ That’s what I said, and this is why I said it. - -‘“These are the four noble truths”: this is the Dhamma I’ve taught …’ That’s what I said, but why did I say it? - -Supported by the six elements, an embryo is conceived. When it is conceived, there are name and form. Name and form are conditions for the six sense fields. The six sense fields are conditions for contact. Contact is a condition for feeling. It’s for one who feels that I declare: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. - -And what is the noble truth of suffering? Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; association with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering. This is called the noble truth of suffering. - -And what is the noble truth of the origin of suffering? Ignorance is a condition for choices. Choices are a condition for consciousness. Consciousness is a condition for name and form. Name and form are conditions for the six sense fields. The six sense fields are conditions for contact. Contact is a condition for feeling. Feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates. This is called the noble truth of the origin of suffering. - -And what is the noble truth of the cessation of suffering? When ignorance fades away and ceases with nothing left over, choices cease. When choices cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases. This is called the noble truth of the cessation of suffering. - -And what is the noble truth of the practice that leads to the cessation of suffering? It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called the noble truth of the practice that leads to the cessation of suffering. - -‘“These are the four noble truths”: this is the Dhamma I’ve taught that is irrefutable, uncorrupted, beyond reproach, and is not scorned by sensible ascetics and brahmins.’ That’s what I said, and this is why I said it.” - -3.62 Perils - -“Mendicants, an uneducated ordinary person speaks of three perils that tear mothers and children apart. What three? - -There comes a time when a great fire flares up, and it burns villages, towns, and cities. When this happens, a mother can’t find her child, and a child can’t find their mother. This is the first peril that tears mothers and children apart. - -Furthermore, there comes a time when a great storm gathers, and it unleashes a mighty flood that sweeps away villages, towns, and cities. When this happens, a mother can’t find her child, and a child can’t find their mother. This is the second peril that tears mothers and children apart. - -Furthermore, there comes a time of peril from wild savages, and the countryfolk mount their vehicles and flee everywhere. When this happens, a mother can’t find her child, and a child can’t find their mother. This is the third peril that tears mothers and children apart. - -These are the three perils an uneducated ordinary person speaks of that tear mothers and children apart. - -Mendicants, an uneducated ordinary person speaks of three perils that don’t tear mothers and children apart. What three? - -There comes a time when a great fire flares up, and it burns villages, towns, and cities. When this happens, sometimes a mother can find her child, and a child can find their mother. This is the first peril that doesn’t tear mothers and children apart. - -Furthermore, there comes a time when a great storm gathers, and it unleashes a mighty flood that sweeps away villages, towns, and cities. When this happens, sometimes a mother can find her child, and a child can find their mother. This is the second peril that doesn’t tear mothers and children apart. - -Furthermore, there comes a time of peril from wild savages, and the countryfolk mount their vehicles and flee everywhere. When this happens, sometimes a mother can find her child, and a child can find their mother. This is the third peril that doesn’t tear mothers and children apart. - -These are the three perils an uneducated ordinary person speaks of that don’t tear mothers and children apart. - -There are three perils that tear mothers and children apart. What three? - -The perils of old age, sickness, and death. When a child is growing old, a mother doesn’t get her wish: ‘Let me grow old, may my child not grow old!’ When a mother is growing old, a child doesn’t get their wish: ‘Let me grow old, may my mother not grow old!’ - -When a child is sick, a mother doesn’t get her wish: ‘Let me be sick, may my child not be sick!’ When a mother is sick, a child doesn’t get their wish: ‘Let me be sick, may my mother not be sick!’ - -When a child is dying, a mother doesn’t get her wish: ‘Let me die, may my child not die!’ When a mother is dying, a child doesn’t get their wish: ‘Let me die, may my mother not die!’ These are the three perils that tear mothers and children apart. - -There is a path and a practice that leads to giving up and going beyond the three perils that don’t tear mothers and children apart, and the three perils that do tear mothers and children apart. What is that path and practice? It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is the path, this is the practice that leads to giving up and going beyond the three perils that don’t tear mothers and children apart, and the three perils that do tear mothers and children apart.” - -3.63 At Venāgapura - -At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at a village of the Kosalan brahmins named Venāgapura. The brahmins and householders of Venāgapura heard: - -“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Venāgapura. He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. It’s good to see such perfected ones.” - -Then the brahmins and householders of Venāgapura went up to the Buddha. Before sitting down to one side, some bowed, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent. Then the brahmin Vacchagotta of Venāgapura said to the Buddha: - -“It’s incredible, Master Gotama, it’s amazing, how your faculties are so very clear, and the complexion of your skin is pure and bright. It’s like a golden brown jujube in the autumn, or a palm fruit freshly plucked from the stalk, or an ornament of rare gold, fashioned by a deft smith, well wrought in the forge, and placed on a cream rug where it shines and glows and radiates. In the same way, your faculties are so very clear, and the complexion of your skin is pure and bright. - -Surely Master Gotama gets when he wants, without trouble or difficulty, various kinds of high and luxurious bedding, such as: sofas, couches, woolen covers—shag-piled, colorful, white, embroidered with flowers, quilted, embroidered with animals, double-or single-fringed—and silk covers studded with gems, as well as silken sheets, woven carpets, rugs for elephants, horses, or chariots, antelope hide rugs, and spreads of fine deer hide, with a canopy above and red cushions at both ends.” - -“Brahmin, these various kinds of high and luxurious bedding are hard for renunciates to get hold of. And even if they do get them, they’re not allowed. - -There are, brahmin, these three high and luxurious beds that I get these days when I want, without trouble or difficulty. What three? The high and luxurious beds of the gods, of Brahmā, and of the noble ones. These are the three high and luxurious beds that I get these days when I want, without trouble or difficulty.” - -“But what, Master Gotama, is the high and luxurious bed of the gods?” - -“Brahmin, when I am living supported by a village or town, I robe up in the morning and, taking my bowl and robe, enter the town or village for alms. After the meal, on my return from alms-round, I enter a wood. I gather up some grass or leaves into a pile, and sit down cross-legged, with my body straight, and establish mindfulness right there. Quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, I enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected. And with the fading away of rapture, I enter and remain in the third absorption, where I meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ With the giving up of pleasure and pain, and the ending of former happiness and sadness, I enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. When I’m practicing like this, if I walk meditation, at that time I walk like the gods. When I’m practicing like this, if I stand, at that time I stand like the gods. When I’m practicing like this, if I sit, at that time I sit like the gods. When I’m practicing like this, if I lie down, at that time I lie down like the gods. This is the high and luxurious bed of the gods that I get these days when I want, without trouble or difficulty.” - -“It’s incredible, Master Gotama, it’s amazing! Who but Master Gotama could get such a high and luxurious bed of the gods when he wants, without trouble or difficulty? - -But what, Master Gotama, is the high and luxurious bed of Brahmā?” - -“Brahmin, when I am living supported by a village or town, I robe up in the morning and, taking my bowl and robe, enter the town or village for alms. After the meal, on my return from alms-round, I enter a wood. I gather up some grass or leaves into a pile, and sit down cross-legged, with my body straight, and establish mindfulness right there. I meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, I spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. I meditate spreading a heart full of compassion to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, I spread a heart full of compassion to the whole world—abundant, expansive, limitless, free of enmity and ill will. I meditate spreading a heart full of rejoicing to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, I spread a heart full of rejoicing to the whole world—abundant, expansive, limitless, free of enmity and ill will. I meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, I spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. When I’m practicing like this, if I walk meditation, at that time I walk like Brahmā. … I stand like Brahmā. … I sit like Brahmā … When I’m practicing like this, if I lie down, at that time I lie down like Brahmā. This is the high and luxurious bed of Brahmā that I get these days when I want, without trouble or difficulty.” - -“It’s incredible, Master Gotama, it’s amazing! Who but Master Gotama could get such a high and luxurious bed of Brahmā when he wants, without trouble or difficulty? - -But what, Master Gotama, is the high and luxurious bed of the noble ones?” - -“Brahmin, when I am living supported by a village or town, I robe up in the morning and, taking my bowl and robe, enter the town or village for alms. After the meal, on my return from alms-round, I enter a wood. I gather up some grass or leaves into a pile, and sit down cross-legged, with my body straight, and establish mindfulness right there. I know this: ‘I’ve given up greed, hate, and delusion, cut them off at the root, made them like a palm stump, obliterated them, so they’re unable to arise in the future.’ When I’m practicing like this, if I walk meditation, at that time I walk like the noble ones. … I stand like the noble ones … I sit like the noble ones … When I’m practicing like this, if I lie down, at that time I lie down like the noble ones. This is the high and luxurious bed of the noble ones that I get these days when I want, without trouble or difficulty.” - -“It’s incredible, Master Gotama, it’s amazing! Who but Master Gotama could get such a high and luxurious bed of the noble ones when he wants, without trouble or difficulty? - -Excellent, Master Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made the teaching clear in many ways. We go for refuge to Master Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may Master Gotama remember us as lay followers who have gone for refuge for life.” - -3.64 With Sarabha - -So I have heard. At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. - -Now at that time a wanderer called Sarabha had recently left this teaching and training. He was telling a crowd in Rājagaha, “I learned the teaching of the ascetics who follow the Sakyan, then I left their teaching and training.” - -Then several mendicants robed up in the morning and, taking their bowls and robes, entered Rājagaha for alms. They heard what Sarabha was saying. - -Then, after the meal, when they returned from alms-round, they went up to the Buddha, bowed, sat down to one side, and said to him, “The wanderer called Sarabha has recently left this teaching and training. He was telling a crowd in Rājagaha: ‘I learned the teaching of the ascetics who follow the Sakyan, then I left their teaching and training.’ Sir, please go to the wanderers’ monastery on the banks of the Sappinī river to see Sarabha the wanderer out of compassion.” The Buddha consented in silence. - -Then in the late afternoon, the Buddha came out of retreat and went to the wanderers’ monastery on the banks of the Sappinī river to visit Sarabha the wanderer. He sat on the seat spread out, and said to the wanderer Sarabha, “Is it really true, Sarabha, that you’ve been saying: ‘I learned the teaching of the ascetics who follow the Sakyan, then I left their teaching and training.’” When he said this, Sarabha kept silent. - -For a second time, the Buddha said to Sarabha, “Tell me, Sarabha, what exactly have you learned of the teachings of the ascetics who follow the Sakyan? If you’ve not learned it fully, I’ll fill you in. But if you have learned it fully, I’ll agree.” For a second time, Sarabha kept silent. - -For a third time, the Buddha said to Sarabha, “Sarabha, the teachings of the ascetics who follow the Sakyan are clear to me. What exactly have you learned of the teachings of the ascetics who follow the Sakyan? If you’ve not learned it fully, I’ll fill you in. But if you have learned it fully, I’ll agree.” For a third time, Sarabha kept silent. - -Then those wanderers said to Sarabha, “The ascetic Gotama has offered to tell you anything you ask for. Speak, reverend Sarabha, what exactly have you learned of the teachings of the ascetics who follow the Sakyan? If you’ve not learned it fully, he’ll fill you in. But if you have learned it fully, he’ll agree.” When this was said, Sarabha sat silent, embarrassed, shoulders drooping, downcast, depressed, with nothing to say. - -Knowing this, the Buddha said to the wanderers: - -“Wanderers, someone might say to me: ‘You claim to be a fully awakened Buddha, but regarding these things you’re not fully awakened.’ Then I’d carefully pursue, press, and grill them on that point. When grilled by me, they would, without a doubt, fall into one of these three categories. They’d dodge the issue, distracting the discussion with irrelevant points. They’d display annoyance, hate, and bitterness. Or they’d sit silent, embarrassed, shoulders drooping, downcast, depressed, with nothing to say, like Sarabha. - -Wanderers, someone might say to me: ‘You claim to have ended all defilements, but you still have these defilements.’ Then I’d carefully pursue, press, and grill them on that point. When grilled by me, they would, without a doubt, fall into one of these three categories. They’d dodge the issue, distracting the discussion with irrelevant points. They’d display annoyance, hate, and bitterness. Or they’d sit silent, embarrassed, shoulders drooping, downcast, depressed, with nothing to say, like Sarabha. - -Wanderers, someone might say to me: ‘Your teaching does not lead someone who practices it to the goal of the complete ending of suffering.’ Then I’d carefully pursue, press, and grill them on that point. When grilled by me, they would, without a doubt, fall into one of these three categories. They’d dodge the issue, distracting the discussion with irrelevant points. They’d display annoyance, hate, and bitterness. Or they’d sit silent, embarrassed, shoulders drooping, downcast, depressed, with nothing to say, like Sarabha.” - -Then the Buddha, having roared his lion’s roar three times in the wanderers’ monastery on the bank of the Sappinī river, rose into the sky and flew away. - -Soon after the Buddha left, those wanderers gave Sarabha a comprehensive tongue-lashing: “Reverend Sarabha, you’re just like an old jackal in the formidable wilderness who thinks, ‘I’ll roar a lion’s roar!’ but they still only manage to squeal and yelp like a jackal. In the same way, when the ascetic Gotama wasn’t here you said ‘I’ll roar a lion’s roar!’ but you only managed to squeal and yelp like a jackal. - -You’re just like a golden oriole who thinks, ‘I’ll cry like a cuckoo!’ but they still only manage to cry like a golden oriole. In the same way, when the ascetic Gotama wasn’t here you said ‘I’ll cry like a cuckoo!’ but you still only managed to cry like a golden oriole. - -You’re just like a bull that thinks to bellow only when the cowstall is empty. In the same way, you only thought to bellow when the ascetic Gotama wasn’t here.” That’s how those wanderers gave Sarabha a comprehensive tongue-lashing. - -3.65 With the Kālāmas of Kesamutta - -So I have heard. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at a town of the Kālāmas named Kesamutta. The Kālāmas of Kesamutta heard: - -“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Kesamutta. He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha …’ It’s good to see such perfected ones.” - -Then the Kālāmas went up to the Buddha. Before sitting down to one side, some bowed, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent. Seated to one side the Kālāmas said to the Buddha: - -“There are, sir, some ascetics and brahmins who come to Kesamutta. They explain and promote only their own doctrine, while they attack, badmouth, disparage, and smear the doctrines of others. Then some other ascetics and brahmins come to Kesamutta. They too explain and promote only their own doctrine, while they attack, badmouth, disparage, and smear the doctrines of others. So, sir, we’re doubting and uncertain: ‘I wonder who of these respected ascetics and brahmins speaks the truth, and who speaks falsehood?’” - -“It is enough, Kālāmas, for you to be doubting and uncertain. Doubt has come up in you about an uncertain matter. - -Please, Kālāmas, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think ‘The ascetic is our respected teacher.’ But when you know for yourselves: ‘These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering’, then you should give them up. - -What do you think, Kālāmas? Does greed come up in a person for their welfare or harm?” - -“Harm, sir.” - -“A greedy individual, overcome by greed, kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?” - -“Yes, sir.” - -“What do you think, Kālāmas? Does hate come up in a person for their welfare or harm?” - -“Harm, sir.” - -“A hateful individual, overcome by hate, kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?” - -“Yes, sir.” - -“What do you think, Kālāmas? Does delusion come up in a person for their welfare or harm?” - -“Harm, sir.” - -“A deluded individual, overcome by delusion, kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?” - -“Yes, sir.” - -“What do you think, Kālāmas, are these things skillful or unskillful?” - -“Unskillful, sir.” - -“Blameworthy or blameless?” - -“Blameworthy, sir.” - -“Criticized or praised by sensible people?” - -“Criticized by sensible people, sir.” - -“When you undertake them, do they lead to harm and suffering, or not? Or how do you see this?” - -“When you undertake them, they lead to harm and suffering. That’s how we see it.” - -“So, Kālāmas, when I said: ‘Please, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.” But when you know for yourselves: “These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering”, then you should give them up.’ That’s what I said, and this is why I said it. - -Please, Kālāmas, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think ‘The ascetic is our respected teacher.’ But when you know for yourselves: ‘These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness’, then you should acquire them and keep them. - -What do you think, Kālāmas? Does contentment come up in a person for their welfare or harm?” - -“Welfare, sir.” - -“An individual who is content, not overcome by greed, doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?” - -“Yes, sir.” - -“What do you think, Kālāmas? Does love come up in a person for their welfare or harm? … Does understanding come up in a person for their welfare or harm? … Is that for their lasting welfare and happiness?” - -“Yes, sir.” - -“What do you think, Kālāmas, are these things skillful or unskillful?” - -“Skillful, sir.” - -“Blameworthy or blameless?” - -“Blameless, sir.” - -“Criticized or praised by sensible people?” - -“Praised by sensible people, sir.” - -“When you undertake them, do they lead to welfare and happiness, or not? Or how do you see this?” - -“When you undertake them, they lead to welfare and happiness. That’s how we see it.” - -“So, Kālāmas, when I said: ‘Please, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.” But when you know for yourselves: - -“These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness”, then you should acquire them and keep them.’ That’s what I said, and this is why I said it. - -Then that noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. - -They meditate spreading a heart full of compassion to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of compassion to the whole world—abundant, expansive, limitless, free of enmity and ill will. - -They meditate spreading a heart full of rejoicing to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of rejoicing to the whole world—abundant, expansive, limitless, free of enmity and ill will. - -They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. - -When that noble disciple has a mind that’s free of enmity and ill will, uncorrupted and purified, they’ve won four consolations in the present life. ‘If it turns out there is another world, and good and bad deeds have a result, then—when the body breaks up, after death—I’ll be reborn in a good place, a heavenly realm.’ This is the first consolation they’ve won. - -‘If it turns out there is no other world, and good and bad deeds don’t have a result, then in the present life I’ll keep myself free of enmity and ill will, untroubled and happy.’ This is the second consolation they’ve won. - -‘If it turns out that bad things happen to people who do bad things, then since I have no bad intentions, and since I’m not doing anything bad, how can suffering touch me?’ This is the third consolation they’ve won. - -‘If it turns out that bad things don’t happen to people who do bad things, then I still see myself pure on both sides.’ This is the fourth consolation they’ve won. - -When that noble disciple has a mind that’s free of enmity and ill will, undefiled and purified, they’ve won these four consolations in the present life.” - -“That’s so true, Blessed One! That’s so true, Holy One! When that noble disciple has a mind that’s free of enmity and ill will, undefiled and purified, they’ve won these four consolations in the present life. … - -Excellent, sir! Excellent! … We go for refuge to Master Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may the Buddha remember us as lay followers who have gone for refuge for life.” - -3.66 With Sāḷha and His Friend - -So I have heard. Now at that time Venerable Nandaka was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother. Then Sāḷha, Migāra’s grandson, and Rohaṇa, Pekhuṇiya’s grandson went up to Venerable Nandaka, bowed, and sat down to one side. Then Venerable Nandaka said to Sāḷha: - -“Please, Sāḷha and friend, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think ‘The ascetic is our respected teacher.’ But when you know for yourselves: ‘These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering’, then you should give them up. - -What do you think, Sāḷha? Is greed real?” - -“Yes, sir.” - -“‘Covetousness’ is what I mean by this. A person who is greedy and covetous kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?” - -“Yes, sir.” - -“What do you think, Sāḷha? Is hate real?” - -“Yes, sir.” - -“‘Malice’ is what I mean by this. A hateful and malicious person kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?” - -“Yes, sir.” - -“What do you think, Sāḷha? Is delusion real?” - -“Yes, sir.” - -“‘Ignorance’ is what I mean by this. A person who is deluded and ignorant kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?” - -“Yes, sir.” - -“What do you think, Sāḷha, are these things skillful or unskillful?” - -“Unskillful, sir.” - -“Blameworthy or blameless?” - -“Blameworthy, sir.” - -“Criticized or praised by sensible people?” - -“Criticized by sensible people, sir.” - -“When you undertake them, do they lead to harm and suffering, or not? Or how do you see this?” - -“When you undertake them, they lead to harm and suffering. That’s how we see it.” - -“So, Sāḷha and friend, when I said: ‘Please, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.” But when you know for yourselves: “These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering”, then you should give them up.’ That’s what I said, and this is why I said it. - -Please, Sāḷha and friend, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think ‘The ascetic is our respected teacher.’ But when you know for yourselves: ‘These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness’, then you should acquire them and keep them. - -What do you think? Is contentment real?” - -“Yes, sir.” - -“‘Satisfaction’ is what I mean by this. A person who is content and satisfied doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?” - -“Yes, sir.” - -What do you think? Is love real?” - -“Yes, sir.” - -“‘Kindness’ is what I mean by this. A loving and kind-hearted person doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?” - -“Yes, sir.” - -“What do you think, Sāḷha? Is understanding real?” - -“Yes, sir.” - -“‘Knowledge’ is what I mean by this. A person who understands and knows doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?” - -“Yes, sir.” - -“What do you think, Sāḷha, are these things skillful or unskillful?” - -“Skillful, sir.” - -“Blameworthy or blameless?” - -“Blameless, sir.” - -“Criticized or praised by sensible people?” - -“Praised by sensible people, sir.” - -“When you undertake them, do they lead to welfare and happiness, or not? Or how do you see this?” - -“When you undertake them, they lead to welfare and happiness. That’s how we see it.” - -“So, Sāḷha and friend, when I said: ‘Please, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.” But when you know for yourselves: - -“These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness”, then you should acquire them and keep them.’ That’s what I said, and this is why I said it. - -Then that noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. They meditate spreading a heart full of love … compassion … rejoicing … equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. - -They understand: ‘There is this, there is what is worse than this, there is what is better than this, and there is an escape beyond the scope of perception.’ Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. When they’re freed, they know they’re freed. - -They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’ - -They understand: ‘Formerly there was greed, which was unskillful. Now there is none, so that’s skillful. Formerly there was hate, which was unskillful. Now there is none, so that’s skillful. Formerly there was delusion, which was unskillful. Now there is none, so that’s skillful.’ So they live without wishes in the present life, extinguished, cooled, experiencing bliss, having become holy in themselves.” - -3.67 Topics of Discussion - -“There are, mendicants, these three topics of discussion. What three? You might discuss the past: ‘That is how it was in the past.’ You might discuss the future: ‘That is how it will be in the future.’ Or you might discuss the present: ‘This is how it is at present.’ - -You can know whether or not a person is competent to hold a discussion by seeing how they take part in a discussion. When a person is asked a question, if it needs to be answered with a generalization and they don’t answer it generally; or if it needs analysis and they answer without analyzing it; or if it needs a counter-question and they answer without a counter-question; or if it should be set aside and they don’t set it aside, then that person is not competent to hold a discussion. When a person is asked a question, if it needs to be answered with a generalization and they answer it generally; or if it needs analysis and they answer after analyzing it; or if it needs a counter-question and they answer with a counter-question; or if it should be set aside and they set it aside, then that person is competent to hold a discussion. - -You can know whether or not a person is competent to hold a discussion by seeing how they take part in a discussion. When a person is asked a question, if they’re not consistent about what their position is and what it isn’t; about what they propose; about speaking from what they know; and about the appropriate procedure, then that person is not competent to hold a discussion. When a person is asked a question, if they are consistent about what their position is and what it isn’t; about what they propose; about speaking from what they know; and about the appropriate procedure, then that person is competent to hold a discussion. - -You can know whether or not a person is competent to hold a discussion by seeing how they take part in a discussion. When a person is asked a question, if they dodge the issue; distract the discussion with irrelevant points; or display annoyance, hate, and bitterness, then that person is not competent to hold a discussion. When a person is asked a question, if they don’t dodge the issue; distract the discussion with irrelevant points; or display annoyance, hate, and bitterness, then that person is competent to hold a discussion. - -You can know whether or not a person is competent to hold a discussion by seeing how they take part in a discussion. When a person is asked a question, if they intimidate, crush, mock, or seize on trivial mistakes, then that person is not competent to hold a discussion. When a person is asked a question, if they don’t intimidate, crush, mock, or seize on trivial mistakes, then that person is competent to hold a discussion. - -You can know whether or not a person has what’s required by seeing how they take part in a discussion. If they lend an ear they have what’s required; if they don’t lend an ear they don’t have what’s required. Someone who has what’s required directly knows one thing, completely understands one thing, gives up one thing, and realizes one thing— and then they experience complete freedom. This is the purpose of discussion, consultation, the requirements, and listening well, that is, the liberation of the mind by not grasping. - - Those who converse with hostility, - too sure of themselves, arrogant, - ignoble, attacking virtues, - they look for flaws in each other. - - They rejoice together when their opponent - speaks poorly and makes a mistake, - becoming confused and defeated— - but the noble ones don’t discuss like this. - - If an astute person wants to hold a discussion - connected with the teaching and its meaning— - the kind of discussion that noble ones hold— - then that wise one should start the discussion, - - knowing when the time is right, - neither hostile nor arrogant. - Not over-excited, - contemptuous, or aggressive, - - or with a mind full of jealousy, - they’d speak from what they rightly know. - They agree with what was well spoken, - without criticizing what was poorly said. - - They’d not persist in finding faults, - nor seize on trivial mistakes, - neither intimidating nor crushing the other, - nor would they speak with sly implications. - - Good people consult - for the sake of knowledge and clarity. - That’s how the noble ones consult, - this is a noble consultation. - Knowing this, an intelligent person - would consult without arrogance.” - - -3.68 Followers of Other Paths - -“Mendicants, if wanderers who follow other paths were to ask: ‘There are these three things. What three? Greed, hate, and delusion. These are the three things. What’s the difference between them?’ How would you answer them?” - -“Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.” - -“Well then, mendicants, listen and pay close attention, I will speak.” - -“Yes, sir,” they replied. The Buddha said this: - -“Mendicants, if wanderers who follow other paths were to ask: ‘There are these three things. What three? Greed, hate, and delusion. These are the three things. What’s the difference between them?’ You should answer them: ‘Greed, reverends, is mildly blameworthy, but slow to fade away. Hate is very blameworthy, but quick to fade away. Delusion is very blameworthy, and slow to fade away.’ - -And if they ask: ‘What is the cause, what is the reason why greed arises, and once arisen it increases and grows?’ You should say: ‘The beautiful feature of things. When you attend improperly to the beautiful feature of things, greed arises, and once arisen it increases and grows. This is the cause, this is the reason why greed arises, and once arisen it increases and grows.’ - -And if they ask: ‘What is the cause, what is the reason why hate arises, and once arisen it increases and grows?’ You should say: ‘The feature of harshness. When you attend improperly to the feature of harshness, hate arises, and once arisen it increases and grows. This is the cause, this is the reason why hate arises, and once arisen it increases and grows.’ - -And if they ask: ‘What is the cause, what is the reason why delusion arises, and once arisen it increases and grows?’ You should say: ‘Improper attention. When you attend improperly, delusion arises, and once arisen it increases and grows. This is the cause, this is the reason why delusion arises, and once arisen it increases and grows.’ - -And if they ask, ‘What is the cause, what is the reason why greed doesn’t arise, or if it’s already arisen it’s given up?’ You should say: ‘The ugly feature of things. When you attend properly on the ugly feature of things, greed doesn’t arise, or if it’s already arisen it’s given up. This is the cause, this is the reason why greed doesn’t arise, or if it’s already arisen it’s given up.’ - -And if they ask, ‘What is the cause, what is the reason why hate doesn’t arise, or if it’s already arisen it’s given up?’ You should say: ‘The heart’s release by love.’ When you attend properly on the heart’s release by love, hate doesn’t arise, or if it’s already arisen it’s given up. This is the cause, this is the reason why hate doesn’t arise, or if it’s already arisen it’s given up.’ - -And if they ask, ‘What is the cause, what is the reason why delusion doesn’t arise, or if it’s already arisen it’s given up?’ You should say: ‘Proper attention. When you attend properly, delusion doesn’t arise, or if it’s already arisen it’s given up. This is the cause, this is the reason why delusion doesn’t arise, or if it’s already arisen it’s given up.’” - -3.69 Unskillful Roots - -“Mendicants, there are these three unskillful roots. What three? Greed, hate, and delusion. - -Greed is a root of the unskillful. When a greedy person chooses to act by way of body, speech, or mind, that too is unskillful. When a greedy person, overcome by greed, causes another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’, that too is unskillful. And so these many bad, unskillful things are produced in them born, sourced, originated, and conditioned by greed. - -Hate is a root of the unskillful. When a hateful person chooses to act by way of body, speech, or mind, that too is unskillful. When a hateful person, overcome by hate, causes another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’, that too is unskillful. And so these many bad, unskillful things are produced in them born, sourced, originated, and conditioned by hate. - -Delusion is a root of the unskillful. When a deluded person chooses to act by way of body, speech, or mind, that too is unskillful. When a deluded person, overcome by delusion, causes another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’, that too is unskillful. And so these many bad, unskillful things are produced in them born, sourced, originated, and conditioned by delusion. Such a person is said to have speech that’s ill-timed, false, meaningless, not in line with the teaching and training. - -Why is this? This person causes another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’. So when someone makes a valid criticism, they’re scornful and admit nothing. When someone makes a baseless criticism, they make no effort to explain, ‘This is why that’s untrue, this is why that’s false.’ That’s why such a person is said have speech that’s ill-timed, false, meaningless, not in line with the teaching and training. - -Such a person—overcome with bad, unskillful qualities born of greed, hate, and delusion—suffers in the present life, with anguish, distress, and fever. And when the body breaks up, after death, they can expect to be reborn in a place of loss, a bad place, the underworld, hell. - -Suppose a sal, axlewood, or papra tree was choked and engulfed by three camel’s foot creepers. It would fall to ruin and disaster. In the same way, such a person—overcome with bad, unskillful qualities born of greed, hate, and delusion—suffers in the present life, with anguish, distress, and fever. And when the body breaks up, after death, they can expect to be reborn in a place of loss, a bad place, the underworld, hell. - -These are the three unskillful roots. - -There are these three skillful roots. What three? Contentment, love, and understanding. - -Contentment is a root of the skillful. When a contented person chooses to act by way of body, speech, or mind, that too is skillful. When a contented person, not overcome by greed, doesn’t cause another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’, that too is skillful. And so these many skillful things are produced in them born, sourced, originated, and conditioned by contentment. - -Love is a root of the skillful. When a loving person chooses to act by way of body, speech, or mind, that too is skillful. When a loving person, not overcome by hate, doesn’t cause another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’, that too is skillful. And so these many skillful things are produced in them born, sourced, originated, and conditioned by love. - -Understanding is a root of the skillful. When an understanding person chooses to act by way of body, speech, or mind, that too is skillful. When an understanding person, not overcome by delusion, doesn’t cause another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’, that too is skillful. And so these many skillful things are produced in them born, sourced, originated, and conditioned by understanding. Such a person is said to have speech that’s well-timed, true, meaningful, in line with the teaching and training. - -Why is this? This person doesn’t cause another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’. So when someone makes a valid criticism, they admit it and aren’t scornful. When someone makes a baseless criticism, they make an effort to explain, ‘This is why that’s untrue, this is why that’s false.’ That’s why such a person is said to have speech that’s well-timed, true, meaningful, in line with the teaching and training. - -For such a person, bad unskillful qualities born of greed, hate, and delusion are cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. In the present life they’re happy, free of anguish, distress, and fever, and they’re also extinguished in the present life. - -Suppose a sal, axlewood, or papra tree was choked and engulfed by three camel’s foot creepers. Then along comes a person with a spade and basket. They’d cut the creeper out by the roots, dig them up, and pull them out, down to the fibers and stems. Then they’d split the creeper apart, cut up the parts, and chop it into splinters. They’d dry the splinters in the wind and sun, burn them with fire, and reduce them to ashes. Then they’d sweep away the ashes in a strong wind, or float them away down a swift stream. In the same way, for such a person, bad unskillful qualities born of greed, hate, and delusion are cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. In the present life they’re happy, free of anguish, distress, and fever, and they’re also extinguished in the present life. - -These are the three skillful roots.” - -3.70 Sabbath - -So I have heard. At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother. - -Then Visākhā, Migāra’s mother, went up to the Buddha, bowed, and sat down to one side. The Buddha said to her, “So, Visākhā, where are you coming from in the middle of the day?” - -“Today, sir, I’m observing the sabbath.” - -“There are, Visākhā, these three sabbaths. What three? The sabbath of the cowherds, the sabbath of the Jains, and the sabbath of the noble ones. - -And what is the sabbath of the cowherds? It’s just like a cowherd who, in the late afternoon, takes the cows back to their owners. They reflect: ‘Today the cows grazed in this place and that, and they drank in this place and that. Tomorrow the cows will graze in this place and that, and drink in this place and that.’ In the same way, someone keeping the sabbath reflects: ‘Today I ate this and that, and had a meal of this and that. Tomorrow I’ll eat this and that, and have a meal of this and that.’ And so they spend their day with a mind full of covetousness. That’s the sabbath of the cowherds. When the cowherd’s sabbath is observed like this it’s not very fruitful or beneficial or splendid or bountiful. - -And what is the sabbath of the Jains? There’s a kind of ascetic belonging to a group called the Jains. They encourage their disciples: ‘Please, good people, don’t hurt any living creatures more than a hundred leagues away to the east. Don’t hurt any living creatures more than a hundred leagues away to the west. Don’t hurt any living creatures more than a hundred leagues away to the north. Don’t hurt any living creatures more than a hundred leagues away to the south.’ So they encourage kindness and compassion for some creatures and not others. On the sabbath, they encourage their disciples: ‘Please, good people, take off all your clothes and say: “I don’t belong to anyone anywhere! And nothing belongs to me anywhere!”’ But their mother and father still know, ‘This is our child.’ And they know, ‘This is my mother and father.’ Partner and child still know, ‘This is our supporter.’ And they know, ‘This is my partner and child.’ Bondservants, workers, and staff still know: ‘This is our master.’ And they know, ‘These are my bondservants, workers, and staff.’ So, at a time when they should be encouraged to speak the truth, the Jains encourage them to lie. This, I say, is lying. When the night has passed they use their possessions once more, though they’ve not been given back to them. This, I say, is stealing. That’s the sabbath of the Jains. When the Jain’s sabbath is observed like this it’s not very fruitful or beneficial or splendid or bountiful. - -And what is the sabbath of the noble ones? A corrupt mind is cleaned by applying effort. And how is a corrupt mind cleaned by applying effort? It’s when a noble disciple recollects the Realized One: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ As they recollect the Realized One, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleaning a dirty head by applying effort. - -And how is a dirty head cleaned by applying effort? With cleansing paste, clay, and water, and by applying the appropriate effort. In the same way, a corrupt mind is cleaned by applying effort. - -And how is a corrupt mind cleaned by applying effort? It’s when a noble disciple recollects the Realized One: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ As they recollect the Realized One, their mind becomes clear, joy arises, and mental corruptions are given up. This is called: ‘A noble disciple who observes the sabbath of Brahmā, living together with Brahmā. And because they think of Brahmā their mind becomes clear, joy arises, and mental corruptions are given up.’ That’s how a corrupt mind is cleaned by applying effort. - -A corrupt mind is cleaned by applying effort. And how is a corrupt mind cleaned by applying effort? It’s when a noble disciple recollects the teaching: ‘The teaching is well explained by the Buddha—visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ As they recollect the teaching, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleaning a dirty body by applying effort. - -And how is a dirty body cleaned by applying effort? With pastes of powdered shells and herbs, water, and by applying the appropriate effort. That’s how a dirty body is cleaned by applying effort. In the same way, a corrupt mind is cleaned by applying effort. - -And how is a corrupt mind cleaned by applying effort? It’s when a noble disciple recollects the teaching: ‘The teaching is well explained by the Buddha—visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ As they recollect the teaching, their mind becomes clear, joy arises, and mental corruptions are given up. This is called: ‘A noble disciple who observes the sabbath of Dhamma, living together with Dhamma. And because they think of the Dhamma their mind becomes clear, joy arises, and mental corruptions are given up.’ That’s how a corrupt mind is cleaned by applying effort. - -A corrupt mind is cleaned by applying effort. And how is a corrupt mind cleaned by applying effort? It’s when a noble disciple recollects the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.’ As they recollect the Saṅgha, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleaning a dirty cloth by applying effort. - -And how is a dirty cloth cleaned by applying effort? With salt, lye, cow dung, and water, and by applying the appropriate effort. That’s how a dirty cloth is cleaned by applying effort. In the same way, a corrupt mind is cleaned by applying effort. - -And how is a corrupt mind cleaned by applying effort? It’s when a noble disciple recollects the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This Saṅgha of the Buddha’s disciples is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, and worthy of veneration with joined palms. It is the supreme field of merit for the world.’ As they recollect the Saṅgha, their mind becomes clear, joy arises, and mental corruptions are given up. This is called: ‘A noble disciple who observes the sabbath of the Saṅgha, living together with the Saṅgha. And because they think of the Saṅgha their mind becomes clear, joy arises, and mental corruptions are given up.’ That’s how a corrupt mind is cleaned by applying effort. - -A corrupt mind is cleaned by applying effort. And how is a corrupt mind cleaned by applying effort? It’s when a noble disciple recollects their own ethical conduct, which is unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. As they recollect their ethical conduct, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleaning a dirty mirror by applying effort. - -And how is a dirty mirror cleaned by applying effort? With oil, ash, a rolled-up cloth, and by applying the appropriate effort. That’s how a dirty mirror is cleaned by applying effort. In the same way, a corrupt mind is cleaned by applying effort. - -And how is a corrupt mind cleaned by applying effort? It’s when a noble disciple recollects their own ethical conduct, which is unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. As they recollect their ethical conduct, their mind becomes clear, joy arises, and mental corruptions are given up. This is called: ‘A noble disciple who observes the sabbath of ethical conduct, living together with ethics. And because they think of their ethical conduct their mind becomes clear, joy arises, and mental corruptions are given up.’ That’s how a corrupt mind is cleaned by applying effort. - -A corrupt mind is cleaned by applying effort. And how is a corrupt mind cleaned by applying effort? It’s when a noble disciple recollects the deities: ‘There are the Gods of the Four Great Kings, the Gods of the Thirty-Three, the Gods of Yama, the Joyful Gods, the Gods Who Love to Create, the Gods Who Control the Creations of Others, the Gods of Brahmā’s Host, and gods even higher than these. When those deities passed away from here, they were reborn there because of their faith, ethics, learning, generosity, and wisdom. I, too, have the same kind of faith, ethics, learning, generosity, and wisdom.’ As they recollect the faith, ethics, learning, generosity, and wisdom of both themselves and those deities, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleaning dirty gold by applying effort. - -And how is dirty gold cleaned by applying effort? With a furnace, flux, a blowpipe, and tongs, and by applying the appropriate effort. That’s how dirty gold is cleaned by applying effort. In the same way, a corrupt mind is cleaned by applying effort. - -And how is a corrupt mind cleaned by applying effort? It’s when a noble disciple recollects the deities: ‘There are the Gods of the Four Great Kings, the Gods of the Thirty-Three, the Gods of Yama, the Joyful Gods, the Gods Who Love to Create, the Gods Who Control the Creations of Others, the Gods of Brahmā’s Host, and gods even higher than these. When those deities passed away from here, they were reborn there because of their faith, ethics, learning, generosity, and wisdom. I, too, have the same kind of faith, ethics, learning, generosity, and wisdom.’ As they recollect the faith, ethics, learning, generosity, and wisdom of both themselves and those deities, their mind becomes clear, joy arises, and mental corruptions are given up. This is called: ‘A noble disciple who observes the sabbath of the deities, living together with the deities. And because they think of the deities their mind becomes clear, joy arises, and mental corruptions are given up.’ That’s how a corrupt mind is cleaned by applying effort. - -Then that noble disciple reflects: ‘As long as they live, the perfected ones give up killing living creatures, renouncing the rod and the sword. They are scrupulous and kind, and live full of compassion for all living beings. I, too, for this day and night will give up killing living creatures, renouncing the rod and the sword. I’ll be scrupulous and kind, and live full of compassion for all living beings. I will observe the sabbath by doing as the perfected ones do in this respect. - -As long as they live, the perfected ones give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving. I, too, for this day and night will give up stealing. I’ll take only what’s given, and expect only what’s given. I’ll keep myself clean by not thieving. I will observe the sabbath by doing as the perfected ones do in this respect. - -As long as they live, the perfected ones give up unchastity. They are celibate, set apart, avoiding the common practice of sex. I, too, for this day and night will give up unchastity. I will be celibate, set apart, avoiding the common practice of sex. I will observe the sabbath by doing as the perfected ones do in this respect. - -As long as they live, the perfected ones give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words. I, too, for this day and night will give up lying. I’ll speak the truth and stick to the truth. I’ll be honest and trustworthy, and won’t trick the world with my words. I will observe the sabbath by doing as the perfected ones do in this respect. - -As long as they live, the perfected ones give up alcoholic drinks that cause negligence. I, too, for this day and night will give up alcoholic drinks that cause negligence. I will observe the sabbath by doing as the perfected ones do in this respect. - -As long as they live, the perfected ones eat in one part of the day, abstaining from eating at night and from food at the wrong time. I, too, for this day and night will eat in one part of the day, abstaining from eating at night and food at the wrong time. I will observe the sabbath by doing as the perfected ones do in this respect. - -As long as they live, the perfected ones avoid dancing, singing, music, and seeing shows; and beautifying and adorning themselves with garlands, fragrance, and makeup. I, too, for this day and night will avoid dancing, singing, music, and seeing shows; and beautifying and adorning myself with garlands, fragrance, and makeup. I will observe the sabbath by doing as the perfected ones do in this respect. - -As long as they live, the perfected ones give up high and luxurious beds. They sleep in a low place, either a cot or a straw mat. I, too, for this day and night will give up high and luxurious beds. I’ll sleep in a low place, either a cot or a straw mat. I will observe the sabbath by doing as the perfected ones do in this respect.’ - -That’s the sabbath of the noble ones. When the sabbath of the noble ones is observed like this it’s very fruitful and beneficial and splendid and bountiful. - -How much so? Suppose you were to rule as sovereign lord over these sixteen great countries—Aṅga, Magadha, Kāsī, Kosala, Vajjī, Malla, Ceti, Vaṅga, Kuru, Pañcāla, Maccha, Sūrusena, Assaka, Avanti, Gandhāra, and Kamboja—full of the seven treasures. This wouldn’t be worth a sixteenth part of the sabbath with its eight factors. Why is that? Because human kingship is a poor thing compared to the happiness of the gods. - -Fifty years in the human realm is one day and night for the gods of the Four Great Kings. Thirty such days make up a month. Twelve such months make up a year. The life span of the gods of the Four Great Kings is five hundred of these divine years. It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods of the Four Great Kings. This is what I was referring to when I said: ‘Human kingship is a poor thing compared to the happiness of the gods.’ - -A hundred years in the human realm is one day and night for the Gods of the Thirty-Three. Thirty such days make up a month. Twelve such months make up a year. The life span of the Gods of the Thirty-Three is a thousand of these divine years. It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods of the Thirty-Three. This is what I was referring to when I said: ‘Human kingship is a poor thing compared to the happiness of the gods.’ - -Two hundred years in the human realm is one day and night for the Gods of Yama. Thirty such days make up a month. Twelve such months make up a year. The life span of the Gods of Yama is two thousand of these divine years. It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods of Yama. This is what I was referring to when I said: ‘Human kingship is a poor thing compared to the happiness of the gods.’ - -Four hundred years in the human realm is one day and night for the Joyful Gods. Thirty such days make up a month. Twelve such months make up a year. The life span of the Joyful Gods is four thousand of these divine years. It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Joyful Gods. This is what I was referring to when I said: ‘Human kingship is a poor thing compared to the happiness of the gods.’ - -Eight hundred years in the human realm is one day and night for the Gods Who Love to Create. Thirty such days make up a month. Twelve such months make up a year. The life span of the Gods Who Love to Create is eight thousand of these divine years. It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods Who Love to Create. This is what I was referring to when I said: ‘Human kingship is a poor thing compared to the happiness of the gods.’ - -Sixteen hundred years in the human realm is one day and night for the Gods Who Control the Creations of Others. Thirty such days make up a month. Twelve such months make up a year. The life span of the Gods Who Control the Creations of Others is sixteen thousand of these divine years. It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods Who Control the Creations of Others. This is what I was referring to when I said: ‘Human kingship is a poor thing compared to the happiness of the gods.’ - - You shouldn’t kill living creatures, or steal, - or lie, or drink alcohol. - Be celibate, refraining from sex, - and don’t eat at night, the wrong time. - - Not wearing garlands or applying fragrance, - you should sleep on a low bed, or a mat on the ground. - This is the eight-factored sabbath, they say, - explained by the Buddha, who has gone to suffering’s end. - - The moon and sun are both fair to see, - radiating as far as they revolve. - Those shining ones in the sky light up the quarters, - dispelling the darkness as they traverse the heavens. - - All of the wealth that’s found in this realm— - pearls, gems, fine beryl too, - horn-gold or mountain gold, - or natural gold dug up by marmots— - - they’re not worth a sixteenth part - of the sabbath with its eight factors, - as all the constellations of stars can’t equal the light of the moon. - - So an ethical woman or man, - who has observed the eight-factored sabbath, - having made merit whose outcome is happiness, - blameless, they go to a heavenly place.” - - -8. Ānanda - -3.71 With Channa - -At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then the wanderer Channa went up to Venerable Ānanda and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Ānanda: - -“Reverend Ānanda, do you advocate giving up greed, hate, and delusion?” - -“We do, reverend.” - -“But what drawbacks have you seen, Reverend Ānanda, that you advocate giving up greed, hate, and delusion?” - -“A greedy person, overcome by greed, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness. When greed has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness. A greedy person does bad things by way of body, speech, and mind. When greed has been given up, they don’t do bad things by way of body, speech, and mind. A greedy person doesn’t truly understand what’s for their own good, the good of another, or the good of both. When greed has been given up, they truly understand what’s for their own good, the good of another, or the good of both. Greed is a destroyer of sight, vision, and knowledge. It blocks wisdom, it’s on the side of anguish, and it doesn’t lead to extinguishment. - -A hateful person, overcome by hate, intends to hurt themselves, hurt others, and hurt both. … - -A deluded person, overcome by delusion, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness. When delusion has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness. A deluded person does bad things by way of body, speech, and mind. When delusion has been given up, they don’t do bad things by way of body, speech, and mind. A deluded person doesn’t truly understand what’s for their own good, the good of another, or the good of both. When delusion has been given up, they truly understand what’s for their own good, the good of another, or the good of both. Delusion is a destroyer of sight, vision, and knowledge; it blocks wisdom, it’s on the side of anguish, and it doesn’t lead to extinguishment. - -This is the drawback we’ve seen in greed, hate, and delusion, and this is why we advocate giving them up.” - -“But, reverend, is there a path and a practice for giving up that greed, hate, and delusion?” - -“There is, reverend, a path and a practice for giving up that greed, hate, and delusion.” - -“Well, what is it?” - -“It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is the path, this is the practice for giving up that greed, hate, and delusion.” - -“This is a fine path, a fine practice, for giving up that greed, hate, and delusion. Just this much is enough to be diligent.” - -3.72 A Disciple of the Ājīvakas - -At one time Venerable Ānanda was staying near Kosambi, in Ghosita’s Monastery. Then a householder who was a disciple of the Ājīvakaascetics went up to Venerable Ānanda, bowed, sat down to one side, and said to Ānanda: - -“Sir, whose teaching is well explained? Who in the world is practicing well? Who in the world has done well?” - -“Well then, householder, I’ll ask you about this in return, and you can answer as you like. What do you think, householder? Is the teaching of those who teach for giving up greed, hate, and delusion well explained or not? Or how do you see this?” - -“The teaching of those who teach for giving up greed, hate, and delusion is well explained. That’s how I see it.” - -“What do you think, householder? Are those who practice for giving up greed, hate, and delusion practicing well or not? Or how do you see this?” - -“Those who practice for giving up greed, hate, and delusion are practicing well. That’s how I see it.” - -“What do you think, householder? Have those who’ve given up greed, hate, and delusion—so they’re cut off at the root, made like a palm stump, obliterated, and unable to arise in the future—done well in the world, or not? Or how do you see this?” - -“Those who’ve given up greed, hate, and delusion have done well in the world. That’s how I see it.” - -“So, householder, you’ve declared: ‘The teaching of those who teach for giving up greed, hate, and delusion is well explained.’ And you’ve declared: ‘Those who practice for giving up greed, hate, and delusion are practicing well.’ And you’ve declared: ‘Those who’ve given up greed, hate, and delusion have done well in the world.’” - -“It’s incredible, sir, it’s amazing! There’s no acclaiming your own teaching or disrespecting someone else’s, just teaching what’s relevant in that context. The goal is spoken of, but the self is not involved. You, sir, teach Dhamma for giving up greed, hate, and delusion. Your teaching is well explained. You, sir, practice for giving up greed, hate, and delusion. You in the world are practicing well. You’ve given up greed, hate, and delusion. You in the world have done well. - -Excellent, sir! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Venerable Ānanda has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. From this day forth, may Venerable Ānanda remember me as a lay follower who has gone for refuge for life.” - -3.73 With Mahānāma the Sakyan - -So I have heard. At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. Now at that time the Buddha had recently recovered from an illness. Then Mahānāma the Sakyan went up to the Buddha, bowed, sat down to one side, and said to him: - -“For a long time, sir, I have understood your teaching like this: ‘Knowledge is for those with immersion, not those without immersion.’ But, sir, does immersion come first, then knowledge? Or does knowledge come first, then immersion?” - -Then Venerable Ānanda thought, “The Buddha has recently recovered from an illness, and this Mahānāma asks him a question that’s too deep. Why don’t I take him off to one side and teach him the Dhamma?” - -Then Ānanda took Mahānāma by the arm, led him off to one side, and said to him, “Mahānāma, the Buddha has spoken of the ethics, immersion, and wisdom of a trainee; and the ethics, immersion, and wisdom of an adept. What is the ethics of a trainee? It’s when a mendicant is ethical, restrained in the monastic code, with good behavior and supporters. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. This is called the ethics of a trainee. - -And what is the immersion of a trainee? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption … fourth absorption. This is called the immersion of a trainee. - -And what is the wisdom of a trainee? They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. This is called the wisdom of a trainee. - -Then a noble disciple—accomplished in ethics, immersion, and wisdom—realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. - -In this way the Buddha has spoken of the ethics, immersion, and wisdom of both a trainee and an adept.” - -3.74 Jains - -At one time Venerable Ānanda was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then the Licchavis Abhaya and Paṇḍitakumāra went up to Venerable Ānanda, bowed, sat down to one side, and said to him: - -“Sir, the Jain leader Nāṭaputta claims to be all-knowing and all-seeing, to know and see everything without exception, thus: ‘Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.’ He advocates the elimination of past karma by mortification, and breaking the bridge by not making new karma. So with the ending of karma, suffering ends; with the ending of suffering, feeling ends; and with the ending of feeling, all suffering will have been worn away. This is how to go beyond suffering by means of this purification by wearing away in this very life. What, sir, does the Buddha say about this?” - -“Abhaya, these three kinds of purification by wearing away have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to end the cycle of suffering, and to realize extinguishment. What three? - -It’s when, Abhaya, a mendicant is ethical, restrained in the code of conduct, with good behavior and supporters. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little. This wearing away is visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. - -Then a mendicant accomplished in ethics, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption … fourth absorption. They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little. This wearing away is visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. - -Then a mendicant accomplished in immersion realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little. This wearing away is visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. - -These are the three kinds of purification by wearing away that have been rightly explained by the Buddha … in order to realize extinguishment.” - -When he said this, Paṇḍitakumāra said to Abhaya, “Dear Abhaya, is there anything in what Ānanda has said so well that you would disagree with?” - -“How could I not agree with what was said so well by Ānanda? If anyone didn’t agree with him, their head would explode!” - -3.75 Support - -Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: - -“Ānanda, those who you have sympathy for, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established in three things. What three? - -Experiential confidence in the Buddha: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ - -Experiential confidence in the teaching: ‘The teaching is well explained by the Buddha—visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ - -Experiential confidence in the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.’ - -There might be change in the four primary elements— earth, water, air, and fire—but a noble disciple with experiential confidence in the Buddha would never change. In this context, ‘change’ means that such a noble disciple will be reborn in hell, the animal realm, or the ghost realm: this is not possible. - -There might be change in the four primary elements— earth, water, air, and fire—but a noble disciple with experiential confidence in the teaching … or the Saṅgha would never change. In this context, ‘change’ means that such a noble disciple will be reborn in hell, the animal realm, or the ghost realm: this is not possible. - -Those who you have sympathy for, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established in these three things.” - -3.76 Continued Existence (1st) - -Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him: - -“Sir, they speak of this thing called ‘continued existence’. How is continued existence defined?” - -“If, Ānanda, there were no deeds to result in the sensual realm, would continued existence in the sensual realm still come about?” - -“No, sir.” - -“So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture. The consciousness of sentient beings—hindered by ignorance and fettered by craving—is established in a lower realm. That’s how there is rebirth into a new state of existence in the future. - -If there were no deeds to result in the realm of luminous form, would continued existence in the realm of luminous form still come about?” - -“No, sir.” - -“So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture. The consciousness of sentient beings—hindered by ignorance and fettered by craving—is established in a middle realm. That’s how there is rebirth into a new state of existence in the future. - -If there were no deeds to result in the formless realm, would continued existence in the formless realm still come about?” - -“No, sir.” - -“So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture. The consciousness of sentient beings—hindered by ignorance and fettered by craving—is established in a higher realm. That’s how there is rebirth into a new state of existence in the future. That’s how continued existence is defined.” - -3.77 Continued Existence (2nd) - -Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him: - -“Sir, they speak of this thing called ‘continued existence’. How is continued existence defined?” - -“If, Ānanda, there were no deeds to result in the sensual realm, would continued existence in the sensual realm still come about?” - -“No, sir.” - -“So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture. The intention and aim of sentient beings—hindered by ignorance and fettered by craving—is established in a lower realm. That’s how there is rebirth into a new state of existence in the future. - -If there were no deeds to result in the realm of luminous form, would continued existence in the realm of luminous form still come about?” - -“No, sir.” - -“So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture. The intention and aim of sentient beings—hindered by ignorance and fettered by craving—is established in a middle realm. That’s how there is rebirth into a new state of existence in the future. - -If there were no deeds to result in the formless realm, would continued existence in the formless realm still come about?” - -“No, sir.” - -“So, deeds are the field, consciousness is the seed, and craving is the moisture. The intention and aim of sentient beings—hindered by ignorance and fettered by craving—is established in a higher realm. That’s how there is rebirth into a new state of existence in the future. That’s how continued existence is defined.” - -3.78 Precepts and Observances - -Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: “Ānanda, are all precepts and observances, lifestyles, and spiritual paths fruitful when taken as the essence?” - -“This is no simple matter, sir.” - -“Well then, Ānanda, break it down.” - -“Take the case of someone who cultivates precepts and observances, a lifestyle, and a spiritual path, taking this as the essence. If unskillful qualities grow while skillful qualities decline, that’s not fruitful. However, if unskillful qualities decline while skillful qualities grow, that is fruitful.” - -That’s what Ānanda said, and the teacher approved. - -Then Ānanda, knowing that the teacher approved, got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. Then, not long after Ānanda had left, the Buddha addressed the mendicants: “Mendicants, Ānanda is a trainee, but it’s not easy to find his equal in wisdom.” - -3.79 Fragrances - -Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him: - -“Sir, there are these three kinds of fragrance that spread only with the wind, not against it. What three? The fragrance of roots, heartwood, and flowers. These are the three kinds of fragrance that spread only with the wind, not against it. Is there a kind of fragrance that spreads with the wind, and against it, and both ways?” - -“There is, Ānanda, such a kind of fragrance.” - -“So what, sir, is that kind of fragrance?” - -“It’s when, Ānanda, in some village or town, a woman or man has gone for refuge to the Buddha, the teaching, and the Saṅgha. They don’t kill living creatures, steal, commit sexual misconduct, lie, or take alcoholic drinks that cause negligence. They’re ethical, of good character. They live at home with a heart rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. - -Ascetics and brahmins everywhere praise them for these good qualities; even the deities praise them. This is the kind of fragrance that spreads with the wind, and against it, and both. - - The fragrance of flowers doesn’t spread against the wind, - nor sandalwood, pinwheel flowers, or jasmine; - but the fragrance of the good spreads against the wind; - a good person’s virtue spreads in every direction.” - - -3.80 Lesser - -Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him: - -“Sir, I have heard and learned this in the presence of the Buddha: ‘Ānanda, the Buddha Sikhi had a disciple called Abhibhū. Standing in the Brahmā realm, he could make his voice heard throughout the galaxy.’ I wonder how far a Blessed One, a perfected one, a fully awakened Buddha can make their voice heard?” - -“He was a disciple, Ānanda. Realized Ones are immeasurable.” - -For a second time … - -For a third time, Ānanda said to the Buddha: “… I wonder how far a Blessed One, a perfected one, a fully awakened Buddha can make their voice heard?” - -“Ānanda, have you heard of a thousandfold lesser world system, a galaxy?” - -“Now is the time, Blessed One! Now is the time, Holy One! Let the Buddha speak. The mendicants will listen and remember it.” - -“Well then, Ānanda, listen and pay close attention, I will speak.” - -“Yes, sir,” Ānanda replied. The Buddha said this: - -“Ānanda, a galaxy extends a thousand times as far as the moon and sun revolve and the shining ones light up the quarters. In that galaxy there are a thousand moons, a thousand suns, a thousand Sinerus king of mountains, a thousand Indias, a thousand Western Continents, a thousand Northern Continents, a thousand Eastern Continents, four thousand oceans, four thousand Great Kings, a thousand realms of the Gods of the Four Great Kings, a thousand realms of the Gods of the Thirty-Three, of the Gods of Yama, of the Joyful Gods, of the Gods who Love to Create, of the Gods who Control the Creations of Others, and a thousand Brahmā realms. This is called a thousandfold lesser world system, a ‘galaxy’. - -A world system that extends for a thousand galaxies is called a millionfold middling world system, a ‘galactic cluster’. - -A world system that extends for a thousand galactic clusters is called a billionfold great world system, a ‘galactic supercluster’. - -If he wished, Ānanda, a Realized One could make his voice heard throughout a galactic supercluster, or as far as he wants.” - -“But how would the Buddha make his voice heard so far?” - -“First, Ānanda, a Realized One would fill the galactic supercluster with light. When sentient beings saw the light, the Realized One would project his call so that they’d hear the sound. That’s how a Realized One could make his voice heard throughout a galactic supercluster, or as far as he wants.” - -When he said this, Venerable Ānanda said to Venerable Udāyī, “I’m so fortunate, so very fortunate, to have a teacher with such power and might!” - -When he said this, Venerable Udāyī said to Venerable Ānanda, “What is it to you, Reverend Ānanda, if your teacher has such power and might?” - -When he said this, the Buddha said to Venerable Udāyī, “Not so, Udāyī, not so! If Ānanda were to die while still not free of greed, he would rule as king of the gods for seven lifetimes, and as king of all India for seven lifetimes, because of the confidence of his heart. However, Ānanda will be extinguished in the present life.” - -9. Ascetics - -3.81 Ascetics - -“Mendicants, there are three duties of an ascetic. What three? Undertaking the training in the higher ethics, the higher mind, and the higher wisdom. These are the three duties of an ascetic. - -So you should train like this: ‘We will have keen enthusiasm for undertaking the training in the higher ethics, the higher mind, and the higher wisdom.’ That’s how you should train.” - -3.82 The Donkey - -“Suppose, mendicants, a donkey followed behind a herd of cattle, thinking: ‘I can moo too! I can moo too!’ But it doesn’t look like a cow, or sound like a cow, or leave a footprint like a cow. Still it follows behind a herd of cattle, thinking: ‘I can moo too! I can moo too!’ - -In the same way, some mendicant follows behind the mendicant Saṅgha, thinking: ‘I’m a monk too! I’m a monk too!’ But they don’t have the same enthusiasm for undertaking the training in the higher ethics, the higher mind, and the higher wisdom as the other mendicants. Still they follow behind the mendicant Saṇgha, thinking: ‘I’m a monk too! I’m a monk too!’ - -So you should train like this: ‘We will have keen enthusiasm for undertaking the training in the higher ethics, the higher mind, and the higher wisdom.’ That’s how you should train.” - -3.83 Fields - -“Mendicants, a farmer has three primary duties. What three? A farmer first of all makes sure the field is well ploughed and tilled. Next they plant seeds in season. When the time is right, they irrigate the field and then drain it. These are the three primary duties of a farmer. - -In the same way, a mendicant has three primary duties. What three? Undertaking the training in the higher ethics, the higher mind, and the higher wisdom. These are the three primary duties of a mendicant. - -So you should train like this: ‘We will have keen enthusiasm for undertaking the training in the higher ethics, the higher mind, and the higher wisdom.’ That’s how you should train.” - -3.84 The Vajji - -At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then a certain Vajji monk went up to the Buddha, bowed, sat down to one side, and said to him: - -“Sir, each fortnight over a hundred and fifty training rules are recited. I’m not able to train in them.” - -“But monk, are you able to train in three trainings: the higher ethics, the higher mind, and the higher wisdom?” - -“I am, sir.” - -“So, monk, you should train in these three trainings: the higher ethics, the higher mind, and the higher wisdom. - -As you train in these, you will give up greed, hate, and delusion. Then you won’t do anything unskillful, or practice anything bad.” - -After some time that monk trained in the higher ethics, the higher mind, and the higher wisdom. He gave up greed, hate, and delusion. Then he didn’t do anything unskillful, or practice anything bad. - -3.85 A Trainee - -Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him: - -“Sir, they speak of this person called ‘a trainee’. How is a trainee defined?” - -“They train, mendicant, that’s why they’re called ‘a trainee’. What is their training? They train in the higher ethics, the higher mind, and the higher wisdom. They train, that’s why they’re called ‘a trainee’. - - As a trainee trains, - following the straight road, - first they know about ending; - enlightenment follows in the same lifetime. - - After that, to that poised one, freed by enlightenment, - with the ending of the fetters of rebirth, - the knowledge comes: - ‘My freedom is unshakable.’” - - -3.86 Training (1st) - -“Mendicants, each fortnight over a hundred and fifty training rules come up for recitation, in which gentlemen who love themselves train. These are all included in the three trainings. What three? The training in the higher ethics, the higher mind, and the higher wisdom. These are the three trainings that include them all. - -Take the case of a mendicant who has fulfilled their ethics, but has limited immersion and wisdom. They break some lesser and minor training rules, but are restored. Why is that? Because I don’t say they’re incapable of that. But they’re constant and steady in their precepts regarding the training rules that are fundamental, befitting the spiritual path. They keep the rules they’ve undertaken. With the ending of three fetters they’re a stream-enterer, not liable to be reborn in the underworld, bound for awakening. - -Take another case of a mendicant who has fulfilled their ethics, but has limited immersion and wisdom. They break some lesser and minor training rules, but are restored. Why is that? Because I don’t say they’re incapable of that. But they’re constant and steady in their precepts regarding the training rules that are fundamental, befitting the spiritual path. They keep the rules they’ve undertaken. With the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering. - -Take another case of a mendicant who has fulfilled their ethics and immersion, but has limited wisdom. They break some lesser and minor training rules, but are restored. Why is that? Because I don’t say they’re incapable of that. But they’re constant and steady in their precepts regarding the training rules that are fundamental, befitting the spiritual path. They keep the rules they’ve undertaken. With the ending of the five lower fetters they’re reborn spontaneously. They are extinguished there, and are not liable to return from that world. - -Take another case of a mendicant who has fulfilled their ethics, immersion, and wisdom. They break some lesser and minor training rules, but are restored. Why is that? Because I don’t say they’re incapable of that. But they’re constant and steady in their precepts regarding the training rules that are fundamental, befitting the spiritual path. They keep the rules they’ve undertaken. They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. - -So, mendicants, if you practice partially you succeed partially. If you practice fully you succeed fully. These training rules are not a waste, I say.” - -3.87 Training (2nd) - -“Mendicants, each fortnight over a hundred and fifty training rules come up for recitation, in which gentlemen who love themselves train. These are all included in the three trainings. What three? The training in the higher ethics, the higher mind, and the higher wisdom. These are the three trainings that include them all. - -Take the case of a mendicant who has fulfilled their ethics, but has limited immersion and wisdom. They break some lesser and minor training rules, but are restored. Why is that? Because I don’t say they’re incapable of that. But they’re constant and steady in their precepts regarding the training rules that are fundamental, befitting the spiritual life. They keep the rules they’ve undertaken. With the ending of three fetters they have at most seven rebirths. They will transmigrate at most seven times among gods and humans and then make an end of suffering. With the ending of three fetters, they go family to family. They will transmigrate between two or three families and then make an end of suffering. With the ending of three fetters, they’re a one-seeder. They will be reborn just one time in a human existence, then make an end of suffering. With the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering. - -Take another case of a mendicant who has fulfilled their ethics and immersion, but has limited wisdom. They break some lesser and minor training rules, but are restored. Why is that? Because I don’t say they’re incapable of that. But they’re constant and steady in their precepts regarding the training rules that are fundamental, befitting the spiritual path. They keep the rules they’ve undertaken. With the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm. With the ending of the five lower fetters they’re extinguished with extra effort. With the ending of the five lower fetters they’re extinguished without extra effort. With the ending of the five lower fetters they’re extinguished upon landing. With the ending of the five lower fetters they’re extinguished between one life and the next. - -Take another case of a mendicant who has fulfilled their ethics, immersion, and wisdom. They break some lesser and minor training rules, but are restored. Why is that? Because I don’t say they’re incapable of that. But they’re constant and steady in their precepts regarding the training rules that are fundamental, befitting the spiritual path. They keep the rules they’ve undertaken. They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. - -So, mendicants, if you practice partially you succeed partially. If you practice fully you succeed fully. These training rules are not a waste, I say.” - -3.88 Training (3rd) - -“Mendicants, each fortnight over a hundred and fifty training rules come up for recitation, in which gentlemen who love themselves train. These are all included in the three trainings. What three? The training in the higher ethics, the higher mind, and the higher wisdom. These are the three trainings that include them all. - -Take the case of a mendicant who has fulfilled their ethics, immersion, and wisdom. They break some lesser and minor training rules, but are restored. Why is that? Because I don’t say they’re incapable of that. But they’re constant and steady in their precepts regarding the training rules that are fundamental, befitting the spiritual path. They keep the rules they’ve undertaken. - -They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. - -If they don’t penetrate so far, with the ending of the five lower fetters they’re extinguished between one life and the next. - -If they don’t penetrate so far, with the ending of the five lower fetters they’re extinguished upon landing. - -If they don’t penetrate so far, with the ending of the five lower fetters they’re extinguished without extra effort. - -If they don’t penetrate so far, with the ending of the five lower fetters they’re extinguished with extra effort. - -If they don’t penetrate so far, with the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm. - -If they don’t penetrate so far, with the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering. - -If they don’t penetrate so far, with the ending of three fetters, they’re a one-seeder. They will be reborn just one time in a human existence, then make an end of suffering. - -If they don’t penetrate so far, with the ending of three fetters, they go family to family. They will transmigrate between two or three families and then make an end of suffering. - -If they don’t penetrate so far, with the ending of three fetters, they have at most seven rebirths. They will transmigrate at most seven times among gods and humans and then make an end of suffering. - -So, mendicants, if you practice partially you succeed partially. If you practice fully you succeed fully. These training rules are not a waste, I say.” - -3.89 Three Trainings (1st) - -“Mendicants, these are the three trainings. What three? The training in the higher ethics, the higher mind, and the higher wisdom. - -And what is the training in the higher ethics? It’s when a mendicant is ethical, restrained in the code of conduct, with good behavior and supporters. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. This is called the training in the higher ethics. - -And what is the training in the higher mind? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption … fourth absorption. This is called the training in the higher mind. - -And what is the training in the higher wisdom? They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. This is called the training in the higher wisdom. These are the three trainings.” - -3.90 Three Trainings (2nd) - -“Mendicants, these are the three trainings. What three? The training in the higher ethics, the higher mind, and the higher wisdom. - -And what is the training in the higher ethics? It’s when a mendicant is ethical, restrained in the code of conduct, with good behavior and supporters. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. This is called the training in the higher ethics. - -And what is the training in the higher mind? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption … fourth absorption. This is called the training in the higher mind. - -And what is the training in the higher wisdom? It’s when a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. This is called the training in the higher wisdom. These are the three trainings. - - The higher ethics, the higher mind, - and the higher wisdom should be practiced - by those energetic, strong, and resolute, - practicing absorption, mindful, with guarded senses. - - As before, so after; - as after, so before. - As below, so above; - as above, so below. - - As by day, so by night; - as by night, so by day. - Having mastered every direction - with limitless immersion, - - they call them a ‘trainee on the path’, - and ‘one living a pure life’. - But a wise one who has gone to the end of the path - they call a ‘Buddha’ in the world. - - With the cessation of consciousness, - freed by the ending of craving, - the liberation of their heart - is like a lamp going out.” - - -3.91 At Paṅkadhā - -At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants. He arrived at a town of the Kosalans named Paṅkadhā, and stayed there. - -Now, at that time a monk called Kassapagotta was resident at Paṅkadhā. There the Buddha educated, encouraged, fired up, and inspired the mendicants with a Dhamma talk about the training rules. Kassapagotta became quite impatient and bitter, thinking, “This ascetic is much too strict.” - -When the Buddha had stayed in Paṅkadhā as long as he wished, he set out for Rājagaha. Traveling stage by stage, he arrived at Rājagaha, and stayed there. - -Soon after the Buddha left, Kassapagotta became quite remorseful and regretful, thinking, “It’s my loss, my misfortune, that when the Buddha was talking about the training rules I became quite impatient and bitter, thinking he was much too strict. Why don’t I go to the Buddha and confess my mistake to him?” - -Then Kassapagotta set his lodgings in order and, taking his bowl and robe, set out for Rājagaha. Eventually he came to Rājagaha and the Vulture’s Peak. He went up to the Buddha, bowed, sat down to one side, and told him what had happened, saying: - -“I have made a mistake, sir. It was foolish, stupid, and unskillful of me to become impatient and bitter when the Buddha was educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk about the training rules, and to think, ‘This ascetic is much too strict.’ Please, sir, accept my mistake for what it is, so I will restrain myself in future.” - -“Indeed, Kassapa, you made a mistake. But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it. For it is growth in the training of the noble one to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future. - -Kassapa, take the case of a senior mendicant who doesn’t want to train and doesn’t praise taking up the training. They don’t encourage other mendicants who don’t want to train to take up the training. And they don’t truthfully and substantively praise at the right time those mendicants who do want to train. I don’t praise that kind of senior mendicant. Why is that? Because, hearing that I praised that mendicant, other mendicants might want to keep company with them. Then they might follow their example, which would be for their lasting harm and suffering. That’s why I don’t praise that kind of senior mendicant. - -Take the case of a middle mendicant who doesn’t want to train … - -Take the case of a junior mendicant who doesn’t want to train … That’s why I don’t praise that kind of junior mendicant. - -Kassapa, take the case of a senior mendicant who does want to train and praises taking up the training. They encourage other mendicants who don’t want to train to take up the training. And they truthfully and substantively praise at the right time those mendicants who do want to train. I praise that kind of senior mendicant. Why is that? Because, hearing that I praised that mendicant, other mendicants might want to keep company with them. Then they might follow their example, which would be for their lasting welfare and happiness. That’s why I praise that kind of senior mendicant. - -Take the case of a middle mendicant who wants to train … - -Take the case of a junior mendicant who wants to train … That’s why I praise that kind of junior mendicant.” - -10. A Lump of Salt - -3.92 Urgent - -“Mendicants, a farmer has three urgent duties. What three? A farmer swiftly makes sure the field is well ploughed and tilled. Next they swiftly plant seeds in season. When the time is right, they swiftly irrigate or drain the field. These are the three urgent duties of a farmer. That farmer has no special power or ability to say: ‘Let the crops germinate today! Let them flower tomorrow! Let them ripen the day after!’ But there comes a time when that farmer’s crops germinate, flower, and ripen as the seasons change. - -In the same way, a mendicant has three urgent duties. What three? Undertaking the training in the higher ethics, the higher mind, and the higher wisdom. These are the three urgent duties of a mendicant. That mendicant has no special power or ability to say: ‘Let my mind be freed from defilements by not grasping today! Or tomorrow! Or the day after!’ But there comes a time—as that mendicant trains in the higher ethics, the higher mind, and the higher wisdom—that their mind is freed from defilements by not grasping. - -So you should train like this: ‘We will have keen enthusiasm for undertaking the training in the higher ethics, the higher mind, and the higher wisdom.’ That’s how you should train.” - -3.93 Seclusion - -“Mendicants, wanderers who follow other paths advocate three kinds of seclusion. What three? Seclusion in robes, alms-food, and lodgings. - -Wanderers who follow other paths advocate this kind of seclusion in robes. They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings. This is what wanderers who follow other paths advocate for seclusion in robes. - -Wanderers who follow other paths advocate this kind of seclusion in alms-food. They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit. This is what the wanderers who follow other paths advocate for seclusion in alms-food. - -Wanderers who follow other paths advocate this kind of seclusion in lodgings. They stay in a wilderness, at the root of a tree, in a charnel ground, a forest, the open air, a heap of straw, or a threshing-hut. This is what wanderers who follow other paths advocate for seclusion in lodgings. These are the three kinds of seclusion that wanderers who follow other paths advocate. - -In this teaching and training, there are three kinds of seclusion for a mendicant. What three? Firstly, a mendicant is ethical, giving up unethical conduct, being secluded from it. They have right view, giving up wrong view, being secluded from it. They’ve ended defilements, giving up defilements, being secluded from them. When a mendicant has these three kinds of seclusion, they’re called a mendicant who has reached the peak and the pith, being pure and grounded in the essential. - -When a farmer’s rice field is ripe, they’d have the rice cut swiftly, gathered swiftly, transported swiftly, made into heaps swiftly, threshed swiftly, the straw and chaff removed swiftly, winnowed swiftly, brought over swiftly, threshed swiftly, and have the husks removed swiftly. In this way that farmer’s crop would reach the peak and the pith, being pure and consisting only of what is essential. - -In the same way, when a mendicant is ethical, giving up unethical conduct, being secluded from it; when they have right view, giving up wrong view, being secluded from it; when they’ve ended defilements, giving up defilements, being secluded from them: they’re called a mendicant who has reached the peak and the pith, being pure and grounded in the essential.” - -3.94 Springtime - -“After the rainy season the sky is clear and cloudless. And when the sun rises, it dispels all the darkness from the sky as it shines and glows and radiates. - -In the same way, when the stainless, immaculate vision of the teaching arises in a noble disciple, three fetters are given up: identity view, doubt, and misapprehension of precepts and observances. - -Afterwards they get rid of two things: desire and aversion. Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. If that noble disciple passed away at that time, they’re bound by no fetter that might return them to this world.” - -3.95 Assemblies - -“Mendicants, these are the three assemblies. What three? An assembly of the best, a divided assembly, and a harmonious assembly. - -And what is an assembly of the best? An assembly where the senior mendicants are not indulgent or slack, nor are they backsliders. Instead, they take the lead in seclusion, rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. And those who come afterwards follow their example. They too are not indulgent or slack, nor are they backsliders. Instead, they take the lead in seclusion, rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is called an assembly of the best. - -And what is a divided assembly? An assembly where the mendicants argue, quarrel, and fight, continually wounding each other with barbed words. This is called a divided assembly. - -And what is a harmonious assembly? An assembly where the mendicants live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes. This is called a harmonious assembly. - -When the mendicants live in harmony like this, they make much merit. At that time the mendicants live in a holy dwelling, that is, the heart’s release by rejoicing. When they’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when they’re blissful, the mind becomes immersed in samādhi. - -It’s like when it rains heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean. - -In the same way, when the mendicants are in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes, they make much merit. At that time the mendicants live in a holy dwelling, that is, the heart’s release by rejoicing. When they’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when they’re blissful, the mind becomes immersed in samādhi. - -These are the three assemblies.” - -3.96 The Thoroughbred (1st) - -“Mendicants, a fine royal thoroughbred with three factors is worthy of a king, fit to serve a king, and reckoned as a factor of kingship. What three? It’s when a fine royal thoroughbred is beautiful, strong, and fast. A fine royal thoroughbred with these three factors is worthy of a king. … - -In the same way, a mendicant with three factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world. What three? It’s when a mendicant is beautiful, strong, and fast. - -And how is a mendicant beautiful? It’s when a mendicant is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. That’s how a mendicant is beautiful. - -And how is a mendicant strong? It’s when a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. That’s how a mendicant is strong. - -And how is a mendicant fast? It’s when a mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. That’s how a mendicant is fast. - -A mendicant with these three factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world.” - -3.97 The Thoroughbred (2nd) - -“Mendicants, a fine royal thoroughbred with three factors is worthy of a king, fit to serve a king, and considered a factor of kingship. What three? It’s when a fine royal thoroughbred is beautiful, strong, and fast. A fine royal thoroughbred with these three factors is worthy of a king, … - -In the same way, a mendicant with three factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world. What three? It’s when a mendicant is beautiful, strong, and fast. - -And how is a mendicant beautiful? It’s when a mendicant is ethical, restrained in the code of conduct, with good behavior and supporters. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. That’s how a mendicant is beautiful. - -And how is a mendicant strong? It’s when a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. That’s how a mendicant is strong. - -And how is a mendicant fast? It’s when a mendicant, with the ending of the five lower fetters, is reborn spontaneously. They’re extinguished there, and are not liable to return from that world. That’s how a mendicant is fast. - -A mendicant with these three factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world.” - -3.98 The Thoroughbred (3rd) - -“Mendicants, a fine royal thoroughbred with three factors is worthy of a king, fit to serve a king, and considered a factor of kingship. What three? It’s when a fine royal thoroughbred is beautiful, strong, and fast. A fine royal thoroughbred with these three factors is worthy of a king. … - -In the same way, a mendicant with three factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world. What three? It’s when a mendicant is beautiful, strong, and fast. - -And how is a mendicant beautiful? It’s when a mendicant is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. That’s how a mendicant is beautiful. - -And how is a mendicant strong? It’s when a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. That’s how a mendicant is strong. - -And how is a mendicant fast? It’s when a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. That’s how a mendicant is fast. - -A mendicant with these three factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world.” - -3.99 Jute - -“Jute canvas is ugly, unpleasant to touch, and worthless whether it’s new, worn in, or worn out. They use worn out jute canvas for scrubbing pots, or else they just throw it away on the rubbish heap. - -In the same way, if a junior mendicant is unethical, of bad character, this is how they’re ugly, I say. That person is just as ugly as jute canvas. If you associate with, accompany, and attend to that person, following their example, it’ll be for your lasting harm and suffering. This is how they’re unpleasant to touch, I say. That person is just as unpleasant to touch as jute canvas. Any robes, alms-food, lodgings, and medicines and supplies for the sick that they receive are not very fruitful or beneficial for the donor. This is how they’re worthless, I say. That person is just as worthless as jute canvas. - -If a middle mendicant is unethical, of bad character, this is how they’re ugly, I say. … - -If a senior mendicant is unethical, of bad character, this is how they’re ugly, I say. … If you associate with, accompany, and attend to that person, following their example, it’ll be for your lasting harm and suffering. … - -If such a senior mendicant speaks among the Saṅgha, the mendicants say: ‘What’s an incompetent fool like you got to say? How on earth could you imagine you’ve got something worth saying!’ That person becomes angry and upset, and blurts out things that make the Saṅgha throw them out, as if they were throwing jute canvas away on the rubbish heap. - -Cloth from Kāsī is beautiful, pleasant to touch, and valuable whether it’s new, worn in, or worn out. They use worn out cloth from Kāsī for wrapping, or else they place it in a fragrant casket. - -In the same way, if a junior mendicant is ethical, of good character, this is how they’re beautiful, I say. That person is just as beautiful as cloth from Kāsī. If you associate with, accompany, and attend to such a person, following their example, it will be for your lasting welfare and happiness. This is how they’re pleasant to touch, I say. That person is just as pleasant to touch as cloth from Kāsī. Any robes, alms-food, lodgings, and medicines and supplies for the sick that they receive are very fruitful and beneficial for the donor. This is how they’re valuable, I say. That person is just as valuable as cloth from Kāsī. - -If a middle mendicant is ethical, of good character, this is how they’re beautiful, I say. … - -If a senior mendicant is ethical, of good character, this is how they’re beautiful, I say. … - -If such a senior mendicant speaks in the midst of the Saṅgha, the mendicants say: ‘Venerables, be quiet! The senior mendicant is speaking on the teaching and training.’ - -So you should train like this: ‘We will be like cloth from Kāsī, not like jute canvas.’ That’s how you should train.” - -3.100 A Lump of Salt - -“Mendicants, suppose you say: ‘No matter how this person performs a deed, they experience it the same way.’ This being so, the spiritual life could not be lived, and there’d be no chance of making a complete end of suffering. - -Suppose you say: ‘No matter how this person performs a deed, they experience the result as it should be experienced.’ This being so, the spiritual life can be lived, and there is a chance of making a complete end of suffering. - -Take the case of a person who does a trivial bad deed, but it lands them in hell. Meanwhile, another person does the same trivial bad deed, but experiences it in the present life, without even a bit left over, not to speak of a lot. - -What kind of person does a trivial bad deed, but it lands them in hell? A person who hasn’t developed their physical endurance, ethics, mind, or wisdom. They’re small-minded and mean-spirited, living in suffering. That kind of person does a trivial bad deed, but it lands them in hell. - -What kind of person does the same trivial bad deed, but experiences it in the present life, without even a bit left over, not to speak of a lot? A person who has developed their physical endurance, ethics, mind, and wisdom. They’re not small-minded, but are big-hearted, living without limits. That kind of person does the same trivial bad deed, but experiences it in the present life, without even a bit left over, not to speak of a lot. - -Suppose a person was to drop a lump of salt into a small bowl of water. What do you think, mendicants? Would that small bowl of water become salty and undrinkable?” - -“Yes, sir. Why is that? Because there is only a little water in the bowl.” - -“Suppose a person was to drop a lump of salt into the Ganges river. What do you think, mendicants? Would the Ganges river become salty and undrinkable?” - -“No, sir. Why is that? Because the Ganges river is a vast mass of water.” - -“This is how it is in the case of a person who does a trivial bad deed, but it lands them in hell. Meanwhile, another person does the same trivial bad deed, but experiences it in the present life, without even a bit left over, not to speak of a lot. … - -Take the case of a person who is thrown in jail for stealing half a dollar, a dollar, or a hundred dollars. While another person isn’t thrown in jail for stealing half a dollar, a dollar, or a hundred dollars. - -What kind of person is thrown in jail for stealing half a dollar, a dollar, or a hundred dollars? A person who is poor, with few possessions and little wealth. That kind of person is thrown in jail for stealing half a dollar, a dollar, or a hundred dollars. - -What kind of person isn’t thrown in jail for stealing half a dollar, a dollar, or a hundred dollars? A person who is rich, affluent, and wealthy. That kind of person isn’t thrown in jail for stealing half a dollar, a dollar, or a hundred dollars. - -This is how it is in the case of a person who does a trivial bad deed, but they go to hell. Meanwhile, another person does the same trivial bad deed, but experiences it in the present life, without even a bit left over, not to speak of a lot. … - -It’s like a sheep dealer or butcher. They can execute, jail, fine, or otherwise punish one person who steals from them, but not another. - -What kind of person can they punish? A person who is poor, with few possessions and little wealth. That’s the kind of person they can punish. - -What kind of person can’t they punish? A person who is rich, affluent, and wealthy. That’s the kind of person they can’t punish. In fact, all they can do is raise their joined palms and ask: ‘Please, good sir, give me my sheep or pay me for it.’ - -This is how it is in the case of a person who does a trivial bad deed, but it lands them in hell. Meanwhile, another person does the same trivial bad deed, but experiences it in the present life, without even a bit left over, not to speak of a lot. … - -Mendicants, suppose you say: ‘No matter how this person performs a deed, they experience it the same way.’ This being so, the spiritual life could not be lived, and there’d be no chance of making a complete end of suffering. - -Suppose you say: ‘No matter how this person performs a deed, they experience the result as it should be experienced.’ This being so, the spiritual life can be lived, and there is a chance of making a complete end of suffering.” - -3.101 A Panner - -“Gold has coarse corruptions: sand, soil, and gravel. A panner or their apprentice pours it into a pan, where they wash, rinse, and clean it. When that’s been eliminated, there are medium corruptions in the gold: fine grit and coarse sand. The panner washes it again. When that’s been eliminated, there are fine corruptions in the gold: fine sand and black grime. The panner washes it again. When that’s been eliminated, only gold dust is left. A goldsmith or their apprentice places the gold in a crucible where they blow, melt, and smelt it. Still the gold is not settled and the dross is not totally gone. It’s not pliable, workable, or radiant, but is brittle and not completely ready for working. But the goldsmith keeps on blowing, melting, and smelting it. The gold becomes pliable, workable, and radiant, not brittle, and ready to be worked. Then the goldsmith can successfully create any kind of ornament they want, whether a bracelet, earrings, a necklace, or a golden garland. - -In the same way, a mendicant who is committed to the higher mind has coarse corruptions: bad bodily, verbal, and mental conduct. A sincere, capable mendicant gives these up, gets rid of, eliminates, and obliterates them. - -When they’ve been given up and eliminated, there are middling corruptions: sensual, malicious, or cruel thoughts. A sincere, capable mendicant gives these up, gets rid of, eliminates, and obliterates them. - -When they’ve been given up and eliminated, there are fine corruptions: thoughts of family, country, and being looked up to. A sincere, capable mendicant gives these up, gets rid of, eliminates, and obliterates them. - -When they’ve been given up and eliminated, only thoughts about the teaching are left. That immersion is not peaceful or sublime or tranquil or unified, but is held in place by forceful suppression. - -But there comes a time when that mind is stilled internally; it settles, unifies, and becomes immersed in samādhi. That immersion is peaceful and sublime and tranquil and unified, not held in place by forceful suppression. They become capable of realizing anything that can be realized by insight to which they extend the mind, in each and every case. - -If they wish: ‘May I wield the many kinds of psychic power: multiplying myself and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with my hand the sun and moon, so mighty and powerful; controlling my body as far as the Brahmā realm.’ They are capable of realizing it, in each and every case. - -If they wish: ‘With clairaudience that is purified and superhuman, may I hear both kinds of sounds, human and divine, whether near or far.’ They are capable of realizing it, in each and every case. - -If they wish: ‘May I understand the minds of other beings and individuals, having comprehended them with my mind. May I understand mind with greed as “mind with greed”, and mind without greed as “mind without greed”; mind with hate as “mind with hate”, and mind without hate as “mind without hate”; mind with delusion as “mind with delusion”, and mind without delusion as “mind without delusion”; constricted mind as “constricted mind”, and scattered mind as “scattered mind”; expansive mind as “expansive mind”, and unexpansive mind as “unexpansive mind”; mind that is not supreme as “mind that is not supreme”, and mind that is supreme as “mind that is supreme”; mind immersed in samādhi as “mind immersed in samādhi”, and mind not immersed in samādhi as “mind not immersed in samādhi”; freed mind as “freed mind”, and unfreed mind as “unfreed mind”.’ They are capable of realizing it, in each and every case. - -If they wish: ‘May I recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. May I remember: “There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.” May I recollect my many past lives, with features and details.’ They are capable of realizing it, in each and every case. - -If they wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings are reborn according to their deeds: “These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.” And so, with clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. And may I understand how sentient beings are reborn according to their deeds.’ They are capable of realizing it, in each and every case. - -If they wish: ‘May I realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’ They are capable of realizing it, in each and every case.” - -3.102 Foundations - -“Mendicants, a mendicant committed to the higher mind should focus on three foundations from time to time: the foundation of immersion, the foundation of exertion, and the foundation of equanimity. - -If a mendicant dedicated to the higher mind focuses solely on the foundation of immersion, it’s likely their mind will incline to laziness. - -If they focus solely on the foundation of exertion, it’s likely their mind will incline to restlessness. - -If they focus solely on the foundation of equanimity, it’s likely their mind won’t properly become immersed in samādhi for the ending of defilements. - -But when a mendicant dedicated to the higher mind focuses from time to time on the foundation of immersion, the foundation of exertion, and the foundation of equanimity, their mind becomes pliable, workable, and radiant, not brittle, and has properly entered immersion for the ending of defilements. - -It’s like when a goldsmith or a goldsmith’s apprentice prepares a forge, fires the crucible, picks up some gold with tongs and puts it in the crucible. From time to time they fan it, from time to time they sprinkle water on it, and from time to time they just watch over it. If they solely fanned it, the gold would likely be scorched. If they solely sprinkled water on it, the gold would likely cool down. If they solely watched over it, the gold would likely not be properly processed. But when that goldsmith fans it from time to time, sprinkles water on it from time to time, and watches over it from time to time, that gold becomes pliable, workable, and radiant, not brittle, and is ready to be worked. Then the goldsmith can successfully create any kind of ornament they want, whether a bracelet, earrings, a necklace, or a golden garland. - -In the same way, a mendicant committed to the higher mind should focus on three foundations from time to time: the foundation of immersion, the foundation of exertion, and the foundation of equanimity. … - -When a mendicant dedicated to the higher mind focuses from time to time on the foundation of immersion, the foundation of exertion, and the foundation of equanimity, their mind becomes pliable, workable, and radiant, not brittle, and has properly entered immersion for the ending of defilements. They become capable of realizing anything that can be realized by turning their mind toward insight, in each and every case. - -If they wish: ‘May I wield the many kinds of psychic power’ … - -‘With clairaudience that is purified and superhuman, may I hear both kinds of sounds, human and divine, whether near or far.’ … ‘May I recollect many kinds of past lives.’ … ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn.’ … ‘May I realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’ They are capable of realizing it, in each and every case.” - -11. Awakening - -3.103 Before Awakening - -“Mendicants, before my awakening—when I was still unawakened but intent on awakening—I thought: ‘What’s the gratification in the world? What’s the drawback? What’s the escape?’ - -Then it occurred to me: ‘The pleasure and happiness that arise from the world: this is its gratification. - -That the world is impermanent, suffering, and perishable: this is its drawback. - -Removing and giving up desire and greed for the world: this is its escape.’ - -As long as I didn’t truly understand the world’s gratification, drawback, and escape in this way for what they are, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans. - -But when I did truly understand the world’s gratification, drawback, and escape in this way for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans. - -Knowledge and vision arose in me: ‘My freedom is unshakable; this is my last rebirth; now there are no more future lives.’” - -3.104 Gratification (1st) - -“Mendicants, I went in search of the world’s gratification, and I found it. I’ve seen clearly with wisdom the full extent of gratification in the world. I went in search of the world’s drawbacks, and I found them. I’ve seen clearly with wisdom the full extent of the drawbacks in the world. I went in search of escape from the world, and I found it. I’ve seen clearly with wisdom the full extent of escape from the world. - -As long as I didn’t truly understand the world’s gratification, drawback, and escape for what they are, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans. - -But when I did truly understand the world’s gratification, drawback, and escape for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans. - -Knowledge and vision arose in me: ‘My freedom is unshakable; this is my last rebirth; now there are no more future lives.’” - -3.105 Gratification (2nd) - -“Mendicants, if there were no gratification in the world, sentient beings wouldn’t love it. But because there is gratification in the world, sentient beings do love it. - -If the world had no drawback, sentient beings wouldn’t grow disillusioned with it. But because the world has a drawback, sentient beings do grow disillusioned with it. - -If there were no escape from the world, sentient beings wouldn’t escape from it. But because there is an escape from the world, sentient beings do escape from it. - -As long as sentient beings don’t truly understand the world’s gratification, drawback, and escape for what they are, they haven’t escaped from this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—and they don’t live detached, liberated, with a mind free of limits. - -But when sentient beings truly understand the world’s gratification, drawback, and escape for what they are, they’ve escaped from this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—and they live detached, liberated, with a mind free of limits.” - -3.106 Ascetics and Brahmins - -“Mendicants, there are ascetics and brahmins who don’t truly understand the world’s gratification, drawback, and escape for what they are. I don’t regard them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight. - -There are ascetics and brahmins who do truly understand the world’s gratification, drawback, and escape for what they are. I regard them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.” - -3.107 Wailing - -“Singing is regarded as wailing in the training of the noble one. Dancing is regarded as madness. Too much laughter, showing the teeth, is regarded as childish. So break off singing and dancing; and when you’re appropriately pleased, it’s enough to simply smile.” - -3.108 Satisfaction - -“Mendicants, there are three indulgences that never satisfy. What three? Sleep, alcoholic drinks, and sexual intercourse. These are the three indulgences that never satisfy.” - -3.109 Unprotected - -Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: - -“Householder, when the mind is unprotected, deeds of body, speech, and mind are unprotected. When deeds are unprotected, they become corrupted. When deeds are corrupted, they become rotten. Someone whose deeds of body, speech, and mind are rotten will not have a good death. - -It’s like a bungalow with a bad roof. The roof peak, rafters, and walls are unprotected. They get soaked, and become rotten. - -In the same way, when the mind is unprotected, bodily, verbal, and mental deeds are unprotected. … Someone whose deeds of body, speech, and mind are rotten will not have a good death. - -When the mind is protected, bodily, verbal, and mental deeds are protected. When deeds are protected, they don’t become corrupted. When deeds aren’t corrupted, they don’t become rotten. Someone whose deeds of body, speech, and mind aren’t rotten will have a good death. - -It’s like a bungalow with a good roof. The roof peak, rafters, and walls are protected. They don’t get soaked, and they don’t become rotten. - -In the same way, when the mind is protected, bodily, verbal, and mental deeds are protected. … Someone whose deeds of body, speech, and mind aren’t rotten will have a good death.” - -3.110 Fallen - -Seated to one side, the Buddha said to the householder Anāthapiṇḍika: - -“Householder, when the mind is fallen, bodily, verbal, and mental deeds are fallen. Someone whose deeds of body, speech, and mind are fallen will not have a good death. It’s like a bungalow with a bad roof. The roof peak, rafters, and walls fall in. In the same way, when the mind is fallen, bodily, verbal, and mental deeds are fallen. Someone whose deeds of body, speech, and mind are fallen will not have a good death. - -When the mind is not fallen, bodily, verbal, and mental deeds are not fallen. Someone whose deeds of body, speech, and mind are not fallen will have a good death. It’s like a bungalow with a good roof. The roof peak, rafters, and walls are not fallen in. In the same way, when the mind is not fallen, bodily, verbal, and mental deeds are not fallen. Someone whose deeds of body, speech, and mind are not fallen will have a good death.” - -3.111 Sources (1st) - -“Mendicants, there are these three sources that give rise to deeds. What three? Greed, hate, and delusion are sources that give rise to deeds. Any deed that emerges from greed, hate, or delusion—born, sourced, and originated from greed, hate, or delusion—is unskillful, blameworthy, results in suffering, and leads to the creation of more deeds, not their cessation. These are three sources that give rise to deeds. - -There are these three sources that give rise to deeds. What three? Contentment, love, and understanding are sources that give rise to deeds. Any deed that emerges from contentment, love, or understanding—born, sourced, and originated from contentment, love, or understanding—is skillful, blameless, results in happiness, and leads to the cessation of more deeds, not their creation. These are three sources that give rise to deeds.” - -3.112 Sources (2nd) - -“Mendicants, there are these three sources that give rise to deeds. What three? - -Desire comes up for things that stimulate desire and greed in the past, future, or present. And how does desire come up for things that stimulate desire and greed in the past, future, or present? In your heart you think about and consider things that stimulate desire and greed in the past, future, or present. When you do this, desire comes up, and you get attached to those things. This lust in the heart is what I call a fetter. That’s how desire comes up for things that stimulate desire and greed in the past, future, or present. - -These are three sources that give rise to deeds. - -There are these three sources that give rise to deeds. What three? Desire doesn’t come up for things that stimulate desire and greed in the past, future, or present. And how does desire not come up for things that stimulate desire and greed in the past, future, or present? You understand the future result of things that stimulate desire and greed in the past, future, or present. When you know this, you grow disillusioned, your heart becomes dispassionate, and you see it with penetrating wisdom. That’s how desire doesn’t come up for things that stimulate desire and greed in the past, future, or present. - -These are three sources that give rise to deeds.” - -12. Bound for Loss - -3.113 Bound for Loss - -“Mendicants, three kinds of people are bound for a place of loss, bound for hell, if they don’t give up this fault. What three? - -Someone who is unchaste, but claims to be celibate; someone who makes a groundless accusation of unchastity against a person whose celibacy is pure; and someone who has the view, ‘There is nothing wrong with sensual pleasures,’ so they throw themselves into sensual pleasures. - -These are the three kinds of people bound for a place of loss, bound for hell, if they don’t give up this fault.” - -3.114 Rare - -“Mendicants, the appearance of three people is rare in the world. What three? A Realized One, a perfected one, a fully awakened Buddha. A person who teaches the teaching and training proclaimed by a Realized One. A person who is grateful and thankful. The appearance of these three people is rare in the world.” - -3.115 Immeasurable - -“Mendicants, these three people are found in the world. What three? Someone easy to measure, someone hard to measure, and someone who is immeasurable. - -And who is the person easy to measure? It’s a person who is restless, insolent, fickle, gossipy, loose-tongued, unmindful, lacking situational awareness and immersion, with straying mind and undisciplined faculties. This is called ‘a person easy to measure’. - -And who is the person hard to measure? It’s a person who is not restless, insolent, fickle, gossipy, or loose-tongued. They have established mindfulness, situational awareness and immersion, with unified mind and restrained faculties. This is called ‘a person hard to measure’. - -And who is the immeasurable person? It’s a mendicant who is perfected, and has ended defilements. This is called ‘an immeasurable person’. - -These are the three people found in the world.” - -3.116 Imperturbable - -“Mendicants, these three people are found in the world. What three? - -First, a person, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. They enjoy it and like it and find it satisfying. If they’re set on that, committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of the dimension of infinite space. The lifespan of the gods of infinite space is twenty thousand eons. An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm. But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re extinguished in that very life. This is the difference between an educated noble disciple and an uneducated ordinary person as regards their place of rebirth. - -Furthermore, a person, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. They enjoy it and like it and find it satisfying. If they’re set on that, committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of the dimension of infinite consciousness. The lifespan of the gods of infinite consciousness is forty thousand eons. An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm. But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re extinguished in that very life. This is the difference between an educated noble disciple and an uneducated ordinary person as regards their place of rebirth. - -Furthermore, a person, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. They enjoy it and like it and find it satisfying. If they’re set on that, committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of the dimension of nothingness. The lifespan of the gods of nothingness is sixty thousand eons. An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm. But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re extinguished in that very life. This is the difference between an educated noble disciple and an uneducated ordinary person as regards their place of rebirth. - -These are the three people found in the world.” - -3.117 Failures and Accomplishments - -“Mendicants, there are three failures. What three? Failure in ethics, mind, and view. And what is failure in ethics? It’s when someone kills living creatures, steals, commits sexual misconduct, and uses speech that’s false, divisive, harsh, or nonsensical. This is called ‘failure in ethics’. - -And what is failure in mind? It’s when someone is covetous and malicious. This is called ‘failure in mind’. - -And what is failure in view? It’s when someone has wrong view, a distorted perspective, such as: ‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no obligation to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’ This is called ‘failure in view’. Some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell because of failure in ethics, mind, or view. - -These are the three failures. - -There are three accomplishments. What three? Accomplishment in ethics, mind, and view. - -And what is accomplishment in ethics? It’s when someone doesn’t kill living creatures, steal, commit sexual misconduct, or use speech that’s false, divisive, harsh, or nonsensical. This is called accomplishment in ethics. - -And what is accomplishment in mind? It’s when someone is content and kind-hearted. This is called accomplishment in mind. - -And what is accomplishment in view? It’s when someone has right view, an undistorted perspective, such as: ‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are obligation to mother and father. There are beings reborn spontaneously. And there are ascetics and brahmins who are well attained and practiced, and who describe the afterlife after realizing it with their own insight.’ This is called accomplishment in view. Some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm because of accomplishment in ethics, mind, or view. - -These are the three accomplishments.” - -3.118 Loaded Dice - -“Mendicants, there are three failures. What three? Failure in ethics, mind, and view. - -And what is failure in ethics? It’s when someone kills living creatures, steals, commits sexual misconduct, and uses speech that’s false, divisive, harsh, or nonsensical. This is called ‘failure in ethics’. - -And what is failure in mind? It’s when someone is covetous and malicious. This is called ‘failure in mind’. - -And what is failure in view? It’s when someone has wrong view, a distorted perspective, such as: ‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no obligation to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’ This is called ‘failure in view’. Some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell because of failure in ethics, mind, or view. It’s like throwing loaded dice: they always fall the right side up. In the same way, some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell because of failure in ethics, mind, or view. - -These are the three failures. - -There are three accomplishments. What three? Accomplishment in ethics, mind, and view. - -And what is accomplishment in ethics? It’s when someone doesn’t kill living creatures, steal, commit sexual misconduct, or use speech that’s false, divisive, harsh, or nonsensical. This is called accomplishment in ethics. - -And what is accomplishment in mind? It’s when someone is content and kind-hearted. This is called accomplishment in mind. - -And what is accomplishment in view? It’s when someone has right view, an undistorted perspective, such as: ‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There is obligation to mother and father. There are beings reborn spontaneously. And there are ascetics and brahmins who are well attained and practiced, and who describe the afterlife after realizing it with their own insight.’ This is called accomplishment in view. Some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm because of accomplishment in ethics, mind, or view. It’s like throwing loaded dice: they always fall the right side up. In the same way, some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm because of accomplishment in ethics, mind, or view. - -These are the three accomplishments.” - -3.119 Action - -“Mendicants, there are three failures. What three? Failure in action, livelihood, and view. - -And what is failure in action? It’s when someone kills living creatures, steals, commits sexual misconduct, and uses speech that’s false, divisive, harsh, or nonsensical. This is called ‘failure in action’. - -And what is failure in livelihood? It’s when a noble disciple has wrong livelihood and earns a living by wrong livelihood. This is called ‘failure in livelihood’. - -And what is failure in view? It’s when someone has wrong view, a distorted perspective, such as: ‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no obligation to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’ This is called ‘failure in view’. These are the three failures. - -There are three accomplishments. What three? Accomplishment in action, livelihood, and view. - -And what is accomplishment in action? It’s when someone doesn’t kill living creatures, steal, commit sexual misconduct, or use speech that’s false, divisive, harsh, or nonsensical. This is called ‘accomplishment in action’. - -And what is accomplishment in livelihood? It’s when a noble disciple has right livelihood and earns a living by right livelihood. This is called ‘accomplishment in livelihood’. - -And what is accomplishment in view? It’s when someone has right view, an undistorted perspective, such as: ‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There is obligation to mother and father. There are beings reborn spontaneously. And there are ascetics and brahmins who are well attained and practiced, and who describe the afterlife after realizing it with their own insight.’ This is called ‘accomplishment in view’. - -These are the three accomplishments.” - -3.120 Purity (1st) - -“Mendicants, there are these three kinds of purity. What three? Purity of body, speech, and mind. - -And what is purity of body? It’s when someone doesn’t kill living creatures, steal, or commit sexual misconduct. This is called ‘purity of body’. - -And what is purity of speech? It’s when someone doesn’t use speech that’s false, divisive, harsh, or nonsensical. This is called ‘purity of speech’. - -And what is purity of mind? It’s when someone is content, kind-hearted, and has right view. This is called ‘purity of mind’. - -These are the three kinds of purity.” - -3.121 Purity (2nd) - -“Mendicants, there are these three kinds of purity. What three? Purity of body, speech, and mind. - -And what is purity of body? It’s when a mendicant doesn’t kill living creatures, steal, or have sex. This is called ‘purity of body’. - -And what is purity of speech? It’s when a mendicant doesn’t use speech that’s false, divisive, harsh, or nonsensical. This is called ‘purity of speech’. - -And what is purity of mind? - -It’s when a mendicant who has sensual desire in them understands ‘I have sensual desire in me.’ When they don’t have sensual desire in them, they understand ‘I don’t have sensual desire in me.’ They understand how sensual desire arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future. - -When they have ill will in them they understand ‘I have ill will in me’; and when they don’t have ill will in them they understand ‘I don’t have ill will in me’. They understand how ill will arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future. - -When they have dullness and drowsiness in them they understand ‘I have dullness and drowsiness in me’; and when they don’t have dullness and drowsiness in them they understand ‘I don’t have dullness and drowsiness in me’. They understand how dullness and drowsiness arise; how, when they’ve already arisen, they’re given up; and how, once they’re given up, they don’t arise again in the future. - -When they have restlessness and remorse in them they understand ‘I have restlessness and remorse in me’; and when they don’t have restlessness and remorse in them they understand ‘I don’t have restlessness and remorse in me’. They understand how restlessness and remorse arise; how, when they’ve already arisen, they’re given up; and how, once they’re given up, they don’t arise again in the future. - -When they have doubt in them they understand ‘I have doubt in me’; and when they don’t have doubt in them they understand ‘I don’t have doubt in me’. They understand how doubt arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future. - -This is called ‘purity of mind’. - -These are the three kinds of purity. - - Purity of body, purity of speech, - and undefiled purity of heart. - A pure person, blessed with purity, - has washed off all bad things, they say.” - - -3.122 Sagacity - -“Mendicants, there are these three kinds of sagacity. What three? Sagacity of body, speech, and mind. - -And what is sagacity of body? It’s when a mendicant doesn’t kill living creatures, steal, or have sex. This is called ‘sagacity of body’. - -And what is sagacity of speech? It’s when a mendicant doesn’t use speech that’s false, divisive, harsh, or nonsensical. This is called ‘sagacity of speech’. - -And what is sagacity of mind? It’s when a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. This is called ‘sagacity of mind’. These are the three kinds of sagacity. - - A sage in body, a sage in speech, - and an undefiled sage in heart. - A sage, blessed with sagacity, - has given up everything, they say.” - - -13. Kusināra - -3.123 At Kusināra - -At one time the Buddha was staying near Kusināra, in the Forest of Offerings. There the Buddha addressed the mendicants, “Mendicants!” - -“Venerable sir,” they replied. The Buddha said this: - -“Mendicants, take the case of a mendicant living supported by a town or village. A householder or their child approaches and invites them for the next day’s meal. The mendicant accepts if they want. When the night has passed, they robe up in the morning, take their bowl and robe, and approach that householder’s home, where they sit on the seat spread out. The householder or their child serves and satisfies them with their own hands with a variety of delicious foods. - -The mendicant thinks: ‘It’s so good that this householder serves me with a variety of delicious foods.’ Then they think: ‘I really hope this householder serves me with a variety of delicious foods in the future, too.’ They eat that food tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. They think about it with sensual, malicious, or cruel thoughts. A gift to such a mendicant is not very fruitful, I say. Why is that? Because that mendicant is negligent. - -Take another case of a mendicant living supported by a town or village. A householder or their child approaches and invites them for the next day’s meal. The mendicant accepts if they want. When the night has passed, they robe up in the morning, take their bowl and robe, and approach that householder’s home, where they sit on the seat spread out. The householder or their child serves and satisfies them with their own hands with a variety of delicious foods. - -It never occurs to them: ‘It’s so good that the householder or their child serves and satisfies me with their own hands with a variety of delicious foods.’ They don’t think: ‘I really hope this householder serves me with a variety of delicious foods in the future, too.’ They eat that alms-food untied, uninfatuated, unattached, seeing the drawback, and understanding the escape. They think about it with thoughts of renunciation, good will, or harmlessness. A gift to such a mendicant is very fruitful, I say. Why is that? Because that mendicant is diligent.” - -3.124 Arguments - -“Mendicants, I’m not even comfortable thinking about a place where mendicants argue—quarreling and fighting, continually wounding each other with barbed words—let alone going there. I come to a conclusion about them: ‘Clearly those venerables have given up three things and cultivated three things.’ What three things have they given up? Thoughts of renunciation, good will, and harmlessness. What three things have they cultivated? Sensual, malicious, and cruel thoughts. … I come to a conclusion about them: ‘Clearly those venerables have given up three things and cultivated three things.’ - -I feel comfortable going to a place where the mendicants live in harmony—appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes—let alone thinking about it. I come to a conclusion about them: ‘Clearly those venerables have given up three things and cultivated three things.’ What three things have they given up? Sensual, malicious, and cruel thoughts. What three things have they cultivated? Thoughts of renunciation, good will, and harmlessness. … I come to a conclusion about them: ‘Clearly those venerables have given up three things and cultivated three things.’” - -3.125 The Gotamaka Shrine - -At one time the Buddha was staying near Vesālī, at the Gotamaka Tree-shrine. There the Buddha addressed the mendicants, “Mendicants!” - -“Venerable sir,” they replied. The Buddha said this: - -“Mendicants, I teach based on direct knowledge, not without direct knowledge. I teach with reasons, not without them. I teach with a demonstrable basis, not without it. Since this is so, you should follow my advice and instruction. This is enough for you to feel joyful, delighted, and happy: ‘The Blessed One is a fully awakened Buddha! The teaching is well explained! The Saṅgha is practicing well!’” - -That is what the Buddha said. Satisfied, the mendicants were happy with what the Buddha said. And while this discourse was being spoken, the galaxy shook. - -3.126 Bharaṇḍu Kālāma - -At one time the Buddha was wandering in the land of the Kosalans when he arrived at Kapilavatthu. - -Mahānāma the Sakyan heard that he had arrived. He went up to the Buddha, bowed, and stood to one side. The Buddha said to him, “Go into Kapilavatthu, Mahānāma, and check if there’s a suitable guest house where I can spend the night.” - -“Yes, sir,” replied Mahānāma. He returned to Kapilavatthu and searched all over the city, but he couldn’t see a suitable guest house for the Buddha to spend the night. - -Then Mahānāma went up to the Buddha, and said to him, “Sir, there’s no suitable guest house in Kapilavatthu for you to spend the night. But there is this Bharaṇḍu the Kālāma, who used to be the Buddha’s spiritual companion. Why don’t you spend the night at his hermitage?” - -“Go, Mahānāma, and set out a mat.” - -“Yes, sir,” replied Mahānāma. He went to Bharaṇḍu’s hermitage, where he set out a mat, and got foot-washing water ready. Then he went back to the Buddha and said to him, “The mat and foot-washing water are set out. Please, sir, go at your convenience.” - -Then the Buddha went to Bharaṇḍu’s hermitage, sat down on the seat spread out, and washed his feet. - -Then it occurred to Mahānāma, “It’s too late to pay homage to the Buddha today. He’s tired. Tomorrow I’ll pay homage to the Buddha.” He bowed to the Buddha and respectfully circled him, keeping him on his right, then he left. - -Then, when the night had passed, Mahānāma the Sakyan went up to the Buddha, and sat down to one side. The Buddha said to him: - -“Mahānāma, there are these three teachers found in the world. What three? One teacher advocates the complete understanding of sensual pleasures, but not of sights or feelings. One teacher advocates the complete understanding of sensual pleasures and sights, but not of feelings. One teacher advocates the complete understanding of sensual pleasures, sights, and feelings. These are the three teachers found in the world. Do these three teachers have the same goal or different goals?” - -When he said this, Bharaṇḍu said to Mahānāma, “Say they’re the same, Mahānāma!” - -The Buddha said, “Say they’re different, Mahānāma!” - -For a second time, Bharaṇḍu said, “Say they’re the same, Mahānāma!” - -The Buddha said, “Say they’re different, Mahānāma!” - -For a third time, Bharaṇḍu said, “Say they’re the same, Mahānāma!” - -The Buddha said, “Say they’re different, Mahānāma!” - -Then it occurred to Bharaṇḍu, “The Buddha has rebuked me three times in front of this illustrious Mahānāma. Why don’t I leave Kapilavatthu?” Then Bharaṇḍu the Kālāma left Kapilavatthu, never to return. - -3.127 With Hatthaka - -At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. - -Then, late at night, the glorious god Hatthaka, lighting up the entire Jeta’s Grove, went up to the Buddha. Thinking, “I will stand before the Buddha,” he sank and melted down, and wasn’t able to stay still. It’s like when ghee or oil is poured on sand, it sinks and melts down, and can’t remain stable. - -Then the Buddha said to Hatthaka, “Hatthaka, manifest in a solid life-form.” - -“Yes, sir,” replied Hatthaka. He manifested in a solid life-form, bowed to the Buddha, and stood to one side. - -The Buddha said to him, “Hatthaka, I wonder whether you still rehearse now the teachings that you rehearsed when you were a human being?” - -“I still rehearse now the teachings that I rehearsed as a human being. And I also rehearse teachings that I didn’t rehearse as a human being. - -Just as the Buddha these days lives crowded by monks, nuns, laymen, and laywomen; by rulers and their ministers, and teachers of other paths and their disciples, so I live crowded by the gods. The gods come from far away, thinking, ‘We’ll hear the teaching in the presence of Hatthaka.’ - -Sir, I passed away without getting enough of three things. What three? Seeing the Buddha; hearing the true teaching; and serving the Saṅgha. I passed away without getting enough of these three things. - - I could never get enough - of seeing the Buddha, - serving the Saṅgha, - or hearing the teaching. - - Training in the higher ethics, - loving to hear the true teaching, - Hatthaka has gone to the Aviha realm - without getting enough of these three things.” - - -3.128 Bitter - -At one time the Buddha was staying near Benares, in the deer park at Isipatana. - -Then the Buddha robed up in the morning and, taking his bowl and robe, entered Benares for alms. While the Buddha was walking for alms near the cow-hitching place at the wavy leaf fig, he saw a disgruntled monk who was looking for pleasure in external things, unmindful, without situational awareness or immersion, with straying mind and undisciplined faculties. - -The Buddha said to him, “Monk, don’t be bitter. If you’re bitter, corrupted by the stench of rotting flesh, flies will, without a doubt, plague and infest you.” - -Hearing this advice of the Buddha, that monk was struck with a sense of urgency. Then, after the meal, on his return from alms-round, the Buddha told the mendicants what had happened. … - -When he said this, one of the mendicants asked the Buddha: - -“Sir, what is this ‘bitterness’? What is the ‘stench of rotting flesh’? And what are the ‘flies’?” - -“Desire is bitterness; ill will is the stench of rotting flesh; and bad, unskillful thoughts are the flies. If you’re bitter, corrupted by the stench of rotting flesh, flies will, without a doubt, plague and infest you. - - When your eyes and ears are unguarded, - and you’re not restrained in your sense faculties, - flies—those lustful thoughts— - will plague you. - - A mendicant who’s bitter, - corrupted by the stench of rotting flesh, - is far from being extinguished, - anguish is their lot. - - Whether in village or wilderness, - if they don’t find serenity in themselves, - the fool, void of wisdom, - is honored only by flies. - - But those who have ethics, - lovers of wisdom and peace, - they, being peaceful, sleep well, - since they’ve got rid of the flies.” - - -3.129 With Anuruddha (1st) - -Then Venerable Anuruddha went up to the Buddha, bowed, sat down to one side, and said to him: - -“Sometimes, sir, with my clairvoyance that’s purified and superhuman, I see that females—when their body breaks up, after death—are mostly reborn in a place of loss, a bad place, the underworld, hell. How many qualities do females have so that they’re reborn in a place of loss, a bad place, the underworld, hell?” - -“When females have three qualities, when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell. What three? A female lives at home with a heart full of the stain of stinginess in the morning, jealousy at midday, and sexual desire in the evening. When females have these three qualities, when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell.” - -3.130 With Anuruddha (2nd) - -Then Venerable Anuruddha went up to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to him: - -“Here’s the thing, Reverend Sāriputta. With clairvoyance that is purified and surpasses the human, I survey the entire galaxy. My energy is roused up and unflagging, my mindfulness is established and lucid, my body is tranquil and undisturbed, and my mind is immersed in samādhi. But my mind is not freed from the defilements by not grasping.” - -“Well, Reverend Anuruddha, when you say: ‘With clairvoyance that is purified and surpasses the human, I survey the entire galaxy,’ that’s your conceit. And when you say: ‘My energy is roused up and unflagging, my mindfulness is established and lucid, my body is tranquil and undisturbed, and my mind is immersed in samādhi,’ that’s your restlessness. And when you say: ‘But my mind is not freed from the defilements by not grasping,’ that’s your remorse. It would be good to give up these three things. Instead of focusing on them, apply your mind to the deathless.” - -After some time Anuruddha gave up these three things. Instead of focusing on them, he applied his mind to the deathless. Then Anuruddha, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. - -He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.” And Venerable Anuruddha became one of the perfected. - -3.131 Under Cover - -“Mendicants, three things are conveyed under cover, not in the open. What three? Females are married with a veil, not unveiled. Brahmin hymns are conveyed under cover, not openly. Wrong view is conveyed under cover, not in the open. These three things are conveyed under cover, not in the open. - -Three things shine in the open, not under cover. What three? The moon shines in the open, not under cover. The sun shines in the open, not under cover. The teaching and training proclaimed by a Realized One shine in the open, not under cover. These three things shine in the open, not under cover.” - -3.132 Etchings - -“Mendicants, these three people are found in the world. What three? A person like a line drawn in stone, a person like a line drawn in sand, and a person like a line drawn in water. - -And who is the person like a line drawn in stone? It’s a person who is often angry, and their anger lingers for a long time. It’s like a line drawn in stone, which isn’t quickly worn away by wind and water, but lasts for a long time. In the same way, this person is often angry, and their anger lingers for a long time. This is called a person like a line drawn in stone. - -And who is the person like a line drawn in sand? It’s a person who is often angry, but their anger doesn’t linger long. It’s like a line drawn in sand, which is quickly worn away by wind and water, and doesn’t last long. In the same way, this person is often angry, but their anger doesn’t linger long. This is called a person like a line drawn in sand. - -And who is the person like a line drawn in water? It’s a person who, though spoken to by someone in a rough, harsh, and disagreeable manner, still stays in touch, interacts with, and greets them. It’s like a line drawn in water, which vanishes right away, and doesn’t last long. In the same way, this person, though spoken to by someone in a rough, harsh, and disagreeable manner, still stays in touch, interacts with, and greets them. This is called a person like a line drawn in water. - -These are the three people found in the world.” - -14. A Warrior - -3.133 A Warrior - -“Mendicants, a warrior with three factors is worthy of a king, fit to serve a king, and is reckoned as a factor of kingship. What three? He’s a long-distance shooter, a marksman, one who shatters large objects. A warrior with these three factors is worthy of a king, fit to serve a king, and is reckoned as a factor of kingship. - -In the same way, a mendicant with three factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world. What three? They’re a long-distance shooter, a marksman, and one who shatters large objects. - -And how is a mendicant a long-distance shooter? It’s when a mendicant truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: *all* form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ They truly see any kind of feeling at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: *all* feeling—with right understanding: ‘This is not mine, I am not this, this is not my self.’ They truly see any kind of perception at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: *all* perception—with right understanding: ‘This is not mine, I am not this, this is not my self.’ They truly see any kind of choices at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: *all* choices—with right understanding: ‘This is not mine, I am not this, this is not my self.’ They truly see any kind of consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, *all* consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ That’s how a mendicant is a long-distance shooter. - -And how is a mendicant a marksman? It’s when a mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. That’s how a mendicant is a marksman. - -And how does a mendicant shatter large objects? It’s when a mendicant shatters the great mass of ignorance. That’s how a mendicant shatters large objects. - -A mendicant with these three factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world.” - -3.134 Assemblies - -“Mendicants, there are these three assemblies. What three? An assembly educated in fancy talk, an assembly educated in questioning, and an assembly educated to the fullest extent. These are the three assemblies.” - -3.135 A Friend - -“Mendicants, you should associate with a friend who has three factors. What three? They give what is hard to give, they do what is hard to do, and they bear what is hard to bear. You should associate with a friend who has these three factors.” - -3.136 Arising - -“Mendicants, whether Realized Ones arise or not, this law of nature persists, this regularity of natural principles, this invariance of natural principles: all conditions are impermanent. A Realized One understands this and comprehends it, then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it: ‘All conditions are impermanent.’ - -Whether Realized Ones arise or not, this law of nature persists, this regularity of natural principles, this invariance of natural principles: all conditions are suffering. A Realized One understands this and comprehends it, then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it: ‘All conditions are suffering.’ - -Whether Realized Ones arise or not, this law of nature persists, this regularity of natural principles, this invariance of natural principles: all things are not-self. A Realized One understands this and comprehends it, then he explains, teaches, asserts, establishes, clarifies, analyzes, and reveals it: ‘All things are not-self.’” - -3.137 A Hair Blanket - -“Mendicants, a hair blanket is said to be the worst kind of woven cloth. It’s cold in the cold, hot in the heat, ugly, smelly, and unpleasant to touch. In the same way, the teaching of Makkhali is said to be the worst of all the doctrines of the various ascetics and brahmins. - -Makkhali, that silly man, has this doctrine and view: ‘There is no power in deeds, action, or energy.’ - -Now, all the perfected ones, the fully awakened Buddhas who lived in the past taught the efficacy of deeds, action, and energy. But Makkhali opposes them by saying: ‘There is no power in deeds, action, or energy.’ - -All the perfected ones, the fully awakened Buddhas who will live in the future will teach the efficacy of deeds, action, and energy. But Makkhali opposes them by saying: ‘There is no power in deeds, action, or energy.’ - -I too, the perfected one, the fully awakened Buddha in the present, teach the efficacy of deeds, action, and energy. But Makkhali opposes me by saying: ‘There is no power in deeds, action, or energy.’ - -It’s like a trap set at the mouth of a river, which would bring harm, suffering, calamity, and disaster for many fish. In the same way that silly man Makkhali is a trap for humans, it seems to me. He has come into the world for the harm, suffering, calamity, and disaster of many beings.” - -3.138 Accomplishment - -“Mendicants, there are three accomplishments. What three? Accomplishment in faith, ethics, and wisdom. These are the three accomplishments.” - -3.139 Growth - -“Mendicants, there are three kinds of growth. What three? Growth in faith, ethics, and wisdom. These are the three kinds of growth.” - -3.140 A Wild Colt - -“Mendicants, I will teach you about three wild colts and three wild people. Listen and pay close attention, I will speak.” - -“Yes, sir,” they replied. The Buddha said this: - -“What are the three wild colts? One wild colt is fast, but not beautiful or well proportioned. Another wild colt is fast and beautiful, but not well proportioned. While another wild colt is fast, beautiful, and well proportioned. - -These are the three wild colts. - -And what are the three wild people? One wild person is fast, but not beautiful or well proportioned. Another wild person is fast and beautiful, but not well proportioned. While another wild person is fast, beautiful, and well proportioned. - -And how is a wild person fast, but not beautiful or well proportioned? It’s when a mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. This is how they’re fast, I say. But when asked a question about the teaching or training, they falter without answering. This is how they’re not beautiful, I say. And they don’t receive robes, alms-food, lodgings, and medicines and supplies for the sick. This is how they’re not well proportioned, I say. This is how a wild person is fast, but not beautiful or well proportioned. - -And how is a wild person fast and beautiful, but not well proportioned? It’s when a mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. This is how they’re fast, I say. When asked a question about the teaching or training, they answer without faltering. This is how they’re beautiful, I say. But they don’t receive robes, alms-food, lodgings, and medicines and supplies for the sick. This is how they’re not well proportioned, I say. This is how a wild person is fast and beautiful, but not well proportioned. - -And how is a wild person fast, beautiful, and well proportioned? It’s when a mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. This is how they’re fast, I say. When asked a question about the teaching or training, they answer without faltering. This is how they’re beautiful, I say. They receive robes, alms-food, lodgings, and medicines and supplies for the sick. This is how they’re well proportioned, I say. This is how a wild person is fast, beautiful, and well proportioned. - -These are the three wild people.” - -3.141 Excellent Horses - -“Mendicants, I will teach you the three excellent horses and the three excellent people. Listen and pay close attention, I will speak.” - -“Yes, sir,” they replied. The Buddha said this: - -“What are the three excellent horses? One excellent horse is fast, but not beautiful or well proportioned. Another excellent horse is fast and beautiful, but not well proportioned. While another excellent horse is fast, beautiful, and well proportioned. - -These are the three excellent horses. - -“What are the three excellent people? One excellent person is fast, but not beautiful or well proportioned. Another excellent person is fast and beautiful, but not well proportioned. While another excellent person is fast, beautiful, and well proportioned. - -And how is an excellent person fast, but not beautiful or well proportioned? It’s when a mendicant, with the ending of the five lower fetters, is reborn spontaneously. They’re extinguished there, and are not liable to return from that world. This is how they’re fast, I say. But when asked a question about the teaching or training, they falter without answering. This is how they’re not beautiful, I say. And they don’t receive robes, alms-food, lodgings, and medicines and supplies for the sick. This is how they’re not well proportioned, I say. This is how an excellent person is fast, but not beautiful or well proportioned. - -And how is an excellent person fast and beautiful, but not well proportioned? It’s when a mendicant, with the ending of the five lower fetters, is reborn spontaneously. They’re extinguished there, and are not liable to return from that world. This is how they’re fast, I say. When asked a question about the teaching or training, they answer without faltering. This is how they’re beautiful, I say. But they don’t receive robes, alms-food, lodgings, and medicines and supplies for the sick. This is how they’re not well proportioned, I say. This is how an excellent person is fast and beautiful, but not well proportioned. - -And how is an excellent person fast, beautiful, and well proportioned? It’s when a mendicant, with the ending of the five lower fetters, is reborn spontaneously. They’re extinguished there, and are not liable to return from that world. This is how they’re fast, I say. When asked a question about the teaching or training, they answer without faltering. This is how they’re beautiful, I say. They receive robes, alms-food, lodgings, and medicines and supplies for the sick. This is how they’re well proportioned, I say. This is how an excellent person is fast, beautiful, and well proportioned. - -These are the three excellent people.” - -3.142 The Thoroughbred - -“Mendicants, I will teach you the three fine thoroughbred horses, and the three fine thoroughbred people. Listen and pay close attention, I will speak.” - -“Yes, sir,” they replied. The Buddha said this: - -“What are the three fine thoroughbred horses? One fine thoroughbred horse … is fast, beautiful, and well proportioned. - -These are the three fine thoroughbred horses. - -And what are the three fine thoroughbred people? One fine thoroughbred person … is fast, beautiful, and well proportioned. - -And how is a fine thoroughbred person … fast, beautiful, and well proportioned? It’s when a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. This is how they’re fast, I say. When asked a question about the teaching or training, they answer without faltering. This is how they’re beautiful, I say. They receive robes, alms-food, lodgings, and medicines and supplies for the sick. This is how they’re well proportioned, I say. This is how a fine thoroughbred person is fast, beautiful, and well proportioned. - -These are the three fine thoroughbred people.” - -3.143 At the Peacocks’ Feeding Ground (1st) - -At one time the Buddha was staying near Rājagaha, at the monastery of the wanderers in the peacocks’ feeding ground. There the Buddha addressed the mendicants, “Mendicants!” - -“Venerable sir,” they replied. The Buddha said this: - -“Mendicants, a mendicant with three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are the best among gods and humans. What three? The entire spectrum of an adept’s ethics, immersion, and wisdom. - -A mendicant with these three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are the best among gods and humans.” - -3.144 At the Peacocks’ Feeding Ground (2nd) - -“Mendicants, a mendicant who has three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are the best among gods and humans. What three? A demonstration of psychic power, a demonstration of revealing, and a demonstration of instruction. - -A mendicant with these three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are the best among gods and humans.” - -3.145 At the Peacocks’ Feeding Ground (3rd) - -“Mendicants, a mendicant who has three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are the best among gods and humans. What three? Right view, right knowledge, and right freedom. - -A mendicant with these three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are the best among gods and humans.” - -15. Good Fortune - -3.146 Unskillful - -“Someone with three qualities is cast down to hell. What three? Unskillful deeds by way of body, speech, and mind. - -Someone with these three qualities is cast down to hell. - -Someone with three qualities is raised up to heaven. What three? Skillful deeds by way of body, speech, and mind. - -Someone with these three qualities is raised up to heaven.” - -3.147 Blameworthy - -“Someone with three qualities is cast down to hell. What three? Blameworthy deeds by way of body, speech, and mind. - -Someone with these three qualities is cast down to hell. - -Someone with three qualities is raised up to heaven. What three? Blameless deeds by way of body, speech, and mind. Someone with these three qualities is raised up to heaven.” - -3.148 Unethical - -“Someone with three qualities is cast down to hell. … Unethical deeds by way of body, speech, and mind. … - -Someone with three qualities is raised up to heaven. … Ethical deeds by way of body, speech, and mind. …” - -3.149 Impure - -“Someone with three qualities is cast down to hell. … Impure deeds by way of body, speech, and mind. … - -Someone with three qualities is raised up to heaven. … Pure deeds by way of body, speech, and mind. …” - -3.150 Broken (1st) - -“When a foolish, incompetent, bad person has three qualities they keep themselves broken and damaged. They deserve to be blamed and reproved by sensible people, and they make much bad karma. What three? Unskillful deeds by way of body, speech, and mind. … - -When an astute, competent, good person has three qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit. What three? Skillful deeds by way of body, speech, and mind. …” - -3.151 Broken (2nd) - -“When a foolish, incompetent, bad person has three qualities they keep themselves broken and damaged. … Blameworthy deeds by way of body, speech, and mind. … - -When an astute, competent, good person has three qualities they keep themselves healthy and whole. … Blameless deeds by way of body, speech, and mind. …” - -3.152 Broken (3rd) - -“When a foolish, incompetent, bad person has three qualities they keep themselves broken and damaged. … Unethical deeds by way of body, speech, and mind. … - -When an astute, competent, good person has three qualities they keep themselves healthy and whole. … Ethical deeds by way of body, speech, and mind. …” - -3.153 Broken (4th) - -“When a foolish, incompetent, bad person has three qualities they keep themselves broken and damaged. … Impure deeds by way of body, speech, and mind. … - -When an astute, competent, good person has three qualities they keep themselves healthy and whole. … Pure deeds by way of body, speech, and mind. …” - -3.154 Homage - -“Mendicants, there are three kinds of homage. What three? By way of body, speech, and mind. These are the three kinds of homage.” - -3.155 Morning - -“Mendicants, those sentient beings who do good things in the morning by way of body, speech, and mind have a good morning. - -Those sentient beings who do good things at midday by way of body, speech, and mind have a good midday. - -Those sentient beings who do good things in the evening by way of body, speech, and mind have a good evening. - - A good star, a good fortune, - a good dawn, a good rising, - a good moment, a good hour: - these come with good gifts to spiritual practitioners. - - Worthy deeds of body, - verbal worthy deeds, - worthy deeds of mind, - worthy resolutions: - when your deeds have been worthy, - you get worthy benefits. - - Those happy with these benefits - flourish in the Buddha’s teaching. - May you and all your relatives - be healthy and happy!” - - -16. Naked - -3.156–162 - -“Mendicants, there are three practices. What three? The addicted practice, the scorching practice, and the middle practice. - -And what’s the addicted practice? It’s when someone has this doctrine and view: ‘There’s nothing wrong with sensual pleasures’; so they throw themselves into sensual pleasures. This is called the addicted practice. - -And what’s the scorching practice? It’s when someone goes naked, ignoring conventions. They lick their hands, and don’t come or wait when asked. They don’t consent to food brought to them, or food prepared on purpose for them, or an invitation for a meal. They don’t receive anything from a pot or bowl; or from someone who keeps sheep, or who has a weapon or a shovel in their home; or where a couple is eating; or where there is a woman who is pregnant, breastfeeding, or who has a man in her home; or where there’s a dog waiting or flies buzzing. They accept no fish or meat or liquor or wine, and drink no beer. They go to just one house for alms, taking just one mouthful, or two houses and two mouthfuls, up to seven houses and seven mouthfuls. They feed on one saucer a day, two saucers a day, up to seven saucers a day. They eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live pursuing the practice of eating food at set intervals. - -They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit. - -They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings. They tear out their hair and beard, committed to this practice. They constantly stand, refusing seats. They squat, committed to persisting in the squatting position. They lie on a mat of thorns, making a mat of thorns their bed. They pursue the practice of immersion in water three times a day, including the evening. And so they live pursuing these various ways of mortifying and tormenting the body. This is called the scorching practice. - -And what’s the middle practice? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of desire and aversion for the world. They meditate observing an aspect of feelings … They meditate observing an aspect of the mind … They meditate observing an aspect of principles—keen, aware, and mindful, rid of desire and aversion for the world. This is called the middle practice. - -These are the three practices. - -Mendicants, there are three practices. What three? The addicted practice, the scorching practice, the middle practice. - -And what’s the addicted practice? … This is called the addicted practice. - -And what is the scorching practice? … This is called the scorching practice. - -And what’s the middle practice? It’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development. … - -They develop the basis of psychic power that has immersion due to enthusiasm, and active effort. They develop the basis of psychic power that has immersion due to energy, and active effort. They develop the basis of psychic power that has immersion due to mental development, and active effort. They develop the basis of psychic power that has immersion due to inquiry, and active effort. … - -They develop the faculty of faith … energy … mindfulness … immersion … wisdom … - -They develop the power of faith … energy … mindfulness … immersion … wisdom … - -They develop the awakening factor of mindfulness … investigation of principles … energy … rapture … tranquility … immersion … equanimity … - -They develop right view … right thought … right speech … right action … right livelihood … right effort … right mindfulness … right immersion … This is called the middle practice. These are the three practices.” - -17. Courses of Deeds - -3.163–182 - -“Someone with three qualities is cast down to hell. What three? They themselves kill living creatures. They encourage others to kill living creatures. And they approve of killing living creatures. - -Someone with these three qualities is cast down to hell. - -Someone with three qualities is raised up to heaven. What three? They don’t themselves kill living creatures. They encourage others to not kill living creatures. And they approve of not killing living creatures. … - -They themselves steal. They encourage others to steal. And they approve of stealing. … - -They don’t themselves steal. They encourage others to not steal. And they approve of not stealing. … - -They themselves commit sexual misconduct. They encourage others to commit sexual misconduct. And they approve of committing sexual misconduct. … - -They don’t themselves commit sexual misconduct. They encourage others to not commit sexual misconduct. And they approve of not committing sexual misconduct. … - -They themselves lie. They encourage others to lie. And they approve of lying. … - -They don’t themselves lie. They encourage others to not lie. And they approve of not lying. … - -They themselves speak divisively. They encourage others to speak divisively. And they approve of speaking divisively. … - -They don’t themselves speak divisively. They encourage others to not speak divisively. And they approve of not speaking divisively. … - -They themselves speak harshly. They encourage others to speak harshly. And they approve of speaking harshly. … - -They don’t themselves speak harshly. They encourage others to not speak harshly. And they approve of not speaking harshly. … - -They themselves talk nonsense. They encourage others to talk nonsense. And they approve of talking nonsense. … - -They don’t themselves talk nonsense. They encourage others to not talk nonsense. And they approve of not talking nonsense. … - -They themselves are covetous. They encourage others to be covetous. And they approve of covetousness. … - -They themselves are content. They encourage others to be contented. And they approve of being contented. … - -They themselves have ill will. They encourage others to have ill will. And they approve of having ill will. … - -They themselves are kind-hearted. They encourage others to be kind-hearted. And they approve of kind-heartedness. … - -They themselves have wrong view. They encourage others to have wrong view. And they approve of wrong view. … - -They themselves have right view. They encourage others to have right view. And they approve of right view. - -Someone with these three qualities is raised up to heaven.” - -18. Abbreviated Texts Beginning with Greed - -3.183–352 - -“For insight into greed, three things should be developed. What three? Emptiness immersion; signless immersion; and undirected immersion. For insight into greed, these three things should be developed. - -For the complete understanding of greed … complete ending … giving up … ending … vanishing … fading away … cessation … giving away … letting go … - -hate … delusion … anger … hostility … offensiveness … contempt … jealousy … stinginess … deceitfulness … deviousness … obstinacy … aggression … conceit … arrogance … vanity … negligence … insight … complete understanding … complete ending … giving up … ending … vanishing … fading away … cessation … giving away … For the letting go of negligence, these three things should be developed.” - -That is what the Buddha said. Satisfied, the mendicants were happy with what the Buddha said. - -The Book of the Threes is finished. -Numbered Discourses 4 - -1. At Bhaṇḍa Village - -4.1 Understood - -So I have heard. At one time the Buddha was staying in the land of the Vajjis at the village of Bhaṇḍa. There the Buddha addressed the mendicants, “Mendicants!” - -“Venerable sir,” they replied. The Buddha said this: - -“Mendicants, not understanding and not penetrating four things, both you and I have wandered and transmigrated for such a very long time. What four? Noble ethics, immersion, wisdom, and freedom. These noble ethics, immersion, wisdom, and freedom have been understood and comprehended. Craving for continued existence has been cut off; the attachment to continued existence is ended; now there are no more future lives.” - -That is what the Buddha said. Then the Holy One, the Teacher, went on to say: - - “Ethics, immersion, and wisdom, - and the supreme freedom: - these things have been understood - by Gotama the renowned. - - And so the Buddha, having insight, - explained this teaching to the mendicants. - The teacher made an end of suffering, - seeing clearly, he is extinguished.” - - -4.2 Fallen - -“Someone without four things is said to have ‘fallen from this teaching and training’. What four? Noble ethics, immersion, wisdom, and freedom. Someone without these four things is said to have ‘fallen from this teaching and training’. - -Someone with four things is said to be ‘secure in this teaching and training’. What four? Noble ethics, immersion, wisdom, and freedom. Someone with these four things is said to be ‘secure in this teaching and training’. - - They fall, collapsed and fallen; - greedy, they return. - The work is done, the joyful is enjoyed, - happiness is found through happiness.” - - -4.3 Broken (1st) - -“When a foolish, incompetent bad person has four qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma. What four? Without examining or scrutinizing, they praise those deserving of criticism, and they criticize those deserving of praise. They arouse faith in things that are dubious, and they don’t arouse faith in things that are inspiring. When a foolish, incompetent bad person has these four qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma. - -When an astute, competent good person has four qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit. What four? After examining and scrutinizing, they criticize those deserving of criticism, and they praise those deserving of praise. They don’t arouse faith in things that are dubious, and they do arouse faith in things that are inspiring. When an astute, competent good person has these four qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit. - - When you praise someone worthy of criticism, - or criticize someone worthy of praise, - you choose bad luck with your own mouth: - you’ll never find happiness that way. - - Bad luck at dice is a trivial thing, - if all you lose is your money - and all you own, even yourself. - What’s really terrible luck - is to hate the holy ones. - - For more than two quinquadecillion years, - and another five quattuordecillion years, - a slanderer of noble ones goes to hell, - having aimed bad words and thoughts at them.” - - -4.4 Broken (2nd) - -“When a foolish, incompetent bad person acts wrongly toward four people they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma. What four? Mother … father … a Realized One … and a disciple of a Realized One. When a foolish, incompetent bad person acts wrongly toward these four people they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma. - -When an astute, competent good person acts rightly toward four people they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit. What four? Mother … father … a Realized One … and a disciple of a Realized One. When an astute, competent good person acts rightly toward these four people they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit. - - A person who does wrong - by their mother or father, - or a Realized One, a Buddha, - or one of their disciples, - makes much bad karma. - - Because of their unprincipled conduct - toward their parents, - they’re criticized in this life by the astute, - and they depart to be reborn in a place of loss. - - A person who does right - by their mother and father, - or a Realized One, a Buddha, - or one of their disciples, - makes much merit. - - Because of their principled conduct - toward their parents, - they’re praised in this life by the astute, - and they depart to rejoice in heaven.” - - -4.5 With the Stream - -“These four people are found in the world. What four? A person who goes with the stream; a person who goes against the stream; a steadfast person; and a brahmin who has crossed over and stands on the far shore. - -And who is the person who goes with the stream? It’s a person who takes part in sensual pleasures and does bad deeds. This is called a person who goes with the stream. - -And who is the person who goes against the stream? It’s a person who doesn’t take part in sensual pleasures or do bad deeds. They live the full and pure spiritual life in pain and sadness, weeping, with tearful faces. This is called a person who goes against the stream. - -And who is the steadfast person? It’s a person who, with the ending of the five lower fetters, is reborn spontaneously. They’re extinguished there, and are not liable to return from that world. This is called a steadfast person. - -And who is a brahmin who has crossed over and stands on the far shore? It’s a person who realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. This is called a brahmin who has crossed over and stands on the far shore. - -These are the four people found in the world. - - All those people with uncontrolled sensuality, - not free of lust, enjoying sensual pleasures in this life: - again and again, they return to birth and old age; - those who go with the stream are sunk in craving. - - So a wise one in this life, with mindfulness established, - doesn’t take part in sensual pleasures and bad deeds. - In pain they’d give up sensual pleasures: - they call that person ‘one who goes against the stream’. - - Someone who’s given up five corruptions, - a perfect trainee, not liable to decline, - who’s mastered their mind, with faculties immersed in samādhi, - that’s called ‘a steadfast person’. - - The sage who has comprehended all things, high and low, - cleared them and ended them, so they are no more; - they’ve completed the spiritual journey, and gone to the end of the world, - they’re called ‘one who has gone beyond’.” - - -4.6 A Little Learning - -“Mendicants, these four people are found in the world. What four? A person may have: - - Little learning and not get the point of learning. - Little learning but get the point of learning. - Much learning but not get the point of learning. - Much learning and get the point of learning. - -And how has a person learned little and not got the point of learning? It’s when a person has learned little of the statements, songs, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and classifications. And with the little they’ve learned, they understand neither the meaning nor the text, nor do they practice in line with the teaching. That’s how a person has learned little and not got the point of learning. - -And how has a person learned little but has got the point of learning? It’s when a person has learned little of the statements, songs, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and classifications. But with the little they’ve learned, they understand the meaning and the text, and they practice in line with the teaching. That’s how a person has learned little but has got the point of learning. - -And how has a person learned much but hasn't got the point of learning? It’s when a person has learned much of the statements, songs, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and classifications. But even though they’ve learned much, they understand neither the meaning nor the text, nor do they practice in line with the teaching. That’s how a person has learned much but hasn't got the point of learning. - -And how has a person learned much and has got the point of learning? It’s when a person has learned much of the statements, songs, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and classifications. And with the large amount they’ve learned, they understand the meaning and the text, and they practice in line with the teaching. That’s how a person has learned much and has got the point of learning. - -These are the four people found in the world. - - If you don’t learn much, - and aren’t steady in ethics, - they’ll criticize you on both counts, - for your ethics and your learning. - - If you don’t learn much, - and you are steady in ethics, - they’ll praise your ethical conduct, - since your learning has succeeded. - - If you learn much, - but aren’t steady in ethics, - they’ll criticize your ethical conduct, - for your learning hasn’t succeeded. - - If you learn much, - and you are steady in ethics, - they’ll praise you on both counts, - for your ethics and your learning. - - A wise disciple of the Buddha - who has much learning, and has memorized the teachings, - is like a coin of mountain gold. - Who is worthy of criticizing them? - Even the gods praise them, - and by Brahmā, too, they’re praised.” - - -4.7 Beautification - -“Mendicants, these four competent, educated, assured, learned people—who have memorized the teachings and practice in line with the teachings—beautify the Saṅgha. What four? A monk, a nun, a layman, and a laywoman. - -These four competent, educated, assured, learned people—who have memorized the teachings and practice in line with the teachings—beautify the Saṅgha. - - Whoever is competent and assured, - learned, a memorizer of the teachings, - who lives in line with the teachings— - such a person is said to beautify the Saṅgha. - - A monk accomplished in ethics, - and a learned nun, - a faithful layman, - and a faithful laywoman, too: - these beautify the Saṅgha, - they are the beautifiers of the Saṅgha.” - - -4.8 Self-assured - -“Mendicants, a Realized One has four kinds of self-assurance. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel. What four? - -I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘You claim to be fully awakened, but you don’t understand these things.’ Since I see no such reason, I live secure, fearless, and assured. - -I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘You claim to have ended all defilements, but these defilements have not ended.’ Since I see no such reason, I live secure, fearless, and assured. - -I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘The acts that you say are obstructions are not really obstructions for the one who performs them.’ Since I see no such reason, I live secure, fearless, and assured. - -I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘Though you teach that this teaching leads to the goal of the complete ending of suffering, it doesn’t lead there for one who practices it.’ Since I see no such reason, I live secure, fearless, and assured. - -A Realized One has these four kinds of self-assurance. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel. - - The various grounds for criticism - that ascetics and brahmins rely on - don’t touch a Realized One, - assured, gone beyond grounds for criticism. - - He rolls forth the Wheel of Dhamma as a consummate one, - complete, compassionate for all living creatures. - Sentient beings revere him, best of gods and humans, - who has gone beyond rebirth.” - - -4.9 The Arising of Craving - -“Mendicants, there are four things that give rise to craving in a mendicant. What four? For the sake of robes, alms-food, lodgings, or rebirth in this or that state. - -These are the four things that give rise to craving in a mendicant. - - Craving is a person’s partner - as they transmigrate on this long journey. - They go from this state to another, - but don’t get past transmigration. - - Knowing this drawback— - that craving is the cause of suffering— - rid of craving, by not grasping, - a mendicant would go forth mindfully.” - - -4.10 Attachments - -“Mendicants, there are these four attachments. What four? The attachment to sensual pleasures, future lives, views, and ignorance. - -And what is the attachment to sensual pleasures? It’s when you don’t truly understand sensual pleasures’ origin, ending, gratification, drawback, and escape. So greed, relishing, affection, infatuation, thirst, passion, attachment, and craving for sensual pleasures linger on inside. This is called the attachment to sensual pleasures. Such is the attachment to sensual pleasures. - -And what is the attachment to future lives? It’s when you don’t truly understand future lives’ origin, ending, gratification, drawback, and escape. So lust, delight, affection, infatuation, thirst, passion, attachment, and craving for continued existence linger on inside. This is called the attachment to future lives. Such are the attachments to sensual pleasures and future lives. - -And what is the attachment to views? It’s when you don’t truly understand views’ origin, ending, gratification, drawback, and escape. So lust, delight, affection, infatuation, thirst, passion, attachment, and craving for views linger on inside. This is called the attachment to views. Such are the attachments to sensual pleasures, future lives, and views. - -And what is the attachment to ignorance? It’s when you don’t truly understand the six fields of contacts’ origin, ending, gratification, drawback, and escape, so ignorance and unknowing of the six fields of contact linger on inside. This is called the attachment to ignorance. Such are the attachments to sensual pleasures, future lives, views, and ignorance. Someone attached to bad, unskillful qualities—corruptions that lead to future lives and are hurtful, resulting in suffering and future rebirth, old age, and death—is called: ‘one who has not found sanctuary from attachments’. - -These are the four attachments. - -There are these four kinds of detachment. What four? Detachment from sensual pleasures, future lives, views, and ignorance. - -And what is detachment from sensual pleasures? It’s when you truly understand sensual pleasures’ origin, ending, gratification, drawback, and escape. So greed, relishing, affection, infatuation, thirst, passion, attachment, and craving for sensual pleasures don’t linger on inside. This is called detachment from sensual pleasures. Such is detachment from sensual pleasures. - -And what is detachment from future lives? It’s when you truly understand future lives’ origin, ending, gratification, drawback, and escape. So lust, delight, affection, infatuation, thirst, passion, attachment, and craving for continued existence don’t linger on inside. This is called detachment from future lives. Such is detachment from sensual pleasures and future lives. - -And what is detachment from views? It’s when you don’t truly understand views’ origin, ending, gratification, drawback, and escape. So lust, delight, affection, infatuation, thirst, passion, attachment, and craving for views linger on inside. This is called detachment from views. Such is detachment from sensual pleasures, future lives, and views. - -And what is detachment from ignorance? It’s when you truly understand the six fields of contacts’ origin, ending, gratification, drawback, and escape, so ignorance and unknowing of the six fields of contact don’t linger on inside. This is called detachment from ignorance. Such is detachment from sensual pleasures, future lives, views, and ignorance. Someone detached from bad, unskillful qualities—defilements that lead to future lives and are hurtful, resulting in suffering and future rebirth, old age, and death—is called: ‘one who has found sanctuary from attachments’. - -These are the four kinds of detachment. - - Attached to both sensual pleasures - and the desire to be reborn in a future life; - attached also to views, - with ignorance in the forefront, - - sentient beings continue to transmigrate, - with ongoing birth and death. - But those who completely understand sensual pleasures, - and the attachment to all future lives; - - with the attachment to views eradicated, - and ignorance dispelled, - detached from all attachments, - those sages have gone beyond all attachments.” - - -2. Walking - -4.11 Walking - -“Mendicants, suppose a mendicant has a sensual, malicious, or cruel thought while walking. They tolerate it and don’t give it up, get rid of it, eliminate it, and obliterate it. Such a mendicant is said to be ‘not keen or prudent, always lazy, and lacking energy’ when walking. - -Suppose a mendicant has a sensual, malicious, or cruel thought while standing … sitting … or when lying down while awake. They tolerate it and don’t give it up, get rid of it, eliminate it, and obliterate it. Such a mendicant is said to be ‘not keen or prudent, always lazy, and lacking energy’ when lying down while awake. - -Suppose a mendicant has a sensual, malicious, or cruel thought while walking. They don’t tolerate it, but give it up, get rid of it, eliminate it, and obliterate it. Such a mendicant is said to be ‘keen and prudent, always energetic and determined’ when walking. - -Suppose a mendicant has a sensual, malicious, or cruel thought while standing … sitting … or when lying down while awake. They don’t tolerate it, but give it up, get rid of it, eliminate it, and obliterate it. Such a mendicant is said to be ‘keen and prudent, always energetic and determined’ when lying down while awake.” - - Whether walking or standing, - sitting or lying down, - if you think a bad thought - to do with the lay life, - - you’re on the wrong path, - lost among things that delude. - Such a mendicant is incapable - of touching the highest awakening. - - But one who, whether standing or walking, - sitting or lying down, - has calmed their thoughts, - loving peace of mind; - such a mendicant is capable - of touching the highest awakening.” - - -4.12 Ethics - -“Mendicants, live by the ethical precepts and the monastic code. Live restrained in the code of conduct, conducting yourselves well and seeking alms in suitable places. Seeing danger in the slightest fault, keep the rules you’ve undertaken. When you’ve done this, what more is there to do? - -Suppose a mendicant has got rid of desire and ill will while walking, and has given up dullness and drowsiness, restlessness and remorse, and doubt. Their energy is roused up and unflagging, their mindfulness is established and lucid, their body is tranquil and undisturbed, and their mind is immersed in samādhi. Such a mendicant is said to be ‘keen and prudent, always energetic and determined’ when walking. - -Suppose a mendicant has got rid of desire and ill will while standing … sitting … and when lying down while awake, and has given up dullness and drowsiness, restlessness and remorse, and doubt. Their energy is roused up and unflagging, their mindfulness is established and lucid, their body is tranquil and undisturbed, and their mind is immersed in samādhi. Such a mendicant is said to be ‘keen and prudent, always energetic and determined’ when lying down while awake. - - Carefully walking, carefully standing, - carefully sitting, carefully lying; - a mendicant carefully bends their limbs, - and carefully extends them. - - Above, below, and all around, - as far as the earth extends; - they scrutinize the rise and fall - of phenomena such as the aggregates. - - Training in what leads to serenity of heart, - always staying mindful; - they call such a mendicant - ‘always determined’.” - - -4.13 Effort - -“Mendicants, there are these four right efforts. What four? - -A mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. - -They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up. - -They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise. - -They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fulfilled by development. - -These are the four right efforts. - - By rightly striving, they’ve crushed Māra’s sovereignty; - unattached, they’ve gone beyond the danger of birth and death. - Contented and unstirred, they’ve vanquished Māra and his mount; - now they’ve gone beyond all Namuci’s forces, they’re happy.” - - -4.14 Restraint - -“Mendicants, there are these four efforts. What four? The efforts to restrain, to give up, to develop, and to preserve. - -And what, mendicants, is the effort to restrain? When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. When they hear a sound with their ears … When they smell an odor with their nose … When they taste a flavor with their tongue … When they feel a touch with their body … When they know a thought with their mind, they don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. This is called the effort to restrain. - -And what, mendicants, is the effort to give up? It’s when a mendicant doesn’t tolerate a sensual, malicious, or cruel thought that’s arisen, but gives it up, gets rid of it, eliminates it, and obliterates it. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, eliminate them, and obliterate them. This is called the effort to give up. - -And what, mendicants, is the effort to develop? It’s when a mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. This is called the effort to develop. - -And what, mendicants, is the effort to preserve? It’s when a mendicant preserves a meditation subject that’s a fine foundation of immersion: the perception of a skeleton, a worm-infested corpse, a livid corpse, a split open corpse, or a bloated corpse. This is called the effort to preserve. - -These are the four efforts. - - Restraint and giving up, - development and preservation: - these are the four efforts - taught by the Kinsman of the Sun. - Any mendicant who keenly applies these - may attain the ending of suffering.” - - -4.15 Regarded as Foremost - -“Mendicants, these four are regarded as foremost. What four? The foremost in size of life-form is Rāhu, lord of demons. The foremost sensualist is King Mandhātā. The foremost in sovereignty is Māra the Wicked. In this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—a Realized One, the perfected one, the fully awakened Buddha is said to be the best. These are the four regarded as foremost. - - Rāhu is foremost in size of life-form, - Mandhātā in enjoying sensual pleasures, - Māra in sovereignty, - shining with power and glory. - - Above, below, and all around, - as far as the earth extends; - in all the world with its gods, - the Buddha is declared foremost.” - - -4.16 Subtlety - -“Mendicants, there are these four kinds of subtlety. What four? - -A mendicant has ultimate subtlety of form. They don’t see any other subtlety of form that’s better or finer than that, nor do they aim for it. - -A mendicant has ultimate subtlety of feeling. They don’t see any other subtlety of feeling that’s better or finer than that, nor do they aim for it. - -A mendicant has ultimate subtlety of perception. They don’t see any other subtlety of perception that’s better or finer than that, nor do they aim for it. - -A mendicant has ultimate subtlety of choices. They don’t see any other subtlety of choices that’s better or finer than that, nor do they aim for it. - -These are the four kinds of subtlety. - - Knowing the subtlety of form, - the cause of feelings, - where perception comes from, - and where it ends; - and knowing choices as other, - as suffering and not-self, - - that mendicant sees rightly, - peaceful, in love with the state of peace. - They bear their final body, - having vanquished Māra and his mount.” - - -4.17 Prejudice (1st) - -“Mendicants, there are these four ways of making prejudiced decisions. What four? Making decisions prejudiced by favoritism, hostility, stupidity, and cowardice. These are the four ways of making prejudiced decisions. - - If you act against the teaching - out of favoritism, hostility, cowardice, or stupidity, - your fame fades away, - like the moon in the waning fortnight.” - - -4.18 Prejudice (2nd) - -“Mendicants, there are these four ways of making unprejudiced decisions. What four? Making decisions unprejudiced by favoritism, hostility, stupidity, and cowardice. These are the four ways of making unprejudiced decisions. - - If you don’t act against the teaching - out of favoritism, hostility, cowardice, and stupidity, - your fame swells, - like the moon in the waxing fortnight.” - - -4.19 Prejudice (3rd) - -“Mendicants, there are these four ways of making prejudiced decisions. What four? Making decisions prejudiced by favoritism, hostility, stupidity, and cowardice. These are the four ways of making prejudiced decisions. - -There are these four ways of making unprejudiced decisions. What four? Making decisions unprejudiced by favoritism, hostility, stupidity, and cowardice. These are the four ways of making unprejudiced decisions. - - If you act against the teaching - out of favoritism, hostility, cowardice, or stupidity, - your fame fades away, - like the moon in the waning fortnight. - - If you don’t act against the teaching - out of favoritism, hostility, cowardice, and stupidity, - your fame swells, - like the moon in the waxing fortnight.” - - -4.20 A Meal-allocator - -“Mendicants, a meal-allocator who has four qualities is cast down to hell. What four? They make decisions prejudiced by favoritism, hostility, stupidity, and cowardice. A meal-allocator who has these four qualities is cast down to hell. - -A meal-allocator who has four qualities is raised up to heaven. What four? They make decisions unprejudiced by favoritism, hostility, stupidity, and cowardice. A meal-allocator who has these four qualities is raised up to heaven. - - All those people with uncontrolled sensuality, - unprincipled, with no respect for principle, - led astray by favoritism, hatred, stupidity, or cowardice, - are called ‘an assembly of the dregs’: - - that’s what was said by the ascetic who knows. - And so those good, praiseworthy people, - standing on principle, doing nothing wrong, - not led astray by favoritism, hatred, stupidity, or cowardice, - are called ‘an assembly of the cream’: - that’s what was said by the ascetic who knows.” - - -3. At Uruvelā - -4.21 At Uruvelā (1st) - -So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!” - -“Venerable sir,” they replied. The Buddha said this: - -“Mendicants, this one time, when I was first awakened, I was staying near Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River. As I was in private retreat this thought came to mind: ‘One without respect and reverence lives in suffering. What ascetic or brahmin should I honor and respect and rely on?’ - -Then it occurred to me: ‘I would honor and respect and rely on another ascetic or brahmin so as to complete the full spectrum of ethics, if it were incomplete. But I don’t see any other ascetic or brahmin in this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—who is more accomplished than myself in ethics, who I should honor and respect and rely on. - -I would honor and respect and rely on another ascetic or brahmin so as to complete the full spectrum of immersion, if it were incomplete. But I don’t see any other ascetic or brahmin … who is more accomplished than myself in immersion … - -I would honor and respect and rely on another ascetic or brahmin so as to complete the full spectrum of wisdom, if it were incomplete. But I don’t see any other ascetic or brahmin in this world … who is more accomplished than myself in wisdom … - -I would honor and respect and rely on another ascetic or brahmin so as to complete the full spectrum of freedom, if it were incomplete. But I don’t see any other ascetic or brahmin in this world … who is more accomplished than myself in freedom …’ - -Then it occurred to me: ‘Why don’t I honor and respect and rely on the same teaching to which I was awakened?’ - -And then Brahmā Sahampati, knowing what I was thinking, vanished from the Brahmā realm and appeared in front of me, as easily as a strong man would extend or contract his arm. He arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward me, and said: ‘That’s so true, Blessed One! That’s so true, Holy One! All the perfected ones, the fully awakened Buddhas who lived in the past honored and respected and relied on this same teaching. All the perfected ones, the fully awakened Buddhas who will live in the future will honor and respect and rely on this same teaching. May the Blessed One, who is the perfected one, the fully awakened Buddha at present, also honor and respect and rely on this same teaching.’ - -That’s what Brahmā Sahampati said, Then he went on to say: - - ‘All Buddhas, whether in the past, - the Buddhas of the future, - and the Buddha at present— - destroyer of the sorrows of many— - - respecting the true teaching - they did live, they do live, - and they also will live. - This is the nature of the Buddhas. - - Therefore someone who loves themselves, - aspiring to transcendence, - should respect the true teaching, - remembering the instructions of the Buddhas.’ - -That’s what Brahmā Sahampati said. Then he bowed and respectfully circled me, keeping me on his right side, before vanishing right there. Then, knowing the request of Brahmā and what was suitable for myself, I honored and respected and relied on the same teaching to which I was awakened. And since the Saṅgha has also achieved greatness, I also respect the Saṅgha.” - -4.22 At Uruvelā (2nd) - -“Mendicants, this one time, when I was first awakened, I was staying near Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River. Then several old brahmins—elderly and senior, who were advanced in years and had reached the final stage of life—came up to me, and exchanged greetings with me. - -When the greetings and polite conversation were over, they sat down to one side, and said to me: ‘Master Gotama, we have heard this: - -“The ascetic Gotama does not bow to old brahmins, elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat.” And this is indeed the case, for Master Gotama does not bow to old brahmins, elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat. This is not appropriate, Master Gotama.’ - -Then it occurred to me, ‘These venerables don’t know what a senior is, or what qualities make you a senior.’ - -Mendicants, suppose you’re eighty, ninety, or a hundred years old. But your speech is untimely, false, meaningless, and against the teaching or training. You say things at the wrong time which are worthless, unreasonable, rambling, and unbeneficial. Then you’ll be considered a ‘childish senior’. - -Now suppose you’re a youth, young, black-haired, blessed with youth, in the prime of life. But your speech is timely, true, meaningful, and in line with the teaching and training. You say things at the right time which are valuable, reasonable, succinct, and beneficial. Then you’ll be considered an ‘astute senior’. - -There are these four qualities that make a senior. What four? A mendicant is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. - -They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically. - -They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. - -They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. - -These are the four qualities that make a senior. - - The creature with a restless mind - speaks a lot of nonsense. - Their thoughts are unsettled, - and they don’t like the true teaching. - They’re far from seniority, with their bad views - and their lack of regard for others. - - But one accomplished in ethics, - learned and eloquent, that wise one - is restrained when experiencing phenomena, - discerning the meaning with wisdom. - - Gone beyond all things, - kind, eloquent, - they’ve given up birth and death, - and have completed the spiritual journey. - - That’s who I call a senior, - who has no defilements. - With the ending of defilements, a mendicant - is declared a ‘senior’.” - - -4.23 The World - -“Mendicants, the world has been understood by a Realized One; and he is detached from the world. The origin of the world has been understood by a Realized One; and he has given up the origin of the world. The cessation of the world has been understood by a Realized One; and he has realized the cessation of the world. The practice that leads to the cessation of the world has been understood by a Realized One; and he has developed the practice that leads to the cessation of the world. - -In this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—whatever is seen, heard, thought, known, sought, and explored by the mind, all that has been understood by a Realized One. That’s why he’s called the ‘Realized One’. - -From the night when a Realized One understands the supreme perfect awakening until the night he becomes fully extinguished—through the natural principle of extinguishment, without anything left over—everything he speaks, says, and expresses is real, not otherwise. That’s why he’s called the ‘Realized One’. - -The Realized One does as he says, and says as he does. Since this is so, that’s why he’s called the ‘Realized One’. - -In this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—the Realized One is the undefeated, the champion, the universal seer, the wielder of power. That’s why he’s called the ‘Realized One’. - - Directly knowing the whole world as it is, - and everything in it, - he is detached from the whole world, - disengaged from the whole world. - - That wise one is the champion - who has escaped all ties. - He has reached ultimate peace: - extinguishment, fearing nothing from any quarter. - - He is the Buddha, with defilements ended, - untroubled, with doubts cut off. - He has attained the end of all karma, - freed with the end of attachments. - - That Blessed One is the Buddha, - he is the supreme lion, - in all the world with its gods, - he turns the holy wheel. - - And so those gods and humans, - who have gone to the Buddha for refuge, - come together and revere him, - the great one, rid of naivety: - - ‘Tamed, he is the best of tamers, - peaceful, he is the hermit among the peaceful, - liberated, he is the foremost of liberators, - crossed over, he is the most excellent of guides across.’ - - And so they revere him, - the great one, rid of naivety. - In the world with its gods, - he has no counterpart.” - - -4.24 At Kāḷaka’s Monastery - -At one time the Buddha was staying near Sāketa, in Kāḷaka’s monastery. There the Buddha addressed the mendicants, “Mendicants!” - -“Venerable sir,” they replied. The Buddha said this: - -“In this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, its gods and humans—whatever is seen, heard, thought, known, sought, and explored by the mind: that I know. - -In this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—whatever is seen, heard, thought, known, sought, and explored by the mind: that I have insight into. That has been known by a Realized One, but a Realized One is not subject to it. - -If I were to say that ‘I do not know … the world with its gods’, I would be lying. - -If I were to say that ‘I both know and do not know … the world with its gods’, that would be just the same. - -If I were to say that ‘I neither know nor do not know … the world with its gods’, that would be my fault. - -So a Realized One sees what is to be seen, but does not identify with what is seen, does not identify with what is unseen, does not identify with what is to be seen, and does not identify with a seer. He hears what is to be heard, but does not identify with what is heard, does not identify with what is unheard, does not identify with what is to be heard, and does not identify with a hearer. He thinks what is to be thought, but does not identify with what is thought, does not identify with what is not thought, does not identify with what is to be thought, and does not identify with a thinker. He knows what is to be known, but does not identify with what is known, does not identify with what is unknown, does not identify with what is to be known, and does not identify with a knower. - -Since a Realized One is poised in the midst of things seen, heard, thought, and known, he is the poised one. And I say that there is no-one who has better or finer poise than this. - - The poised one does not take anything - seen, heard, or thought to be ultimately true or false. - But others get attached, thinking it’s the truth, - limited by their preconceptions. - - Since they’ve already seen this dart, - to which people are attached and cling, - they say, ‘I know, I see, that’s how it is’; - the Realized Ones have no attachments.” - - -4.25 The Spiritual Life - -“Mendicants, this spiritual life is not lived for the sake of deceiving people or flattering them, nor for the benefit of possessions, honor, or popularity, nor for the benefit of winning debates, nor thinking, ‘So let people know about me!’ This spiritual life is lived for the sake of restraint, giving up, fading away, and cessation. - - The Buddha taught the spiritual life - not because of tradition, - but for the sake of restraint and giving up, - and because it culminates in extinguishment. - This is the path followed by the great souls, - the great hermits. - - Those who practice it - as it was taught by the Buddha, - doing the teacher’s bidding, - make an end of suffering.” - - -4.26 Deceivers - -“Mendicants, those mendicants who are deceivers, stubborn, flatterers, frauds, insolent, and scattered: they are no mendicants of mine. They’ve left this teaching and training, and they don’t achieve growth, improvement, or maturity in this teaching and training. - -But those mendicants who are genuine, not flatterers, wise, amenable, and serene: they are mendicants of mine. They haven’t left this teaching and training, and they achieve growth, improvement, or maturity in this teaching and training. - - Those who are deceivers, stubborn, flatterers, and frauds, - insolent and scattered: - these don’t grow in the teaching - that was taught by the perfected Buddha. - - But those who are genuine, not flatterers, wise, - amenable, and serene: - these do grow in the teaching - that was taught by the perfected Buddha.” - - -4.27 Contentment - -“Mendicants, these four trifles are easy to get hold of and are blameless. What four? Rag-robes … A lump of alms-food … Lodgings at the root of a tree … Fermented urine as medicine … - -These four trifles are easy to get hold of and are blameless. When a mendicant is content with trifles that are easy to get hold of, they have one of the factors of the ascetic life, I say. - - When you’re content with what’s blameless, - trifling, and easy to get hold of, - you don’t get upset - about lodgings, robes, - food, and drink, - and you’re not obstructed anywhere. - - These qualities are said to be - integral to the ascetic life. - They’re acquired by one who trains, - content and diligent.” - - -4.28 The Noble Traditions - -“Mendicants, these four noble traditions are original, long-standing, traditional, and ancient. They are uncorrupted, as they have been since the beginning. They’re not being corrupted now, nor will they be. Sensible ascetics and brahmins don’t look down on them. What four? - -Firstly, a mendicant is content with any kind of robe, and praises such contentment. They don’t try to get hold of a robe in an improper way. They don’t get upset if they don’t get a robe. And if they do get a robe, they use it untied, uninfatuated, unattached, seeing the drawback, and understanding the escape. But they don’t glorify themselves or put others down on account of their contentment. A mendicant who is deft, tireless, aware, and mindful in this is said to stand in the ancient, original noble tradition. - -Furthermore, a mendicant is content with any kind of alms-food … - -Furthermore, a mendicant is content with any kind of lodgings … - -Furthermore, a mendicant enjoys meditation and loves to meditate. They enjoy giving up and love to give up. But they don’t glorify themselves or put down others on account of their love for meditation and giving up. A mendicant who is deft, tireless, aware, and mindful in this is said to stand in the ancient, original noble tradition. - -These four noble traditions are original, long-standing, traditional, and ancient. They are uncorrupted, as they have been since the beginning. They’re not being corrupted now nor will they be. Sensible ascetics and brahmins don’t look down on them. - -When a mendicant has these four noble traditions, if they live in the east they prevail over discontent, and discontent doesn’t prevail over them. If they live in the west … the north … the south, they prevail over discontent, and discontent doesn’t prevail over them. Why is that? Because a wise one prevails over desire and discontent. - - Dissatisfaction doesn’t prevail over a wise one; - for the wise one is not beaten by discontent. - A wise one prevails over discontent, - for the wise one is a beater of discontent. - - Who can hold back the dispeller, - who’s thrown away all karma? - They’re like a coin of mountain gold: - who is worthy of criticizing them? - Even the gods praise them, - and by Brahmā, too, they’re praised.” - - -4.29 Basic Principles - -“Mendicants, these four basic principles are original, long-standing, traditional, and ancient. They are uncorrupted, as they have been since the beginning. They’re not being corrupted now nor will they be. Sensible ascetics and brahmins don’t look down on them. What four? Contentment, good will, right mindfulness, and right immersion. - -These four basic principles are original, long-standing, traditional, and ancient. They are uncorrupted, as they have been since the beginning. They’re not being corrupted now nor will they be. Sensible ascetics and brahmins don’t look down on them. - - You should live with contentment, - and a heart of good will, - mindful, with unified mind, - serene within.” - - -4.30 Wanderers - -At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. - -Now at that time several very well-known wanderers were residing in the monastery of the wanderers on the bank of the Sappinī river. They included Annabhāra, Varadhara, Sakuludāyī, and other very well-known wanderers. Then in the late afternoon, the Buddha came out of retreat and went to the wanderer’s monastery on the banks of the Sappinī river, He sat down on the seat spread out, and said to the wanderers: - -“Wanderers, these four basic principles are original, long-standing, traditional, and ancient. They are uncorrupted, as they have been since the beginning. They’re not being corrupted now nor will they be. Sensible ascetics and brahmins don’t look down on them. What four? Contentment … Good will … Right mindfulness … Right immersion … These four basic principles are original, long-standing, traditional, and ancient. They are uncorrupted, as they have been since the beginning. They’re not being corrupted now nor will they be. Sensible ascetics and brahmins don’t look down on them. - -Wanderers, if someone should say: ‘I’ll reject this basic principle of contentment, and describe a true ascetic or brahmin who covets sensual pleasures with acute lust.’ Then I’d say to them: ‘Let them come, speak, and discuss. We’ll see how powerful they are.’ It’s simply impossible to reject this basic principle of contentment, and point out a true ascetic or brahmin who covets sensual pleasures with acute lust. - -If someone should say: ‘I’ll reject this basic principle of good will, and describe a true ascetic or brahmin who has ill will and hateful intent.’ Then I’d say to them: ‘Let them come, speak, and discuss. We’ll see how powerful they are.’ It’s simply impossible to reject this basic principle of good will, and point out a true ascetic or brahmin who has ill will and hateful intent. - -If someone should say: ‘I’ll reject this basic principle of right mindfulness, and describe a true ascetic or brahmin who is unmindful, with no situational awareness.’ Then I’d say to them: ‘Let them come, speak, and discuss. We’ll see how powerful they are.’ It’s simply impossible to reject this basic principle of right mindfulness, and point out a true ascetic or brahmin who is unmindful, with no situational awareness. - -If someone should say: ‘I’ll reject this basic principle of right immersion, and describe a true ascetic or brahmin who is scattered, with straying mind.’ Then I’d say to them: ‘Let them come, speak, and discuss. We’ll see how powerful they are.’ It’s simply impossible to reject this basic principle of right immersion, and point out a true ascetic or brahmin who is scattered, with straying mind. - -If anyone imagines they can criticize and reject these four basic principles, they deserve rebuke and criticism on four legitimate grounds in the present life. What four? - -If you reject the basic principle of contentment, then you must honor and praise those ascetics and brahmins who covet sensual pleasures with acute lust. - -If you reject the basic principle of good will, you must honor and praise those ascetics and brahmins who have ill will and hateful intent. - -If you reject the basic principle of right mindfulness, then you must honor and praise those ascetics and brahmins who are unmindful, with no situational awareness. - -If you reject the basic principle of right immersion, you must honor and praise those ascetics and brahmins who are scattered, with straying minds. - -If anyone imagines they can criticize and reject these four basic principles, they deserve rebuke and criticism on four legitimate grounds in the present life. - -Even those wanderers of the past, Vassa and Bhañña of Ukkalā, who taught the doctrines of no-cause, inaction, and nihilism, didn’t imagine that these four basic principles should be criticized or rejected. Why is that? For fear of being blamed, criticized, and faulted. - - One who has good will, ever mindful, - serene within, - training to remove desire, - is called ‘a diligent one’.” - - -4. Situations - -4.31 Situations - -“Mendicants, there are these four situations. When these situations come about, any god or human who takes advantage of them will soon acquire great and abundant wealth. What four? Living in a suitable region, relying on good people, being rightly resolved in oneself, and past merit. - -These are the four situations. When these situations come about, any god or human who takes advantage of them will soon acquire great and abundant wealth. - - When a person lives in a suitable region, - making friends with noble ones, - possessing right resolve, - and having merit from the past, - grain, riches, fame, reputation, - and happiness come to them.” - - -4.32 Inclusion - -“Mendicants, there are these four ways of being inclusive. What four? Giving, kindly words, taking care, and equality. - -These are the four ways of being inclusive. - - Giving and kindly words, - taking care here, - and equality in worldly conditions, - in each case as they deserve. - These ways of being inclusive in the world - are like a moving chariot’s linchpin. - - If there were no such ways of being inclusive, - neither mother nor father - would be respected and honored - for what they’ve done for their children. - - But since these ways of being inclusive do exist, - the astute do regard them well, - so they achieve greatness - and are praised.” - - -4.33 The Lion - -“Mendicants, towards evening the lion, king of beasts, emerges from his den, yawns, looks all around the four directions, and roars his lion’s roar three times. Then he sets out on the hunt. And the animals who hear the roar of the lion, king of beasts, are typically filled with fear, awe, and terror. They return to their lairs, be they in a hole, the water, or a wood; and the birds take to the air. Even the royal elephants, bound with strong harnesses in the villages, towns, and capital cities, break apart their bonds, and urinate and defecate in terror as they flee here and there. That’s how powerful is the lion, king of beasts, among animals, how illustrious and mighty. - -In the same way, when a Realized One arises in the world—perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed—he teaches the Dhamma: ‘Such is identity, such is the origin of identity, such is the cessation of identity, such is the practice that leads to the cessation of identity.’ - -Now, there are gods who are long-lived, beautiful, and very happy, lasting long in their divine palaces. When they hear this teaching by the Realized One, they’re typically filled with fear, awe, and terror. ‘Oh no! It turns out we’re impermanent, though we thought we were permanent! It turns out we don’t last, though we thought we were everlasting! It turns out we’re transient, though we thought we were eternal! It turns out that we’re impermanent, not lasting, transient, and included within identity.’ - -That’s how powerful is the Realized One in the world with its gods, how illustrious and mighty. - - The Buddha, the teacher without a peer - in all the world with its gods, - rolls forth the Wheel of Dhamma - from his own insight: - - identity, its cessation, - the origin of identity, - and the noble eightfold path - that leads to the stilling of suffering. - - And then the long-lived gods, - so beautiful and famous, - are afraid and full of terror, - like the other beasts when they hear a lion. - - ‘We haven’t transcended identity! - It turns out we’re impermanent!’ - So they say when they hear the word - of the perfected one, free and poised.” - - -4.34 The Best Kinds of Confidence - -“Mendicants, these four kinds of confidence are the best. What four? - -The Realized One, the perfected one, the fully awakened Buddha, is said to be the best of all sentient beings—be they footless, with two feet, four feet, or many feet; with form or formless; with perception or without perception or with neither perception nor non-perception. Those who have confidence in the Buddha have confidence in the best. Having confidence in the best, the result is the best. - -The noble eightfold path is said to be the best of all conditioned things. Those who have confidence in the noble eightfold path have confidence in the best. Having confidence in the best, the result is the best. - -Fading away is said to be the best of all things whether conditioned or unconditioned. That is, the quelling of vanity, the removing of thirst, the abolishing of clinging, the breaking of the round, the ending of craving, fading away, cessation, extinguishment. Those who have confidence in the teaching of fading away have confidence in the best. Having confidence in the best, the result is the best. - -The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world. Those who have confidence in the Saṅgha have confidence in the best. Having confidence in the best, the result is the best. - -These are the four best kinds of confidence. - - For those who, knowing the best teaching, - base their confidence on the best— - confident in the best Awakened One, - supremely worthy of a religious donation; - - confident in the best teaching, - the bliss of fading and stilling; - confident in the best Saṅgha, - the supreme field of merit— - - giving gifts to the best, - the best of merit grows: - the best lifespan, beauty, - fame, reputation, happiness, and strength. - - An intelligent person gives to the best, - settled on the best teaching. - When they become a god or human, - they rejoice at reaching the best.” - - -4.35 With Vassakāra - -At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. Then Vassakāra the brahmin, a chief minister of Magadha, went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: - -“Master Gotama, when someone has four qualities we describe him as a great man with great wisdom. What four? - -They are very learned in diverse fields of learning. - -They understand the meaning of diverse statements, saying: ‘This is what that statement means; that is what this statement means.’ - -They are mindful, able to remember and recollect what was said and done long ago. - -They are deft and tireless in household duties, understanding how to go about things in order to complete and organize the work. - -When someone has these four qualities we describe him as a great man with great wisdom. If Master Gotama agrees with me, please say so. If he disagrees, please say so.” - -“Brahmin, I neither agree nor disagree with you, but when someone has four qualities I describe him as a great man with great wisdom. What four? - -It’s when someone practices for the welfare and happiness of the people. They’ve established many people in the noble method, that is, the principles of goodness and skillfulness. - -They think what they want to think, and don’t think what they don’t want to think. They consider what they want to consider, and don’t consider what they don’t want to consider. Thus they have achieved mental mastery of the paths of thought. - -They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. - -They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. - -Brahmin, I neither agree nor disagree with you, but when someone has these four qualities I describe him as a great man with great wisdom.” - -“It’s incredible, Master Gotama, it’s amazing! How well said this was by Master Gotama! And we will remember Master Gotama as someone who has these four qualities. For Master Gotama practices for the welfare and happiness of the people … Master Gotama has achieved mental mastery of the paths of thought. Master Gotama gets the four absorptions … when he wants, without trouble or difficulty. Master Gotama has realized the undefiled freedom of heart and freedom by wisdom in this very life. He lives having realized it with his own insight due to the ending of defilements.” - -“Your words are clearly invasive and intrusive, brahmin. Nevertheless, I will answer you. For I do practice for the welfare and happiness of the people … I have achieved mental mastery of the paths of thought. I do get the four absorptions … when I want, without trouble or difficulty. I have realized the undefiled freedom of heart and freedom by wisdom in this very life. I live having realized it with my own insight due to the ending of defilements. - - He discovered release from the snare of death - for all beings, - and explained the method of the teaching - for the welfare of gods and humans. - When they see him or hear him, - many people become confident. - - He is skilled in the variety of paths, - he has completed the task and is free of defilements. - The Buddha, bearing his final body, - is called ‘a great man, of great wisdom’.” - - -4.36 Doṇa - -At one time the Buddha was traveling along the road between Ukkaṭṭhā and Setabya, as was the brahmin Doṇa. - -Doṇa saw that the Buddha’s footprints had thousand-spoked wheels, with rims and hubs, complete in every detail. It occurred to him, “It’s incredible, it’s amazing! Surely these couldn’t be the footprints of a human being?” - -The Buddha had left the road and sat at the root of a tree cross-legged, with his body straight and his mindfulness established right there. - -Then Doṇa, following the Buddha’s footprints, saw him sitting at the tree root—impressive and inspiring, with peaceful faculties and mind, attained to the highest taming and serenity, like an elephant with tamed, guarded, and controlled faculties. He went up to the Buddha and said to him: - -“Sir, might you be a god?” - -“I will not be a god, brahmin.” - -“Might you be a fairy?” - -“I will not be a fairy.” - -“Might you be a native spirit?” - -“I will not be a native spirit.” - -“Might you be a human?” - -“I will not be a human.” - -“When asked whether you might be a god, fairy, native spirit, or human, you answer that you will not be any of these. What then might you be?” - -“Brahmin, if I had not given up defilements I might have become a god … a fairy … a native spirit … or a human. But I have given up those defilements, cut them off at the root, made them like a palm stump, obliterated them so they are unable to arise in the future. - -Suppose there was a blue water lily, or a pink or white lotus. Though it sprouted and grew in the water, it would rise up above the water and stand with no water clinging to it. In the same way, though I was born and grew up in the world, I live having mastered the world, and the world does not cling to me. - -Remember me, brahmin, as a Buddha. - - I could have been reborn as a god, - or as a fairy flying through the sky. - I could have become a native spirit, - or returned as a human. - But the defilements that could bring about these rebirths - I’ve ended, smashed, and gutted. - - Like a graceful lotus, - to which water does not cling, - the world doesn’t cling to me, - and so, brahmin, I am a Buddha.” - - -4.37 Non-decline - -“Mendicants, a mendicant who has four qualities can’t decline, and is close to extinguishment. What four? A mendicant is accomplished in ethics, guards the sense doors, eats in moderation, and is dedicated to wakefulness. - -And how is a mendicant accomplished in ethics? It’s when a mendicant is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. That’s how a mendicant is accomplished in ethics. - -And how does a mendicant guard the sense doors? When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving restraint over it. Hearing a sound with their ears … Smelling an odor with their nose … Tasting a flavor with their tongue … Feeling a touch with their body … Knowing a thought with their mind, they don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving restraint over it. That’s how a mendicant guards the sense doors. - -And how does a mendicant eat in moderation? It’s when a mendicant reflects properly on the food that they eat: ‘Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will live blamelessly and at ease.’ That’s how a mendicant eats in moderation. - -And how is a mendicant dedicated to wakefulness? It’s when a mendicant practices walking and sitting meditation by day, purifying their mind from obstacles. In the evening, they continue to practice walking and sitting meditation. In the middle of the night, they lie down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up. In the last part of the night, they get up and continue to practice walking and sitting meditation, purifying their mind from obstacles. This is how a mendicant is dedicated to wakefulness. A mendicant who has these four qualities can’t decline, and has drawn near to extinguishment. - - Established in ethics, - restrained in the sense faculties, - eating in moderation, - and dedicated to wakefulness; - - a mendicant lives like this, with keen energy, - tireless all night and day, - developing skillful qualities, - for the sake of finding sanctuary. - - A mendicant who loves to be diligent, - seeing fear in negligence, - can’t decline, - and has drawn near to extinguishment.” - - -4.38 Withdrawn - -“Mendicants, a mendicant has eliminated idiosyncratic interpretations of the truth, has totally given up searching, has stilled the physical process, and is said to be ‘withdrawn’. - -And how has a mendicant eliminated idiosyncratic interpretations of the truth? Different ascetics and brahmins have different idiosyncratic interpretations of the truth. For example: the world is eternal, or not eternal, or finite, or infinite; the soul and the body are the same thing, or they are different things; after death, a Realized One exists, or doesn’t exist, or both exists and doesn’t exist, or neither exists nor doesn’t exist. A mendicant has dispelled, eliminated, thrown out, rejected, let go of, given up, and relinquished all these. That’s how a mendicant has eliminated idiosyncratic interpretations of the truth. - -And how has a mendicant totally given up searching? It’s when they’ve given up searching for sensual pleasures, for continued existence, and for a spiritual path. That’s how a mendicant has totally given up searching. - -And how has a mendicant stilled the physical process? It’s when, giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. That’s how a mendicant has stilled the physical process. - -And how is a mendicant withdrawn? It’s when they’ve given up the conceit ‘I am’, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. That’s how a mendicant is withdrawn. A mendicant has eliminated idiosyncratic interpretations of the truth, has totally given up searching, has stilled the physical process, and is said to be ‘withdrawn’. - - The search for sensual pleasures, for a good rebirth, - together with the search for a spiritual path; - holding tight to the notion ‘this is the truth’, - and the mass of grounds for views. - - For one detached from all lusts, - freed by the ending of craving, - searching has been relinquished, - and viewpoints eradicated. - - That mendicant is peaceful and mindful, - a tranquil champion. - And when they’re awakened by comprehending conceit, - they’re called ‘withdrawn’.” - - -4.39 With Ujjaya - -Then Ujjaya the brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: - -“Does Master Gotama praise sacrifice?” - -“Brahmin, I don’t praise all sacrifices. Nor do I criticize all sacrifices. Take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are slaughtered. I criticize that kind of violent sacrifice. Why is that? Because neither perfected ones nor those who have entered the path to perfection will attend such a violent sacrifice. - -But take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are not slaughtered. I praise that kind of non-violent sacrifice; for example, a regular gift as an ongoing family sacrifice. Why is that? Because perfected ones and those who have entered the path to perfection will attend such a non-violent sacrifice. - - Horse sacrifice, human sacrifice, - the sacrifices of the ‘stick-casting’, - the ‘royal soma drinking’, and the ‘unbarred’— - these huge violent sacrifices yield no great fruit. - - The great sages of good conduct - don’t attend sacrifices - where goats, sheep, and cattle, - and various creatures are killed. - - But the great sages of good conduct - do attend non-violent sacrifices - of regular family tradition, - where goats, sheep, and cattle, - and various creatures aren’t killed. - - An intelligent person should sacrifice like this, - for this sacrifice is very fruitful. - For a sponsor of sacrifices like this, - things get better, not worse. - Such a sacrifice is truly abundant, - and even the deities are pleased.” - - -4.40 With Udāyī - -Then Udāyī the brahmin went up to the Buddha, … and asked him, “Does Master Gotama praise sacrifice?” - -“Brahmin, I don’t praise all sacrifices. Nor do I criticize all sacrifices. … Take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of animals are slaughtered. I don’t praise that kind of violent sacrifice. - -But take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of animals are not slaughtered. I do praise that kind of non-violent sacrifice; for example, a regular gift as an ongoing family sacrifice. - - The kind of sacrifice that’s allowable and timely, - well prepared and non-violent, - is attended by - disciplined spiritual practitioners. - - The Buddhas—who have drawn back the veil from the world, - transcending time and rebirth— - praise this sacrifice, - as they are expert in sacrifice. - - When you’ve prepared a suitable offering, - whether as sacrifice or for ancestors, - sacrifice it with confident heart, - in the fertile field of spiritual practitioners. - - When it’s well-gotten, well-offered, and well-sacrificed, - to those worthy of a religious donation, - a sacrifice is truly abundant, - and even the deities are pleased. - - When an intelligent, faithful person, - sacrifices like this, with a mind of letting go, - that astute one is reborn - in a happy, pleasing world.” - - -5. With Rohitassa - -4.41 Ways of Developing Immersion Further - -“Mendicants, there are these four ways of developing immersion further. What four? There is a way of developing immersion further that leads to blissful meditation in the present life. There is a way of developing immersion further that leads to gaining knowledge and vision. There is a way of developing immersion further that leads to mindfulness and awareness. There is a way of developing immersion further that leads to the ending of defilements. - -And what is the way of developing immersion further that leads to blissful meditation in the present life? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption … fourth absorption. This is the way of developing immersion further that leads to blissful meditation in the present life. - -And what is the way of developing immersion further that leads to gaining knowledge and vision? It’s when a mendicant focuses on the perception of light, concentrating on the perception of day, regardless of whether it’s night or day. And so, with an open and unenveloped heart, they develop a mind that’s full of radiance. This is the way of developing immersion further that leads to gaining knowledge and vision. - -And what is the way of developing immersion further that leads to mindfulness and awareness? It’s when a mendicant knows feelings as they arise, as they remain, and as they go away. They know perceptions as they arise, as they remain, and as they go away. They know thoughts as they arise, as they remain, and as they go away. This is the way of developing immersion further that leads to mindfulness and awareness. - -And what is the way of developing immersion further that leads to the ending of defilements? It’s when a mendicant meditates observing rise and fall in the five grasping aggregates. ‘Such is form, such is the origin of form, such is the ending of form. Such is feeling, such is the origin of feeling, such is the ending of feeling. Such is perception, such is the origin of perception, such is the ending of perception. Such are choices, such is the origin of choices, such is the ending of choices. Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’ This is the way of developing immersion further that leads to the ending of defilements. - -These are the four ways of developing immersion further. And it was in this connection that I said in ‘The Way to the Beyond’, in ‘The Questions of Puṇṇaka’: - - ‘Having surveyed the world high and low, - they’re not shaken by anything in the world. - Peaceful, unclouded, untroubled, with no need for hope, - they’ve crossed over birth and old age, I declare.’” - - -4.42 Ways of Answering Questions - -“Mendicants, there are these four ways of answering questions. What four? There is a question that should be answered definitively. There is a question that should be answered analytically. There is a question that should be answered with a counter-question. There is a question that should be set aside. - -These are the four ways of answering questions. - - One is stated definitively, - another analytically, - a third with a counter-question, - while a fourth is set aside. - - A mendicant who knows each of these, - in line with good principles, - is said to be skilled - in the four kinds of questions. - - They’re intimidating, hard to defeat, - deep, and hard to crush. - They’re expert in both - what the meaning is and what it isn’t. - - Rejecting what is not the meaning, - an astute person grasps the meaning. - A wise one, comprehending the meaning, - is called ‘astute’.” - - -4.43 Valuing Anger - -“Mendicants, these four people are found in the world. What four? People who value anger, or denigration, or material possessions, or honor rather than the true teaching. These are the four people found in the world. - -These four people are found in the world. What four? People who value the true teaching rather than anger, or denigration, or material possessions, or honor. These are the four people found in the world. - - Mendicants who value anger and denigration, - possessions and honor, - don’t grow in the teaching - that was taught by the perfected Buddha. - - But those who value the true teaching, - who have lived it, and are living it now, - these do grow in the teaching - that was taught by the perfected Buddha.” - - -4.44 Valuing Anger (2nd) - -“Mendicants, these four things oppose the true teaching. What four? Valuing anger, denigration, material possessions, and honor rather than the true teaching. These are the four things that oppose the true teaching. - -These four things are the true teaching. What four? Valuing the true teaching rather than anger, denigration, material possessions, and honor. These are the four things that are the true teaching. - - A mendicant who values anger and denigration, - possessions and honor, - doesn’t grow in the true teaching, - like a rotten seed in a good field. - - But those who value the true teaching, - who have lived it, and are living it now, - these do grow in the teaching, - like well-watered herbs.” - - -4.45 With Rohitassa - -At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. - -Then, late at night, the glorious god Rohitassa, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him: - -“Sir, is it possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, passing away, or being reborn?” - -“Reverend, I say it’s not possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, passing away, or being reborn.” - -“It’s incredible, sir, it’s amazing, how well said this was by the Buddha. - -Once upon a time, I was a hermit called Rohitassa, son of Bhoja. I was a sky-walker with psychic powers. I was as fast as a light arrow easily shot across the shadow of a palm tree by a well-trained expert archer with a strong bow. My stride was such that it could span from the eastern ocean to the western ocean. Having such speed and stride, this wish came to me: ‘I will reach the end of the world by traveling.’ I traveled for my whole lifespan of a hundred years—pausing only to eat and drink, go to the toilet, and sleep to dispel weariness—and I passed away along the way, never reaching the end of the world. - -It’s incredible, sir, it’s amazing, how well said this was by the Buddha.” - -“Reverend, I say it’s not possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, passing away, or being reborn. But I also say there’s no making an end of suffering without reaching the end of the world. For it is in this fathom-long carcass with its perception and mind that I describe the world, its origin, its cessation, and the practice that leads to its cessation. - - The end of the world can never - be reached by traveling. - But without reaching the end of the world, - there’s no release from suffering. - - So a clever person, understanding the world, - has completed the spiritual journey, and gone to the end of the world. - A peaceful one, knowing the end of the world, - does not hope for this world or the next.” - - -4.46 With Rohitassa (2nd) - -Then, when the night had passed, the Buddha addressed the mendicants: “Tonight, the glorious god Rohitassa, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and said to me: ‘Sir, is it possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, passing away, or being reborn?’ … - -(The rest of this discourse is the same as the previous discourse, AN -4.45.) - -4.47 Very Far Apart - -“Mendicants, these four things are very far apart. What four? The sky and the earth. … The near and the far shore of the ocean. … Where the sun rises and where it sets. … The teaching of the virtuous and the teaching of the wicked. … These are the four things very far apart. - - The sky is far from the earth; - they say the other shore of the ocean is far; - and where the sun rises is far - from where that shining one sets. - But even further apart than that, they say, - is the teaching of the virtuous from the wicked. - - The company of the virtuous is reliable; - as long as it remains, it stays the same. - But the company of the wicked is fickle, - and so the teaching of the virtuous is far from the wicked.” - - -4.48 With Visākha - -At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. - -Now at that time Venerable Visākha, Pañcāli’s son, was educating, encouraging, firing up, and inspiring the mendicants in the assembly hall with a Dhamma talk. His words were polished, clear, articulate, expressing the meaning, comprehensive, and independent. - -Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall. He sat down on the seat spread out, and addressed the mendicants, “Mendicants, who was educating, encouraging, firing up, and inspiring the mendicants in the assembly hall with a Dhamma talk?” - -“Sir, it was Venerable Visākha, Pañcāli’s son.” - -Then the Buddha said to Visākha, “Good, good, Visākha! It’s good that you educate, encourage, fire up, and inspire the mendicants in the assembly hall with a Dhamma talk, with words that are polished, clear, articulate, expressing the meaning, comprehensive, and independent. - - Though an astute person is mixed up with fools, - they don’t know unless he speaks. - But when he speaks they know, - he’s teaching the deathless state. - - He should speak and illustrate the teaching, - holding up the banner of the hermits. - Words well spoken are the hermits’ banner, - for the teaching is the banner of the hermits.” - - -4.49 Perversions - -“Mendicants, there are these four perversions of perception, mind, and view. What four? - - Taking impermanence as permanence. - Taking suffering as happiness. - Taking not-self as self. - Taking ugliness as beauty. - -These are the four perversions of perception, mind, and view. - -There are these four corrections of perception, mind, and view. What four? - - Taking impermanence as impermanence. - Taking suffering as suffering. - Taking not-self as not-self. - Taking ugliness as ugliness. - -These are the four corrections of perception, mind, and view. - - Perceiving impermanence as permanence, - suffering as happiness, - not-self as self, - and ugliness as beauty— - sentient beings are ruined by wrong view, - deranged, out of their mind. - - Yoked by Māra’s yoke, these people - find no sanctuary from the yoke. - Sentient beings continue to transmigrate, - with ongoing birth and death. - - But when the Buddhas arise in the world, - shedding radiance, - they shine a light on this teaching, - that leads to the stilling of suffering. - - When a wise person hears them, - they get their mind back. - Seeing impermanence as impermanence, - suffering as suffering, - - not-self as not-self, - and ugliness as ugliness— - taking up right view, - they’ve risen above all suffering.” - - -4.50 Corruptions - -“Mendicants, these four corruptions obscure the sun and moon, so they don’t shine and glow and radiate. What four? Clouds … Fog … Smoke … An eclipse of Rāhu, lord of demons … These are four corruptions that obscure the sun and moon, so they don’t shine and glow and radiate. - -In the same way, these four things corrupt ascetics and brahmins, so they don’t shine and glow and radiate. What four? - -There are some ascetics and brahmins who drink liquor, not avoiding drinking liquor. This is the first thing that corrupts ascetics and brahmins … - -There are some ascetics and brahmins who have sex, not avoiding sex. This is the second thing that corrupts ascetics and brahmins … - -There are some ascetics and brahmins who accept gold and money, not avoiding receiving gold and money. This is the third thing that corrupts ascetics and brahmins … - -There are some ascetics and brahmins who make a living the wrong way, not avoiding wrong livelihood. This is the fourth thing that corrupts ascetics and brahmins … - -These are four things that corrupt ascetics and brahmins, so they don’t shine and glow and radiate. - - Some ascetics and brahmins - are plagued by greed and hate; - men hindered by ignorance, - enjoying things that seem pleasant. - - Drinking liquor, - having sex, - accepting money and gold: - they’re ignorant. - Some ascetics and brahmins - make a living the wrong way. - - These corruptions were spoken of - by the Buddha, Kinsman of the Sun. - When corrupted by these, - some ascetics and brahmins - don’t shine or glow. - Impure, dirty creatures, - - shrouded in darkness, - bondservants of craving, full of attachments, - swell the horrors of the charnel ground, - taking up future lives. - - -6. Overflowing Merit - -4.51 Overflowing Merit - -At Sāvatthī. - -“Mendicants, there are these four kinds of overflowing merit, overflowing goodness. They nurture happiness and are conducive to heaven, ripening in happiness and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness. What four? - -When a mendicant enters and remains in a limitless immersion of heart while using a robe, the overflowing of merit for the donor is limitless … - -When a mendicant enters and remains in a limitless immersion of heart while eating alms-food, the overflowing of merit for the donor is limitless … - -When a mendicant enters and remains in a limitless immersion of heart while using lodgings, the overflowing of merit for the donor is limitless … - -When a mendicant enters and remains in a limitless immersion of heart while using medicines and supplies for the sick, the overflowing of merit for the donor is limitless … - -These are the four kinds of overflowing merit, overflowing goodness. They nurture happiness and are conducive to heaven, ripening in happiness and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness. - -When a noble disciple has these four kinds of overflowing merit and goodness, it’s not easy to grasp how much merit they have by saying that this is the extent of their overflowing merit … that leads to happiness. It’s simply reckoned as an incalculable, immeasurable, great mass of merit. - -It’s like trying to grasp how much water is in the ocean. It’s not easy to say how many gallons, how many hundreds, thousands, hundreds of thousands of gallons there are. It’s simply reckoned as an incalculable, immeasurable, great mass of water. - -In the same way, when a noble disciple has these four kinds of overflowing merit it’s simply reckoned as an incalculable, immeasurable, great mass of merit. - - Hosts of people use the rivers, - and though the rivers are many, - all reach the great deep, the boundless ocean, - the cruel sea that’s home to precious gems. - - In the same way, when a person gives food, drink, and clothes; - and they’re a giver of beds, seats, and mats— - the streams of merit reach that astute person, - as the rivers bring their waters to the sea.” - - -4.52 Overflowing Merit (2nd) - -“Mendicants, there are these four kinds of overflowing merit, overflowing goodness. They nurture happiness and are conducive to heaven, ripening in happiness and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness. What four? - -It’s when a noble disciple has experiential confidence in the Buddha: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ This is the first kind of overflowing merit … - -Furthermore, a noble disciple has experiential confidence in the teaching: ‘The teaching is well explained by the Buddha—visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ This is the second kind of overflowing merit … - -Furthermore, a noble disciple has experiential confidence in the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.’ This is the third kind of overflowing merit … - -Furthermore, a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. This is the fourth kind of overflowing merit … - -These are the four kinds of overflowing merit, overflowing goodness. They nurture happiness and are conducive to heaven, ripening in happiness and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness. - - Whoever has faith in the Realized One, - unwavering and well grounded; - whose ethical conduct is good, - praised and loved by the noble ones; - - who has confidence in the Saṅgha, - and correct view: - they’re said to be prosperous, - their life is not in vain. - - So let the wise devote themselves - to faith, ethical behavior, - confidence, and insight into the teaching, - remembering the instructions of the Buddhas. - - -4.53 Living Together (1st) - -At one time the Buddha was traveling along the road between Madhura and Verañja, as were several householders, both women and men. The Buddha left the road and sat at the root of a tree, where the householders saw him. - -They went up to the Buddha, bowed, and sat down to one side. The Buddha said to them: - -“Householders, there are four ways of living together. What four? - - A male zombie living with a female zombie; - a male zombie living with a goddess; - a god living with a female zombie; - a god living with a goddess. - -And how does a male zombie live with a female zombie? It’s when the husband kills living creatures, steals, commits sexual misconduct, lies, and uses alcoholic drinks that cause negligence. He’s unethical, of bad character, living at home with his heart full of the stain of stinginess, abusing and insulting ascetics and brahmins. And the wife is also … unethical, of bad character … That’s how a male zombie lives with a female zombie. - -And how does a male zombie live with a goddess? It’s when the husband … is unethical, of bad character … But the wife doesn’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence. She’s ethical, of good character, living at home with her heart rid of the stain of stinginess, not abusing and insulting ascetics and brahmins. That’s how a male zombie lives with a goddess. - -And how does a god live with a female zombie? It’s when the husband … is ethical, of good character … But the wife … is unethical, of bad character … That’s how a god lives with a female zombie. - -And how does a god live with a goddess? It’s when the husband … is ethical, of good character … And the wife is also … ethical, of good character … That’s how a god lives with a goddess. - -These are the four ways of living together. - - When both are unethical, - miserly and abusive, - then wife and husband - live together as zombies. - - When the husband is unethical, - miserly and abusive, - but the wife is ethical, - kind, rid of stinginess, - she’s a goddess living - with a zombie for a husband. - - When the husband is ethical, - kind, rid of stinginess, - but the wife is unethical, - miserly and abusive, - she’s a zombie living - with a god for a husband. - - When both are faithful and kind, - disciplined, living properly, - then wife and husband - say nice things to each other. - - They get all the things they need, - so they live at ease. - Their enemies are downhearted, - when both are equal in ethics. - - Having practiced the teaching here, - both equal in precepts and observances, - they delight in the heavenly realm, - enjoying all the pleasures they desire.” - - -4.54 Living Together (2nd) - -“Mendicants, there are four ways of living together. What four? - - A male zombie living with a female zombie; - a male zombie living with a goddess; - a god living with a female zombie; - a god living with a goddess. - -And how does a male zombie live with a female zombie? It’s when the husband kills living creatures, steals, commits sexual misconduct; he uses speech that’s false, divisive, harsh, or nonsensical; and he’s covetous, malicious, and has wrong view. He’s unethical, of bad character, living at home with his heart full of the stain of stinginess, abusing and insulting ascetics and brahmins. And the wife is also … unethical, of bad character … That’s how a male zombie lives with a female zombie. - -And how does a male zombie live with a goddess? It’s when the husband … is unethical, of bad character … But the wife doesn’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence. She’s ethical, of good character, living at home with her heart rid of the stain of stinginess, not abusing and insulting ascetics and brahmins. That’s how a male zombie lives with a goddess. - -And how does a god live with a female zombie? It’s when the husband … is ethical, of good character … But the wife … is unethical, of bad character … That’s how a god lives with a female zombie. - -And how does a god live with a goddess? It’s when the husband … is ethical, of good character … And the wife is also … ethical, of good character … That’s how a god lives with a goddess. - -These are the four ways of living together.” … - -4.55 Equality (1st) - -So I have heard. At one time the Buddha was staying in the land of the Bhaggas on Crocodile Hill, in the deer park at Bhesakaḷā’s Wood. - -Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of the householder Nakula’s father, where he sat on the seat spread out. - -Then the householder Nakula’s father and the housewife Nakula’s mother went up to the Buddha, bowed, and sat down to one side. Nakula’s father said to the Buddha, “Sir, ever since we were both young, and Nakula’s mother was given to me in marriage, I can’t recall betraying her even in thought, still less in deed. We want to see each other in both this life and the next.” - -Then Nakula’s mother said to the Buddha, “Sir, ever since we were both young, and I was given in marriage to Nakula’s father, I can’t recall betraying him even in thought, still less in deed. We want to see each other in both this life and the next.” - -“Householders, if wife and husband want to see each other in both this life and the next, they should be equals in faith, ethical conduct, generosity, and wisdom. - - When both are faithful and kind, - disciplined, living properly, - then wife and husband - say nice things to each other. - - They get all the things they need, - so they live at ease. - Their enemies are downhearted, - when both are equal in ethics. - - Having practiced the teaching here, - both equal in precepts and observances, - they delight in the heavenly realm, - enjoying all the pleasures they desire.” - - -4.56 Equality (2nd) - -“Mendicants, if wife and husband want to see each other in both this life and the next, they should be equals in faith, ethical conduct, generosity, and wisdom. …” - -4.57 Suppavāsā - -At one time the Buddha was staying in the land of the Koliyans, where they have a town named Pajjanika. - -Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Suppavāsā the Koliyan, where he sat on the seat spread out. Then Suppavāsā served and satisfied the Buddha with her own hands with a variety of delicious foods. When the Buddha had eaten and washed his hand and bowl, she sat down to one side. The Buddha said to her: - -“Suppavāsā, when a noble disciple gives food, she gives the recipients four things. What four? Long life, beauty, happiness, and strength. Giving long life, she has long life as a god or human. Giving beauty, she has beauty as a god or human. Giving happiness, she has happiness as a god or human. Giving strength, she has strength as a god or human. When a noble disciple gives food, she gives the recipients these four things. - - When she gives well-prepared food, - pure, fine, and full of flavor, - that offering—given to people of integrity, - who have good conduct, and are big-hearted— - joins merit to merit. It’s very fruitful, - and is praised by those who know the world. - - Those who recall such sacrifices, - live in the world full of joy. - They’ve driven out the stain of stinginess down to the root, - blameless, they go to a heavenly place.” - - -4.58 Sudatta - -Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: - -“Householder, when a noble disciple gives food, they give the recipients four things. What four? Long life, beauty, happiness, and strength. Giving long life, they have long life as a god or human. … Giving beauty … happiness … strength … When a noble disciple gives food, they give the recipients these four things. - - Carefully giving food at the right time, - to those who are disciplined, eating only what others give, - you provide them with four things: - long life, beauty, happiness, and strength. - - A person who gives long life, beauty, - happiness, and strength, - has long life and fame - wherever they’re reborn.” - - -4.59 Food - -“Mendicants, when a noble disciple gives food, they give the recipients four things. What four? Long life, beauty, happiness, and strength. …” - -4.60 Lay Practice - -Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: - -“Householder, when a noble disciple does four things they are practicing appropriately for a layperson, which brings fame and leads to heaven. What four? It’s when a noble disciple serves the mendicant Saṅgha with robes, alms-food, lodgings, and medicines and supplies for the sick. When a noble disciple does these four things they are practicing appropriately for a layperson, which brings fame and leads to heaven. - - Those who are astute practice the way - that’s appropriate for laypeople. - They provide those who are ethical - and on the right path with robes, - - alms-food, lodgings, - and supplies for the sick. - Their merit always grows - by day and by night. - They pass on to a place in heaven, - having done excellent deeds.” - - -7. Deeds of Substance - -4.61 Deeds of Substance - -Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: - -“Householder, these four things that are likable, desirable, and agreeable are hard to get in the world. What four? The first thing is the wish: ‘May wealth come to me by legitimate means!’ - -The second thing, having got wealth by legitimate means, is the wish: ‘May fame come to me, together with my family and teachers.’ - -The third thing, having got wealth and fame, is the wish: ‘May I live long, keeping alive for a long time!’ - -The fourth thing, having got wealth, fame, and long life, is the wish: ‘When my body breaks up, after death, may I be reborn in a good place, a heavenly realm!’ These are the four things that are likable, desirable, and agreeable, but hard to get in the world. - -These next four things lead to the getting of those four things. What four? Accomplishment in faith, ethics, generosity, and wisdom. - -And what is accomplishment in faith? It’s when a noble disciple has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ This is called accomplishment in faith. - -And what is accomplishment in ethics? It’s when a noble disciple doesn’t kill living creatures, steal, commit sexual misconduct, lie, or take alcoholic drinks that cause negligence. This is called accomplishment in ethics. - -And what is accomplishment in generosity? It’s when a noble disciple lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. This is called accomplishment in generosity. - -And what is accomplishment in wisdom? When your heart is mastered by covetousness and immoral greed, you do what you shouldn’t, and fail to do what you should. Your fame and happiness are crushed. When your heart is mastered by ill will … dullness and drowsiness … restlessness and remorse … doubt, you do what you shouldn’t, and fail to do what you should. Your fame and happiness are crushed. - -Knowing that ‘covetousness and immoral greed are corruptions of the mind’, that noble disciple gives them up. Knowing that ‘ill will …’ … ‘dullness and drowsiness …’ … ‘restlessness and remorse …’ … ‘doubt is a corruption of the mind’, that noble disciple gives it up. - -When a noble disciple has given up these things, they’re called ‘a noble disciple of great wisdom, of widespread wisdom, who sees what matters, and is accomplished in wisdom’. This is called accomplishment in wisdom. These are the four things that lead to the getting of the four things that are likable, desirable, and agreeable, but hard to get in the world. - -There are four deeds of substance that a noble disciple does with the legitimate wealth he has earned by his efforts and initiative, built up with his own hands, gathered by the sweat of the brow. What four? - -To start with, with his legitimate wealth he makes himself happy and pleased, keeping himself properly happy. He makes his mother and father happy … He makes his children, partners, bondservants, workers, and staff happy … He makes his friends and colleagues happy … This is his first solid and substantive investment, used in the appropriate sphere. - -Furthermore, with his legitimate wealth he defends himself against threats from such things as fire, flood, rulers, bandits, or unloved heirs. He keeps himself safe. This is his second solid and substantive investment, used in the appropriate sphere. - -Furthermore, with his legitimate wealth he makes five spirit-offerings: to relatives, guests, ancestors, king, and deities. This is his third solid and substantive investment, used in the appropriate sphere. - -Furthermore, with his legitimate wealth he establishes an uplifting religious donation for ascetics and brahmins—those who avoid intoxication and negligence, are settled in patience and gentleness, and who tame, calm, and extinguish themselves—that’s conducive to heaven, ripens in happiness, and leads to heaven. This is his fourth solid and substantive investment, used in the appropriate sphere. - -These are the four deeds of substance that a noble disciple does with the legitimate wealth he has earned by his efforts and initiative, built up with his own hands, gathered by the sweat of the brow. - -Whatever wealth is spent on something other than these four deeds of substance is said to be not a solid or substantive investment, and not used in the appropriate sphere. But whatever wealth is spent on these four deeds of substance is said to be a solid and substantive investment, used in the appropriate sphere. - - ‘I’ve enjoyed my wealth, supporting those who depend on me; - I’ve overcome losses; - I’ve given uplifting religious donations; - and made the five spirit-offerings. - I have looked after the ethical and - disciplined spiritual practitioners. - - I’ve achieved the purpose - for which an astute lay person - wishes to gain wealth. - I don’t regret what I’ve done.’ - - A mortal person who recollects this - stands firm in the teaching of the noble ones. - They’re praised in this life, - and they depart to rejoice in heaven.” - - -4.62 Debtlessness - -Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: - -“Householder, these four kinds of happiness can be earned by a layperson who enjoys sensual pleasures, depending on time and occasion. What four? The happiness of ownership, using wealth, debtlessness, and blamelessness. - -And what is the happiness of ownership? It’s when a gentleman owns legitimate wealth that he has earned by his own efforts and initiative, built up with his own hands, gathered by the sweat of the brow. When he reflects on this, he’s filled with pleasure and happiness. This is called ‘the happiness of ownership’. - -And what is the happiness of using wealth? It’s when a gentleman uses his legitimate wealth, and makes merit with it. When he reflects on this, he’s filled with pleasure and happiness. This is called ‘the happiness of using wealth’. - -And what is the happiness of debtlessness? It’s when a gentleman owes no debt, large or small, to anyone. When he reflects on this, he’s filled with pleasure and happiness. This is called ‘the happiness of debtlessness’. - -And what is the happiness of blamelessness? It’s when a noble disciple has blameless conduct by way of body, speech, and mind. When he reflects on this, he’s filled with pleasure and happiness. This is called ‘the happiness of blamelessness’. - -These four kinds of happiness can be earned by a layperson who enjoys sensual pleasures, depending on time and occasion. - - Knowing the happiness of debtlessness, - and the extra happiness of possession, - a mortal enjoying the happiness of using wealth, - then sees clearly with wisdom. - - Seeing clearly, a clever person knows - both kinds of happiness: - the other kind is not worth a sixteenth part - of the happiness of blamelessness.” - - -4.63 Living with Brahmā - -“Mendicants, a family where the children honor their parents in their home is said to live with Brahmā. A family where the children honor their parents in their home is said to live with the first teachers. A family where the children honor their parents in their home is said to live with the old deities. A family where the children honor their parents in their home is said to live with those worthy of offerings dedicated to the gods. - -‘Brahmā’ is a term for your parents. - -‘First teachers’ is a term for your parents. - -‘Old deities’ is a term for your parents. - -‘Worthy of an offering dedicated to the gods’ is a term for your parents. - -Why is that? Parents are very helpful to their children, they raise them, nurture them, and show them the world. - - Parents are said to be ‘Brahmā’ - and ‘first teachers’. - They’re worthy of offerings dedicated to the gods from their children, - for they love their offspring. - - Therefore an astute person - would revere them and honor them - with food and drink, - clothes and bedding, - by anointing and bathing, - and by washing their feet. - - Because they look after - their parents like this, - they’re praised in this life by the astute, - and they depart to rejoice in heaven.” - - -4.64 Hell - -“Mendicants, someone with four qualities is cast down to hell. What four? They kill living creatures, steal, commit sexual misconduct, and lie. Someone with these four qualities is cast down to hell. - - Killing, stealing, - telling lies, - and visiting others’ wives: - astute people don’t praise these things.” - - -4.65 Appearance - -“Mendicants, these four people are found in the world. What four? There are those whose estimation of and confidence in others is based on appearance, on eloquence, on mortification, and on principle. - -These are the four people found in the world. - - Those who judge on appearance, - and those swayed by a voice, - are full of desire and greed; - those people just don’t understand. - - Not knowing what’s inside, - nor seeing what’s outside, - the fool shut in on every side, - gets carried away by a voice. - - Not knowing what’s inside, - but seeing what’s outside, - seeing the fruit outside, - they’re also carried away by a voice. - - Understanding what’s inside, - and seeing what’s outside, - seeing without hindrances, - they don’t get carried away by a voice.” - - -4.66 Greedy - -“Mendicants, these four people are found in the world. What four? The greedy, the hateful, the delusional, and the conceited. - -These are the four people found in the world. - - Full of desire for desirable things, - enjoying things that seem pleasant, - beings shrouded by ignorance, - only tighten their bonds. - - Born of greed, born of hate, - born of delusion: the ignorant - make bad karma - that afflicts and produces pain. - - If you act out of these qualities, that’s what you become. - But men hindered by ignorance, - are blind, with no eyes to see, - and they never imagine that this could be so.” - - -4.67 The Snake King - -At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. - -Now, at that time a monk in Sāvatthī passed away due to a snake bite. Then several mendicants went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, a monk in Sāvatthī has passed away due to a snake bite.” - -“Mendicants, that monk mustn’t have spread a mind of love to the four royal snake families. If he had, he wouldn’t have died due to a snake bite. - -What four? The royal snake families of Virūpakkha, Erāpatha, Chabyāputta, and Kaṇhāgotamaka. … - -Mendicants, I urge you to spread a mind of love to the four royal snake families, for your own safety, security, and protection. - - I love the Virūpakkhas, - the Erāpathas I love, - I love the Chabyāputtas, - the Kaṇhāgotamakas I love. - - I love the footless creatures, - the two-footed I love, - I love the four-footed, - the many-footed I love. - - May the footless not harm me! - May I not be harmed by the two-footed! - May the four-footed not harm me! - May I not be harmed by the many-footed! - - All sentient beings, all living things, - all creatures, every one: - may they see only nice things, - may bad not come to anyone. - - The Buddha is immeasurable, - the teaching is immeasurable, - the Saṅgha is immeasurable. - But limited are crawling things, - - snakes and scorpions, centipedes, - spiders and lizards and mice. - I’ve made this safeguard, I’ve made this protection: - go away, creatures! - And so I revere the Blessed One, - I revere the seven perfectly awakened Buddhas.” - - -4.68 Devadatta - -At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain, not long after Devadatta had left. There the Buddha spoke to the mendicants about Devadatta: - -“Possessions, honor, and popularity came to Devadatta for his own ruin and downfall. - -It’s like a banana tree, or a bamboo, or a reed, all of which bear fruit to their own ruin and downfall … - -It’s like a mule, which becomes pregnant to its own ruin and downfall. In the same way, possessions, honor, and popularity came to Devadatta for his own ruin and downfall. - - The banana tree is destroyed by its own fruit, - as are the bamboo and the reed. - Honor destroys a sinner, - as pregnancy destroys a mule.” - - -4.69 Effort - -“Mendicants, there are these four efforts. What four? The efforts to restrain, to give up, to develop, and to preserve. - -And what, mendicants, is the effort to restrain? It’s when you generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities don’t arise. This is called the effort to restrain. - -And what, mendicants, is the effort to give up? It’s when you generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities are given up. This is called the effort to give up. - -And what, mendicants, is the effort to develop? It’s when you generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise. This is called the effort to develop. - -And what, mendicants, is the effort to preserve? It’s when you generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fulfilled by development. This is called the effort to preserve. - -These are the four efforts. - - Restraint and giving up, - development and preservation: - these are the four efforts - taught by the Kinsman of the Sun. - Any mendicant who keenly applies these - may attain the ending of suffering.” - - -4.70 Unprincipled - -“At a time when kings are unprincipled, royal officials become unprincipled. When royal officials are unprincipled, brahmins and householders become unprincipled. When brahmins and householders are unprincipled, the people of town and country become unprincipled. When the people of town and country are unprincipled, the courses of the moon and sun become erratic. … the courses of the stars and constellations … the days and nights … the months and fortnights … the seasons and years become erratic. … the blowing of the winds becomes erratic and chaotic. … the deities are angered. … the heavens don’t provide enough rain. … the crops ripen erratically. When people eat crops that have ripened erratically, they become short-lived, ugly, weak, and sickly. - -At a time when kings are principled, royal officials become principled. … brahmins and householders … people of town and country become principled. When the people of town and country are principled, the courses of the sun and moon become regular. … the stars and constellations … the days and nights … the months and fortnights … the seasons and years become regular. … the blowing of the winds becomes regular and orderly. … the deities are not angered … … the heavens provide plenty of rain. When the heavens provide plenty of rain, the crops ripen well. When people eat crops that have ripened well, they become long-lived, beautiful, strong, and healthy. - - When cattle ford a river, - if the bull goes off course, - they all go off course, - because their leader is off course. - - So it is for humans: - when the one agreed on as chief - behaves badly, - what do you expect the rest to do? - The whole country sleeps badly, - when the king is unprincipled. - - When cattle ford a river, - if the bull goes straight, - they all go straight, - because their leader is straight. - - So it is for humans: - when the one agreed on as chief - does the right thing, - what do you expect the rest to do? - The whole country sleeps happily, - when the king is just.” - - -8. Guaranteed - -4.71 Effort - -“Mendicants, when a mendicant has four things their practice is guaranteed, and they have laid the groundwork for ending the defilements. What four? It’s when a mendicant is ethical, learned, energetic, and wise. When a mendicant has these four things their practice is guaranteed, and they have laid the groundwork for ending the defilements.” - -4.72 Right View - -“Mendicants, when a mendicant has four things their practice is guaranteed, and they have laid the groundwork for ending the defilements. What four? Thoughts of renunciation, good will, and harmlessness; and right view. When a mendicant has these four things their practice is guaranteed, and they have laid the groundwork for ending the defilements.” - -4.73 A Good Person - -“Mendicants, a bad person can be known by four qualities. What four? - -To start with, a bad person speaks ill of another even when not asked, let alone when asked. But when led on by questions they speak ill of another in full detail, not leaving anything out. That’s how to know that this is a bad person. - -Furthermore, a bad person doesn’t speak well of another even when asked, let alone when not asked. But when led on by questions they speak well of another without giving the full details, leaving many things out. That’s how to know that this is a bad person. - -Furthermore, a bad person doesn’t speak ill of themselves even when asked, let alone when not asked. But when led on by questions they speak ill of themselves without giving the full details, leaving many things out. That’s how to know that this is a bad person. - -Furthermore, a bad person speaks well of themselves even when not asked, let alone when asked. But when led on by questions they speak well of themselves in full detail, not leaving anything out. That’s how to know that this is a bad person. A bad person can be known by these four qualities. - -A good person can be known by four qualities. What four? - -To start with, a good person doesn’t speak ill of another even when asked, let alone when not asked. But when led on by questions they speak ill of another without giving the full details, leaving many things out. That’s how to know that this is a good person. - -Furthermore, a good person speaks well of another even when not asked, let alone when asked. But when led on by questions they speak well of another in full detail, not leaving anything out. That’s how to know that this is a good person. - -Furthermore, a good person speaks ill of themselves even when not asked, let alone when asked. But when led on by questions they speak ill of themselves in full detail, not leaving anything out. That’s how to know that this is a good person. - -Furthermore, a good person doesn’t speak well of themselves even when asked, let alone when not asked. But when led on by questions they speak well of themselves without giving the full details, leaving many things out. That’s how to know that this is a good person. A good person can be known by these four qualities. - -It’s like a bride on the day or night she’s first brought to her husband’s home. Right away she sets up a keen sense of conscience and prudence for her mother and father in law, her husband, and even the bondservants, workers, and staff. But after some time, because of living together and familiarity, she’ll even say to her mother and father in law, or to her husband: ‘Go away! What would you know?’ In the same way, on the day or night a mendicant first goes forth from the lay life to homelessness, right away they set up a keen sense of conscience and prudence for the monks, nuns, laymen, and laywomen, and even the monastery workers and novices. But after some time, because of living together and familiarity, they’ll even say to their teacher or mentor: ‘Go away! What would you know?’ - -So you should train like this: ‘We will live with hearts like that of a newly wedded bride.’ That’s how you should train.” - -4.74 Best (1st) - -“Mendicants, these four things are the best. What four? The best ethics, immersion, wisdom, and freedom. These are the four things that are the best.” - -4.75 Best (2nd) - -“Mendicants, these four things are the best. What four? The best form, feeling, perception, and state of existence. These are the four things that are the best.” - -4.76 At Kusinārā - -At one time the Buddha was staying between a pair of saltrees in the sal forest of the Mallas at Upavattana near Kusinārā at the time of his final extinguishment. There the Buddha addressed the mendicants, “Mendicants!” - -“Venerable sir,” they replied. The Buddha said this: - -“Perhaps even a single mendicant has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice. So ask, mendicants! Don’t regret it later, thinking: ‘We were in the Teacher’s presence and we weren’t able to ask the Buddha a question.’” When this was said, the mendicants kept silent. - -For a second time the Buddha addressed the mendicants: … For a second time, the mendicants kept silent. - -For a third time the Buddha addressed the mendicants: … For a third time, the mendicants kept silent. - -Then the Buddha said to the mendicants: - -“Mendicants, perhaps you don’t ask out of respect for the Teacher. So let a friend tell a friend.” When this was said, the mendicants kept silent. Then Venerable Ānanda said to the Buddha: - -“It’s incredible, sir, it’s amazing! I am quite confident that there’s not even a single mendicant in this Saṅgha who has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice.” - -“Ānanda, you speak from faith. But the Realized One knows that there’s not even a single mendicant in this Saṅgha who has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice. Even the last of these five hundred mendicants is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.” - -4.77 Unthinkable - -“Mendicants, these four things are unthinkable. They should not be thought about, and anyone who tries to think about them will go mad or get frustrated. What four? - -The scope of the Buddhas … - -The scope of one in absorption … - -The results of deeds … - -Speculation about the world … - -These are the four unthinkable things. They should not be thought about, and anyone who tries to think about them will go mad or get frustrated.” - -4.78 A Religious Donation - -“Mendicants, there are these four ways of purifying a religious donation. What four? There’s a religious donation that’s purified by the giver, not the recipient. There’s a religious donation that’s purified by the recipient, not the giver. There’s a religious donation that’s purified by neither the giver nor the recipient. There’s a religious donation that’s purified by both the giver and the recipient. - -And how is a religious donation purified by the giver, not the recipient? It’s when the giver is ethical, of good character, but the recipient is unethical, of bad character. - -And how is a religious donation purified by the recipient, not the giver? It’s when the giver is unethical, of bad character, but the recipient is ethical, of good character. - -And how is a religious donation purified by neither the giver nor the recipient? It’s when both the giver and the recipient are unethical, of bad character. - -And how is a religious donation purified by both the giver and the recipient? It’s when both the giver and the recipient are ethical, of good character. - -These are the four ways of purifying a religious donation.” - -4.79 Business - -Then Venerable Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him: - -“Sir, what is the cause, what is the reason why for different people the same kind of business undertaking might fail, while another doesn’t meet expectations, another meets expectations, and another exceeds expectations?” - -“Sāriputta, take a case where someone goes to an ascetic or brahmin and invites them to ask for what they need. But they fail to give what’s requested. When they’ve passed away from that life, if they’re reborn in this state of existence, whatever business they undertake fails. - -Take a case where someone goes to an ascetic or brahmin and invites them to ask for what they need. They give what’s requested, but don’t meet expectations. When they’ve passed away from that life, if they’re reborn in this state of existence, whatever business they undertake doesn’t meet expectations. - -Take a case where someone goes to an ascetic or brahmin and invites them to ask for what they need. They give what’s requested, meeting expectations. When they’ve passed away from that life, if they’re reborn in this state of existence, whatever business they undertake meets expectations. - -Take a case where someone goes to an ascetic or brahmin and invites them to ask for what they need. They give what’s requested, exceeding expectations. When they’ve passed away from that life, if they’re reborn in this state of existence, whatever business they undertake exceeds expectations. - -This is the cause, this is the reason why for different people the same kind of business enterprise might fail, while another doesn’t meet expectations, another meets expectations, and another exceeds expectations.” - -4.80 Persia - -At one time the Buddha was staying near Kosambi, in Ghosita’s Monastery. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him: - -“Sir, what is the cause, what is the reason why females don’t attend council meetings, work for a living, or travel to Persia?” - -“Ānanda, females are irritable, jealous, stingy, and unintelligent. This is the cause, this is the reason why females don’t attend council meetings, work for a living, or travel to Persia.” - -9. Confirmed - -4.81 Killing Living Creatures - -“Mendicants, someone with four qualities is cast down to hell. What four? They kill living creatures, steal, commit sexual misconduct, and lie. Someone with these four qualities is cast down to hell. - -Someone with four qualities is raised up to heaven. What four? They don’t kill living creatures, steal, commit sexual misconduct, or lie. Someone with these four qualities is raised up to heaven.” - -4.82 Lying - -“Mendicants, someone with four qualities is cast down to hell. What four? They use speech that’s false, divisive, harsh, or nonsensical. Someone with these four qualities is cast down to hell. - -Someone with four qualities is raised up to heaven. What four? They don’t use speech that’s false, divisive, harsh, or nonsensical. Someone with these four qualities is raised up to heaven.” - -4.83 Where Criticism Takes You - -“Mendicants, someone with four qualities is cast down to hell. What four? Without examining or scrutinizing, they praise those deserving of criticism, and they criticize those deserving of praise. They arouse faith in things that are dubious, and they don’t arouse faith in things that are inspiring. Someone with these four qualities is cast down to hell. - -Someone with four qualities is raised up to heaven. What four? After examining and scrutinizing, they criticize those deserving of criticism, and they praise those deserving of praise. They don’t arouse faith in things that are dubious, and they do arouse faith in things that are inspiring. Someone with these four qualities is raised up to heaven.” - -4.84 Valuing Anger - -“Mendicants, someone with four qualities is cast down to hell. What four? They value anger, or denigration, or material possessions, or honor rather than the true teaching. Someone with these four qualities is cast down to hell. - -Someone with four qualities is raised up to heaven. What four? They value the true teaching rather than anger, or denigration, or material possessions, or honor. Someone with these four qualities is raised up to heaven.” - -4.85 From Darkness to Darkness - -“Mendicants, these four people are found in the world. What four? - - The dark bound for darkness, - the dark bound for light, - the light bound for darkness, and - the light bound for light. - -And how is a person dark and bound for darkness? It’s when someone is reborn in a low family—a family of outcastes, bamboo-workers, hunters, chariot-makers, or waste-collectors—poor, with little to eat or drink, where life is tough, and food and shelter are hard to find. And they’re ugly, unsightly, deformed, chronically ill—one-eyed, crippled, lame, or half-paralyzed. They don’t get to have food, drink, clothes, and vehicles; garlands, fragrance, and makeup; or bed, house, and lighting. And they do bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. That’s how a person is dark and bound for darkness. - -And how is a person dark and bound for light? It’s when some person is reborn in a low family … But they do good things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. That’s how a person is dark and bound for light. - -And how is a person light and bound for darkness? It’s when some person is reborn in an eminent family—a well-to-do family of aristocrats, brahmins, or householders—rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain. And they’re attractive, good-looking, lovely, of surpassing beauty. They get to have food, drink, clothes, and vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. But they do bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. That’s how a person is light and bound for darkness. - -And how is a person light and bound for light? It’s when some person is reborn in an eminent family … And they do good things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. That’s how a person is light and bound for light. - -These are the four people found in the world.” - -4.86 Sunk Low - -“These four people are found in the world. What four? - - One sunk low who sinks lower, - one sunk low who rises high, - one risen high who sinks low, and - one risen high who rises higher. - -… These are the four people found in the world.” - -4.87 The Son - -“Mendicants, these four people are found in the world. What four? The confirmed ascetic, the white lotus ascetic, the pink lotus ascetic, and the exquisite ascetic of ascetics. - -And how is a person a confirmed ascetic? It’s when a mendicant is a practicing trainee, who lives aspiring to the supreme sanctuary. It’s like the eldest son of an anointed king. He has not yet been anointed, but is eligible, and has been confirmed in the succession. In the same way, a mendicant is a practicing trainee, who lives aspiring to the supreme sanctuary. That’s how a person is a confirmed ascetic. - -And how is a person a white lotus ascetic? It’s when a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. But they don’t have direct meditative experience of the eight liberations. That’s how a person is a white lotus ascetic. - -And how is a person a pink lotus ascetic? It’s when a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. … And they have direct meditative experience of the eight liberations. That’s how a person is a pink lotus ascetic. - -And how is a person an exquisite ascetic of ascetics? It’s when a mendicant usually uses only what they’ve been invited to accept—robes, alms-food, lodgings, and medicines and supplies for the sick—rarely using them without invitation. When living with other spiritual practitioners, they usually treat them agreeably by way of body, speech, and mind, and rarely disagreeably. And they usually present them with agreeable things, rarely with disagreeable ones. They’re healthy, so the various unpleasant feelings—stemming from disorders of bile, phlegm, wind, or their conjunction; or caused by change in weather, by not taking care of yourself, by overexertion, or as the result of past deeds—usually don’t come up. They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. And they realize the undefiled freedom of heart and freedom by wisdom in this very life. … That’s how a person is an exquisite ascetic of ascetics. - -And if anyone should be rightly called an exquisite ascetic of ascetics, it’s me. For I usually use only what I’ve been invited to accept … When living with other spiritual practitioners, I usually treat them agreeably … I’m healthy … I get the four absorptions when I want, without trouble or difficulty. And I’ve realized the undefiled freedom of heart and freedom by wisdom in this very life. … So if anyone should be rightly called an exquisite ascetic of ascetics, it’s me. - -These are the four people found in the world.” - -4.88 Fetters - -“Mendicants, these four people are found in the world. What four? The confirmed ascetic, the white lotus ascetic, the pink lotus ascetic, and the exquisite ascetic of ascetics. - -And how is a person a confirmed ascetic? It’s when a mendicant—with the ending of three fetters—is a stream-enterer, not liable to be reborn in the underworld, bound for awakening. That’s how a person is a confirmed ascetic. - -And how is a person a white lotus ascetic? It’s when a mendicant—with the ending of three fetters, and the weakening of greed, hate, and delusion—is a once-returner. They come back to this world once only, then make an end of suffering. That’s how a person is a white lotus ascetic. - -And how is a person a pink lotus ascetic? It’s when a mendicant—with the ending of the five lower fetters—is reborn spontaneously. They’re extinguished there, and are not liable to return from that world. That’s how a person is a pink lotus ascetic. - -And how is a person an exquisite ascetic of ascetics? It’s when a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. That’s how a person is an exquisite ascetic of ascetics. - -These are the four people found in the world.” - -4.89 Right View - -“Mendicants, these four people are found in the world. What four? The confirmed ascetic, the white lotus ascetic, the pink lotus ascetic, and the exquisite ascetic of ascetics. - -And how is a person a confirmed ascetic? It’s when a mendicant has right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. That’s how a person is a confirmed ascetic. - -And how is a person a white lotus ascetic? It’s when they have right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. But they don’t have direct meditative experience of the eight liberations. That’s how a person is a white lotus ascetic. - -And how is a person a pink lotus ascetic? It’s when they have right view … and right freedom. And they do have direct meditative experience of the eight liberations. That’s how a person is a pink lotus ascetic. - -And how is a person an exquisite ascetic of ascetics? It’s when a mendicant usually uses only what they’ve been invited to accept … And if anyone should be rightly called an exquisite ascetic of ascetics, it’s me. - -These are the four people found in the world.” - -4.90 Aggregates - -“Mendicants, these four people are found in the world. What four? The confirmed ascetic, the white lotus ascetic, the pink lotus ascetic, and the exquisite ascetic of ascetics. - -And how is a person a confirmed ascetic? It’s when a mendicant is a trainee who hasn’t achieved their heart’s desire, but lives aspiring to the supreme sanctuary. That’s how a person is a confirmed ascetic. - -And how is a person a white lotus ascetic? It’s when a mendicant meditates observing rise and fall in the five grasping aggregates. ‘Such is form, such is the origin of form, such is the ending of form. Such is feeling … Such is perception … Such are choices … Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’ But they don’t have direct meditative experience of the eight liberations. That’s how a person is a white lotus ascetic. - -And how is a person a pink lotus ascetic? It’s when a mendicant meditates observing rise and fall in the five grasping aggregates. ‘Such is form, such is the origin of form, such is the ending of form. Such is feeling … Such is perception … Such are choices … Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’ And they have direct meditative experience of the eight liberations. That’s how a person is a pink lotus ascetic. - -And how is a person an exquisite ascetic of ascetics? It’s when a mendicant usually uses only what they’ve been invited to accept … And if anyone should be rightly called an exquisite ascetic of ascetics, it’s me. - -These are the four people found in the world.” - -10. Demons - -4.91 Demons - -“Mendicants, these four people are found in the world. What four? - - A demon surrounded by demons, - a demon surrounded by gods, - a god surrounded by demons, and - a god surrounded by gods. - -And how is a person a demon surrounded by demons? It’s when a person is unethical, of bad character, and their followers are the same. That’s how a person is a demon surrounded by demons. - -And how is a person a demon surrounded by gods? It’s when a person is unethical, of bad character, but their followers are ethical, of good character. That’s how a person is a demon surrounded by gods. - -And how is a person a god surrounded by demons? It’s when a person is ethical, of good character, but their followers are unethical, of bad character. That’s how a person is a god surrounded by demons. - -And how is a person a god surrounded by gods? It’s when a person is ethical, of good character, and their followers are the same. That’s how a person is a god surrounded by gods. - -These are the four people found in the world.” - -4.92 Immersion (1st) - -“Mendicants, these four people are found in the world. What four? - -One person has internal serenity of heart, but not the higher wisdom of discernment of principles. - -One person has the higher wisdom of discernment of principles, but not internal serenity of heart. - -One person has neither internal serenity of heart, nor the higher wisdom of discernment of principles. - -One person has both internal serenity of heart, and the higher wisdom of discernment of principles. - -These are the four people found in the world.” - -4.93 Immersion (2nd) - -“Mendicants, these four people are found in the world. What four? - - One person has internal serenity of heart, but not the higher wisdom of discernment of principles. - One person has the higher wisdom of discernment of principles, but not internal serenity of heart. - One person has neither internal serenity of heart, nor the higher wisdom of discernment of principles. - One person has both internal serenity of heart, and the higher wisdom of discernment of principles. - -As for the person who has serenity but not discernment: grounded on serenity, they should practice meditation to get discernment. After some time they have both serenity and discernment. - -As for the person who has discernment but not serenity: grounded on discernment, they should practice meditation to get serenity. After some time they have both discernment and serenity. - -As for the person who has neither serenity nor discernment: in order to get those skillful qualities, they should apply outstanding enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. In the same way, in order to get those skillful qualities, that person should apply outstanding enthusiasm … After some time they have both serenity and discernment. - -As for the person who has both serenity and discernment: grounded on those skillful qualities, they should practice meditation further to end the defilements. - -These are the four people found in the world.” - -4.94 Immersion (3rd) - -“Mendicants, these four people are found in the world. What four? - -One person has internal serenity of heart, but not the higher wisdom of discernment of principles. One person has the higher wisdom of discernment of principles, but not internal serenity of heart. One person has neither internal serenity of heart, nor the higher wisdom of discernment of principles. One person has both internal serenity of heart, and the higher wisdom of discernment of principles. - -As for the person who has serenity but not discernment: they should approach someone who has discernment and ask: ‘Reverend, how should conditions be seen? How should they be comprehended? How should they be discerned?’ That person would answer from their own experience: ‘This is how conditions should be seen, comprehended, and discerned.’ After some time they have both serenity and discernment. - -As for the person who has discernment but not serenity: they should approach someone who has serenity and ask: ‘Reverend, how should the mind be stilled? How should it be settled? How should it be unified? How should it be immersed in samādhi?’ That person would answer from their own experience: ‘Reverend, this is how the mind should be stilled, settled, unified, and immersed in samādhi.’ After some time they have both discernment and serenity. - -As for the person who has neither serenity nor discernment: they should approach someone who has serenity and discernment and ask: ‘Reverend, how should the mind be stilled? How should it be settled? How should it be unified? How should it be immersed in samādhi?’ How should conditions be seen? How should they be comprehended? How should they be discerned?’ That person would answer as they’ve seen and known: ‘Reverend, this is how the mind should be stilled, settled, unified, and immersed in samādhi. And this is how conditions should be seen, comprehended, and discerned.’ After some time they have both serenity and discernment. - -As for the person who has both serenity and discernment: grounded on those skillful qualities, they should practice meditation further to end the defilements. - -These are the four people found in the world.” - -4.95 A Firebrand - -“Mendicants, these four people are found in the world. What four? - - One who practices to benefit neither themselves nor others; - one who practices to benefit others, but not themselves; - one who practices to benefit themselves, but not others; and - one who practices to benefit both themselves and others. - -Suppose there was a firebrand for lighting a funeral pyre, burning at both ends, and smeared with dung in the middle. It couldn’t be used as timber either in the village or the wilderness. The person who practices to benefit neither themselves nor others is like this, I say. - -The person who practices to benefit others, but not themselves, is better than that. The person who practices to benefit themselves, but not others, is better than both of those. But the person who practices to benefit both themselves and others is the foremost, best, chief, highest, and finest of the four. - -From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these. In the same way, the person who practices to benefit both themselves and others is the foremost, best, chief, highest, and finest of the four. - -These are the four people found in the world.” - -4.96 Removing Greed - -“Mendicants, these four people are found in the world. What four? - - One who practices to benefit themselves, but not others; - one who practices to benefit others, but not themselves; - one who practices to benefit neither themselves nor others; and - one who practices to benefit both themselves and others. - -And how does a person practice to benefit themselves, but not others? It’s when a person practices to remove their own greed, hate, and delusion, but doesn’t encourage others to do the same. That’s how a person practices to benefit themselves, but not others. - -And how does a person practice to benefit others, but not themselves? It’s when a person doesn’t practice to remove their own greed, hate, and delusion, but encourages others to remove theirs. That’s how a person practices to benefit others, but not themselves. - -And how does a person practice to benefit neither themselves nor others? It’s when a person doesn’t practice to remove their own greed, hate, and delusion, nor do they encourage others to remove theirs. That’s how a person practices to benefit neither themselves nor others. - -And how does a person practice to benefit both themselves and others? It’s when a person practices to remove their own greed, hate, and delusion, and encourages others to remove theirs. That’s how a person practices to benefit both themselves and others. - -These are the four people found in the world.” - -4.97 Quick-witted - -“Mendicants, these four people are found in the world. What four? - - One who practices to benefit themselves, but not others; - one who practices to benefit others, but not themselves; - one who practices to benefit neither themselves nor others; and - one who practices to benefit both themselves and others. - -And how does a person practice to benefit themselves, but not others? It’s when a person is quick-witted when it comes to skillful teachings. They readily memorize the teachings they’ve heard. They examine the meaning of teachings they’ve memorized. Understanding the meaning and the teaching, they practice accordingly. But they’re not a good speaker. Their voice isn’t polished, clear, articulate, and doesn’t express the meaning. They don’t educate, encourage, fire up, and inspire their spiritual companions. That’s how a person practices to benefit themselves, but not others. - -And how does a person practice to benefit others, but not themselves? It’s when a person is not quick-witted when it comes to skillful teachings. … But they’re a good speaker. … That’s how a person practices to benefit others, but not themselves. - -And how does a person practice to benefit neither themselves nor others? It’s when a person is not quick-witted when it comes to skillful teachings. … Nor are they a good speaker. … That’s how a person practices to benefit neither themselves nor others. - -And how does a person practice to benefit both themselves and others? It’s when a person is quick-witted when it comes to skillful teachings. … And they’re a good speaker. … That’s how a person practices to benefit both themselves and others. - -These are the four people found in the world.” - -4.98 To Benefit Oneself - -“Mendicants, these four people are found in the world. What four? - - One who practices to benefit themselves, but not others; - one who practices to benefit others, but not themselves; - one who practices to benefit neither themselves nor others; and - one who practices to benefit both themselves and others. - -These are the four people found in the world.” - -4.99 Training Rules - -“Mendicants, these four people are found in the world. What four? - - One who practices to benefit themselves, but not others; - one who practices to benefit others, but not themselves; - one who practices to benefit neither themselves nor others; and - one who practices to benefit both themselves and others. - -And how does a person practice to benefit themselves, but not others? It’s when a person doesn’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence. But they don’t encourage others to do the same. That’s how a person practices to benefit themselves, but not others. - -And how does a person practice to benefit others, but not themselves? It’s when a person kills living creatures, steals, commits sexual misconduct, lies, and uses alcoholic drinks that cause negligence. But they encourage others to not do these things. That’s how a person practices to benefit others, but not themselves. - -And how does a person practice to benefit neither themselves nor others? It’s when a person kills, etc. … and doesn’t encourage others to not do these things. That’s how a person practices to benefit neither themselves nor others. - -And how does a person practice to benefit both themselves and others? It’s when a person doesn’t kill, etc. … and encourages others to do the same. That’s how a person practices to benefit both themselves and others. - -These are the four people found in the world.” - -4.100 With Potaliya the Wanderer - -Then the wanderer Potaliya went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and the Buddha said to him: - -“Potaliya, these four people are found in the world. What four? - -One person criticizes those deserving of criticism at the right time, truthfully and substantively. But they don’t praise those deserving of praise at the right time, truthfully and substantively. - -Another person praises those deserving of praise … But they don’t criticize those deserving of criticism … - -Another person doesn’t praise those deserving of praise … Nor do they criticize those deserving of criticism … - -Another person criticizes those deserving of criticism at the right time, truthfully and substantively. And they praise those deserving of praise at the right time, truthfully and substantively. - -These are the four people found in the world. Of these four people, who do you believe to be the finest?” - -“Master Gotama, of these four people, it is the person who neither praises those deserving of praise at the right time, truthfully and substantively; nor criticizes those deserving of criticism at the right time, truthfully and substantively. That is the person I believe to be the finest. Why is that? Because, Master Gotama, equanimity is the best.” - -“Potaliya, of these four people, it is the person who criticizes those deserving of criticism at the right time, truthfully and substantively; and praises those deserving of praise at the right time, truthfully and substantively. That is the person I consider to be the finest. Why is that? Because, Potaliya, understanding of time and context is the best.” - -“Master Gotama, of these four people, it is the person who criticizes those deserving of criticism at the right time, truthfully and substantively; and praises those deserving of praise at the right time, truthfully and substantively. That is the person I believe to be the finest. Why is that? Because, Master Gotama, understanding of time and context is the best. - -Excellent, Master Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made the teaching clear in many ways. I go for refuge to Master Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” - -11. Clouds - -4.101 Clouds (1st) - -So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!” - -“Venerable sir,” they replied. The Buddha said this: - -“Mendicants, there are these four kinds of clouds. What four? - - One thunders but doesn’t rain, - one rains but doesn’t thunder, - one neither thunders nor rains, and - one both rains and thunders. - -These are the four kinds of clouds. In the same way, these four people similar to clouds are found in the world. What four? - - One thunders but doesn’t rain, - one rains but doesn’t thunder, - one neither thunders nor rains, and - one both rains and thunders. - -And how does a person thunder but not rain? It’s when a person is a talker, not a doer. That’s how a person thunders but doesn’t rain. That person is like a cloud that thunders but doesn’t rain, I say. - -And how does a person rain but not thunder? It’s when a person is a doer, not a talker. … - -And how does a person neither thunder nor rain? It’s when a person is neither a talker nor a doer. … - -And how does a person both thunder and rain? It’s when a person is both a talker and a doer. … - -These four people similar to clouds are found in the world.” - -4.102 Clouds (2nd) - -“Mendicants, there are these four kinds of clouds. What four? - - One thunders but doesn’t rain, - one rains but doesn’t thunder, - one neither thunders nor rains, and - one both rains and thunders. - -These are the four kinds of clouds. In the same way, these four people similar to clouds are found in the world. What four? - - One thunders but doesn’t rain, - one rains but doesn’t thunder, - one neither thunders nor rains, and - one both rains and thunders. - -And how does a person thunder but not rain? It’s when a person memorizes the teaching— statements, songs, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and classifications. But they don’t truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. That’s how a person thunders but doesn’t rain. That person is like a cloud that thunders but doesn’t rain, I say. - -And how does a person rain but not thunder? It’s when a person doesn’t memorize the teaching … But they truly understand: ‘This is suffering’ … - -And how does a person neither thunder nor rain? It’s when a person doesn’t memorize the teaching … Nor do they truly understand: ‘This is suffering’ … - -And how does a person both thunder and rain? It’s when a person memorizes the teaching … And they truly understand: ‘This is suffering’ … - -These four people similar to clouds are found in the world.” - -4.103 Pots - -“Mendicants, there are these four pots. What four? - - Covered but hollow, - uncovered but full, - uncovered and hollow, and - covered and full. - -These are the four pots. In the same way, these four people similar to pots are found in the world. What four? - - Covered but hollow, - uncovered but full, - uncovered and hollow, and - covered and full. - -And how is a person covered but hollow? It’s when a person is impressive when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes. But they don’t truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. That’s how a person is covered but hollow. That person is like a pot that’s covered but hollow, I say. - -And how is a person uncovered but full? It’s when a person is not impressive … But they truly understand: ‘This is suffering’ … - -And how is a person uncovered and hollow? It’s when a person is not impressive … Nor do they truly understand: ‘This is suffering’ … - -And how is a person covered and full? It’s when a person is impressive … And they truly understand: ‘This is suffering’ … - -These four people similar to pots are found in the world.” - -4.104 Lakes - -“Mendicants, there are these four lakes. What four? - - One is shallow but appears deep, - one is deep but appears shallow, - one is shallow and appears shallow, and - one is deep and appears deep. - -These are the four lakes. In the same way, these four people similar to lakes are found in the world. What four? - - One is shallow but appears deep, - one is deep but appears shallow, - one is shallow and appears shallow, and - one is deep and appears deep. - -And how is a person shallow but appears deep? It’s when a person is impressive when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes. But they don’t really understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. That’s how a person is shallow but appears deep. That person is like a lake that’s shallow but appears deep, I say. - -And how is a person deep but appears shallow? It’s when a person is not impressive … But they really understand: ‘This is suffering’ … - -And how is a person shallow and appears shallow? It’s when a person is not impressive … Nor do they really understand: ‘This is suffering’ … - -And how is a person deep and appears deep? It’s when a person is impressive … And they really understand: ‘This is suffering’ … - -These four people similar to lakes are found in the world.” - -4.105 Mangoes - -“Mendicants, there are these four mangoes. What four? - - One is unripe but seems ripe, - one is ripe but seems unripe, - one is unripe and seems unripe, and - one is ripe and seems ripe. - -These are the four mangoes. - -In the same way, these four people similar to mangoes are found in the world. What four? - - One is unripe but seems ripe, - one is ripe but seems unripe, - one is unripe and seems unripe, and - one is ripe and seems ripe. - -And how is a person unripe but seems ripe? It’s when a person is impressive when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes. But they don’t really understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. That’s how a person is unripe but seems ripe. That person is like a mango that’s unripe but seems ripe, I say. - -And how is a person ripe but seems unripe? It’s when a person is not impressive … But they really understand: ‘This is suffering’ … - -And how is a person unripe and seems unripe? It’s when a person is not impressive … Nor do they really understand: ‘This is suffering’ … - -And how is a person ripe and seems ripe? It’s when a person is impressive … And they really understand: ‘This is suffering’ … - -These four people similar to mangoes are found in the world.” - -4.107 Mice - -“Mendicants, there are these four kinds of mice. What four? - - One makes a hole but doesn’t live in it, - one lives in a hole but doesn’t make it, - one neither makes a hole nor lives in it, and - one both makes a hole and lives in it. - -These are the four kinds of mice. In the same way, these four people similar to mice are found in the world. What four? - - One makes a hole but doesn’t live in it, - one lives in a hole but doesn’t make it, - one neither makes a hole nor lives in it, and - one both makes a hole and lives in it. - -And how does a person make a hole but not live in it? It’s when a person memorizes the teaching— statements, songs, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and classifications. But they don’t really understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. That’s how a person makes a hole but doesn’t live in it. That person is like a mouse that makes a hole but doesn’t live in it, I say. - -And how does a person live in a hole but not make it? It’s when a person doesn’t memorize the teaching … But they really understand: ‘This is suffering’ … - -And how does a person neither make a hole nor live in it? It’s when a person doesn’t memorize the teaching … Nor do they really understand: ‘This is suffering’ … - -And how does a person both make a hole and live in it? It’s when a person memorizes the teaching … And they really understand: ‘This is suffering’ … - -These four people similar to mice are found in the world.” - -4.108 Oxen - -“Mendicants, there are these four kinds of oxen. What four? - - One hostile to its own herd, not others; - one hostile to other herds, not its own; - one hostile to both its own herd and others; and - one hostile to neither its own herd nor others. - -These are the four kinds of oxen. In the same way, these four people similar to oxen are found in the world. What four? - - One hostile to their own herd, not others; - one hostile to other herds, not their own; - one hostile to both their own herd and others; and - one hostile to neither their own herd nor others. - -And how is a person hostile to their own herd, not others? It’s when a person intimidates their own followers, not the followers of others. That’s how a person is hostile to their own herd, not others. That person is like an ox that’s hostile to its own herd, not others. - -And how is a person hostile to other herds, not their own? It’s when a person intimidates the followers of others, not their own. … - -And how is a person hostile to both their own herd and others? It’s when a person intimidates their own followers and the followers of others. … - -And how is a person hostile to neither their own herd nor others? It’s when a person doesn’t intimidate their own followers or the followers of others. - -These four people similar to oxen are found in the world.” - -4.109 Trees - -“Mendicants, there are these four kinds of tree. What four? - - One is a softwood surrounded by softwoods, - one is a softwood surrounded by hardwoods, - one is a hardwood surrounded by softwoods, and - one is a hardwood surrounded by hardwoods. - -These are the four kinds of tree. In the same way, these four people similar to trees are found in the world. What four? - - One is a softwood surrounded by softwoods, - one is a softwood surrounded by hardwoods, - one is a hardwood surrounded by softwoods, and - one is a hardwood surrounded by hardwoods. - -And how is a person a softwood surrounded by softwoods? It’s when a person is unethical, of bad character, and their followers are the same. That’s how a person is a softwood surrounded by softwoods. That person is like a softwood tree that’s surrounded by softwoods, I say. - -And how is a person a softwood surrounded by hardwoods? It’s when a person is unethical, of bad character, but their followers are ethical, of good character. … - -And how is a person a hardwood surrounded by softwoods? It’s when someone is ethical, of good qualities. but their followers are unethical, of bad character. … - -And how is a person a hardwood surrounded by hardwoods? It’s when someone is ethical, of good qualities, and their followers are the same. - -These four people similar to trees are found in the world.” - -4.110 Vipers - -“Mendicants, there are these four kinds of viper. What four? - - One whose venom is fast-acting but not lethal, - one whose venom is lethal but not fast-acting, - one whose venom is both fast-acting and lethal, and - one whose venom is neither fast-acting nor lethal. - -These are the four kinds of viper. In the same way, these four people similar to vipers are found in the world. What four? - - One whose venom is fast-acting but not lethal, - one whose venom is lethal but not fast-acting, - one whose venom is both fast-acting and lethal, and - one whose venom is neither fast-acting nor lethal. - -And how is a person’s venom fast-acting but not lethal? It’s when a person is often angry, but their anger doesn’t linger long. That’s how a person’s venom is fast-acting but not lethal. That person is like a viper whose venom is fast-acting but not lethal. - -And how is a person’s venom lethal but not fast-acting? It’s when a person is not often angry, but their anger lingers for a long time. - -And how is a person’s venom both fast-acting and lethal? It’s when a person is often angry, and their anger lingers for a long time. - -And how is a person’s venom neither fast-acting nor lethal? It’s when a person is not often angry, and their anger doesn’t linger long. - -These four people similar to vipers are found in the world.” - -12. With Kesi - -4.111 With Kesi - -Then Kesi the horse trainer went up to the Buddha, bowed, and sat down to one side. The Buddha said to him, “Kesi, you’re known as a horse trainer. Just how do you guide a horse in training?” - -“Sir, I guide a horse in training sometimes gently, sometimes harshly, and sometimes both gently and harshly.” - -“Kesi, what do you do with a horse in training that doesn’t follow these forms of training?” - -“In that case, sir, I kill it. Why is that? So that I don’t disgrace my profession. - -But sir, the Buddha is the supreme guide for those who wish to train. Just how do you guide a person in training?” - -“Kesi, I guide a person in training sometimes gently, sometimes harshly, and sometimes both gently and harshly. - -The gentle way is this: ‘This is good conduct by way of body, speech, and mind. This is the result of good conduct by way of body, speech, and mind. This is life as a god. This is life as a human.’ - -The harsh way is this: ‘This is bad conduct by way of body, speech, and mind. This is the result of bad conduct by way of body, speech, and mind. This is life in hell. This is life as an animal. This is life as a ghost.’ - -The both gentle and harsh way is this: ‘This is good conduct … this is bad conduct …’” - -“Sir, what do you do with a person in training who doesn’t follow these forms of training?” - -“In that case, Kesi, I kill them.” - -“Sir, it’s not appropriate for the Buddha to kill living creatures. And yet you say you kill them.” - -“It’s true, Kesi, it’s not appropriate for a Realized One to kill living creatures. But when a person in training doesn’t follow any of these forms of training, the Realized One doesn’t think they’re worth advising or instructing, and neither do their sensible spiritual companions. For it is death in the training of the noble one when the Realized One doesn’t think they’re worth advising or instructing, and neither do their sensible spiritual companions.” - -“Well, they’re definitely dead when the Realized One doesn’t think they’re worth advising or instructing, and neither do their sensible spiritual companions. Excellent, sir! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” - -4.112 Speed - -“Mendicants, a fine royal thoroughbred with four factors is worthy of a king, fit to serve a king, and considered a factor of kingship. What four? Integrity, speed, patience, and sweetness. A fine royal thoroughbred with these four factors is worthy of a king. … - -In the same way, a mendicant with four factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world. What four? Integrity, speed, patience, and sweetness. A mendicant with these four factors … is the supreme field of merit for the world.” - -4.113 The Goad - -“Mendicants, these four fine thoroughbreds are found in the world. What four? - -One fine thoroughbred is moved to act when it sees the shadow of the goad, thinking: ‘What task will the horse trainer have me do today? How should I respond?’ Some fine thoroughbreds are like that. This is the first fine thoroughbred found in the world. - -Furthermore, one fine thoroughbred isn’t moved to act when it sees the shadow of the goad, but only when its hairs are struck, thinking: ‘What task will the horse trainer have me do today? How should I respond?’ Some fine thoroughbreds are like that. This is the second fine thoroughbred found in the world. - -Furthermore, one fine thoroughbred isn’t moved to act when it sees the shadow of the goad, nor when its hairs are struck, but only when its hide is struck, thinking: ‘What task will the horse trainer have me do today? How should I respond?’ Some fine thoroughbreds are like that. This is the third fine thoroughbred found in the world. - -Furthermore, one fine thoroughbred isn’t moved to act when it sees the shadow of the goad, nor when its hairs are struck, nor when its hide is struck, but only when its bone is struck, thinking: ‘What task will the horse trainer have me do today? How should I respond?’ Some fine thoroughbreds are like that. This is the fourth fine thoroughbred found in the world. - -These are the four fine thoroughbreds found in the world. - -In the same way, these four fine thoroughbred people are found in the world. What four? - -One fine thoroughbred person hears about the suffering or death of a woman or man in such and such village or town. They’re moved to act by this, and strive effectively. Applying themselves, they directly realize the ultimate truth, and see it with penetrating wisdom. This person is like the fine thoroughbred that’s shaken when it sees the shadow of the goad. Some fine thoroughbred people are like that. This is the first fine thoroughbred person found in the world. - -Furthermore, one fine thoroughbred person doesn’t hear about the suffering or death of a woman or man in such and such village or town, but they see it themselves. They’re moved to act by this, and strive effectively. Applying themselves, they directly realize the ultimate truth, and see it with penetrating wisdom. This person is like the fine thoroughbred that’s moved to act when its hairs are struck. Some fine thoroughbred people are like that. This is the second fine thoroughbred person found in the world. - -Furthermore, one fine thoroughbred person doesn’t hear about the suffering or death of a woman or man in such and such village or town, nor do they see it themselves, but it happens to their own relative or family member. They’re moved to act by this, and strive effectively. Applying themselves, they directly realize the ultimate truth, and see it with penetrating wisdom. This person is like the fine thoroughbred that’s moved to act when its skin is struck. Some fine thoroughbred people are like that. This is the third fine thoroughbred person found in the world. - -Furthermore, one fine thoroughbred person doesn’t hear about the suffering or death of a woman or man in such and such village or town, nor do they see it themselves, nor does it happen to their own relative or family member, but they themselves are afflicted with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening. They’re moved to act by this, and strive effectively. Applying themselves, they directly realize the ultimate truth, and see it with penetrating wisdom. This person is like the fine thoroughbred that’s moved to act when its bone is struck. Some fine thoroughbred people are like that. This is the fourth fine thoroughbred person found in the world. - -These are the four fine thoroughbred people found in the world.” - -4.114 A Royal Elephant - -“Mendicants, a royal bull elephant with four factors is worthy of a king, fit to serve a king, and is considered a factor of kingship. What four? A royal bull elephant listens, destroys, endures, and goes fast. - -And how does a royal bull elephant listen? It’s when a royal bull elephant pays heed, pays attention, engages wholeheartedly, and lends an ear to whatever task the elephant trainer has it do, whether or not it has done it before. That’s how a royal bull elephant listens. - -And how does a royal bull elephant destroy? It’s when a royal bull elephant in battle destroys elephants with their riders, horses with their riders, chariots and charioteers, and foot soldiers. That’s how a royal bull elephant destroys. - -And how does a royal bull elephant endure? It’s when a royal bull elephant in battle endures being struck by spears, swords, arrows, and axes; it endures the thunder of the drums, kettledrums, horns, and cymbals. That’s how a royal bull elephant endures. - -And how does a royal bull elephant go fast? It’s when a royal bull elephant swiftly goes in whatever direction the elephant trainer sends it, whether or not it has been there before. That’s how a royal bull elephant goes fast. A royal bull elephant with four factors is worthy of a king, fit to serve a king, and is considered a factor of kingship. - -In the same way, a mendicant with four factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world. What four? A mendicant listens, destroys, endures, and goes fast. - -And how does a mendicant listen? It’s when a mendicant pays heed, pays attention, engages wholeheartedly, and lends an ear when the teaching and training proclaimed by a Realized One is being taught. That’s how a mendicant listens. - -And how does a mendicant destroy? It’s when a mendicant doesn’t tolerate a sensual, malicious, or cruel thought. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, eliminate them, and obliterate them. That’s how a mendicant destroys. - -And how does a mendicant endure? It’s when a mendicant endures cold, heat, hunger, and thirst; the touch of flies, mosquitoes, wind, sun, and reptiles; rude and unwelcome criticism; and they put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening. That’s how a mendicant endures. - -And how does a mendicant go fast? It’s when a mendicant swiftly goes in the direction they’ve never gone before in all this long time; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment. That’s how a mendicant goes fast. A mendicant with these four factors … is the supreme field of merit for the world.” - -4.115 Things - -“Mendicants, there are these four things. What four? - - There is a thing that’s unpleasant to do, and doing it proves harmful. - There is a thing that’s unpleasant to do, but doing it proves beneficial. - There is a thing that’s pleasant to do, but doing it proves harmful. - There is a thing that’s pleasant to do, and doing it proves beneficial. - -Take the thing that’s unpleasant to do, and doing it proves harmful. This is regarded as a thing that shouldn’t be done on both grounds: because it’s unpleasant, and because doing it proves harmful. This is regarded as a thing that shouldn’t be done on both grounds. - -Next, take the thing that’s unpleasant to do, but doing it proves beneficial. It is here that you can tell who is foolish and who is astute in regard to manly strength, energy, and vigor. A fool doesn’t reflect: ‘Despite the fact that this thing is unpleasant to do, doing it still proves beneficial.’ They don’t do that thing, so that proves harmful. An astute person does reflect: ‘Despite the fact that this thing is unpleasant to do, doing it still proves beneficial.’ They do that thing, so that proves beneficial. - -Next, take the thing that’s pleasant to do, but doing it proves harmful. It is here that you can tell who is foolish and who is astute in regard to manly strength, energy, and vigor. A fool doesn’t reflect: ‘Despite the fact that this thing is pleasant to do, doing it still proves harmful.’ They do that thing, and so that proves harmful. An astute person does reflect: ‘Despite the fact that this thing is pleasant to do, doing it still proves harmful.’ They don’t do that thing, so that proves beneficial. - -Next, take the thing that’s pleasant to do, and doing it proves beneficial. This is regarded as a thing that should be done on both grounds: because it’s pleasant, and because doing it proves beneficial. This is regarded as a thing that should be done on both grounds. - -These are the four things.” - -4.116 Diligence - -“Mendicants, you should be diligent in four situations. What four? Give up bad conduct by way of body, speech, and mind; and develop good conduct by way of body, speech, and mind. Don’t neglect these things. Give up wrong view; and develop right view. Don’t neglect this. - -A mendicant who has done these things does not fear death in lives to come.” - -4.117 Guarding - -“Mendicants, in your own way you should practice diligence, mindfulness, and guarding of the mind in four situations. What four? - -‘May my mind not be aroused by things that arouse greed.’ In your own way you should practice diligence, mindfulness, and guarding of the mind. - -‘May my mind not be angered by things that provoke hate.’ … - -‘May my mind not be deluded by things that promote delusion.’ … - -‘May my mind not be intoxicated by things that intoxicate.’ … - -When a mendicant’s mind is no longer affected by greed, hate, delusion, or intoxication because they’ve got rid of these things, they don’t cower or shake or tremble or get scared, nor are they persuaded by the teachings of other ascetics.” - -4.118 Inspiring - -“Mendicants, a faithful gentleman should go to see these four inspiring places. What four? - -Thinking: ‘Here the Realized One was born!’—that is an inspiring place. - -Thinking: ‘Here the Realized One became awakened as a supreme fully awakened Buddha!’—that is an inspiring place. - -Thinking: ‘Here the Realized One rolled forth the supreme Wheel of Dhamma!’—that is an inspiring place. - -Thinking: ‘Here the Realized One became fully extinguished through the natural principle of extinguishment, without anything left over!’—that is an inspiring place. - -These are the four inspiring places that a faithful gentleman should go to see.” - -4.119 Perils (1st) - -“Mendicants, there are these four perils. What four? The perils of rebirth, old age, sickness, and death. - -These are the four perils.” - -4.120 Perils (2nd) - -“Mendicants, there are these four perils. What four? The perils of fire, water, kings, and bandits. These are the four perils.” - -13. Fears - -4.121 Guilt - -“Mendicants, there are these four fears. What four? The fears of guilt, shame, punishment, and going to a bad place. - -And what, mendicants, is the fear of guilt? It’s when someone reflects: ‘If I were to do bad things by way of body, speech, and mind, wouldn’t I blame myself for my conduct?’ Being afraid of guilt, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure. This is called the fear of guilt. - -And what, mendicants, is the fear of shame? It’s when someone reflects: ‘If I were to do bad things by way of body, speech, and mind, wouldn’t others blame me for my conduct?’ Being afraid of shame, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure. This is called the fear of shame. - -And what, mendicants, is the fear of punishment? It’s when someone sees that the kings have arrested a bandit, a criminal, and subjected them to various punishments— whipping, caning, and clubbing; cutting off hands or feet, or both; cutting off ears or nose, or both; the ‘porridge pot’, the ‘shell-shave’, the ‘demon’s mouth’, the ‘garland of fire’, the ‘burning hand’, the ‘grass blades’, the ‘bark dress’, the ‘antelope’, the ‘meat hook’, the ‘coins’, the ‘acid pickle’, the ‘twisting bar’, the ‘straw mat’; being splashed with hot oil, being fed to the dogs, being impaled alive, and being beheaded. - -They think: ‘If I were to do the same kind of bad deed, the kings would punish me in the same way.’ … Being afraid of punishment, they don’t steal the belongings of others. They give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure. This is called the fear of punishment. - -And what, mendicants, is the fear of rebirth in a bad place? It’s when someone reflects: ‘Bad conduct of body, speech, or mind has a bad result in the next life. If I were to do such bad things, when my body breaks up, after death, I’d be reborn in a place of loss, a bad place, the underworld, hell.’ Being afraid of rebirth in a bad place, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure. This is called the fear of rebirth in a bad place. - -These are the four fears.” - -4.122 The Danger of Waves - -“Mendicants, anyone who enters the water should anticipate four dangers. What four? The dangers of waves, crocodiles, whirlpools, and sharks. - -These are the four dangers that anyone who enters the water should anticipate. In the same way, a gentleman who goes forth from the lay life to homelessness in this teaching and training should anticipate four dangers. What four? The dangers of waves, crocodiles, whirlpools, and sharks. - -And what, mendicants, is the danger of waves? It’s when a gentleman has gone forth from the lay life to homelessness, thinking: ‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering. Hopefully I can find an end to this entire mass of suffering.’ When they’ve gone forth, their spiritual companions advise and instruct them: ‘You should go out like this, and come back like that. You should look to the front like this, and to the side like that. You should contract your limbs like this, and extend them like that. This is how you should bear your outer robe, bowl, and robes.’ They think: ‘Formerly, as a lay person, I advised and instructed others. And now these mendicants—who you’d think were my children or grandchildren—imagine they can advise and instruct me!’ Angry and upset, they reject the training and return to a lesser life. This is called a mendicant who rejects the training and returns to a lesser life because they’re afraid of the danger of waves. ‘Danger of waves’ is a term for anger and distress. This is called the danger of waves. - -And what, mendicants, is the danger of crocodiles? It’s when a gentleman has gone forth from the lay life to homelessness … When they’ve gone forth, their spiritual companions advise and instruct them: ‘You may eat, consume, taste, and drink these things, but not those. You may eat what’s allowable, but not what’s unallowable. You may eat at the right time, but not at the wrong time.’ They think: ‘When I was a lay person, I used to eat, consume, taste, and drink what I wanted, not what I didn’t want. I ate and drank both allowable and unallowable things, at the right time and the wrong time. And these faithful householders give us a variety of delicious foods at the wrong time of day. But these mendicants imagine they can gag our mouths!’ Angry and upset, they reject the training and return to a lesser life. This is called a mendicant who rejects the training and returns to a lesser life because they’re afraid of the danger of crocodiles. ‘Danger of crocodiles’ is a term for gluttony. This is called the danger of crocodiles. - -And what, mendicants, is the danger of whirlpools? It’s when a gentleman has gone forth from the lay life to homelessness … When they’ve gone forth, they robe up in the morning and, taking their bowl and robe, enter a village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties. There they see a householder or their child amusing themselves, supplied and provided with the five kinds of sensual stimulation. They think: ‘Formerly, as a lay person, I amused myself, supplied and provided with the five kinds of sensual stimulation. And it’s true that my family is wealthy. I can both enjoy my wealth and make merit. Why don’t I reject the training and return to a lesser life, so I can enjoy my wealth and make merit?’ They reject the training and return to a lesser life. This is called a mendicant who rejects the training and returns to a lesser life because they’re afraid of the danger of whirlpools. ‘Danger of whirlpools’ is a term for the five kinds of sensual stimulation. This is called the danger of whirlpools. - -And what, mendicants, is the danger of sharks? It’s when a gentleman has gone forth from the lay life to homelessness … When they’ve gone forth, they robe up in the morning and, taking their bowl and robe, enter a village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties. There they see a female scantily clad, with revealing clothes. Lust infects their mind, so they reject the training and return to a lesser life. This is called a mendicant who rejects the training and returns to a lesser life because they’re afraid of the danger of sharks. ‘Danger of sharks’ is a term for females. This is called the danger of sharks. - -These are the four dangers that a gentleman who goes forth from the lay life to homelessness in this teaching and training should anticipate.” - -4.123 Difference (1st) - -“Mendicants, these four people are found in the world. What four? - -Firstly, a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. They enjoy it and like it and find it satisfying. If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of Brahmā’s Host. The lifespan of the gods of Brahma’s Host is one eon. An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm. But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re extinguished in that very life. This is the difference between an educated noble disciple and an uneducated ordinary person, that is, when there is a place of rebirth. - -As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected. They enjoy it and like it and find it satisfying. If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of streaming radiance. The lifespan of the gods of streaming radiance is two eons. An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm. But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re extinguished in that very life. This is the difference between an educated noble disciple and an uneducated ordinary person, that is, when there is a place of rebirth. - -Furthermore, with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ They enjoy it and like it and find it satisfying. If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods replete with glory. The lifespan of the gods replete with glory is four eons. An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm. But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re extinguished in that very life. This is the difference between an educated noble disciple and an uneducated ordinary person, that is, when there is a place of rebirth. - -Furthermore, giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. They enjoy it and like it and find it satisfying. If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of abundant fruit. The lifespan of the gods of abundant fruit is five hundred eons. An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm. But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re extinguished in that very life. This is the difference between an educated noble disciple and an uneducated ordinary person, that is, when there is a place of rebirth. - -These are the four people found in the world.” - -4.124 Difference (2nd) - -“Mendicants, these four people are found in the world. What four? - -Firstly, a person, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. When their body breaks up, after death, they’re reborn in the company of the gods of the pure abodes. This rebirth is not shared with ordinary people. - -As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption … third absorption … fourth absorption … They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. When their body breaks up, after death, they’re reborn in the company of the gods of the pure abodes. This rebirth is not shared with ordinary people. - -These are the four people found in the world.” - -4.125 Love (1st) - -“Mendicants, these four people are found in the world. What four? - -Firstly, a person meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. They enjoy this and like it and find it satisfying. If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of Brahmā’s Host. The lifespan of the gods of Brahma’s Host is one eon. An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm. But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re extinguished in that very life. This is the difference between an educated noble disciple and an uneducated ordinary person, that is, when there is a place of rebirth. - -Furthermore, a person meditates spreading a heart full of compassion … rejoicing … equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. They enjoy this and like it and find it satisfying. If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of streaming radiance. The lifespan of the gods of streaming radiance is two eons. … they’re reborn in the company of the gods replete with glory. The lifespan of the gods replete with glory is four eons. … they’re reborn in the company of the gods of abundant fruit. The lifespan of the gods of abundant fruit is five hundred eons. An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm. But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re extinguished in that very life. This is the difference between an educated noble disciple and an uneducated ordinary person, that is, when there is a place of rebirth. - -These are the four people found in the world.” - -4.126 Love (2nd) - -“Mendicants, these four people are found in the world. What four? - -Firstly, a person meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. When their body breaks up, after death, they’re reborn in the company of the gods of the pure abodes. This rebirth is not shared with ordinary people. - -Furthermore, a person meditates spreading a heart full of compassion … rejoicing … equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. When their body breaks up, after death, they’re reborn in the company of the gods of the pure abodes. This rebirth is not shared with ordinary people. - -These are the four people found in the world.” - -4.127 Incredible Things About the Realized One (1st) - -“Mendicants, with the appearance of a Realized One, a perfected one, a fully awakened Buddha, four incredible and amazing things appear. What four? - -When the being intent on awakening passes away from the host of Joyful Gods, he’s conceived in his mother’s womb, mindful and aware. And then—in this world with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—an immeasurable, magnificent light appears, surpassing the glory of the gods. Even in the boundless desolation of interstellar space—so utterly dark that even the light of the moon and the sun, so mighty and powerful, makes no impression—an immeasurable, magnificent light appears, surpassing the glory of the gods. And the sentient beings reborn there recognize each other by that light: ‘So, it seems other sentient beings have been reborn here!’ This is the first incredible and amazing thing that appears with the appearance of a Realized One. - -Furthermore, the being intent on awakening emerges from his mother’s womb, mindful and aware. And then … an immeasurable, magnificent light appears … even in the boundless desolation of interstellar space … This is the second incredible and amazing thing that appears with the appearance of a Realized One. - -Furthermore, the Realized One understands the supreme perfect awakening. And then … an immeasurable, magnificent light appears … even in the boundless desolation of interstellar space … This is the third incredible and amazing thing that appears with the appearance of a Realized One. - -Furthermore, the Realized One rolls forth the supreme Wheel of Dhamma. And then … an immeasurable, magnificent light appears … even in the boundless desolation of interstellar space … This is the fourth incredible and amazing thing that appears with the appearance of a Realized One. - -With the appearance of a Realized One, the perfected one, the fully awakened Buddha, these four incredible and amazing things appear.” - -4.128 Incredible Things About the Realized One (2nd) - -“Mendicants, with the appearance of a Realized One, the perfected one, the fully awakened Buddha, four incredible and amazing things appear. What four? - -People like attachment, they love it and enjoy it. Yet when a Realized One is teaching the Dhamma of non-adherence, they want to listen, they lend an ear, and they apply their minds to understand it. This is the first incredible and amazing thing that appears with the appearance of a Realized One. - -People like conceit, they love it and enjoy it. Yet when a Realized One is teaching the Dhamma of removing conceit, they want to listen, they lend an ear, and they apply their minds to understand it. This is the second incredible and amazing thing that appears with the appearance of a Realized One. - -People like excitement, they love it and enjoy it. Yet when a Realized One is teaching the Dhamma of peace, they want to listen, they lend an ear, and they apply their minds to understand it. This is the third incredible and amazing thing that appears with the appearance of a Realized One. - -This population is lost in ignorance, trapped in their shells. Yet when a Realized One is teaching the Dhamma of removing ignorance, they want to listen, they lend an ear, and they apply their minds to understand it. This is the fourth incredible and amazing thing that appears with the appearance of a Realized One. - -With the appearance of a Realized One, the perfected one, the fully awakened Buddha, four incredible and amazing things appear.” - -4.129 Incredible Things About Ānanda - -“Mendicants, there are these four incredible and amazing things about Ānanda. What four? - -If an assembly of monks goes to see Ānanda, they’re uplifted by seeing him and uplifted by hearing him speak. And when he falls silent, they’ve never had enough. - -If an assembly of nuns … laymen … or laywomen goes to see Ānanda, they’re uplifted by seeing him and uplifted by hearing him speak. And when he falls silent, they’ve never had enough. - -These are the four incredible and amazing things about Ānanda.” - -4.130 Incredible Things About the Wheel-Turning Monarch - -“Mendicants, there are these four incredible and amazing things about a wheel-turning monarch. What four? - -If an assembly of aristocrats goes to see a wheel-turning monarch, they’re uplifted by seeing him and uplifted by hearing him speak. And when he falls silent, they’ve never had enough. - -If an assembly of brahmins … householders … or ascetics goes to see a wheel-turning monarch, they’re uplifted by seeing him and uplifted by hearing him speak. And when he falls silent, they’ve never had enough. - -These are the four incredible and amazing things about a wheel-turning monarch. - -In the same way, there are these four incredible and amazing things about Ānanda. What four? - -If an assembly of monks goes to see Ānanda, they’re uplifted by seeing him and uplifted by hearing him speak. And when he falls silent, they’ve never had enough. - -If an assembly of nuns … laymen … or laywomen goes to see Ānanda, they’re uplifted by seeing him and uplifted by hearing him speak. And when he falls silent, they’ve never had enough. - -These are the four incredible and amazing things about Ānanda.” - -14. Persons - -4.131 Fetters - -“Mendicants, these four people are found in the world. What four? - - One person hasn’t given up the lower fetters, the fetters for getting reborn, or the fetters for getting a continued existence. - One person has given up the lower fetters, but not the fetters for getting reborn, or the fetters for getting a continued existence. - One person has given up the lower fetters and the fetters for getting reborn, but not the fetters for getting a continued existence. - One person has given up the lower fetters, the fetters for getting reborn, and the fetters for getting a continued existence. - -What person hasn’t given up the lower fetters, the fetters for getting reborn, or the fetters for getting a continued existence? A once-returner. This is the person who hasn’t given up the lower fetters, the fetters for getting reborn, or the fetters for getting a continued existence. - -What person has given up the lower fetters, but not the fetters for getting reborn, or the fetters for getting a continued existence? One heading upstream, going to the Akaniṭṭha realm. - -What person has given up the lower fetters and the fetters for getting reborn, but not the fetters for getting a continued existence? One extinguished between one life and the next. - -What person has given up the lower fetters, the fetters for getting reborn, and the fetters for getting a continued existence? A perfected one. - -These are the four people found in the world.” - -4.132 Eloquence - -“Mendicants, these four people are found in the world. What four? - - One who speaks on topic, but not fluently. - One who speaks fluently, but not on topic. - One who speaks on topic and fluently. - One who speaks neither on topic nor fluently. - -These are the four people found in the world.” - -4.133 One Who Understands Immediately - -“Mendicants, these four people are found in the world. What four? One who understands immediately, one who understands after detailed explanation, one who needs personal training, and one who merely learns by rote. These are the four people found in the world.” - -4.134 The Fruits of Initiative - -“These four people are found in the world. What four? - - One who lives off the fruit of initiative, but not deeds; - one who lives off the fruit of deeds, but not initiative; - one who lives off the fruit of both initiative and deeds; and - one who lives off the fruit of neither initiative nor deeds. - -These are the four people found in the world.” - -4.135 Blameworthy - -“Mendicants, these four people are found in the world. What four? The blameworthy, the mostly blameworthy, the slightly blameworthy, and the blameless. - -And how is a person blameworthy? It’s when a person does things by way of body, speech, and mind that are blameworthy. That’s how a person is blameworthy. - -And how is a person mostly blameworthy? It’s when a person does things by way of body, speech, and mind that are mostly blameworthy, but occasionally blameless. That’s how a person is mostly blameworthy. - -And how is a person slightly blameworthy? It’s when a person does things by way of body, speech, and mind that are mostly blameless, but occasionally blameworthy. That’s how a person is slightly blameworthy. - -And how is a person blameless? It’s when a person does things by way of body, speech, and mind that are blameless. That’s how a person is blameless. - -These are the four people found in the world.” - -4.136 Ethics (1st) - -“Mendicants, these four people are found in the world. What four? One person has not fulfilled ethics, immersion, or wisdom. - -One person has fulfilled ethics, but not immersion or wisdom. - -One person has fulfilled ethics and immersion, but not wisdom. - -One person has fulfilled ethics, immersion, and wisdom. - -These are the four people found in the world.” - -4.137 Ethics (2nd) - -“Mendicants, these four people are found in the world. What four? - - One person doesn’t value or submit to ethics, immersion, or wisdom. - One person values and submits to ethics, but not to immersion or wisdom. - One person values and submits to ethics and immersion, but not wisdom. - One person values and submits to ethics, immersion, and wisdom. - -These are the four people found in the world.” - -4.138 Retreat - -“Mendicants, these four people are found in the world. What four? - - One is on retreat in body, but not mind; - one is on retreat in mind, but not body; - one is on retreat in neither body nor mind; and - one is on retreat in both body and mind. - -And how is a person on retreat in body, but not mind? It’s when a person frequents remote lodgings in the wilderness and the forest. But they think sensual, malicious, and cruel thoughts. That’s how a person is on retreat in body, but not mind. - -And how is a person on retreat in mind, but not body? It’s when a person doesn’t frequent remote lodgings in the wilderness and the forest. But they think thoughts of renunciation, good will, and harmlessness. That’s how a person is on retreat in mind, but not body. - -And how is a person on retreat in neither body nor mind? It’s when a person doesn’t frequent remote lodgings in the wilderness and the forest. And they think sensual, malicious, and cruel thoughts. That’s how a person is on retreat in neither body nor mind. - -And how is a person on retreat in both body and mind? It’s when a person frequents remote lodgings in the wilderness and the forest. And they think thoughts of renunciation, good will, and harmlessness. That’s how a person is on retreat in both body and mind. - -These are the four people found in the world.” - -4.139 Dhamma Speakers - -“Mendicants, there are these four Dhamma speakers. What four? - -One Dhamma speaker speaks little and off topic. And their assembly can’t tell what’s on topic and what’s off topic. Such an assembly regards such a Dhamma speaker simply as a Dhamma speaker. - -One Dhamma speaker speaks little but stays on topic. And their assembly can tell what’s on topic and what’s off topic. Such an assembly regards such a Dhamma speaker simply as a Dhamma speaker. - -One Dhamma speaker speaks much but off topic. And their assembly can’t tell what’s on topic and what’s off topic. Such an assembly regards such a Dhamma speaker simply as a Dhamma speaker. - -One Dhamma speaker speaks much and stays on topic. And their assembly can tell what’s on topic and what’s off topic. Such an assembly regards such a Dhamma speaker simply as a Dhamma speaker. - -These are the four Dhamma speakers.” - -4.140 Speaker - -“Mendicants, there are these four speakers. What four? - - There’s a speaker who runs out of meaningful things to say, but not of ways of phrasing things. - There’s a speaker who runs out of ways of phrasing things, but not of meaningful things to say. - There’s a speaker who runs out of both meaningful things to say, and ways of phrasing things. - There’s a speaker who never runs out of meaningful things to say, or ways of phrasing things. - -These are the four speakers. It is impossible, it cannot happen that someone accomplished in the four kinds of textual analysis will ever run out of meaningful things to say, or ways of phrasing things.” - -15. Brightness - -4.141 Brightness - -“Mendicants, there are these four kinds of brightness. What four? The brightness of the moon, sun, fire, and wisdom. These are the four kinds of brightness. The best of these four kinds of brightness is the brightness of wisdom.” - -4.142 Radiance - -“Mendicants, there are these four kinds of radiance. What four? The radiance of the moon, sun, fire, and wisdom. These are the four kinds of radiance. The best of these four kinds of radiance is the radiance of wisdom.” - -4.143 Light - -“Mendicants, there are these four lights. What four? The lights of the moon, sun, fire, and wisdom. These are the four lights. The best of these four lights is the light of wisdom.” - -4.144 Shining - -“Mendicants, there are four kinds of shining. What four? The shining of the moon, sun, fire, and wisdom. These are the four kinds of shining. The best of these four kinds of shining is the shining of wisdom.” - -4.145 Lamps - -“Mendicants, there are these four lamps. What four? The lamps of the moon, sun, fire, and wisdom. These are the four lamps. The best of these four lamps is the lamp of wisdom.” - -4.146 Times (1st) - -“Mendicants, there are these four times. What four? A time for listening to the teaching, a time for discussing the teaching, a time for serenity, and a time for discernment. These are the four times.” - -4.147 Times (2nd) - -“Mendicants, when these four times are rightly developed and progressed, they gradually lead to the ending of defilements. What four? A time for listening to the teaching, a time for discussing the teaching, a time for serenity, and a time for discernment. - -It’s like when it rains heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean. - -In the same way, when these four times are rightly developed and progressed, they gradually lead to the ending of defilements.” - -4.148 Bad Conduct - -“Mendicants, there are these four kinds of bad conduct by way of speech. What four? Speech that’s false, divisive, harsh, or nonsensical. These are the four kinds of bad conduct by way of speech.” - -4.149 Good Conduct - -“Mendicants, there are these four kinds of good conduct by way of speech. What four? Speech that’s true, harmonious, gentle, and thoughtful. These are the four kinds of good conduct by way of speech.” - -4.150 Essentials - -“Mendicants, there are these four essentials. What four? Ethics, immersion, wisdom, and freedom are essentials. These are the four essentials.” - -16. Faculties - -4.151 Faculties - -“Mendicants, there are these four faculties. What four? The faculties of faith, energy, mindfulness, and immersion. These are the four faculties.” - -4.152 The Power of Faith - -“Mendicants, there are these four powers. What four? The powers of faith, energy, mindfulness, and immersion. These are the four powers.” - -4.153 The Power of Wisdom - -“Mendicants, there are these four powers. What four? The powers of wisdom, energy, blamelessness, and inclusiveness. These are the four powers.” - -4.154 The Power of Mindfulness - -“Mendicants, there are these four powers. What four? The powers of mindfulness, immersion, blamelessness, and inclusiveness. These are the four powers.” - -4.155 The Power of Reflection - -“Mendicants, there are these four powers. What four? The powers of reflection, development, blamelessness, and inclusiveness. These are the four powers.” - -4.156 Eons - -“Mendicants, an eon contains four uncountable periods. What four? - -When an eon contracts, it’s not easy to calculate how many years, how many hundreds or thousands or hundreds of thousands of years it takes. - -When an eon remains fully contracted, it’s not easy to calculate how many years, how many hundreds or thousands or hundreds of thousands of years it takes. - -When an eon expands, it’s not easy to calculate how many years, how many hundreds or thousands or hundreds of thousands of years it takes. - -When an eon remains fully expanded, it’s not easy to calculate how many years, how many hundreds or thousands or hundreds of thousands of years it takes. - -These are the four uncountable periods of an eon.” - -4.157 Illness - -“Mendicants, there are two kinds of illness. What two? Mental and physical. Some sentient beings are seen who can claim to be free of physical illness for a year, or two, or three years … even up to a hundred years or more. But it’s very hard to find any sentient beings in the world who can claim to be free of mental illness even for a moment, apart from those who have ended the defilements. - -There are four kinds of illness for those gone forth. What four? - -To start with, a mendicant has many wishes, is frustrated, and is not content with any kind of robes, alms-food, lodgings, and medicines and supplies for the sick. - -Because of this, they focus their corrupt wishes on being looked up to, and on getting material possessions, honor, and popularity. - -They try hard, strive, and make an effort to get these things. - -They have an ulterior motive when they visit families. They have an ulterior motive when they sit down, when they speak on Dhamma, and even when they hold it in when they need to go to the toilet. - -These are the four kinds of illness for those gone forth. - -So you should train like this: ‘We will not have many wishes or be frustrated. We will be content with any kind of robes, alms-food, lodgings, and medicines and supplies for the sick. We won’t focus our corrupt wishes on being looked up to, and on getting material possessions, honor, and popularity. We won’t try hard, strive, and make an effort to get these things. We will endure cold, heat, hunger, and thirst. We will endure the touch of flies, mosquitoes, wind, sun, and reptiles. We will endure rude and unwelcome criticism. We will put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.’ That’s how you should train.” - -4.158 Decline - -There Sāriputta addressed the mendicants: “Reverends, mendicants!” - -“Reverend,” they replied. Sāriputta said this: - -“Reverends, any monk or nun who sees four things inside themselves should conclude: ‘My skillful qualities are declining. For this is what the Buddha calls decline.’ What four? They have much greed, much hate, and much delusion; and their wisdom eye doesn’t go into the many deep matters. Any monk or nun who sees these four things inside themselves should conclude: ‘My skillful qualities are declining. For this is what the Buddha calls decline.’ - -Any monk or nun who sees four things inside themselves should conclude: ‘My skillful qualities are not declining. For this is what the Buddha calls non-decline.’ What four? Their greed, hate, and delusion grow less; and their wisdom eye goes into the many deep matters. Any monk or nun who sees these four things inside themselves should conclude: ‘My skillful qualities are not declining. For this is what the Buddha calls non-decline.’” - -4.159 Nun - -So I have heard. At one time Venerable Ānanda was staying near Kosambi, in Ghosita’s Monastery. - -And then a certain nun addressed a man, “Please, mister, go to Venerable Ānanda, and in my name bow with your head to his feet. Say to him: ‘Sir, the nun named so-and-so is sick, suffering, and gravely ill. She bows with her head to your feet.’ And then say: ‘Sir, please go to the nuns’ quarters to visit that nun out of compassion.’” - -“Yes, ma’am,” that man replied. He did as the nun asked. Ānanda consented in silence. - -Then Ānanda robed up and went to the nuns’ quarters to visit that nun, taking his bowl and robe. That nun saw Ānanda coming off in the distance. She wrapped herself up from head to foot and laid down on her cot. Then Venerable Ānanda went up to her, and sat down on the seat spread out. Then Ānanda said to the nun: - -“Sister, this body is produced by food. Relying on food, you should give up food. This body is produced by craving. Relying on craving, you should give up craving. This body is produced by conceit. Relying on conceit, you should give up conceit. This body is produced by sex. The Buddha spoke of breaking off everything to do with sex. - -‘This body is produced by food. Relying on food, you should give up food.’ This is what I said, but why did I say it? Take a mendicant who reflects properly on the food that they eat: ‘Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will live blamelessly and at ease.’ After some time, relying on food, they give up food. That’s why I said what I said. - -‘This body is produced by craving. Relying on craving, you should give up craving.’ This is what I said, but why did I say it? Take a mendicant who hears this: ‘They say that the mendicant named so-and-so has realized the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.’ They think: ‘Oh, when will I too realize the undefiled freedom of heart and freedom by wisdom in this very life. …’ After some time, relying on craving, they give up craving. That's why I said what I said. - -‘This body is produced by conceit. Relying on conceit, you should give up conceit.’ This is what I said, but why did I say it? Take a mendicant who hears this: ‘They say that the mendicant named so-and-so has realized the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.’ They think: ‘Well, that venerable can realize the undefiled freedom of heart and freedom by wisdom in this very life. … Why can’t I?’ After some time, relying on conceit, they give up conceit. That’s why I said what I said. - -‘This body is produced by sex. The Buddha spoke of breaking off everything to do with sex.’” - -Then that nun rose from her cot, placed her robe over one shoulder, bowed with her head at Ānanda’s feet, and said, “I have made a mistake, sir. It was foolish, stupid, and unskillful of me to act in that way. Please, sir, accept my mistake for what it is, so I can restrain myself in future.” - -“Indeed, sister, you made a mistake. It was foolish, stupid, and unskillful of you to act in that way. But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it. For it is growth in the training of the noble one to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.” - -4.160 The Training of a Holy One - -“Mendicants, a Holy One or a Holy One’s training remain in the world for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans. - -And who is a Holy One? It’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed. This is a Holy One. - -And what is the training of a Holy One? He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. This is the training of a Holy One. This is how a Holy One or a Holy One’s training remain in the world for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans. - -These four things lead to the decline and disappearance of the true teaching. What four? - -Firstly, the mendicants memorize discourses that they learned incorrectly, with misplaced words and phrases. When the words and phrases are misplaced, the meaning is misinterpreted. This is the first thing that leads to the decline and disappearance of the true teaching. - -Furthermore, the mendicants are hard to admonish, having qualities that make them hard to admonish. They’re impatient, and don’t take instruction respectfully. This is the second thing that leads to the decline and disappearance of the true teaching. - -Furthermore, the mendicants who are very learned—knowledgeable in the scriptures, who have memorized the teachings, the monastic law, and the outlines—don’t carefully make others recite the discourses. When they pass away, the discourses are cut off at the root, with no-one to preserve them. This is the third thing that leads to the decline and disappearance of the true teaching. - -Furthermore, the senior mendicants are indulgent and slack, leaders in backsliding, neglecting seclusion, not rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. Those who come after them follow their example. They too become indulgent and slack, leaders in backsliding, neglecting seclusion, not rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is the fourth thing that leads to the decline and disappearance of the true teaching. - -These are four things that lead to the decline and disappearance of the true teaching. - -These four things lead to the continuation, persistence, and enduring of the true teaching. What four? - -Firstly, the mendicants memorize discourses that have been learned correctly, with well placed words and phrases. When the words and phrases are well placed, the meaning is interpreted correctly. This is the first thing that leads to the continuation, persistence, and enduring of the true teaching. - -Furthermore, the mendicants are easy to admonish, having qualities that make them easy to admonish. They’re patient, and take instruction respectfully. This is the second thing that leads to the continuation, persistence, and enduring of the true teaching. - -Furthermore, the mendicants who are very learned—knowledgeable in the scriptures, who have memorized the teachings, the monastic law, and the outlines—carefully make others recite the discourses. When they pass away, the discourses aren’t cut off at the root, and they have someone to preserve them. This is the third thing that leads to the continuation, persistence, and enduring of the true teaching. - -Furthermore, the senior mendicants are not indulgent or slack, nor are they backsliders; instead, they take the lead in seclusion, rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. Those who come after them follow their example. They too aren’t indulgent or slack … This is the fourth thing that leads to the continuation, persistence, and enduring of the true teaching. - -These are four things that lead to the continuation, persistence, and enduring of the true teaching.” - -17. Practice - -4.161 In Brief - -“Mendicants, there are four ways of practice. What four? - - Painful practice with slow insight, - painful practice with swift insight, - pleasant practice with slow insight, and - pleasant practice with swift insight. - -These are the four ways of practice.” - -4.162 In Detail - -“Mendicants, there are four ways of practice. What four? - - Painful practice with slow insight, - painful practice with swift insight, - pleasant practice with slow insight, and - pleasant practice with swift insight. - -And what’s the painful practice with slow insight? It’s when someone is ordinarily full of acute greed, hate, and delusion. They often feel the pain and sadness that greed, hate, and delusion bring. They have these five faculties weakly: faith, energy, mindfulness, immersion, and wisdom. Because of this, they only slowly attain the conditions for ending the defilements in the present life. This is called the painful practice with slow insight. - -And what’s the painful practice with swift insight? It’s when someone is ordinarily full of acute greed, hate, and delusion. They often feel the pain and sadness that greed, hate, and delusion bring. And they have these five faculties strongly: faith, energy, mindfulness, immersion, and wisdom. Because of this, they swiftly attain the conditions for ending the defilements in the present life. This is called the painful practice with swift insight. - -And what’s pleasant practice with slow insight? It’s when someone is not ordinarily full of acute greed, hate, and delusion. They rarely feel the pain and sadness that greed, hate, and delusion bring. They have these five faculties weakly: faith, energy, mindfulness, immersion, and wisdom. Because of this, they only slowly attain the conditions for ending the defilements in the present life. This is called the pleasant practice with slow insight. - -And what’s the pleasant practice with swift insight? It’s when someone is not ordinarily full of acute greed, hate, and delusion. They rarely feel the pain and sadness that greed, hate, and delusion bring. They have these five faculties strongly: faith, energy, mindfulness, immersion, and wisdom. Because of this, they swiftly attain the conditions for ending the defilements in the present life. This is called the pleasant practice with swift insight. - -These are the four ways of practice.” - -4.163 Ugly - -“Mendicants, there are four ways of practice. What four? - - Painful practice with slow insight, - painful practice with swift insight, - pleasant practice with slow insight, and - pleasant practice with swift insight. - -And what’s the painful practice with slow insight? It’s when a mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions, and has well established the perception of their own death. They rely on these five powers of a trainee: faith, conscience, prudence, energy, and wisdom. But they have these five faculties weakly: faith, energy, mindfulness, immersion, and wisdom. Because of this, they only slowly attain the conditions for ending the defilements in the present life. This is called the painful practice with slow insight. - -And what’s the painful practice with swift insight? It’s when a mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions, and has well established the perception of their own death. They rely on these five powers of a trainee: faith, conscience, prudence, energy, and wisdom. And they have these five faculties strongly: faith, energy, mindfulness, immersion, and wisdom. Because of this, they swiftly attain the conditions for ending the defilements in the present life. This is called the painful practice with swift insight. - -And what’s the pleasant practice with slow insight? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected. And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. They rely on these five powers of a trainee: faith, conscience, prudence, energy, and wisdom. But they have these five faculties weakly: faith, energy, mindfulness, immersion, and wisdom. Because of this, they only slowly attain the conditions for ending the defilements in the present life. This is called the pleasant practice with slow insight. - -And what’s the pleasant practice with swift insight? It’s when a mendicant … enters and remains in the first absorption … second absorption … third absorption … fourth absorption … They rely on these five powers of a trainee: faith, conscience, prudence, energy, and wisdom. And they have these five faculties strongly: faith, energy, mindfulness, immersion, and wisdom. Because of this, they swiftly attain the conditions for ending the defilements in the present life. This is called the pleasant practice with swift insight. - -These are the four ways of practice.” - -4.164 Patient (1st) - -“Mendicants, there are four ways of practice. What four? Impatient practice, patient practice, taming practice, and calming practice. - -And what’s the impatient practice? It’s when someone abuses, annoys, or argues with you, and you abuse, annoy, or argue right back at them. This is called the impatient practice. - -And what’s the patient practice? It’s when someone abuses, annoys, or argues with you, and you don’t abuse, annoy, or argue back at them. This is called the patient practice. - -And what’s the taming practice? When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving restraint over it. When they hear a sound with their ears … When they smell an odor with their nose … When they taste a flavor with their tongue … When they feel a touch with their body … When they know a thought with their mind, they don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving restraint over it. This is called the taming practice. - -And what’s the calming practice? It’s when a mendicant doesn’t tolerate a sensual, malicious, or cruel thought. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, calm them, eliminate them, and obliterate them. This is called the calming practice. - -These are the four ways of practice.” - -4.165 Patience (2nd) - -“Mendicants, there are four ways of practice. What four? Impatient practice, patient practice, taming practice, and calming practice. - -And what’s the impatient practice? It’s when a mendicant cannot endure cold, heat, hunger, and thirst. They cannot endure the touch of flies, mosquitoes, wind, sun, and reptiles. They cannot endure rude and unwelcome criticism. And they cannot put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening. This is called the impatient practice. - -And what’s the patient practice? It’s when a mendicant endures cold, heat, hunger, and thirst. They endure the touch of flies, mosquitoes, wind, sun, and reptiles. They endure rude and unwelcome criticism. And they put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening. This is called the patient practice. - -And what’s the taming practice? When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details. … When they hear a sound with their ears … When they smell an odor with their nose … When they taste a flavor with their tongue … When they feel a touch with their body … When they know a thought with their mind, they don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving restraint over it. This is called the taming practice. - -And what’s the calming practice? It’s when a mendicant doesn’t tolerate a sensual, malicious, or cruel thought. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, calm them, eliminate them, and obliterate them. This is called the calming practice. - -These are the four ways of practice.” - -4.166 Both - -“Mendicants, there are four ways of practice. What four? - - Painful practice with slow insight, - painful practice with swift insight, - pleasant practice with slow insight, and - pleasant practice with swift insight. - -Of these, the painful practice with slow insight is said to be inferior in both ways: because it’s painful and because it’s slow. This practice is said to be inferior in both ways. - -The painful practice with swift insight is said to be inferior because it’s painful. - -The pleasant practice with slow insight is said to be inferior because it’s slow. - -The pleasant practice with swift insight is said to be superior in both ways: because it’s pleasant, and because it’s swift. This practice is said to be superior in both ways. - -These are the four ways of practice.” - -4.167 Moggallāna’s Practice - -Then Venerable Sāriputta went up to Venerable Mahāmoggallāna, and exchanged greetings with him. When the greetings and polite conversation were over, Sāriputta sat down to one side and said to Mahāmoggallāna: - -“Reverend Moggallāna, there are four ways of practice. What four? - - Painful practice with slow insight, - painful practice with swift insight, - pleasant practice with slow insight, and - pleasant practice with swift insight. - -These are the four ways of practice. Which one of these four ways of practice did you rely on to free your mind from defilements by not grasping?” - -“Reverend Sāriputta … I relied on the painful practice with swift insight to free my mind from defilements by not grasping.” - -4.168 Sāriputta’s Practice - -Then Venerable Mahāmoggallāna went up to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, Mahāmoggallāna sat down to one side, and said to Sāriputta: - -“Reverend Sāriputta, there are four ways of practice. What four? - - Painful practice with slow insight, - painful practice with swift insight, - pleasant practice with slow insight, and - pleasant practice with swift insight. - -These are the four ways of practice. Which one of these four ways of practice did you rely on to free your mind from defilements by not grasping?” - -“Reverend Moggallāna … I relied on the pleasant practice with swift insight to free my mind from defilements by not grasping.” - -4.169 Extra Effort - -“Mendicants, these four people are found in the world. What four? - - One person becomes fully extinguished in the present life by making extra effort. - One person becomes fully extinguished when the body breaks up by making extra effort. - One person becomes fully extinguished in the present life without making extra effort. - One person becomes fully extinguished when the body breaks up without making extra effort. - -And how does a person become fully extinguished in the present life by making extra effort? It’s when a mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions, and has well established the perception of their own death. They rely on these five powers of a trainee: faith, conscience, prudence, energy, and wisdom. And they have these five faculties strongly: faith, energy, mindfulness, immersion, and wisdom. Because of the strength of the five faculties, they become fully extinguished in the present life by making extra effort. That’s how a person becomes fully extinguished in the present life by making extra effort. - -How does a person become fully extinguished when the body breaks up by making extra effort? It’s when a mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions, and has well established the perception of their own death. They rely on these five powers of a trainee: faith, conscience, prudence, energy, and wisdom. But they have these five faculties weakly: faith, energy, mindfulness, immersion, and wisdom. Because of the weakness of the five faculties, they become fully extinguished when the body breaks up by making extra effort. That’s how a person becomes fully extinguished when the body breaks up by making extra effort. - -And how does a person become fully extinguished in the present life without making extra effort? It’s when a mendicant … enters and remains in the first absorption … second absorption … third absorption … fourth absorption … They rely on these five powers of a trainee: faith, conscience, prudence, energy, and wisdom. And they have these five faculties strongly: faith, energy, mindfulness, immersion, and wisdom. Because of the strength of the five faculties, they become fully extinguished in the present life without making extra effort. That’s how a person becomes fully extinguished in the present life without making extra effort. - -And how does a person become fully extinguished when the body breaks up without making extra effort? It’s when a mendicant … enters and remains in the first absorption … second absorption … third absorption … fourth absorption … They rely on these five powers of a trainee: faith, conscience, prudence, energy, and wisdom. But they have these five faculties weakly: faith, energy, mindfulness, immersion, and wisdom. Because of the weakness of the five faculties, they become fully extinguished when the body breaks up without making extra effort. That’s how a person becomes fully extinguished when the body breaks up without making extra effort. - -These are the four people found in the world.” - -4.170 In Conjunction - -So I have heard. At one time Venerable Ānanda was staying near Kosambi, in Ghosita’s Monastery. There Ānanda addressed the mendicants: “Reverends, mendicants!” - -“Reverend,” they replied. Ānanda said this: - -“Reverends, all of the monks and nuns who declare in my presence that they have attained perfection, did so by one or other of four paths. - -What four? - -Take a mendicant who develops serenity before discernment. As they do so, the path is born in them. They cultivate, develop, and make much of it. By doing so, they give up the fetters and eliminate the underlying tendencies. - -Another mendicant develops discernment before serenity. As they do so, the path is born in them. They cultivate, develop, and make much of it. By doing so, they give up the fetters and eliminate the underlying tendencies. - -Another mendicant develops serenity and discernment in conjunction. As they do so, the path is born in them. They cultivate, develop, and make much of it. By doing so, they give up the fetters and eliminate the underlying tendencies. - -Another mendicant’s mind is seized by restlessness to realize the teaching. But there comes a time when their mind is stilled internally; it settles, unifies, and becomes immersed in samādhi. The path is born in them. They cultivate, develop, and make much of it. By doing so, they give up the fetters and eliminate the underlying tendencies. - -All of the monks and nuns who declare in my presence that they have attained perfection, did so by one or other of these four paths.” - -18. Intention - -4.171 Intention - -“Mendicants, as long as there’s a body, the intention that gives rise to bodily action causes pleasure and pain to arise in oneself. As long as there’s a voice, the intention that gives rise to verbal action causes pleasure and pain to arise in oneself. As long as there’s a mind, the intention that gives rise to mental action causes pleasure and pain to arise in oneself. But these only apply when conditioned by ignorance. - -By oneself one makes the choice that gives rise to bodily, verbal, and mental action, conditioned by which that pleasure and pain arise in oneself. Or else others make the choice … One consciously makes the choice … Or else one unconsciously makes the choice … - -Ignorance is included in all these things. But when ignorance fades away and ceases with nothing left over, there is no body and no voice and no mind, conditioned by which that pleasure and pain arise in oneself. There is no field, no ground, no scope, and no basis, conditioned by which that pleasure and pain arise in oneself. - -Mendicants, there are four kinds of reincarnation. What four? - - There is a reincarnation where one’s own intention is effective, not that of others. - There is a reincarnation where the intention of others is effective, not one’s own. - There is a reincarnation where both one’s own and others’ intentions are effective. - There is a reincarnation where neither one’s own nor others’ intentions are effective. - -These are the four kinds of reincarnation.” - -When he said this, Venerable Sāriputta said to the Buddha: - -“Sir, this is how I understand the detailed meaning of the Buddha’s brief statement. Take the case of the reincarnation where one’s own intention is effective, not that of others. Those sentient beings pass away from that realm due to their own intention. Take the case of the reincarnation where the intention of others is effective, not one’s own. Those sentient beings pass away from that realm due to the intention of others. Take the case of the reincarnation where both one’s own and others’ intentions are effective. Those sentient beings pass away from that realm due to both their own and others’ intentions. But sir, in the case of the reincarnation where neither one’s own nor others’ intentions are effective, what kind of gods does this refer to?” - -“Sāriputta, it refers to the gods reborn in the dimension of neither perception nor non-perception.” - -“What is the cause, sir, what is the reason why some sentient beings pass away from that realm as returners who come back to this state of existence, while others are non-returners who don’t come back?” - -“Sāriputta, take a person who hasn’t given up the lower fetters. In the present life they enter and abide in the dimension of neither perception nor non-perception. They enjoy it and like it and find it satisfying. If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of the dimension of neither perception nor non-perception. When they pass away from there, they’re a returner, who comes back to this state of existence. - -Sāriputta, take a person who has given up the lower fetters. In the present life they enter and abide in the dimension of neither perception nor non-perception. They enjoy it and like it and find it satisfying. If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of the dimension of neither perception nor non-perception. When they pass away from there, they’re a non-returner, not coming back to this state of existence. - -This is the cause, this is the reason why some sentient beings pass away from that realm as returners who come back to this state of existence, while others are non-returners who don’t come back.” - -4.172 Sāriputta’s Attainment of Textual Analysis - -There Sāriputta addressed the mendicants: “Reverends, mendicants!” - -“Reverend,” they replied. Sāriputta said this: - -“Reverends, I realized the textual analysis of the meaning—piece by piece and expression by expression—a fortnight after I ordained. In many ways I explain, teach, assert, establish, clarify, analyze, and reveal it. Whoever has any doubt or uncertainty, let them ask me, I will answer. Our teacher is present, he who is so very skilled in our teachings. - -I realized the textual analysis of the text—piece by piece and expression by expression—a fortnight after I ordained. … - -I realized the textual analysis of terminology—piece by piece and expression by expression—a fortnight after I ordained. … - -I realized the textual analysis of eloquence—piece by piece and expression by expression—a fortnight after I ordained. In many ways I explain, teach, assert, establish, clarify, analyze, and reveal it. If anyone has any doubt or uncertainty, let them ask me, I will answer. Our teacher is present, he who is so very skilled in our teachings.” - -4.173 With Mahākoṭṭhita - -Then Venerable Mahākoṭṭhita went up to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, Mahākoṭṭhita sat down to one side, and said to Sāriputta: - -“Reverend, when the six fields of contact have faded away and ceased with nothing left over, does something else exist?” - -“Don’t put it like that, reverend.” - -“Does nothing else exist?” - -“Don’t put it like that, reverend.” - -“Do both something else and nothing else exist?” - -“Don’t put it like that, reverend.” - -“Do neither something else nor nothing else exist?” - -“Don’t put it like that, reverend.” - -“Reverend, when asked whether—when the six fields of contact have faded away and ceased with nothing left over—something else exists, you say ‘don’t put it like that’. When asked whether nothing else exists, you say ‘don’t put it like that’. When asked whether both something else and nothing else exist, you say ‘don’t put it like that’. When asked whether neither something else nor nothing else exist, you say ‘don’t put it like that’. How then should we see the meaning of this statement?” - -“If you say that, ‘When the six fields of contact have faded away and ceased with nothing left over, something else exists’, you’re proliferating the unproliferated. If you say that ‘nothing else exists’, you’re proliferating the unproliferated. If you say that ‘both something else and nothing else exist’, you’re proliferating the unproliferated. If you say that ‘neither something else nor nothing else exists’, you’re proliferating the unproliferated. The scope of the six fields of contact extends as far as the scope of proliferation. The scope of proliferation extends as far as the scope of the six fields of contact. When the six fields of contact fade away and cease with nothing left over, proliferation stops and is stilled.” - -4.174 With Ānanda - -Then Venerable Ānanda went up to Venerable Mahākoṭṭhita, and exchanged greetings with him. When the greetings and polite conversation were over, Ānanda sat down to one side, and said to Mahākoṭṭhita: - -“Reverend, when these six fields of contact have faded away and ceased with nothing left over, does anything else exist?” - -“Don’t put it like that, reverend.” - -“Does nothing else exist?” - -“Don’t put it like that, reverend.” - -“Do both something else and nothing else exist?” - -“Don’t put it like that, reverend.” - -“Do neither something else nor nothing else exist?” - -“Don’t put it like that, reverend.” - -“Reverend, when asked these questions, you say ‘don’t put it like that’. … How then should we see the meaning of this statement?” - -“If you say that ‘when the six fields of contact have faded away and ceased with nothing left over, something else exists’, you’re proliferating the unproliferated. If you say that ‘nothing else exists’, you’re proliferating the unproliferated. If you say that ‘both something else and nothing else exist’, you’re proliferating the unproliferated. If you say that ‘neither something else nor nothing else exist’, you’re proliferating the unproliferated. The scope of the six fields of contact extends as far as the scope of proliferation. The scope of proliferation extends as far as the scope of the six fields of contact. When the six fields of contact fade away and cease with nothing left over, proliferation stops and is stilled.” - -4.175 With Upavāṇa - -Then Venerable Upavāṇa went up to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, Upavāṇa sat down to one side, and said to Sāriputta: - -“Reverend Sāriputta, do you become a terminator because of knowledge?” - -“That’s not it, reverend.” - -“Do you become a terminator because of conduct?” - -“That’s not it, reverend.” - -“Do you become a terminator because of both knowledge and conduct?” - -“That’s not it, reverend.” - -“Do you become a terminator for some reason other than knowledge and conduct?” - -“That’s not it, reverend.” - -“Reverend Sāriputta, when asked whether you become a terminator because of knowledge or conduct or knowledge and conduct, or for some other reason, you say ‘that’s not it’. How then do you become a terminator?” - -“Reverend, if you became a terminator because of knowledge, then even someone who still has grasping could be a terminator. If you became a terminator because of conduct, then even someone who still has grasping could be a terminator. If you became a terminator because of both knowledge and conduct, then even someone who still has grasping could be a terminator. If you became a terminator for some reason other than knowledge and conduct, then even an ordinary person could be a terminator. For an ordinary person lacks knowledge and conduct. Reverend, someone lacking good conduct does not know and see things as they are. Someone accomplished in good conduct knows and sees things as they are. Knowing and seeing things as they are, one is a terminator.” - -4.176 Aspiration - -“Mendicants, a faithful monk would rightly aspire: ‘May I be like Sāriputta and Moggallāna!’ These are a standard and a measure for my monk disciples, that is, Sāriputta and Moggallāna. - -A faithful nun would rightly aspire: ‘May I be like the nuns Khemā and Uppalavaṇṇā!’ These are a standard and a measure for my nun disciples, that is, the nuns Khemā and Uppalavaṇṇā. - -A faithful layman would rightly aspire: ‘May I be like the householder Citta and Hatthaka of Aḷavī!’ These are a standard and a measure for my male lay disciples, that is, the householder Citta and Hatthaka of Aḷavī. - -A faithful laywoman would rightly aspire: ‘May I be like the laywomen Khujjuttarā and Veḷukaṇṭakī, Nanda’s mother!’ These are a standard and a measure for my female lay disciples, that is, the laywomen Khujjuttarā and Veḷukaṇṭakī, Nanda’s mother.” - -4.177 With Rāhula - -Then Venerable Rāhula went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: - -“Rāhula, the interior earth element and the exterior earth element are just the earth element. This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ When you truly see with right understanding, you reject the earth element, detaching the mind from the earth element. - -The interior water element and the exterior water element are just the water element. This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ When you truly see with right understanding, you reject the water element, detaching the mind from the water element. - -The interior fire element and the exterior fire element are just the fire element. This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ When you truly see with right understanding, you reject the fire element, detaching the mind from the fire element. - -The interior air element and the exterior air element are just the air element. This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ When you truly see with right understanding, you reject the air element, detaching the mind from the air element. - -When a mendicant sees these four elements as neither self nor belonging to self, they’re called a mendicant who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.” - -4.178 Billabong - -“Mendicants, these four people are found in the world. What four? - -Take a mendicant who enters and remains in a peaceful release of the heart. They focus on the cessation of identification, but their mind isn’t eager, confident, settled, and decided about it. You wouldn’t expect that mendicant to stop identifying. Suppose a person were to grab a branch with a glue-smeared hand. Their hand would stick, hold, and bind to it. In the same way, take a mendicant who enters and remains in a peaceful release of the heart. They focus on the cessation of identification, but their mind isn’t eager, confident, settled, and decided about it. You wouldn’t expect that mendicant to stop identifying. - -Next, take a mendicant who enters and remains in a peaceful release of the heart. They focus on the cessation of identification, and their mind is eager, confident, settled, and decided about it. You’d expect that mendicant to stop identifying. Suppose a person were to grab a branch with a clean hand. Their hand wouldn’t stick, hold, or bind to it. In the same way, take a mendicant who enters and remains in a peaceful release of the heart. They focus on the cessation of identification, and their mind is eager, confident, settled, and decided about it. You’d expect that mendicant to stop identifying. - -Next, take a mendicant who enters and remains in a peaceful release of the heart. They focus on smashing ignorance, but their mind isn’t eager, confident, settled, and decided about it. You wouldn’t expect that mendicant to smash ignorance. Suppose there was a billabong that had been stagnant for many years. And someone was to close off the inlets and open up the drains, and the heavens didn’t provide enough rain. You wouldn’t expect that billabong to break its banks. In the same way, take a mendicant who enters and remains in a certain peaceful release of the heart. They focus on smashing ignorance, but their mind isn’t eager, confident, settled, and decided about it. You wouldn’t expect that mendicant to smash ignorance. - -Next, take a mendicant who enters and remains in a peaceful release of the heart. They focus on smashing ignorance, and their mind is eager, confident, settled, and decided about it. You’d expect that mendicant to smash ignorance. Suppose there was a billabong that had been stagnant for many years. And someone was to open up the inlets and close off the drains, and the heavens provided plenty of rain. You’d expect that billabong to break its banks. In the same way, take a mendicant who enters and remains in a certain peaceful release of the heart. They focus on smashing ignorance, and their mind is eager, confident, settled, and decided about it. You’d expect that mendicant to smash ignorance. - -These are the four people found in the world.” - -4.179 Extinguishment - -Then Venerable Ānanda went up to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, Ānanda sat down to one side, and said to Sāriputta: - -“What is the cause, Reverend Sāriputta, what is the reason why some sentient beings aren’t fully extinguished in the present life?” - -“Reverend Ānanda, it’s because some sentient beings don’t really understand which perceptions make things worse, which keep things steady, which lead to distinction, and which lead to penetration. That’s the cause, that’s the reason why some sentient beings aren’t fully extinguished in the present life.” - -“What is the cause, Reverend Sāriputta, what is the reason why some sentient beings are fully extinguished in the present life?” - -“Reverend Ānanda, it’s because some sentient beings truly understand which perceptions make things worse, which keep things steady, which lead to distinction, and which lead to penetration. That’s the cause, that’s the reason why some sentient beings are fully extinguished in the present life.” - -4.180 The Four Great References - -At one time the Buddha was staying near the city of Bhoga, at the Ānanda Tree-shrine. - -There the Buddha addressed the mendicants, “Mendicants!” - -“Venerable sir,” they replied. - -The Buddha said this: “Mendicants, I will teach you the four great references. Listen and pay close attention, I will speak.” - -“Yes, sir,” they replied. The Buddha said this: - -“Mendicants, what are the four great references? - -Take a mendicant who says: ‘Reverend, I have heard and learned this in the presence of the Buddha: this is the teaching, this is the training, this is the Teacher’s instruction.’ You should neither approve nor dismiss that mendicant’s statement. Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses and found in the texts on monastic training. If they’re not included in the discourses and found in the texts on monastic training, you should draw the conclusion: ‘Clearly this is not the word of the Blessed One, the perfected one, the fully awakened Buddha. It has been incorrectly memorized by that mendicant.’ And so you should reject it. - -Take another mendicant who says: ‘Reverend, I have heard and learned this in the presence of the Buddha: this is the teaching, this is the training, this is the Teacher’s instruction.’ You should neither approve nor dismiss that mendicant’s statement. Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses and found in the texts on monastic training. If they are included in the discourses and found in the texts on monastic training, you should draw the conclusion: ‘Clearly this is the word of the Blessed One, the perfected one, the fully awakened Buddha. It has been correctly memorized by that mendicant.’ You should remember it. This is the first great reference. - -Take another mendicant who says: ‘In such-and-such monastery lives a Saṅgha with seniors and leaders. I’ve heard and learned this in the presence of that Saṅgha: this is the teaching, this is the training, this is the Teacher’s instruction.’ You should neither approve nor dismiss that mendicant’s statement. Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses or found in the texts on monastic training. If they’re not included in the discourses or found in the texts on monastic training, you should draw the conclusion: ‘Clearly this is not the word of the Blessed One, the perfected one, the fully awakened Buddha. It has been incorrectly memorized by that Saṅgha.’ And so you should reject it. - -Take another mendicant who says: ‘In such-and-such monastery lives a Saṅgha with seniors and leaders. I’ve heard and learned this in the presence of that Saṅgha: this is the teaching, this is the training, this is the Teacher’s instruction.’ You should neither approve nor dismiss that mendicant’s statement. Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses or found in the texts on monastic training. If they are included in the discourses and found in the texts on monastic training, you should draw the conclusion: ‘Clearly this is the word of the Blessed One, the perfected one, the fully awakened Buddha. It has been correctly memorized by that Saṅgha.’ You should remember it. This is the second great reference. - -Take another mendicant who says: ‘In such-and-such monastery there are several senior mendicants who are very learned, knowledgeable in the scriptures, who remember the teachings, the texts on monastic training, and the outlines. I’ve heard and learned this in the presence of those senior mendicants: this is the teaching, this is the training, this is the Teacher’s instruction.’ You should neither approve nor dismiss that mendicant’s statement. Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses or found in the texts on monastic training. If they’re not included in the discourses or found in the monastic law, you should draw the conclusion: ‘Clearly this is not the word of the Blessed One, the perfected one, the fully awakened Buddha. It has been incorrectly memorized by those senior mendicants.’ And so you should reject it. - -Take another mendicant who says: ‘In such-and-such monastery there are several senior mendicants who are very learned, knowledgeable in the scriptures, who remember the teachings, the texts on monastic training, and the outlines. I’ve heard and learned this in the presence of those senior mendicants: this is the teaching, this is the training, this is the Teacher’s instruction.’ You should neither approve nor dismiss that mendicant’s statement. Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses and found in the texts on monastic training. If they are included in the discourses and found in the texts on monastic training, you should draw the conclusion: ‘Clearly this is the word of the Blessed One, the perfected one, the fully awakened Buddha. It has been correctly memorized by those senior mendicants.’ You should remember it. This is the third great reference. - -Take another mendicant who says: ‘In such-and-such monastery there is a single senior mendicant who is very learned and knowledgeable in the scriptures, who has memorized the teachings, the texts on monastic discipline, and the outlines. I’ve heard and learned this in the presence of that senior mendicant: this is the teaching, this is the training, this is the Teacher’s instruction.’ You should neither approve nor dismiss that mendicant’s statement. Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses and found in the texts on monastic discipline. If they’re not included in the discourses or found in the texts on monastic discipline, you should draw the conclusion: ‘Clearly this is not the word of the Blessed One, the perfected one, the fully awakened Buddha. It has been incorrectly memorized by that senior mendicant.’ And so you should reject it. - -Take another mendicant who says: ‘In such-and-such monastery there is a single senior mendicant who is very learned and knowledgeable in the scriptures, who has memorized the teachings, the texts on monastic discipline, and the outlines. I’ve heard and learned this in the presence of that senior mendicant: this is the teaching, this is the training, this is the Teacher’s instruction.’ You should neither approve nor dismiss that mendicant’s statement. Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses and found in the texts on monastic discipline. If they are included in the discourses and found in the monastic law, you should draw the conclusion: ‘Clearly this is the word of the Blessed One, the perfected one, the fully awakened Buddha. It has been correctly memorized by that senior mendicant.’ You should remember it. This is the fourth great reference. - -These are the four great references.” - -19. Brahmins - -4.181 A Warrior - -“Mendicants, a warrior with four factors is worthy of a king, fit to serve a king, and is considered a factor of kingship. What four? He’s skilled in the basics, a long-distance shooter, a marksman, one who shatters large objects. A warrior with these four factors is worthy of a king, fit to serve a king, and is considered a factor of kingship. - -In the same way, a mendicant with four factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world. What four? He’s skilled in the basics, a long-distance shooter, a marksman, one who shatters large objects. - -And how is a mendicant skilled in the basics? It’s when a mendicant is ethical, restrained in the code of conduct, with good behavior and supporters. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. That’s how a mendicant is skilled in the basics. - -And how is a mendicant a long-distance shooter? It’s when a mendicant truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: *all* form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ They truly see any kind of feeling … perception … choices … consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, *all* consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ That’s how a mendicant is a long-distance shooter. - -And how is a mendicant a marksman? It’s when they truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. That’s how a mendicant is a marksman. - -And how does a mendicant shatter large objects? It’s when a mendicant shatters the great mass of ignorance. That’s how a mendicant shatters large objects. - -A mendicant with these four factors … is the supreme field of merit for the world.” - -4.182 Guarantee - -“There are four things that no-one can guarantee— not an ascetic, a brahmin, a god, a Māra, a Brahmā, or anyone in the world. - -What four? No-one can guarantee that someone liable to grow old will not grow old. No-one can guarantee that someone liable to sickness will not get sick. No-one can guarantee that someone liable to death will not die. No-one can guarantee that the bad deeds done in past lives—corrupted, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death—will not produce their result. - -These are the four things that no-one can guarantee— not an ascetic, a brahmin, a god, a Māra, a Brahmā, or anyone in the world.” - -4.183 Vassakāra on What is Heard - -At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. Then Vassakāra the brahmin, a chief minister of Magadha, went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: - -“Master Gotama, this is my doctrine and view: There’s nothing wrong with talking about what you’ve seen, saying: ‘So I have seen.’ There’s nothing wrong with talking about what you’ve heard, saying: ‘So I have heard.’ There’s nothing wrong with talking about what you’ve thought, saying: ‘So I have thought.’ There’s nothing wrong with talking about what you’ve known, saying: ‘So I have known.’” - -“Brahmin, I don’t say you should talk about everything you see, hear, think, and know. But I also don’t say you should talk about nothing you see, hear, think, and know. - -When talking about certain things you’ve seen, heard, thought, or known, unskillful qualities grow while skillful qualities decline. I say that you shouldn’t talk about those things. When talking about other things you’ve seen, heard, thought, or known, unskillful qualities decline while skillful qualities grow. I say that you should talk about those things.” - -Then Vassakāra the brahmin, having approved and agreed with what the Buddha said, got up from his seat and left. - -4.184 Fearless - -Then the brahmin Jāṇussoṇi went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: - -“Master Gotama, this is my doctrine and view: ‘All those liable to death are frightened and terrified of death.’” - -“Brahmin, some of those liable to death are frightened and terrified of death. But some of those liable to death are not frightened and terrified of death. - -Who are those frightened of death? It’s someone who isn’t free of greed, desire, fondness, thirst, passion, and craving for sensual pleasures. When they fall seriously ill, they think: ‘The sensual pleasures that I love so much will leave me, and I’ll leave them.’ They sorrow and wail and lament, beating their breast and falling into confusion. This is someone who is frightened of death. - -Furthermore, it’s someone who isn’t free of greed, desire, fondness, thirst, passion, and craving for the body. When they fall seriously ill, they think: ‘This body that I love so much will leave me, and I’ll leave it.’ They sorrow and wail and lament, beating their breast and falling into confusion. This, too, is someone who is frightened of death. - -Furthermore, it’s someone who hasn’t done good and skillful things that keep them safe, but has done bad, violent, and corrupt things. When they fall seriously ill, they think: ‘Well, I haven’t done good and skillful things that keep me safe. And I have done bad, violent, and corrupt things. When I depart, I’ll go to the place where people who’ve done such things go.’ They sorrow and wail and lament, beating their breast and falling into confusion. This, too, is someone who is frightened of death. - -Furthermore, it’s someone who’s doubtful, uncertain, and undecided about the true teaching. When they fall seriously ill, they think: ‘I’m doubtful, uncertain, and undecided about the true teaching.’ They sorrow and wail and lament, beating their breast and falling into confusion. This, too, is someone who is frightened of death. These are the four people liable to death who are frightened and terrified of death. - -Who are those not frightened of death? - -It’s someone who is rid of greed, desire, fondness, thirst, passion, and craving for sensual pleasures. When they fall seriously ill, they don’t think: ‘The sensual pleasures that I love so much will leave me, and I’ll leave them.’ They don’t sorrow and wail and lament, beating their breast and falling into confusion. This is someone who’s not frightened of death. - -Furthermore, it’s someone who is rid of greed, desire, fondness, thirst, passion, and craving for the body. When they fall seriously ill, they don’t think: ‘This body that I love so much will leave me, and I’ll leave it.’ They don’t sorrow and wail and lament, beating their breast and falling into confusion. This, too, is someone who’s not frightened of death. - -Furthermore, it’s someone who hasn’t done bad, violent, and corrupt deeds, but has done good and skillful deeds that keep them safe. When they fall seriously ill, they think: ‘Well, I haven’t done bad, violent, and corrupt things. And I have done good and skillful deeds that keep me safe. When I depart, I’ll go to the place where people who’ve done such things go.’ They don’t sorrow and wail and lament, beating their breast and falling into confusion. This, too, is someone who’s not frightened of death. - -Furthermore, it’s someone who’s not doubtful, uncertain, or undecided about the true teaching. When they fall seriously ill, they think: ‘I’m not doubtful, uncertain, or undecided about the true teaching.’ They don’t sorrow and wail and lament, beating their breast and falling into confusion. This, too, is someone who’s not frightened of death. - -These are the four people liable to death who are not frightened and terrified of death.” - -“Excellent, Master Gotama! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” - -4.185 Truths of the Brahmins - -Once the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. - -Now at that time several very well-known wanderers were residing in the monastery of the wanderers on the bank of the Sappinī river. They included Annabhāra, Varadhara, Sakuludāyī, and other very well-known wanderers. - -Then in the late afternoon, the Buddha came out of retreat and went to the wanderer’s monastery on the bank of the Sappinī river. - -Now at that time this discussion came up while those wanderers who follow other paths were sitting together, “The truths of the brahmins are like this; the truths of the brahmins are like that.” - -Then the Buddha went up to those wanderers, sat down on the seat spread out, and said to them, “Wanderers, what were you sitting talking about just now? What conversation was unfinished?” - -“Well, Master Gotama, this discussion came up among us while we were sitting together: ‘The truths of the brahmins are like this; the truths of the brahmins are like that.’” - -“Wanderers, I declare these four truths of the brahmins, having realized them with my own insight. What four? - -Take a brahmin who says: ‘No sentient beings should be killed.’ Saying this, a brahmin speaks the truth, not lies. But they don’t think of themselves as an ‘ascetic’ or ‘brahmin’ because of that. Nor do they think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’. Rather, they simply practice out of kindness and compassion for living creatures, having had insight into the truth of that. - -Take another brahmin who says: ‘All sensual pleasures are impermanent, suffering, and perishable.’ Saying this, a brahmin speaks the truth, not lies. But they don’t think of themselves as an ‘ascetic’ or ‘brahmin’ because of that. Nor do they think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’. Rather, they simply practice for disillusionment, dispassion, and cessation regarding sensual pleasures, having had insight into the truth of that. - -Take another brahmin who says: ‘All states of existence are impermanent, suffering, and perishable.’ … They simply practice for disillusionment, dispassion, and cessation regarding future lives, having had insight into the truth of that. - -Take another brahmin who says: ‘I don’t belong to anyone anywhere. And nothing belongs to me anywhere.’ Saying this, a brahmin speaks the truth, not lies. But they don’t think of themselves as an ‘ascetic’ or ‘brahmin’ because of that. Nor do they think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’. Rather, they simply practice the path of nothingness, having had insight into the truth of that. - -These are the four truths of the brahmins that I declare, having realized them with my own insight.” - -4.186 Approach - -Then one of the mendicants went up to the Buddha, bowed, sat down to one side, and said to him: - -“Sir, what leads the world on? What drags it around? What arises and takes control?” - -“Good, good, mendicant! Your approach and articulation are excellent, and it’s a good question. For you asked: ‘What leads the world on? What drags it around? What arises and takes control?’” - -“Yes, sir.” - -“Mendicant, the mind leads the world on. The mind drags it around. When the mind arises, it takes control.” - -Saying “Good, sir”, that mendicant approved and agreed with what the Buddha said. Then he asked another question: - -“Sir, they speak of ‘a learned memorizer of the teaching’. How is a learned memorizer of the teaching defined?” - -“Good, good, mendicant! Your approach and articulation are excellent, and it’s a good question. … I have taught many teachings: statements, songs, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and classifications. But if anyone understands the meaning and the text of even a four-line verse, and if they practice in line with that teaching, they’re qualified to be called a ‘learned memorizer of the teaching’.” - -Saying “Good, sir”, that mendicant approved and agreed with what the Buddha said. Then he asked another question: - -“Sir, they speak of ‘a learned person with penetrating wisdom’. How is a learned person with penetrating wisdom defined?” - -“Good, good, mendicant! Your approach and articulation are excellent, and it’s a good question. … Take a mendicant who has heard: ‘This is suffering.’ They see what it means with penetrating wisdom. They’ve heard: ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’ They see what it means with penetrating wisdom. That’s how a person is learned, with penetrating wisdom.” - -Saying “Good, sir”, that mendicant approved and agreed with what the Buddha said. Then he asked another question: - -“Sir, they speak of ‘an astute person with great wisdom’. How is an astute person with great wisdom defined?” - -“Good, good, mendicant! Your approach and articulation are excellent, and it’s a good question. … An astute person with great wisdom is one who has no intention to hurt themselves, or to hurt others, or to hurt both. When they think, they only think of the benefit for themselves, for others, for both, and for the whole world. That’s how a person is astute, with great wisdom.” - -4.187 With Vassakāra - -At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. - -Then Vassakāra the brahmin, a chief minister of Magadha, went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: - -“Master Gotama, could a bad person know of a bad person: ‘This fellow is a bad person’?” - -“That’s impossible, brahmin, it can’t happen.” - -“Could a bad person know of a good person: ‘This fellow is a good person’?” - -“That too is impossible, it can’t happen.” - -“Master Gotama, could a good person know of a good person: ‘This fellow is a good person’?” - -“That, brahmin, is possible.” - -“Could a good person know of a bad person: ‘This fellow is a bad person’?” - -“That too is possible.” - -“It’s incredible, Master Gotama, it’s amazing, how well said this was by Master Gotama: ‘It’s impossible, it can’t happen, that a bad person could know … But it is possible that a good person could know …’ - -Once, members of the brahmin Todeyya’s assembly were going on complaining about others: ‘This King Eḷeyya is a fool to be so devoted to Rāmaputta. He even shows him the utmost deference by bowing down to him, rising up for him, greeting him with joined palms, and observing proper etiquette for him. And these king’s men are fools too— Yamaka, Moggalla, Ugga, Nāvindakī, Gandhabba, and Aggivessa—for they show the same kind of deference to Rāmaputta.’ Then the brahmin Todeyya reasoned with them like this: ‘What do you think, sirs? When it comes to the various duties and speeches, isn’t King Eḷeyya astute, even better than the experts?’ ‘That’s true, sir.’ - -‘It’s because Rāmaputta is even more astute and expert than King Eḷeyya that the king is so devoted to him. That’s why he even shows Rāmaputta the utmost deference by bowing down to him, rising up for him, greeting him with joined palms, and observing proper etiquette for him. - -What do you think, sirs? When it comes to the various duties and speeches, aren’t the king’s men—Yamaka, Moggalla, Ugga, Nāvindakī, Gandhabba, and Aggivessa—astute, even better than the experts?’ ‘That’s true, sir.’ - -‘It’s because Rāmaputta is even more astute and expert than the king’s men that they have such devotion to him. … It’s because Rāmaputta is even more astute and expert than King Eḷeyya that the king is so devoted to him. That’s why he even shows Rāmaputta the utmost deference by bowing down to him, rising up for him, greeting him with joined palms, and observing proper etiquette for him.’ - -It’s incredible, Master Gotama, it’s amazing, how well said this was by Master Gotama: ‘It’s impossible, it can’t happen, that a bad person could know … But it is possible that a good person could know … Well, now, Master Gotama, I must go. I have many duties, and much to do.” - -“Please, brahmin, go at your convenience.” - -Then Vassakāra the brahmin, having approved and agreed with what the Buddha said, got up from his seat and left. - -4.188 With Upaka - -Once the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. Then Upaka the son of Maṇḍikā went up to the Buddha, bowed, sat down to one side, and said to him: - -“Sir, this is my doctrine and view: ‘Whoever goes on complaining about others without giving any reasons is reprehensible and at fault.’” - -“Upaka, if someone goes on complaining about others without giving a reason, they’re reprehensible and at fault. But that’s what you do, so you’re reprehensible and at fault!” - -“Sir, like a fish caught in a big trap just as it rises, so the Buddha caught me in a big trap of words just as I rose up.” - -“Upaka, I’ve declared: ‘This is unskillful.’ And there are limitless words, phrases, and teachings of the Realized One about that: ‘This is another way of saying that this is unskillful.’ I’ve declared: ‘The unskillful should be given up.’ And there are limitless words, phrases, and teachings of the Realized One about that: ‘This is another way of saying that the unskillful should be given up.’ - -I’ve declared that: ‘This is skillful.’ And there are limitless words, phrases, and teachings of the Realized One about that: ‘This is another way of saying that this is skillful.’ I’ve declared: ‘The skillful should be developed.’ And there are limitless words, phrases, and teachings of the Realized One about that: ‘This is another way of saying that the skillful should be developed.’” - -And then Upaka the son of Maṇḍikā approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right. Then he went up to King Ajātasattu Vedehiputta of Magadha. He told the King of all they had discussed. - -But Ajātasattu became angry and upset, and said to Upaka, “How rude of this salt-maker’s boy! How impolite and impudent of him to imagine he could attack the Blessed One, the perfected one, the fully awakened Buddha! Get out, Upaka, go away! Don’t let me see you again.” - -4.189 Things to be Realized - -“Mendicants, these four things should be realized. What four? - -There are things to be realized directly. There are things to be realized with mindfulness. There are things to be realized with vision. There are things to be realized with wisdom. - -What things are to be realized directly? The eight liberations. - -What things are to be realized with mindfulness? Past lives. - -What things are to be realized with vision? The passing away and rebirth of sentient beings. - -What things are to be realized with wisdom? The ending of defilements. - -These are the four things to be realized.” - -4.190 Sabbath - -At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother. - -Now, at that time it was the sabbath, and the Buddha was sitting surrounded by the Saṅgha of monks. Then the Buddha looked around the Saṅgha of monks, who were so very silent. He addressed them: - -“This assembly has no nonsense, mendicants, it’s free of nonsense. It consists purely of the essential core. Such is this Saṅgha of monks, such is this assembly! An assembly such as this is rarely seen in the world. An assembly such as this is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world. Even a small gift to an assembly such as this is plentiful, while giving more is even more plentiful. An assembly such as this is worth traveling many leagues to see, even if you have to carry your own provisions in a shoulder bag. - -There are monks staying in this Saṅgha who have attained to the gods. There are monks staying in this Saṅgha who have attained to Brahmā. There are monks staying in this Saṅgha who have attained to the imperturbable. There are monks staying in this Saṅgha who have attained to nobility. - -And how has a monk attained to the gods? It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption … third absorption … fourth absorption … That’s how a monk has attained to the gods. - -And how has a monk attained to Brahmā? Firstly, a monk meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. Furthermore, a monk meditates spreading a heart full of compassion … rejoicing … equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. That’s how a monk has attained to Brahmā. - -And how has a monk attained to the imperturbable? It’s when a monk—going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity—aware that ‘space is infinite’, enters and remains in the dimension of infinite space. Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, he enters and remains in the dimension of infinite consciousness. Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, he enters and remains in the dimension of nothingness. Going totally beyond the dimension of nothingness, he enters and remains in the dimension of neither perception nor non-perception. That’s how a monk has attained to the imperturbable. - -And how has a monk attained to nobility? It’s when they truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. That’s how a monk has attained to nobility.” - -20. The Great Chapter - -4.191 Followed by Ear - -“Mendicants, you can expect four benefits when the teachings have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically. What four? - -Take a mendicant who memorizes the teaching— statements, songs, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and classifications. They’ve followed those teachings by ear, reinforced them by recitation, examined them by the mind, and well comprehended them theoretically. But they die unmindful and are reborn in one of the orders of gods. Being happy there, passages of the teaching come back to them. Memory comes up slowly, but then that being quickly reaches distinction. This is the first benefit you can expect when the teachings have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically. - -Take another mendicant who memorizes the teaching— statements, songs, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and classifications. They’ve followed those teachings by ear, reinforced them by recitation, examined them by the mind, and well comprehended them theoretically. But they die unmindful and are reborn in one of the orders of gods. Though they’re happy there, passages of the teaching don’t come back to them. However, a mendicant with psychic powers, who has achieved mastery of the mind, teaches Dhamma to the assembly of gods. They think: ‘I used to live the spiritual life in this same teaching and training.’ Memory comes up slowly, but then that being quickly reaches distinction. Suppose a person was skilled in the sound of drums. While traveling along a road they hear the sound of drums. They wouldn’t have any doubts or uncertainties about whether that was the sound of drums or not. They’d just conclude, ‘That’s the sound of drums.’ In the same way, take another mendicant who memorizes the teaching … But they die unmindful and are reborn in one of the orders of gods. … Memory comes up slowly, but then that being quickly reaches distinction. This is the second benefit you can expect when the teachings have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically. - -Take another mendicant who memorizes the teaching— statements, songs, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and classifications. They’ve followed those teachings by ear, reinforced them by recitation, examined them by the mind, and well comprehended them theoretically. But they die unmindful and are reborn in one of the orders of gods. But passages of the teaching don’t come back to them when they’re happy, nor does a mendicant with psychic powers … teach Dhamma to the assembly of gods. However, a god teaches Dhamma to the assembly of gods. They think: ‘I used to live the spiritual life in this same teaching and training.’ Memory comes up slowly, but then that being quickly reaches distinction. Suppose a person was skilled in the sound of horns. While traveling along a road they hear the sound of horns. They wouldn’t have any doubt about whether that was the sound of horns or not. They’d just conclude, ‘That’s the sound of horns.’ In the same way, take another mendicant who memorizes the teaching … But they die unmindful and are reborn in one of the orders of gods. … Memory comes up slowly, but then that being quickly reaches distinction. This is the third benefit you can expect when the teachings have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically. - -Take another mendicant who memorizes the teaching— statements, songs, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and classifications. They’ve followed those teachings by ear, reinforced them by recitation, examined them by the mind, and well comprehended them theoretically. But they die unmindful and are reborn in one of the orders of gods. But passages of the teaching don’t come back to them when they’re happy, and neither a mendicant with psychic powers … nor a god teaches Dhamma to the assembly of gods. But a being who has been reborn spontaneously reminds another such being: ‘Do you remember, good sir? Do you remember where we used to live the spiritual life?’ He says: ‘I remember, good sir, I remember!’ Memory comes up slowly, but then that being quickly reaches distinction. Suppose there were two friends who had played together in the sand. Some time or other they’d meet. And one friend would say to the other: ‘Do you remember this, friend? Do you remember that, friend?’ They’d say: ‘I remember, friend, I remember!’ In the same way, take another mendicant who memorizes the teaching … But they die unmindful and are reborn in one of the orders of gods. … Memory comes up slowly, but then that being quickly reaches distinction. This is the fourth benefit you can expect when the teachings have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically. - -You can expect these four benefits when the teachings have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically.” - -4.192 Facts - -“Mendicants, these four things can be known in four situations. What four? - -You can get to know a person’s ethics by living with them. But only after a long time, not casually; only when paying attention, not when inattentive; and only by the wise, not the witless. - -You can get to know a person’s purity by dealing with them. … - -You can get to know a person’s resilience in times of trouble. … - -You can get to know a person’s wisdom by discussion. But only after a long time, not casually; only when paying attention, not when inattentive; and only by the wise, not the witless. - -‘You can get to know a person’s ethics by living with them. But only after a long time, not casually; only when paying attention, not when inattentive; and only by the wise, not the witless.’ That’s what I said, but why did I say it? Take a person who’s living with someone else. They come to know: ‘For a long time this venerable’s deeds have been broken, tainted, spotty, and marred. Their deeds and behavior are inconsistent. This venerable is unethical, not ethical.’ - -Take another person who’s living with someone else. They come to know: ‘For a long time this venerable’s deeds have been unbroken, impeccable, spotless, and unmarred. Their deeds and behavior are consistent. This venerable is ethical, not unethical.’ That’s why I said that you can get to know a person’s ethics by living with them. But only after a long time, not a short time; only when paying attention, not when inattentive; and only by the wise, not the witless. - -‘You can get to know a person’s purity by dealing with them. …’ That’s what I said, but why did I say it? Take a person who has dealings with someone else. They come to know: ‘This venerable deals with one person in one way. Then they deal with two, three, or many people each in different ways. They’re not consistent from one deal to the next. This venerable’s dealings are impure, not pure.’ - -Take another person who has dealings with someone else. They come to know: ‘This venerable deals with one person in one way. Then they deal with two, three, or many people each in the same way. They’re consistent from one deal to the next. This venerable’s dealings are pure, not impure.’ That’s why I said that you can get to know a person’s purity by dealing with them. … - -‘You can get to know a person’s resilience in times of trouble. …’ That’s what I said, but why did I say it? Take a person who experiences loss of family, wealth, or health. But they don’t reflect: ‘The world’s like that. Reincarnation’s like that. That’s why the eight worldly conditions revolve around the world, and the world revolves around the eight worldly conditions: gain and loss, fame and disgrace, praise and blame, pleasure and pain.’ They sorrow and pine and lament, beating their breast and falling into confusion. - -Take another person who experiences loss of family, wealth, or health. But they reflect: ‘The world’s like that. Reincarnation’s like that. That’s why the eight worldly conditions revolve around the world, and the world revolves around the eight worldly conditions: gain and loss, fame and disgrace, praise and blame, pleasure and pain.’ They don’t sorrow or pine or lament, beating their breast and falling into confusion. That’s why I said that you can get to know a person’s resilience in times of trouble. … - -‘You can get to know a person’s wisdom by discussion. But only after a long time, not casually; only when paying attention, not when inattentive; and only by the wise, not the witless.’ That’s what I said, but why did I say it? Take a person who is discussing with someone else. They come to know: ‘Judging by this venerable’s approach, by what they’re getting at, and by how they discuss a question, they’re witless, not wise. Why is that? This venerable does not interpret a deep and meaningful saying that is peaceful, sublime, beyond the scope of reason, subtle, comprehensible to the astute. When this venerable speaks on Dhamma they’re not able to explain the meaning, either briefly or in detail. They can’t teach it, assert it, establish it, open it, analyze it, or make it clear. This venerable is witless, not wise.’ - -Suppose a person with good eyesight was standing on the bank of a lake. They’d see a little fish rising, and think: ‘Judging by this fish’s approach, by the ripples it makes, and by its force, it’s a little fish, not a big one.’ In the same way, a person who is discussing with someone else would come to know: ‘Judging by this venerable’s approach, by what they’re getting at, and by how they discuss a question, they’re witless, not wise. …’ - -Take another person who is discussing with someone else. They come to know: ‘Judging by this venerable’s approach, by what they’re getting at, and by how they discuss a question, they’re wise, not witless. Why is that? This venerable interprets a deep and meaningful saying that is peaceful, sublime, beyond the scope of reason, subtle, comprehensible to the astute. When this venerable speaks on Dhamma they’re able to explain the meaning, either briefly or in detail. They teach it, assert it, establish it, open it, analyze it, and make it clear. This venerable is wise, not witless.’ - -Suppose a man with good eyesight was standing on the bank of a lake. He’d see a big fish rising, and think: ‘Judging by this fish’s approach, by the ripples it makes, and by its force, it’s a big fish, not a little one.’ In the same way, a person who is discussing with someone else would come to know: ‘Judging by this venerable’s approach, by what they’re getting at, and by how they articulate a question, they’re wise, not witless. …’ - -That’s why I said that you can get to know a person’s wisdom by discussion. But only after a long time, not casually; only when paying attention, not when inattentive; and only by the wise, not the witless. - -These are the four things that can be known in four situations.” - -4.193 With Bhaddiya - -At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then Bhaddiya the Licchavi went up to the Buddha, bowed, sat down to one side, and said to him: - -“Sir, I have heard this: ‘The ascetic Gotama is a magician. He knows a conversion magic, and uses it to convert the disciples of those who follow other paths.’ I trust that those who say this repeat what the Buddha has said, and do not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuke and criticism?” - -“Please, Bhaddiya, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think ‘The ascetic is our respected teacher.’ But when you know for yourselves: ‘These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering’, then you should give them up. - -What do you think, Bhaddiya? Does greed come up in a person for their welfare or harm?” - -“Harm, sir.” - -“A greedy individual—overcome by greed—kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?” - -“Yes, sir.” - -“What do you think, Bhaddiya? Does hate … or delusion … or aggression come up in a person for their welfare or harm?” - -“Harm, sir.” - -“An aggressive individual kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?” - -“Yes, sir.” - -“What do you think, Bhaddiya, are these things skillful or unskillful?” - -“Unskillful, sir.” - -“Blameworthy or blameless?” - -“Blameworthy, sir.” - -“Criticized or praised by sensible people?” - -“Criticized by sensible people, sir.” - -“When you undertake them, do they lead to harm and suffering, or not? Or how do you see this?” - -“When you undertake them, they lead to harm and suffering. That’s how we see it.” - -“So, Bhaddiya, when we said: ‘Please, Bhaddiya, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.” But when you know for yourselves: “These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering”, then you should give them up.’ That’s what I said, and this is why I said it. - -Please, Bhaddiya, don’t rely on oral transmission … But when you know for yourselves: ‘These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness’, then you should acquire them and keep them. - -What do you think, Bhaddiya? Does contentment … love … understanding … benevolence come up in a person for their welfare or harm?” - -“Welfare, sir.” - -“An individual who is benevolent—not overcome by aggression—doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?” - -“Yes, sir.” - -“What do you think, Bhaddiya, are these things skillful or unskillful?” - -“Skillful, sir.” - -“Blameworthy or blameless?” - -“Blameless, sir.” - -“Criticized or praised by sensible people?” - -“Praised by sensible people, sir.” - -“When you undertake them, do they lead to welfare and happiness, or not? Or how do you see this?” - -“When you undertake them, they lead to welfare and happiness. That’s how we see it.” - -“So, Bhaddiya, when we said: ‘Please, Bhaddiya, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.” But when you know for yourselves: “These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness”, then you should acquire them and keep them.’ That’s what I said, and this is why I said it. - -The good people in the world encourage their disciples: ‘Please, mister, live rid of greed. Then you won’t act out of greed by way of body, speech, or mind. Live rid of hate … delusion … aggression. Then you won’t act out of hate … delusion … aggression by way of body, speech, or mind.” - -When he said this, Bhaddiya the Licchavi said to the Buddha, “Excellent, sir! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” - -“Well, Bhaddiya, did I say to you: ‘Please, Bhaddiya, be my disciple, and I will be your teacher’?” - -“No, sir.” - -“Though I speak and explain like this, certain ascetics and brahmins misrepresent me with the false, hollow, lying, untruthful claim: ‘The ascetic Gotama is a magician. He knows a conversion magic, and uses it to convert the disciples of those who follow other paths.’” - -“Sir, this conversion magic is excellent. This conversion magic is lovely! If my loved ones—relatives and kin—were to be converted by this, it would be for their lasting welfare and happiness. If all the aristocrats, brahmins, merchants, and workers were to be converted by this, it would be for their lasting welfare and happiness.” - -“That’s so true, Bhaddiya! That’s so true, Bhaddiya! If all the aristocrats, brahmins, merchants, and workers were to be converted by this, it would be for their lasting welfare and happiness. If the whole world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—were to be converted by this, for giving up unskillful qualities and embracing skillful qualities, it would be for their lasting welfare and happiness. If these great sal trees were to be converted by this, for giving up unskillful qualities and embracing skillful qualities, it would be for their lasting welfare and happiness—if they were sentient. How much more then a human being!” - -4.194 At Sāpūga - -At one time Venerable Ānanda was staying in the land of the Koliyans, where they have a town named Sāpūga. Then several Koliyans from Sāpūga went up to Ānanda, bowed, and sat down to one side. Then Venerable Ānanda said to them: - -“Byagghapajjas, these four factors of trying to be pure have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to end the cycle of suffering, and to realize extinguishment. What four? The factors of trying to be pure in ethics, mind, view, and freedom. - -And what is the factor of trying to be pure in ethics? It’s when a mendicant is ethical, restrained in the code of conduct, with good behavior and supporters. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. This is called purity of ethics. They think: ‘I will fulfill such purity of ethics, or, if it’s already fulfilled, I’ll support it in every situation by wisdom.’ Their enthusiasm for that—their effort, zeal, vigor, perseverance, mindfulness, and situational awareness—is called the factor of trying to be pure in ethics. - -And what is the factor of trying to be pure in mind? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption … fourth absorption. This is called purity of mind. They think: ‘I will fulfill such purity of mind, or, if it’s already fulfilled, I’ll support it in every situation by wisdom.’ Their enthusiasm for that—their effort, zeal, vigor, perseverance, mindfulness, and situational awareness—is called the factor of trying to be pure in mind. - -And what is the factor of trying to be pure in view? Take a mendicant who truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. This is called purity of view. They think: ‘I will fulfill such purity of view, or, if it’s already fulfilled, I’ll support it in every situation by wisdom.’ Their enthusiasm for that—their effort, zeal, vigor, perseverance, mindfulness, and situational awareness—is called the factor of trying to be pure in view. - -And what is the factor of trying to be pure in freedom? That noble disciple—who has these factors of trying to be pure in ethics, mind, and view—detaches their mind from things that arouse greed, and frees their mind from things that it should be freed from. Doing so, they experience perfect freedom. This is called purity of freedom. They think: ‘I will fulfill such purity of freedom, or, if it’s already fulfilled, I’ll support it in every situation by wisdom.’ Their enthusiasm for that—their effort, zeal, vigor, perseverance, mindfulness, and situational awareness—is called the factor of trying to be pure in freedom. - -These four factors of trying to be pure have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to end the cycle of suffering, and to realize extinguishment.” - -4.195 With Vappa - -At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. Then Vappa of the Sakyans, a disciple of the Jains, went up to Venerable Mahāmoggallāna, bowed, and sat down to one side. Mahāmoggallāna said to him: - -“Vappa, take a person who is restrained in body, speech, and mind. When ignorance fades away and knowledge arises, do you see any reason why defilements giving rise to painful feelings would defile that person in the next life?” - -“Sir, I do see such a case. Take a person who did bad deeds in a past life. But the result of that has not yet ripened. For this reason defilements giving rise to painful feelings would defile that person in the next life.” But this conversation between Mahāmoggallāna and Vappa was left unfinished. - -Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall. He sat down on the seat spread out, and said to Mahāmoggallāna, “Moggallāna, what were you sitting talking about just now? What conversation was unfinished?” - -Moggallāna repeated the entire conversation to the Buddha, and concluded: “This was my conversation with Vappa that was unfinished when the Buddha arrived.” - -Then the Buddha said to Vappa, “Vappa, we can discuss this. But only if you allow what should be allowed, and reject what should be rejected. And if you ask me the meaning of anything you don’t understand, saying: ‘Sir, why is this? What’s the meaning of that?’” - -“Sir, let us discuss this. I will do as you say.” - -“What do you think, Vappa? There are distressing and feverish defilements that arise because of undertaking bodily activity. These don’t occur in someone who avoids such bodily activity. They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little. This wearing away is visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. Do you see any reason why defilements giving rise to painful feelings would defile that person in the next life?” - -“No, sir.” - -“What do you think, Vappa? There are distressing and feverish defilements that arise because of undertaking verbal activity. These don’t occur in someone who avoids such verbal activity. They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little. This wearing away is visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. Do you see any reason why defilements giving rise to painful feelings would defile that person in the next life?” - -“No, sir.” - -“What do you think, Vappa? There are distressing and feverish defilements that arise because of undertaking mental activity. These don’t occur in someone who avoids such mental activity. They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little. This wearing away is visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. Do you see any reason why defilements giving rise to painful feelings would defile that person in the next life?” - -“No, sir.” - -“What do you think, Vappa? There are distressing and feverish defilements that arise because of ignorance. These don’t occur when ignorance fades away and knowledge arises. They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little. This wearing away is visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. Do you see any reason why defilements giving rise to painful feelings would defile that person in the next life?” - -“No, sir.” - -“A mendicant whose mind is rightly freed like this has achieved six consistent responses. Seeing a sight with the eye, they’re neither happy nor sad, but remain equanimous, mindful and aware. Hearing a sound with the ears … Smelling an odor with the nose … Tasting a flavor with the tongue … Feeling a touch with the body … Knowing a thought with the mind, they’re neither happy nor sad, but remain equanimous, mindful and aware. Feeling the end of the body approaching, they understand: ‘I feel the end of the body approaching.’ Feeling the end of life approaching, they understand: ‘I feel the end of life approaching.’ They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, being no longer relished, will become cool right here.’ - -Suppose there was a shadow cast by a sacrificial post. Then along comes a person with a spade and basket. They cut down the sacrificial post at its base, dig it up, and pull it out by its roots, right down to the fibers and stems. Then they split it apart, cut up the parts, and chop them into splinters. Next they dry the splinters in the wind and sun, burn them with fire, and reduce them to ashes. Then they sweep away the ashes in a strong wind, or float them away down a swift stream. And so the shadow cast by the post is cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. - -In the same way, a mendicant whose mind is rightly freed like this has achieved six consistent responses. Seeing a sight with the eye, they’re neither happy nor sad, but remain equanimous, mindful and aware. Hearing a sound with the ears … Smelling an odor with the nose … Tasting a flavor with the tongue … Feeling a touch with the body … Knowing a thought with the mind, they’re neither happy nor sad, but remain equanimous, mindful and aware. Feeling the end of the body approaching, they understand: ‘I feel the end of the body approaching.’ Feeling the end of life approaching, they understand: ‘I feel the end of life approaching.’ They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, being no longer relished, will become cool right here.’” - -When he said this, Vappa the Sakyan, the disciple of the Jains, said to the Buddha: - -“Sir, suppose there was a man who raised commercial horses for profit. But he never made any profit, and instead just got weary and frustrated. In the same way, I paid homage to those Jain fools for profit. But I never made any profit, and instead just got weary and frustrated. From this day forth, any confidence I had in those Jain fools I sweep away as in a strong wind, or float away as down a swift stream. - -Excellent, sir! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” - -4.196 With Sāḷha - -At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then Sāḷha and Abhaya the Licchavis went up to the Buddha, bowed, sat down to one side, and said to him: - -“There are, sir, some ascetics and brahmins who advocate crossing the flood by means of two things: purification of ethics, and mortification in disgust of sin. What does the Buddha say about this?” - -“Sāḷha, purification of ethics is one of the factors of the ascetic life, I say. But those ascetics and brahmins who teach mortification in disgust of sin—regarding it as essential and clinging to it—are incapable of crossing the flood. And those ascetics and brahmins whose behavior by way of body, speech, and mind is not pure are also incapable of knowing and seeing, of supreme awakening. - -Suppose a man who wanted to cross a river took a sharp axe into a wood. There he’d see a large green sal tree, straight and young and grown free of defects. He’d cut it down at the base, cut off the top, and completely strip off the branches and foliage. Then he’d trim it with axes and machetes, plane it, and sand it with a rock. Finally, he’d launch out on the river. - -What do you think, Sāḷha? Is that man capable of crossing the river?” - -“No, sir. Why not? Because that green sal tree is well worked on the outside, but inside it’s still not cleared out. I’d expect that green sal tree to sink, and the man to come to ruin.” - -“In the same way, Sāḷha, those ascetics and brahmins who teach mortification in disgust of sin—regarding it as essential and clinging to it—are incapable of crossing the flood. And those ascetics and brahmins whose behavior by way of body, speech, and mind is not pure are also incapable of knowing and seeing, of supreme awakening. - -But those ascetics and brahmins who don’t teach mortification in disgust of sin—not regarding it as essential or clinging to it—are capable of crossing the flood. And those ascetics and brahmins whose behavior by way of body, speech, and mind is pure are also capable of knowing and seeing, of supreme awakening. - -Suppose a man who wanted to cross a river took a sharp axe into a wood. There he’d see a large green sal tree, straight and young and grown free of defects. He’d cut it down at the base, cut off the top, and completely strip off the branches and foliage. Then he’d trim it with axes and machetes. Then he’d take a chisel and completely clear it out inside. Then he’d plane it, sand it with a rock, and make it into a boat. Finally he’d fix it with oars and rudder, and launch out on the river. - -What do you think, Sāḷha? Is that man capable of crossing the river?” - -“Yes, sir. Why is that? Because that green sal tree is well worked on the outside, cleared out on the inside, made into a boat, and fixed with oars and rudder. I’d expect that boat to not sink, and the man to safely make it to the far shore.” - -“In the same way, Sāḷha, those ascetics and brahmins who don’t teach mortification in disgust of sin—not regarding it as essential or clinging to it—are capable of crossing the flood. And those ascetics and brahmins whose behavior by way of body, speech, and mind is pure are also capable of knowing and seeing, of supreme awakening. Suppose there was a warrior who knew lots of fancy archery tricks. It is only with these three factors that he becomes worthy of a king, fit to serve a king, and is considered a factor of kingship. What three? He’s a long-distance shooter, a marksman, and one who shatters large objects. - -Just as a warrior is a long-distance shooter, a noble disciple has right immersion. A noble disciple with right immersion truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: *all* form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ They truly see any kind of feeling … perception … choices … consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, *all* consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ - -Just as a warrior is a marksman, a noble disciple has right view. A noble disciple with right view truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. - -Just as a warrior shatters large objects, a noble disciple has right freedom. A noble disciple with right freedom shatters the great mass of ignorance.” - -4.197 Queen Mallikā - -At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then Queen Mallikā went up to the Buddha, bowed, sat down to one side, and said to him: - -“What is the cause, sir, what is the reason why in this life some females are ugly, unattractive, and bad-looking; and poor, with few assets and possessions; and insignificant? - -And why are some females ugly, unattractive, and bad-looking; but rich, affluent, wealthy, and illustrious? - -And why are some females attractive, good-looking, lovely, of surpassing beauty; but poor, with few assets and possessions; and insignificant? - -And why are some females attractive, good-looking, lovely, of surpassing beauty; and rich, affluent, wealthy, and illustrious?” - -“Take a female who is irritable and bad-tempered. Even when criticized a little bit she loses her temper, becoming annoyed, hostile, and hard-hearted, and displaying annoyance, hate, and bitterness. She doesn’t give to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. And she’s jealous, envying, resenting, and begrudging the possessions, honor, respect, reverence, homage, and veneration given to others. If she comes back to this state of existence after passing away, wherever she is reborn she’s ugly, unattractive, and bad-looking; and poor, with few assets and possessions; and insignificant. - -Take another female who is irritable and bad-tempered. … But she does give to ascetics or brahmins … And she’s not jealous … If she comes back to this state of existence after passing away, wherever she is reborn she’s ugly, unattractive, and bad-looking; but rich, affluent, wealthy, and illustrious. - -Take another female who isn’t irritable and bad-tempered. … But she doesn’t give to ascetics or brahmins … And she’s jealous … If she comes back to this state of existence after passing away, wherever she is reborn she’s attractive, good-looking, lovely, of surpassing beauty; but poor, with few assets and possessions; and insignificant. - -Take another female who isn’t irritable and bad-tempered. … She gives to ascetics and brahmins … And she’s not jealous … If she comes back to this state of existence after passing away, wherever she is reborn she’s attractive, good-looking, lovely, of surpassing beauty; and rich, affluent, wealthy, and illustrious. - -This is why are some females are ugly … and poor … and insignificant. And some females are ugly … but rich … and illustrious. And some females are attractive … but poor … and insignificant. And some females are attractive … and rich … and illustrious.” - -When this was said, Queen Mallikā said to the Buddha: - -“Sir, in another life I must have been irritable and bad-tempered. Even when lightly criticized I must have lost my temper, becoming annoyed, hostile, and hard-hearted, and displaying annoyance, hate, and bitterness. For now I am ugly, unattractive, and bad-looking. - -In another life I must have given to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. For now I am rich, affluent, and wealthy. - -In another life, I must not have been jealous, envying, resenting, and begrudging the possessions, honor, respect, reverence, homage, and veneration given to others. For now I am illustrious. In this royal court I command maidens of the aristocrats, brahmins, and householders. So, sir, from this day forth I will not be irritable and bad-tempered. Even when heavily criticized I won’t lose my temper, become annoyed, hostile, and hard-hearted, or display annoyance, hate, and bitterness. I will give to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. I will not be jealous, envying, resenting, and begrudging the possessions, honor, respect, reverence, homage, and veneration given to others. - -Excellent, sir! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” - -4.198 Self-mortification - -“Mendicants, these four people are found in the world. What four? - - One person mortifies themselves, pursuing the practice of mortifying themselves. - One person mortifies others, pursuing the practice of mortifying others. - One person mortifies themselves and others, pursuing the practice of mortifying themselves and others. - One person neither mortifies themselves nor others, pursuing the practice of not mortifying themselves or others. They live without wishes in the present life, extinguished, cooled, experiencing bliss, having become holy in themselves. - -And how does one person mortify themselves, pursuing the practice of mortifying themselves? It’s when someone goes naked, ignoring conventions. They lick their hands, and don’t come or wait when asked. They don’t consent to food brought to them, or food prepared on purpose for them, or an invitation for a meal. They don’t receive anything from a pot or bowl; or from someone who keeps sheep, or who has a weapon or a shovel in their home; or where a couple is eating; or where there is a woman who is pregnant, breastfeeding, or who has a man in her home; or where there’s a dog waiting or flies buzzing. They accept no fish or meat or liquor or wine, and drink no beer. They go to just one house for alms, taking just one mouthful, or two houses and two mouthfuls, up to seven houses and seven mouthfuls. They feed on one saucer a day, two saucers a day, up to seven saucers a day. They eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live pursuing the practice of eating food at set intervals. - -They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit. - -They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings. They tear out hair and beard, pursuing this practice. They constantly stand, refusing seats. They squat, committed to the endeavor of squatting. They lie on a mat of thorns, making a mat of thorns their bed. They pursue the practice of immersion in water three times a day, including the evening. And so they live pursuing these various ways of mortifying and tormenting the body. That’s how one person mortifies themselves, pursuing the practice of mortifying themselves. - -And how does one person mortify others, pursuing the practice of mortifying others? It’s when a person is a slaughterer of sheep, pigs, poultry, or deer, a hunter or fisher, a bandit, an executioner, a butcher of cattle, a jailer, or has some other cruel livelihood. That’s how one person mortifies others, pursuing the practice of mortifying others. - -And how does one person mortify themselves and others, pursuing the practice of mortifying themselves and others? It’s when a person is an anointed king or a well-to-do brahmin. He has a new temple built to the east of the city. He shaves off his hair and beard, dresses in a rough antelope hide, and smears his body with ghee and oil. Scratching his back with antlers, he enters the temple with his chief queen and the brahmin high priest. There he lies on the bare ground strewn with grass. The king feeds on the milk from one teat of a cow that has a calf of the same color. The chief queen feeds on the milk from the second teat. The brahmin high priest feeds on the milk from the third teat. The milk from the fourth teat is offered to the flames. The calf feeds on the remainder. He says: ‘Slaughter this many bulls, bullocks, heifers, goats, rams, and horses for the sacrifice! Fell this many trees and reap this much grass for the sacrificial equipment!’ His bondservants, workers, and staff do their jobs under threat of punishment and danger, weeping, with tearful faces. That’s how one person mortifies themselves and others, pursuing the practice of mortifying themselves and others. - -And how does one person neither mortify themselves nor others, pursuing the practice of not mortifying themselves or others, living without wishes in the present life, extinguished, cooled, experiencing bliss, having become holy in themselves? It’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed. He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. A householder hears that teaching, or a householder’s child, or someone reborn in some good family. They gain faith in the Realized One, and reflect: ‘Living in a house is cramped and dirty, but the life of one gone forth is wide open. It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’ After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. - -Once they’ve gone forth, they take up the training and livelihood of the mendicants. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings. They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving. They give up unchastity. They are celibate, set apart, avoiding the common practice of sex. They give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words. They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony. They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable, and agreeable to the people. They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial. - -They refrain from injuring plants and seeds. They eat in one part of the day, abstaining from eating at night and food at the wrong time. They refrain from dancing, singing, music, and seeing shows. They refrain from beautifying and adorning themselves with garlands, fragrance, and makeup. They refrain from high and luxurious beds. They refrain from receiving gold and money, raw grains, raw meat, women and girls, male and female bondservants, goats and sheep, chickens and pigs, elephants, cows, horses, and mares, and fields and land. They refrain from running errands and messages; buying and selling; falsifying weights, metals, or measures; bribery, fraud, cheating, and duplicity; mutilation, murder, abduction, banditry, plunder, and violence. - -They’re content with robes to look after the body and alms-food to look after the belly. Wherever they go, they set out taking only these things. They’re like a bird: wherever it flies, wings are its only burden. In the same way, a mendicant is content with robes to look after the body and alms-food to look after the belly. Wherever they go, they set out taking only these things. When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves. - -Seeing a sight with the eyes, they don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving restraint over it. Hearing a sound with the ears … Smelling an odor with the nose … Tasting a flavor with the tongue … Feeling a touch with the body … Knowing a thought with the mind, they don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving restraint over it. When they have this noble sense restraint, they experience an unsullied bliss inside themselves. - -They act with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent. - -When they have this noble spectrum of ethics, this noble sense restraint, and this noble mindfulness and situational awareness, they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. After the meal, they return from alms-round, sit down cross-legged with their body straight, and establish mindfulness right there. Giving up desire for the world, they meditate with a heart rid of desire, cleansing the mind of desire. Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will. Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse. Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt. They give up these five hindrances, corruptions of the heart that weaken wisdom. Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption … second absorption … third absorption … fourth absorption. - -When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives … knowledge of the death and rebirth of sentient beings … knowledge of the ending of defilements. They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’. - -Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. When they’re freed, they know they’re freed. - -They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’ That’s how one person neither mortifies themselves nor others, pursuing the practice of not mortifying themselves or others, living without wishes in the present life, extinguished, cooled, experiencing bliss, having become holy in themselves. - -These are the four people found in the world.” - -4.199 Craving, the Weaver - -The Buddha said this: - -“Mendicants, I will teach you about craving—the weaver, the migrant, the ubiquitous, the clinging. This world is choked by it, engulfed by it. It makes the world tangled like yarn, knotted like a ball of thread, and matted like rushes and reeds, not escaping the places of loss, the bad places, the underworld, transmigration. Listen and pay close attention, I will speak.” - -“Yes, sir,” they replied. The Buddha said this: - -“And what is that craving …? There are eighteen currents of craving that derive from the interior, and eighteen that derive from the exterior. - -What are the eighteen currents of craving that derive from the interior? When there is the concept ‘I am’, there are the concepts ‘I am such’, ‘I am thus’, ‘I am otherwise’; ‘I am fleeting’, ‘I am lasting’; ‘mine’, ‘such is mine’, ‘thus is mine’, ‘otherwise is mine’; ‘also mine’, ‘such is also mine’, ‘thus is also mine’, ‘otherwise is also mine’; ‘I will be’, ‘I will be such’, ‘I will be thus’, ‘I will be otherwise’. These are the eighteen currents of craving that derive from the interior. - -What are the eighteen currents of craving that derive from the exterior? When there is the concept ‘I am because of this’, there are the concepts ‘I am such because of this’, ‘I am thus because of this’, ‘I am otherwise because of this’; ‘I am fleeting because of this’, ‘I am lasting because of this’; ‘mine because of this’, ‘such is mine because of this’, ‘thus is mine because of this’, ‘otherwise is mine because of this’; ‘also mine because of this’, ‘such is also mine because of this’, ‘thus is also mine because of this’, ‘otherwise is also mine because of this’; ‘I will be because of this’, ‘I will be such because of this’, ‘I will be thus because of this’, ‘I will be otherwise because of this’. These are the eighteen currents of craving that derive from the exterior. - -So there are eighteen currents of craving that derive from the interior, and eighteen that derive from the exterior. These are called the thirty-six currents of craving. Each of these pertain to the past, future, and present, making one hundred and eight currents of craving. - -This is that craving—the weaver, the migrant, the ubiquitous, the clinging. This world is choked by it, engulfed by it. It makes the world tangled like yarn, knotted like a ball of thread, and matted like rushes and reeds, not escaping the places of loss, the bad places, the underworld, transmigration.” - -4.200 Love and Hate - -“Mendicants, these four things are born of love and hate. What four? - - Love is born of love, - hate is born of love, - love is born of hate, and - hate is born of hate. - -And how is love born of love? It’s when someone likes, loves, and cares for a person. Others treat that person with liking, love, and care. They think: ‘These others like the person I like.’ And so love for them springs up. That’s how love is born of love. - -And how is hate born of love? It’s when someone likes, loves, and cares for a person. Others treat that person with disliking, loathing, and detestation. They think: ‘These others dislike the person I like.’ And so hate for them springs up. That’s how hate is born of love. - -And how is love born of hate? It’s when someone dislikes, loathes, and detests a person. Others treat that person with disliking, loathing, and detestation. They think: ‘These others dislike the person I dislike.’ And so love for them springs up. That’s how love is born of hate. - -And how is hate born of hate? It’s when someone dislikes, loathes, and detests a person. Others treat that person with liking, love, and care. They think: ‘These others like the person I dislike.’ And so hate for them springs up. That’s how hate is born of hate. - -These are the four things that are born of love and hate. - -A time comes when a mendicant … enters and remains in the first absorption. At that time they have no love born of love, hate born of love, love born of hate, or hate born of hate. - -A time comes when a mendicant … enters and remains in the second absorption … third absorption … fourth absorption. At that time they have no love born of love, hate born of love, love born of hate, or hate born of hate. - -A time comes when a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. At that time any love born of love, hate born of love, love born of hate, or hate born of hate is given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. This is called a mendicant who doesn’t draw close or push back or fume or ignite or burn up. - -And how does a mendicant draw close? It’s when a mendicant regards form as self, self as having form, form in self, or self in form. They regard feeling as self, self as having feeling, feeling in self, or self in feeling. They regard perception as self, self as having perception, perception in self, or self in perception. They regard choices as self, self as having choices, choices in self, or self in choices. They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. That’s how a mendicant draws close. - -And how does a mendicant not draw close? It’s when a mendicant doesn’t regard form as self, self as having form, form in self, or self in form. They don’t regard feeling as self, self as having feeling, feeling in self, or self in feeling. They don’t regard perception as self, self as having perception, perception in self, or self in perception. They don’t regard choices as self, self as having choices, choices in self, or self in choices. They don’t regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. That’s how a mendicant doesn’t draw close. - -And how does a mendicant push back? It’s when someone abuses, annoys, or argues with a mendicant, and the mendicant abuses, annoys, or argues back at them. That’s how a mendicant pushes back. - -And how does a mendicant not push back? It’s when someone abuses, annoys, or argues with a mendicant, and the mendicant doesn’t abuse, annoy, or argue back at them. That’s how a mendicant doesn’t push back. - -And how does a mendicant fume? When there is the concept ‘I am’, there are the concepts ‘I am such’, ‘I am thus’, ‘I am otherwise’; ‘I am fleeting’, ‘I am lasting’; ‘mine’, ‘such is mine’, ‘thus is mine’, ‘otherwise is mine’; ‘also mine’, ‘such is also mine’, ‘thus is also mine’, ‘otherwise is also mine’; ‘I will be’, ‘I will be such’, ‘I will be thus’, ‘I will be otherwise’. That’s how a mendicant fumes. - -And how does a mendicant not fume? When there is no concept ‘I am’, there are no concepts ‘I am such’, ‘I am thus’, ‘I am otherwise’; ‘I am fleeting’, ‘I am lasting’; ‘mine’, ‘such is mine’, ‘thus is mine’, ‘otherwise is mine’; ‘also mine’, ‘such is also mine’, ‘thus is also mine’, ‘otherwise is also mine’; ‘I will be’, ‘I will be such’, ‘I will be thus’, ‘I will be otherwise’. That’s how a mendicant doesn’t fume. - -And how is a mendicant ignited? When there is the concept ‘I am because of this’, there are the concepts ‘I am such because of this’, ‘I am thus because of this’, ‘I am otherwise because of this’; ‘I am fleeting because of this’, ‘I am lasting because of this’; ‘mine because of this’, ‘such is mine because of this’, ‘thus is mine because of this’, ‘otherwise is mine because of this’; ‘also mine because of this’, ‘such is also mine because of this’, ‘thus is also mine because of this’, ‘otherwise is also mine because of this’; ‘I will be because of this’, ‘I will be such because of this’, ‘I will be thus because of this’, ‘I will be otherwise because of this’. That’s how a mendicant is ignited. - -And how is a mendicant not ignited? When there is no concept ‘I am because of this’, there are no concepts ‘I am such because of this’, ‘I am thus because of this’, ‘I am otherwise because of this’; ‘I am fleeting because of this’, ‘I am lasting because of this’; ‘mine because of this’, ‘such is mine because of this’, ‘thus is mine because of this’, ‘otherwise is mine because of this’; ‘also mine because of this’, ‘such is also mine because of this’, ‘thus is also mine because of this’, ‘otherwise is also mine because of this’; ‘I will be because of this’, ‘I will be such because of this’, ‘I will be thus because of this’, ‘I will be otherwise because of this’. That’s how a mendicant is not ignited. - -And how does a mendicant burn up? It’s when a mendicant hasn’t given up the conceit ‘I am’, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. That’s how a mendicant is burned up. - -And how does a mendicant not burn up? It’s when a mendicant has given up the conceit ‘I am’, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. That’s how a mendicant is not burned up.” - -21. A Good Person - -4.201 Training Rules - -“Mendicants, I will teach you a bad person and a worse person, a good person and a better person. Listen and pay close attention, I will speak.” - -“Yes, sir,” they replied. The Buddha said this: - -“And what is a bad person? It’s someone who kills living creatures, steals, commits sexual misconduct, lies, and uses alcoholic drinks that cause negligence. This is called a bad person. - -And what is a worse person? It’s someone who kills living creatures, steals, commits sexual misconduct, lies, and uses alcoholic drinks that cause negligence. And they encourage others to do these things. This is called a worse person. - -And what is a good person? It’s someone who doesn’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence. This is called a good person. - -And what is a better person? It’s someone who doesn’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence. And they encourage others to avoid these things. This is called a better person.” - -4.202 Faithless - -“Mendicants, I will teach you a bad person and a worse person, a good person and a better person. - -And what is a bad person? It’s someone who is faithless, shameless, imprudent, with little learning, lazy, unmindful, and witless. This is called a bad person. - -And what is a worse person? It’s someone who is faithless, shameless, imprudent, with little learning, lazy, confused, and witless. And they encourage others in these same qualities. This is called a worse person. - -And what is a good person? It’s someone who is faithful, conscientious, prudent, learned, energetic, mindful, and wise. This is called a good person. - -And what is a better person? It’s someone who is personally accomplished in faith, conscience, prudence, learning, energy, mindfulness, and wisdom. And they encourage others in these same qualities. This is called a better person.” - -4.203 Seven Kinds of Deeds - -“Mendicants, I will teach you a bad person and a worse person, a good person and a better person. - -And what is a bad person? It’s someone who kills living creatures, steals, commits sexual misconduct, and uses speech that’s false, divisive, harsh, or nonsensical. This is called a bad person. - -And what is a worse person? It’s someone who kills living creatures, steals, commits sexual misconduct, and uses speech that’s false, divisive, harsh, or nonsensical. And they encourage others to do these things. This is called a worse person. - -And what is a good person? It’s someone who doesn’t kill living creatures, steal, commit sexual misconduct, or use speech that’s false, divisive, harsh, or nonsensical. This is called a good person. - -And what is a better person? It’s someone who doesn’t kill living creatures, steal, commit sexual misconduct, or use speech that’s false, divisive, harsh, or nonsensical. And they encourage others to avoid these things. This is called a better person.” - -4.204 Ten Kinds of Deeds - -“Mendicants, I will teach you a bad person and a worse person, a good person and a better person. - -And what is a bad person? It’s someone who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, with wrong view. This is called a bad person. - -And what is a worse person? It’s someone who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. They’re covetous, malicious, with wrong view. And they encourage others to do these things. This is called a worse person. - -And what is a good person? It’s someone who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, with right view. This is called a good person. - -And what is a better person? It’s someone who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. They’re contented, kind-hearted, with right view. And they encourage others to do these things. This is called a better person.” - -4.205 Eightfold - -“Mendicants, I will teach you a bad person and a worse person, a good person and a better person. - -And what is a bad person? It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. This is called a bad person. - -And what is a worse person? It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. And they encourage others in these same qualities. This is called a worse person. - -And what is a good person? It’s someone who has right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called a good person. - -And what is a better person? It’s someone who has right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. And they encourage others in these same qualities. This is called a better person.” - -4.206 The Path with Ten Factors - -“Mendicants, I will teach you a bad person and a worse person, a good person and a better person. - -And what is a bad person? It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called a bad person. - -And what is a worse person? It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. And they encourage others in these same qualities. This is called a worse person. - -And what is a good person? It’s someone who has right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called a good person. - -And what is a better person? It’s someone who has right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. And they encourage others in these same qualities. This is called a better person.” - -4.207 Bad Character (1st) - -“Mendicants, I will teach you who’s bad and who’s worse, who’s good and who’s better. - -And who’s bad? It’s someone who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, with wrong view. This is called bad. - -And who’s worse? It’s someone who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. They’re covetous, malicious, with wrong view. And they encourage others to do these things. This is called worse. - -And who’s good? It’s someone who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, with right view. This is called good. - -And who’s better? It’s someone who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. They’re contented, kind-hearted, with right view. And they encourage others to do these things. This is called better.” - -4.208 Bad Character (2nd) - -“Mendicants, I will teach you who’s bad and who’s worse, who’s good and who’s better. - -And who’s bad? It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called bad. - -And who’s worse? It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. And they encourage others in these same qualities. This is called worse. - -And who’s good? It’s someone who has right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called good. - -And who’s better? It’s someone who has right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. And they encourage others in these same qualities. This is called better.” - -4.209 Bad Character (3rd) - -“Mendicants, I will teach you bad character and worse character, good character and better character. - -And who has bad character? It’s someone who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, with wrong view. This is called bad character. - -And who has worse character? It’s someone who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. They’re covetous, malicious, with wrong view. And they encourage others to do these things. This is called worse character. - -And who has good character? It’s someone who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, with right view. This is called good character. - -And who has better character? It’s someone who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. They’re contented, kind-hearted, with right view. And they encourage others to do these things. This is called better character.” - -4.210 Bad Character (4th) - -“Mendicants, I will teach you bad character and worse character, good character and better character. - -And who has bad character? It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called bad character. - -And who has worse character? It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. And they encourage others in these same qualities. This is called worse character. - -And who has good character? It’s someone who has right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called good character. - -And who has better character? It’s someone who has right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. And they encourage others in these same qualities. This is called better character.” - -22. Assembly - -4.211 Assembly - -“Mendicants, these four corrupt an assembly. What four? A monk, nun, layman, or laywoman who is unethical, of bad character. These are the four that corrupt an assembly. - -Mendicants, these four beautify an assembly. What four? A monk, nun, layman, or laywoman who is ethical, of good character. These are the four that beautify an assembly.” - -4.212 View - -“Mendicants, someone with four qualities is cast down to hell. What four? Bad conduct by way of body, speech, and mind, and wrong view. Someone with these four qualities is cast down to hell. - -Someone with four qualities is raised up to heaven. What four? Good conduct by way of body, speech, and mind, and right view. Someone with these four qualities is raised up to heaven.” - -4.213 Ungrateful - -“Mendicants, someone with four qualities is cast down to hell. What four? Bad conduct by way of body, speech, and mind, and being ungrateful and thankless. Someone with these four qualities is cast down to hell. - -Someone with four qualities is raised up to heaven. What four? Good conduct by way of body, speech, and mind, and being grateful and thankful. Someone with these four qualities is raised up to heaven.” - -4.214 Killing Living Creatures - -“Someone with four qualities is cast down to hell. … They kill living creatures, steal, commit sexual misconduct, and lie. … Someone with four qualities is raised up to heaven. … They don’t kill living creatures, steal, commit sexual misconduct, or lie. …” - -4.215 Path (1st) - -“Someone with four qualities is cast down to hell. … wrong view, wrong thought, wrong speech, wrong action. … Someone with four qualities is raised up to heaven. … right view, right thought, right speech, right action. …” - -4.216 Path (2nd) - -“Someone with four qualities is cast down to hell. … wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. Someone with four qualities is raised up to heaven. … right livelihood, right effort, right mindfulness, and right immersion. …” - -4.217 Kinds of Expression (1st) - -“Someone with four qualities is cast down to hell. … They say they’ve seen, heard, thought, or known something, but they haven’t. … Someone with four qualities is raised up to heaven. … They say they haven’t seen, heard, thought, or known something, and they haven’t. …” - -4.218 Kinds of Expression (2nd) - -“Someone with four qualities is cast down to hell. … They say they haven’t seen, heard, thought, or known something, but they have. … Someone with four qualities is raised up to heaven. … They say they’ve seen, heard, thought, or known something, and they have. …” - -4.219 Imprudence - -“Someone with four qualities is cast down to hell. … They’re faithless, unethical, shameless, and imprudent. … Someone with four qualities is raised up to heaven. … They’re faithful, ethical, conscientious, and prudent. …” - -4.220 Unethical - -“Mendicants, someone with four qualities is cast down to hell. What four? They’re faithless, unethical, lazy, and witless. Someone with these four qualities is cast down to hell. - -Someone with four qualities is raised up to heaven. What four? They’re faithful, ethical, energetic, and wise. Someone with these four qualities is raised up to heaven.” - -23. Bad Conduct - -4.221 Verbal Conduct - -“Mendicants, there are these four kinds of bad conduct by way of speech. What four? Speech that’s false, divisive, harsh, or nonsensical. These are the four kinds of bad conduct by way of speech. - -There are these four kinds of good conduct by way of speech. What four? Speech that’s true, harmonious, gentle, and thoughtful. These are the four kinds of good conduct by way of speech.” - -4.222 View - -“When a foolish, incompetent bad person has four qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma. What four? Bad conduct by way of body, speech, and mind, and wrong view. When a foolish, incompetent bad person has these four qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma. - -When an astute, competent good person has four qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit. What four? Good conduct by way of body, speech, and mind, and right view. When an astute, competent good person has these four qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.” - -4.223 Ungrateful - -“When a foolish, incompetent bad person has four qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma. What four? Bad conduct by way of body, speech, and mind, and being ungrateful and thankless. An astute person … makes much merit. … Good conduct by way of body, speech, and mind, and being grateful and thankful. …” - -4.224 Killing Living Creatures - -“A foolish person … makes much bad karma. … They kill living creatures, steal, commit sexual misconduct, and lie. … An astute person … makes much merit. … They don’t kill living creatures, steal, commit sexual misconduct, or lie. …” - -4.225 Path (1st) - -“A foolish person … makes much bad karma. … wrong view, wrong thought, wrong speech, wrong action. … An astute person … makes much merit. … right view, right thought, right speech, right action. …” - -4.226 Path (2nd) - -“A foolish person … makes much bad karma. … wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. … An astute person … makes much merit. … right livelihood, right effort, right mindfulness, and right immersion. …” - -4.227 Kinds of Expression (1st) - -“A foolish person … makes much bad karma. … They say they’ve seen, heard, thought, or known something, but they haven’t. … An astute person … makes much merit. … They say they haven’t seen, heard, thought, or known something, and they haven’t. …” - -4.228 Kinds of Expression (2nd) - -“A foolish person … makes much bad karma. … They say they haven’t seen, heard, thought, or known something, but they have. … An astute person … makes much merit. … They say they’ve seen, heard, thought, or known something, and they have. …” - -4.229 Imprudence - -“A foolish person … makes much bad karma. … They’re faithless, unethical, shameless, and imprudent. … An astute person … makes much merit. … They’re faithful, ethical, conscientious, and prudent. …” - -4.230 Witless - -“A foolish person … makes much bad karma. … They’re faithless, unethical, lazy, and witless. … An astute person … makes much merit. … They’re faithful, ethical, energetic, and wise. When an astute, competent good person has these four qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.” - -4.231 Poets - -“Mendicants, there are these four poets. What four? - -A poet who thoughtfully composes their own work, a poet who repeats the oral transmission, a poet who educates, and a poet who improvises. - -These are the four poets.” - -24. Deeds - -4.232 Deeds In Brief - -“Mendicants, I declare these four kinds of deeds, having realized them with my own insight. What four? - - There are dark deeds with dark results. - There are bright deeds with bright results. - There are dark and bright deeds with dark and bright results. - There are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds. - -These are the four kinds of deeds that I declare, having realized them with my own insight.” - -4.233 Deeds in Detail - -“Mendicants, I declare these four kinds of deeds, having realized them with my own insight. What four? - - There are dark deeds with dark results; - bright deeds with bright results; - dark and bright deeds with dark and bright results; and - neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds. - -And what are dark deeds with dark results? It’s when someone makes hurtful choices by way of body, speech, and mind. Having made these choices, they’re reborn in a hurtful world, where hurtful contacts touch them. Touched by hurtful contacts, they experience hurtful feelings that are exclusively painful—like the beings in hell. These are called dark deeds with dark results. - -And what are bright deeds with bright results? It’s when someone makes pleasing choices by way of body, speech, and mind. Having made these choices, they’re reborn in a pleasing world, where pleasing contacts touch them. Touched by pleasing contacts, they experience pleasing feelings that are exclusively happy—like the gods replete with glory. These are called bright deeds with bright results. - -And what are dark and bright deeds with dark and bright results? It’s when someone makes both hurtful and pleasing choices by way of body, speech, and mind. Having made these choices, they are reborn in a world that is both hurtful and pleasing, where hurtful and pleasing contacts touch them. Touched by both hurtful and pleasing contacts, they experience both hurtful and pleasing feelings that are a mixture of pleasure and pain—like humans, some gods, and some beings in the underworld. These are called dark and bright deeds with dark and bright results. - -And what are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds? It’s the intention to give up dark deeds with dark results, bright deeds with bright results, and both dark and bright deeds with both dark and bright results. These are called neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds. - -These are the four kinds of deeds that I declare, having realized them with my own insight.” - -4.234 About Soṇakāyana - -Then Sikhāmoggallāna the brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, Sikhāmoggallāna sat down to one side, and said to the Buddha: - -“Master Gotama, a few days ago the student Soṇakāyana came to me and said: ‘The ascetic Gotama advocates not doing any deeds. So he teaches the annihilation of the world!’ The world exists through deeds, and it remains because deeds are undertaken.” - -“Brahmin, I can’t recall even seeing the student Soṇakāyana, so how could we possibly have had such a discussion? I declare these four kinds of deeds, having realized them with my own insight. What four? - - There are dark deeds with dark results; - bright deeds with bright results; - dark and bright deeds with dark and bright results; and - neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds. - -And what are the dark deeds with dark results? It’s when someone makes hurtful choices by way of body, speech, and mind. … Touched by hurtful contacts, they experience hurtful feelings that are exclusively painful—like the beings in hell. These are called dark deeds with dark results. - -And what are bright deeds with bright results? It’s when someone makes pleasing choices by way of body, speech, and mind. … Touched by pleasing contacts, they experience pleasing feelings that are exclusively happy—like the gods replete with glory. These are called bright deeds with bright results. - -And what are dark and bright deeds with dark and bright results? It’s when someone makes both hurtful and pleasing choices by way of body, speech, and mind. … Touched by both hurtful and pleasing contacts, they experience both hurtful and pleasing feelings that are a mixture of pleasure and pain—like humans, some gods, and some beings in the underworld. These are called dark and bright deeds with dark and bright results. - -And what are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds? It’s the intention to give up dark deeds with dark results, bright deeds with bright results, and both dark and bright deeds with both dark and bright results. These are called neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds. - -These are the four kinds of deeds that I declare, having realized them with my own insight.” - -4.235 Training Rules (1st) - -“Mendicants, I declare these four kinds of deeds, having realized them with my own insight. What four? - - There are dark deeds with dark results; - bright deeds with bright results; - dark and bright deeds with dark and bright results; and - neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds. - -And what are the dark deeds with dark results? It’s when someone kills living creatures, steals, commits sexual misconduct, lies, and uses alcoholic drinks that cause negligence. These are called dark deeds with dark results. - -And what are bright deeds with bright results? It’s when someone doesn’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence. These are called bright deeds with bright results. - -And what are dark and bright deeds with dark and bright results? It’s when someone makes both hurtful and pleasing choices by way of body, speech, and mind. These are called dark and bright deeds with dark and bright results. - -And what are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds? It’s the intention to give up dark deeds with dark results, bright deeds with bright results, and both dark and bright deeds with both dark and bright results. These are called neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds. - -These are the four kinds of deeds that I declare, having realized them with my own insight.” - -4.236 Training Rules (2nd) - -“Mendicants, I declare these four kinds of deeds, having realized them with my own insight. What four? - - There are dark deeds with dark results; - bright deeds with bright results; - dark and bright deeds with dark and bright results; and - neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds. - -And what are dark deeds with dark results? It's when someone murders their mother or father or a perfected one. They maliciously shed the blood of a Realized One. Or they cause a schism in the Saṅgha. These are called dark deeds with dark results. - -And what are bright deeds with bright results? It’s when someone doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. And they’re content, kind-hearted, with right view. These are called bright deeds with bright results. - -And what are dark and bright deeds with dark and bright results? It’s when someone makes both hurtful and pleasing choices by way of body, speech, and mind. These are called dark and bright deeds with dark and bright results. - -And what are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds? It’s the intention to give up dark deeds with dark results, bright deeds with bright results, and both dark and bright deeds with both dark and bright results. These are called neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds. - -These are the four kinds of deeds that I declare, having realized them with my own insight.” - -4.237 The Noble Path - -“Mendicants, I declare these four kinds of deeds, having realized them with my own insight. What four? - - There are dark deeds with dark results; - bright deeds with bright results; - dark and bright deeds with dark and bright results; and - neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds. - -And what are dark deeds with dark results? It’s when someone makes hurtful choices by way of body, speech, and mind. These are called dark deeds with dark results. - -And what are bright deeds with bright results? It’s when someone makes pleasing choices by way of body, speech, and mind. These are called bright deeds with bright results. - -And what are dark and bright deeds with dark and bright results? It’s when someone makes both hurtful and pleasing choices by way of body, speech, and mind. These are called dark and bright deeds with dark and bright results. - -And what are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. These are called neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds. - -These are the four kinds of deeds that I declare, having realized them with my own insight.” - -4.238 Awakening Factors - -“Mendicants, I declare these four kinds of deeds, having realized them with my own insight.... - -And what are dark deeds with dark results? It’s when someone makes hurtful choices by way of body, speech, and mind. These are called dark deeds with dark results. - -And what are bright deeds with bright results? It’s when someone makes pleasing choices by way of body, speech, and mind. These are called bright deeds with bright results. - -And what are dark and bright deeds with dark and bright results? It’s when someone makes both hurtful and pleasing choices by way of body, speech, and mind. These are called dark and bright deeds with dark and bright results. - -And what are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. These are called neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds. - -These are the four kinds of deeds that I declare, having realized them with my own insight.” - -4.239 Blameworthy - -“Mendicants, someone with four qualities is cast down to hell. What four? Blameworthy deeds by way of body, speech, and mind, and blameworthy view. Someone with these four qualities is cast down to hell. - -Someone with four qualities is raised up to heaven. What four? Blameless deeds by way of body, speech, and mind, and blameless view. Someone with these four qualities is raised up to heaven.” - -4.240 Pleasing - -“Mendicants, someone with four qualities is cast down to hell. What four? Hurtful deeds by way of body, speech, and mind, and hurtful view. Someone with these four qualities is cast down to hell. - -Someone with four qualities is raised up to heaven. What four? Pleasing deeds by way of body, speech, and mind, and pleasing view. Someone with these four qualities is raised up to heaven.” - -4.241 Ascetics - -“‘Only here is there a true ascetic, here a second ascetic, here a third ascetic, and here a fourth ascetic. Other sects are empty of ascetics.’ This, mendicants, is how you should rightly roar your lion’s roar. - -And who is the first ascetic? It’s a mendicant who—with the ending of three fetters—is a stream-enterer, not liable to be reborn in the underworld, bound for awakening. This is the first ascetic. - -And who is the second ascetic? It’s a mendicant who—with the ending of three fetters, and the weakening of greed, hate, and delusion—is a once-returner. They come back to this world once only, then make an end of suffering. This is the second ascetic. - -And who is the third ascetic? It’s a mendicant who—with the ending of the five lower fetters—is reborn spontaneously. They’re extinguished there, and are not liable to return from that world. This is the third ascetic. - -And who is the fourth ascetic? It’s a mendicant who realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. This is the fourth ascetic. - -‘Only here is there a true ascetic, here a second ascetic, here a third ascetic, and here a fourth ascetic. Other sects are empty of ascetics.’ This, mendicants, is how you should rightly roar your lion’s roar.” - -4.242 Benefits of a Good Person - -“Mendicants, you can expect four benefits from relying on a good person. What four? Growth in noble ethics, immersion, wisdom, and freedom. You can expect these four benefits from relying on a good person.” - -25. Perils of Offenses - -4.243 Schism in the Saṅgha - -At one time the Buddha was staying near Kosambi, in Ghosita’s Monastery. Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him, “Well, Ānanda, has that disciplinary issue been settled yet?” - -“How could it be, sir? Venerable Anuruddha’s pupil Bāhiya remains entirely committed to creating a schism in the Saṅgha. But Anuruddha doesn’t think to say a single word about it.” - -“But Ānanda, since when has Anuruddha been involved in disciplinary issues in the midst of the Saṅgha? Shouldn’t you, together with Sāriputta and Moggallāna, settle all disciplinary issues that come up? - -A bad monk sees four reasons to relish schism in the Saṅgha. What four? Take an unethical monk, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, corrupt, and depraved. He thinks: ‘Suppose the monks know that I’m a bad monk … If they’re in harmony, they’ll expel me, but if they’re divided they won’t.’ A bad monk sees this as the first reason to relish schism in the Saṅgha. - -Furthermore, a bad monk has wrong view, he’s attached to an extremist view. He thinks: ‘Suppose the monks know that I have wrong view … If they’re in harmony they’ll expel me, but if they’re divided they won’t.’ A bad monk sees this as the second reason to relish schism in the Saṅgha. - -Furthermore, a bad monk has wrong livelihood and earns a living by wrong livelihood. He thinks: ‘Suppose the monks know that I have wrong livelihood … If they’re in harmony they’ll expel me, but if they’re divided they won’t.’ A bad monk sees this as the third reason to relish schism in the Saṅgha. - -Furthermore, a bad monk desires material possessions, honor, and admiration. He thinks: ‘Suppose the monks know that I desire material possessions, honor, and admiration. If they’re in harmony they won’t honor, respect, revere, or venerate me, but if they’re divided they will.’ A bad monk sees this as the fourth reason to relish schism in the Saṅgha. - -A bad monk sees these four reasons to relish schism in the Saṅgha.” - -4.244 Perils of Offenses - -“Mendicants, there are these four perils of offenses. What four? - -Suppose they were to arrest a bandit, a criminal and present him to the king, saying: ‘Your Majesty, this is a bandit, a criminal. May Your Majesty punish them!’ The king would say: ‘Go, my men, and tie this man’s arms tightly behind his back with a strong rope. Shave his head and march him from street to street and square to square to the beating of a harsh drum. Then take him out the south gate and there, to the south of the city, chop off his head.’ The king’s men would do as they were told. Then a bystander might think: ‘This man must have done a truly bad and reprehensible deed, a capital offense. There’s no way I’d ever do such a bad and reprehensible deed, a capital offense.’ In the same way, take any monk or nun who has set up such an acute perception of peril regarding expulsion offenses. It can be expected that if they haven’t committed an expulsion offense they won’t, and if they committed one they will deal with it properly. - -Suppose a man was to put on a black cloth, mess up his hair, and put a club on his shoulder. Then he approaches a large crowd and says: ‘Sirs, I’ve done a bad and reprehensible deed, deserving of clubbing. I submit to your pleasure.’ Then a bystander might think: ‘This man must have done a truly bad and reprehensible deed, deserving of clubbing. … There’s no way I’d ever do such a bad and reprehensible deed, deserving of clubbing.’ In the same way, take any monk or nun who has set up such an acute perception of peril regarding suspension offenses. It can be expected that if they haven’t committed a suspension offense they won’t, and if they committed one they will deal with it properly. - -Suppose a man was to put on a black cloth, mess up his hair, and put a sack of ashes on his shoulder. Then he approaches a large crowd and says: ‘Sirs, I’ve done a bad and reprehensible deed, deserving of a sack of ashes. I submit to your pleasure.’ Then a bystander might think: ‘This man must have done a truly bad and reprehensible deed, deserving of a sack of ashes. … There’s no way I’d ever do such a bad and reprehensible deed, deserving of a sack of ashes.’ In the same way, take any monk or nun who has set up such an acute perception of peril regarding confessable offenses. It can be expected that if they haven’t committed a confessable offense they won’t, and if they committed one they will deal with it properly. - -Suppose a man was to put on a black cloth and mess up his hair. Then he approaches a large crowd and says: ‘Sirs, I’ve done a bad and reprehensible deed, deserving of criticism. I submit to your pleasure.’ Then a bystander might think: ‘This man must have done a truly bad and reprehensible deed, deserving of criticism. … There’s no way I’d ever do such a bad and reprehensible deed, deserving of criticism.’ In the same way, take any monk or nun who has set up such an acute perception of peril regarding acknowledgable offenses. It can be expected that if they haven’t committed an acknowledgeable offense they won’t, and if they committed one they will deal with it properly. - -These are the four perils of offenses.” - - -4.245 The Benefits of Training - -“Mendicants, living this spiritual life is benefited by training and overseen by wisdom; freedom is its heart, and mindfulness is in charge. - -And how is it benefited by training? Firstly, I laid down for my disciples the training that deals with supplementary regulations in order to inspire confidence in those without it and to increase confidence in those who have it. They undertake whatever supplementary regulations I have laid down, keeping them unbroken, impeccable, spotless, and unmarred. - -Furthermore, I laid down for my disciples the training that deals with the fundamentals of the spiritual life in order to rightly end suffering in every way. They undertake whatever training that deals with the fundamentals of the spiritual life I have laid down, keeping it unbroken, impeccable, spotless, and unmarred. That’s how it’s benefited by training. - -And how is it overseen by wisdom? I taught the Dhamma to my disciples in order to rightly end suffering in every way. They examine with wisdom any teachings I taught them. That’s how it’s overseen by wisdom. - -And how does it have freedom at its heart? I taught the Dhamma to my disciples in order to rightly end suffering in every way. They experience through freedom any teachings I taught them. That’s how it has freedom at its heart. - -And how is mindfulness in charge? Mindfulness is well established in oneself: ‘In this way I’ll fulfill the training dealing with supplementary regulations, or support with wisdom in every situation the training dealing with supplementary regulations I’ve already fulfilled.’ Mindfulness is well established in oneself: ‘In this way I’ll fulfill the training dealing with the fundamentals of the spiritual life, or support with wisdom in every situation the training dealing with the fundamentals of the spiritual life I’ve already fulfilled.’ Mindfulness is well established in oneself: ‘In this way I’ll examine with wisdom the teaching that I haven’t yet examined, or support with wisdom in every situation the teaching I’ve already examined.’ Mindfulness is well established in oneself: ‘In this way I’ll experience through freedom the teaching that I haven’t yet experienced, or support with wisdom in every situation the teaching I’ve already experienced.’ That’s how mindfulness is in charge. - -‘Living this spiritual life is benefited by training and overseen by wisdom; freedom is its heart, and mindfulness is in charge.’ That’s what I said, and this is why I said it.” - - -4.246 Lying Postures - -“Mendicants, there are these four ways of lying down. What four? The ways a corpse, a pleasure seeker, a lion, and a Realized One lie down. - -And how does a corpse lie down? Corpses usually lie flat on their backs. This is called the way a corpse lies down. - -And how does a pleasure seeker lie down? Pleasure seekers usually lie down on their left side. This is called the way a pleasure seeker lies down. - -And how does a lion lie down? The lion, king of beasts, lies down on the right side, placing one foot on top of the other, with his tail tucked between his thighs. When he wakes, he lifts his front quarters and checks his hind quarters. If he sees that any part of his body is disordered or displaced, he is displeased. But if he sees that no part of his body is disordered or displaced, he is pleased. This is called the way a lion lies down. - -And how does a Realized One lie down? It’s when a Realized One, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption … fourth absorption. This is called the way a Realized One lies down. - -These are the four ways of lying down.” - - -4.247 Worthy of a Monument - -“Mendicants, these four are worthy of a monument. What four? A Realized One, a perfected one, a fully awakened Buddha; a Buddha awakened for themselves; a disciple of a Realized One; and a wheel-turning monarch. These four are worthy of a monument.” - -4.248 The Growth of Wisdom - -“Mendicants, these four things lead to the growth of wisdom. What four? Associating with good people, listening to the true teaching, proper attention, and practicing in line with the teaching. These four things lead to the growth of wisdom.” - -4.249 Very Helpful - -“Mendicants, these four things are very helpful to a human being. What four? Associating with good people, listening to the true teaching, proper attention, and practicing in line with the teaching. These four things are very helpful to a human being.” - - -4.250 Expressions (1st) - -“Mendicants, there are these four ignoble expressions. What four? Saying you’ve seen, heard, thought, or known something, but you haven’t. These are the four ignoble expressions.” - - -4.251 Expressions (2nd) - -“Mendicants, there are these four noble expressions. What four? Saying you haven’t seen, heard, thought, or known something, and you haven’t. These are the four noble expressions.” - -4.252 Expressions (3rd) - -“Mendicants, there are these four ignoble expressions. What four? Saying you haven’t seen, heard, thought, or known something, and you have. These are the four ignoble expressions.” - -4.253 Expressions (4th) - -“Mendicants, there are these four noble expressions. What four? Saying you’ve seen, heard, thought, or known something, and you have. These are the four noble expressions.” - -26. Insight - -4.254 Insight - -Mendicants, there are these four things. What four? There are things that should be completely understood by direct knowledge. There are things that should be given up by direct knowledge. There are things that should be developed by direct knowledge. There are things that should be realized by direct knowledge. - -And what are the things that should be completely understood by direct knowledge? The five grasping aggregates. These are called the things that should be completely understood by direct knowledge. - -And what are the things that should be given up by direct knowledge? Ignorance and craving for continued existence. These are called the things that should be given up by direct knowledge. - -And what are the things that should be developed by direct knowledge? Serenity and discernment. These are called the things that should be developed by direct knowledge. - -And what are the things that should be realized by direct knowledge? Knowledge and freedom. These are called the things that should be realized by direct knowledge. - -These are the four things.” - -4.255 Searches - -“Mendicants, there are these four ignoble searches. What four? Someone liable to grow old searches only for what grows old. Someone liable to sickness searches only for what gets sick. Someone liable to death searches only for what dies. Someone whose nature is defiled searches only for what is defiled. These are the four ignoble searches. - -There are these four noble searches. What four? Someone who is liable to grow old, knowing the drawback in what grows old, searches for the unaging supreme sanctuary, extinguishment. Someone who is liable to get sick, knowing the drawback in what gets sick, searches for the sickness-free supreme sanctuary, extinguishment. Someone who is liable to die, knowing the drawback in what dies, searches for the deathless supreme sanctuary, extinguishment. Someone whose nature is defiled, knowing the drawback in what is defiled, searches for the undefiled supreme sanctuary, extinguishment. These are the four noble searches.” - -4.256 Ways of Being Inclusive - -“Mendicants, there are these four ways of being inclusive. What four? Giving, kindly words, taking care, and equality. These are the four ways of being inclusive.” - -4.257 With Māluṅkyaputta - -Then Venerable Māluṅkyaputta went up to the Buddha, bowed, sat down to one side, and said to him: - -“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.” - -“Well now, Māluṅkyaputta, what are we to say to the young monks, when even an old man like you, elderly and senior, asks the Realized One for brief advice?” - -“Sir, may the Buddha teach me the Dhamma in brief! May the Holy One teach me the Dhamma in brief! Hopefully I can understand the meaning of what the Buddha says! Hopefully I can be an heir of the Buddha’s teaching!” - -“Māluṅkyaputta, there are four things that give rise to craving in a mendicant. What four? For the sake of robes, alms-food, lodgings, or rebirth in this or that state. These are the four things that give rise to craving in a mendicant. That craving is given up by a mendicant, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. Then they’re called a mendicant who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.” - -When Māluṅkyaputta had been given this advice by the Buddha, he got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. Then Māluṅkyaputta, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. - -He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.” And Venerable Māluṅkyaputta became one of the perfected. - -4.258 Families - -“Mendicants, when families don’t stay wealthy for long, it’s always for one or more of these four reasons. What four? They don’t look for what’s lost; they don’t fix old things; they eat and drink too much; or they put an unethical woman or man in charge. When families don’t stay wealthy for long, it’s always for one or more of these four reasons. - -When families do stay wealthy for long, it’s always for one or more of these four reasons. What four? They look for what’s lost; they fix old things; they eat and drink in moderation; and they put an ethical woman or man in charge. When families do stay wealthy for long, it’s always for one or more of these four reasons.” - -4.259 A Thoroughbred (1st) - -“Mendicants, a fine royal thoroughbred with four factors is worthy of a king, fit to serve a king, and considered a factor of kingship. What four? It’s when a fine royal thoroughbred is beautiful, strong, fast, and well-proportioned. A fine royal thoroughbred with these four factors is worthy of a king. … - -In the same way, a mendicant with four factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world. What four? It’s when a mendicant is beautiful, strong, fast, and well proportioned. - -And how is a mendicant beautiful? It’s when a mendicant is ethical, restrained in the code of conduct, with good behavior and supporters. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. That’s how a mendicant is beautiful. - -And how is a mendicant strong? It’s when a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. That’s how a mendicant is strong. - -And how is a mendicant fast? It’s when they truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. That’s how a mendicant is fast. - -And how is a mendicant well proportioned? It’s when a mendicant receives robes, alms-food, lodgings, and medicines and supplies for the sick. That’s how a mendicant is well proportioned. - -A mendicant with these four factors … is the supreme field of merit for the world.” - -4.260 A Thoroughbred (2nd) - -“Mendicants, a fine royal thoroughbred with four factors is worthy of a king, fit to serve a king, and considered a factor of kingship. What four? It’s when a fine royal thoroughbred is beautiful, strong, fast, and well-proportioned. A fine royal thoroughbred with these four factors is worthy of a king. … - -In the same way, a mendicant with four factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world. What four? It’s when a mendicant is beautiful, strong, fast, and well proportioned. - -And how is a mendicant beautiful? It’s when a mendicant is ethical, restrained in the code of conduct, with good behavior and supporters. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. That’s how a mendicant is beautiful. - -And how is a mendicant strong? It’s when a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. That’s how a mendicant is strong. - -And how is a mendicant fast? It’s when a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. That’s how a mendicant is fast. - -And how is a mendicant well proportioned? It’s when a mendicant receives robes, alms-food, lodgings, and medicines and supplies for the sick. That’s how a mendicant is well proportioned. - -A mendicant with these four factors … is the supreme field of merit for the world.” - -4.261 Powers - -“Mendicants, there are these four powers. What four? The powers of energy, mindfulness, immersion, and wisdom. These are the four powers.” - -4.262 Wilderness - -“Mendicants, when a mendicant has four qualities they’re not ready to frequent remote lodgings in the wilderness and the forest. What four? They have sensual, malicious, and cruel thoughts; or they’re witless, dull, and stupid. When a mendicant has these four qualities they’re not ready to frequent remote lodgings in the wilderness and the forest. - -When a mendicant has four qualities they’re ready to frequent remote lodgings in the wilderness and the forest. What four? They have thoughts of renunciation, good will, and harmlessness; and they’re wise, bright, and clever. When a mendicant has these four qualities they’re ready to frequent remote lodgings in the wilderness and the forest.” - -4.263 Deeds - -“When a foolish, incompetent bad person has four qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma. What four? Blameworthy deeds by way of body, speech, and mind, and blameworthy view. When a foolish, incompetent bad person has these four qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma. - -When an astute, competent good person has four qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit. What four? Blameless deeds by way of body, speech, and mind, and blameless view. When an astute, competent good person has these four qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.” - -27. Ways of Performing Deeds - -4.264 Killing Living Creatures - -“Mendicants, someone with four qualities is cast down to hell. What four? They themselves kill living creatures; they encourage others to kill living creatures; they approve of killing living creatures; and they praise killing living creatures. Someone with these four qualities is cast down to hell. - -Someone with four qualities is raised up to heaven. What four? They don’t themselves kill living creatures; they encourage others to not kill living creatures; they approve of not killing living creatures; and they praise not killing living creatures. Someone with these four qualities is raised up to heaven.” - -4.265 Stealing - -“Mendicants, someone with four qualities is cast down to hell. What four? They themselves steal … Someone with four qualities is raised up to heaven. … - -They don’t themselves steal … - -4.266 Misconduct - -… They themselves commit sexual misconduct … - -They themselves don’t commit sexual misconduct … - -4.267 Lying - -… They themselves lie … - -… They themselves don’t lie … - -4.268 Divisive Speech - -… They themselves speak divisively … - -… They themselves don’t speak divisively … - -4.269 Harsh Speech - -… They themselves speak harshly … - -… They themselves don’t speak harshly … - -4.270 Talking Nonsense - -… They themselves talk nonsense … - -… They themselves don’t talk nonsense … - -4.271 Covetousness - -… They themselves are covetous … - -… They themselves are content … - -4.272 Ill Will - -… They themselves have ill will … - -… They themselves have good will … - -4.273 Wrong View - -… They themselves have wrong view … - -They themselves have right view; they encourage others to have right view; they approve of right view; and they praise right view. Someone with these four qualities is raised up to heaven.” - -28. Abbreviated Texts Beginning with Greed - -4.274 Mindfulness Meditation - -“For insight into greed, four things should be developed. What four? Firstly, a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of desire and aversion for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of desire and aversion for the world. For insight into greed, these four things should be developed.” - -4.275 Right Efforts - -“For insight into greed, four things should be developed. What four? Firstly, a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. …so that unskillful qualities that have arisen are given up … so that skillful qualities arise … so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fulfilled by development. For insight into greed, these four things should be developed.” - -4.276 Bases of Psychic Power - -“For insight into greed, four things should be developed. What four? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. They develop the basis of psychic power that has immersion due to energy … mental development … inquiry, and active effort. For insight into greed, these four things should be developed.” - -4.277–303 Complete Understanding, Etc. - -“For the complete understanding … finishing … giving up … ending … vanishing … fading away … cessation … giving away … letting go of greed, four things should be developed.” - -4.304–783 Insight into Hate, Etc. - -“Of hate … delusion … anger … hostility … offensiveness … contempt … jealousy … stinginess … deceit … deviousness … obstinacy … aggression … conceit … arrogance … vanity … negligence … for insight … complete understanding … finishing … giving up … ending … vanishing … fading away … cessation … giving away … letting go … four things should be developed.” - -The Book of the Fours is finished. -Numbered Discourses 5 - -1. Powers of a Trainee - -5.1 In Brief - -So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!” - -“Venerable sir,” they replied. The Buddha said this: - -“Mendicants, there are these five powers of a trainee. What five? The powers of faith, conscience, prudence, energy, and wisdom. These are the five powers of a trainee. - -So you should train like this: ‘We will have the trainee’s powers of faith, conscience, prudence, energy, and wisdom.’ That’s how you should train.” - -That is what the Buddha said. Satisfied, the mendicants were happy with what the Buddha said. - -5.2 In Detail - -“Mendicants, there are these five powers of a trainee. What five? The powers of faith, conscience, prudence, energy, and wisdom. - -And what is the power of faith? It’s when a noble disciple has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ This is called the power of faith. - -And what is the power of conscience? It’s when a noble disciple has a conscience. They’re conscientious about bad conduct by way of body, speech, and mind, and conscientious about having any bad, unskillful qualities. This is called the power of conscience. - -And what is the power of prudence? It’s when a noble disciple is prudent. They’re prudent when it comes to bad conduct by way of body, speech, and mind, and prudent when it comes to acquiring any bad, unskillful qualities. This is called the power of prudence. - -And what is the power of energy? It’s when a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. This is called the power of energy. - -And what is the power of wisdom? It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This is called the power of wisdom. These are the five powers of a trainee. - -So you should train like this: ‘We will have the trainee’s powers of faith, conscience, prudence, energy, and wisdom.’ That’s how you should train.” - -5.3 Suffering - -“Mendicants, when a mendicant has five qualities they live unhappily in the present life—with distress, anguish, and fever—and when the body breaks up, after death, they can expect a bad rebirth. What five? It’s when a mendicant is faithless, shameless, imprudent, lazy, and witless. When a mendicant has these five qualities they live unhappily in the present life—with distress, anguish, and fever—and when the body breaks up, after death, they can expect a bad rebirth. - -When a mendicant has five qualities they live happily in the present life—without distress, anguish, or fever—and when the body breaks up, after death, they can expect a good rebirth. What five? It’s when a mendicant is faithful, conscientious, prudent, energetic, and wise. When a mendicant has these five qualities they live happily in the present life—without distress, anguish, or fever—and when the body breaks up, after death, they can expect a good rebirth.” - -5.4 Cast Down - -“Mendicants, a mendicant with five qualities is cast down to hell. What five? It’s when a mendicant is faithless, shameless, imprudent, lazy, and witless. A mendicant with these five qualities is cast down to hell. - -A mendicant with five qualities is raised up to heaven. What five? It’s when a mendicant is faithful, conscientious, prudent, energetic, and wise. A mendicant with these five qualities is raised up to heaven.” - -5.5 Disrobing - -“Mendicants, any monk or nun who rejects the training and returns to a lesser life deserves rebuke and criticism on five legitimate grounds in the present life. What five? ‘You had no faith, conscience, prudence, energy, or wisdom regarding skillful qualities.’ Any monk or nun who rejects the training and returns to a lesser life deserves rebuke and criticism on these five legitimate grounds in the present life. - -Any monk or nun who lives the full and pure spiritual life in pain and sadness, weeping, with tearful face, deserves praise on five legitimate grounds in the present life. What five? ‘You had faith, conscience, prudence, energy, and wisdom regarding skillful qualities.’ Any monk or nun who lives the full and pure spiritual life in pain and sadness, weeping, with tearful face, deserves praise on these five legitimate grounds in the present life.” - -5.6 Becoming - -“Mendicants, you don’t become unskillful as long as faith is established in skillful qualities. But when faith vanishes and faithlessness takes over, you become unskillful. - -You don’t become unskillful as long as conscience … prudence … energy … wisdom is established in skillful qualities. - -But when wisdom vanishes and witlessness takes over, you become unskillful.” - -5.7 Sensual Pleasures - -“Mendicants, sentient beings are mostly charmed by sensual pleasures. When a gentleman has abandoned the scythe and flail and gone forth from the lay life to homelessness, they’re qualified to be called ‘a faithful renunciate from a good family’. Why is that? Because a youth can get sensual pleasures of this kind or that. Now, all sensual pleasures are just reckoned as ‘sensual pleasures’, regardless of whether they’re inferior, average, or superior. - -Suppose there was a little baby boy who, because of his nurse’s negligence, puts a stick or stone in his mouth. The nurse would very quickly notice and try to take it out. If that didn’t work, she’d cradle his head with her left hand, and take it out using a hooked finger of her right hand, even if it drew blood. Why is that? I admit she’d know, ‘This will distress the child, there’s no denying.’ Still, it should be done by a nurse who wants what’s best for him, out of kindness and compassion. And when the boy has grown up and has enough sense, his nurse would not worry about him, thinking: ‘The boy can look after himself. He won’t be negligent.’ - -In the same way, I still need to look after a mendicant who hasn’t finished developing faith, conscience, prudence, energy, and wisdom regarding skillful qualities. But when a mendicant has finished developing faith, conscience, prudence, energy, and wisdom regarding skillful qualities, I need not be concerned, thinking: ‘They can look after themselves. They won’t be negligent.’” - -5.8 Failure - -“Mendicants, a mendicant with five qualities fails, and doesn’t establish themselves in the true teaching. What five? A mendicant who is faithless … shameless … imprudent … lazy … witless fails, and doesn’t establish themselves in the true teaching. A mendicant with these five qualities fails, and doesn’t establish themselves in the true teaching. - -A mendicant with five qualities doesn’t fail, and establishes themselves in the true teaching. What five? A mendicant who is faithful … conscientious … prudent … energetic … wise doesn’t fail, and establishes themselves in the true teaching. A mendicant with these five qualities doesn’t fail, and establishes themselves in the true teaching.” - -5.9 Disrespect (1st) - -“Mendicants, a disrespectful and irreverent mendicant with five qualities fails, and doesn’t establish themselves in the true teaching. What five? A disrespectful and irreverent mendicant who is faithless … shameless … imprudent … lazy … witless fails, and doesn’t establish themselves in the true teaching. A disrespectful and irreverent mendicant with these five qualities fails, and doesn’t establish themselves in the true teaching. - -A respectful and reverent mendicant with five qualities doesn’t fail, and establishes themselves in the true teaching. What five? A respectful and reverent mendicant who is faithful … conscientious … prudent … energetic … wise doesn’t fail, and establishes themselves in the true teaching. A respectful and reverent mendicant with these five qualities doesn’t fail, and establishes themselves in the true teaching.” - -5.10 Disrespect (2nd) - -“Mendicants, a disrespectful and irreverent mendicant with five qualities can’t achieve growth, improvement, or maturity in this teaching and training. What five? A disrespectful and irreverent mendicant who is faithless … shameless … imprudent … lazy … witless can’t achieve growth, improvement, or maturity in this teaching and training. A disrespectful and irreverent mendicant with these five qualities can’t achieve growth, improvement, or maturity in this teaching and training. - -A respectful and reverent mendicant with five qualities can achieve growth, improvement, and maturity in this teaching and training. What five? A respectful and reverent mendicant who is faithful … conscientious … prudent … energetic … wise can achieve growth, improvement, and maturity in this teaching and training. A respectful and reverent mendicant with these five qualities can achieve growth, improvement, and maturity in this teaching and training.” - -2. Powers - -5.11 Not Learned From Anyone Else - -“I claim to have attained perfection and consummation of insight regarding principles not learned before from another. The Realized One has five powers of a Realized One. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel. What five? The powers of faith, conscience, prudence, energy, and wisdom. These are the five powers of a Realized One. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.” - -5.12 Peak - -“Mendicants, there are these five powers of a trainee. What five? The powers of faith, conscience, prudence, energy, and wisdom. These are the five powers of a trainee. Of these five powers of a trainee, the power of wisdom is the chief. It holds and binds everything together. - -It’s like a bungalow. The roof-peak is the chief point, which holds and binds everything together. In the same way, of these five powers of a trainee, the power of wisdom is the chief. It holds and binds everything together. - -So you should train like this: ‘We will have the trainee’s powers of faith, conscience, prudence, energy, and wisdom.’ That’s how you should train.” - -5.13 In Brief - -“Mendicants, there are these five powers. What five? The powers of faith, energy, mindfulness, immersion, and wisdom. These are the five powers.” - -5.14 In Detail - -“Mendicants, there are these five powers. What five? The powers of faith, energy, mindfulness, immersion, and wisdom. - -And what is the power of faith? It’s when a noble disciple has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ This is called the power of faith. - -And what is the power of energy? It’s when a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. This is called the power of energy. - -And what is the power of mindfulness? It’s when a noble disciple is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago. This is called the power of mindfulness. - -And what is the power of immersion? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected. And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. This is called the power of immersion. - -And what is the power of wisdom? It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This is called the power of wisdom. - -These are the five powers.” - -5.15 Should Be Seen - -“Mendicants, there are these five powers. What five? The powers of faith, energy, mindfulness, immersion, and wisdom. - -And where should the power of faith be seen? In the four factors of stream-entry. - -And where should the power of energy be seen? In the four right efforts. - -And where should the power of mindfulness be seen? In the four kinds of mindfulness meditation. - -And where should the power of immersion be seen? In the four absorptions. - -And where should the power of wisdom be seen? In the four noble truths. - -These are the five powers.” - -5.16 The Peak, Again - -“Mendicants, there are these five powers. What five? The powers of faith, energy, mindfulness, immersion, and wisdom. These are the five powers. Of these five powers, the power of wisdom is the chief. It holds and binds everything together. It’s like a bungalow. The roof-peak is the chief point, which holds and binds everything together. In the same way, of these five powers, the power of wisdom is the chief. It holds and binds everything together.” - -5.17 One’s Own Welfare - -“Mendicants, a mendicant with five qualities is practicing for their own welfare, but not that of others. What five? It’s when a mendicant is personally accomplished in ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. But they don’t encourage others in these qualities. A mendicant with these five qualities is practicing for their own welfare, but not that of others.” - -5.18 Welfare of Others (2nd) - -“Mendicants, a mendicant with five qualities is practicing for the welfare of others, but not their own. What five? It’s when a mendicant is not personally accomplished in ethics, immersion, wisdom, freedom, or the knowledge and vision of freedom. But they encourage others in these qualities. A mendicant with these five qualities is practicing for the welfare of others, but not their own.” - -5.19 The Welfare of Neither - -“Mendicants, a mendicant with five qualities is practicing neither for their own welfare, nor that of others. What five? It’s when a mendicant is not personally accomplished in ethics, immersion, wisdom, freedom, or the knowledge and vision of freedom. Nor do they encourage others in these qualities. A mendicant with these five qualities is practicing neither for their own welfare, nor that of others.” - -5.20 The Welfare of Both - -“Mendicants, a mendicant with five qualities is practicing for both their own welfare and that of others. What five? It’s when a mendicant is personally accomplished in ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. And they encourage others in these qualities. A mendicant with these five qualities is practicing both for their own welfare and that of others.” - -3. With Five Factors - -5.21 Disrespect (1st) - -“Mendicants, it’s simply impossible for a disrespectful and irreverent mendicant with incompatible lifestyle to fulfill the practice dealing with supplementary regulations regarding their spiritual companions. Without fulfilling the practice dealing with supplementary regulations, it’s impossible to fulfill the practice of a trainee. Without fulfilling the practice of a trainee, it’s impossible to fulfill ethics. Without fulfilling ethics, it’s impossible to fulfill right view. Without fulfilling right view, it’s impossible to fulfill right immersion. - -But it is possible for a respectful and reverent mendicant with compatible lifestyle to fulfill the practice dealing with supplementary regulations regarding their spiritual companions. Having fulfilled the practice dealing with supplementary regulations, it’s possible to fulfill the practice of a trainee. Having fulfilled the practice of a trainee, it’s possible to fulfill ethics. Having fulfilled ethics, it’s possible to fulfill right view. Having fulfilled right view, it’s possible to fulfill right immersion.” - -5.22 Disrespect (2nd) - -“Mendicants, it’s simply impossible for a disrespectful and irreverent mendicant with incompatible lifestyle to fulfill the practice dealing with supplementary regulations regarding their spiritual companions. Without fulfilling the practice dealing with supplementary regulations, it’s impossible to fulfill the practice of a trainee. Without fulfilling the practice of a trainee, it’s impossible to fulfill the entire spectrum of ethics. Without fulfilling the entire spectrum of ethics, it’s impossible to fulfill the entire spectrum of immersion. Without fulfilling the entire spectrum of immersion, it’s impossible to fulfill the entire spectrum of wisdom. - -But it is possible for a respectful and reverent mendicant with compatible lifestyle to fulfill the practice dealing with supplementary regulations regarding their spiritual companions. Having fulfilled the practice dealing with supplementary regulations, it’s possible to fulfill the practice of a trainee. Having fulfilled the practice of a trainee, it’s possible to fulfill the entire spectrum of ethics. Having fulfilled the entire spectrum of ethics, it’s possible to fulfill the entire spectrum of immersion. Having fulfilled the entire spectrum of immersion, it’s possible to fulfill the entire spectrum of wisdom.” - -5.23 Corruptions - -“Mendicants, there are these five corruptions of gold. When gold is corrupted by these it’s not pliable, workable, or radiant, but is brittle and not completely ready for working. What five? Iron, copper, tin, lead, and silver. When gold is corrupted by these five corruptions it’s not pliable, workable, or radiant, but is brittle and not completely ready for working. - -But when gold is free of these five corruptions it becomes pliable, workable, and radiant, not brittle, and ready to be worked. Then the goldsmith can successfully create any kind of ornament they want, whether a ring, earrings, a necklace, or a golden garland. - -In the same way, there are these five corruptions of the mind. When the mind is corrupted by these it’s not pliable, workable, or radiant. It’s brittle, and not completely immersed in samādhi for the ending of defilements. What five? Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. These are the five corruptions of the mind. When the mind is corrupted by these it’s not pliable, workable, or radiant. It’s brittle, and not completely immersed in samādhi for the ending of defilements. - -But when the mind is free of these five corruptions it’s pliable, workable, and radiant. It’s not brittle, and is completely immersed in samādhi for the ending of defilements. You become capable of realizing anything that can be realized by insight to which you extend the mind, in each and every case. - -If you wish: ‘May I wield the many kinds of psychic power—multiplying myself and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful, controlling the body as far as the Brahmā realm.’ You’re capable of realizing it, in each and every case. - -If you wish: ‘With clairaudience that is purified and superhuman, may I hear both kinds of sounds, human and divine, whether near or far.’ You’re capable of realizing it, in each and every case. - -If you wish: ‘May I understand the minds of other beings and individuals, having comprehended them with my mind. May I understand mind with greed as “mind with greed”, and mind without greed as “mind without greed”; mind with hate as “mind with hate”, and mind without hate as “mind without hate”; mind with delusion as “mind with delusion”, and mind without delusion as “mind without delusion”; constricted mind as “constricted mind”, and scattered mind as “scattered mind”; expansive mind as “expansive mind”, and unexpansive mind as “unexpansive mind”; mind that is not supreme as “mind that is not supreme”, and mind that is supreme as “mind that is supreme”; mind immersed in samādhi as “mind immersed in samādhi”, and mind not immersed in samādhi as “mind not immersed in samādhi”; freed mind as “freed mind”, and unfreed mind as “unfreed mind”.’ You’re capable of realizing it, in each and every case. - -If you wish: ‘May I recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. May I remember: “There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.” May I recollect my many past lives, with features and details.’ You’re capable of realizing it, in each and every case. - -If you wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings are reborn according to their deeds: “These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.” And so, with clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. And may I understand how sentient beings are reborn according to their deeds.’ You’re capable of realizing it, in each and every case. - -If you wish: ‘May I realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’ You’re capable of realizing it, in each and every case.” - -5.24 Unethical - -“Mendicants, an unethical person, who lacks ethics, has destroyed a vital condition for right immersion. When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision. When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion. When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom. - -Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness. - -In the same way, an unethical person, who lacks ethics, has destroyed a vital condition for right immersion. When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision. When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion. When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom. - -An ethical person, who has fulfilled ethics, has fulfilled a vital condition for right immersion. When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion. When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom. - -Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would all grow to fullness. - -In the same way, an ethical person, who has fulfilled ethics, has fulfilled a vital condition for right immersion. When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion. When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.” - -5.25 Supported - -“Mendicants, when right view is supported by five factors it has freedom of heart and freedom by wisdom as its fruit and benefit. - -What five? It’s when right view is supported by ethics, learning, discussion, serenity, and discernment. When right view is supported by these five factors it has freedom of heart and freedom by wisdom as its fruit and benefit.” - -5.26 Opportunities for Freedom - -“Mendicants, there are these five opportunities for freedom. If a mendicant stays diligent, keen, and resolute at these times, their mind is freed, their defilements are ended, and they arrive at the supreme sanctuary. What five? - -Firstly, the Teacher or a respected spiritual companion teaches Dhamma to a mendicant. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how the Teacher or a respected spiritual companion teaches it. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed in samādhi. This is the first opportunity for freedom. If a mendicant stays diligent, keen, and resolute at this time, their mind is freed, their defilements are ended, and they arrive at the supreme sanctuary. - -Furthermore, it may be that neither the Teacher nor a respected spiritual companion teaches Dhamma to a mendicant. But the mendicant teaches Dhamma in detail to others as they learned and memorized it. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how they teach it in detail to others as they learned and memorized it. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed in samādhi. This is the second opportunity for freedom. … - -Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma. But the mendicant recites the teaching in detail as they learned and memorized it. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how they recite it in detail as they learned and memorized it. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed in samādhi. This is the third opportunity for freedom. … - -Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma … nor does the mendicant recite the teaching. But the mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how they think about and consider it in their heart, examining it with the mind as they learned and memorized it. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed in samādhi. This is the fourth opportunity for freedom. … - -Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma … nor does the mendicant recite the teaching … or think about it. But a meditation subject as a foundation of immersion is properly grasped, attended, borne in mind, and comprehended with wisdom. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how a meditation subject as a foundation of immersion is properly grasped, attended, borne in mind, and comprehended with wisdom. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed in samādhi. This is the fifth opportunity for freedom. … - -These are the five opportunities for freedom. If a mendicant stays diligent, keen, and resolute at these times, their mind is freed, their defilements are ended, and they arrive at the supreme sanctuary.” - -5.27 Immersion - -“Mendicants, develop limitless immersion, alert and mindful. When you develop limitless immersion, alert and mindful, five knowledges arise for you personally. What five? - -‘This immersion is blissful now, and results in bliss in the future.’ … - -‘This immersion is noble and spiritual.’ … - -‘This immersion is not cultivated by sinners.’ … - -‘This immersion is peaceful and sublime and tranquil and unified, not held in place by forceful suppression.’ … - -‘I mindfully enter into and emerge from this immersion.’ … - -Develop limitless immersion, alert and mindful. When you develop limitless immersion, alert and mindful, these five knowledges arise for you personally.” - -5.28 With Five Factors - -“Mendicants, I will teach you how to develop noble right immersion with five factors. Listen and pay close attention, I will speak.” - -“Yes, sir,” they replied. The Buddha said this: - -“And how do you develop noble right immersion with five factors? - -Firstly, a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption. It has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. They drench, steep, fill, and spread their body with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion. It’s like when a deft bathroom attendant or their apprentice pours bath powder into a bronze dish, sprinkling it little by little with water. They knead it until the ball of bath powder is soaked and saturated with moisture, spread through inside and out; yet no moisture oozes out. In the same way, a mendicant drenches, steeps, fills, and spreads their body with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion. This is the first way to develop noble right immersion with five factors. - -Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption. It has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected. They drench, steep, fill, and spread their body with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion. It’s like a deep lake fed by spring water. There’s no inlet to the east, west, north, or south, and no rainfall to replenish it from time to time. But the stream of cool water welling up in the lake drenches, steeps, fills, and spreads throughout the lake. There’s no part of the lake that’s not spread through with cool water. In the same way, a mendicant drenches, steeps, fills, and spreads their body with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion. This is the second way to develop noble right immersion with five factors. - -Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption. They meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ They drench, steep, fill, and spread their body with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture. It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. From the tip to the root they’re drenched, steeped, filled, and soaked with cool water. There’s no part of them that’s not spread through with cool water. In the same way, a mendicant drenches, steeps, fills, and spreads their body with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture. This is the third way to develop noble right immersion with five factors. - -Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption. It is without pleasure or pain, with pure equanimity and mindfulness. They sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind. It’s like someone sitting wrapped from head to foot with white cloth. There’s no part of the body that’s not spread over with white cloth. In the same way, they sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind. This is the fourth way to develop noble right immersion with five factors. - -Furthermore, the meditation that is a foundation for reviewing is properly grasped, attended, borne in mind, and comprehended with wisdom by a mendicant. It’s like when someone views someone else. Someone standing might view someone sitting, or someone sitting might view someone lying down. In the same way, the meditation that is a foundation for reviewing is properly grasped, attended, borne in mind, and comprehended with wisdom by a mendicant. This is the fifth way to develop noble right immersion with five factors. - -When the noble right immersion with five factors is cultivated in this way, a mendicant becomes capable of realizing anything that can be realized by insight to which they extend the mind, in each and every case. - -Suppose a water jar was placed on a stand, full to the brim so a crow could drink from it. If a strong man was to tip it any which way, would water pour out?” - -“Yes, sir.” - -“In the same way, when noble right immersion with five factors is cultivated in this way, a mendicant becomes capable of realizing anything that can be realized by insight to which they extend the mind, in each and every case. - -Suppose there was a square, walled lotus pond on level ground, full to the brim so a crow could drink from it. If a strong man was to open the wall on any side, would water pour out?” - -“Yes, sir.” - -“In the same way, when noble right immersion with five factors is cultivated in this way, a mendicant becomes capable of realizing anything that can be realized by insight to which they extend the mind, in each and every case. - -Suppose a chariot stood harnessed to thoroughbreds at a level crossroads, with a goad ready. Then a deft horse trainer, a master charioteer, might mount the chariot, taking the reins in his right hand and goad in the left. He’d drive out and back wherever he wishes, whenever he wishes. In the same way, when noble right immersion with five factors is cultivated in this way, a mendicant becomes capable of realizing anything that can be realized by insight to which they extend the mind, in each and every case. - -If you wish: ‘May I wield the many kinds of psychic power: multiplying myself and becoming one again … controlling the body as far as the Brahmā realm.’ You’re capable of realizing it, in each and every case. - -If you wish: ‘With clairaudience that is purified and superhuman, may I hear both kinds of sounds, human and divine, whether near or far.’ You’re capable of realizing it, in each and every case. - -If you wish: ‘May I understand the minds of other beings and individuals, having comprehended them with my mind. May I understand mind with greed as “mind with greed”, and mind without greed as “mind without greed”; mind with hate as “mind with hate”, and mind without hate as “mind without hate”; mind with delusion as “mind with delusion”, and mind without delusion as “mind without delusion”; constricted mind as “constricted mind”, and scattered mind as “scattered mind”; expansive mind as “expansive mind”, and unexpansive mind as “unexpansive mind”; mind that is not supreme as “mind that is not supreme”, and mind that is supreme as “mind that is supreme”; mind immersed in samādhi as “mind immersed in samādhi”, and mind not immersed in samādhi as “mind not immersed in samādhi”; freed mind as “freed mind”, and unfreed mind as “unfreed mind”.’ You’re capable of realizing it, in each and every case. - -If you wish: ‘May I recollect many kinds of past lives, with features and details.’ You’re capable of realizing it, in each and every case. - -If you wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn according to their deeds.’ You’re capable of realizing it, in each and every case. - -If you wish: ‘May I realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’ You’re capable of realizing it, in each and every case.” - -5.29 Walking Meditation - -“Mendicants, there are five benefits of walking meditation. What five? You get fit for traveling, fit for striving in meditation, and healthy. What’s eaten, drunk, chewed, and tasted is properly digested. And immersion gained while walking lasts long. These are the five benefits of walking meditation.” - -5.30 With Nāgita - -So I have heard. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at a village of the Kosalan brahmins named Icchānaṅgala. He stayed in a forest near Icchānaṅgala. The brahmins and householders of Icchānaṅgala heard: - -“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Icchānaṅgala. He is staying in a forest near Icchānaṅgala. He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. It’s good to see such perfected ones.” - -Then, when the night had passed, they took many different foods and went to the forest near Icchānaṅgala, where they stood outside the gates making a dreadful racket. - -Now, at that time Venerable Nāgita was the Buddha’s attendant. Then the Buddha said to Nāgita, “Nāgita, who’s making that dreadful racket? You’d think it was fishermen hauling in a catch!” - -“Sir, it’s these brahmins and householders of Icchānaṅgala. They’ve brought many different foods, and they’re standing outside the gates wanting to offer it specially to the Buddha and the mendicant Saṅgha.” - -“Nāgita, may I never become famous. May fame not come to me. There are those who can’t get the bliss of renunciation, the bliss of seclusion, the bliss of peace, the bliss of awakening when they want, without trouble or difficulty like I can. Let them enjoy the filthy, lazy pleasure of possessions, honor, and popularity.” - -“Sir, may the Blessed One please relent now! May the Holy One relent! Now is the time for the Buddha to relent. Wherever the Buddha now goes, the brahmins and householders will incline the same way, as will the people of town and country. It’s like when it rains heavily and the water flows downhill. In the same way, wherever the Buddha now goes, the brahmins and householders will incline the same way, as will the people of town and country. Why is that? Because of the Buddha’s ethics and wisdom.” - -“Nāgita, may I never become famous. May fame not come to me. There are those who can’t get the bliss of renunciation, the bliss of seclusion, the bliss of peace, the bliss of awakening when they want, without trouble or difficulty like I can. Let them enjoy the filthy, lazy pleasure of possessions, honor, and popularity. - -What you eat, drink, chew, and taste ends up as excrement and urine. This is its outcome. - -When loved ones decay and perish, sorrow, lamentation, pain, sadness, and distress arise. This is its outcome. - -When you pursue meditation on the feature of ugliness, revulsion at the feature of beauty becomes stabilized. This is its outcome. - -When you meditate observing impermanence in the six fields of contact, revulsion at contact becomes stabilized. This is its outcome. - -When you meditate observing rise and fall in the five grasping aggregates, revulsion at grasping becomes stabilized. This is its outcome.” - -4. With Sumanā - -5.31 With Sumanā - -At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then Princess Sumanā, escorted by five hundred chariots and five hundred royal maidens, went up to the Buddha, bowed, sat down to one side, and said to him: - -“Sir, suppose there were two disciples equal in faith, ethics, and wisdom. One is a giver, one is not. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. When they have become gods, would there be any distinction or difference between them?” - -“There would be, Sumanā,” said the Buddha. - -“As a god, the one who was a giver would surpass the other in five respects: divine lifespan, beauty, happiness, fame, and sovereignty. As a god, the one who was a giver would surpass the other in these five respects.” - -“But sir, if they pass away from there and come back to this state of existence as human beings, would there still be any distinction or difference between them?” - -“There would be, Sumanā,” said the Buddha. - -“As a human being, the one who was a giver would surpass the other in five respects: human lifespan, beauty, happiness, fame, and sovereignty. As a human being, the one who was a giver would surpass the other in these five respects.” - -“But sir, if they both go forth from the lay life to homelessness, would there still be any distinction or difference between them?” - -“There would be, Sumanā,” said the Buddha. - -“As a renunciate, the one who was a giver would surpass the other in five respects. They’d usually use only what they’ve been invited to accept—robes, alms-food, lodgings, and medicines and supplies for the sick—rarely using them without invitation. When living with other spiritual practitioners, they usually treat them agreeably by way of body, speech, and mind, rarely disagreeably. As a renunciate, the one who was a giver would surpass the other in these five respects.” - -“But sir, if they both attain perfection, as perfected ones would there still be any distinction or difference between them?” - -“In that case, I say there is no difference between the freedom of one and the freedom of the other.” - -“It’s incredible, sir, it’s amazing! Just this much is quite enough to justify giving gifts and making merit. For merit is helpful for those who have become gods, human beings, and renunciates.” - -“That’s so true, Sumanā. It’s quite enough to justify giving gifts and making merit. For merit is helpful for those who have become gods, human beings, and renunciates.” - -That is what the Buddha said. Then the Holy One, the Teacher, went on to say: - - “The moon so immaculate, - journeying across the dimension of space; - outshines with its radiance - all the world’s stars. - - So too, a faithful individual, - perfect in ethics, - outshines with their generosity - all the world’s stingy people. - - The thundering rain cloud, - its hundred peaks wreathed in lightning, - pours down over the rich earth, - soaking the plains and lowlands. - - Even so, an astute person accomplished in vision, - a disciple of the fully awakened Buddha, - surpasses a stingy person - in five respects: - - long life and fame, - beauty and happiness. - Blessed with riches, - they depart to rejoice in heaven.” - - -5.32 With Cundī - -At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. Then Princess Cundī, escorted by five hundred chariots and five hundred royal maidens, went up to the Buddha, bowed, sat down to one side, and said to him: - -“Sir, my brother, Prince Cunda, says this: ‘Take a woman or man who goes for refuge to the Buddha, the teaching, and the Saṅgha, and doesn’t kill living creatures, steal, commit sexual misconduct, lie, or take alcoholic drinks that cause negligence. Only then do they get reborn in a good place, not a bad place, when their body breaks up, after death.’ And so I ask the Buddha: Sir, what kind of teacher should you have confidence in so as to be reborn in a good place, not a bad place, when the body breaks up, after death? Sir, what kind of teaching should you have confidence in so as to be reborn in a good place, not a bad place, when the body breaks up, after death? Sir, what kind of Saṅgha should you have confidence in so as to be reborn in a good place, not a bad place, when the body breaks up, after death? Sir, what kind of ethics should you fulfill so as to be reborn in a good place, not a bad place, when the body breaks up, after death?” - -“Cundī, the Realized One, the perfected one, the fully awakened Buddha, is said to be the best of all sentient beings—be they footless, with two feet, four feet, or many feet; with form or formless; with perception or without perception or with neither perception nor non-perception. Those who have confidence in the Buddha have confidence in the best. Having confidence in the best, the result is the best. - -The noble eightfold path is said to be the best of all conditioned things. Those who have confidence in the noble eightfold path have confidence in the best. Having confidence in the best, the result is the best. - -Fading away is said to be the best of all things whether conditioned or unconditioned. That is, the quelling of vanity, the removing of thirst, the uprooting of clinging, the breaking of the round, the ending of craving, fading away, cessation, extinguishment. Those who have confidence in the teaching of fading away have confidence in the best. Having confidence in the best, the result is the best. - -The Saṅgha of the Realized One’s disciples is said to be the best of all communities and groups. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world. Those who have confidence in the Saṅgha have confidence in the best. Having confidence in the best, the result is the best. - -The ethical conduct loved by the noble ones is said to be the best of all ethics. It is unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. Those who fulfill the ethics loved by the noble ones fulfill the best. Fulfilling the best, the result is the best. - - For those who, knowing the best teaching, - base their confidence on the best— - confident in the best Awakened One, - supremely worthy of a religious donation; - - confident in the best teaching, - the bliss of fading and stilling; - confident in the best Saṅgha, - the supreme field of merit— - - giving gifts to the best, - the best of merit grows: - the best lifespan, beauty, - fame, reputation, happiness, and strength. - - An intelligent person gives to the best, - settled on the best teaching. - When they become a god or human, - they rejoice at reaching the best.” - - -5.33 With Uggaha - -At one time the Buddha was staying near Bhaddiya, in Jātiyā Wood. - -Then Uggaha, Meṇḍaka’s grandson, went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, may the Buddha please accept tomorrow’s meal from me, together with three other monks.” The Buddha consented in silence. Then, knowing that the Buddha had consented, Uggaha got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. - -Then when the night had passed, the Buddha robed up in the morning and, taking his bowl and robe, went to Uggaha’s home, where he sat on the seat spread out. Then Uggaha served and satisfied the Buddha with his own hands with a variety of delicious foods. - -When the Buddha had eaten and washed his hand and bowl, Uggaha sat down to one side, and said to him, “Sir, these girls of mine will be going to their husbands’ families. May the Buddha please advise and instruct them. It will be for their lasting welfare and happiness.” - -Then the Buddha said to those girls: - -“So, girls, you should train like this: ‘Our parents will give us to a husband wanting what’s best, out of kindness and compassion. We will get up before him and go to bed after him, and be obliging, behaving nicely and speaking politely.’ That’s how you should train. - -So, girls, you should train like this: ‘Those our husband respects—mother and father, ascetics and brahmins—we will honor, respect, revere, and venerate, and serve with a seat and a drink when they come as guests.’ That’s how you should train. - -So, girls, you should train like this: ‘We will be skilled and tireless in doing domestic duties for our husband, such as knitting and sewing. We will have an understanding of how to go about things in order to complete and organize the work.’ That’s how you should train. - -So, girls, you should train like this: ‘We will know what work our husband’s domestic bondservants, workers, and staff have completed, and what they’ve left incomplete. We will know who is sick, and who is fit or unwell. We will distribute to each a fair portion of various foods.’ That’s how you should train. - -So, girls, you should train like this: ‘We will ensure that any income our husbands earn is guarded and protected, whether money, grain, silver, or gold. We will not overspend, steal, waste, or lose it.’ That’s how you should train. When they have these five qualities, females—when their body breaks up, after death—are reborn in company with the Gods of the Lovable Host. - - She’d never look down on her husband, - who’s always keen to work hard, - always looking after her, - and bringing whatever she wants. - - And a good woman never scolds her husband - with jealous words. - Being astute, she reveres - those respected by her husband. - - She gets up early, works tirelessly, - and manages the domestic help. - She’s loveable to her husband, - and preserves his wealth. - - A lady who fulfills these duties - according to her husband’s desire, - is reborn among the gods - called ‘Loveable’.” - - -5.34 With General Sīha - -At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. - -Then General Sīha went up to the Buddha, bowed, sat down to one side, and asked him, “Sir, can you point out a fruit of giving that’s apparent in the present life?” - -“I can, Sīha,” said the Buddha. - -“A giver, a donor is dear and beloved to many people. This is a fruit of giving that’s apparent in the present life. - -Furthermore, good people associate with a giver. This is another fruit of giving that’s apparent in the present life. - -Furthermore, a giver gains a good reputation. This is another fruit of giving that’s apparent in the present life. - -Furthermore, a giver enters any kind of assembly bold and assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics. This is another fruit of giving that’s apparent in the present life. - -Furthermore, when a giver’s body breaks up, after death, they’re reborn in a good place, a heavenly realm. This is a fruit of giving to do with lives to come.” - -When he said this, General Sīha said to the Buddha, “When it comes to those four fruits of giving that are apparent in the present life, I don’t have to rely on faith in the Buddha, for I know them too. I’m a giver, a donor, and am dear and beloved to many people. I’m a giver, and good people associate with me. I’m a giver, and I have this good reputation: ‘General Sīha gives, serves, and attends on the Saṅgha.’ I’m a giver, and I enter any kind of assembly bold and assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics. When it comes to these four fruits of giving that are apparent in the present life, I don’t have to rely on faith in the Buddha, for I know them too. But when the Buddha says: ‘When a giver’s body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ I don’t know this, so I have to rely on faith in the Buddha.” - -“That’s so true, Sīha! That’s so true! When a giver’s body breaks up, after death, they’re reborn in a good place, a heavenly realm. - - Giving, you’re loved and befriended by many people. - You get a good reputation, and your fame grows. - A generous man enters an assembly - bold and assured. - - So an astute person, seeking happiness, would give gifts, - having driven out the stain of stinginess. - They live long in the heaven of the Three and Thirty, - enjoying the company of the gods. - - Having taken the opportunity to do good, when they pass from here - they wander radiant in the Garden of Delight. - There they delight, rejoice, and enjoy themselves, - provided with the five kinds of sensual stimulation. - Doing what the unattached, the poised one says, - disciples of the Holy One rejoice in heaven.” - - -5.35 The Benefits of Giving - -“Mendicants, there are five benefits of giving. What five? A giver, a donor is dear and beloved by many people. Good people associate with them. They get a good reputation. They don’t neglect a layperson’s duties. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. These are the five benefits of giving. - - Giving, one is loved, - and follows the way of the good. - The good, disciplined spiritual practitioners - associate with you. - - They teach you the Dhamma - that dispels all suffering. - Understanding this teaching, - you’re extinguished without defilements.” - - -5.36 Timely Gifts - -“Mendicants, there are these five timely gifts. What five? A gift to a visitor. A gift to someone setting out on a journey. A gift to someone who is sick. A gift at a time of famine. Presenting the freshly harvested grains and fruits first to those who are ethical. These are the five timely gifts. - - The wise give at the right time, - being kind and rid of stinginess. - A religious donation at the right time - to the noble ones, upright and poised, - - given with a clear and confident mind, - is indeed abundant. - Those who rejoice at that, - or do other services, - don’t miss out on the offering; - they too have a share in the merit. - - So you should give without holding back, - where a gift is very fruitful. - The good deeds of sentient beings - support them in the next world.” - - -5.37 Food - -“Mendicants, when a giver gives food, they give the recipients five things. What five? Long life, beauty, happiness, strength, and eloquence. - -Giving long life, they have long life as a god or human. - -Giving beauty, they have beauty as a god or human. - -Giving happiness, they have happiness as a god or human. - -Giving strength, they have strength as a god or human. - -Giving eloquence, they are eloquent as a god or human. - -When a giver gives food, they give the recipients five things. - - A wise one is a giver of life, strength, - beauty, and eloquence. - An intelligent giver of happiness - gains happiness in return. - - Giving life, strength, beauty, - happiness, and eloquence, - they’re long-lived and famous - wherever they’re reborn.” - - -5.38 Faith - -“Mendicants, a faithful gentleman gets five benefits. What five? The good persons in the world show compassion first to the faithful, not so much to the unfaithful. They first approach the faithful, not so much the unfaithful. They first receive alms from the faithful, not so much the unfaithful. They first teach Dhamma to the faithful, not so much the unfaithful. When their body breaks up, after death, the faithful are reborn in a good place, a heavenly realm. A faithful gentleman gets these five benefits. - -Suppose there was a great banyan tree at a level crossroads. It would become a refuge for birds from all around. In the same way, a faithful gentleman becomes a refuge for many people—monks, nuns, laywomen, and laymen. - - With its branches, leaves, and fruit, - a great tree with its strong trunk, - firmly-rooted and fruit-bearing, - supports many birds. - - It’s a lovely place, - frequented by the sky-soarers. - Those that need shade go in the shade, - those that need fruit enjoy the fruit. - - So too, a faithful individual - is perfect in ethics, - humble and kind, - sweet, friendly, and tender. - - Those free of greed, freed of hate, - free of delusion, undefiled, - fields of merit for the world, - associate with such a person. - - They teach them the Dhamma, - that dispels all suffering. - Understanding this teaching, - they’re extinguished without defilements.” - - -5.39 A Child - -“Mendicants, parents see five reasons to wish for the birth of a child in the family. What five? Since we looked after them, they’ll look after us. They’ll do their duty for us. The family traditions will last. They’ll take care of the inheritance. Or else when we have passed away they’ll give an offering on our behalf. Parents see these five reasons to wish for the birth of a child in the family. - - Seeing five reasons, - astute people wish for a child. - Since we looked after them, they’ll look after us. - They’ll do their duty for us. - - The family traditions will last. - They’ll take care of the inheritance. - Or else when we have passed away - they’ll give an offering on our behalf. - - Seeing these five reasons - astute people wish for a child. - And so good people, - grateful and thankful, - - look after their parents, - remembering what was done for them in the past. - They do for their parents, - as their parents did for them in the past. - - Following their advice, looking after those who raised them, - the family traditions are not lost. - Faithful, accomplished in ethics, - such a child is praiseworthy.” - - -5.40 Great Sal Trees - -“Mendicants, great sal trees grow in five ways supported by the Himalayas, the king of mountains. What five? The branches, leaves, and foliage; the bark; the shoots; the softwood; and the hardwood. Great sal trees grow in these five ways supported by the Himalayas, the king of mountains. - -In the same way, a family grows in five ways supported by a family head with faith. What five? Faith, ethics, learning, generosity, and wisdom. A family grows in these five ways supported by a family head with faith. - - Supported by the mountain crags - in the wilds, the formidable forest, - the tree grows - to become lord of the forest. - - So too, when the family head - is ethical and faithful, - supported by them, they grow: - children, partners, and kin, - colleagues, relatives, - and those dependent for their livelihood. - - Seeing the ethical conduct of the virtuous, - the generosity and good deeds, - those who see clearly - do likewise. - - Having practiced the teaching here, - the path that goes to a good place, - they delight in the heavenly realm, - enjoying all the pleasures they desire.” - - -5. With King Muṇḍa - -5.41 Getting Rich - -At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: - -“Householder, there are these five reasons to get rich. What five? - -Firstly, with his legitimate wealth—earned by his efforts and initiative, built up with his own hands, gathered by the sweat of the brow—he makes himself happy and pleased, keeping himself properly happy. He makes his mother and father happy … He makes his children, partners, bondservants, workers, and staff happy … This is the first reason to get rich. - -Furthermore, with his legitimate wealth he makes his friends and colleagues happy … This is the second reason to get rich. - -Furthermore, with his legitimate wealth he protects himself against losses from such things as fire, water, kings, bandits, or unloved heirs. He keeps himself safe. This is the third reason to get rich. - -Furthermore, with his legitimate wealth he makes five spirit-offerings: to relatives, guests, ancestors, king, and deities. This is the fourth reason to get rich. - -Furthermore, with his legitimate wealth he establishes an uplifting religious donation for ascetics and brahmins—those who avoid intoxication and negligence, are settled in patience and gentleness, and who tame, calm, and extinguish themselves—that’s conducive to heaven, ripens in happiness, and leads to heaven. This is the fifth reason to get rich. - -These are the five reasons to get rich. - -Now if the riches a noble disciple gets for these five reasons run out, he thinks: ‘So, the riches I have obtained for these reasons are running out.’ And so he has no regrets. - -But if the riches a noble disciple gets for these five reasons increase, he thinks: ‘So, the riches I have obtained for these reasons are increasing.’ And so he has no regrets in both cases. - - ‘I’ve enjoyed my wealth, supporting those who depend on me; - I’ve overcome losses; - I’ve given uplifting religious donations; - and made the five spirit-offerings. - I have looked after the ethical and - disciplined spiritual practitioners. - - I’ve achieved the purpose - for which an astute lay person - wishes to gain wealth. - I don’t regret what I’ve done.’ - - A mortal person who recollects this - stands firm in the teaching of the noble ones. - They’re praised in this life by the astute, - and they depart to rejoice in heaven.” - - -5.42 A Good Person - -“Mendicants, a good person is born in a family for the benefit, welfare, and happiness of the people. For the benefit, welfare, and happiness of mother and father; children and partners; bondservants, workers, and staff; friends and colleagues; and ascetics and brahmins. - -It’s like a great rain cloud, which nourishes all the crops for the benefit, welfare, and happiness of the people. In the same way, a good person is born in a family for the benefit, welfare, and happiness of the people. … - - The gods protect one who is guarded by principle, - who uses their wealth for the welfare of the many. - One who is learned, with precepts and observances intact, - and steady in principle, doesn’t lose their reputation. - - Firm in principle, accomplished in ethical conduct, - truthful, conscientious, - like a coin of mountain gold: - who is worthy of criticizing them? - Even the gods praise them, - and by Brahmā, too, they’re praised.” - - -5.43 Likable - -Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: - -“Householder, these five things that are likable, desirable, and agreeable are hard to get in the world. What five? Long life, beauty, happiness, fame, and heaven. These are the five things that are likable, desirable, and agreeable, but hard to get in the world. - -And I say that these five things are not got by praying or wishing for them. If they were, who would lack them? - -A noble disciple who wants to live long ought not pray for it, or hope for it, or pine for it. Instead, they should practice the way that leads to long life. For by practicing that way they gain long life as a god or a human being. - -A noble disciple who wants to be beautiful ought not pray for it, or hope for it, or pine for it. Instead, they should practice the way that leads to beauty. For by practicing that way they gain beauty as a god or a human being. - -A noble disciple who wants to be happy ought not pray for it, or hope for it, or pine for it. Instead, they should practice the way that leads to happiness. For by practicing that way they gain happiness as a god or a human being. - -A noble disciple who wants to be famous ought not pray for it, or hope for it, or pine for it. Instead, they should practice the way that leads to fame. For by practicing that way they gain fame as a god or a human being. - -A noble disciple who wants to go to heaven ought not pray for it, or hope for it, or pine for it. Instead, they should practice the way that leads to heaven. For by practicing that way they gain heaven, they are one who gains the heavens. - - For one who desires a continuous flow - of exceptional delights— - long life, beauty, fame and reputation, - heaven, and birth in an eminent family— - - the astute praise diligence - in making merit. - Being diligent, an astute person - secures both benefits: - - the benefit in this life, - and in lives to come. - A wise one, comprehending the meaning, - is called ‘astute’.” - - -5.44 Agreeable - -At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of the householder Ugga of Vesālī, where he sat on the seat spread out. - -Then Ugga went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, I have heard and learned this in the presence of the Buddha: ‘The giver of the agreeable gets the agreeable.’ My sal flower porridge is agreeable: may the Buddha please accept it from me out of compassion.” So the Buddha accepted it out of compassion. - -“Sir, I have heard and learned this in the presence of the Buddha: ‘The giver of the agreeable gets the agreeable.’ My pork with jujube is agreeable: may the Buddha please accept it from me out of compassion.” So the Buddha accepted it out of compassion. - -“… My fried vegetable stalks are agreeable: may the Buddha please accept them from me out of compassion.” So the Buddha accepted them out of compassion. - -“… My boiled fine rice with the dark grains picked out, served with many soups and sauces is agreeable: may the Buddha please accept it from me out of compassion.” So the Buddha accepted it out of compassion. - -“… My cloths imported from Kāsī are agreeable: may the Buddha please accept them from me out of compassion.” So the Buddha accepted them out of compassion. - -“… My couch spread with woolen covers—shag-piled or embroidered with flowers—and spread with a fine deer hide, with a canopy above and red pillows at both ends is agreeable. But, sir, I know that this is not proper for the Buddha. However, this plank of sandalwood is worth over a thousand dollars. May the Buddha please accept it from me out of compassion.” So the Buddha accepted it out of compassion. - -And then the Buddha rejoiced with Ugga with these verses of appreciation: - - “The giver of the agreeable gets the agreeable, - enthusiastically giving clothing, bedding, - food and drink, and various requisites - to those of upright conduct. - - Knowing the perfected ones to be like a field - for what’s given, offered and not held back, - a good person gives what’s hard to give: - the giver of the agreeable gets the agreeable.” - -And then the Buddha, having rejoiced with Ugga with these verses of appreciation, got up from his seat and left. - -Then after some time Ugga passed away, and was reborn in a host of mind-made gods. At that time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. - -Then, late at night, the glorious god Ugga, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, and stood to one side. The Buddha said to him, “Ugga, I trust it is all you wished?” - -“Sir, it is indeed just as I wished.” Then the Buddha addressed Ugga in verse: - - “The giver of the agreeable gets the agreeable, - the giver of the foremost gets the foremost, - the giver of the excellent gets the excellent, - the giver of the best gets the best. - - A person who gives the foremost, - the excellent, the best: - they’re long-lived and famous - wherever they’re reborn.” - - -5.45 Overflowing Merit - -“Mendicants, there are these five kinds of overflowing merit, overflowing goodness. They nurture happiness and are conducive to heaven, ripening in happiness and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness. - -What five? When a mendicant enters and remains in a limitless immersion of heart while using a robe … alms-food … lodging … bed and chair … medicines and supplies for the sick, the overflowing of merit for the donor is limitless … - -These are the five kinds of overflowing merit, overflowing goodness. They nurture happiness, and are conducive to heaven, ripening in happiness, and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness. - -When a noble disciple has these five kinds of overflowing merit and goodness, it’s not easy to grasp how much merit they have by saying that this is the extent of their overflowing merit … that leads to happiness. It’s simply reckoned as an incalculable, immeasurable, great mass of merit. - -It’s like trying to grasp how much water is in the ocean. It’s not easy to say: ‘This is how many gallons, how many hundreds, thousands, hundreds of thousands of gallons there are.’ It’s simply reckoned as an incalculable, immeasurable, great mass of water. - -In the same way, when a noble disciple has these five kinds of overflowing merit and goodness, it’s not easy to grasp how much merit they have: ‘This is how much this overflowing merit … leads to happiness.’ It’s simply reckoned as an incalculable, immeasurable, great mass of merit. - - Hosts of people use the rivers, - and though the rivers are many, - all reach the great deep, the boundless ocean, - the cruel sea that’s home to precious gems. - - So too, when a person gives food, drink, and clothes; - and they’re a giver of beds, seats, and mats— - the streams of merit reach that astute person, - as the rivers bring their waters to the sea.” - - -5.46 Success - -“Mendicants, there are five accomplishments. What five? Accomplishment in faith, ethics, learning, generosity, and wisdom. These are the five accomplishments.” - -5.47 Wealth - -“Mendicants, there are these five kinds of wealth. What five? The wealth of faith, ethics, learning, generosity, and wisdom. - -And what is the wealth of faith? It’s when a noble disciple has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ This is called the wealth of faith. - -And what is the wealth of ethics? It’s when a noble disciple doesn’t kill living creatures, steal, commit sexual misconduct, lie, or take alcoholic drinks that cause negligence. This is called the wealth of ethics. - -And what is the wealth of learning? It’s when a noble disciple is very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and comprehending them theoretically. This is called the wealth of learning. - -And what is the wealth of generosity? It’s when a noble disciple lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. This is called the wealth of generosity. - -And what is the wealth of wisdom? It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This is called the wealth of wisdom. - -These are the five kinds of wealth. - - Whoever has faith in the Realized One, - unwavering and well grounded; - whose ethical conduct is good, - praised and loved by the noble ones; - - who has confidence in the Saṅgha, - and correct view: - they’re said to be prosperous, - their life is not in vain. - - So let the wise devote themselves - to faith, ethical behavior, - confidence, and insight into the teaching, - remembering the instructions of the Buddhas.” - - -5.48 Things That Cannot Be Had - -“Mendicants, there are five things that cannot be had by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world. What five? That someone liable to old age should not grow old. That someone liable to sickness should not get sick. … That someone liable to death should not die. … That someone liable to ending should not end. … That someone liable to perishing should not perish. … - -An uneducated ordinary person has someone liable to old age who grows old. But they don’t reflect: ‘It’s not just me who has someone liable to old age who grows old. For as long as sentient beings come and go, pass away and are reborn, they all have someone liable to old age who grows old. If I were to sorrow and pine and lament, beating my breast and falling into confusion, just because someone liable to old age grows old, I’d lose my appetite and my body would become ugly. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’ And so, when someone liable to old age grows old, they sorrow and pine and lament, beating their breast and falling into confusion. This is called an uneducated ordinary person struck by sorrow’s poisoned arrow, who only mortifies themselves. - -Furthermore, an uneducated ordinary person has someone liable to sickness … death … ending … perishing. But they don’t reflect: ‘It’s not just me who has someone liable to perishing who perishes. For as long as sentient beings come and go, pass away and are reborn, they all have someone liable to perishing who perishes. If I were to sorrow and pine and lament, beating my breast and falling into confusion, just because someone liable to perishing perishes, I’d lose my appetite and my body would become ugly. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’ And so, when someone liable to perishing perishes, they sorrow and pine and lament, beating their breast and falling into confusion. This is called an uneducated ordinary person struck by sorrow’s poisoned arrow, who only mortifies themselves. - -An educated noble disciple has someone liable to old age who grows old. And they reflect: ‘It’s not just me who has someone liable to old age who grows old. For as long as sentient beings come and go, pass away and are reborn, they all have someone liable to old age who grows old. If I were to sorrow and pine and lament, beating my breast and falling into confusion, just because someone liable to old age grows old, I’d lose my appetite and my body would become ugly. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’ And so, when someone liable to old age grows old, they don’t sorrow and pine and lament, beating their breast and falling into confusion. This is called an educated noble disciple who has drawn out sorrow’s poisoned arrow, struck by which uneducated ordinary people only mortify themselves. Sorrowless, free of thorns, that noble disciple only extinguishes themselves. - -Furthermore, an educated noble disciple has someone liable to sickness… death … ending … perishing. And they reflect: ‘It’s not just me who has someone liable to perishing who perishes. For as long as sentient beings come and go, pass away and are reborn, they all have someone liable to perishing who perishes. If I were to sorrow and pine and lament, beating my breast and falling into confusion, just because someone liable to perishing perishes, I’d lose my appetite and my body would become ugly. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’ And so, when someone liable to perishing perishes, they don’t sorrow and pine and lament, beating their breast and falling into confusion. This is called an educated noble disciple who has drawn out sorrow’s poisoned arrow, struck by which uneducated ordinary people only mortify themselves. Sorrowless, free of thorns, that noble disciple only extinguishes themselves. - -These are the five things that cannot be had by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world. - - Sorrowing and lamenting - doesn’t do even a little bit of good. - When they know that you’re sad, - your enemies are encouraged. - - When an astute person doesn’t waver in the face of adversity, - as they’re able to assess what’s beneficial, - their enemies suffer, - seeing that their normal expression doesn’t change. - - Chants, recitations, fine sayings, - charity or traditions: - if by means of any such things you benefit, - then by all means keep doing them. - - But if you understand that ‘this good thing - can’t be had by me or by anyone else’, - you should accept it without sorrowing, thinking: - ‘The karma is strong. What can I do now?’” - - -5.49 The King of Kosala - -At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then King Pasenadi of Kosala went up to the Buddha, bowed, and sat down to one side. - -Then a man went up to the king and whispered in his ear, “Your Majesty, Queen Mallikā has passed away.” - -When this was said, King Pasenadi was miserable and sad. He sat with his shoulders drooping, downcast, depressed, with nothing to say. - -Knowing this, the Buddha said to him, “Great king, there are five things that cannot be had by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world. What five? That someone liable to old age should not grow old. … Sorrowing and lamenting doesn’t do even a little bit of good … ‘The karma is strong. What can I do now?’” - -5.50 With Nārada - -At one time Venerable Nārada was staying at Pāṭaliputta, in the Chicken Monastery. - -Now at that time King Muṇḍa’s dear and beloved Queen Bhaddā had just passed away. And since that time, the king did not bathe, anoint himself, eat his meals, or apply himself to his work. Day and night he brooded over Queen Bhaddā’s corpse. - -Then King Muṇḍa addressed his treasurer, Piyaka, - -“So, my good Piyaka, please place Queen Bhaddā’s corpse in an iron case filled with oil. Then close it up with another case, so that we can view Queen Bhaddā’s body even longer.” - -“Yes, Your Majesty,” replied Piyaka the treasurer, and he did as the king instructed. - -Then it occurred to Piyaka, “King Muṇḍa’s dear and beloved Queen Bhaddā has passed away. Since then the king does not bathe, anoint himself, eat his meals, or apply himself to his work. Day and night he broods over Queen Bhaddā’s corpse. Now, what ascetic or brahmin might the king pay homage to, whose teaching could help the king give up sorrow’s arrow?” - -Then it occurred to Piyaka, “This Venerable Nārada is staying in the Chicken Monastery at Pāṭaliputta. He has this good reputation: ‘He is astute, competent, intelligent, learned, a brilliant speaker, eloquent, mature, a perfected one.’ What if King Muṇḍa was to pay homage to Venerable Nārada? Hopefully when he hears Nārada’s teaching, the king could give up sorrow’s arrow.” - -Then Piyaka went to the king and said to him, “Sire, this Venerable Nārada is staying in the Chicken Monastery at Pāṭaliputta. He has this good reputation: ‘He is astute, competent, intelligent, learned, a brilliant speaker, eloquent, mature, a perfected one.’ What if Your Majesty was to pay homage to Venerable Nārada? Hopefully when you hear Nārada’s teaching, you could give up sorrow’s arrow.” - -“Well then, my good Piyaka, let Nārada know. For how could one such as I presume to visit an ascetic or brahmin in my realm without first letting them know?” - -“Yes, Your Majesty,” replied Piyaka the treasurer. He went to Nārada, bowed, sat down to one side, and said to him, “Sir, King Muṇḍa’s dear and beloved Queen Bhaddā has passed away. And since she passed away, the king has not bathed, anointed himself, eaten his meals, or got his business done. Day and night he broods over Queen Bhaddā’s corpse. Sir, please teach the king so that, when he hears your teaching, he can give up sorrow’s arrow.” - -“Please, Piyaka, let the king come when he likes.” - -Then Piyaka got up from his seat, bowed, and respectfully circled Venerable Nārada, keeping him on his right, before going to the king and saying, “Sire, the request for an audience with Venerable Nārada has been granted. Please, Your Majesty, go at your convenience.” - -“Well then, my good Piyaka, harness the finest chariots.” - -“Yes, Your Majesty,” replied Piyaka the treasurer. He did so, then told the king: - -“Sire, the finest chariots are harnessed. Please, Your Majesty, go at your convenience.” - -Then King Muṇḍa mounted a fine carriage and, along with other fine carriages, set out in full royal pomp to see Venerable Nārada at the Chicken Monastery. He went by carriage as far as the terrain allowed, then descended and entered the monastery on foot. Then the king went up to Nārada, bowed, and sat down to one side. Then Nārada said to him: - -“Great king, there are five things that cannot be had by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world. What five? That someone liable to old age should not grow old. … That someone liable to sickness should not get sick. … That someone liable to death should not die. … That someone liable to ending should not end. … That someone liable to perishing should not perish. … - -An uneducated ordinary person has someone liable to old age who grows old. But they don’t reflect on the nature of old age: ‘It’s not just me who has someone liable to old age who grows old. For all sentient beings have someone liable to old age who grows old, as long as sentient beings come and go, pass away and are reborn. If I were to sorrow and pine and lament, beating my breast and falling into confusion, just because someone liable to old age grows old, I’d lose my appetite and my body would become ugly. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’ And so, when someone liable to old age grows old, they sorrow and pine and lament, beating their breast and falling into confusion. This is called an uneducated ordinary person struck by sorrow’s poisoned arrow, who only mortifies themselves. - -Furthermore, an uneducated ordinary person has someone liable to sickness … death … ending … perishing. But they don’t reflect on the nature of perishing: ‘It’s not just me who has someone liable to perishing who perishes. For all sentient beings have someone liable to perishing who perishes, as long as sentient beings come and go, pass away and are reborn. If I were to sorrow and pine and lament, beating my breast and falling into confusion, just because someone liable to perishing perishes, I’d lose my appetite and my body would become ugly. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’ And so, when someone liable to perishing perishes, they sorrow and pine and lament, beating their breast and falling into confusion. This is called an uneducated ordinary person struck by sorrow’s poisoned arrow, who only mortifies themselves. - -An educated noble disciple has someone liable to old age who grows old. So they reflect on the nature of old age: ‘It’s not just me who has someone liable to old age who grows old. For all sentient beings have someone liable to old age who grows old, as long as sentient beings come and go, pass away and are reborn. If I were to sorrow and pine and lament, beating my breast and falling into confusion, just because someone liable to old age grows old, I’d lose my appetite and my body would become ugly. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’ And so, when someone liable to old age grows old, they don’t sorrow and pine and lament, beating their breast and falling into confusion. This is called an educated noble disciple who has drawn out sorrow’s poisoned arrow, struck by which uneducated ordinary people only mortify themselves. Sorrowless, free of thorns, that noble disciple only extinguishes themselves. - -Furthermore, an educated noble disciple has someone liable to sickness… death … ending … perishing. So they reflect on the nature of perishing: ‘It’s not just me who has someone liable to perishing who perishes. For all sentient beings have someone liable to perishing who perishes, as long as sentient beings come and go, pass away and are reborn. If I were to sorrow and pine and lament, beating my breast and falling into confusion, just because someone liable to perishing perishes, I’d lose my appetite and my body would become ugly. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’ And so, when someone liable to perishing perishes, they don’t sorrow and pine and lament, beating their breast and falling into confusion. This is called an educated noble disciple who has drawn out sorrow’s poisoned arrow, struck by which uneducated ordinary people only mortify themselves. Sorrowless, free of thorns, that noble disciple only extinguishes themselves. - -These are the five things that cannot be had by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world. - - Sorrowing and lamenting - doesn’t do even a little bit of good. - When they know that you’re sad, - your enemies are encouraged. - - When an astute person doesn’t waver in the face of adversity, - as they’re able to assess what’s beneficial, - their enemies suffer, - seeing that their normal expression doesn’t change. - - Chants, recitations, fine sayings, - charity or traditions: - if by means of any such things you benefit, - then by all means keep doing them. - - But if you understand that ‘this good thing - can’t be had by me or by anyone else’, - you should accept it without sorrowing, thinking: - ‘The karma is strong. What can I do now?’” - -When he said this, King Muṇḍa said to Venerable Nārada, “Sir, what is the name of this exposition of the teaching?” - -“Great king, this exposition of the teaching is called ‘Pulling Out Sorrow’s Arrow’.” - -“Indeed, sir, this is the pulling out of sorrow’s arrow! Hearing this exposition of the teaching, I’ve given up sorrow’s arrow.” - -Then King Muṇḍa addressed his treasurer, Piyaka, “Well then, my good Piyaka, cremate Queen Bhaddā’s corpse and build a monument. From this day forth, I will bathe, anoint myself, eat my meals, and apply myself to my work.” - -6. Hindrances - -5.51 Obstacles - -So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!” - -“Venerable sir,” they replied. The Buddha said this: - -“Mendicants, there are these five obstacles and hindrances, parasites of the mind that weaken wisdom. What five? Sensual desire … Ill will … Dullness and drowsiness … Restlessness and remorse … Doubt … These are the five obstacles and hindrances, parasites of the mind that weaken wisdom. - -Take a mendicant who has feeble and weak wisdom, not having given up these five obstacles and hindrances, parasites of the mind that weaken wisdom. It’s simply impossible that they would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones. - -Suppose there was a mountain river that flowed swiftly, going far, carrying all before it. But then a man would open channels on both sides, so the mid-river current would be dispersed, spread out, and separated. The river would no longer flow swiftly, going far, carrying all before it. - -In the same way, take a mendicant who has feeble and weak wisdom, not having given up these five obstacles and hindrances, parasites of the mind that weaken wisdom. It’s simply impossible that they would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones. - -Take a mendicant who has powerful wisdom, having given up these five obstacles and hindrances, parasites of the mind that weaken wisdom. It’s quite possible that they would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones. - -Suppose there was a mountain river that flowed swiftly, going far, carrying all before it. But then a man would close up the channels on both sides, so the mid-river current would not be dispersed, spread out, and separated. The river would keep flowing swiftly for a long way, carrying all before it. - -In the same way, take a mendicant who has powerful wisdom, having given up these five obstacles and hindrances, parasites of the mind that weaken wisdom. It’s quite possible that they would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones.” - -5.52 A Heap of the Unskillful - -“Mendicants, rightly speaking, you’d call the five hindrances a ‘heap of the unskillful’. For these five hindrances are entirely a heap of the unskillful. What five? The hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. Rightly speaking, you’d call these five hindrances a ‘heap of the unskillful’. For these five hindrances are entirely a heap of the unskillful.” - -5.53 Factors That Support Meditation - -“Mendicants, there are these five factors that support meditation. What five? - -It’s when a mendicant has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ - -They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. - -They’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions. - -They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. - -They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. - -These are the five factors that support meditation.” - -5.54 Times Good for Meditation - -“Mendicants, there are five times that are not good for meditation. What five? - -Firstly, a mendicant is old, overcome with old age. This is the first time that’s not good for meditation. - -Furthermore, a mendicant is sick, overcome by sickness. This is the second time that’s not good for meditation. - -Furthermore, there’s a famine, a bad harvest, so it’s hard to get alms-food, and not easy to keep going by collecting alms. This is the third time that’s not good for meditation. - -Furthermore, there’s peril from wild savages, and the countryfolk mount their vehicles and flee everywhere. This is the fourth time that’s not good for meditation. - -Furthermore, there’s a schism in the Saṅgha. When the Saṅgha is split, they abuse, insult, block, and reject each other. This doesn’t inspire confidence in those without it, and it causes some with confidence to change their minds. This is the fifth time that’s not good for meditation. - -These are the five times that are not good for meditation. - -There are five times that are good for meditation. What five? - -Firstly, a mendicant is a youth, young, black-haired, blessed with youth, in the prime of life. This is the first time that’s good for meditation. - -Furthermore, they are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. This is the second time that’s good for meditation. - -Furthermore, there’s plenty of food, a good harvest, so it’s easy to get alms-food, and easy to keep going by collecting alms. This is the third time that’s good for meditation. - -Furthermore, people live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes. This is the fourth time that’s good for meditation. - -Furthermore, the Saṅgha lives comfortably, in harmony, appreciating each other, without quarreling, with one recitation. When the Saṅgha is in harmony, they don’t abuse, insult, block, or reject each other. This inspires confidence in those without it, and increases confidence in those who have it. This is the fifth time that’s good for meditation. - -These are the five times that are good for meditation.” - -5.55 Mother and Son - -At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. - -Now, at that time a mother and son had both entered the rainy season residence at Sāvatthī, as a monk and a nun. They wanted to see each other often. The mother wanted to see her son often, and the son his mother. Seeing each other often, they became close. Being so close, they became intimate. And being intimate, lust overcame them. With their minds swamped by lust, without rejecting the training and declaring their inability to continue, they had sex. - -Then several mendicants went up to the Buddha, bowed, sat down to one side, and told him what had happened. - -“Mendicants, how could that silly man imagine that a mother cannot lust for her son, or that a son cannot lust for his mother? Compared to the sight of a woman, I do not see a single sight that is so arousing, sensuous, intoxicating, captivating, and infatuating, and such an obstacle to reaching the supreme sanctuary. Sentient beings are lustful, greedy, tied, infatuated, and attached to the sight of a woman. They sorrow for a long time under the sway of a woman’s sight. - -Compared to the sound … smell … taste … touch of a woman, I do not see a single touch that is so arousing, sensuous, intoxicating, captivating, and infatuating, and such an obstacle to reaching the supreme sanctuary. Sentient beings are lustful, greedy, tied, infatuated, and attached to the touch of a woman. They sorrow for a long time under the sway of a woman’s touch. - -When a woman walks, she occupies a man’s mind. When a woman stands … sits … lies down … laughs … speaks … sings … cries … is injured, she occupies a man’s mind. Even when a woman is dead, she occupies a man’s mind. For if anyone should be rightly called ‘an all-round snare of Māra’, it’s females. - - You might chat with someone who has knife in hand. - You might even chat with a goblin. - You might sit close by a viper, - whose bite would take your life. - But never should you chat - one on one with a female. - - They captivate the unmindful - with a glance and a smile. - Or scantily clad, - they speak charming words. - It’s not good to sit with such a person, - even if she’s injured or dead. - - These five kinds of sensual stimulation - are apparent in a woman’s body: - sights, sounds, tastes, smells, - and touches so delightful. - - Those swept away by the flood of sensual pleasures, - not comprehending them, - prioritize transmigration— - time and destination, and life after life. - - But those who completely understand sensual pleasures - live fearing nothing from any quarter. - They are those in the world who’ve crossed over, - having reached the ending of defilements.” - - -5.56 Mentor - -Then a mendicant went up to his own mentor, and said, “Now, sir, my body feels like it’s drugged. I’m disorientated, the teachings don’t spring to mind, and dullness and drowsiness fill my mind. I live the spiritual life dissatisfied, and have doubts about the teachings.” - -Then that mendicant took his pupil to the Buddha, bowed, sat down to one side, and said to him, “Sir, this mendicant says this: ‘Now, sir, my body feels like it’s drugged. I’m disorientated, the teachings don’t spring to mind, and dullness and drowsiness fill my mind. I live the spiritual life dissatisfied, and have doubts about the teachings.’” - -“That’s how it is, mendicant, when your sense doors are unguarded, you eat too much, you’re not dedicated to wakefulness, you’re unable to discern skillful qualities, and you don’t pursue the development of the qualities that lead to awakening in the evening and toward dawn. Your body feels like it’s drugged. You’re disorientated, the teachings don’t spring to mind, and dullness and drowsiness fill your mind. You live the spiritual life dissatisfied, and have doubts about the teachings. - -So you should train like this: ‘I will guard my sense doors, eat in moderation, be dedicated to wakefulness, discern skillful qualities, and pursue the development of the qualities that lead to awakening in the evening and toward dawn.’ That’s how you should train.” - -When that mendicant had been given this advice by the Buddha, he got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. - -Then that mendicant, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. - -He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.” And that mendicant became one of the perfected. - -When that mendicant had attained perfection, he went up to his own mentor, and said, “Now, sir, my body doesn’t feel like it’s drugged. I’m not disorientated, the teachings spring to mind, and dullness and drowsiness don’t fill my mind. I live the spiritual life satisfied, and have no doubts about the teachings.” - -Then that mendicant took his pupil to the Buddha, bowed, sat down to one side, and said to him, “Sir, this mendicant says this: ‘Now, sir, my body doesn’t feel like it’s drugged. I’m not disorientated, the teachings spring to mind, and dullness and drowsiness don’t fill my mind. I live the spiritual life satisfied, and have no doubts about the teachings.’” - -“That’s how it is, mendicant, when your sense doors are guarded, you’re moderate in eating, you’re dedicated to wakefulness, you’re able to discern skillful qualities, and you pursue the development of the qualities that lead to awakening in the evening and toward dawn. Your body doesn’t feel like it’s drugged. You’re not disorientated, the teachings spring to mind, and dullness and drowsiness don’t fill your mind. You live the spiritual life satisfied, and have no doubts about the teachings. - -So you should train like this: ‘We will guard our sense doors, eat in moderation, be dedicated to wakefulness, discern skillful qualities, and pursue the development of the qualities that lead to awakening in the evening and toward dawn.’ That’s how you should train.” - -5.57 Subjects for Regular Reviewing - -“Mendicants, a woman or a man, a layperson or a renunciate should often review these five subjects. What five? - -‘I am liable to grow old, I am not exempt from old age.’ A woman or a man, a layperson or a renunciate should often review this. - -‘I am liable to get sick, I am not exempt from sickness.’ … - -‘I am liable to die, I am not exempt from death.’ … - -‘I must be parted and separated from all I hold dear and beloved.’ … - -‘I am the owner of my deeds and heir to my deeds. Deeds are my womb, my relative, and my refuge. - -I shall be the heir of whatever deeds I do, whether good or bad.’ A woman or a man, a layperson or a renunciate should often review this. - -What is the advantage for a woman or a man, a layperson or a renunciate of often reviewing this: ‘I am liable to grow old, I am not exempt from old age’? There are sentient beings who, intoxicated with the vanity of youth, do bad things by way of body, speech, and mind. Reviewing this subject often, they entirely give up the vanity of youth, or at least reduce it. This is the advantage for a woman or a man, a layperson or a renunciate of often reviewing this: ‘I am liable to grow old, I am not exempt from old age’. - -What is the advantage of often reviewing this: ‘I am liable to get sick, I am not exempt from sickness’? There are sentient beings who, drunk on the vanity of health, do bad things by way of body, speech, and mind. Reviewing this subject often, they entirely give up the vanity of health, or at least reduce it. This is the advantage of often reviewing this: ‘I am liable to get sick, I am not exempt from sickness’. - -What is the advantage of often reviewing this: ‘I am liable to die, I am not exempt from death’? There are sentient beings who, drunk on the vanity of life, do bad things by way of body, speech, and mind. Reviewing this subject often, they entirely give up the vanity of life, or at least reduce it. This is the advantage of often reviewing this: ‘I am liable to die, I am not exempt from death’. - -What is the advantage of often reviewing this: ‘I must be parted and separated from all I hold dear and beloved’? There are sentient beings who, aroused by desire and lust for their dear and beloved, do bad things by way of body, speech, and mind. Reviewing this subject often, they entirely give up desire and lust for their dear and beloved, or at least reduce it. This is the advantage of often reviewing this: ‘I must be parted and separated from all I hold dear and beloved’. - -What is the advantage of often reflecting like this: ‘I am the owner of my deeds and heir to my deeds. Deeds are my womb, my relative, and my refuge. I shall be the heir of whatever deeds I do, whether good or bad’? There are sentient beings who do bad things by way of body, speech, and mind. Reviewing this subject often, they entirely give up bad conduct, or at least reduce it. This is the advantage for a woman or a man, a layperson or a renunciate of often reflecting like this: ‘I am the owner of my deeds and heir to my deeds. Deeds are my womb, my relative, and my refuge. I shall be the heir of whatever deeds I do, whether good or bad.’ - -Then that noble disciple reflects: ‘It’s not just me who is liable to grow old, not being exempt from old age. For all sentient beings grow old according to their nature, as long as they come and go, pass away and are reborn.’ When they review this subject often, the path is born in them. They cultivate, develop, and make much of it. By doing so, they give up the fetters and eliminate the underlying tendencies. - -‘It’s not just me who is liable to get sick, not being exempt from sickness. For all sentient beings get sick according to their nature, as long as they come and go, pass away and are reborn.’ When they review this subject often, the path is born in them. They cultivate, develop, and make much of it. By doing so, they give up the fetters and eliminate the underlying tendencies. - -‘It’s not just me who is liable to die, not being exempt from death. For all sentient beings die according to their nature, as long as they come and go, pass away and are reborn.’ When they review this subject often, the path is born in them. They cultivate, develop, and make much of it. By doing so, they give up the fetters and eliminate the underlying tendencies. - -‘It’s not just me who must be parted and separated from all I hold dear and beloved. For all sentient beings must be parted and separated from all they hold dear and beloved, as long as they come and go, pass away and are reborn.’ When they review this subject often, the path is born in them. They cultivate, develop, and make much of it. By doing so, they give up the fetters and eliminate the underlying tendencies. - -‘It’s not just me who shall be the owner of my deeds and heir to my deeds. For all sentient beings shall be the owners of their deeds and heirs to their deeds, as long as they come and go, pass away and are reborn.’ When they review this subject often, the path is born in them. They cultivate, develop, and make much of it. By doing so, they give up the fetters and eliminate the underlying tendencies. - - For others, sickness is natural, - and so are old age and death. - Though this is how their nature is, - ordinary people feel disgusted. - - If I were to be disgusted - with creatures whose nature is such, - it would not be appropriate for me, - since my life is just the same. - - Living in such a way, - I understood the reality without attachments. - I mastered all vanities— - of health, of youth, - - and even of life— - seeing safety in renunciation. - Zeal sprang up in me - as I looked to extinguishment. - - Now I’m unable - to indulge in sensual pleasures; - there’s no turning back, - until the spiritual life is complete.” - - -5.58 The Licchavi Youths - -At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. - -Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms. Then after the meal, on his return from alms-round, he plunged deep into the Great Wood and sat at the root of a tree for the day’s meditation. - -Now at that time several Licchavi youths took strung bows and, escorted by a pack of hounds, were going for a walk in the Great Wood when they saw the Buddha seated at the root of a tree. When they saw him, they put down their strung bows, tied their hounds up to one side, and went up to him. They bowed and silently paid homage to the Buddha with joined palms. - -Now at that time Mahānāma the Licchavi was going for a walk in the Great Wood when he saw those Licchavi youths silently paying homage to the Buddha with joined palms. Seeing this, he went up to the Buddha, bowed, sat down to one side, and was inspired to exclaim, “They will make it as Vajjis! They will make it as Vajjis!” - -“But Mahānāma, why do you say that they will make it as Vajjis?” - -“Sir, these Licchavi youths are violent, harsh, and brash. Whenever sweets are left out for families—sugar-cane, jujube fruits, pancakes, pies, or fritters—they filch them and eat them up. And they hit women and girls of good families on their backs. But now they’re silently paying homage to the Buddha with joined palms.” - -“Mahānāma, you can expect only growth, not decline, when you find five qualities in any gentleman—whether he’s an anointed king, an appointed or hereditary official, an army general, a village chief, a guild chief, or a ruler of his own clan. - -What five? - -Firstly, a gentleman uses his legitimate wealth—earned by his efforts and initiative, built up with his own hands, gathered by the sweat of the brow—to honor, respect, esteem, and venerate his mother and father. Honored in this way, his mother and father love him with a good heart, wishing: ‘Live long! Stay alive for a long time!’ When a gentleman is loved by his mother and father, you can expect only growth, not decline. - -Furthermore, a gentleman uses his legitimate wealth to honor, respect, esteem, and venerate his wives and children, bondservants, workers, and staff. Honored in this way, his wives and children, bondservants, workers, and staff love him with a good heart, wishing: ‘Live long! Stay alive for a long time!’ When a gentleman is loved by his wives and children, bondservants, workers, and staff, you can expect only growth, not decline. - -Furthermore, a gentleman uses his legitimate wealth to honor, respect, esteem, and venerate those who work the neighboring fields, and those he does business with. Honored in this way, those who work the neighboring fields, and those he does business with love him with a good heart, wishing: ‘Live long! Stay alive for a long time!’ When a gentleman is loved by those who work the neighboring fields, and those he does business with, you can expect only growth, not decline. - -Furthermore, a gentleman uses his legitimate wealth to honor, respect, esteem, and venerate the deities who receive spirit-offerings. Honored in this way, the deities who receive spirit-offerings love him with a good heart, wishing: ‘Live long! Stay alive for a long time!’ When a gentleman is loved by the deities, you can expect only growth, not decline. - -Furthermore, a gentleman uses his legitimate wealth to honor, respect, esteem, and venerate ascetics and brahmins. Honored in this way, ascetics and brahmins love him with a good heart, wishing: ‘Live long! Stay alive for a long time!’ When a gentleman is loved by ascetics and brahmins, you can expect only growth, not decline. - -You can expect only growth, not decline, when you find these five qualities in any gentleman— whether he’s an anointed king, an appointed or hereditary official, an army general, a village chief, a guild chief, or a ruler of his own clan. - - He’s always dutiful to his mother and father, - and for the good of his wives and children. - He looks after those in his household, - and those dependent on him for their livelihood. - - A kind and ethical person - looks after the welfare of relatives— - both those who have passed away, - and those alive at present. - - While living at home, an astute person - uses legitimate means to give rise to joy - for ascetics, brahmins, - and also the gods. - - Having done good, - he’s venerable and praiseworthy. - They praise him in this life, - and he departs to rejoice in heaven.” - - -5.59 Gone Forth When Old (1st) - -“Mendicants, it’s hard to find someone gone forth when old who has five qualities. What five? It’s hard to find someone gone forth when old who is sophisticated, well-presented, and learned, who can teach Dhamma, and has memorized the texts on monastic training. It’s hard to find someone gone forth when old who has these five qualities.” - -5.60 Gone Forth When Old (2nd) - -“Mendicants, it’s hard to find someone gone forth when old who has five qualities. What five? It’s hard to find someone gone forth when old who is easy to admonish, retains what they learn, and learns respectfully, who can teach the Dhamma, and has memorized the texts on monastic training. It’s hard to find someone gone forth when old who has these five qualities.” - -7. Perceptions - -5.61 Perceptions (1st) - -“Mendicants, these five perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless. What five? The perceptions of ugliness, death, drawbacks, repulsiveness of food, and dissatisfaction with the whole world. These five perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless.” - -5.62 Perceptions (2nd) - -“Mendicants, these five perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless. What five? The perceptions of impermanence, not-self, death, repulsiveness of food, and dissatisfaction with the whole world. These five perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless.” - -5.63 Growth (1st) - -“Mendicants, a male noble disciple who grows in five ways grows nobly, taking on what is essential and excellent in this life. What five? He grows in faith, ethics, learning, generosity, and wisdom. A male noble disciple who grows in these five ways grows nobly, taking on what is essential and excellent in this life. - - He who grows in faith and ethics, - wisdom, and both generosity and learning— - a good man such as he sees clearly, - and takes on what is essential for himself in this life.” - - -5.64 Growth (2nd) - -“Mendicants, a female noble disciple who grows in five ways grows nobly, taking on what is essential and excellent in this life. What five? She grows in faith, ethics, learning, generosity, and wisdom. A female noble disciple who grows in these five ways grows nobly, taking on what is essential and excellent in this life. - - She who grows in faith and ethics, - wisdom, and both generosity and learning— - a virtuous laywoman such as she - takes on what is essential for herself in this life.” - - -5.65 Discussion - -“Mendicants, a mendicant with five qualities is fit to hold a discussion with their spiritual companions. What five? - -A mendicant is personally accomplished in ethics, and answers questions that come up when discussing accomplishment in ethics. - -They’re personally accomplished in immersion, and they answer questions that come up when discussing accomplishment in immersion. - -They’re personally accomplished in wisdom, and they answer questions that come up when discussing accomplishment in wisdom. - -They’re personally accomplished in freedom, and they answer questions that come up when discussing accomplishment in freedom. - -They’re personally accomplished in the knowledge and vision of freedom, and they answer questions that come up when discussing accomplishment in the knowledge and vision of freedom. - -A mendicant with these five qualities is fit to hold a discussion with their spiritual companions.” - -5.66 Sharing Life - -“Mendicants, a mendicant with five qualities is fit to share their life with their spiritual companions. What five? - -A mendicant is personally accomplished in ethics, and answers questions posed when discussing accomplishment in ethics. - -They’re personally accomplished in immersion, and they answer questions posed when discussing accomplishment in immersion. - -They’re personally accomplished in wisdom, and they answer questions posed when discussing accomplishment in wisdom. - -They’re personally accomplished in freedom, and they answer questions posed when discussing accomplishment in freedom. - -They’re personally accomplished in the knowledge and vision of freedom, and they answer questions posed when discussing accomplishment in the knowledge and vision of freedom. - -A mendicant with these five qualities is fit to share their life with their spiritual companions.” - -5.67 Bases of Psychic Power (1st) - -“Mendicants, any monk or nun who develops and cultivates five qualities can expect one of two results: enlightenment in the present life, or if there’s something left over, non-return. - -What five? - -A mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort … - -A mendicant develops the basis of psychic power that has immersion due to energy, and active effort … - -A mendicant develops the basis of psychic power that has immersion due to mental development, and active effort … - -A mendicant develops the basis of psychic power that has immersion due to inquiry, and active effort. - -And the fifth is sheer vigor. - -Any monk or nun who develops and cultivates these five qualities can expect one of two results: enlightenment in the present life, or if there’s something left over, non-return.” - -5.68 Bases of Psychic Power (2nd) - -“Mendicants, before my awakening—when I was still not awake but intent on awakening—I developed and cultivated five things. What five? - -The basis of psychic power that has immersion due to enthusiasm, and active effort … the basis of psychic power that has immersion due to energy, and active effort … the basis of psychic power that has immersion due to mental development, and active effort … the basis of psychic power that has immersion due to inquiry, and active effort. And the fifth is sheer vigor. - -When I had developed and cultivated these five things, with vigor as fifth, I became capable of realizing anything that can be realized by insight to which I extended the mind, in each and every case. - -If I wished: ‘May I multiply myself and become one again … controlling the body as far as the Brahmā realm.’ I was capable of realizing it, in each and every case. - -If I wished: … ‘May I realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’ I was capable of realizing it, in each and every case.” - -5.69 Disillusionment - -“Mendicants, these five things, when developed and cultivated, lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. - -What five? A mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions, and has well established the perception of their own death. - -These five things, when developed and cultivated, lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.” - -5.70 The Ending of Defilements - -“Mendicants, these five things, when developed and cultivated, lead to the ending of defilements. What five? A mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions, and has well established the perception of their own death. These five things, when developed and cultivated, lead to the ending of defilements.” - -8. Warriors - -5.71 Freedom of Heart is the Fruit (1st) - -“Mendicants, these five things, when developed and cultivated, have freedom of heart and freedom by wisdom as their fruit and benefit. - -What five? A mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions, and has well established the perception of their own death. These five things, when developed and cultivated, have freedom of heart and freedom by wisdom as their fruit and benefit. When a mendicant has freedom of heart and freedom by wisdom, they’re called a mendicant who has lifted up the cross-bar, filled in the trench, and pulled up the pillar; they’re unbarred, a noble one with banner and burden put down, detached. - -And how has a mendicant lifted the cross-bar? It’s when a mendicant has given up ignorance, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. That’s how a mendicant has lifted the cross-bar. - -And how has a mendicant filled in the trench? It’s when a mendicant has given up transmigrating through births in future lives, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. That’s how a mendicant has filled in the trench. - -And how has a mendicant pulled up the pillar? It’s when a mendicant has given up craving, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. That’s how a mendicant has pulled up the pillar. - -And how is a mendicant unbarred? It’s when a mendicant has given up the five lower fetters, cut them off at the root, made them like a palm stump, obliterated them, so they’re unable to arise in the future. That’s how a mendicant is unbarred. - -And how is a mendicant a noble one with banner and burden put down, detached? It’s when a mendicant has given up the conceit ‘I am’, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. That’s how a mendicant is a noble one with banner and burden put down, detached.” - -5.72 Freedom of Heart is the Fruit (2nd) - -“Mendicants, these five things, when developed and cultivated, have freedom of heart and freedom by wisdom as their fruit and benefit. What five? - -The perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, and the perception of fading away. - -These five things, when developed and cultivated, have freedom of heart and freedom by wisdom as their fruit and benefit. - -When a mendicant has freedom of heart and freedom by wisdom, they’re called a mendicant who has lifted up the cross-bar, filled in the trench, and pulled up the pillar; they’re unbarred, a noble one with banner and burden put down, detached. …” - -5.73 One Who Lives by the Teaching (1st) - -Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him: - -“Sir, they speak of ‘one who lives by the teaching’. How is one who lives by the teaching defined?” - -“Mendicant, take a mendicant who memorizes the teaching— statements, songs, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and classifications. They spend their days studying that teaching. But they neglect retreat, and are not committed to internal serenity of heart. That mendicant is called one who studies a lot, not one who lives by the teaching. - -Furthermore, a mendicant teaches Dhamma in detail to others as they learned and memorized it. They spend their days advocating that teaching. But they neglect retreat, and are not committed to internal serenity of heart. That mendicant is called one who advocates a lot, not one who lives by the teaching. - -Furthermore, a mendicant recites the teaching in detail as they learned and memorized it. They spend their days reciting that teaching. But they neglect retreat, and are not committed to internal serenity of heart. That mendicant is called one who recites a lot, not one who lives by the teaching. - -Furthermore, a mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it. They spend their days thinking about that teaching. But they neglect retreat, and are not committed to internal serenity of heart. That mendicant is called one who thinks a lot, not one who lives by the teaching. - -Take a mendicant who memorizes the teaching— statements, songs, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and classifications. They don’t spend their days studying that teaching. They don’t neglect retreat, and they’re committed to internal serenity of heart. That’s how a mendicant is one who lives by the teaching. - -So, mendicant, I’ve taught you the one who studies a lot, the one who advocates a lot, the one who recites a lot, the one who thinks a lot, and the one who lives by the teaching. Out of compassion, I’ve done what a teacher should do who wants what’s best for their disciples. Here are these roots of trees, and here are these empty huts. Practice absorption, mendicant! Don’t be negligent! Don’t regret it later! This is my instruction to you.” - -5.74 One Who Lives by the Teaching (2nd) - -Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him: - -“Sir, they speak of ‘one who lives by the teaching’. How is one who lives by the teaching defined?” - -“Mendicant, take a mendicant who memorizes the teaching— statements, songs, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and classifications. But they don’t understand the higher meaning. That mendicant is called one who studies a lot, not one who lives by the teaching. - -Furthermore, a mendicant teaches Dhamma in detail to others as they learned and memorized it. But they don’t understand the higher meaning. That mendicant is called one who advocates a lot, not one who lives by the teaching. - -Furthermore, a mendicant recites the teaching in detail as they learned and memorized it. But they don’t understand the higher meaning. That mendicant is called one who recites a lot, not one who lives by the teaching. - -Furthermore, a mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it. But they don’t understand the higher meaning. That mendicant is called one who thinks a lot, not one who lives by the teaching. - -Take a mendicant who memorizes the teaching— statements, songs, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and classifications. And they do understand the higher meaning. That’s how a mendicant is one who lives by the teaching. - -So, mendicant, I’ve taught you the one who studies a lot, the one who advocates a lot, the one who recites a lot, the one who thinks a lot, and the one who lives by the teaching. Out of compassion, I’ve done what a teacher should do who wants what’s best for their disciples. Here are these roots of trees, and here are these empty huts. Practice absorption, mendicant! Don’t be negligent! Don’t regret it later! This is my instruction to you.” - -5.75 Warriors (1st) - -“Mendicants, these five warriors are found in the world. What five? - -Firstly, one warrior falters and founders at the mere sight of a cloud of dust. He doesn’t stay firm, and fails to plunge into battle. Some warriors are like that. This is the first warrior found in the world. - -Furthermore, one warrior can prevail over a cloud of dust, but he falters and founders at the mere sight of a banner’s crest. He doesn’t stay firm, and fails to plunge into battle. Some warriors are like that. This is the second warrior found in the world. - -Furthermore, one warrior can prevail over a cloud of dust and a banner’s crest, but he falters and founders at the mere sound of turmoil. He doesn’t stay firm, and fails to plunge into battle. Some warriors are like that. This is the third warrior found in the world. - -Furthermore, one warrior can prevail over a cloud of dust and a banner’s crest and turmoil, but he’s killed or injured when blows are struck. Some warriors are like that. This is the fourth warrior found in the world. - -Furthermore, one warrior can prevail over a cloud of dust and a banner’s crest and turmoil and being struck. He wins victory in battle, establishing himself as foremost in battle. Some warriors are like that. This is the fifth warrior found in the world. - -These are the five warriors found in the world. - -In the same way, these five people similar to warriors are found among the monks. What five? - -Firstly, one monk falters and founders at the mere sight of a cloud of dust. He doesn’t stay firm, and fails to keep up the spiritual life. Declaring his inability to continue training, he rejects it and returns to a lesser life. What is his ‘cloud of dust’? It’s when a monk hears: ‘In such and such a village or town there’s a women or a girl who is attractive, good-looking, lovely, of surpassing beauty.’ Hearing this, he falters and founders. He doesn’t stay firm, and fails to keep up the spiritual life. Declaring his inability to continue training, he rejects it and returns to a lesser life. This is his ‘cloud of dust’. - -I say that this person is like the warrior who falters and founders at the mere sight of a cloud of dust. Some people are like that. This is the first person similar to a warrior found among the monks. - -Furthermore, one monk can prevail over a cloud of dust, but at the mere sight of a banner’s crest he falters and founders. He doesn’t stay firm, and fails to keep up the spiritual life. Declaring his inability to continue training, he rejects it and returns to a lesser life. What is his ‘banner’s crest’? It’s when a monk doesn’t hear: ‘In such and such a village or town there’s a women or a girl who is attractive, good-looking, lovely, of surpassing beauty.’ But he sees for himself a women or a girl who is attractive, good-looking, lovely, of surpassing beauty. Seeing her, he falters and founders. He doesn’t stay firm, and fails to keep up the spiritual life. Declaring his inability to continue training, he rejects it and returns to a lesser life. This is his ‘banner’s crest’. - -I say that this person is like the warrior who can prevail over a cloud of dust, but he falters and founders at the mere sight of a banner’s crest. Some people are like that. This is the second person similar to a warrior found among the monks. - -Furthermore, one monk can prevail over a cloud of dust and a banner’s crest, but he falters and founders at the mere sound of turmoil. He doesn’t stay firm, and fails to enter the battle. Declaring his inability to continue training, he rejects it and returns to a lesser life. What is his ‘turmoil’? It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, when a female comes up to him. She smiles, chats, laughs, and flirts with him. He falters and founders. He doesn’t stay firm, and fails to keep up the spiritual life. Declaring his inability to continue training, he rejects it and returns to a lesser life. This is his ‘turmoil’. - -I say that this person is like the warrior who can prevail over a cloud of dust and a banner’s crest, but he falters and founders at the mere sound of turmoil. Some people are like that. This is the third person similar to a warrior found among the monks. - -Furthermore, one monk can prevail over a cloud of dust and a banner’s crest and turmoil, but he’s killed or injured when blows are struck. What is his ‘blows are struck’? It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, when a female comes up to him. She sits right by him, lies down, or embraces him. Without rejecting the training and declaring his inability to continue, he has sex. This is his ‘blows are struck’. - -I say that this person is like the warrior who can prevail over a cloud of dust and a banner’s crest and turmoil, but is killed or injured when blows are struck. Some people are like that. This is the fourth person similar to a warrior found among the monks. - -Furthermore, one monk can prevail over a cloud of dust and a banner’s crest and turmoil, and being struck. He wins victory in battle, establishing himself as foremost in battle. What is his ‘victory in battle’? It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, when a female comes up to him. She sits right by him, lies down, or embraces him. But he disentangles and frees himself, and goes wherever he wants. He frequents a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. - -Gone to a wilderness, or to the root of a tree, or to an empty hut, he sits down cross-legged, with his body straight, and establishes his mindfulness right there. Giving up desire for the world, he meditates with a heart rid of desire, cleansing the mind of desire. Giving up ill will and malevolence, he meditates with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will. Giving up dullness and drowsiness, he meditates with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. Giving up restlessness and remorse, he meditates without restlessness, his mind peaceful inside, cleansing the mind of restlessness and remorse. Giving up doubt, he meditates having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt. He gives up these five hindrances, corruptions of the heart that weaken wisdom. Then, quite secluded from sensual pleasures, secluded from unskillful qualities, he enters and remains in the first absorption … second absorption … third absorption … fourth absorption. - -When his mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—he extends it toward knowledge of the ending of defilements. He truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. He truly understands: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’. Knowing and seeing like this, his mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. When it is freed, he knows it is freed. - -He understands: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’ This is his ‘victory in battle’. - -I say that this person is like the warrior who can prevail over a cloud of dust and a banner’s crest and turmoil and being struck. He wins victory in battle, establishing himself as foremost in battle. Some people are like that. This is the fifth person similar to a warrior found among the monks. - -These five people similar to warriors are found among the monks.” - -5.76 Warriors (2nd) - -“Mendicants, these five warriors are found in the world. What five? - -Firstly, one warrior dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle. He strives and struggles in the battle, but his foes kill him and finish him off. Some warriors are like that. This is the first warrior found in the world. - -Furthermore, one warrior dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle. He strives and struggles in the battle, but his foes wound him. He’s carried off and taken to his relatives, but he dies on the road before he reaches them. Some warriors are like that. This is the second warrior found in the world. - -Furthermore, one warrior dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle. He strives and struggles in the battle, but his foes wound him. He’s carried off and taken to his relatives, who nurse him and care for him. But he dies of his injuries while in their care. Some warriors are like that. This is the third warrior found in the world. - -Furthermore, one warrior dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle. He strives and struggles in the battle, but his foes wound him. He’s carried off and taken to his relatives, who nurse him and care for him. And while in their care, he recovers from his injuries. Some warriors are like that. This is the fourth warrior found in the world. - -Furthermore, one warrior dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle. He wins victory in battle, establishing himself as foremost in battle. Some warriors are like that. This is the fifth warrior found in the world. These are the five warriors found in the world. - -In the same way, these five people similar to warriors are found among the monks. What five? Firstly, a mendicant lives supported by a town or village. He robes up in the morning and, taking his bowl and robe, enters a village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties. There he sees a female scantily clad, with revealing clothes. Lust infects his mind, and, without rejecting the training and declaring his inability to continue, he has sex. - -I say that this person is like the warrior who is killed and finished off by his foes. Some people are like that. This is the first person similar to a warrior found among the monks. - -Furthermore, a mendicant lives supported by a town or village. He robes up in the morning and, taking his bowl and robe, enters a village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties. There he sees a female scantily clad, with revealing clothes. Lust infects his mind, and his body and mind burn with it. He thinks: ‘Why don’t I go to the monastery and tell the monks: - -“Reverends, I am overcome with lust, mired in lust. I am unable to keep up the spiritual life. I declare my inability to continue training. I reject it and will return to a lesser life.”’ But while traveling on the road, before he reaches the monastery he declares his inability to continue training. He rejects it and returns to a lesser life. - -I say that this person is like the warrior who is taken to his relatives for care, but he dies on the road before he reaches them. Some people are like that. This is the second person similar to a warrior found among the monks. - -Furthermore, a mendicant lives supported by a town or village. He robes up in the morning and, taking his bowl and robe, enters a village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties. There he sees a female scantily clad, with revealing clothes. Lust infects his mind, and his body and mind burn with it. He thinks: ‘Why don’t I go to the monastery and tell the monks: - -“Reverends, I am overcome with lust, mired in lust. I am unable to keep up the spiritual life. I declare my inability to continue training. I reject it and will return to a lesser life.”’ He goes to the monastery and tells the monks: ‘Reverends, I am overcome with lust, mired in lust. I am unable to keep up the spiritual life. I declare my inability to continue training. I reject it and will return to a lesser life.’ - -His spiritual companions advise and instruct him: ‘Reverend, the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. With the similes of a skeleton … a lump of meat … a grass torch … a pit of glowing coals … a dream … borrowed goods … fruit on a tree … a butcher’s knife and chopping block … a staking sword … a snake’s head, the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. Be happy with the spiritual life. Venerable, please don’t declare your inability to continue training, reject it and return to a lesser life.’ - -When thus advised and instructed by his spiritual companions, he says: ‘Reverends, even though the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks, I am unable to keep up the spiritual life. I declare my inability to continue training. I reject it and will return to a lesser life.’ Declaring his inability to continue training, he rejects it and returns to a lesser life. - -I say that this person is like the warrior who dies of his injuries while in the care of his relatives. Some people are like that. This is the third person similar to a warrior found among the monks. - -Furthermore, a mendicant lives supported by a town or village. He robes up in the morning and, taking his bowl and robe, enters a village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties. There he sees a female scantily clad, with revealing clothes. Lust infects his mind, and his body and mind burn with it. He thinks: ‘Why don’t I go to the monastery and tell the monks: - -“Reverends, I am overcome with lust, mired in lust. I am unable to keep up the spiritual life. I declare my inability to continue training. I reject it and will return to a lesser life.”’ He goes to the monastery and tells the monks: ‘Reverends, I am overcome with lust, mired in lust. I am unable to keep up the spiritual life. I declare my inability to continue training. I reject it and will return to a lesser life.’ - -His spiritual companions advise and instruct him: ‘Reverend, the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. With the simile of a skeleton … a lump of meat … a grass torch … a pit of glowing coals … a dream … borrowed goods … fruit on a tree … a butcher’s knife and chopping block … a staking sword … a snake’s head, the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. Be happy with the spiritual life. Venerable, please don’t declare your inability to continue training, reject it and return to a lesser life.’ - -When thus advised and instructed by his spiritual companions, he says: ‘I’ll try, reverends, I’ll struggle, I’ll be happy. I won’t now declare my inability to continue training, reject it and return to a lesser life.’ - -I say that this person is like the warrior who recovers from his injuries while in the care of his relatives. Some people are like that. This is the fourth person similar to a warrior found among the monks. - -Furthermore, a mendicant lives supported by a town or village. He robes up in the morning and, taking his bowl and robe, enters a village or town, guarding body, speech, and mind, establishing mindfulness, and restraining the sense faculties. Seeing a sight with his eyes, he doesn’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, he practices restraint, protecting the faculty of sight, and achieving restraint over it. Hearing a sound with his ears … Smelling an odor with his nose … Tasting a flavor with his tongue … Feeling a touch with his body … Knowing a thought with his mind, he doesn’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, he practices restraint, protecting the faculty of mind, and achieving restraint over it. Then after the meal, on his return from alms-round, he frequents a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. Gone to a wilderness, or to the root of a tree, or to an empty hut, he sits down cross-legged, with his body straight, and establishes mindfulness right there. He gives up these five hindrances, corruptions of the heart that weaken wisdom. Then, quite secluded from sensual pleasures, secluded from unskillful qualities, he enters and remains in the first absorption … second absorption … third absorption … fourth absorption. - -When his mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—he extends it toward knowledge of the ending of defilements. He truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. He truly understands: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’. Knowing and seeing like this, his mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. When freed, he knows ‘it is freed’. He understands: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’ - -I say that this person is like the warrior who dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle. He wins victory in battle, establishing himself as foremost in battle. Some people are like that. This is the fifth person similar to a warrior found among the monks. - -These five people similar to warriors are found among the monks.” - -5.77 Future Perils (1st) - -“Mendicants, seeing these five future perils is quite enough for a wilderness mendicant to meditate diligently, keenly, and resolutely for attaining the unattained, achieving the unachieved, and realizing the unrealized. - -What five? Firstly, a wilderness mendicant reflects: ‘Currently I’m living alone in a wilderness. While living here alone I might get bitten by a snake, a scorpion, or a centipede. That’d kill me, which would stop my practice. I’d better rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’ This is the first future peril … - -Furthermore, a wilderness mendicant reflects: ‘Currently I’m living alone in a wilderness. While living here alone I might stumble and fall, or get food poisoning, or my bile or phlegm or stabbing wind might get upset. That’d kill me, which would stop my practice. I’d better rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’ This is the second future peril … - -Furthermore, a wilderness mendicant reflects: ‘Currently I’m living alone in a wilderness. While living here alone I might encounter wild beasts—a lion, a tiger, a leopard, a bear, or a hyena—which might take my life. That’d kill me, which would stop my practice. I’d better rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’ This is the third future peril … - -Furthermore, a wilderness mendicant reflects: ‘Currently I’m living alone in a wilderness. While living here alone I might encounter youths escaping a crime or on their way to commit one, and they might take my life. That’d kill me, which would stop my practice. I’d better rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’ This is the fourth future peril … - -Furthermore, a wilderness mendicant reflects: ‘Currently I’m living alone in a wilderness. But in a wilderness there are savage monsters who might take my life. That’d kill me, which would stop my practice. I’d better rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’ This is the fifth future peril … - -These are the five future perils, seeing which is quite enough for a wilderness mendicant to meditate diligently, keenly, and resolutely for attaining the unattained, achieving the unachieved, and realizing the unrealized.” - -5.78 Future Perils (2nd) - -“Mendicants, seeing these five future perils is quite enough for a wilderness mendicant to meditate diligently, keenly, and resolutely for attaining the unattained, achieving the unachieved, and realizing the unrealized. What five? - -An offending mendicant reflects: ‘Currently I’m a youth, young, black-haired, blessed with youth, in the prime of life. But there will come a time when this body is struck with old age. When you’re old, overcome by old age, it’s not easy to focus on the instructions of the Buddhas, and it’s not easy to frequent remote lodgings in the wilderness and the forest. Before that unlikable, undesirable, and disagreeable thing happens, I’d better preempt it by rousing up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. That way, when it happens, I’ll live comfortably even though I’m old.’ This is the first future peril … - -Furthermore, a wilderness mendicant reflects: ‘Currently, I’m rarely ill or unwell. My stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. But there will come a time when this body is struck with sickness. When you’re sick, overcome by sickness, it’s not easy to focus on the instructions of the Buddhas, and it’s not easy to frequent remote lodgings in the wilderness and the forest. Before that unlikable, undesirable, and disagreeable thing happens, I’d better preempt it by rousing up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. That way, when it happens, I’ll live comfortably even though I’m sick.’ This is the second future peril … - -Furthermore, a wilderness mendicant reflects: ‘Currently, there’s plenty of food, a good harvest, so it’s easy to get alms-food, and easy to keep going by collecting alms. But there will come a time of famine, a bad harvest, when it’s hard to get alms-food, and not easy to keep going by collecting alms. In a time of famine, people move to where there’s plenty of food, where they live crowded and cramped together. When you live crowded and cramped together, it’s not easy to focus on the instructions of the Buddhas, and it’s not easy to frequent remote lodgings in the wilderness and the forest. Before that unlikable, undesirable, and disagreeable thing happens, I’d better preempt it by rousing up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. That way, when it happens, I’ll live comfortably even though there’s a famine.’ This is the third future peril … - -Furthermore, a wilderness mendicant reflects: ‘Currently, people live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes. But there will come a time of peril from wild savages, when the countryfolk mount their vehicles and flee everywhere. In a time of peril, people move to where there’s sanctuary, where they live crowded and cramped together. When you live crowded and cramped together, it’s not easy to focus on the instructions of the Buddhas, and it’s not easy to frequent remote lodgings in the wilderness and the forest. Before that unlikable, undesirable, and disagreeable thing happens, I’d better preempt it by rousing up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. That way, when it happens, I’ll live comfortably even in a time of peril.’ This is the fourth future peril … - -Furthermore, a wilderness mendicant reflects: ‘Currently, the Saṅgha lives comfortably, in harmony, appreciating each other, without quarreling, with one recitation. But there will come a time of schism in the Saṅgha. When there is schism in the Saṅgha, it’s not easy to focus on the instructions of the Buddhas, and it’s not easy to frequent remote lodgings in the wilderness and the forest. Before that unlikable, undesirable, and disagreeable thing happens, I’d better preempt it by rousing up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. That way, when it happens, I’ll live comfortably even though there’s schism in the Saṅgha.’ This is the fifth future peril … - -These are the five future perils, seeing which is quite enough for a wilderness mendicant to meditate diligently, keenly, and resolutely for attaining the unattained, achieving the unachieved, and realizing the unrealized.” - -5.79 Future Perils (3rd) - -“Mendicants, these five future perils have not currently arisen, but they will arise in the future. You should look out for them and try to give them up. - -What five? In a future time there will be mendicants who have not developed their physical endurance, ethics, mind, and wisdom. They will ordain others, but be unable to guide them in the higher ethics, mind, and wisdom. They too will not develop their physical endurance, ethics, mind, and wisdom. They too will ordain others, but be unable to guide them in the higher ethics, mind, and wisdom. They too will not develop their physical endurance, ethics, mind, and wisdom. And that is how corrupt training comes from corrupt teachings, and corrupt teachings come from corrupt training. This is the first future peril that has not currently arisen, but will arise in the future … - -Furthermore, in a future time there will be mendicants who have not developed their physical endurance, ethics, mind, and wisdom. They will give dependence to others, but be unable to guide them in the higher ethics, mind, and wisdom. They too will not develop their physical endurance, ethics, mind, and wisdom. They too will give dependence to others, but be unable to guide them in the higher ethics, mind, and wisdom. They too will not develop their physical endurance, ethics, mind, and wisdom. And that is how corrupt training comes from corrupt teachings, and corrupt teachings come from corrupt training. This is the second future peril that has not currently arisen, but will arise in the future … - -Furthermore, in a future time there will be mendicants who have not developed their physical endurance, ethics, mind, and wisdom. In discussion about the teachings and classifications they’ll fall into dark ideas without realizing it. And that is how corrupt training comes from corrupt teachings, and corrupt teachings come from corrupt training. This is the third future peril that has not currently arisen, but will arise in the future … - -Furthermore, in a future time there will be mendicants who have not developed their physical endurance, ethics, mind, and wisdom. When discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited they won’t want to listen. They won’t pay attention or apply their minds to understand them, nor will they think those teachings are worth learning and memorizing. But when discourses composed by poets—poetry, with fancy words and phrases, composed by outsiders or spoken by disciples—are being recited they will want to listen. They’ll pay attention and apply their minds to understand them, and they’ll think those teachings are worth learning and memorizing. And that is how corrupt training comes from corrupt teachings, and corrupt teachings come from corrupt training. This is the fourth future peril that has not currently arisen, but will arise in the future … - -Furthermore, in a future time there will be mendicants who have not developed their physical endurance, ethics, mind, and wisdom. The senior mendicants will be indulgent and slack, leaders in backsliding, neglecting seclusion, not rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. Those who come after them will follow their example. They too will become indulgent and slack, leaders in backsliding, neglecting seclusion, not rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. And that is how corrupt training comes from corrupt teachings, and corrupt teachings come from corrupt training. This is the fifth future peril that has not currently arisen, but will arise in the future … - -These are the five future perils that have not currently arisen, but will arise in the future. You should look out for them, and try to give them up.” - -5.80 Future Perils (4th) - -“Mendicants, these five future perils have not currently arisen, but they will arise in the future. You should look out for them and try to give them up. - -What five? In a future time there will be mendicants who like nice robes. They will neglect the practice of wearing rag robes and the practice of frequenting remote lodgings in the wilderness and the forest. They will come down to the villages, towns, and capital cities and make their homes there. And they will try to get robes in many kinds of wrong and inappropriate ways. This is the first future peril that has not currently arisen, but will arise in the future … - -Furthermore, in a future time there will be mendicants who like nice alms-food. They will neglect the practice of walking for alms-food and the practice of frequenting remote lodgings in the wilderness and the forest. They will come down to the villages, towns, and capital cities and make their homes there. And they will try to get alms-food in many kinds of wrong and inappropriate ways. This is the second future peril that has not currently arisen, but will arise in the future … - -Furthermore, in a future time there will be mendicants who like nice lodgings. They will neglect the practice of staying at the root of a tree and the practice of frequenting remote lodgings in the wilderness and the forest. They will come down to the villages, towns, and capital cities and make their homes there. And they will try to get lodgings in many kinds of wrong and inappropriate ways. This is the third future peril that has not currently arisen, but will arise in the future … - -Furthermore, in a future time there will be mendicants who mix closely with nuns, trainee nuns, and novice nuns. In such conditions, it can be expected that they will live the spiritual life dissatisfied, or commit one of the corrupt offenses, or reject the training and return to a lesser life. This is the fourth future peril that has not currently arisen, but will arise in the future … - -Furthermore, in a future time there will be mendicants who mix closely with monastery attendants and novices. In such conditions it can be expected that they will engage in storing up goods for their own use, and making obvious hints about digging the earth and cutting plants. This is the fifth future peril that has not currently arisen, but will arise in the future … - -These are the five future perils that have not currently arisen, but will arise in the future. You should look out for them and try to give them up.” - -9. Senior Mendicants - -5.81 Desirable - -“Mendicants, a senior mendicant with five qualities is unlikable and unlovable to their spiritual companions, not respected or admired. What five? They desire the desirable, they hate the hateful, they’re deluded by the delusory, they’re annoyed by the annoying, and they’re intoxicated by the intoxicating. A senior mendicant with these five qualities is unlikable and unlovable by their spiritual companions, not respected or admired. - -A senior mendicant with five qualities is dear and beloved to their spiritual companions, respected and admired. What five? They don’t desire the desirable, they don’t hate the hateful, they’re not deluded by the delusory, they’re not annoyed by the annoying, and they’re not intoxicated by the intoxicating. A senior mendicant with these five qualities is dear and beloved to their spiritual companions, respected and admired.” - -5.82 Free of Greed - -“Mendicants, a senior mendicant with five qualities is unlikable and unlovable to their spiritual companions, not respected or admired. What five? They’re not free of greed, hate, and delusion; they are offensive and contemptuous. A senior mendicant with these five qualities is unlikable and unlovable to their spiritual companions, not respected or admired. - -A senior mendicant with five qualities is dear and beloved to their spiritual companions, respected and admired. What five? They’re free of greed, hate, and delusion; they’re not offensive and contemptuous. A senior mendicant with these five qualities is dear and beloved to their spiritual companions, respected and admired.” - -5.83 Deceiver - -“Mendicants, a senior mendicant with five qualities is unlikable and unlovable to their spiritual companions, not respected or admired. What five? They use deceit, flattery, hinting, and belittling, and they use material possessions to pursue other material possessions. A senior mendicant with these five qualities is unlikable and unlovable to their spiritual companions, not respected or admired. - -A senior mendicant with five qualities is dear and beloved to their spiritual companions, respected and admired. What five? They don’t use deceit, flattery, hinting, or belittling, and they don’t use material possessions to pursue other material possessions. A senior mendicant with these five qualities is dear and beloved to their spiritual companions, respected and admired.” - -5.84 Faithless - -“Mendicants, a senior mendicant with five qualities is unlikable and unlovable to their spiritual companions, not respected or admired. What five? They’re faithless, shameless, imprudent, lazy, and witless. A senior mendicant with these five qualities is unlikable and unlovable to their spiritual companions, not respected or admired. - -A senior mendicant with five qualities is dear and beloved to their spiritual companions, respected and admired. What five? They’re faithful, conscientious, prudent, energetic, and wise. A senior mendicant with these five qualities is dear and beloved to their spiritual companions, respected and admired.” - -5.85 Cannot Endure - -“Mendicants, a senior mendicant with five qualities is unlikable and unlovable to their spiritual companions, not respected or admired. What five? They can’t endure sights, sounds, smells, tastes, and touches. A senior mendicant with these five qualities is unlikable and unlovable to their spiritual companions, not respected or admired. - -A senior mendicant with five qualities is dear and beloved to their spiritual companions, respected and admired. What five? They can endure sights, sounds, smells, tastes, and touches. A senior mendicant with these five qualities is dear and beloved to their spiritual companions, respected and admired.” - -5.86 Attaining the Methods of Textual Analysis - -“A senior mendicant with five qualities is dear and beloved to their spiritual companions, respected and admired. What five? They have attained the textual analysis of meaning, text, terminology, and eloquence. And they are skilled and tireless in a diverse spectrum of duties for their spiritual companions, understanding how to go about things in order to complete and organize the work. A senior mendicant with these five qualities is dear and beloved to their spiritual companions, respected and admired.” - -5.87 Ethical - -“A senior mendicant with five qualities is dear and beloved to their spiritual companions, respected and admired. What five? - -They’re ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. - -They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically. - -They’re a good speaker, with a polished, clear, and articulate voice that expresses the meaning. - -They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. - -They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. - -A senior mendicant with these five qualities is dear and beloved to their spiritual companions, respected and admired.” - -5.88 Senior Mendicants - -“Mendicants, a senior mendicant who has five qualities is acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans. - -What five? - -They are senior and have long gone forth. - -They’re well-known, famous, with a large following that includes both laypeople and renunciates. - -They receive robes, alms-food, lodgings, and medicines and supplies for the sick. - -They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and understanding them with view. - -But they have wrong view and distorted perspective. They draw many people away from the true teaching and establish them in false teachings. - -People follow their example, thinking that the senior mendicant is senior and has long gone forth. Or that they’re well-known, famous, with a large following that includes both laypeople and renunciates. Or that they receive robes, alms-food, lodgings, and medicines and supplies for the sick. Or that they’re very learned, remembering and keeping what they’ve learned. A senior mendicant who has these five qualities is acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans. - -A senior mendicant who has five qualities is acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans. - -What five? - -They are senior and have long gone forth. - -They’re well-known, famous, with a large following, including both laypeople and renunciates. - -They receive robes, alms-food, lodgings, and medicines and supplies for the sick. - -They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically. - -And they have right view and an undistorted perspective. They draw many people away from false teachings and establish them in the true teaching. - -People follow their example, thinking that the senior mendicant is senior and has long gone forth. Or that they’re well-known, famous, with a large following that includes both laypeople and renunciates. Or that they receive robes, alms-food, lodgings, and medicines and supplies for the sick. Or that they’re very learned, remembering and keeping what they’ve learned. A senior mendicant who has these five qualities is acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.” - -5.89 A Trainee (1st) - -“These five things lead to the decline of a mendicant trainee. What five? They relish work, talk, sleep, and company. And they don’t review the extent of their mind’s freedom. These five things lead to the decline of a mendicant trainee. - -These five things don’t lead to the decline of a mendicant trainee. What five? They don’t relish work, talk, sleep, and company. And they review the extent of their mind’s freedom. These five things don’t lead to the decline of a mendicant trainee.” - -5.90 A Trainee (2nd) - -“These five things lead to the decline of a mendicant trainee. What five? - -Firstly, a mendicant trainee has many duties and responsibilities, and is competent in many tasks. They neglect retreat, and are not committed to internal serenity of heart. This is the first thing that leads to the decline of a mendicant trainee. - -Furthermore, a mendicant trainee spends their day doing trivial work. They neglect retreat, and are not committed to internal serenity of heart. This is the second thing that leads to the decline of a mendicant trainee. - -Furthermore, a mendicant trainee mixes closely with laypeople and renunciates, socializing inappropriately like a layperson. They neglect retreat, and are not committed to internal serenity of heart. This is the third thing that leads to the decline of a mendicant trainee. - -Furthermore, a mendicant trainee enters the town at the wrong time, and returns too late in the day. They neglect retreat, and are not committed to internal serenity of heart. This is the fourth thing that leads to the decline of a mendicant trainee. - -Furthermore, a mendicant trainee doesn’t get to take part in talk about self-effacement that helps open the heart, when they want, without trouble or difficulty. That is, talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. They neglect retreat, and are not committed to internal serenity of heart. This is the fifth thing that leads to the decline of a mendicant trainee. - -These five things lead to the decline of a mendicant trainee. - -These five things don’t lead to the decline of a mendicant trainee. What five? - -Firstly, a mendicant trainee doesn’t have many duties and responsibilities, even though they are competent in many tasks. They don’t neglect retreat, and are committed to internal serenity of heart. This is the first thing that doesn’t lead to the decline of a mendicant trainee. - -Furthermore, a mendicant trainee doesn’t spend their day doing trivial work. They don’t neglect retreat, and are committed to internal serenity of heart. This is the second thing that doesn’t lead to the decline of a mendicant trainee. - -Furthermore, a mendicant trainee doesn’t mix closely with laypeople and renunciates, socializing inappropriately like a layperson. They don’t neglect retreat, and are committed to internal serenity of heart. This is the third thing that doesn’t lead to the decline of a mendicant trainee. - -Furthermore, a mendicant trainee doesn’t enter the village too early or return too late in the day. They don’t neglect retreat, and are committed to internal serenity of heart. This is the fourth thing that doesn’t lead to the decline of a mendicant trainee. - -Furthermore, a mendicant trainee gets to take part in talk about self-effacement that helps open the heart, when they want, without trouble or difficulty. That is, talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. They don’t neglect retreat, and are committed to internal serenity of heart. This is the fifth thing that doesn't lead to the decline of a mendicant trainee. - -These five things don’t lead to the decline of a mendicant trainee.” - -10. With Kakudha - -5.91 Accomplishments (1st) - -“Mendicants, there are five accomplishments. What five? Accomplishment in faith, ethics, learning, generosity, and wisdom. These are the five accomplishments.” - -5.92 Accomplishment (2nd) - -“Mendicants, there are five accomplishments. What five? Accomplishment in ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. These are the five accomplishments.” - -5.93 Declarations - -“Mendicants, there are five ways of declaring enlightenment. What five? One declares enlightenment out of stupidity and folly. Or because of wicked desires, being naturally full of desires. Or because of madness and mental disorder. Or out of overestimation. Or one declares enlightenment rightly. These are the five ways of declaring enlightenment.” - -5.94 Living Comfortably - -“Mendicants, there are these five ways of living comfortably. What five? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption … third absorption … fourth absorption … They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. These are the five ways of living comfortably.” - -5.95 Unshakable - -“Mendicants, a mendicant who has five things will soon penetrate the unshakable. What five? It’s when a mendicant has attained the textual analysis of meaning, text, terminology, and eloquence, and they review the extent of their mind’s freedom. A mendicant who has these five things will soon penetrate the unshakable.” - -5.96 Remembering What You’ve Learned - -“Mendicants, a mendicant cultivating mindfulness of breathing who has five things will soon penetrate the unshakable. What five? - -It’s when a mendicant has few requirements and duties, and is easily looked after and contented with life’s necessities. - -They eat little, not devoted to filling their stomach. - -They are rarely drowsy, and are dedicated to wakefulness. - -They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically. - -They review the extent of their mind’s freedom. - -A mendicant cultivating mindfulness of breathing who has these five things will soon penetrate the unshakable.” - -5.97 Talk - -“Mendicants, a mendicant developing mindfulness of breathing who has five things will soon penetrate the unshakable. What five? - -It’s when a mendicant has few requirements and duties, and is easily looked after and contented with life’s necessities. - -They eat little, not devoted to filling their stomach. - -They are rarely drowsy, and are dedicated to wakefulness. - -They get to take part in talk about self-effacement that helps open the heart, when they want, without trouble or difficulty. That is, talk about fewness of wishes, contentment, seclusion, keeping your distance, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. - -They review the extent of their mind’s freedom. - -A mendicant developing mindfulness of breathing who has these five things will soon penetrate the unshakable.” - -5.98 In the Wilderness - -“Mendicants, a mendicant practicing mindfulness of breathing who has five things will soon penetrate the unshakable. What five? It’s when a mendicant has few requirements and duties, and is easily looked after and contented with life’s necessities. They eat little, not devoted to filling their stomach. They are rarely drowsy, and are dedicated to wakefulness. They live in the wilderness, in remote lodgings. They review the extent of their mind’s freedom. A mendicant practicing mindfulness of breathing who has these five things will soon penetrate the unshakable.” - -5.99 The Lion - -“Mendicants, towards evening the lion, king of beasts, emerges from his den, yawns, looks all around the four directions, and roars his lion’s roar three times. Then he sets out on the hunt. If he strikes an elephant, he does it carefully, not carelessly. If he strikes a buffalo … a cow … a leopard … or any smaller creatures—even a hare or a cat—he does it carefully, not carelessly. Why is that? Thinking: ‘May I not lose my way.’ - -‘Lion’ is a term for the Realized One, the perfected one, the fully awakened Buddha. When the Realized One teaches Dhamma to an assembly, this is his lion’s roar. When the Realized One teaches the monks … nuns … laymen … laywomen … or ordinary people—even food-carriers and hunters—he teaches them carefully, not carelessly. Why is that? Because the Realized One has respect and reverence for the teaching.” - -5.100 With Kakudha - -So I have heard. At one time the Buddha was staying near Kosambi, in Ghosita’s Monastery. - -At that time the Koliyan named Kakudha—Venerable Mahāmoggallāna’s attendant—had recently passed away and been reborn in a certain host of mind-made gods. He was reincarnated in a life-form that was two or three times the size of a Magadhan village with its fields. But with that life-form he didn’t obstruct himself or others. - -Then the god Kakudha went up to Venerable Mahāmoggallāna, bowed, stood to one side. and said to him, “Sir, this fixed desire arose in Devadatta: ‘I will lead the mendicant Saṅgha.’ And as that thought arose, Devadatta lost that psychic power.” - -That’s what the god Kakudha said. Then he bowed and respectfully circled Mahāmoggallāna, keeping him on his right side, before vanishing right there. - -Then Mahāmoggallāna went up to the Buddha, bowed, sat down to one side, and told him what had happened. - -“But Moggallāna, did you comprehend the god Kakudha’s mind, and know that everything he says is correct and not otherwise?” - -“Indeed I did, sir.” - -“Mark these words, Moggallāna! Mark these words! Now that silly man Devadatta will expose himself by his own deeds. - -Moggallāna, there are these five teachers found in the world. What five? - -Firstly, some teacher with impure conduct claims: ‘I am pure in ethics. My ethical conduct is pure, bright, uncorrupted.’ But their disciples know: ‘This teacher has impure ethical conduct, but claims to be ethically pure. They wouldn’t like it if we were to tell the laypeople. And how could we treat them in a way that they don’t like? But they consent to robes, alms-food, lodgings, and medicines and supplies for the sick. A person will be recognized by their own deeds.’ The disciples of such a teacher cover up their teacher’s conduct, and the teacher expects them to do so. - -Furthermore, some teacher with impure livelihood claims: ‘I am pure in livelihood. My livelihood is pure, bright, uncorrupted.’ But their disciples know: ‘This teacher has impure livelihood, but claims to have pure livelihood. They wouldn’t like it if we were to tell the laypeople. And how could we treat them in a way that they don’t like? But they consent to robes, alms-food, lodgings, and medicines and supplies for the sick. A person will be recognized by their own deeds.’ The disciples of such a teacher cover up their teacher’s livelihood, and the teacher expects them to do so. - -Furthermore, some teacher with impure teaching claims: ‘I am pure in teaching. My teaching is pure, bright, uncorrupted.’ But their disciples know: ‘This teacher has impure teaching, but claims to have pure teaching. They wouldn’t like it if we were to tell the laypeople. And how could we treat them in a way that they don’t like? But they consent to robes, alms-food, lodgings, and medicines and supplies for the sick. A person will be recognized by their own deeds.’ The disciples of such a teacher cover up their teacher’s teaching, and the teacher expects them to do so. - -Furthermore, some teacher with impure answers claims: ‘I am pure in how I answer. My answers are pure, bright, uncorrupted.’ But their disciples know: ‘This teacher has impure answers, but claims to have pure answers. They wouldn’t like it if we were to tell the laypeople. And how could we treat them in a way that they don’t like? But they consent to robes, alms-food, lodgings, and medicines and supplies for the sick. A person will be recognized by their own deeds.’ The disciples of such a teacher cover up their teacher’s answers, and the teacher expects them to do so. - -Furthermore, some teacher with impure knowledge and vision claims: ‘I am pure in knowledge and vision. My knowledge and vision are pure, bright, uncorrupted.’ But their disciples know: ‘This teacher has impure knowledge and vision, but claims to have pure knowledge and vision. They wouldn’t like it if we were to tell the laypeople. And how could we treat them in a way that they don’t like? But they consent to robes, alms-food, lodgings, and medicines and supplies for the sick. A person will be recognized by their own deeds.’ The disciples of such a teacher cover up their teacher’s knowledge and vision, and the teacher expects them to do so. These are the five teachers found in the world. - -But Moggallāna, I have pure ethical conduct, and I claim: ‘I am pure in ethical conduct. My ethical conduct is pure, bright, uncorrupted.’ My disciples don’t cover up my conduct, and I don’t expect them to. I have pure livelihood, and I claim: ‘I am pure in livelihood. My livelihood is pure, bright, uncorrupted.’ My disciples don’t cover up my livelihood, and I don’t expect them to. I have pure teaching, and I claim: ‘I am pure in teaching. My teaching is pure, bright, uncorrupted.’ My disciples don’t cover up my teaching, and I don’t expect them to. I have pure answers, and I claim: ‘I am pure in how I answer. My answers are pure, bright, uncorrupted.’ My disciples don’t cover up my answers, and I don’t expect them to. I have pure knowledge and vision, and I claim: ‘I am pure in knowledge and vision. My knowledge and vision are pure, bright, uncorrupted.’ My disciples don’t cover up my knowledge and vision, and I don’t expect them to.” - -11. Living Comfortably - -5.101 Assurance - -“Mendicants, these five qualities make a trainee assured. What five? It’s when a mendicant is faithful, ethical, learned, energetic, and wise. - -A person of faith doesn’t have the insecurities of someone who lacks faith. So this quality makes a trainee assured. - -An ethical person doesn’t have the insecurities of someone who is unethical. So this quality makes a trainee assured. - -A learned person doesn’t have the insecurities of a person of little learning. So this quality makes a trainee assured. - -An energetic person doesn’t have the insecurities of a lazy person. So this quality makes a trainee assured. - -A wise person doesn’t have the insecurities of someone who is witless. So this quality makes a trainee assured. - -These are the five qualities that make a trainee assured.” - -5.102 Suspected - -“Mendicants, even if a monk is of impeccable character, he might be suspected and distrusted as a ‘bad monk’ for five reasons. - -What five? It’s when a monk frequently collects alms from prostitutes, widows, voluptuous girls, eunuchs, or nuns. - -Even if a monk is of impeccable character, he might be suspected and distrusted as a ‘bad monk’ for these five reasons.” - -5.103 A Master Thief - -“Mendicants, a master thief with five factors breaks into houses, plunders wealth, steals from isolated buildings, and commits highway robbery. What five? A master thief relies on rough ground, on thick cover, and on powerful individuals; they pay bribes, and they act alone. - -And how does a master thief rely on rough ground? It’s when a master thief relies on inaccessible riverlands or rugged mountains. That’s how a master thief relies on rough ground. - -And how does a master thief rely on thick cover? It’s when a master thief relies on thick grass, thick trees, a ridge, or a large dense wood. That’s how a master thief relies on thick cover. - -And how does a master thief rely on powerful individuals? It’s when a master thief relies on rulers or their ministers. They think: ‘If anyone accuses me of anything, these rulers or their ministers will speak in my defense in the case.’ And that’s exactly what happens. That’s how a master thief relies on powerful individuals. - -And how does a master thief pay bribes? It’s when a master thief is rich, affluent, and wealthy. They think: ‘If anyone accuses me of anything, I’ll settle it with a bribe.’ And that’s exactly what happens. That’s how a master thief pays bribes. - -And how does a master thief act alone? It’s when a master thief carries out robbery all alone. Why is that? So that their secret plans are not leaked to others. That’s how a master thief acts alone. - -A master thief with these five factors breaks into houses, plunders wealth, steals from isolated buildings, and commits highway robbery. - -In the same way, when a bad mendicant has five factors, they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma. What five? A bad mendicant relies on rough ground, on thick cover, and on powerful individuals; they pay bribes, and they act alone. - -And how does a bad mendicant rely on rough ground? It’s when a bad mendicant has unethical conduct by way of body, speech, and mind. That’s how a bad mendicant relies on rough ground. - -And how does a bad mendicant rely on thick cover? It’s when a bad mendicant has wrong view, he’s attached to an extremist view. That’s how a bad mendicant relies on thick cover. - -And how does a bad mendicant rely on powerful individuals? It’s when a bad mendicant relies on rulers or their ministers. They think: ‘If anyone accuses me of anything, these rulers or their ministers will speak in my defense in the case.’ And that’s exactly what happens. That’s how a bad mendicant relies on powerful individuals. - -And how does a bad mendicant pay bribes? It’s when a bad mendicant receives robes, alms-food, lodgings, and medicines and supplies for the sick. They think: ‘If anyone accuses me of anything, I’ll settle it with a bribe.’ And that’s exactly what happens. That’s how a bad mendicant pays bribes. - -And how does a bad mendicant act alone? It’s when a bad mendicant dwells alone in the borderlands. They visit families there to get material possessions. That’s how a bad mendicant acts alone. - -When a bad mendicant has these five factors, they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.” - -5.104 An Exquisite Ascetic of Ascetics - -“Mendicants, a mendicant with five qualities is an exquisite ascetic of ascetics. - -What five? - -It’s when a mendicant usually uses only what they’ve been invited to accept—robes, alms-food, lodgings, and medicines and supplies for the sick—rarely using them without invitation. - -When living with other spiritual practitioners, they usually treat them agreeably by way of body, speech, and mind, and rarely disagreeably. And they usually present them with agreeable things, rarely with disagreeable ones. - -They’re healthy, so the various unpleasant feelings—stemming from disorders of bile, phlegm, wind, or their conjunction; or caused by change in weather, by not taking care of themselves, by overexertion, or as the result of past deeds—usually don’t come up. - -They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. - -And they realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. - -A mendicant with these five qualities is an exquisite ascetic of ascetics. - -And if anyone should be rightly called an exquisite ascetic of ascetics, it’s me. For I usually use only what I’ve been invited to accept. When living with other spiritual practitioners, I usually treat them agreeably. And I usually present them with agreeable things. I’m healthy. I get the four absorptions when I want, without trouble or difficulty. And I’ve realized the undefiled freedom of heart and freedom by wisdom in this very life. So if anyone should be rightly called an exquisite ascetic of ascetics, it’s me.” - -5.105 Living Comfortably - -“Mendicants, there are these five ways of living comfortably. What five? - -It’s when a mendicant consistently treats their spiritual companions with kindness by way of body, speech, and mind, both in public and in private. - -They live according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. - -They live according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and brings one who practices it to the complete ending of suffering. - -These are the five ways of living comfortably.” - -5.106 With Ānanda - -At one time the Buddha was staying near Kosambi, in Ghosita’s Monastery. - -Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, how could a mendicant live comfortably while staying in a monastic community?” - -“It’s when a mendicant is accomplished in their own ethical conduct, but they don’t motivate others to be ethical. That’s how a mendicant could live comfortably while staying in a monastic community.” - -“But sir, could there be another way for a mendicant to live comfortably while staying in a monastic community?” - -“There could, Ānanda. It’s when a mendicant is accomplished in their own ethical conduct, but they don’t motivate others to be ethical. And they watch themselves, but don’t watch others. That’s how a mendicant could live comfortably while staying in a monastic community.” - -“But sir, could there be another way for a mendicant to live comfortably while staying in a monastic community?” - -“There could, Ānanda. It’s when a mendicant is accomplished in their own ethical conduct, but they don’t motivate others to be ethical. And they watch themselves, but don’t watch others. And they’re not well-known, but aren’t bothered by that. That’s how a mendicant could live comfortably while staying in a monastic community.” - -“But sir, could there be another way for a mendicant to live comfortably while staying in a monastic community?” - -“There could, Ānanda. It’s when a mendicant is accomplished in their own ethical conduct, but they don’t motivate others to be ethical. And they watch themselves, but don’t watch others. And they’re not well-known, but aren’t bothered by that. And they get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. That’s how a mendicant could live comfortably while staying in a monastic community.” - -“But sir, might there be another way for a mendicant to live comfortably while staying in a monastic community?” - -“There could, Ānanda. It’s when a mendicant is accomplished in their own ethical conduct, but they don’t motivate others to be ethical. And they watch themselves, but don’t watch others. And they’re not well-known, but aren’t bothered by that. And they get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. And they realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. That’s how a mendicant could live comfortably while staying in a monastic community. - -And I say that there is no better or finer way of living comfortably than this.” - -5.107 Ethics - -“Mendicants, a mendicant with five factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world. - -What five? It’s when a mendicant is accomplished in ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. - -A mendicant with these five qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world.” - -5.108 An adept - -“Mendicants, a mendicant with five factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world. - -What five? It’s when they have the entire spectrum of the master’s ethics, immersion, wisdom, freedom, and knowledge and vision of freedom. A mendicant with these five qualities … is the supreme field of merit for the world.” - -5.109 All Four Directions - -“Mendicants, a mendicant with five qualities has all four directions covered. What five? - -It’s when mendicant is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. - -They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically. - -They’re content with any kind of robes, alms-food, lodgings, and medicines and supplies for the sick. - -They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. - -They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. - -A mendicant with these five qualities has all four directions covered.” - -5.110 Wilderness - -“Mendicants, when a mendicant has five qualities they’re ready to frequent remote lodgings in the wilderness and the forest. What five? - -It’s when a mendicant is ethical, restrained in the code of conduct, with good behavior and supporters. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. - -They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and understanding them with right view. - -They live with energy roused up for giving up unskillful qualities and gaining skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. - -They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. - -They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. - -When a mendicant has these five qualities they’re ready to frequent remote lodgings in the wilderness and the forest.” - -12. At Andhakavinda - -5.111 Visiting Families - -“Mendicants, a mendicant with five qualities who visits families is unlikable and unlovable, not respected or admired. What five? They act as though they're close to people they hardly know. They give away things they don’t own. They over-associate with close friends. They whisper in the ear. And they ask for too much. A mendicant with these five qualities who visits families is unlikable and unlovable, not respected or admired. - -A mendicant with five qualities who visits families is dear and beloved, respected and admired. What five? They don’t act as though they're close to people they hardly know. They don’t give away things they don’t own. They don’t over-associate with close friends. They don’t whisper in the ear. And they don’t ask for too much. A mendicant with these five qualities who visits families is dear and beloved, respected and admired.” - -5.112 An Ascetic to Follow Behind on Almsround - -“Mendicants, you shouldn’t take an ascetic with five qualities to follow behind on almsround. What five? They walk too far away or too close behind. They don’t take your bowl when it’s full. They don’t warn you when your speech is bordering on an offense. They keep on interrupting while you’re speaking. And they’re witless, dull, and stupid. You shouldn’t take an ascetic with these five qualities to follow behind on almsround. - -You should take an ascetic with five qualities to follow behind on almsround. What five? They don’t walk too far away or too close behind. They take your bowl when it is full. They warn you when your speech is bordering on an offense. They don’t interrupt while you’re speaking. And they’re wise, bright, and clever. You should take an ascetic with these five qualities to follow behind on almsround.” - -5.113 Right Immersion - -“Mendicants, a mendicant who has five qualities can’t enter and remain in right immersion. What five? It’s when a mendicant can’t endure sights, sounds, smells, tastes, and touches. A mendicant who has these five qualities can’t enter and remain in right immersion. - -A mendicant who has five qualities can enter and remain in right immersion. What five? It’s when a mendicant can endure sights, sounds, smells, tastes, and touches. A mendicant who has these five qualities can enter and remain in right immersion.” - -5.114 At Andhakavinda - -At one time the Buddha was staying in the land of the Magadhans at Andhakavinda. Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: - -“Ānanda, those mendicants who are junior, recently gone forth, newly come to this teaching and training should be encouraged, supported, and established in five things. What five? - -They should be encouraged, supported, and established in restraint in the monastic code: ‘Reverends, please be ethical. Live restrained in the code of conduct, conducting yourselves well and seeking alms in suitable places. Seeing danger in the slightest fault, keep the rules you’ve undertaken.’ - -They should be encouraged, supported, and established in sense restraint: ‘Reverends, please live with sense doors guarded, mindfully alert and on guard, with protected mind, having a heart protected by mindfulness.’ - -They should be encouraged, supported, and established in limiting their speech: ‘Reverends, please speak little. Put a limit on your speech.’ - -They should be encouraged, supported, and established in retreat: ‘Reverends, please live in the wilderness. Frequent remote lodgings in the wilderness and the forest.’ - -They should be encouraged, supported, and established in right perspective: ‘Reverends, please hold right view and have right perspective.’ - -Those mendicants who are junior, recently gone forth, newly come to this teaching and training should be encouraged, supported, and established in these five things.” - -5.115 Stingy - -“Mendicants, a nun with five qualities is cast down to hell. What five? She is stingy with dwellings, families, material possessions, praise, and the teaching. A nun with these five qualities is cast down to hell. - -A nun with five qualities is raised up to heaven. What five? She is not stingy with dwellings, families, material possessions, praise, or the teaching. A nun with these five qualities is raised up to heaven.” - -5.116 Praise - -“Mendicants, a nun with five qualities is cast down to hell. What five? Without examining or scrutinizing, she praises those deserving of criticism, and criticizes those deserving of praise. She arouses faith in things that are dubious, and doesn’t arouse faith in things that are inspiring. And she wastes gifts given in faith. A nun with these five qualities is cast down to hell. - -A nun with five qualities is raised up to heaven. What five? After examining and scrutinizing, she criticizes those deserving of criticism, and praises those deserving of praise. She doesn’t arouse faith in things that are dubious, and does arouse faith in things that are inspiring. And she doesn’t waste gifts given in faith. A nun with these five qualities is raised up to heaven.” - -5.117 Jealous - -“Mendicants, a nun with five qualities is cast down to hell. What five? Without examining or scrutinizing, she praises those deserving of criticism, and criticizes those deserving of praise. She is jealous, stingy, and wastes gifts given in faith. A nun with these five qualities is cast down to hell. - -A nun with five qualities is raised up to heaven. What five? After examining and scrutinizing, she criticizes those deserving of criticism, and praises those deserving of praise. She is not jealous, or stingy, and doesn’t waste gifts given in faith. A nun with these five qualities is raised up to heaven.” - -5.118 Having Wrong View - -“Mendicants, a nun with five qualities is cast down to hell. What five? Without examining or scrutinizing, she praises those deserving of criticism, and criticizes those deserving of praise. She has wrong view and wrong thought, and wastes gifts given in faith. A nun with these five qualities is cast down to hell. - -A nun with five qualities is raised up to heaven. What five? After examining and scrutinizing, she criticizes those deserving of criticism, and praises those deserving of praise. She has right view and right thought, and doesn’t waste gifts given in faith. A nun with these five qualities is raised up to heaven.” - -5.119 Wrong Speech - -“Mendicants, a nun with five qualities is cast down to hell. What five? Without examining or scrutinizing, she praises those deserving of criticism, and criticizes those deserving of praise. She has wrong speech and wrong action, and wastes gifts given in faith. A nun with these five qualities is cast down to hell. - -A nun with five qualities is raised up to heaven. What five? After examining and scrutinizing, she criticizes those deserving of criticism, and praises those deserving of praise. She has right speech and right action, and doesn’t waste gifts given in faith. A nun with these five qualities is raised up to heaven.” - -5.120 Wrong Effort - -“Mendicants, a nun with five qualities is cast down to hell. What five? Without examining or scrutinizing, she praises those deserving of criticism, and criticizes those deserving of praise. She has wrong effort and wrong mindfulness, and wastes gifts given in faith. A nun with these five qualities is cast down to hell. - -A nun with five qualities is raised up to heaven. What five? After examining and scrutinizing, she criticizes those deserving of criticism, and praises those deserving of praise. She has right effort and right mindfulness, and doesn’t waste gifts given in faith. A nun with these five qualities is raised up to heaven.” - -13. Sick - -5.121 Sick - -At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then in the late afternoon, the Buddha came out of retreat and went to the infirmary, where he saw a certain mendicant who was weak and sick. He sat down on the seat spread out, and addressed the mendicants: - -“Mendicants, if a weak and sick mendicant does not neglect five things, it can be expected that they will soon realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements. - -What five? It’s when a mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions, and has well established the perception of their own death. If a weak and sick mendicant does not neglect these five things, it can be expected that they will soon realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.” - -5.122 Mindfulness Well Established - -“Mendicants, any monk or nun who develops and cultivates five qualities can expect one of two results: enlightenment in the present life, or if there’s something left over, non-return. - -What five? It’s when a mendicant has well established mindfulness inside themselves in order to understand the arising and passing away of phenomena, meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, and observes the impermanence of all conditions. Any monk or nun who develops and cultivates these five qualities can expect one of two results: enlightenment in the present life, or if there’s something left over, non-return.” - -5.123 A Carer (1st) - -“Mendicants, a patient with five qualities is hard to care for. What five? They do what is unsuitable. They don’t know moderation in what is suitable. They don’t take their medicine. Though their carer wants what’s best for them, they don’t accurately report their symptoms by saying when they’re getting worse, getting better, or staying the same. And they cannot endure physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening. A patient with these five qualities is hard to care for. - -A patient with five qualities is easy to care for. What five? They do what is suitable. They know moderation in what is suitable. They take their medicine. Because their carer wants what’s best for them, they accurately report their symptoms by saying when they’re getting worse, getting better, or staying the same. And they can endure physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening. A patient with these five qualities is easy to care for.” - -5.124 A Carer (2nd) - -“Mendicants, a carer with five qualities is not competent to care for a patient. What five? They’re unable to prepare medicine. They don’t know what is suitable and unsuitable, so they supply what is unsuitable and remove what is suitable. They care for the sick for the sake of material benefits, not out of love. They’re disgusted to remove feces, urine, vomit, or spit. They’re unable to educate, encourage, fire up, and inspire the patient with a Dhamma talk from time to time. A carer with these five qualities is not competent to care for a patient. - -A carer with five qualities is competent to care for a patient. What five? They’re able to prepare medicine. They know what is suitable and unsuitable, so they remove what is unsuitable and supply what is suitable. They care for the sick out of love, not for the sake of material benefits. They’re not disgusted to remove feces, urine, vomit, or spit. They’re able to educate, encourage, fire up, and inspire the patient with a Dhamma talk from time to time. A carer with these five qualities is competent to care for a patient.” - -5.125 Longevity (1st) - -“Mendicants, these five things impede longevity. What five? Doing what is unsuitable, not knowing moderation in what is suitable, eating food unfit for consumption, activity at unsuitable times, and unchastity. These are the five things that impede longevity. - -These five things promote longevity. What five? Doing what is suitable, knowing moderation in what is suitable, eating food fit for consumption, activity at suitable times, and celibacy. These are the five things that promote longevity.” - -5.126 Longevity (2nd) - -“Mendicants, these five things impede longevity. What five? Doing what is unsuitable, not knowing moderation in what is suitable, eating food unfit for consumption, unethical behavior, and bad friends. These are the five things that impede longevity. - -These five things promote longevity. What five? Doing what is suitable, knowing moderation in what is suitable, eating food fit for consumption, ethical conduct, and good friends. These are the five things that promote longevity.” - -5.127 Living Apart - -“Mendicants, a mendicant with five qualities is not fit to live apart from a Saṅgha community. What five? It’s when a mendicant is not content with any kind of robe, alms-food, lodging, and medicines and supplies for the sick. And they have a lot of sensual thoughts. A mendicant with these five qualities is not fit to live apart from a Saṅgha community. - -A mendicant with five qualities is fit to live apart from a Saṅgha community. What five? It’s when a mendicant is content with any kind of robe, alms-food, lodging, and medicines and supplies for the sick. And they think a lot about renunciation. A mendicant with these five qualities is fit to live apart from a Saṅgha community.” - -5.128 An Ascetic’s Happiness - -“Mendicants, there are these five kinds of suffering for an ascetic. What five? It’s when a mendicant is not content with any kind of robe, alms-food, lodging, and medicines and supplies for the sick. And they live the spiritual life dissatisfied. These are five kinds of suffering for an ascetic. - -There are these five kinds of happiness for an ascetic. What five? It’s when a mendicant is content with any kind of robe, alms-food, lodging, and medicines and supplies for the sick. And they live the spiritual life satisfied. These are five kinds of happiness for an ascetic.” - -5.129 Fatal Wounds - -“Mendicants, these five fatal wounds lead to a place of loss, to hell. What five? Murdering your mother or father or a perfected one; maliciously shedding the blood of a Realized One; and causing a schism in the Saṅgha. These five fatal wounds lead to a place of loss, to hell.” - -5.130 Loss - -“Mendicants, there are these five losses. What five? Loss of relatives, wealth, health, ethics, and view. It is not because of loss of relatives, wealth, or health that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell. It is because of loss of ethics or view that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell. These are the five losses. - -There are these five endowments. What five? Endowment with relatives, wealth, health, ethics, and view. It is not because of endowment with relatives, wealth, or health that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm. It is because of endowment with ethics or view that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm. These are the five endowments.” - -14. Kings - -5.131 Wielding Power (1st) - -“Mendicants, possessing five factors a wheel-turning monarch wields power only in a principled manner. And this power cannot be undermined by any human enemy. - -What five? A wheel-turning monarch knows what is right, knows principle, knows moderation, knows the right time, and knows the assembly. A wheel-turning monarch who possesses these five factors wields power only in a principled manner. And this power cannot be undermined by any human enemy. - -In the same way, possessing five factors a Realized One, a perfected one, a fully awakened Buddha rolls forth the supreme Wheel of Dhamma only in a principled manner. And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world. - -What five? A Realized One knows what is right, knows principle, knows moderation, knows the right time, and knows the assembly. Possessing these five factors a Realized One, a perfected one, a fully awakened Buddha rolls forth the supreme Wheel of Dhamma only in a principled manner. And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.” - -5.132 Wielding Power (2nd) - -“Mendicants, possessing five factors a wheel-turning monarch’s eldest son continues to wield the power set in motion by his father only in a principled manner. And this power cannot be undermined by any human enemy. - -What five? A wheel-turning monarch’s oldest son knows what is right, knows principle, knows moderation, knows the right time, and knows the assembly. A wheel-turning monarch’s oldest son who possesses these five factors continues to wield the power set in motion by his father only in a principled manner. And this power cannot be undermined by any human enemy. - -In the same way, possessing five factors Sāriputta rightly keeps rolling the supreme Wheel of Dhamma that was rolled forth by the Realized One. And that wheel cannot be turned back by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world. - -What five? Sāriputta knows what is right, knows principle, knows moderation, knows the right time, and knows the assembly. Possessing these five factors Sāriputta rightly keeps rolling the supreme Wheel of Dhamma that was rolled forth by the Realized One. And that wheel cannot be turned back by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.” - -5.133 A Principled King - -“Mendicants, even a wheel-turning monarch, a just and principled king, does not wield power without having their own king.” - -When he said this, one of the mendicants asked the Buddha, “But who is the king of the wheel-turning monarch, the just and principled king?” - -“It is principle, monk,” said the Buddha. - -“Monk, a wheel-turning monarch provides just protection and security for his court, relying only on principle—honoring, respecting, and venerating principle, having principle as his flag, banner, and authority. - -He provides just protection and security for his aristocrats, vassals, troops, brahmins and householders, people of town and country, ascetics and brahmins, beasts and birds. When he has done this, he wields power only in a principled manner. And this power cannot be undermined by any human enemy. - -In the same way, monk, a Realized One, a perfected one, a fully awakened Buddha, a just and principled king, provides just protection and security for the monks, relying only on principle—honoring, respecting, and venerating principle, having principle as his flag, banner, and authority. ‘This kind of bodily action should be cultivated. This kind of bodily action should not be cultivated. This kind of verbal action should be cultivated. This kind of verbal action should not be cultivated. This kind of mental action should be cultivated. This kind of mental action should not be cultivated. This kind of livelihood should be cultivated. This kind of livelihood should not be cultivated. This kind of market town should be cultivated. This kind of market town should not be cultivated.’ - -In the same way, monk, a Realized One, a perfected one, a fully awakened Buddha, a just and principled king, provides just protection and security for the nuns … laymen … laywomen, relying only on principle—honoring, respecting, and venerating principle, having principle as his flag, banner, and authority. ‘This kind of bodily action should be cultivated. This kind of bodily action should not be cultivated. This kind of verbal action should be cultivated. This kind of verbal action should not be cultivated. This kind of mental action should be cultivated. This kind of mental action should not be cultivated. This kind of livelihood should be cultivated. This kind of livelihood should not be cultivated. This kind of market town should be cultivated. This kind of market town should not be cultivated.’ - -When a Realized One, a perfected one, a fully awakened Buddha has provided just protection and security for the monks, nuns, laymen, and laywomen, he rolls forth the supreme Wheel of Dhamma only in a principled manner. And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.” - -5.134 In Whatever Region - -“Mendicants, with five factors an anointed aristocratic king lives in his own realm, no matter what region he lives in. - -What five? - -An anointed aristocratic king is well born on both his mother’s and father’s side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation. - -He is rich, affluent, and wealthy, with a full treasury and storehouses. - -He is powerful, having an army of four divisions that is obedient and carries out instructions. - -He has a counselor who is astute, competent, and intelligent, able to think issues through as they bear upon the past, future, and present. - -These four things bring his fame to fruition. - -With these five factors, including fame, an anointed aristocratic king lives in his own realm, no matter what direction he lives in. Why is that? Because that is how it is for victors. - -In the same way, a mendicant with five qualities lives with mind freed, no matter what region they live in. What five? - -It’s when mendicant is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. This is like the anointed aristocratic king’s impeccable lineage. - -They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically. This is like the anointed aristocratic king being rich, affluent, and wealthy, with full treasury and storehouses. - -They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. This is like the anointed aristocratic king having power. - -They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This is like the anointed aristocratic king having a counselor. - -These four qualities bring their freedom to fruition. - -With these five qualities, including freedom, they live in their own realm, no matter what region they live in. Why is that? Because that is how it is for those whose mind is free.” - -5.135 Aspiration (1st) - -“Mendicants, an anointed aristocratic king’s eldest son with five factors aspires to kingship. What five? - -It’s when an anointed aristocratic king’s eldest son is well born on both his mother’s and father’s side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation. - -He is attractive, good-looking, lovely, of surpassing beauty. - -He is dear and beloved to his parents. - -He is dear and beloved to the people of town and country. - -He is trained and skilled in the arts of anointed aristocratic kings, such as elephant riding, horse riding, driving a chariot, archery, and swordsmanship. - -He thinks: ‘I’m well born on both my mother’s and father’s side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation. Why shouldn’t I aspire to kingship? I’m attractive, good-looking, lovely, of surpassing beauty. Why shouldn’t I aspire to kingship? I’m dear and beloved to my parents. Why shouldn’t I aspire to kingship? I’m dear and beloved to the people of town and country. Why shouldn’t I aspire to kingship? I’m trained and skilled in the arts of anointed aristocratic kings, such as elephant riding, horse riding, driving a chariot, archery, and swordsmanship. Why shouldn’t I aspire to kingship?’ An anointed aristocratic king’s eldest son with these five factors aspires to kingship. - -In the same way, a mendicant with five qualities aspires to end the defilements. What five? - -It’s when a mendicant has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ - -They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. - -They’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions. - -They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. - -They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. - -They think: ‘I am a person of faith; I have faith in the Realized One’s awakening … Why shouldn’t I aspire to end the defilements? I’m rarely ill or unwell. My stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. Why shouldn’t I aspire to end the defilements? I reveal myself honestly to the Teacher or sensible spiritual companions. Why shouldn’t I aspire to end the defilements? I live with energy roused up for giving up unskillful qualities and embracing skillful qualities. I’m strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. Why shouldn’t I aspire to end the defilements? I’m wise. I have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. Why shouldn’t I aspire to end the defilements?’ - -A mendicant with these five qualities aspires to end the defilements.” - -5.136 Aspiration (2nd) - -“Mendicants, an anointed aristocratic king’s eldest son with five factors aspires to become a viceroy. What five? - -It’s when an anointed aristocratic king’s eldest son is well born on both his mother’s and father’s side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation. - -He is attractive, good-looking, lovely, of surpassing beauty. - -He is dear and beloved to his parents. - -He is dear and beloved to the armed forces. - -He is astute, competent, and intelligent, able to think issues through as they bear upon the past, future, and present. - -He thinks: ‘I’m well born … attractive … dear and beloved to my parents … dear and beloved to the armed forces … I’m astute, competent, and intelligent, able to think issues through as they bear upon the past, future, and present. Why shouldn’t I aspire to become a viceroy?’ An anointed aristocratic king’s eldest son with these five factors aspires to become a viceroy. - -In the same way, a mendicant with five qualities aspires to end the defilements. What five? - -It’s when a mendicant is ethical, restrained in the code of conduct, with good behavior and supporters. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. - -They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and understanding them with right view. - -Their mind is firmly established in the four kinds of mindfulness meditation. - -They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. - -They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. - -They think: ‘I’m ethical … learned … mindful … energetic … wise. I have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. Why shouldn’t I aspire to end the defilements?’ A mendicant with these five qualities aspires to end the defilements.” - -5.137 Little Sleep - -“Mendicants, these five sleep little at night, staying mostly awake. What five? A woman longing for a man. A man longing for a woman. A thief longing for their loot. A king busy with his duties. A mendicant longing for freedom from attachment. These five sleep little at night, staying mostly awake.” - -5.138 Eating Food - -“Mendicants, a royal bull elephant with five factors eats food, takes up space, drops dung, and takes a ticket, yet is still considered to be a royal bull elephant. What five? It’s when a royal bull elephant can’t endure sights, sounds, smells, tastes, and touches. A royal bull elephant with these five factors eats food, takes up space, drops dung, and takes a ticket, yet is still considered to be a royal bull elephant. - -In the same way, a mendicant with five qualities eats food, takes up space, tramples beds and chairs, and takes a ticket, yet is still considered to be a mendicant. What five? It’s when a mendicant can’t endure sights, sounds, smells, tastes, and touches. A mendicant with these five qualities eats food, takes up space, tramples beds and chairs, and takes a ticket, yet is still considered to be a mendicant.” - -5.139 Cannot Endure - -“Mendicants, a royal bull elephant with five factors is not worthy of a king, not fit to serve a king, and is not considered a factor of kingship. What five? It’s when a royal bull elephant can’t endure sights, sounds, smells, tastes, and touches. - -And how is it that a royal bull elephant can’t endure sights? It’s when a royal bull elephant gone to battle falters and founders at the sight of a division of elephants, of cavalry, of chariots, or of infantry. It doesn’t stay firm, and fails to plunge into battle. That’s how a royal bull elephant can’t endure sights. - -And how is it that a royal bull elephant can’t endure sounds? It’s when a royal bull elephant gone to battle falters and founders at the sound of a division of elephants, of cavalry, of chariots, or of infantry, or the thunder of the drums, kettledrums, horns, and cymbals. It doesn’t stay firm, and fails to plunge into battle. That’s how a royal bull elephant can’t endure sounds. - -And how is it that a royal bull elephant can’t endure smells? It’s when a royal bull elephant gone to battle falters and founders when it smells the odor of the feces and urine of battle-hardened, pedigree royal bull elephants. It doesn’t stay firm, and fails to plunge into battle. That’s how a royal bull elephant can’t endure smells. - -And how is it that a royal bull elephant can’t endure tastes? It’s when a royal bull elephant gone to battle falters and founders when it misses a meal of grass and water, or it misses two, three, four, or five meals. It doesn’t stay firm, and fails to plunge into battle. That’s how a royal bull elephant can’t endure tastes. - -And how is it that a royal bull elephant can’t endure touches? It’s when a royal bull elephant gone to battle falters and founders when struck by a swift arrow, or by two, three, four, or five swift arrows. It doesn’t stay firm, and fails to plunge into battle. That’s how a royal bull elephant can’t endure touches. - -A royal bull elephant with these five factors is not worthy of a king, not fit to serve a king, and is not considered a factor of kingship. - -In the same way, a mendicant with five qualities is not worthy of offerings dedicated to the gods, not worthy of hospitality, not worthy of a religious donation, not worthy of veneration with joined palms, and is not the supreme field of merit for the world. What five? It’s when a mendicant can’t endure sights, sounds, smells, tastes, and touches. - -And how is it that a mendicant can’t endure sights? It’s when a mendicant, seeing a sight with their eyes, is aroused by a desirable sight, so is not able to still the mind. That’s how a mendicant can’t endure sights. - -And how is it that a mendicant can’t endure sounds? It’s when a mendicant, hearing a sound with their ears, is aroused by a desirable sound, so is not able to still the mind. That’s how a mendicant can’t endure sounds. - -And how is it that a mendicant can’t endure smells? It’s when a mendicant, smelling an odor with their nose, is aroused by a desirable smell, so is not able to still the mind. That’s how a mendicant can’t endure smells. - -And how is it that a mendicant can’t endure tastes? It’s when a mendicant, tasting a flavor with their tongue, is aroused by desirable tastes, so is not able to still the mind. That’s how a mendicant can’t endure tastes. - -And how is it that a mendicant can’t endure touches? It’s when a mendicant, feeling a touch with their body, is aroused by a desirable touch, so is not able to still the mind. That’s how a mendicant can’t endure touches. - -A mendicant with these five qualities is not worthy of offerings dedicated to the gods, not worthy of hospitality, not worthy of a religious donation, not worthy of veneration with joined palms, and is not the supreme field of merit for the world. - -A royal bull elephant with five factors is worthy of a king, fit to serve a king, and is considered a factor of kingship. What five? It’s when a royal bull elephant can endure sights, sounds, smells, tastes, and touches. - -And how is it that a royal bull elephant can endure sights? It’s when a royal bull elephant gone to battle does not falter or founder at the sight of a division of elephants, of cavalry, of chariots, or of infantry. It stays firm, and plunges into battle. That’s how a royal bull elephant can endure sights. - -And how is it that a royal bull elephant can endure sounds? It’s when a royal bull elephant does not falter or founder at the sound of a division of elephants, of cavalry, of chariots, or of infantry, or the thunder of the drums, kettledrums, horns, and cymbals. It stays firm, and plunges into battle. That’s how a royal bull elephant can endure sounds. - -And how is it that a royal bull elephant can endure smells? It’s when a royal bull elephant gone to battle does not falter or founder when it smells the odor of the feces and urine of battle-hardened, pedigree royal bull elephants. It stays firm, and plunges into battle. That’s how a royal bull elephant can endure smells. - -And how is it that a royal bull elephant can endure tastes? It’s when a royal bull elephant gone to battle does not falter or founder when it misses a meal of grass and water, or it misses two, three, four, or five meals. It stays firm, and plunges into battle. That’s how a royal bull elephant can endure tastes. - -And how is it that a royal bull elephant can endure touches? It’s when a royal bull elephant gone to battle does not falter or founder when struck by a swift arrow, or by two, three, four, or five swift arrows. It stays firm, and plunges into battle. That’s how a royal bull elephant can endure touches. - -A royal bull elephant with these five factors is worthy of a king, fit to serve a king, and is considered a factor of kingship. - -In the same way, a mendicant with five qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world. What five? It’s when a mendicant can endure sights, sounds, smells, tastes, and touches. - -And how is it that a mendicant can endure sights? It’s when a mendicant, seeing a sight with their eyes, is not aroused by a desirable sight, so is able to still the mind. That’s how a mendicant can endure sights. - -And how is it that a mendicant can endure sounds? It’s when a mendicant, hearing a sound with their ears, is not aroused by desirable sounds, so is able to still the mind. That’s how a mendicant can endure sounds. - -And how is it that a mendicant can endure smells? It’s when a mendicant, smelling an odor with their nose, is not aroused by a desirable smell, so is able to still the mind. That’s how a mendicant can endure smells. - -And how is it that a mendicant can endure tastes? It’s when a mendicant, tasting a flavor with their tongue, is not aroused by desirable tastes, so is able to still the mind. That’s how a mendicant can endure tastes. - -And how is it that a mendicant can endure touches? It’s when a mendicant, feeling a touch with their body, is not aroused by a desirable touch, so is able to still the mind. That’s how a mendicant can endure touches. - -A mendicant with these five qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world.” - -5.140 A Listener - -“Mendicants, a royal bull elephant with five factors is worthy of a king, fit to serve a king, and is considered a factor of kingship. What five? A royal bull elephant listens, destroys, protects, endures, and goes fast. - -And how does a royal bull elephant listen? It’s when a royal bull elephant pays heed, pays attention, engages wholeheartedly, and lends an ear to whatever task the elephant trainer has it do, whether or not it has done it before. That’s how a royal bull elephant listens. - -And how does a royal bull elephant destroy? It’s when a royal bull elephant in battle destroys elephants with their riders, horses with their riders, chariots and charioteers, and foot soldiers. That’s how a royal bull elephant destroys. - -And how does a royal bull elephant protect? It’s when a royal bull elephant in battle protects its fore-quarters and hind-quarters, its fore-feet and hind-feet, and its head, ears, tusks, trunk, tail, and rider. That’s how a royal bull elephant protects. - -And how does a royal bull elephant endure? It’s when a royal bull elephant in battle endures being struck by spears, swords, arrows, and axes; it endures the thunder of the drums, kettledrums, horns, and cymbals. That’s how a royal bull elephant endures. - -And how does a royal bull elephant go fast? It’s when a royal bull elephant swiftly goes in whatever direction the elephant trainer sends it, whether or not it has been there before. That’s how a royal bull elephant goes fast. - -A royal bull elephant with these five factors is worthy of a king, fit to serve a king, and is considered a factor of kingship. - -In the same way, a mendicant with five qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world. What five? A mendicant listens, destroys, protects, endures, and goes fast. - -And how does a mendicant listen? It’s when a mendicant pays heed, pays attention, engages wholeheartedly, and lends an ear when the teaching and training proclaimed by a Realized One is being taught. That’s how a mendicant listens. - -And how does a mendicant destroy? It’s when a mendicant doesn’t tolerate a sensual, malicious, or cruel thought. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, calm them, eliminate them, and obliterate them. That’s how a mendicant destroys. - -And how does a mendicant protect? When a mendicant sees a sight with the eyes, they don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving restraint over it. Hearing a sound with the ears … Smelling an odor with the nose … Tasting a flavor with the tongue … Feeling a touch with the body … Knowing a thought with the mind, they don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving restraint over it. That’s how a mendicant protects. - -And how does a mendicant endure? It’s when a mendicant endures cold, heat, hunger, and thirst; the touch of flies, mosquitoes, wind, sun, and reptiles; rude and unwelcome criticism; and puts up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening. That’s how a mendicant endures. - -And how does a mendicant go fast? It’s when a mendicant swiftly goes in the direction they’ve never gone before in all this long time; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment. That’s how a mendicant goes fast. - -A mendicant with these five qualities … is the supreme field of merit for the world.” - -15. At Tikaṇḍakī - -5.141 Scorn - -“Mendicants, these five people are found in the world. What five? One gives then scorns, one lives together then scorns, one is gullible for gossip, one is impulsive, and one is dull and stupid. - -And how does a person give then scorn? It’s when a person gives someone robes, alms-food, lodgings, and medicines and supplies for the sick. They think: ‘I give; this one receives.’ They give to that person, then they scorn them. That’s how a person gives then scorns. - -And how does a person live together then scorn? It’s when a person lives with someone else for two or three years. They live together with that person, then they scorn them. That’s how a person live together then scorns. - -And how is a person gullible for gossip? It’s when they’re very quick to believe what a certain person says in praise or criticism of another. That’s how a person is gullible for gossip. - -And how is a person impulsive? It’s when a certain person is fickle in faith, devotion, fondness, and confidence. That’s how a person is impulsive. - -And how is a person dull and stupid? It’s when they don’t know the difference between qualities that are skillful and unskillful, blameworthy and blameless, inferior and superior, and those on the side of dark and bright. That’s how a person is dull and stupid. - -These are the five people found in the world.” - -5.142 Violation - -“Mendicants, these five people are found in the world. What five? - -One person violates and regrets it. And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over. - -One person violates and doesn’t regret it. And they don’t understand … - -One person doesn’t violate yet still feels regret. And they don’t understand … - -One person neither violates nor regrets. But they don’t understand … - -One person neither violates nor regrets. And they do understand where those arisen bad, unskillful qualities cease without anything left over. - -Take the case of the person who violates and regrets it. And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without anything left over. They should be told: ‘Venerable, the defilements born of violation are found in you, and the defilements born of regret grow. You would do well to give up the defilements born of violation and get rid of the defilements born of regret, and then develop the mind and wisdom. In this way you’ll become just like the fifth person.’ - -Take the case of the person who violates and doesn’t regret it. And they don’t understand… They should be told: ‘Venerable, the defilements born of violation are found in you, but the defilements born of regret don’t grow. You would do well to give up the defilements born of violation, and then develop the mind and wisdom. In this way you’ll become just like the fifth person.’ - -Take the case of the person who doesn’t violate yet feels regret. And they don’t understand… They should be told: ‘Venerable, the defilements born of violation are not found in you, yet the defilements born of regret grow. You would do well to get rid of the defilements born of regret, and then develop the mind and wisdom. In this way you’ll become just like the fifth person.’ - -Take the case of the person who neither violates nor regrets. But they don’t understand… They should be told: ‘Venerable, the defilements born of violation are not found in you, and the defilements born of regret don’t grow. You would do well to develop the mind and wisdom. In this way you’ll become just like the fifth person.’ - -And so, mendicants, when these four people are advised and instructed by comparison with the fifth person, they gradually attain the ending of defilements.” - -5.143 At Sārandada - -At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. - -Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms. - -Now at that time around five hundred Licchavis were sitting together at the Sārandada shrine, and this discussion came up among them, “The appearance of five treasures is rare in the world. What five? The elephant-treasure, the horse-treasure, the jewel-treasure, the woman-treasure, and the householder-treasure. The appearance of these five treasures is rare in the world.” - -Then those Licchavis sent a man out on to the road, saying, “Mister, please tell us when you see the Buddha.” - -That man saw the Buddha coming off in the distance. He went to the Licchavis and said, “Sirs, the Blessed One, the perfected one, the fully awakened Buddha is coming. Please go at your convenience.” - -Then those Licchavis went up to the Buddha, bowed, stood to one side, and said to him, “Please go to the Sārandada shrine, out of compassion.” The Buddha consented in silence. - -Then the Buddha went up to the Sārandada shrine, where he sat on the seat spread out, and said to the Licchavis, “Licchavis, what were you sitting talking about just now? What conversation was unfinished?” - -“Well, Master Gotama, this discussion came up among us while we were sitting together: ‘The appearance of five treasures is rare in the world. …’” - -“You Licchavis are so fixated on sensual pleasures, that’s the only discussion that came up! Licchavis, the appearance of five treasures is rare in the world. What five? - -The appearance of a Realized One, a perfected one, a fully awakened Buddha. - -A person who explains the teaching and training proclaimed by a Realized One. - -A person who understands the teaching and training proclaimed by a Realized One. - -A person who practices in line with the teaching. - -A person who is grateful and thankful. - -The appearance of these five treasures is rare in the world.” - -5.144 At Tikaṇḍakī - -At one time the Buddha was staying near Sāketa, in Tikaṇḍakī Wood. There the Buddha addressed the mendicants, “Mendicants!” - -“Venerable sir,” they replied. The Buddha said this: - -“Mendicants, a mendicant would do well to meditate from time to time perceiving the following: - - the repulsive in the unrepulsive, - the unrepulsive in the repulsive, - the repulsive in both the unrepulsive and the repulsive, and - the unrepulsive in both the repulsive and the unrepulsive. - A mendicant would do well to meditate from time to time staying equanimous, mindful and aware, rejecting both the repulsive and the unrepulsive. - -For what reason should a mendicant meditate perceiving the repulsive in the unrepulsive? ‘May greed not arise in me for things that arouse greed.’ A mendicant should meditate perceiving the repulsive in the unrepulsive for this reason. - -For what reason should a mendicant meditate perceiving the unrepulsive in the repulsive? ‘May hate not arise in me for things that provoke hate.’ … - -For what reason should a mendicant meditate perceiving the repulsive in both the unrepulsive and the repulsive? ‘May greed not arise in me for things that arouse greed. May hate not arise in me for things that provoke hate.’ … - -For what reason should a mendicant meditate perceiving the unrepulsive in both the repulsive and the unrepulsive? ‘May hate not arise in me for things that provoke hate. May greed not arise in me for things that arouse greed.’ … - -For what reason should a mendicant meditate staying equanimous, mindful and aware, rejecting both the repulsive and the unrepulsive? ‘May no greed for things that arouse greed, hate for things that provoke hate, or delusion for things that promote delusion arise in me in any way at all.’ For this reason a mendicant should meditate staying equanimous, mindful and aware, rejecting both the repulsive and the unrepulsive.” - -5.145 Hell - -“Mendicants, someone with five qualities is cast down to hell. What five? They kill living creatures, steal, commit sexual misconduct, lie, and use alcoholic drinks that cause negligence. Someone with these five qualities is cast down to hell. - -Someone with five qualities is raised up to heaven What five? They don’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence. Someone with these five qualities is raised up to heaven.” - -5.146 A Friend - -“Mendicants, you shouldn’t associate with a mendicant friend who has five qualities. What five? They start up work projects. They take up disciplinary issues. They conflict with leading mendicants. They like long and aimless wandering. They’re unable to educate, encourage, fire up, and inspire you from time to time with a Dhamma talk. Mendicants, you shouldn’t associate with a mendicant friend who has these five qualities. - -You should associate with a mendicant friend who has five qualities. What five? They don’t start up work projects. They don’t take up disciplinary issues. They don’t conflict with leading mendicants. They don’t like long and aimless wandering. They’re able to educate, encourage, fire up, and inspire you from time to time with a Dhamma talk. You should associate with a mendicant friend who has these five qualities.” - -5.147 Gifts of a Bad Person - -“Mendicants, there are these five gifts of a bad person. What five? They give carelessly. They give thoughtlessly. They don’t give with their own hand. They give the dregs. They give without consideration for consequences. These are the five gifts of a bad person. - -There are these five gifts of a good person. What five? They give carefully. They give thoughtfully. They give with their own hand. They don’t give the dregs. They give with consideration for consequences. These are the five gifts of a good person.” - -5.148 Gifts of a Good Person - -“There are these five gifts of a good person. What five? They give a gift out of faith. They give a gift carefully. They give a gift at the right time. They give a gift with no strings attached. They give a gift without hurting themselves or others. - -Having given a gift out of faith, in whatever place the result of that gift manifests they become rich, affluent, and wealthy. And they’re attractive, good-looking, lovely, of surpassing beauty. - -Having given a gift carefully, in whatever place the result of that gift manifests they become rich, affluent, and wealthy. And their children, wives, bondservants, workers, and staff want to listen. They pay attention and try to understand. - -Having given a gift at the right time, in whatever place the result of that gift manifests they become rich, affluent, and wealthy. And when the time is right, they get all that they need. - -Having given a gift with no strings attached, in whatever place the result of that gift manifests they become rich, affluent, and wealthy. And their mind tends to enjoy the five refined kinds of sensual stimulation. - -Having given a gift without hurting themselves or others, in whatever place the result of that gift manifests they become rich, affluent, and wealthy. And no damage comes to their property from anywhere, whether fire, flood, rulers, bandits, or unloved heirs. - -These are the five gifts of a good person.” - -5.149 Temporarily Free (1st) - -“Mendicants, these five things lead to the decline of a mendicant who is temporarily free. What five? They relish work, talk, sleep, and company. And they don’t review the extent of their mind’s freedom. These five things lead to the decline of a mendicant who is temporarily free. - -These five things don’t lead to the decline of a mendicant who is temporarily free. What five? They don’t relish work, talk, sleep, and company. And they review the extent of their mind’s freedom. These five things don’t lead to the decline of a mendicant who is temporarily free.” - -5.150 Temporarily Free (2nd) - -“Mendicants, these five things lead to the decline of a mendicant who is temporarily free. What five? They relish work, talk, and sleep. They don’t guard the sense doors and they eat too much. These five things lead to the decline of a mendicant who is temporarily free. - -These five things don’t lead to the decline of a mendicant who is temporarily free. What five? They don’t relish work, talk, sleep, and company. They guard the sense doors and they have moderation in eating. These five things don’t lead to the decline of a mendicant who is temporarily free.” - -16. The True Teaching - -5.151 Inevitability Regarding the Right Path (1st) - -“Mendicants, someone with five qualities is unable to enter the sure path with regards to skillful qualities even when listening to the true teaching. What five? They disparage the talk, the speaker, or themselves. They listen with distracted and scattered mind. They attend improperly. Someone with these five qualities is unable to enter the sure path with regards to skillful qualities, even when listening to the true teaching. - -Someone with five qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching. What five? They don’t disparage the talk, the speaker, or themselves. They listen with undistracted and unified mind. They attend properly. Someone with these five qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching.” - -5.152 Inevitability Regarding the Right Path (2nd) - -“Mendicants, someone with five qualities is unable to enter the sure path with regards to skillful qualities even when listening to the true teaching. What five? They disparage the talk, the speaker, or themselves. They’re witless, dull, and stupid. They think they know what they don’t know. Someone with these five qualities is unable to enter the sure path with regards to skillful qualities, even when listening to the true teaching. - -Someone with five qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching. What five? They don’t disparage the talk, the speaker, or themselves. They’re wise, bright, and clever. They don’t think they know what they don’t know. Someone with these five qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching.” - -5.153 Inevitability Regarding the Right Path (3rd) - -“Mendicants, someone with five qualities is unable to enter the sure path with regards to skillful qualities even when listening to the true teaching. What five? They listen to the teaching bent only on putting it down. They listen to the teaching with a hostile, fault-finding mind. They’re antagonistic to the teacher, planning to attack them. They’re witless, dull, and stupid. And they think they know what they don’t know. Someone with these five qualities is unable to enter the sure path with regards to skillful qualities even when listening to the true teaching. - -Someone with five qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching. What five? They don’t listen to the teaching bent only on putting it down. They don’t listen to the teaching with a hostile, fault-finding mind. They’re not antagonistic to the teacher, and not planning to attack them. They’re wise, bright, and clever. And they don’t think they know what they don’t know. Someone with these five qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching.” - -5.154 The Decline of the True Teaching (1st) - -“Mendicants, these five things lead to the decline and disappearance of the true teaching. What five? It’s when mendicants don’t carefully listen to the teachings, memorize them, and remember them. They don’t carefully examine the meaning of teachings that they remember. And they don’t carefully practice in line with the meaning and the teaching they’ve understood. These five things lead to the decline and disappearance of the true teaching. - -These five things lead to the continuation, persistence, and enduring of the true teaching. What five? It’s when mendicants carefully listen to the teachings, memorize them, and remember them. They carefully examine the meaning of teachings that they remember. And they carefully practice in line with the meaning and the teaching they’ve understood. These five things lead to the continuation, persistence, and enduring of the true teaching.” - -5.155 The Decline of the True Teaching (2nd) - -“Mendicants, these five things lead to the decline and disappearance of the true teaching. What five? - -It’s when the mendicants don’t memorize the teaching— statements, songs, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and classifications. This is the first thing that leads to the decline and disappearance of the true teaching. - -Furthermore, the mendicants don’t explain the teaching in detail to others as they learned and memorized it. This is the second thing … - -Furthermore, the mendicants don’t make others recite the teaching in detail as they learned and memorized it. This is the third thing … - -Furthermore, the mendicants don’t recite the teaching in detail as they learned and memorized it. This is the fourth thing … - -Furthermore, the mendicants don’t think about and consider the teaching in their hearts, examining it with their minds as they learned and memorized it. This is the fifth thing that leads to the decline and disappearance of the true teaching. - -These five things lead to the decline and disappearance of the true teaching. - -These five things lead to the continuation, persistence, and enduring of the true teaching. What five? - -It’s when the mendicants memorize the teaching— statements, songs, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and classifications. This is the first thing that leads to the continuation, persistence, and enduring of the true teaching. - -Furthermore, the mendicants explain the teaching in detail to others as they learned and memorized it. This is the second thing … - -Furthermore, the mendicants make others recite the teaching in detail as they learned and memorized it. This is the third thing … - -Furthermore, the mendicants recite the teaching in detail as they learned and memorized it. This is the fourth thing … - -Furthermore, the mendicants think about and consider the teaching in their hearts, examining it with their minds as they learned and memorized it. This is the fifth thing that leads to the continuation, persistence, and enduring of the true teaching. - -These five things lead to the continuation, persistence, and enduring of the true teaching.” - -5.156 The Decline of the True Teaching (3rd) - -“Mendicants, these five things lead to the decline and disappearance of the true teaching. What five? - -It’s when the mendicants memorize discourses that they learned incorrectly, with misplaced words and phrases. When the words and phrases are misplaced, the meaning is misinterpreted. This is the first thing that leads to the decline and disappearance of the true teaching. - -Furthermore, the mendicants are hard to admonish, having qualities that make them hard to admonish. They’re impatient, and don’t take instruction respectfully. This is the second thing … - -Furthermore, the mendicants who are very learned—knowledgeable in the scriptures, who have memorized the teachings, the texts on monastic training, and the outlines—don’t carefully make others recite the discourses. When they pass away, the discourses are cut off at the root, with no-one to preserve them. This is the third thing … - -Furthermore, the senior mendicants are indulgent and slack, leaders in backsliding, neglecting seclusion, not rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. Those who come after them follow their example. They too are indulgent and slack … This is the fourth thing … - -Furthermore, there’s a schism in the Saṅgha. When the Saṅgha is split, they abuse, insult, block, and reject each other. This doesn’t inspire confidence in those without it, and it causes some with confidence to change their minds. This is the fifth thing that leads to the decline and disappearance of the true teaching. - -These five things lead to the decline and disappearance of the true teaching. - -These five things lead to the continuation, persistence, and enduring of the true teaching. What five? It’s when the mendicants memorize discourses that have been learned correctly, with well placed words and phrases. When the words and phrases are well organized, the meaning is correctly interpreted. This is the first thing that leads to the continuation, persistence, and enduring of the true teaching. - -Furthermore, the mendicants are easy to admonish, having qualities that make them easy to admonish. They’re patient, and take instruction respectfully. This is the second thing … - -Furthermore, the mendicants who are very learned—knowledgeable in the scriptures, who have memorized the teachings, the texts on monastic training, and the outlines—carefully make others recite the discourses. When they pass away, the discourses aren’t cut off at the root, and they have someone to preserve them. This is the third thing … - -Furthermore, the senior mendicants are not indulgent and slack, leaders in backsliding, neglecting seclusion. They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. Those who come after them follow their example. They too are not indulgent or slack … This is the fourth thing … - -Furthermore, the Saṅgha lives comfortably, in harmony, appreciating each other, without quarreling, with one recitation. When the Saṅgha is in harmony, they don’t abuse, insult, block, or reject each other. This inspires confidence in those without it, and increases confidence in those who have it. This is the fifth thing that leads to the continuation, persistence, and enduring of the true teaching. - -These five things lead to the continuation, persistence, and enduring of the true teaching.” - -5.157 Inappropriate Talk - -“Mendicants, there are certain topics that are inappropriate to talk about, taking into consideration which specific one of five people you are talking to. What five? - -It’s inappropriate to talk to an unfaithful person about faith. It’s inappropriate to talk to an unethical person about ethics. It’s inappropriate to talk to an unlearned person about learning. It’s inappropriate to talk to a stingy person about generosity. It’s inappropriate to talk to a witless person about wisdom. - -And why is it inappropriate to talk to an unfaithful person about faith? When an unfaithful person is spoken to about faith they lose their temper, becoming annoyed, hostile, and hard-hearted, and displaying annoyance, hate, and bitterness. Why is that? Not seeing that faith in themselves, they don’t get the rapture and joy that faith brings. That’s why it’s inappropriate to talk to an unfaithful person about faith. - -And why is it inappropriate to talk to an unethical person about ethics? When an unethical person is spoken to about ethics they lose their temper … Why is that? Not seeing that ethical conduct in themselves, they don’t get the rapture and joy that ethical conduct brings. That’s why it’s inappropriate to talk to an unethical person about ethics. - -And why is it inappropriate to talk to an unlearned person about learning? When an unlearned person is spoken to about learning they lose their temper … Why is that? Not seeing that learning in themselves, they don’t get the rapture and joy that learning brings. That’s why it’s inappropriate to talk to an unlearned person about learning. - -And why is it inappropriate to talk to a stingy person about generosity? When an stingy person is spoken to about generosity they lose their temper … Why is that? Not seeing that generosity in themselves, they don’t get the rapture and joy that generosity brings. That’s why it’s inappropriate to talk to a stingy person about generosity. - -And why is it inappropriate to talk to a witless person about wisdom? When a witless person is spoken to about wisdom they lose their temper, becoming annoyed, hostile, and hard-hearted, and displaying annoyance, hate, and bitterness. Why is that? Not seeing that wisdom in themselves, they don’t get the rapture and joy that wisdom brings. That’s why it’s inappropriate to talk to a witless person about wisdom. - -These are topics that are inappropriate to talk about, taking into consideration which specific one of five people you are talking to. - -There are certain topics that are appropriate to talk about, taking into consideration which specific one of five people you are talking to. What five? - -It’s appropriate to talk to a faithful person about faith. It’s appropriate to talk to an ethical person about ethical conduct. It’s appropriate to talk to a learned person about learning. It’s appropriate to talk to a generous person about generosity. It’s appropriate to talk to a wise person about wisdom. - -And why is it appropriate to talk to a faithful person about faith? When a faithful person is spoken to about faith they don’t lose their temper, they don’t get annoyed, hostile, and hard-hearted, or display annoyance, hate, and bitterness. Why is that? Seeing that faith in themselves, they get the rapture and joy that faith brings. That’s why it’s appropriate to talk to a faithful person about faith. - -And why is it appropriate to talk to an ethical person about ethical conduct? When an ethical person is spoken to about ethical conduct they don’t lose their temper … Why is that? Seeing that ethical conduct in themselves, they get the rapture and joy that ethical conduct brings. That’s why it’s appropriate to talk to an ethical person about ethical conduct. - -And why is it appropriate to talk to a learned person about learning? When a learned person is spoken to about learning they don’t lose their temper … Why is that? Seeing that learning in themselves, they get the rapture and joy that learning brings. That’s why it’s appropriate to talk to a learned person about learning. - -And why is it appropriate to talk to a generous person about generosity? When a generous person is spoken to about generosity they don’t lose their temper … Why is that? Seeing that generosity in themselves, they get the rapture and joy that generosity brings. That’s why it’s appropriate to talk to a generous person about generosity. - -And why is it appropriate to talk to a wise person about wisdom? When a wise person is spoken to about wisdom they don’t lose their temper, they don’t get annoyed, hostile, and hard-hearted, or display annoyance, hate, and bitterness. Why is that? Seeing that wisdom in themselves, they get the rapture and joy that wisdom brings. That’s why it’s appropriate to talk to a wise person about wisdom. - -These are topics that are appropriate to talk about, taking into consideration which specific one of five people you are talking to.” - -5.158 Timidity - -“Mendicants, a mendicant with five qualities is overcome by timidity. What five? It’s when a mendicant is faithless, unethical, with little learning, lazy, and witless. A mendicant with these five qualities is overcome by timidity. - -A mendicant with five qualities is self-assured. What five? It’s when a mendicant is faithful, ethical, learned, energetic, and wise. A mendicant with these five qualities is self-assured.” - -5.159 With Udāyī - -So I have heard. At one time the Buddha was staying near Kosambi, in Ghosita’s Monastery. Now, at that time Venerable Udāyī was sitting teaching Dhamma, surrounded by a large assembly of laypeople. Seeing this, Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him: - -“Sir, Venerable Udāyī is teaching Dhamma, surrounded by a large assembly of laypeople.” - -“Ānanda, it’s not easy to teach Dhamma to others. You should establish five things in yourself before teaching Dhamma to others. What five? - -You should teach Dhamma to others thinking: ‘I will teach step by step.’ … - -‘I will teach explaining my methods.’ … - -‘I will teach out of kindness.’ … - -‘I will not teach while secretly hoping to profit.’ … - -‘I will teach without hurting myself or others.’ - -It’s not easy to teach Dhamma to others. You should establish these five things in yourself before teaching Dhamma to others.” - -5.160 Hard to Get Rid Of - -“Mendicants, these five things are hard to get rid of once they’ve arisen. What five? Greed, hate, delusion, the feeling of being inspired to speak out, and thoughts of traveling. These five things are hard to get rid of once they’ve arisen.” - -17. Resentment - -5.161 Getting Rid of Resentment (1st) - -“Mendicants, a mendicant should use these five methods to completely get rid of resentment when it has arisen toward anyone. What five? - -You should develop love for a person you resent. That’s how to get rid of resentment for that person. - -You should develop compassion for a person you resent. … - -You should develop equanimity for a person you resent. … - -You should disregard a person you resent, paying no attention to them. … - -You should apply the concept that we are the owners of our deeds to that person: ‘This venerable is the owner of their deeds and heir to their deeds. Deeds are their womb, their relative, and their refuge. They shall be the heir of whatever deeds they do, whether good or bad.’ That’s how to get rid of resentment for that person. - -A mendicant should use these five methods to completely get rid of resentment when it has arisen toward anyone.” - -5.162 Getting Rid of Resentment (2nd) - -There Venerable Sāriputta addressed the mendicants: “Reverends, mendicants!” - -“Reverend,” they replied. Sāriputta said this: - -“Reverends, a mendicant should use these five methods to completely get rid of resentment when it has arisen toward anyone. What five? - -In the case of a person whose behavior by way of body is impure, but whose behavior by way of speech is pure, you should get rid of resentment for that kind of person. - -In the case of a person whose behavior by way of speech is impure, but whose behavior by way of body is pure, … - -In the case of a person whose behavior by way of body and speech is impure, but who gets an openness and clarity of heart from time to time, … - -In the case of a person whose behavior by way of body and speech is impure, and who doesn’t get an openness and clarity of heart from time to time, … - -In the case of a person whose behavior by way of body and speech is pure, and who gets an openness and clarity of heart from time to time, you should get rid of resentment for that kind of person. - -How should you get rid of resentment for a person whose behavior by way of body is impure, but whose behavior by way of speech is pure? Suppose a mendicant wearing rag robes sees a rag by the side of the road. They’d hold it down with the left foot, spread it out with the right foot, tear out what was intact, and take it away with them. In the same way, at that time you should ignore that person’s impure behavior by way of body and focus on their pure behavior by way of speech. That’s how to get rid of resentment for that person. - -How should you get rid of resentment for a person whose behavior by way of speech is impure, but whose behavior by way of body is pure? Suppose there was a lotus pond covered with moss and aquatic plants. Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched. They’d plunge into the lotus pond, sweep apart the moss and aquatic plants, drink from their cupped hands, and be on their way. In the same way, at that time you should ignore that person’s impure behavior by way of speech and focus on their pure behavior by way of body. That’s how to get rid of resentment for that person. - -How should you get rid of resentment for a person whose behavior by way of body and speech is impure, but who gets an openness and clarity of heart from time to time? Suppose there was a little water in a cow’s hoofprint. Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched. They might think: ‘This little bit of water is in a cow’s hoofprint. If I drink it with my cupped hands or a bowl, I’ll stir it and disturb it, making it undrinkable. Why don’t I get down on all fours and drink it up like a cow, then be on my way?’ So that’s what they do. In the same way, at that time you should ignore that person’s impure behavior by way of speech and body, and focus on the fact that they get an openness and clarity of heart from time to time. That’s how to get rid of resentment for that person. - -How should you get rid of resentment for a person whose behavior by way of body and speech is impure, and who doesn’t get an openness and clarity of heart from time to time? Suppose a person was traveling along a road, and they were sick, suffering, gravely ill. And it was a long way to a village, whether ahead or behind. And they didn’t have any suitable food or medicine, or a competent carer, or someone to bring them to the neighborhood of a village. Then another person traveling along the road sees them, and thinks of them with nothing but compassion, kindness, and sympathy: ‘Oh, may this person get suitable food or medicine, or a competent carer, or someone to bring them to the neighborhood of a village. Why is that? So that they don’t come to ruin right here.’ In the same way, at that time you should ignore that person’s impure behavior by way of speech and body, and the fact that they don’t get an openness and clarity of heart from time to time, and think of them with nothing but compassion, kindness, and sympathy: ‘Oh, may this person give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind. Why is that? So that, when their body breaks up, after death, they’re not reborn in a place of loss, a bad place, the underworld, hell.’ That’s how to get rid of resentment for that person. - -How should you get rid of resentment for a person whose behavior by way of body and speech is pure, and who gets an openness and clarity of heart from time to time? Suppose there was a lotus pond with clear, sweet, cool water, clean, with smooth banks, delightful, and shaded by many trees. Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched. They’d plunge into the lotus pond to bathe and drink. And after emerging they’d sit or lie down right there in the shade of the trees. - -In the same way, at that time you should focus on that person’s pure behavior by way of body and speech, and on the fact that they get an openness and clarity of heart from time to time. That’s how to get rid of resentment for that person. Relying on a person who is impressive all around, the mind becomes confident. - -A mendicant should use these five methods to completely get rid of resentment when it has arisen toward anyone.” - -5.163 Discussions - -There Venerable Sāriputta addressed the mendicants: “Reverends, mendicants!” - -“Reverend,” they replied. Sāriputta said this: - -“A mendicant with five qualities is fit to hold a discussion with their spiritual companions. What five? - -A mendicant is personally accomplished in ethics, and answers questions that come up when discussing accomplishment in ethics. - -They’re personally accomplished in immersion, … - -They’re personally accomplished in wisdom, … - -They’re personally accomplished in freedom, … - -They’re personally accomplished in the knowledge and vision of freedom, and they answer questions that come up when discussing accomplishment in the knowledge and vision of freedom. - -A mendicant with these five qualities is fit to hold a discussion with their spiritual companions.” - -5.164 Sharing a Way of Life - -There Venerable Sāriputta addressed the mendicants: - -“A mendicant with five qualities is fit to share their life with their spiritual companions. What five? - -A mendicant is personally accomplished in ethics, and answers questions that come up when discussing accomplishment in ethics. - -They’re personally accomplished in immersion, … - -They’re personally accomplished in wisdom, … - -They’re personally accomplished in freedom, … - -They’re personally accomplished in the knowledge and vision of freedom, and they answer questions that come up when discussing accomplishment in the knowledge and vision of freedom. - -A mendicant with these five qualities is fit to share their life with their spiritual companions.” - -5.165 Asking Questions - -There Venerable Sāriputta addressed the mendicants: … “Whoever asks a question of another, does so for one or other of these five reasons. What five? Someone asks a question of another from stupidity and folly. Or they ask from wicked desires, being naturally full of desires. Or they ask in order to disparage. Or they ask wanting to understand. Or they ask with the thought, ‘If they correctly answer the question I ask it’s good. If not, I’ll correctly answer it for them.’ Whoever asks a question of another, does so for one or other of these five reasons. As for myself, I ask with the thought, ‘If they correctly answer the question I ask it’s good. If not, I’ll correctly answer it for them.’” - -5.166 Cessation - -There Venerable Sāriputta addressed the mendicants: - -“Reverends, take a mendicant who is accomplished in ethics, immersion, and wisdom. They might enter into and emerge from the cessation of perception and feeling. That is possible. If they don’t reach enlightenment in this very life, then, surpassing the company of gods that consume solid food, they’re reborn in a certain host of mind-made gods. There they might enter into and emerge from the cessation of perception and feeling. That is possible.” - -When he said this, Venerable Udāyī said to him, “This is not possible, Reverend Sāriputta, it cannot happen!” - -But for a second … and a third time Sāriputta repeated his statement. - -And for a third time, Udāyī said to him, “This is not possible, Reverend Sāriputta, it cannot happen!” - -Then Venerable Sāriputta thought, “Venerable Udāyī disagrees with me three times, and not one mendicant agrees with me. Why don’t I go to see the Buddha?” - -Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to the mendicants: - -“Reverends, take a mendicant who is accomplished in ethics, immersion, and wisdom. They might enter into and emerge from the cessation of perception and feeling. There is such a possibility. If they don’t reach enlightenment in this very life, they’re reborn in the company of a certain host of mind-made gods, who surpass the gods that consume solid food. There they might enter into and emerge from the cessation of perception and feeling. That is possible.” - -When he said this, Udāyī said to him, “This is not possible, Reverend Sāriputta, it cannot happen!” - -But for a second … and a third time Sāriputta repeated his statement. - -And for a third time, Udāyī said to him, “This is not possible, Reverend Sāriputta, it cannot happen!” - -Then Venerable Sāriputta thought, “Even in front of the Buddha Venerable Udāyī disagrees with me three times, and not one mendicant agrees with me. I’d better stay silent.” Then Sāriputta fell silent. - -Then the Buddha said to Venerable Udāyī, “But Udāyī, do you believe in a mind-made body?” - -“For those gods, sir, who are formless, made of perception.” - -“Udāyī, what has an incompetent fool like you got to say? How on earth could you imagine you’ve got something worth saying!” - -Then the Buddha said to Venerable Ānanda, “Ānanda! There’s a senior mendicant being harassed, and you just watch it happening. Don’t you have any compassion for a senior mendicant who is being harassed?” - -Then the Buddha addressed the mendicants: - -“Mendicants, take a mendicant who is accomplished in ethics, immersion, and wisdom. They might enter into and emerge from the cessation of perception and feeling. That is possible. If they don’t reach enlightenment in this very life, they’re reborn in the company of a certain host of mind-made gods, who surpass the gods that consume solid food. There they might enter into and emerge from the cessation of perception and feeling. That is possible.” - -That is what the Buddha said. When he had spoken, the Holy One got up from his seat and entered his dwelling. - -Then, not long after the Buddha had left, Venerable Ānanda went to Venerable Upavāṇa and said to him, “Reverend Upavāṇa, they’ve been harassing other senior mendicants, but I didn’t question them. I wouldn’t be surprised if the Buddha makes a statement about this when he comes out of retreat later this afternoon. He might even call upon Venerable Upavāṇa himself. And right now I feel timid.” - -Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall, where he sat on the seat spread out, and said to Upavāṇa, “Upavāṇa, how many qualities should a senior mendicant have to be dear and beloved to their spiritual companions, respected and admired?” - -“Sir, a senior mendicant with five qualities is dear and beloved to their spiritual companions, respected and admired. What five? - -It’s when a mendicant is ethical, restrained in the code of conduct, with good behavior and supporters. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. - -They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and understanding them with right view. - -They’re a good speaker, with a polished, clear, and articulate voice that expresses the meaning. - -They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. - -They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. - -A senior mendicant with these five qualities is dear and beloved to their spiritual companions, respected and admired.” - -“Good, good, Upavāṇa! A senior mendicant with these five qualities is dear and beloved to their spiritual companions, respected and admired. If these five qualities are not found in a senior mendicant, why would their spiritual companions honor, respect, revere, or venerate them? Because of their broken teeth, gray hair, and wrinkled skin? But since these five qualities are found in a senior mendicant, their spiritual companions honor, respect, revere, or venerate them.” - -5.167 Accusation - -There Sāriputta addressed the mendicants: “Reverends, a mendicant who wants to accuse another should first establish five things in themselves. - -What five? I will speak at the right time, not at the wrong time. I will speak truthfully, not falsely. I will speak gently, not harshly. I will speak beneficially, not harmfully. I will speak lovingly, not from secret hate. A mendicant who wants to accuse another should first establish these five things in themselves. - -Take a case where I see a certain person being accused at the wrong time, not being disturbed at the right time. They’re accused falsely, not disturbed truthfully. They’re accused harshly, not disturbed gently. They’re accused harmfully, not disturbed beneficially. They’re accused with secret hate, not disturbed lovingly. - -The mendicant who is accused improperly should be reassured in five ways. ‘Venerable, you were accused at the wrong time, not at the right time. There’s no need for you to feel remorse. You were accused falsely, not truthfully. … You were accused harshly, not gently. … You were accused harmfully, not beneficially. … You were accused with secret hate, not lovingly. There’s no need for you to feel remorse.’ A mendicant who is accused improperly should be reassured in these five ways. - -The mendicant who makes improper accusations should be chastened in five ways. ‘Reverend, you made an accusation at the wrong time, not at the right time. There’s a reason for you to feel remorse. You made an accusation falsely, not truthfully. … You made an accusation harshly, not gently. … You made an accusation harmfully, not beneficially. … You made an accusation with secret hate, not lovingly. There’s a reason for you to feel remorse.’ The mendicant who makes improper accusations should be chastened in these five ways. Why is that? So that another mendicant wouldn’t think to make a false accusation. - -Take a case where I see a certain person being accused at the right time, not being disturbed at the wrong time. They’re accused truthfully, not disturbed falsely. They’re accused gently, not disturbed harshly. They’re accused beneficially, not disturbed harmfully. They’re accused lovingly, not disturbed with secret hate. - -The mendicant who is accused properly should be chastened in five ways. ‘Venerable, you were accused at the right time, not at the wrong time. There’s a reason for you to feel remorse. You were accused truthfully, not falsely. … You were accused gently, not harshly. … You were accused beneficially, not harmfully. … You were accused lovingly, not with secret hate. There’s a reason for you to feel remorse.’ The mendicant who is accused properly should be chastened in these five ways. - -The mendicant who makes proper accusations should be reassured in five ways. ‘Reverend, you made an accusation at the right time, not at the wrong time. There’s no need for you to feel remorse. You made an accusation truthfully, not falsely. … You made an accusation gently, not harshly. … You made an accusation beneficially, not harmfully. … You made an accusation lovingly, not with secret hate. There’s no need for you to feel remorse.’ The mendicant who makes proper accusations should be reassured in these five ways. Why is that? So that another mendicant would think to make a true accusation. - -A person who is accused should ground themselves in two things: truth and an even temper. Even if others accuse me—at the right time or the wrong time, truthfully or falsely, gently or harshly, lovingly or with secret hate—I will still ground myself in two things: truth and an even temper. If I know that that quality is found in me, I will tell them that it is. If I know that that quality is not found in me, I will tell them that it is not.” - -“Even when you speak like this, Sāriputta, there are still some foolish people here who do not respectfully take it up.” - -“Sir, there are those faithless people who went forth from the lay life to homelessness not out of faith but to earn a livelihood. They’re devious, deceitful, and sneaky. They’re restless, insolent, fickle, gossipy, and loose-tongued. They do not guard their sense doors or eat in moderation, and they are not dedicated to wakefulness. They don’t care about the ascetic life, and don’t keenly respect the training. They’re indulgent and slack, leaders in backsliding, neglecting seclusion, lazy, and lacking energy. They’re unmindful, lacking situational awareness and immersion, with straying minds, witless and stupid. When I speak to them like this, they don’t respectfully take it up. - -Sir, there are those gentlemen who went forth from the lay life to homelessness out of faith. They’re not devious, deceitful, and sneaky. They’re not restless, insolent, fickle, gossipy, and loose-tongued. They guard their sense doors and eat in moderation, and they are dedicated to wakefulness. They care about the ascetic life, and keenly respect the training. They’re not indulgent or slack, nor are they leaders in backsliding, neglecting seclusion. They’re energetic and determined. They’re mindful, with situational awareness, immersion, and unified minds; wise, not stupid. When I speak to them like this, they do respectfully take it up.” - -“Sāriputta, those faithless people who went forth from the lay life to homelessness not out of faith but to earn a livelihood … Leave them be. - -But those gentlemen who went forth from the lay life to homelessness out of faith … You should speak to them. Sāriputta, you should advise your spiritual companions! You should instruct your spiritual companions! Thinking: ‘I will draw my spiritual companions away from false teachings and ground them in true teachings.’ That’s how you should train.” - -5.168 Ethics - -There Venerable Sāriputta addressed the mendicants: - -“Reverends, an unethical person, who lacks ethics, has destroyed a vital condition for right immersion. When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision. When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion. When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom. - -Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness. - -In the same way, an unethical person, who lacks ethics, has destroyed a vital condition for right immersion. When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision. When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion. When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom. - -An ethical person, who has fulfilled ethics, has fulfilled a vital condition for right immersion. When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion. When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom. - -Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness. In the same way, an ethical person, who has fulfilled ethics, has fulfilled a vital condition for right immersion. - -When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion. When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.” - -5.169 Quick-witted - -Then Venerable Ānanda went up to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to him: - -“Reverend Sāriputta, how are we to define a mendicant who is quick-witted when it comes to skillful principles, who learns well, learns much, and does not forget what they’ve learned?” - -“Well, Venerable Ānanda, you’re very learned. Why don’t you clarify this yourself?” - -“Well then, Reverend Sāriputta, listen and pay close attention, I will speak.” - -“Yes, reverend,” Sāriputta replied. Venerable Ānanda said this: - -“It’s when a mendicant is skilled in the meaning, skilled in the teaching, skilled in terminology, skilled in phrasing, and skilled in sequence. That is how to define a mendicant who is quick-witted when it comes to skillful principles, who learns well, learns much, and does not forget what they’ve learned.” - -“It’s incredible, it’s amazing! How well this was said by Venerable Ānanda! And we will remember Venerable Ānanda as someone who has these five qualities: ‘Reverend Ānanda is skilled in the meaning, skilled in the teaching, skilled in terminology, skilled in phrasing, and skilled in sequence.’” - -5.170 With Bhaddaji - -At one time Venerable Ānanda was staying near Kosambi, in Ghosita’s Monastery. Then Venerable Bhaddaji went up to Venerable Ānanda, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and Venerable Ānanda said to him: - -“Reverend Bhaddaji, what is the best sight, the best sound, the best happiness, the best perception, and the best state of existence?” - -“Reverend, there is this Brahmā, the undefeated, the champion, the universal seer, the wielder of power. When you see Brahmā, that’s the best sight. There are the gods called ‘of streaming radiance’, who are drenched and steeped in pleasure. Every so often they feel inspired to exclaim: ‘Oh, what bliss! Oh, what bliss!’ When you hear that, it’s the best sound. There are the gods called ‘replete with glory’. Since they’re truly content, they experience pleasure. This is the best happiness. There are the gods reborn in the dimension of nothingness. This is the best perception. There are the gods reborn in the dimension of neither perception nor non-perception. This is the best state of existence.” - -“So, Venerable Bhaddaji, do you agree with what most people say about this?” - -“Well, Venerable Ānanda, you’re very learned. Why don’t you clarify this yourself?” - -“Well then, Reverend Bhaddaji, listen and pay close attention, I will speak.” - -“Yes, reverend,” Bhaddaji replied. Ānanda said this: - -“What you see when the defilements end in the present life is the best sight. What you hear when the defilements end in the present life is the best sound. The happiness you feel when the defilements end in the present life is the best happiness. What you perceive when the defilements end in the present life is the best perception. The state of existence in which the defilements end in the present life is the best state of existence.” - -18. A Lay Follower - -5.171 Timidity - -So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!” - -“Venerable sir,” they replied. The Buddha said this: - -“A lay follower with five qualities is overcome by timidity. What five? They kill living creatures, steal, commit sexual misconduct, lie, and use alcoholic drinks that cause negligence. A lay follower with these five qualities is overcome by timidity. - -A lay follower with five qualities is self-assured. What five? They don’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence. A lay follower with these five qualities is self-assured.” - -5.172 Assured - -“A lay follower living at home with five qualities is not self-assured. What five? They kill living creatures, steal, commit sexual misconduct, lie, and use alcoholic drinks that cause negligence. A lay follower living at home with these five qualities is not self-assured. - -A lay follower living at home with these five qualities is self-assured. What five? They don’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence. A lay follower living at home with these five qualities is self-assured.” - -5.173 Hell - -“Mendicants, a lay follower with five qualities is cast down to hell. What five? They kill living creatures, steal, commit sexual misconduct, lie, and use alcoholic drinks that cause negligence. A lay follower with these five qualities is cast down to hell. - -A lay follower with five qualities is raised up to heaven. What five? They don’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence. A lay follower with these five qualities is raised up to heaven.” - -5.174 Threats - -Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: - -“Householder, unless these five dangers and threats are given up, one is said to be unethical, and is reborn in hell. What five? Killing living creatures, stealing, committing sexual misconduct, lying, and using alcoholic drinks that cause negligence. Unless these five dangers and threats are given up, one is said to be unethical, and is reborn in hell. - -Once these five dangers and threats are given up, one is said to be ethical, and is reborn in heaven. What five? Killing living creatures, stealing, committing sexual misconduct, lying, and using alcoholic drinks that cause negligence. Once these five dangers and threats are given up, one is said to be ethical, and is reborn in heaven. - -Anyone who kills living creatures creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from killing living creatures creates no dangers and threats either in the present life or in lives to come, and doesn’t experience mental pain and sadness. So that danger and threat is quelled for anyone who refrains from killing living creatures. - -Anyone who steals … - -Anyone who commits sexual misconduct … - -Anyone who lies … - -Anyone who uses alcoholic drinks that cause negligence creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from using alcoholic drinks that cause negligence creates no dangers and threats either in the present life or in lives to come, and doesn’t experience mental pain and sadness. So that danger and threat is quelled for anyone who refrains from using alcoholic drinks that cause negligence. - - A person in the world kills living creatures, - speaks falsely, - steals, - commits adultery, - and indulges in drinking - alcohol and liquor. - - Unless they give up these five threats, - they’re said to be unethical. - When their body breaks up, that witless person - is reborn in hell. - - A person in the world doesn’t kill living creatures, - speak falsely, - steal, - commit adultery, - or indulge in drinking - alcohol and liquor. - - Giving up these five threats, - they’re said to be ethical. - When their body breaks up, that wise person - is reborn in a good place.” - - -5.175 Outcaste - -“Mendicants, a lay follower with five qualities is an outcaste, a stain, and a reject among lay followers. What five? They’re faithless. They’re unethical. They practice noisy, superstitious rites, believing in omens rather than deeds. They seek outside of the Buddhist community for those worthy of religious donations. And they make offerings there first. A lay follower with these five qualities is an outcaste, a stain, and a reject among lay followers. - -A lay follower with five qualities is a gem, a pink lotus, and a white lotus among lay followers. What five? They’re faithful. They’re ethical. They don’t practice noisy, superstitious rites, and believe in deeds rather than omens. They don’t seek outside of the Buddhist community for those worthy of religious donations. And they don’t make offerings there first. A lay follower with these five qualities is a gem, a pink lotus, and a white lotus among lay followers.” - -5.176 Rapture - -Then the householder Anāthapiṇḍika, escorted by around five hundred lay followers, went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: - -“Householders, you have supplied the mendicant Saṅgha with robes, alms-food, lodgings, and medicines and supplies for the sick. But you should not be content with just this much. So you should train like this: ‘How can we, from time to time, enter and dwell in the rapture of seclusion?’ That’s how you should train.” - -When he said this, Venerable Sāriputta said to the Buddha, “It’s incredible, sir, it’s amazing! How well said this was by the Buddha: ‘Householders, you have supplied the mendicant Saṅgha with robes, alms-food, lodgings, and medicines and supplies for the sick. But you should not be content with just this much. So you should train like this: “How can we, from time to time, enter and dwell in the rapture of seclusion?” That’s how you should train.’ - -At a time when a noble disciple enters and dwells in the rapture of seclusion, five things aren’t present in him. The pain and sadness connected with sensual pleasures. The pleasure and happiness connected with sensual pleasures. The pain and sadness connected with the unskillful. The pleasure and happiness connected with the unskillful. The pain and sadness connected with the skillful. At a time when a noble disciple enters and dwells in the rapture of seclusion, these five things aren’t present in him.” - -“Good, good, Sāriputta! At a time when a noble disciple enters and dwells in the rapture of seclusion, five things aren’t present in him. The pain and sadness connected with sensual pleasures. The pleasure and happiness connected with sensual pleasures. The pain and sadness connected with the unskillful. The pleasure and happiness connected with the unskillful. The pain and sadness connected with the skillful. At a time when a noble disciple enters and dwells in the rapture of seclusion, these five things aren’t present in him.” - -5.177 Trades - -“Mendicants, a lay follower should not engage in these five trades. What five? Trade in weapons, living creatures, meat, intoxicants, and poisons. A lay follower should not engage in these five trades.” - -5.178 Kings - -“What do you think, mendicants? Have you ever seen or heard of a person who has given up killing living creatures, and then the kings have them arrested for that, and execute, imprison, or banish them, or do what the case requires?” - -“No, sir.” - -“Good, mendicants! I too have never seen or heard of such a thing. Rather, the kings are informed of someone’s bad deed: ‘This person has murdered a man or a woman.’ Then the kings have them arrested for killing, and execute, imprison, or banish them, or do what the case requires. Have you ever seen or heard of such a case?” - -“Sir, we have seen it and heard of it, and we will hear of it again.” - -“What do you think, mendicants? Have you ever seen or heard of a person who has given up stealing, and then the kings have them arrested for that …?” - -“No, sir.” - -“Good, mendicants! I too have never seen or heard of such a thing. Rather, the kings are informed of someone’s bad deed: ‘This person took something from a village or wilderness, with the intention to commit theft.’ Then the kings have them arrested for stealing … Have you ever seen or heard of such a case?” - -“Sir, we have seen it and heard of it, and we will hear of it again.” - -“What do you think, mendicants? Have you ever seen or heard of a person who has given up sexual misconduct, and then the kings have them arrested for that …?” - -“No, sir.” - -“Good, mendicants! I too have never seen or heard of such a thing. Rather, the kings are informed of someone’s bad deed: ‘This person had sexual relations with women or maidens under someone else’s protection.’ Then the kings have them arrested for that … Have you ever seen or heard of such a case?” - -“Sir, we have seen it and heard of it, and we will hear of it again.” - -“What do you think, mendicants? Have you ever seen or heard of a person who has given up lying, and then the kings have them arrested for that …?” - -“No, sir.” - -“Good, mendicants! I too have never seen or heard of such a thing. Rather, the kings are informed of someone’s bad deed: ‘This person has ruined a householder or householder’s child by lying.’ Then the kings have them arrested for that … Have you ever seen or heard of such a case?” - -“Sir, we have seen it and heard of it, and we will hear of it again.” - -“What do you think, mendicants? Have you ever seen or heard of a person who has given up alcoholic drinks that cause negligence, and then the kings have them arrested for that, and execute, imprison, or banish them, or do what the case requires?” - -“No, sir.” - -“Good, mendicants! I too have never seen or heard of such a thing. Rather, the kings are informed of someone’s bad deed: ‘While under the influence of alcoholic drinks that cause negligence, this person murdered a woman or a man. Or they stole something from a village or wilderness. Or they had sexual relations with women or maidens under someone else’s protection. Or they ruined a householder or householder’s child by lying.’ Then the kings have them arrested for being under the influence of alcoholic drinks that cause negligence, and execute, imprison, or banish them, or do what the case requires. Have you ever seen or heard of such a case?” - -“Sir, we have seen it and heard of it, and we will hear of it again.” - -5.179 A Layperson - -Then the householder Anāthapiṇḍika, escorted by around five hundred lay followers, went up to the Buddha, bowed, and sat down to one side. Then the Buddha said to Venerable Sāriputta: - -“You should know this, Sāriputta, about those white-clothed laypeople whose actions are restrained in the five precepts, and who get four blissful meditations in the present life belonging to the higher mind when they want, without trouble or difficulty. They may, if they wish, declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’ - -And what are the five precepts in which their actions are restrained? It’s when a noble disciple doesn’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence. These are the five precepts in which their actions are restrained. - -And what are the four blissful meditations in the present life belonging to the higher mind that they get when they want, without trouble or difficulty? - -It’s when a noble disciple has experiential confidence in the Buddha: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ This is the first blissful meditation in the present life belonging to the higher mind, which they achieve in order to purify the unpurified mind and cleanse the unclean mind. - -Furthermore, a noble disciple has experiential confidence in the teaching: ‘The teaching is well explained by the Buddha—visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ This is the second blissful meditation … - -Furthermore, a noble disciple has experiential confidence in the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.’ This is the third blissful meditation … - -Furthermore, a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. This is the fourth blissful meditation in the present life belonging to the higher mind, which they achieve in order to purify the unpurified mind and cleanse the unclean mind. These are the four blissful meditations in the present life belonging to the higher mind that they get when they want, without trouble or difficulty. - -You should know this, Sāriputta, about those white-clothed laypeople whose actions are restrained in the five precepts, and who get four blissful meditations in the present life belonging to the higher mind when they want, without trouble or difficulty. They may, if they wish, declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’ - - Seeing the peril in the hells, - you should shun bad deeds. - Taking up the teaching of the noble ones, - an astute person should shun them. - - You shouldn’t harm living beings, - as far as that’s possible to do. - Nor should you knowingly speak falsehood, - or take what is not given. - - Content with your own partners, - you should stay away from the partners of others. - A man shouldn’t drink liquor or wine, - as they confuse the mind. - - You should recollect the Buddha, - and reflect on the teaching. - You should develop a harmless mind of welfare, - which leads to the realms of gods. - - When suitable gifts to give are available - to someone who wants and needs merit, - a religious donation is abundant - if given first to the peaceful ones. - - I will tell of the peaceful ones, - Sāriputta, listen to me. - Cows may be black or white, - red or tawny, - - mottled or uniform, - or pigeon-colored. - But when one is born among them, - the bull that’s tamed, - - —a behemoth, powerful, - well-paced in pulling forward— - they yoke the load just to him, - regardless of his color. - - So it is for humans, - wherever they may be born, - —among aristocrats, brahmins, merchants, - workers, or outcastes and scavengers— - - but when one is born among them, - tamed, true to their vows. - Firm in principle, accomplished in ethical conduct, - truthful, conscientious, - - they’ve given up birth and death, - and have completed the spiritual journey. - With burden put down, detached, - they’ve completed the task and are free of defilements. - - Gone beyond all things, - they’re extinguished by not grasping. - In that flawless field, - a religious donation is abundant. - - Fools who don’t understand - —stupid, uneducated— - give their gifts to those outside, - and don’t attend the peaceful ones. - - But those who do attend the peaceful ones - —wise, esteemed as sages— - and whose faith in the Holy One - has roots planted deep, - - they go to the realm of the gods, - or are born here in a good family. - Gradually those astute ones - reach extinguishment.” - - -5.180 About Gavesī - -At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants. While traveling along a road the Buddha saw a large sal grove in a certain spot. He left the road, went to the sal grove, and plunged deep into it. And at a certain spot he smiled. - -Then Venerable Ānanda thought, “What is the cause, what is the reason why the Buddha smiled? Realized Ones do not smile for no reason.” - -So Venerable Ānanda said to the Buddha, “What is the cause, what is the reason why the Buddha smiled? Realized Ones do not smile for no reason.” - -“Once upon a time, Ānanda, there was a city in this spot that was successful and prosperous and full of people. And Kassapa, a blessed one, a perfected one, a fully awakened Buddha, lived supported by that city. - -He had a lay follower called Gavesī who had not fulfilled all the precepts. And the five hundred lay followers who were taught and advised by Gavesī also had not fulfilled all the precepts. Then Gavesī thought: ‘I’m the helper, leader, and adviser of these five hundred lay followers, yet neither I nor they have fulfilled the precepts. We’re the same, I’m in no way better. So let me do better.’ - -Then Gavesī went to those five hundred lay followers and said to them: ‘From this day forth may the venerables remember me as one who has fulfilled the precepts.’ Then those five hundred lay followers thought: ‘The venerable Gavesī is our helper, leader, and adviser, and now he will fulfill the precepts. Why don’t we do the same?’ Then those five hundred lay followers went to Gavesī and said to him: ‘From this day forth may Venerable Gavesī remember these five hundred lay followers as having fulfilled the precepts.’ - -Then Gavesī thought: ‘I’m the helper, leader, and adviser of these five hundred lay followers, and both I and they have fulfilled the precepts. We’re the same, I’m in no way better. So let me do better.’ - -Then Gavesī went to those five hundred lay followers and said to them: ‘From this day forth may the venerables remember me as one who is celibate, set apart, avoiding the common practice of sex.’ Then those five hundred lay followers did the same. … - -Then Gavesī thought: ‘These five hundred lay followers … are celibate, set apart, avoiding the common practice of sex. We’re the same, I’m in no way better. So let me do better.’ - -Then Gavesī went to those five hundred lay followers and said to them: ‘From this day forth may the venerables remember me as one who eats in one part of the day, abstaining from eating at night, and from food at the wrong time.’ Then those five hundred lay followers did the same. … - -Then Gavesī thought: ‘These five hundred lay followers … eat in one part of the day, abstaining from eating at night, and food at the wrong time. We’re the same, I’m in no way better. So let me do better.’ - -Then the lay follower Gavesī went up to the blessed one Kassapa, the perfected one, the fully awakened Buddha and said to him: ‘Sir, may I receive the going forth, the ordination in the Buddha’s presence?’ And he received the going forth, the ordination in the Buddha’s presence. Not long after his ordination, the mendicant Gavesī, living alone, withdrawn, diligent, keen, and resolute, realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. - -He understood: ‘Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.’ And the mendicant Gavesī became one of the perfected. - -Then those five hundred lay followers thought: ‘Venerable Gavesī is our helper, leader, and adviser, He has shaved off his hair and beard, dressed in ocher robes, and gone forth from the lay life to homelessness. Why don’t we do the same?’ Then those five hundred lay followers went up to the blessed one Kassapa, the perfected one, the fully awakened Buddha and said to him: ‘Sir, may we receive the going forth and ordination in the Buddha’s presence?’ And they did receive the going forth and ordination in the Buddha’s presence. - -Then the mendicant Gavesī thought: ‘I get the supreme bliss of freedom whenever I want, without trouble or difficulty. Oh, may these five hundred mendicants do the same!’ Then those five hundred mendicants, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. They lived having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. - -They understood: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’ - -And so, Ānanda, those five hundred mendicants headed by Gavesī, trying to go higher and higher, better and better, realized the supreme bliss of freedom. So you should train like this: ‘Trying to go higher and higher, better and better, we will realize the supreme bliss of freedom.’ That’s how you should train.” - -19. Wilderness Dwellers - -5.181 Wilderness Dwellers - -“Mendicants, there are these five kinds of wilderness dwellers. What five? A person may be wilderness dweller because of stupidity and folly. Or because of wicked desires, being naturally full of desires. Or because of madness and mental disorder. Or because it is praised by the Buddhas and their disciples. Or for the sake of having few wishes, for the sake of contentment, self-effacement, seclusion, and simplicity. These are the five kinds of wilderness dwellers. But the person who dwells in the wilderness for the sake of having few wishes is the foremost, best, chief, highest, and finest of the five. - -From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these. In the same way, the person who dwells in the wilderness for the sake of having few wishes is the foremost, best, chief, highest, and finest of the five.” - -5.182 Robes - -“Mendicants there are these five kinds of people who wear rag robes. What five? A person may wear rag robes because of stupidity … bad desires … madness … because it is praised by the Buddhas … or for the sake of having few wishes … These are the five kinds of people who wear rag robes.” - -5.183 Dwelling at the Root of a Tree - -“Mendicants, there are these five kinds of people who dwell at the root of a tree. What five? A person may dwell at the root of a tree because of stupidity … bad desires … madness … because it is praised by the Buddhas … or for the sake of having few wishes … These are the five kinds of people who dwell at the root of a tree.” - -5.184 Charnel Ground Dwellers - -“Mendicants, there are these five kinds of people who dwell in a charnel ground. What five? A person may dwell in a charnel ground because of stupidity … bad desires … madness … because it is praised by the Buddhas … or for the sake of having few wishes … These are the five kinds of people who dwell in a charnel ground.” - -5.185 Open Air Dwellers - -“There are these five kinds of people who dwell in the open air. …” - -5.186 Those Who Never Lie Down - -“There are these five kinds of people who never lie down. …” - -5.187 Those Who Sleep Wherever a Mat is Laid - -“There are these five kinds of people who sleep wherever they lay their mat. …” - -5.188 Those Who Eat in One Sitting - -“There are these five kinds of people who eat in one sitting per day. …” - -5.189 Refusers of Late Food - -“There are these five kinds of people who refuse to accept food offered after the meal has begun. …” - -5.190 Those Who Eat Only From the Almsbowl - -“Mendicants, there are these five kinds of people who eat only from the almsbowl. What five? A person may eat only from the almsbowl because of stupidity and folly. Or because of wicked desires, being naturally full of desires. Or because of madness and mental disorder. Or because it is praised by the Buddhas and their disciples. Or for the sake of having few wishes, for the sake of contentment, self-effacement, seclusion, and simplicity. These are the five kinds of people who eat only from the almsbowl. But the person who eats only from the almsbowl for the sake of having few wishes is the foremost, best, chief, highest, and finest of the five. - -From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these. In the same way, the person who eats only from the almsbowl for the sake of having few wishes is the foremost, best, chief, highest, and finest of the five.” - -20. Brahmins - -5.191 Dogs - -“Mendicants, these five traditions of the brahmins are seen these days among dogs, but not among brahmins. What five? - -In the past brahmins had sex only with brahmin women, not with others. These days brahmins have sex with both brahmin women and others. But these days dogs have sex only with female dogs, not with other species. This is the first tradition of the brahmins seen these days among dogs, but not among brahmins. - -In the past brahmins had sex only with brahmin women in the fertile half of the month that starts with menstruation, not at other times. These days brahmins have sex with brahmin women both in the fertile half of the month and at other times. But these days dogs have sex only with female dogs when they are in heat, not at other times. This is the second tradition of the brahmins seen these days among dogs, but not among brahmins. - -In the past brahmins neither bought nor sold brahmin women. They lived together because they loved each other and wanted their family line to continue. These days brahmins both buy and sell brahmin women. They live together whether they love each other or not and they want their family line to continue. But these days dogs neither buy nor sell female dogs. They live together because they’re attracted to each other and want their family line to continue. This is the third tradition of the brahmins seen these days among dogs, but not among brahmins. - -In the past brahmins did not store up money, grain, silver, or gold. These days brahmins do store up money, grain, silver, and gold. But these days dogs don’t store up money, grain, silver, or gold. This is the fourth tradition of the brahmins seen these days among dogs, but not among brahmins. - -In the past brahmins went looking for almsfood for dinner in the evening, and for breakfast in the morning. These days brahmins eat as much as they like until their bellies are full, then take away the leftovers. But these days dogs go looking for dinner in the evening, and for breakfast in the morning. This is the fifth tradition of the brahmins seen these days among dogs, but not among brahmins. - -These five traditions of the brahmins are seen these days among dogs, but not among brahmins.” - -5.192 With the Brahmin Doṇa - -Then Doṇa the brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, Doṇa sat down to one side, and said to the Buddha: - -“Master Gotama, I have heard that the ascetic Gotama doesn’t bow to old brahmins, the elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat. And this is indeed the case, for Master Gotama does not bow to old brahmins, elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat. This is not appropriate, Master Gotama.” - -“Doṇa, do you too claim to be a brahmin?” - -“Master Gotama, if anyone should be rightly called a brahmin, it’s me. For I am well born on both my mother’s and father’s side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation. I recite and remember the hymns, and have mastered the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. I know philology and grammar, and am well versed in cosmology and the marks of a great man.” - -“Doṇa, the brahmin hermits of the past were Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu. They were the authors and propagators of the hymns, whose hymnal was sung and propagated and compiled in ancient times. These days, brahmins continue to sing and chant it. They continue chanting what was chanted, reciting what was recited, and teaching what was taught. Those seers described five kinds of brahmins. A brahmin who is equal to Brahmā, one who is equal to a god, one who toes the line, one who crosses the line, and the fifth is a brahmin outcaste. Which one of these are you, Doṇa?” - -“Master Gotama, we don’t know about these five kinds of brahmins. We just know the word ‘brahmin’. Master Gotama, please teach me this matter so I can learn about these five brahmins.” - -“Well then, brahmin, listen and pay close attention, I will speak.” - -“Yes sir,” Doṇa replied. The Buddha said this: - -“Doṇa, how is a brahmin equal to Brahmā? - -It’s when a brahmin is well born on both the mother’s and the father’s sides, coming from a clean womb back to the seventh paternal generation, incontestable and irreproachable in discussions about ancestry. For forty-eight years he lives the spiritual life, from childhood, studying the hymns. Then he seeks a fee for his teacher, but only by legitimate means, not illegitimate. - -In this context, Doṇa, what is legitimate? Not by farming, trade, raising cattle, archery, government service, or one of the professions, but solely by living on alms, not scorning the alms bowl. Having offered the fee to his teacher, he shaves off his hair and beard, dresses in ocher robes, and goes forth from the lay life to homelessness. - -Then they meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. They meditate spreading a heart full of compassion … rejoicing … equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. Having developed these four Brahmā meditations, when the body breaks up, after death, they’re reborn in a good place, a Brahmā realm. - -That’s how a brahmin is equal to Brahmā. - -And how is a brahmin equal to a god? - -It’s when a brahmin is well born on both the mother’s and the father’s sides … Having offered the fee to his teacher, he seeks a wife, but only by legitimate means, not illegitimate. - -In this context, Doṇa, what is legitimate? Not by buying or selling, he only accepts a brahmin woman by the pouring of water. He has sex only with a brahmin woman. He does not have sex with a woman from a caste of aristocrats, merchants, workers, outcastes, hunters, bamboo workers, chariot-makers, or waste-collectors. Nor does he have sex with women who are pregnant, breastfeeding, or outside the fertile half of the month that starts with menstruation. - -And why does the brahmin not have sex with a pregnant woman? If a brahmin had sex with a pregnant woman, the boy or girl would be born in too much filth. That’s why the brahmin doesn’t have sex with a pregnant woman. - -And why does the brahmin not have sex with a breastfeeding woman? If a brahmin had sex with a breastfeeding woman, the boy or girl would drink back the semen. That’s why the brahmin doesn’t have sex with a breastfeeding woman. - -And why does the brahmin not have sex outside the fertile half of the month that starts with menstruation? Because his brahmin wife is not there for sensual pleasure, fun, and enjoyment, but only for procreation. Having ensured his progeny through sex, he shaves off his hair and beard, dresses in ocher robes, and goes forth from the lay life to homelessness. - -When he has gone forth, quite secluded from sensual pleasures, secluded from unskillful qualities, he enters and remains in the first absorption … second absorption … third absorption … fourth absorption. Having developed these four absorptions, when the body breaks up, after death, they’re reborn in a good place, a heavenly realm. - -That’s how a brahmin is equal to god. - -And how does a brahmin toe the line? - -It’s when a brahmin is well born on both the mother’s and the father’s sides … - -Not by buying or selling, he only accepts a brahmin woman by the pouring of water. Having ensured his progeny through sex, his child makes him happy. Because of this attachment he stays in his family property, and does not go forth from the lay life to homelessness. - -As far as the line of the ancient brahmins extends, he doesn’t cross over it. That’s why he’s called a brahmin who toes the line. - -That’s how a brahmin toes the line. - -And how does a brahmin cross the line? - -It’s when a brahmin is well born on both the mother’s and the father’s sides … - -Having offered a fee for his teacher, he seeks a wife by both legitimate and illegitimate means. That is, by buying or selling, as well as accepting a brahmin woman by the pouring of water. He has sex with a brahmin woman, as well as with a woman from a caste of aristocrats, merchants, workers, outcastes, hunters, bamboo workers, chariot-makers, or waste-collectors. And he has sex with women who are pregnant, breastfeeding, or outside the fertile half of the month that starts with menstruation. His brahmin wife is there for sensual pleasure, fun, and enjoyment, as well as for procreation. - -As far as the line of the ancient brahmins extends, he crosses over it. That’s why he’s called a brahmin who crosses the line. - -That’s how a brahmin crosses the line. - -And how is a brahmin a brahmin outcaste? - -It’s when a brahmin is well born on both the mother’s and the father’s sides, coming from a clean womb back to the seventh paternal generation, incontestable and irreproachable in discussions about ancestry. For forty-eight years he lives the spiritual life, from childhood, studying the hymns. Then he seeks a fee for his teacher by legitimate means and illegitimate means. By farming, trade, raising cattle, archery, government service, or one of the professions, not solely by living on alms, not scorning the alms bowl. - -Having offered a fee for his teacher, he seeks a wife by both legitimate and illegitimate means. That is, by buying or selling, as well as accepting a brahmin woman by the pouring of water. He has sex with a brahmin woman, as well as with a woman from a caste of aristocrats, merchants, workers, outcastes, hunters, bamboo workers, chariot-makers, or waste-collectors. And he has sex with women who are pregnant, breastfeeding, or outside the fertile half of the month that starts with menstruation. His brahmin wife is there for sensual pleasure, fun, and enjoyment, as well as for procreation. - -He earns a living by any kind of work. The brahmins say to him, ‘My good man, why is it that you claim to be a brahmin, but you earn a living by any kind of work?’ - -He says, ‘It’s like a fire that burns both pure and filthy substances, but doesn’t become corrupted by them. In the same way, my good man, if a brahmin earns a living by any kind of work, he is not corrupted by that.’ - -A brahmin is called a brahmin outcaste because he earns a living by any kind of work. - -That’s how a brahmin is a brahmin outcaste. - -Doṇa, the brahmin hermits of the past were Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu. They were the authors and propagators of the hymns, whose hymnal was sung and propagated and compiled in ancient times. These days, brahmins continue to sing and chant it. They continue chanting what was chanted, reciting what was recited, and teaching what was taught. - -Those hermits described five kinds of brahmins. A brahmin who is equal to Brahmā, one who is equal to a god, one who toes the line, one who crosses the line, and the fifth is a brahmin outcaste. Which one of these are you, Doṇa?” - -“This being so, Master Gotama, I don’t even qualify as a brahmin outcaste. - -Excellent, Master Gotama! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” - -5.193 With Saṅgārava - -Then Saṅgārava the brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, Saṅgārava sat down to one side, and said to the Buddha: - -“What is the cause, Master Gotama, what is the reason why sometimes even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced? And why is it that sometimes even hymns that are long-unpracticed spring to mind, let alone those that are practiced?” - -“Brahmin, there’s a time when your heart is overcome and mired in sensual desire and you don’t truly understand the escape from sensual desire that has arisen. At that time you don’t truly know or see your own good, the good of another, or the good of both. Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. Suppose there was a bowl of water that was mixed with dye such as red lac, turmeric, indigo, or rose madder. Even a person with good eyesight checking their own reflection wouldn’t truly know it or see it. In the same way, when your heart is overcome and mired in sensual desire … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. - -Furthermore, when your heart is overcome and mired in ill will … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. Suppose there was a bowl of water that was heated by fire, boiling and bubbling. Even a person with good eyesight checking their own reflection wouldn’t truly know it or see it. In the same way, when your heart is overcome and mired in ill will … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. - -Furthermore, when your heart is overcome and mired in dullness and drowsiness … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. Suppose there was a bowl of water overgrown with moss and aquatic plants. Even a person with good eyesight checking their own reflection wouldn’t truly know it or see it. In the same way, when your heart is overcome and mired in dullness and drowsiness … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. - -Furthermore, when your heart is overcome and mired in restlessness and remorse … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. Suppose there was a bowl of water stirred by the wind, churning, swirling, and rippling. Even a person with good eyesight checking their own reflection wouldn’t truly know it or see it. In the same way, when your heart is overcome and mired in restlessness and remorse … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. - -Furthermore, when your heart is overcome and mired in doubt … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. Suppose there was a bowl of water that was cloudy, murky, and muddy, hidden in the darkness. Even a person with good eyesight checking their own reflection wouldn’t truly know it or see it. In the same way, there’s a time when your heart is overcome and mired in doubt and you don’t truly understand the escape from doubt that has arisen. At that time you don’t truly know or see your own good, the good of another, or the good of both. Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. - -There’s a time when your heart is not overcome and mired in sensual desire and you truly understand the escape from sensual desire that has arisen. At that time you truly know and see your own good, the good of another, and the good of both. Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. Suppose there was a bowl of water that was not mixed with dye such as red lac, turmeric, indigo, or rose madder. A person with good eyesight checking their own reflection would truly know it and see it. In the same way, when your heart is not overcome and mired in sensual desire … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. - -Furthermore, when your heart is not overcome and mired in ill will … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. Suppose there was a bowl of water that’s not heated by a fire, boiling and bubbling. A person with good eyesight checking their own reflection would truly know it and see it. In the same way, when your heart is not overcome and mired in ill will … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. - -Furthermore, when your heart is not overcome and mired in dullness and drowsiness … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. Suppose there was a bowl of water that’s not overgrown with moss and aquatic plants. A person with good eyesight checking their own reflection would truly know it and see it. In the same way, when your heart is not overcome and mired in dullness and drowsiness … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. - -Furthermore, when your heart is not overcome and mired in restlessness and remorse … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. Suppose there was a bowl of water that’s not stirred by the wind, churning, swirling, and rippling. A person with good eyesight checking their own reflection would truly know it and see it. In the same way, when your heart is not overcome and mired in restlessness and remorse … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. - -Furthermore, when your heart is not overcome and mired in doubt … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. Suppose there was a bowl of water that’s transparent, clear, and unclouded, brought into the light. A person with good eyesight checking their own reflection would truly know it and see it. In the same way, there’s a time when your heart is not overcome and mired in doubt and you truly understand the escape from doubt that has arisen. At that time you truly know and see your own good, the good of another, and the good of both. Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. - -This is the cause, brahmin, this is the reason why sometimes even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. And this is why sometimes even hymns that are long-unpracticed spring to mind, let alone those that are practiced.” - -“Excellent, Master Gotama! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” - -5.194 With Kāraṇapālī - -At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. - -Now at that time the brahmin Kāraṇapālī was working for the Licchavis. He saw the brahmin Piṅgiyānī coming off in the distance and said to him, “So, Piṅgiyānī, where are you coming from in the middle of the day?” - -“I’m coming, my good man, from the presence of the ascetic Gotama.” - -“What do you think of the ascetic Gotama’s lucidity of wisdom? Do you think he’s astute?” - -“My good man, who am I to judge the ascetic Gotama’s lucidity of wisdom? You’d really have to be on the same level to judge his lucidity of wisdom.” - -“Master Piṅgiyānī praises the ascetic Gotama with magnificent praise indeed.” - -“Who am I to praise the ascetic Gotama? He is praised by the praised as the best of gods and humans.” - -“But for what reason are you so devoted to the ascetic Gotama?” - -“Suppose a person was completely satisfied by the best tasting food. They wouldn’t be attracted to anything that tasted inferior. In the same way, when you hear the ascetic Gotama’s teaching— whatever it may be, whether statements, songs, discussions, or amazing stories— then you’re not attracted to the doctrines of the various ascetics and brahmins. - -Suppose a person who was weak with hunger was to obtain a honey-cake. Wherever they taste it, they would enjoy a sweet, delicious flavor. In the same way, when you hear the ascetic Gotama’s teaching— whatever it may be, whether statements, songs, discussions, or amazing stories— then you get a sense of uplift, a confidence of the heart. - -Suppose a person were to obtain a piece of sandalwood, whether yellow or red. Wherever they smelled it— whether at the root, the middle, or the top— they’d enjoy a delicious fragrance. In the same way, when you hear the ascetic Gotama’s teaching— whatever it may be, whether statements, songs, discussions, or amazing stories— then you become filled with joy and happiness. - -Suppose there was a person who was sick, suffering, gravely ill. A good doctor would cure them on the spot. In the same way, when you hear the ascetic Gotama’s teaching— whatever it may be, whether statements, songs, discussions, or amazing stories— then you make an end of sorrow, lamentation, pain, sadness, and distress. - -Suppose there was a lotus pond with clear, sweet, cool water, clean, with smooth banks, delightful. Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched. They’d plunge into the lotus pond to bathe and drink. And all their stress, weariness, and heat exhaustion would die down. In the same way, when you hear the ascetic Gotama’s teaching— whatever it may be, whether statements, songs, discussions, or amazing stories— then all your stress, weariness, and exhaustion die down.” - -When this was said, the brahmin Kāraṇapālī got up from his seat, arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward the Buddha, and was inspired to exclaim three times: - -“Homage to that Blessed One, the perfected one, the fully awakened Buddha! - -Homage to that Blessed One, the perfected one, the fully awakened Buddha! - -Homage to that Blessed One, the perfected one, the fully awakened Buddha! - -Excellent, Master Piṅgiyānī! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Piṅgiyānī has made the teaching clear in many ways. I go for refuge to Master Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may Master Piṅgiyānī remember me as a lay follower who has gone for refuge for life.” - -5.195 Piṅgiyānī - -At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. - -Now at that time around five hundred Licchavis were visiting the Buddha. Some of the Licchavis were in blue, of blue color, clad in blue, adorned with blue. And some were similarly colored in yellow, red, or white. But the Buddha outshone them all in beauty and glory. - -Then the brahmin Piṅgīyānī got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha, and said, “I feel inspired to speak, Blessed One! I feel inspired to speak, Holy One!” - -“Then speak as you feel inspired,” said the Buddha. So the brahmin Piṅgīyānī extolled the Buddha in his presence with a fitting verse. - - “Like a fragrant pink lotus - that blooms in the morning, its fragrance unfaded— - see Aṅgīrasa shine, - bright as the sun in the sky!” - -Then those Licchavis clothed Piṅgiyānī with five hundred upper robes. And Piṅgiyānī clothed the Buddha with them. - -Then the Buddha said to the Licchavis: - -“Licchavis, the appearance of five treasures is rare in the world. What five? A Realized One, a perfected one, a fully awakened Buddha. A person who explains the teaching and training proclaimed by a Realized One. A person who understands the teaching and training proclaimed by a Realized One. A person who practices in line with the teaching. A person who is grateful and thankful. The appearance of these five treasures is rare in the world.” - -5.196 The Great Dreams - -“Mendicants, before his awakening five great dreams appeared to the Realized One, the perfected one, the fully awakened Buddha, when he was still not awake but intent on awakening. What five? - -This great earth was his bed. Himalaya, king of mountains, was his pillow. His left hand was laid down in the eastern sea. His right hand was laid down in the western sea. And both his feet were laid down in the southern sea. This is the first great dream that appeared to the Realized One before his awakening. - -Next, a kind of grass called ‘the crosser’ grew up from his navel and stood pressing against the cloudy sky. This is the second great dream that appeared to the Realized One before his awakening. - -Next, white caterpillars with black heads crawled up from his feet and covered his knees. This is the third great dream that appeared to the Realized One before his awakening. - -Next, four birds of different colors came from the four directions. They fell at his feet, turning pure white. This is the fourth great dream that appeared to the Realized One before his awakening. - -Next, he walked back and forth on top of a huge mountain of filth while remaining unsoiled. This is the fifth great dream that appeared to the Realized One before his awakening. - -Now, as to when, before his awakening, the Realized One, the perfected one, the fully awakened Buddha was still not awake but intent on awakening. This great earth was his bed. Himalaya, king of mountains, was his pillow. His left hand was laid down in the eastern sea. His right hand was laid down in the western sea. And both his feet were laid down in the southern sea. This was fulfilled when the Buddha awakened to the perfect awakening. This was the first great dream that appeared to him while he was still not awakened. - -As to when a kind of grass called ‘the crosser’ grew up from his navel and stood pressing against the cloudy sky. This was fulfilled when, after the Buddha had awakened to the noble eightfold path, it was well proclaimed wherever there are gods and humans. This was the second great dream that appeared to him while he was still not awakened. - -As to when white caterpillars with black heads crawled up from his feet and covered his knees. This was fulfilled when many white-clothed laypeople went for refuge to him for life. This was the third great dream that appeared to him while he was still not awakened. - -As to when four birds of different colors came from the four directions. They fell at his feet, turning pure white. This was fulfilled when members of the four castes—aristocrats, brahmins, merchants, and workers—went forth from the lay life to homelessness in the teaching and training proclaimed by the Realized One and realized supreme freedom. This was the fourth great dream that appeared to him while he was still not awakened. - -As to when he walked back and forth on top of a huge mountain of filth while remaining unsoiled. This was fulfilled when the Realized One received robes, alms-food, lodgings, and medicines and supplies for the sick. And he used them untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape. This was the fifth great dream that appeared to him while he was still not awakened. - -Before his awakening these five great dreams appeared to the Realized One, the perfected one, the fully awakened Buddha, when he was still not awake but intent on awakening.” - -5.197 Obstacles to Rain - -“Mendicants, there are these five obstacles to rain, which the forecasters don’t know, and which their vision does not traverse. What five? - -In the upper atmosphere the fire element flares up, which disperses the clouds. This is the first obstacle to rain, which the forecasters don’t know, and which their vision does not traverse. - -Furthermore, in the upper atmosphere the air element flares up, which disperses the clouds. This is the second obstacle to rain … - -Furthermore, Rāhu, lord of demons, receives water in his hand and tosses it in the ocean. This is the third obstacle to rain … - -Furthermore, the gods of the rain clouds become negligent. This is the fourth obstacle to rain … - -Furthermore, humans become unprincipled. This is the fifth obstacle to rain, which the forecasters don’t know, and which their vision does not traverse. - -These are the five obstacles to rain, which the forecasters don’t know, and which their vision does not traverse.” - -5.198 Well-Spoken Words - -“Mendicants, speech that has five factors is well spoken, not poorly spoken. It’s blameless and is not criticized by sensible people. What five? It is speech that is timely, true, gentle, beneficial, and loving. Speech with these five factors is well spoken, not poorly spoken. It’s blameless and is not criticized by sensible people.” - -5.199 Families - -“When ethical renunciates come to a family, the people make much merit for five reasons. What five? - -When they see ethical renunciates coming to their family, the people bring up confidence in their hearts. At that time the family is practicing a path leading to heaven. - -When ethical renunciates come to their family, the people rise from their seats, bow down, and offer them a seat. At that time the family is practicing a path leading to a birth in an eminent family. - -When ethical renunciates come to their family, the people get rid of the stain of stinginess. At that time the family is practicing a path leading to being illustrious. - -When ethical renunciates come to their family, the people share what they have as best they can. At that time the family is practicing a path leading to great wealth. - -When ethical renunciates come to their family, the people ask questions and listen to the teachings. At that time the family is practicing a path leading to great wisdom. - -When ethical renunciates come to a family, the people make much merit for these five reasons.” - -5.200 Elements of Escape - -“Mendicants, there are these five elements of escape. What five? - -Take a case where a mendicant focuses on sensual pleasures, but their mind isn’t eager, confident, settled, and decided about them. But when they focus on renunciation, their mind is eager, confident, settled, and decided about it. Their mind is in a good state, well developed, well risen, well freed, and well detached from sensual pleasures. They’re freed from the distressing and feverish defilements that arise because of sensual pleasures, so they don’t experience that kind of feeling. This is how the escape from sensual pleasures is explained. - -Take another case where a mendicant focuses on ill will, but their mind isn’t eager … But when they focus on good will, their mind is eager … Their mind is in a good state … well detached from ill will. They’re freed from the distressing and feverish defilements that arise because of ill will, so they don’t experience that kind of feeling. This is how the escape from ill will is explained. - -Take another case where a mendicant focuses on harming, but their mind isn’t eager … But when they focus on compassion, their mind is eager … Their mind is in a good state … well detached from harming. They’re freed from the distressing and feverish defilements that arise because of harming, so they don’t experience that kind of feeling. This is how the escape from harming is explained. - -Take another case where a mendicant focuses on form, but their mind isn’t eager … But when they focus on the formless, their mind is eager … Their mind is in a good state … well detached from forms. They’re freed from the distressing and feverish defilements that arise because of form, so they don’t experience that kind of feeling. This is how the escape from forms is explained. - -Take a case where a mendicant focuses on identity, but their mind isn’t eager, confident, settled, and decided about it. But when they focus on the ending of identity, their mind is eager, confident, settled, and decided about it. Their mind is in a good state, well developed, well risen, well freed, and well detached from identity. They’re freed from the distressing and feverish defilements that arise because of identity, so they don’t experience that kind of feeling. This is how the escape from identity is explained. - -Delight in sensual pleasures, ill will, harming, form, and identity don’t linger within them. That’s why they’re called a mendicant who is without underlying tendencies, who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering. These are the five elements of escape.” - -21. With Kimbila - -5.201 With Kimbila - -At one time the Buddha was staying near Kimbilā in the Freshwater Mangrove Wood. Then Venerable Kimbila went up to the Buddha, bowed, sat down to one side, and said to him: - -“What is the cause, sir, what is the reason why the true teaching does not last long after the final extinguishment of the Realized One?” - -“Kimbila, it’s when the monks, nuns, laymen, and laywomen lack respect and reverence for the Teacher, the teaching, the Saṅgha, the training, and each other after the final extinguishment of the Realized One. This is the cause, this is the reason why the true teaching does not last long after the final extinguishment of the Realized One.” - -“What is the cause, sir, what is the reason why the true teaching does last long after the final extinguishment of the Realized One?” - -“Kimbila, it’s when the monks, nuns, laymen, and laywomen maintain respect and reverence for the Teacher, the teaching, the Saṅgha, the training, and each other after the final extinguishment of the Realized One. This is the cause, this is the reason why the true teaching does last long after the final extinguishment of the Realized One.” - -5.202 Listening to the Teaching - -“Mendicants, there are these five benefits of listening to the teaching. What five? You learn new things, clarify what you’ve learned, get over uncertainty, correct your views, and inspire confidence in your mind. These are the five benefits of listening to the teaching.” - -5.203 A Thoroughbred - -“Mendicants, a fine royal thoroughbred with five factors is worthy of a king, fit to serve a king, and is considered a factor of kingship. - -What five? Integrity, speed, gentleness, patience, and sweetness. A fine royal thoroughbred with these five factors is worthy of a king. … In the same way, a mendicant with five qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world. - -What five? Integrity, speed, gentleness, patience, and sweetness. A mendicant with these five qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world.” - -5.204 Powers - -“Mendicants, there are these five powers. What five? Faith, conscience, prudence, energy, and wisdom. These are the five powers.” - -5.205 Emotional Barrenness - -“Mendicants, there are these five kinds of emotional barrenness. What five? Firstly, a mendicant has doubts about the Teacher. They’re uncertain, undecided, and lacking confidence. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the first kind of emotional barrenness. - -Furthermore, a mendicant has doubts about the teaching … the Saṅgha … the training … A mendicant is angry and upset with their spiritual companions, resentful and closed off. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the fifth kind of emotional barrenness. These are the five kinds of emotional barrenness.” - -5.206 Shackles - -“Mendicants, there are these five emotional shackles. What five? Firstly, a mendicant isn’t free of greed, desire, fondness, thirst, passion, and craving for sensual pleasures. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the first emotional shackle. - -Furthermore, a mendicant isn’t free of greed for the body … They’re not free of greed for form … They eat as much as they like until their belly is full, then indulge in the pleasures of sleeping, lying, and drowsing … They live the spiritual life hoping to be reborn in one of the orders of gods, thinking: ‘By this precept or observance or mortification or spiritual life, may I become one of the gods!’ This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the fifth emotional shackle. These are the five emotional shackles.” - -5.207 Porridge - -“Mendicants, there are these five benefits of porridge. What five? It wards off hunger, quenches thirst, settles the wind, cleans the bladder, and helps digestion. These are the five benefits of porridge.” - -5.208 Chew Sticks - -“Mendicants, there are these five drawbacks of not using chew sticks. What five? It’s not good for your eyes, you get bad breath, your taste-buds aren’t cleaned, bile and phlegm cover your food, and you lose your appetite. These are the five drawbacks of not using chew sticks. - -There are these five benefits of using chew sticks. What five? It’s good for your eyes, you don’t get bad breath, your taste-buds are cleaned, bile and phlegm don’t cover your food, and food agrees with you. These are the five benefits of using chew sticks.” - -5.209 The Sound of Singing - -“Mendicants, there are these five drawbacks in reciting with a drawn-out singing sound. What five? You relish the sound of your own voice. Others relish the sound of your voice. Householders complain: ‘These ascetics, followers of the Sakyan, sing just like us!’ When you’re enjoying the melody, your immersion breaks up. Those who come after follow your example. These are the five drawbacks in reciting with a drawn-out singing sound.” - -5.210 Unmindful - -“Mendicants, there are these five drawbacks of falling asleep unmindful and unaware. What five? You sleep badly and wake miserably. You have bad dreams. The deities don’t protect you. And you emit semen. These are the five drawbacks of falling asleep unmindful and unaware. - -There are these five benefits of falling asleep mindful and aware. What five? You sleep well and wake happily. You don’t have bad dreams. The deities protect you. And you don’t emit semen. These are the five benefits of falling asleep mindful and aware.” - -22. Abuse - -5.211 An Abuser - -“Mendicants, a mendicant who abuses and insults their spiritual companions, speaking ill of the noble ones, can expect these five drawbacks. What five? They’re expelled, cut off, shut out; or they commit a corrupt offense; or they contract a severe illness. They die confused. And when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. A mendicant who abuses and insults their spiritual companions, speaking ill of the noble ones, can expect these five drawbacks.” - -5.212 Starting Arguments - -“Mendicants, a mendicant who starts arguments, quarrels, fights, debates, and disciplinary issues in the Saṅgha can expect five drawbacks. What five? They don’t achieve the unachieved. What they have achieved falls away. They get a bad reputation. They feel lost when they die. And when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell. A mendicant who starts arguments, quarrels, fights, debates, and disciplinary issues in the Saṅgha can expect these five drawbacks.” - -5.213 Ethics - -“Mendicants, there are these five drawbacks for an unethical person because of their failure in ethics. What five? - -Firstly, an unethical person loses substantial wealth on account of negligence. This is the first drawback. - -Furthermore, an unethical person gets a bad reputation. This is the second drawback. - -Furthermore, an unethical person enters any kind of assembly timid and embarrassed, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics. This is the third drawback. - -Furthermore, an unethical person dies feeling lost. This is the fourth drawback. - -Furthermore, an unethical person, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell. This is the fifth drawback. These are the five drawbacks for an unethical person because of their failure in ethics. - -There are these five benefits for an ethical person because of their accomplishment in ethics. What five? Firstly, an ethical person gains substantial wealth on account of diligence. This is the first benefit. - -Furthermore, an ethical person gets a good reputation. This is the second benefit. - -Furthermore, an ethical person enters any kind of assembly bold and self-assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics. This is the third benefit. - -Furthermore, an ethical person dies not feeling lost. This is the fourth benefit. - -Furthermore, when an ethical person’s body breaks up, after death, they’re reborn in a good place, a heavenly realm. This is the fifth benefit. - -These are the five benefits for an ethical person because of their accomplishment in ethics.” - -5.214 Someone Who Talks a Lot - -“Mendicants, there are these five drawbacks for a person who talks a lot. What five? They use speech that’s false, divisive, harsh, and nonsensical. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These are the five drawbacks for a person who talks a lot. - -There are these five benefits for a person who talks thoughtfully. What five? They don’t use speech that’s false, divisive, harsh, and nonsensical. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. These are the five benefits for a person who talks thoughtfully.” - -5.215 Intolerance (1st) - -“Mendicants, there are these five drawbacks of intolerance. What five? Most people find you unlikable and unloveable. You have lots of enmity and many faults. You feel lost when you die. And when your body breaks up, after death, you’re reborn in a place of loss, a bad place, the underworld, hell. These are the five drawbacks to intolerance. - -There are these five benefits of tolerance. What five? Most people find you dear and lovable. You have little enmity and few faults. You don’t feel lost when you die. And when your body breaks up, after death, you’re reborn in a good place, a heavenly realm. These are the five benefits of tolerance.” - -5.216 Intolerance (2nd) - -“Mendicants, there are these five drawbacks of intolerance. What five? Most people find you unlikable and unlovable. You’re cruel and remorseful. You feel lost when you die. And when your body breaks up, after death, you’re reborn in a place of loss, a bad place, the underworld, hell. These are the five drawbacks to intolerance. - -There are these five benefits of tolerance. What five? Most people find you likable and lovable. You’re neither cruel nor remorseful. You don’t feel lost when you die. And when your body breaks up, after death, you’re reborn in a good place, a heavenly realm. These are the five benefits of tolerance.” - -5.217 Uninspiring Conduct (1st) - -“Mendicants, there are these five drawbacks of uninspiring conduct. What five? You blame yourself. After examination, sensible people criticize you. You get a bad reputation. You feel lost when you die. And when your body breaks up, after death, you’re reborn in a place of loss, a bad place, the underworld, hell. These are the five drawbacks of uninspiring conduct. - -There are these five benefits of inspiring conduct. What five? You don’t blame yourself. After examination, sensible people praise you. You get a good reputation. You don’t feel lost when you die. And when the body breaks up, after death, you’re reborn in a good place, a heavenly realm. These are the five benefits of inspiring conduct.” - -5.218 Uninspiring Conduct (2nd) - -“Mendicants, there are these five drawbacks of uninspiring conduct. What five? You don’t inspire confidence in those without it. You cause some with confidence to change their minds. You don’t follow the Teacher’s instructions. Those who come after you follow your example. And your mind doesn’t become clear. These are the five drawbacks of uninspiring conduct. - -There are these five benefits of inspiring conduct. What five? You inspire confidence in those without it. You increase confidence in those who have it. You follow the Teacher’s instructions. Those who come after you follow your example. And your mind becomes clear. These are the five benefits of inspiring conduct.” - -5.219 Fire - -“Mendicants, there are these five drawbacks of a fire. What five? It’s bad for your eyes. It’s bad for your complexion. It makes you weak. It draws in groups. And it encourages unworthy talk. These are the five drawbacks of a fire.” - -5.220 About Madhurā - -“Mendicants, there are these five drawbacks of Madhurā. What five? The ground is uneven and dusty, the dogs are fierce, the native spirits are vicious, and it’s hard to get almsfood. These are the five drawbacks of Madhurā.” - -23. Long Wandering - -5.221 Long Wandering (1st) - -“Mendicants, there are these five drawbacks for someone who likes long and aimless wandering. What five? You don’t learn new things. You don’t clarify what you’ve learned. You lack confidence in some things you have learned. You contract a severe illness. You don’t have any friends. These are the five drawbacks for someone who likes long and aimless wandering. - -There are these five benefits of a reasonable amount of wandering. What five? You learn new things. You clarify what you’ve learned. You have confidence in some things you have learned. You don’t contract severe illness. You have friends. These are the five benefits of a reasonable amount of wandering.” - -5.222 Long Wandering (2nd) - -“Mendicants, there are these five drawbacks for someone who likes long and aimless wandering. What five? You don’t achieve the unachieved. What you have achieved falls away. You lose confidence in some things you’ve achieved. You contract a severe illness. You don’t have any friends. These are the five drawbacks for someone who likes long and aimless wandering. - -There are these five benefits of a reasonable amount of wandering. What five? You achieve the unachieved. What you have achieved doesn’t fall away. You’re confident in some things you’ve achieved. You don’t contract severe illness. You have friends. These are the five benefits of a reasonable amount of wandering.” - -5.223 Overstaying - -“Mendicants, there are these five drawbacks of overstaying. What five? You have a lot of stuff and store it up. You have a lot of medicine and store it up. You have a lot of duties and responsibilities, and become capable in whatever needs to be done. You mix closely with laypeople and renunciates, socializing inappropriately like a layperson. And when you leave that monastery, you miss it. These are the five drawbacks of overstaying. - -There are these five benefits of staying for a reasonable length of time. What five? You don’t have a lot of stuff and store it up. You don’t have a lot of medicine and store it up. You don’t have a lot of duties and responsibilities, or become capable in whatever needs to be done. You don’t mix closely with laypeople and renunciates, socializing inappropriately like a layperson. And when you leave that monastery, you don’t miss it. These are the five benefits of staying for a reasonable length of time.” - -5.224 Stingy - -“Mendicants, there are these five drawbacks of overstaying. What five? You become stingy with dwellings, families, material possessions, praise, and the teaching. These are the five drawbacks of overstaying. - -There are these five benefits of staying for a reasonable length of time. What five? You’re not stingy with dwellings, families, material possessions, praise, and the teaching. These are the five benefits of staying for a reasonable length of time.” - -5.225 Visiting Families (1st) - -“Mendicants, there are these five drawbacks of visiting families. What five? You fall into an offense for wandering without leave. You fall into an offense for sitting in a private place with someone of the opposite sex. You fall into an offense for sitting in a hidden place with someone of the opposite sex. You fall into an offense for teaching more than five or six sentences to someone of the opposite sex. You have a lot of sensual thoughts. These are the five drawbacks of visiting families.” - -5.226 Visiting Families (2nd) - -“Mendicants, there are these five drawbacks for a mendicant who visits families for too long, mixing closely with them. What five? You often see members of the opposite sex. Seeing them, you become close. Being so close, you become intimate. Being intimate, lust overcomes you. When your mind is swamped by lust, you can expect that you will live the spiritual life dissatisfied, or commit one of the corrupt offenses, or reject the training and return to a lesser life. These are the five drawbacks for a mendicant who visits families for too long, mixing closely with them.” - -5.227 Riches - -“Mendicants, there are these five drawbacks of riches. What five? Fire, water, kings, thieves, and unloved heirs all take a share. These are the five drawbacks of riches. - -There are these five benefits of riches. What five? Riches enable you to bring pleasure and joy to yourself; your mother and father; your children, partners, bondservants, workers, and staff; and your friends and colleagues; and to keep them all happy. And they enable you to establish an uplifting religious donation for ascetics and brahmins that’s conducive to heaven, ripens in happiness, and leads to heaven. These are the five benefits of riches.” - -5.228 Eating Late - -“Mendicants, there are these five drawbacks for a family who takes their meals late in the day. What five? When guests visit, they are not served on time. The deities who accept spirit-offerings are not served on time. Ascetics and brahmins who eat in one part of the day, abstaining from eating at night, and from food at the wrong time are not served on time. Bondservants, workers, and staff do their duties neglectfully. A meal eaten during the wrong period is not nutritious. These are the five drawbacks for a family who takes their meals late in the day. - -There are these five benefits for a family who takes their meals at a proper time. What five? When guests visit, they are served on time. The deities who accept spirit-offerings are served on time. Ascetics and brahmins who eat in one part of the day, abstaining from eating at night, and from food at the wrong time are served on time. Bondservants, workers, and staff do their duties attentively. A meal eaten during the proper period is nutritious. These are the five benefits for a family who takes their meals at a proper time.” - -5.229 Black Snakes (1st) - -“Mendicants, there are these five drawbacks of a black snake. What five? It’s filthy, stinking, cowardly, frightening, and treacherous. These are the five dangers of a black snake. - -In the same way there are five drawbacks of a female. What five? She’s filthy, stinking, cowardly, frightening, and treacherous. These are the five drawbacks of a female.” - -5.230 Black Snakes (2nd) - -“Mendicants, there are these five drawbacks of a black snake. What five? It’s irritable, hostile, venomous, fork-tongued, and treacherous. These are the five dangers of a black snake. - -In the same way there are five drawbacks of a female. What five? She’s irritable, hostile, venomous, fork-tongued, and treacherous. This is a female’s venom: usually she’s very lustful. This is a female’s forked tongue: usually she speaks divisively. This is a female’s treachery: usually she’s an adulteress. These are the five drawbacks of a female.” - -24. A Resident Mendicant - -5.231 A Resident Mendicant - -“Mendicants, a resident mendicant with five qualities is not admirable. What five? They’re not accomplished in being well-presented and doing their duties. They’re not very learned and don’t remember what they’ve learned. They’re not self-effacing and don’t enjoy self-effacement. They’re not a good speaker and don’t speak well. They’re witless, dull, and stupid. A resident mendicant with these five qualities is not admirable. - -A resident mendicant with these five qualities is admirable. What five? They’re accomplished in being well-presented and doing their duties. They’re very learned and remember what they’ve learned. They’re self-effacing and enjoy self-effacement. They’re a good speaker and speak well. They’re wise, bright, and clever. A resident mendicant with these five qualities is admirable.” - -5.232 Liked - -“Mendicants, a resident mendicant with five qualities is dear and beloved to their spiritual companions, respected and admired. What five? - -They’re ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. - -They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically. - -They’re a good speaker, with a polished, clear, and articulate voice that expresses the meaning. - -They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. - -They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. - -A resident mendicant with these five qualities is dear and beloved to their spiritual companions, respected and admired.” - -5.233 Beautification - -“Mendicants, a resident mendicant with five qualities beautifies the monastery. What five? - -They’re ethical, restrained in the code of conduct, with good behavior and supporters. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. - -They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and understanding them with right view. - -They’re a good speaker, with a polished, clear, and articulate voice that expresses the meaning. - -They’re able to educate, encourage, fire up, and inspire those who approach them with a Dhamma talk. - -They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. - -A resident mendicant with these five qualities beautifies the monastery.” - -5.234 Very Helpful - -“Mendicants, a resident mendicant with five qualities is very helpful to the monastery. What five? - -They’re ethical, restrained in the code of conduct, with good behavior and supporters. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. - -They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and understanding them with right view. - -They repair what is decayed and damaged. - -When a large mendicant Saṅgha is arriving with mendicants from abroad, they go to the lay people and announce: - -‘A large mendicant Saṅgha is arriving with mendicants from abroad. Make merit! Now is the time to make merit!’ - -They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. - -A resident mendicant with these five qualities is very helpful to the monastery.” - -5.235 A Compassionate Mendicant - -“Mendicants, a resident mendicant with five qualities shows compassion to the lay people. What five? They encourage them in higher ethics. They equip them to see the truth of the teachings. When they are sick, they go to them and prompt their mindfulness, saying: ‘Establish your mindfulness, good sirs, in what is worthy.’ When a large mendicant Saṅgha is arriving with mendicants from abroad, they go to the lay people and announce: ‘A large mendicant Saṅgha is arriving with mendicants from abroad. Make merit! Now is the time to make merit!’ And they eat whatever food they give them, coarse or fine, not wasting a gift given in faith. A resident mendicant with these five qualities shows compassion to the lay people.” - -5.236 Deserving Criticism (1st) - -“Mendicants, a resident mendicant with five qualities is cast down to hell. What five? Without examining or scrutinizing, they praise those deserving of criticism, and they criticize those deserving of praise. Without examining or scrutinizing, they arouse faith in things that are dubious, and they don’t arouse faith in things that are inspiring. And they waste a gift given in faith. A resident mendicant with these five qualities is cast down to hell. - -A resident mendicant with five qualities is raised up to heaven. What five? After examining and scrutinizing, they criticize those deserving of criticism, and they praise those deserving of praise. They don’t arouse faith in things that are dubious, and they do arouse faith in things that are inspiring. And they don’t waste a gift given in faith. A resident mendicant with these five qualities is raised up to heaven.” - -5.237 Deserving Criticism (2nd) - -“Mendicants, a resident mendicant with five qualities is cast down to hell. What five? Without examining or scrutinizing, they praise those deserving of criticism, and they criticize those deserving of praise. They’re stingy and avaricious regarding monasteries. They’re stingy and avaricious regarding families. And they waste a gift given in faith. A resident mendicant with these five qualities is cast down to hell. - -A resident mendicant with five qualities is raised up to heaven. What five? After examining and scrutinizing, they criticize those deserving of criticism, and they praise those deserving of praise. They’re not stingy and avaricious regarding monasteries. They’re not stingy and avaricious regarding families. And they don’t waste a gift given in faith. A resident mendicant with these five qualities is raised up to heaven.” - -5.238 Deserving Criticism (3rd) - -“Mendicants, a resident mendicant with five qualities is cast down to hell. What five? Without examining or scrutinizing, they praise those deserving of criticism, and they criticize those deserving of praise. They’re stingy regarding monasteries, families, and material possessions. A resident mendicant with these five qualities is cast down to hell. - -A resident mendicant with five qualities is raised up to heaven. What five? After examining and scrutinizing, they criticize those deserving of criticism, and they praise those deserving of praise. They’re not stingy regarding monasteries, families, and material possessions. A resident mendicant with these five qualities is raised up to heaven.” - -5.239 Stinginess (1st) - -“Mendicants, a resident mendicant with five qualities is cast down to hell. What five? They’re stingy regarding monasteries, families, material possessions, and praise. And they waste a gift given in faith. A resident mendicant with these five qualities is cast down to hell. - -A resident mendicant with five qualities is raised up to heaven. What five? They’re not stingy regarding monasteries, families, material possessions, and praise. And they don’t waste a gift given in faith. A resident mendicant with these five qualities is raised up to heaven.” - -5.240 Stinginess (2nd) - -“Mendicants, a resident mendicant with five qualities is cast down to hell. What five? They’re stingy regarding monasteries, families, material possessions, praise, and the teachings. A resident mendicant with these five qualities is cast down to hell. - -A resident mendicant with five qualities is raised up to heaven. What five? They’re not stingy regarding monasteries, families, material possessions, praise, and the teachings. A resident mendicant with these five qualities is raised up to heaven.” - -25. Bad Conduct - -5.241 Bad Conduct (1st) - -“Mendicants, there are these five drawbacks of bad conduct. What five? You blame yourself. After examination, sensible people criticize you. You get a bad reputation. You feel lost when you die. And when your body breaks up, after death, you’re reborn in a place of loss, a bad place, the underworld, hell. These are the five drawbacks of bad conduct. - -There are these five benefits of good conduct. What five? You don’t blame yourself. After examination, sensible people praise you. You get a good reputation. You don’t feel lost when you die. When your body breaks up, after death, you’re reborn in a good place, a heavenly realm. These are the five benefits of good conduct.” - -5.242 Bad Bodily Conduct (1st) - -“Mendicants, there are these five drawbacks in bad bodily conduct … benefits in good bodily conduct …” - -5.243 Bad Verbal Conduct (1st) - -“Mendicants, there are these five drawbacks in bad verbal conduct … benefits in good verbal conduct …” - -5.244 Bad Mental Conduct (1st) - -“Mendicants, there are these five drawbacks in bad mental conduct … benefits in good mental conduct …” - -5.245 Bad Conduct (2nd) - -“Mendicants, there are these five drawbacks of bad conduct. What five? You blame yourself. After examination, sensible people criticize you. You get a bad reputation. You drift away from true teachings. You settle on untrue teachings. These are the five drawbacks of bad conduct. - -There are these five benefits of good conduct. What five? You don’t blame yourself. After examination, sensible people praise you. You get a good reputation. You drift away from untrue teachings. You settle on true teachings. These are the five benefits of good conduct.” - -5.246 Bad Bodily Conduct (2nd) - -“Mendicants, there are these five drawbacks in bad bodily conduct … benefits in good bodily conduct …” - -5.247 Bad Verbal Conduct (2nd) - -“Mendicants, there are these five drawbacks in bad verbal conduct … benefits in good verbal conduct …” - -5.248 Bad Mental Conduct (2nd) - -“Mendicants, there are these five drawbacks in bad mental conduct … benefits in good mental conduct …” - -5.249 A Charnel Ground - -“Mendicants, there are these five drawbacks to a charnel ground. What five? - -It’s filthy, stinking, frightening, a gathering place for savage monsters, and a weeping place for many people. These are the five drawbacks of a charnel ground. - -In the same way there are five drawbacks of a person like a charnel ground. What five? To start with, some person has filthy conduct by way of body, speech, and mind. This is how they’re filthy, I say. That person is just as filthy as a charnel ground. - -Because of their filthy conduct, they get a bad reputation. This is how they’re stinky, I say. That person is just as stinky as a charnel ground. - -Because of their filthy conduct, good-hearted spiritual companions avoid them from afar. That’s how they’re frightening, I say. That person is just as frightening as a charnel ground. - -Because of their filthy conduct, they live together with people of a similar character. This is how they gather with savage monsters, I say. That person is just as much a gathering place of savage monsters as a charnel ground. - -Because of their filthy conduct, when good-hearted spiritual companions see them they complain: ‘Oh, it’s so painful for us to have to live together with such as these.’ This is how there’s weeping, I say. This person is just as much a weeping place for many people as a charnel ground. - -These are the five drawbacks of a person like a charnel ground.” - -5.250 Faith in Individuals - -“Mendicants, there are these five drawbacks of placing faith in an individual. What five? - -The individual to whom a person is devoted falls into an offense such that the Saṅgha suspends them. It occurs to them: ‘This person dear and beloved to me has been suspended by the Saṅgha.’ They lose much of their faith in mendicants. So they don’t frequent other mendicants, they don’t hear the true teaching, and they fall away from the true teaching. This is the first drawback in placing faith in an individual. - -Furthermore, the individual to whom a person is devoted falls into an offense such that the Saṅgha makes them sit at the end of the line. … This is the second drawback in placing faith in an individual. - -Furthermore, the individual to whom a person is devoted departs for another region … disrobes … passes away. It occurs to them: ‘This person dear and beloved to me has passed away.’ So they don’t frequent other mendicants, they don’t hear the true teaching, and they fall away from the true teaching. This is the fifth drawback in placing faith in an individual. - -These are the five drawbacks of placing faith in an individual.” - -26. Ordination - -5.251 Who Should Give Ordination - -“Mendicants, ordination should be given by a mendicant with five qualities. What five? It’s a mendicant who has the entire spectrum of an adept’s ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. Ordination should be given by a mendicant with these five qualities.” - -5.252 Who Should Give Dependence - -“Mendicants, dependence should be given by a mendicant with five qualities. What five? It’s a mendicant who has the entire spectrum of an adept’s ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. Dependence should be given by a mendicant with these five qualities.” - -5.253 Who Should Have a Novice as Attendant - -“Mendicants, a novice should attend on a mendicant with five qualities. What five? It’s a mendicant who has the entire spectrum of an adept’s ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. A novice should attend on a mendicant with these five qualities.” - -5.254 Five Kinds of Stinginess - -“Mendicants, there are these five kinds of stinginess. What five? Stinginess with dwellings, families, material possessions, praise, and the teachings. These are the five kinds of stinginess. The most contemptible of these five kinds of stinginess is stinginess with the teachings.” - -5.255 Giving Up Stinginess - -“Mendicants, the spiritual life is lived to give up and cut out these five kinds of stinginess. What five? Stinginess with dwellings, families, material possessions, praise, and the teachings. The spiritual life is lived to give up and cut out these five kinds of stinginess.” - -5.256 The First Absorption - -“Mendicants, without giving up these five qualities you can’t enter and remain in the first absorption. What five? Stinginess with dwellings, families, material possessions, praise, and the teachings. Without giving up these five qualities you can’t enter and remain in the first absorption. - -But after giving up these five qualities you can enter and remain in the first absorption. What five? Stinginess with dwellings, families, material possessions, praise, and the teachings. After giving up these five qualities you can enter and remain in the first absorption.” - -5.257–263 The Second Absorption, Etc. - -“Mendicants, without giving up these five qualities you can’t enter and remain in the second absorption … third absorption … fourth absorption … or realize the fruit of stream-entry … the fruit of once-return … the fruit of non-return … perfection. What five? Stinginess with dwellings, families, material possessions, praise, and the teachings. Without giving up these five qualities you can’t realize perfection. - -But after giving up these five qualities you can enter and remain in the second absorption … third absorption … fourth absorption … and realize the fruit of stream-entry … the fruit of once-return … the fruit of non-return … perfection. What five? Stinginess with dwellings, families, material possessions, praise, and the teachings. After giving up these five qualities you can realize perfection.” - -5.264 Another Discourse on the First Absorption - -“Mendicants, without giving up these five qualities you can’t enter and remain in the first absorption. What five? Stinginess with dwellings, families, material possessions, praise, and lack of gratitude and thankfulness. Without giving up these five qualities you can’t enter and remain in the first absorption. - -But after giving up these five qualities you can enter and remain in the first absorption. What five? Stinginess with dwellings, families, material possessions, praise, and lack of gratitude and thankfulness. After giving up these five qualities you can enter and remain in the first absorption.” - -5.265–271 Another Discourse on the Second Absorption, Etc. - -“Mendicants, without giving up these five qualities you can’t enter and remain in the second absorption … third absorption … fourth absorption … or realize the fruit of stream-entry … the fruit of once-return … the fruit of non-return … perfection. What five? Stinginess with dwellings, families, material possessions, praise, and lack of gratitude and thankfulness. Without giving up these five qualities you can’t realize perfection. - -But after giving up these five qualities you can enter and remain in the second absorption … third absorption … fourth absorption … and realize the fruit of stream-entry … the fruit of once-return … the fruit of non-return … perfection. What five? Stinginess with dwellings, families, material possessions, praise, and lack of gratitude and thankfulness. After giving up these five qualities you can realize perfection.” - -27. Abbreviated Texts on Appointments - -5.272 A Meal Assigner - -“Mendicants, a person with five qualities should not be appointed as meal assigner. What five? They make decisions prejudiced by favoritism, hostility, stupidity, and cowardice. And they don’t know if a meal has been assigned or not. A person with these five qualities should not be appointed as meal assigner. - -A person with five qualities should be appointed as meal assigner. What five? They don’t make decisions prejudiced by favoritism, hostility, stupidity, and cowardice. And they know if a meal has been assigned or not. A person with these five qualities should be appointed as meal assigner. - -A person with five qualities who has been appointed as meal assigner should not be called upon … should be called upon … should be known as a fool … should be known as astute … they keep themselves broken and damaged … they keep themselves unbroken and undamaged … is cast down to hell … is raised up to heaven. What five? They don’t make decisions prejudiced by favoritism, hostility, stupidity, and cowardice. And they know if a meal has been assigned or not. A meal assigner with these five qualities is raised up to heaven.” - -5.273–285 A Lodgings Assigner - -“Mendicants, a person with five qualities should not be appointed as lodgings assigner … they don’t know if a lodging has been assigned or not … A person with five qualities should be appointed as lodgings assigner … they know if a lodging has been assigned or not … - -A person should not be appointed as lodgings allocator … they don’t know if a lodging has been allocated or not … A person should be appointed as lodgings allocator … they know if a lodging has been allocated or not … - -A person should not be appointed as storeperson … they don’t know if stores are protected or not … A person should be appointed as storeperson … they know if stores are protected or not … - -… robe receiver … - -… robe distributor … - -… porridge distributor … - -… fruit distributor … - -… cake distributor … - -… dispenser of minor accessories … - -… allocator of bathing cloths … - -… bowl allocator … - -… supervisor of monastery staff … - -… supervisor of novices … - -What five? They don’t make decisions prejudiced by favoritism, hostility, stupidity, and cowardice. And they know if a novice has been supervised or not. A supervisor of novices with these five qualities is raised up to heaven.” - -28. Abbreviated Texts on Training Rules - -5.286 A Monk - -“Mendicants, a monk with five qualities is cast down to hell. What five? He kills living creatures, steals, has sex, lies, and uses alcoholic drinks that cause negligence. A monk with these five qualities is cast down to hell. - -A monk with five qualities is raised up to heaven. What five? He doesn’t kill living creatures, steal, have sex, lie, or use alcoholic drinks that cause negligence. A monk with these five qualities is raised up to heaven.” - -5.287–292 A Nun - -“A nun … trainee nun … novice monk … novice nun … layman … laywoman … with five qualities is cast down to hell. What five? They kill living creatures, steal, commit sexual misconduct, lie, and use alcoholic drinks that cause negligence. With these five qualities they’re cast down to hell. - -A nun … female intern … novice monk … novice nun … layman … laywoman … with five qualities is raised up to heaven. What five? They don’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence. With these five qualities they’re raised up to heaven.” - -5.293 An Ājīvaka - -“Mendicants, an Ājīvakaascetic with five qualities is cast down to hell. What five? They kill living creatures, steal, have sex, lie, and use alcoholic drinks that cause negligence. An Ājīvaka ascetic with these five qualities is cast down to hell.” - -5.294–302 A Nigaṇṭha, Etc. - -A Jain … disciple of the shavelings … a matted-hair ascetic … a wanderer … a follower of Māgaṇḍiya … a trident-bearing ascetic … a follower of the unobstructed … a follower of Gotama … one who performs rituals for the gods … with five qualities is cast down to hell. What five? They kill living creatures, steal, commit sexual misconduct, lie, and use alcoholic drinks that cause negligence. With these five qualities they’re cast down to hell.” - -29. Abbreviated Texts Beginning With Greed - - -5.303 - -“For insight into greed, five things should be developed. What five? The perceptions of ugliness, death, drawbacks, repulsiveness of food, and dissatisfaction with the whole world. For insight into greed, these five things should be developed.” - - -5.304 - -“For insight into greed, five things should be developed. What five? The perceptions of impermanence, not-self, death, repulsiveness of food, and dissatisfaction with the whole world. For insight into greed, these five things should be developed.” - - -5.305 - -“For insight into greed, five things should be developed. What five? The perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, and the perception of fading away. For insight into greed, these five things should be developed.” - - -5.306 - -“For insight into greed, five things should be developed. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. For insight into greed, these five things should be developed.” - - -5.307 - -“For insight into greed, five things should be developed. What five? The powers of faith, energy, mindfulness, immersion, and wisdom. For insight into greed, these five things should be developed.” - -5.308–1152 - -“For the complete understanding … finishing … giving up … ending … vanishing … fading away … cessation … giving away … letting go of greed, five things should be developed.” - -“Of hate … delusion … anger … hostility … offensiveness … contempt … jealousy … stinginess … deceit … deviousness … obstinacy … aggression … conceit … arrogance … vanity … negligence … for insight … complete understanding … finishing … giving up … ending … vanishing … fading away … cessation … giving away … letting go … five things should be developed. - -What five? The powers of faith, energy, mindfulness, immersion, and wisdom. For the letting go of negligence, these five things should be developed.” - -The Book of the Fives is finished. -Numbered Discourses 6 - -1. Worthy of Offerings - -6.1 Worthy of Offerings (1st) - -So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!” - -“Venerable sir,” they replied. The Buddha said this: - -“Mendicants, a mendicant with six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world. What six? - -It’s a mendicant who, when they see a sight with their eyes, is neither happy nor sad. They remain equanimous, mindful and aware. - -When they hear a sound with their ears … - -When they smell an odor with their nose … - -When they taste a flavor with their tongue … - -When they feel a touch with their body … - -When they know a thought with their mind, they’re neither happy nor sad. They remain equanimous, mindful and aware. - -A mendicant with these six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world.” - -That is what the Buddha said. Satisfied, the mendicants were happy with what the Buddha said. - -6.2 Worthy of Offerings (2nd) - -“Mendicants, a mendicant with six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world. What six? - -It’s a mendicant who wields the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the Brahmā realm. - -With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and divine, whether near or far. - -They understand the minds of other beings and individuals, having comprehended them with their own mind. They understand mind with greed as ‘mind with greed’, and mind without greed as ‘mind without greed’. They understand mind with hate … mind without hate … mind with delusion … mind without delusion … constricted mind … scattered mind … expansive mind … unexpansive mind … mind that is not supreme … mind that is supreme … mind immersed in samādhi … mind not immersed in samādhi … freed mind … They understand unfreed mind as ‘unfreed mind’. - -They recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details. - -With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. - -They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. - -A mendicant with these six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world.” - -6.3 Faculties - -“Mendicants, a mendicant with six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world. What six? The faculties of faith, energy, mindfulness, immersion, and wisdom. And they realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements. A mendicant with these six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world.” - -6.4 Powers - -“Mendicants, a mendicant with six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world. What six? The powers of faith, energy, mindfulness, immersion, and wisdom. And they realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements. A mendicant with these six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world.” - -6.5 The Thoroughbred (1st) - -“Mendicants, a fine royal thoroughbred with six factors is worthy of a king, fit to serve a king, and is considered a factor of kingship. - -What six? It’s when a fine royal thoroughbred can endure sights, sounds, smells, tastes, and touches. And it’s beautiful. A fine royal thoroughbred with these six factors is worthy of a king, fit to serve a king, and is considered a factor of kingship. - -In the same way, a mendicant with six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world. What six? It’s when a mendicant can endure sights, sounds, smells, tastes, touches, and thoughts. A mendicant with these six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world.” - -6.6 The Thoroughbred (2nd) - -“Mendicants, a fine royal thoroughbred with six factors is worthy of a king, fit to serve a king, and is considered a factor of kingship. What six? It’s when a fine royal thoroughbred can endure sights, sounds, smells, tastes, and touches. And it’s strong. A fine royal thoroughbred with these six factors is worthy of a king, fit to serve a king, and is considered a factor of kingship. - -In the same way, a mendicant with six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world. What six? It’s when a mendicant can endure sights, sounds, smells, tastes, touches, and thoughts. A mendicant with these six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world.” - -6.7 The Thoroughbred (3rd) - -“Mendicants, a fine royal thoroughbred with six factors is worthy of a king, fit to serve a king, and is considered a factor of kingship. What six? It’s when a fine royal thoroughbred can endure sights, sounds, smells, tastes, and touches. And it’s fast. A fine royal thoroughbred with these six factors is worthy of a king, fit to serve a king, and is considered a factor of kingship. - -In the same way, a mendicant with six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world. What six? It’s when a mendicant can endure sights, sounds, smells, tastes, touches, and thoughts. A mendicant with these six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world.” - -6.8 Unsurpassable - -“Mendicants, these six things are unsurpassable. What six? The unsurpassable seeing, listening, acquisition, training, service, and recollection. These are the six unsurpassable things.” - -6.9 Topics for Recollection - -“Mendicants, there are these six topics for recollection. What six? The recollection of the Buddha, the teaching, the Saṅgha, ethics, generosity, and the deities. These are the six topics for recollection.” - -6.10 With Mahānāma - -At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. Then Mahānāma the Sakyan went up to the Buddha, bowed, sat down to one side, and said to him: - -“Sir, when a noble disciple has reached the fruit and understood the instructions, what kind of meditation do they frequently practice?” - -“Mahānāma, when a noble disciple has reached the fruit and understood the instructions they frequently practice this kind of meditation. - -Firstly, a noble disciple recollects the Realized One: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ When a noble disciple recollects the Realized One their mind is not full of greed, hate, and delusion. At that time their mind is unswerving, based on the Realized One. A noble disciple whose mind is unswerving finds joy in the meaning and the teaching, and finds joy connected with the teaching. When they’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when they’re blissful, the mind becomes immersed in samādhi. This is called a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and develop the recollection of the Buddha. - -Furthermore, a noble disciple recollects the teaching: ‘The teaching is well explained by the Buddha—visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ When a noble disciple recollects the teaching their mind is not full of greed, hate, and delusion. … This is called a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and develop the recollection of the teaching. - -Furthermore, a noble disciple recollects the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.’ When a noble disciple recollects the Saṅgha their mind is not full of greed, hate, and delusion. … This is called a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and develop the recollection of the Saṅgha. - -Furthermore, a noble disciple recollects their own ethical conduct, which is unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. When a noble disciple recollects their ethical conduct their mind is not full of greed, hate, and delusion. … This is called a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and develop the recollection of ethics. - -Furthermore, a noble disciple recollects their own generosity: ‘I’m so fortunate, so very fortunate! Among people full of the stain of stinginess I live at home rid of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.’ When a noble disciple recollects their own generosity their mind is not full of greed, hate, and delusion. … This is called a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and develop the recollection of generosity. - -Furthermore, a noble disciple recollects the deities: ‘There are the Gods of the Four Great Kings, the Gods of the Thirty-Three, the Gods of Yama, the Joyful Gods, the Gods Who Love to Create, the Gods Who Control the Creations of Others, the Gods of Brahmā’s Host, and gods even higher than these. When those deities passed away from here, they were reborn there because of their faith, ethics, learning, generosity, and wisdom. I, too, have the same kind of faith, ethics, learning, generosity, and wisdom.’ When a noble disciple recollects the faith, ethics, learning, generosity, and wisdom of both themselves and the deities their mind is not full of greed, hate, and delusion. At that time their mind is unswerving, based on the deities. A noble disciple whose mind is unswerving finds joy in the meaning and the teaching, and finds joy connected with the teaching. When you’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, you feel bliss. And when you’re blissful, the mind becomes immersed in samādhi. This is called a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and develop the recollection of the deities. - -When a noble disciple has reached the fruit and understood the instructions this is the kind of meditation they frequently practice.” - -2. Warm-hearted - -6.11 Warm-hearted (1st) - -“Mendicants, there are these six warm-hearted qualities. What six? - -Firstly, a mendicant consistently treats their spiritual companions with bodily kindness, both in public and in private. This is a warm-hearted quality. - -Furthermore, a mendicant consistently treats their spiritual companions with verbal kindness, both in public and in private. This too is a warm-hearted quality. - -Furthermore, a mendicant consistently treats their spiritual companions with mental kindness … - -Furthermore, a mendicant shares without reservation any material possessions they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions. This too is a warm-hearted quality. - -Furthermore, a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. This too is a warm-hearted quality. - -Furthermore, a mendicant lives according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and leads one who practices it to the complete ending of suffering. This too is a warm-hearted quality. - -These are the six warm-hearted qualities.” - -6.12 Warm-hearted (2nd) - -“Mendicants, these six warm-hearted qualities make for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling. What six? - -Firstly, a mendicant consistently treats their spiritual companions with bodily kindness, both in public and in private. This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling. - -Furthermore, a mendicant consistently treats their spiritual companions with verbal kindness … - -Furthermore, a mendicant consistently treats their spiritual companions with mental kindness … - -Furthermore, a mendicant shares without reservation any material possessions they have gained by legitimate means … - -Furthermore, a mendicant lives according to the precepts shared with their spiritual companions … - -Furthermore, a mendicant lives according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and leads one who practices it to the complete ending of suffering. This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling. - -These six warm-hearted qualities make for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.” - -6.13 Elements of Escape - -“Mendicants, there are these six elements of escape. What six? - -Take a mendicant who says: ‘I’ve developed the heart’s release by love. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. Yet somehow ill will still occupies my mind.’ They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that. It’s impossible, reverend, it cannot happen that the heart’s release by love has been developed and properly implemented, yet somehow ill will still occupies the mind. For it is the heart’s release by love that is the escape from ill will.’ - -Take another mendicant who says: ‘I’ve developed the heart’s release by compassion. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. Yet somehow the thought of harming still occupies my mind.’ They should be told, ‘Not so, venerable! … For it is the heart’s release by compassion that is the escape from thoughts of harming.’ - -Take another mendicant who says: ‘I’ve developed the heart’s release by rejoicing. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. Yet somehow negativity still occupies my mind.’ They should be told, ‘Not so, venerable! … For it is the heart’s release by rejoicing that is the escape from negativity.’ - -Take another mendicant who says: ‘I’ve developed the heart’s release by equanimity. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. Yet somehow desire still occupies my mind.’ They should be told, ‘Not so, venerable! … For it is the heart’s release by equanimity that is the escape from desire.’ - -Take another mendicant who says: ‘I’ve developed the signless release of the heart. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. Yet somehow my consciousness still follows after signs.’ They should be told, ‘Not so, venerable! … For it is the signless release of the heart that is the escape from all signs.’ - -Take another mendicant who says: ‘I’m rid of the conceit “I am”. And I don’t regard anything as “I am this”. Yet somehow the dart of doubt and indecision still occupies my mind.’ They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that. It’s impossible, reverend, it cannot happen that the conceit “I am” has been done away with, and nothing is regarded as “I am this”, yet somehow the dart of doubt and indecision still occupies the mind. For it is the uprooting of the conceit “I am” that is the escape from the dart of doubt and indecision.’ - -These are the six elements of escape.” - -6.14 A Good Death - -There Sāriputta addressed the mendicants: “Reverends, mendicants!” - -“Reverend,” they replied. Sāriputta said this: - -“A mendicant lives life so as to not have a good death. And how do they live life so as to not have a good death? - -Take a mendicant who relishes work, talk, sleep, company, closeness, and proliferation. They love these things and like to relish them. A mendicant who lives life like this does not have a good death. This is called a mendicant who enjoys identity, who hasn’t given up identity to rightly make an end of suffering. - -A mendicant lives life so as to have a good death. And how do they live life so as to have a good death? - -Take a mendicant who doesn’t relish work, talk, sleep, company, closeness, and proliferation. They don’t love these things or like to relish them. A mendicant who lives life like this has a good death. This is called a mendicant who delights in extinguishment, who has given up identity to rightly make an end of suffering. - - A beast who likes to proliferate, - enjoying proliferation, - fails to win extinguishment, - the supreme sanctuary. - - But one who gives up proliferation, - enjoying the state of non-proliferation, - wins extinguishment, - the supreme sanctuary.” - - -6.15 Regret - -There Sāriputta addressed the mendicants: - -“As a mendicant makes their bed, so they must lie in it, and die tormented by regrets. And how do they die tormented by regrets? - -Take a mendicant who relishes work, talk, sleep, company, closeness, and proliferation. They love these things and like to relish them. A mendicant who makes their bed like this must lie in it, and die tormented by regrets. This is called a mendicant who enjoys identity, who hasn’t given up identity to rightly make an end of suffering. - -As a mendicant makes their bed, so they must lie in it, and die free of regrets. And how do they die free of regrets? - -Take a mendicant who doesn’t relish work, talk, sleep, company, closeness, and proliferation. They don’t love these things or like to relish them. A mendicant who makes their bed like this must lie in it, and die free of regrets. This is called a mendicant who delights in extinguishment, who has given up identity to rightly make an end of suffering. - - A beast who likes to proliferate, - enjoying proliferation, - fails to win extinguishment, - the supreme sanctuary. - - But one who gives up proliferation, - enjoying the state of non-proliferation, - wins extinguishment, - the supreme sanctuary.” - - -6.16 Nakula’s Father - -At one time the Buddha was staying in the land of the Bhaggas on Crocodile Hill, in the deer park at Bhesakaḷā’s Wood. Now at that time the householder Nakula’s father was sick, suffering, gravely ill. Then the housewife Nakula’s mother said to him: - -“Householder, don’t pass away with concerns. Such concern is suffering, and it’s criticized by the Buddha. Householder, you might think: ‘When I’ve gone, the housewife Nakula’s mother won’t be able to provide for the children and keep up the household carpets.’ But you should not see it like this. I’m skilled at spinning cotton and carding wool. I’m able to provide for the children and keep up the household carpets. So householder, don’t pass away with concerns … - -Householder, you might think: ‘When I’ve gone, the housewife Nakula’s mother will take another husband.’ But you should not see it like this. Both you and I know that we have remained celibate while at home for the past sixteen years. So householder, don’t pass away with concerns … - -Householder, you might think: ‘When I’ve gone, the housewife Nakula’s mother won’t want to see the Buddha and his Saṅgha of mendicants.’ But you should not see it like this. When you’ve gone, I’ll want to see the Buddha and his mendicant Saṅgha even more. So householder, don’t pass away with concerns … - -Householder, you might think: ‘The housewife Nakula’s mother won’t fulfill ethics.’ But you should not see it like this. I am one of those white-robed disciples of the Buddha who fulfills their ethics. Whoever doubts this can go and ask the Buddha. He is staying in the land of the Bhaggas on Crocodile Hill, in the deer park at Bhesakaḷā’s Wood. So householder, don’t pass away with concerns … - -Householder, you might think: ‘The housewife Nakula’s mother doesn’t have internal serenity of heart.’ But you should not see it like this. I am one of those white-robed disciples of the Buddha who has internal serenity of heart. Whoever doubts this can go and ask the Buddha. He is staying in the land of the Bhaggas on Crocodile Hill, in the deer park at Bhesakaḷā’s Wood. So householder, don’t pass away with concerns … - -Householder, you might think: ‘The housewife Nakula’s mother has not gained a basis, a firm basis, and solace in this teaching and training. She has not gone beyond doubt, got rid of indecision, and gained assurance. And she’s not independent of others in the Teacher’s instructions.’ But you should not see it like this. I am one of those white-robed disciples of the Buddha who has gained a basis, a firm basis, and solace in this teaching and training. I have gone beyond doubt, got rid of indecision, and gained assurance. And I am independent of others in the Teacher’s instructions. Whoever doubts this can go and ask the Buddha. He is staying in the land of the Bhaggas on Crocodile Hill, in the deer park at Bhesakaḷā’s Wood. So householder, don’t pass away with concerns. Such concern is suffering, and it’s criticized by the Buddha.” - -And then, as Nakula’s mother was giving this advice to Nakula’s father, his illness died down on the spot. And that’s how Nakula’s father recovered from that illness. Soon after recovering, leaning on a staff he went to the Buddha, bowed, and sat down to one side. The Buddha said to him: - -“You’re fortunate, householder, so very fortunate, to have the housewife Nakula’s mother advise and instruct you out of kindness and compassion. - -She is one of those white-robed disciples of the Buddha who fulfills their ethics. - -She is one of those white-robed disciples of the Buddha who has internal serenity of heart. - -She is one of those white-robed disciples of the Buddha who has gained a basis, a firm basis, and solace in this teaching and training. She has gone beyond doubt, got rid of indecision, and gained assurance. And she is independent of others in the Teacher’s instructions. - -You’re fortunate, householder, so very fortunate, to have the housewife Nakula’s mother advise and instruct you out of kindness and compassion.” - -6.17 Sleep - -At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. - -Then in the late afternoon, the Buddha came out of retreat, went to the assembly hall, and sat down on the seat spread out. Venerable Sāriputta also came out of retreat, went to the assembly hall, bowed to the Buddha and sat down to one side. Venerables Mahāmoggallāna, Mahākassapa, Mahākaccāna, Mahākoṭṭhita, Mahācunda, Mahākappina, Anuruddha, Revata, and Ānanda did the same. The Buddha spent most of the night sitting meditation, then got up from his seat and entered his dwelling. And soon after the Buddha left those venerables each went to their own dwelling. - -But those mendicants who were junior, recently gone forth, newly come to this teaching and training slept until the sun came up, snoring. The Buddha saw them doing this, with his clairvoyance that is purified and superhuman. He went to the assembly hall, sat down on the seat spread out, and addressed the mendicants: - -“Mendicants, where is Sāriputta? Where are Mahāmoggallāna, Mahākassapa, Mahākaccāna, Mahākoṭṭhita, Mahācunda, Mahākappina, Anuruddha, Revata, and Ānanda? Where have these senior disciples gone?” - -“Soon after the Buddha left those venerables each went to their own dwelling.” - -“So, mendicants, when the senior mendicants left, why did you sleep until the sun came up, snoring? - -What do you think, mendicants? Have you ever seen or heard of an anointed king who rules his whole life, dear and beloved to the country, while indulging in the pleasures of sleeping, lying, and drowsing as much as he likes?” - -“No, sir.” - -“Good, mendicants! I too have never seen or heard of such a thing. - -What do you think, mendicants? Have you ever seen or heard of an appointed official … a hereditary official … a general … a village chief … or a guild head who runs the guild his whole life, dear and beloved to the guild, while indulging in the pleasures of sleeping, lying, and drowsing as much as he likes?” - -“No, sir.” - -“Good, mendicants! I too have never seen or heard of such a thing. - -What do you think, mendicants? Have you ever seen or heard of an ascetic or brahmin who indulges in the pleasures of sleeping, lying, and drowsing as much as they like? Their sense doors are unguarded, they eat too much, they’re not dedicated to wakefulness, they’re unable to discern skillful qualities, and they don’t pursue the development of the qualities that lead to awakening in the evening and toward dawn. Yet they realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.” - -“No, sir.” - -“Good, mendicants! I too have never seen or heard of such a thing. - -So you should train like this: ‘We will guard our sense doors, eat in moderation, be dedicated to wakefulness, discern skillful qualities, and pursue the development of the qualities that lead to awakening in the evening and toward dawn.’ That’s how you should train.” - -6.18 A Fish Dealer - -At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants. - -While walking along the road he saw a fish dealer in a certain spot selling fish that he had killed himself. Seeing this he left the road, sat at the root of a tree on the seat spread out, and addressed the mendicants, “Mendicants, do you see that fish dealer selling fish that he killed himself?” - -“Yes, sir.” - -“What do you think, mendicants? Have you ever seen or heard of a fish dealer selling fish that he killed himself who, by means of that work and livelihood, got to travel by elephant, horse, chariot, or vehicle, or to enjoy wealth, or to live off a large fortune?” - -“No, sir.” - -“Good, mendicants! I too have never seen or heard of such a thing. Why is that? Because when the fish are brought for the slaughter he regards them with bad intentions. - -What do you think, mendicants? Have you ever seen or heard of a butcher of cattle selling cattle that he killed himself who, by means of that work and livelihood, got to travel by elephant, horse, chariot, or vehicle, or to enjoy wealth, or to live off a large fortune?” - -“No, sir.” - -“Good, mendicants! I too have never seen or heard of such a thing. Why is that? Because when the cattle are brought for the slaughter he regards them with bad intentions. - -What do you think, mendicants? Have you ever seen or heard of a butcher of sheep … a butcher of pigs … a butcher of poultry … or a deer-hunter selling deer which he killed himself who, by means of that work and livelihood, got to travel by elephant, horse, chariot, or vehicle, or to enjoy wealth, or to live off a large fortune?” - -“No, sir.” - -“Good, mendicants! I too have never seen or heard of such a thing. Why is that? Because when the deer are brought for the slaughter he regards them with bad intentions. - -By regarding even animals brought for the slaughter with bad intentions you don’t get to travel by elephant, horse, chariot, or vehicle, or to enjoy wealth, or to live off a large fortune. How much worse is someone who regards human beings brought to the slaughter with bad intentions! This will be for their lasting harm and suffering. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.” - -6.19 Mindfulness of Death (1st) - -At one time the Buddha was staying at Nādika in the brick house. There the Buddha addressed the mendicants, “Mendicants!” - -“Venerable sir,” they replied. The Buddha said this: - -“Mendicants, when mindfulness of death is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless. But do you develop mindfulness of death?” - -When he said this, one of the mendicants said to the Buddha, “Sir, I develop mindfulness of death.” - -“But mendicant, how do you develop it?” - -“In this case, sir, I think: ‘Oh, if I’d only live for another day and night, I’d focus on the Buddha’s instructions and I could really achieve a lot.’ That’s how I develop mindfulness of death.” - -Another mendicant said to the Buddha, “Sir, I too develop mindfulness of death.” - -“But mendicant, how do you develop it?” - -“In this case, sir, I think: ‘Oh, if I’d only live for another day, I’d focus on the Buddha’s instructions and I could really achieve a lot.’ That’s how I develop mindfulness of death.” - -Another mendicant said to the Buddha, “Sir, I too develop mindfulness of death.” - -“But mendicant, how do you develop it?” - -“In this case, sir, I think: ‘Oh, if I’d only live as long as it takes to eat a meal of alms-food, I’d focus on the Buddha’s instructions and I could really achieve a lot.’ That’s how I develop mindfulness of death.” - -Another mendicant said to the Buddha, “Sir, I too develop mindfulness of death.” - -“But mendicant, how do you develop it?” - -“In this case, sir, I think: ‘Oh, if I’d only live as long as it takes to chew and swallow four or five mouthfuls, I’d focus on the Buddha’s instructions and I could really achieve a lot.’ That’s how I develop mindfulness of death.” - -Another mendicant said to the Buddha, “Sir, I too develop mindfulness of death.” - -“But mendicant, how do you develop it?” - -“In this case, sir, I think: ‘Oh, if I’d only live as long as it takes to chew and swallow a single mouthful, I’d focus on the Buddha’s instructions and I could really achieve a lot.’ That’s how I develop mindfulness of death.” - -Another mendicant said to the Buddha, “Sir, I too develop mindfulness of death.” - -“But mendicant, how do you develop it?” - -“In this case, sir, I think: ‘Oh, if I’d only live as long as it takes to breathe out after breathing in, or to breathe in after breathing out, I’d focus on the Buddha’s instructions and I could really achieve a lot.’ That’s how I develop mindfulness of death.” - -When this was said, the Buddha said to those mendicants: - -“As to the mendicants who develop mindfulness of death by wishing to live for a day and night … or to live for a day … or to live as long as it takes to eat a meal of alms-food … or to live as long as it takes to chew and swallow four or five mouthfuls— these are called mendicants who live negligently. They slackly develop mindfulness of death for the ending of defilements. - -But as to the mendicants who develop mindfulness of death by wishing to live as long as it takes to chew and swallow a single mouthful … or to live as long as it takes to breathe out after breathing in, or to breathe in after breathing out— these are called mendicants who live diligently. They keenly develop mindfulness of death for the ending of defilements. - -So you should train like this: ‘We will live diligently. We will keenly develop mindfulness of death for the ending of defilements.’ That’s how you should train.” - -6.20 Mindfulness of Death (2nd) - -At one time the Buddha was staying at Nādika in the brick house. There the Buddha addressed the mendicants: - -“Mendicants, when mindfulness of death is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless. And how is mindfulness of death developed and cultivated to be very fruitful and beneficial, to culminate in the deathless and end with the deathless? - -As day passes by and night draws close, a mendicant reflects: ‘I might die of many causes. A snake might bite me, or a scorpion or centipede might sting me. And if I died from that it would be an obstacle to me. Or I might stumble off a cliff, or get food poisoning, or suffer a disturbance of bile, phlegm, or piercing winds. And if I died from that it would be an obstacle to me.’ That mendicant should reflect: ‘Are there any bad, unskillful qualities that I haven’t given up, which might be an obstacle to me if I die tonight?’ - -Suppose that, upon checking, a mendicant knows that there are such bad, unskillful qualities. Then in order to give them up they should apply outstanding enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. In the same way, in order to give up those bad, unskillful qualities, that mendicant should apply outstanding enthusiasm … - -But suppose that, upon checking, a mendicant knows that there are no such bad, unskillful qualities. Then that mendicant should meditate with rapture and joy, training day and night in skillful qualities. - -Or else, as night passes by and day draws close, a mendicant reflects: ‘I might die of many causes. A snake might bite me, or a scorpion or centipede might sting me. And if I died from that it would be an obstacle to me. Or I might stumble off a cliff, or get food poisoning, or suffer a disturbance of bile, phlegm, or piercing winds. And if I died from that it would be an obstacle to me.’ That mendicant should reflect: ‘Are there any bad, unskillful qualities that I haven’t given up, which might be an obstacle to me if I die today?’ - -Suppose that, upon checking, a mendicant knows that there are such bad, unskillful qualities. Then in order to give them up they should apply outstanding enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. In the same way, in order to give up those bad, unskillful qualities, that mendicant should apply outstanding enthusiasm … - -But suppose that, upon checking, a mendicant knows that there are no such bad, unskillful qualities. Then that mendicant should meditate with rapture and joy, training day and night in skillful qualities. - -Mindfulness of death, when developed and cultivated in this way, is very fruitful and beneficial. It culminates in the deathless and ends with the deathless.” - -3. Unsurpassable - -6.21 At Sāma Village - -At one time the Buddha was staying among the Sakyans near the little village of Sāma, by a lotus pond. - -Then, late at night, a glorious deity, lighting up the entire lotus pond, went up to the Buddha, bowed, stood to one side, and said to him, “Sir, three qualities lead to the decline of a mendicant. What three? Relishing work, talk, and sleep. These three qualities lead to the decline of a mendicant.” - -That’s what that deity said, and the teacher approved. Then that deity, knowing that the teacher approved, bowed, and respectfully circled the Buddha, keeping him on his right, before vanishing right there. - -Then, when the night had passed, the Buddha told the mendicants all that had happened, adding: - -“It’s unfortunate for those of you who even the deities know are declining in skillful qualities. I will teach you three more qualities that lead to decline. Listen and pay close attention, I will speak.” - -“Yes, sir,” they replied. The Buddha said this: - -“And what, mendicants, are three qualities that lead to decline? Enjoyment of company, being hard to admonish, and having bad friends. These three qualities lead to decline. - -Whether in the past, future, or present, all those who decline in skillful qualities do so because of these six qualities.” - -6.22 Non-decline - -“Mendicants, I will teach you these six qualities that prevent decline. … And what, mendicants, are the six qualities that prevent decline? Not relishing work, talk, sleep, and company, being easy to admonish, and having good friends. These six qualities prevent decline. - -Whether in the past, future, or present, all those who have not declined in skillful qualities do so because of these six qualities.” - -6.23 Dangers - -“‘Danger’, mendicants, is a term for sensual pleasures. ‘Suffering’, ‘disease’, ‘boil’, ‘tie’, and ‘bog’ are terms for sensual pleasures. - -And why is ‘danger’ a term for sensual pleasures? Someone who is caught up in sensual greed and shackled by lustful desire is not freed from dangers in the present life or in lives to come. That is why ‘danger’ is a term for sensual pleasures. - -And why are ‘suffering’, ‘disease’, ‘boil’, ‘tie’, and ‘bog’ terms for sensual pleasures? Someone who is caught up in sensual greed and shackled by lustful desire is not freed from suffering, disease, boils, ties, or bogs in the present life or in lives to come. That is why these are terms for sensual pleasures. - - Danger, suffering, disease, boils, - and ties and bogs both. - These describe the sensual pleasures - to which ordinary people are attached. - - Seeing the danger in grasping, - the origin of birth and death, - they’re freed by not grasping, - with the ending of birth and death. - - Happy, they’ve come to a safe place, - extinguished in this very life. - They’ve gone beyond all threats and dangers, - and risen above all suffering.” - - -6.24 The Himalaya - -“Mendicants, a mendicant who has six qualities could shatter Himalaya, the king of mountains, let alone this wretched ignorance! What six? It’s when a mendicant is skilled in entering immersion, skilled in remaining in immersion, skilled in emerging from immersion, skilled in gladdening the mind for immersion, skilled in the meditation subjects for immersion, and skilled in projecting the mind purified by immersion. A mendicant who has these six qualities could shatter Himalaya, the king of mountains, let alone this wretched ignorance!” - -6.25 Topics for Recollection - -“Mendicants, there are these six topics for recollection. What six? - -Firstly, a noble disciple recollects the Realized One: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ When a noble disciple recollects the Realized One their mind is not full of greed, hate, and delusion. At that time their mind is unswerving. They’ve left behind greed; they’re free of it and have risen above it. ‘Greed’ is a term for the five kinds of sensual stimulation. Relying on this some sentient beings are purified. - -Furthermore, a noble disciple recollects the teaching: ‘The teaching is well explained by the Buddha—visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ When a noble disciple recollects the teaching their mind is not full of greed, hate, and delusion. … - -Furthermore, a noble disciple recollects the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.’ When a noble disciple recollects the Saṅgha their mind is not full of greed, hate, and delusion. … - -Furthermore, a noble disciple recollects their own ethical precepts, which are unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. When a noble disciple recollects their ethical precepts their mind is not full of greed, hate, and delusion. … - -Furthermore, a noble disciple recollects their own generosity: ‘I’m so fortunate, so very fortunate! Among people full of the stain of stinginess I live at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.’ When a noble disciple recollects their generosity their mind is not full of greed, hate, and delusion. … - -Furthermore, a noble disciple recollects the deities: ‘There are the Gods of the Four Great Kings, the Gods of the Thirty-Three, the Gods of Yama, the Joyful Gods, the Gods Who Love to Create, the Gods Who Control the Creations of Others, the Gods of Brahmā’s Host, and gods even higher than these. When those deities passed away from here, they were reborn there because of their faith, ethics, learning, generosity, and wisdom. I, too, have the same kind of faith, ethics, learning, generosity, and wisdom.’ - -When a noble disciple recollects the faith, ethics, learning, generosity, and wisdom of both themselves and the deities their mind is not full of greed, hate, and delusion. At that time their mind is unswerving. They’ve left behind greed; they’re free of it and have risen above it. ‘Greed’ is a term for the five kinds of sensual stimulation. Relying on this some sentient beings are purified. - -These are the six topics for recollection.” - -6.26 With Mahākaccāna - -There Mahākaccāna addressed the mendicants: “Reverends, mendicants!” - -“Reverend,” they replied. Venerable Mahākaccāna said this: - -“It’s incredible, reverends, it’s amazing! How this Blessed One who knows and sees, the perfected one, the fully awakened Buddha, has found an opening in a confined space; that is, the six topics for recollection. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to end the cycle of suffering, and to realize extinguishment. What six? - -Firstly, a noble disciple recollects the Realized One: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ When a noble disciple recollects the Realized One their mind is not full of greed, hate, and delusion. At that time their mind is unswerving. They’ve left behind greed; they’re free of it and have risen above it. ‘Greed’ is a term for the five kinds of sensual stimulation. That noble disciple meditates with a heart just like space, abundant, expansive, limitless, free of enmity and ill will. Relying on this, some sentient beings have the factors for purity. - -Furthermore, a noble disciple recollects the teaching: ‘The teaching is well explained by the Buddha—visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ When a noble disciple recollects the teaching their mind is not full of greed, hate, and delusion. … - -Furthermore, a noble disciple recollects the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.’ When a noble disciple recollects the Saṅgha their mind is not full of greed, hate, and delusion. … - -Furthermore, a noble disciple recollects their own ethical precepts, which are unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. When a noble disciple recollects their ethical precepts their mind is not full of greed, hate, and delusion. … - -Furthermore, a noble disciple recollects their own generosity: ‘I’m so fortunate, so very fortunate! Among people full of the stain of stinginess I live at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.’ When a noble disciple recollects their own generosity their mind is not full of greed, hate, and delusion. … - -Furthermore, a noble disciple recollects the deities: ‘There are the Gods of the Four Great Kings, the Gods of the Thirty-Three, the Gods of Yama, the Joyful Gods, the Gods Who Love to Create, the Gods Who Control the Creations of Others, the Gods of Brahmā’s Host, and gods even higher than these. When those deities passed away from here, they were reborn there because of their faith, ethics, learning, generosity, and wisdom. I, too, have the same kind of faith, ethics, learning, generosity, and wisdom.’ When a noble disciple recollects the faith, ethics, learning, generosity, and wisdom of both themselves and the deities their mind is not full of greed, hate, and delusion. At that time their mind is unswerving. They’ve left behind greed; they’re free of it and have risen above it. ‘Greed’ is a term for the five kinds of sensual stimulation. That noble disciple meditates with a heart just like space, abundant, expansive, limitless, free of enmity and ill will. Relying on this, some sentient beings have the factors for purity. - -It’s incredible, reverends, it’s amazing! How this Blessed One who knows and sees, the perfected one, the fully awakened Buddha, has found an opening in a confined space; that is, the six topics for recollection. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to end the cycle of suffering, and to realize extinguishment.” - -6.27 Proper Occasions (1st) - -Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him: - -“Sir, how many occasions are there for going to see an esteemed mendicant?” - -“Mendicant, there are six occasions for going to see an esteemed mendicant. What six? - -Firstly, there’s a time when a mendicant’s heart is overcome and mired in sensual desire, and they don’t truly understand the escape from sensual desire that has arisen. On that occasion they should go to an esteemed mendicant and say: ‘My heart is overcome and mired in sensual desire, and I don’t truly understand the escape from sensual desire that has arisen. Venerable, please teach me how to give up sensual desire.’ Then that esteemed mendicant teaches them how to give up sensual desire. This is the first occasion for going to see an esteemed mendicant. - -Furthermore, there’s a time when a mendicant’s heart is overcome and mired in ill will … This is the second occasion for going to see an esteemed mendicant. - -Furthermore, there’s a time when a mendicant’s heart is overcome and mired in dullness and drowsiness … This is the third occasion for going to see an esteemed mendicant. - -Furthermore, there’s a time when a mendicant’s heart is overcome and mired in restlessness and remorse … This is the fourth occasion for going to see an esteemed mendicant. - -Furthermore, there’s a time when a mendicant’s heart is overcome and mired in doubt … This is the fifth occasion for going to see an esteemed mendicant. - -Furthermore, there’s a time when a mendicant doesn’t understand what kind of meditation they need to focus on in order to end the defilements in the present life. On that occasion they should go to an esteemed mendicant and say: ‘I don’t understand what kind of meditation to focus on in order to end the defilements in the present life. Venerable, please teach me how to end the defilements.’ Then that esteemed mendicant teaches them how to end the defilements. This is the sixth occasion for going to see an esteemed mendicant. - -These are the six occasions for going to see an esteemed mendicant.” - -6.28 Proper Occasions (2nd) - -At one time several senior mendicants were staying near Benares, in the deer park at Isipatana. Then after the meal, on their return from alms-round, this discussion came up among them while sitting together in the pavilion. - -“Reverends, how many occasions are there for going to see an esteemed mendicant?” - -When this was said, one of the mendicants said to the senior mendicants: - -“Reverends, there’s a time after an esteemed mendicant’s meal when they return from alms-round. Having washed their feet they sit down cross-legged, with their body straight, and establish mindfulness right there. That is the proper occasion for going to see an esteemed mendicant.” - -When this was said, one of the mendicants said to that mendicant: - -“Reverend, that’s not the proper occasion for going to see an esteemed mendicant. For at that time the fatigue from walking and from eating has not faded away. There’s a time late in the afternoon when an esteemed mendicant comes out of retreat. They sit in the shade of their porch cross-legged, with their body straight, and establish mindfulness right there. That is the proper occasion for going to see an esteemed mendicant.” - -When this was said, one of the mendicants said to that mendicant: - -“Reverend, that’s not the proper occasion for going to see an esteemed mendicant. For at that time they are still practicing the same meditation subject as a foundation of immersion that they focused on during the day. There’s a time when an esteemed mendicant has risen at the crack of dawn. They sit down cross-legged, with their body straight, and establish mindfulness right there. That is the proper occasion for going to see an esteemed mendicant.” - -When this was said, one of the mendicants said to that mendicant: - -“Reverend, that’s not the proper occasion for going to see an esteemed mendicant. For at that time their body is full of vitality and they find it easy to focus on the instructions of the Buddhas.” - -When this was said, Venerable Mahākaccāna said to those senior mendicants: - -“Reverends, I have heard and learned this in the presence of the Buddha: ‘Mendicants, there are six occasions for going to see an esteemed mendicant. - -What six? Firstly, there’s a time when a mendicant’s heart is overcome and mired in sensual desire, and they don’t truly understand the escape from sensual desire that has arisen. On that occasion they should go to an esteemed mendicant and say: - -“My heart is overcome and mired in sensual desire, and I don’t truly understand the escape from sensual desire that has arisen. Venerable, please teach me how to give up sensual desire.” Then that esteemed mendicant teaches them how to give up sensual desire. This is the first occasion for going to see an esteemed mendicant. - -Furthermore, there’s a time when a mendicant’s heart is overcome and mired in ill will … dullness and drowsiness … restlessness and remorse … doubt … - -Furthermore, there’s a time when a mendicant doesn’t understand what kind of meditation they need to focus on in order to end the defilements in the present life. On that occasion they should go to an esteemed mendicant and say, “I don’t understand what kind of meditation to focus on in order to end the defilements in the present life. Venerable, please teach me how to end the defilements.” Then that esteemed mendicant teaches them how to end the defilements. This is the sixth occasion for going to see an esteemed mendicant.’ - -Reverends, I have heard and learned this in the presence of the Buddha: ‘These are the six occasions for going to see an esteemed mendicant.’” - -6.29 With Udāyī - -Then the Buddha said to Udāyī, “Udāyī, how many topics for recollection are there?” - -When he said this, Udāyī kept silent. - -And a second time … and a third time, the Buddha said to him, “Udāyī, how many topics for recollection are there?” - -And a second time and a third time Udāyī kept silent. - -Then Venerable Ānanda said to Venerable Udāyī, “Reverend Udāyī, the teacher is addressing you.” - -“Reverend Ānanda, I hear the Buddha. - -It’s when a mendicant recollects many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details. This is a topic for recollection.” - -Then the Buddha said to Venerable Ānanda: “Ānanda, I know that this silly man Udāyī is not committed to the higher mind. Ānanda, how many topics for recollection are there?” - -“Sir, there are five topics for recollection. What five? - -Firstly, a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption. When this topic of recollection is developed and cultivated in this way it leads to blissful meditation in this very life. - -Furthermore, a mendicant focuses on the perception of light, concentrating on the perception of day regardless of whether it is night or day. And so, with an open and unenveloped heart, they develop a mind that’s full of radiance. When this topic of recollection is developed and cultivated in this way it leads to knowledge and vision. - -Furthermore, a mendicant examines their own body up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of filth. ‘In this body there is head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.’ When this topic of recollection is developed and cultivated in this way it leads to giving up sensual desire. - -Furthermore, suppose a mendicant were to see a corpse thrown in a charnel ground. And it had been dead for one, two, or three days, bloated, livid, and festering. They’d compare it with their own body: ‘This body is also of that same nature, that same kind, and cannot go beyond that.’ - -Or suppose they were to see a corpse thrown in a charnel ground being devoured by crows, hawks, vultures, herons, dogs, tigers, leopards, jackals, and many kinds of little creatures. They’d compare it with their own body: ‘This body is also of that same nature, that same kind, and cannot go beyond that.’ - -Furthermore, suppose they were to see a corpse thrown in a charnel ground, a skeleton with flesh and blood, held together by sinews … A skeleton without flesh but smeared with blood, and held together by sinews … A skeleton rid of flesh and blood, held together by sinews … Bones rid of sinews scattered in every direction. Here a hand-bone, there a foot-bone, here a shin-bone, there a thigh-bone, here a hip-bone, there a rib-bone, here a back-bone, there an arm-bone, here a neck-bone, there a jaw-bone, here a tooth, there the skull … White bones, the color of shells … Decrepit bones, heaped in a pile … Bones rotted and crumbled to powder. They’d compare it with their own body: ‘This body is also of that same nature, that same kind, and cannot go beyond that.’ When this topic of recollection is developed and cultivated in this way it leads to uprooting the conceit ‘I am’. - -Furthermore, a mendicant, giving up pleasure and pain, and ending former happiness and sadness, enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. When this topic of recollection is developed and cultivated in this way it leads to the penetration of many elements. These are the five topics for recollection.” - -“Good, good, Ānanda. Well then, Ānanda, you should also remember this sixth topic for recollection. In this case, a mendicant goes out mindfully, returns mindfully, stands mindfully, sits mindfully, lies down mindfully, and applies themselves to work mindfully. When this topic of recollection is developed and cultivated in this way it leads to mindfulness and situational awareness.” - -6.30 Unsurpassable - -“Mendicants, these six things are unsurpassable. What six? The unsurpassable seeing, listening, acquisition, training, service, and recollection. - -And what is the unsurpassable seeing? Some people go to see an elephant-treasure, a horse-treasure, a jewel-treasure, or a diverse spectrum of sights; or ascetics and brahmins of wrong view and wrong practice. There is such a seeing, I don’t deny it. That seeing is low, crude, ordinary, ignoble, and pointless. It doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. The unsurpassable seeing is when someone with settled faith and love, sure and devoted, goes to see a Realized One or their disciple. This is in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to end the cycle of suffering, and to realize extinguishment. This is called the unsurpassable seeing. Such is the unsurpassable seeing. - -But what of the unsurpassable hearing? Some people go to hear the sound of drums, arched harps, singing, or a diverse spectrum of sounds; or ascetics and brahmins of wrong view and wrong practice. There is such a hearing, I don’t deny it. That hearing … doesn’t lead to extinguishment. The unsurpassable hearing is when someone with settled faith and love, sure and devoted, goes to hear the teaching of a Realized One or one of his disciples. … This is called the unsurpassable hearing. Such is the unsurpassable seeing and hearing. - -But what of the unsurpassable acquisition? Some people acquire a child, a wife, wealth, or a diverse spectrum of things; or they acquire faith in an ascetic or brahmin of wrong view and wrong practice. There is such an acquisition, I don’t deny it. That acquisition … doesn’t lead to extinguishment. The unsurpassable acquisition is when someone with settled faith and love, sure and devoted, acquires faith in a Realized One or their disciple. … This is called the unsurpassable acquisition. Such is the unsurpassable seeing, hearing, and acquisition. - -But what of the unsurpassable training? Some people train in elephant riding, horse riding, chariot driving, archery, swordsmanship, or a diverse spectrum of things; or they train under an ascetic or brahmin of wrong view and wrong practice. There is such a training, I don’t deny it. That training … doesn’t lead to extinguishment. The unsurpassable training is when someone with settled faith and love, sure and devoted, trains in the higher ethics, the higher mind, and the higher wisdom in the teaching and training proclaimed by a Realized One. … This is called the unsurpassable training. Such is the unsurpassable seeing, hearing, acquisition, and training. - -But what of the unsurpassable service? Some people serve an aristocrat, a brahmin, a householder, or a diverse spectrum of people; or they serve ascetics and brahmins of wrong view and wrong practice. There is such service, I don’t deny it. That service … doesn’t lead to extinguishment. The unsurpassable service is when someone with settled faith and love, sure and devoted, serves a Realized One or their disciple. … This is called the unsurpassable service. Such is the unsurpassable seeing, listening, acquisition, training, and service. - -But what of the unsurpassable recollection? Some people recollect a child, a wife, wealth, or a diverse spectrum of things; or they recollect an ascetic or brahmin of wrong view and wrong practice. There is such recollection, I don’t deny it. That recollection is low, crude, ordinary, ignoble, and pointless. It doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. The unsurpassable recollection is when someone with settled faith and love, sure and devoted, recollects a Realized One or their disciple. … This is called the unsurpassable recollection. - -These are the six unsurpassable things. - - They’ve gained the unsurpassed seeing, - the unsurpassed hearing, - and the unsurpassable acquisition. - They enjoy the unsurpassable training - - and serve with care. - Then they develop recollection - connected with seclusion, - which is safe, and leads to the deathless. - - They rejoice in diligence, - alert and ethically restrained. - And in time they understand - where suffering ceases.” - - -4. Deities - -6.31 A Trainee - -“These six things lead to the decline of a mendicant trainee. What six? They relish work, talk, sleep, and company. They don’t guard the sense doors, and they eat too much. These six things lead to the decline of a mendicant trainee. - -These six things don’t lead to the decline of a mendicant trainee. What six? They don’t relish work, talk, sleep, and company. They guard the sense doors, and they don’t eat too much. These six things don’t lead to the decline of a mendicant trainee.” - -6.32 Non-decline (1st) - -Then, late at night, a glorious deity, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him: - -“Sir, these six things don’t lead to the decline of a mendicant. What six? Respect for the Teacher, for the teaching, for the Saṅgha, for the training, for diligence, and for hospitality. These six things don’t lead to the decline of a mendicant.” - -That’s what that deity said, and the teacher approved. Then that deity, knowing that the teacher approved, bowed, and respectfully circled the Buddha, keeping him on his right, before vanishing right there. - -Then, when the night had passed, the Buddha told the mendicants all that had happened, adding: - - “Respect for the Teacher and the teaching, - and keen respect for the Saṅgha; - a mendicant who respects diligence - and hospitality - can’t decline, - and has drawn near to extinguishment.” - - -6.33 Non-decline (2nd) - -“Tonight, a glorious deity, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and said to me: ‘Sir, these six things don’t lead to the decline of a mendicant. What six? Respect for the Teacher, for the teaching, for the Saṅgha, for the training, for conscience, and for prudence. These six things don’t lead to the decline of a mendicant.’ - -That is what that deity said. Then he bowed and respectfully circled me, keeping me on his right side, before vanishing right there. - - Respect for the Teacher and the teaching, - and keen respect for the Saṅgha; - having both conscience and prudence, - reverential and respectful, - such a one can’t decline, - and has drawn near to extinguishment.” - - -6.34 With Mahāmoggallāna - -At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. - -Then as Venerable Mahāmoggallāna was in private retreat this thought came to his mind, “Which gods know that they are stream-enterers, not liable to be reborn in the underworld, bound for awakening?” - -Now, at that time a monk called Tissa had recently passed away and been reborn in a Brahmā realm. There they knew that Tissa the Brahmā was very mighty and powerful. - -And then Venerable Mahāmoggallāna, as easily as a strong person would extend or contract their arm, vanished from Jeta’s Grove and reappeared in that Brahmā realm. - -Tissa saw Moggallāna coming off in the distance, and said to him, “Come, my good Moggallāna! Welcome, my good Moggallāna! It’s been a long time since you took the opportunity to come here. Sit, my good Moggallāna, this seat is for you.” Moggallāna sat down on the seat spread out. Then Tissa bowed to Moggallāna and sat to one side. - -Moggallāna said to him, “Tissa, which gods know that they are stream-enterers, not liable to be reborn in the underworld, bound for awakening?” - -“The gods of the Four Great Kings know this.” - -“But do all of them know this?” - -“No, my good Moggallāna, not all of them. Those who lack experiential confidence in the Buddha, the teaching, and the Saṅgha, and lack the ethics loved by the noble ones, do not know that they are stream-enterers. But those who have experiential confidence in the Buddha, the teaching, and the Saṅgha, and have the ethics loved by the noble ones, do know that they are stream-enterers.” - -“But Tissa, is it only the gods of the Four Great Kings who know that they are stream-enterers, or do the gods of the Thirty Three … the Gods of Yama … the Joyful Gods … the Gods Who Love to Create … and the Gods Who Control the Creations of Others know that they are stream-enterers, not liable to be reborn in the underworld, bound for awakening?” - -“The gods of these various classes know this.” - -“But do all of them know this?” - -“No, my good Moggallāna, not all of them. Those who lack experiential confidence in the Buddha, the teaching, and the Saṅgha, and lack the ethics loved by the noble ones, do not know that they are stream-enterers. But those who have experiential confidence in the Buddha, the teaching, and the Saṅgha, and have the ethics loved by the noble ones, do know that they are stream-enterers.” - -Moggallāna approved and agreed with what Tissa the Brahmā said. Then, as easily as a strong person would extend or contract their arm, he vanished from that Brahmā realm and reappeared in Jeta’s Grove. - -6.35 Things That Play a Part in Realization - -“These six things play a part in realization. What six? The perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, the perception of fading away, and the perception of cessation. These are the six things that play a part in realization.” - -6.36 Roots of Quarrels - -“Mendicants, there are these six roots of quarrels. What six? Firstly, a mendicant is irritable and hostile. Such a mendicant lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, and they don’t fulfill the training. They create a dispute in the Saṅgha, which is for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans. If you see such a root of quarrels in yourselves or others, you should try to give up this bad thing. If you don’t see it, you should practice so that it doesn’t come up in the future. That’s how to give up this bad root of quarrels, so it doesn’t come up in the future. - -Furthermore, a mendicant is offensive and contemptuous … They’re jealous and stingy … devious and deceitful … with wicked desires and wrong view … They’re attached to their own views, holding them tight, and refusing to let go. Such a mendicant lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, and they don’t fulfill the training. They create a dispute in the Saṅgha, which is for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans. If you see such a root of quarrels in yourselves or others, you should try to give up this bad thing. If you don’t see it, you should practice so that it doesn’t come up in the future. That’s how to give up this bad root of quarrels, so it doesn’t come up in the future. These are the six roots of quarrels.” - -6.37 A Gift With Six Factors - -At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. - -Now at that time Veḷukaṇṭakī, Nanda’s mother, was preparing a religious donation for the mendicant Saṅgha headed by Sāriputta and Moggallāna. The Buddha saw her doing this, with his clairvoyance that is purified and superhuman, and he addressed the mendicants: - -“This Veḷukaṇṭakī, Nanda’s mother, is preparing a religious donation for the mendicant Saṅgha headed by Sāriputta and Moggallāna. - -And how does a religious donation have six factors? Three factors apply to the donor and three to the recipients. - -What three factors apply to the donor? It’s when a donor is in a good mood before giving, while giving they feel confident, and after giving they’re uplifted. These three factors apply to the donor. - -What three factors apply to the recipients? It’s when the recipients are free of greed, hate, and delusion, or practicing to be free of them. These three factors apply to the recipients. - -Thus three factors apply to the donor and three to the recipients. That’s how a religious donation has six factors. - -It’s not easy to grasp the merit of such an offering by saying that this is the extent of their overflowing merit, overflowing goodness that nurtures happiness and is conducive to heaven, ripening in happiness and leading to heaven. And it leads to what is likable, desirable, agreeable, to welfare and happiness. It’s simply reckoned as an incalculable, immeasurable, great mass of merit. - -It’s like trying to grasp how much water is in the ocean. It’s not easy to say how many gallons, how many hundreds, thousands, hundreds of thousands of gallons there are. It’s simply reckoned as an incalculable, immeasurable, great mass of water. In the same way, it’s not easy to grasp the merit of such an offering … - - A good mood before giving, - confidence while giving, - feeling uplifted after giving: - this is the perfect sacrifice. - - Free of greed, free of hate, - free of delusion, undefiled; - this is the field for the perfect sacrifice, - the disciplined spiritual practitioners. - - After rinsing, - you give with your own hands. - This sacrifice is very fruitful - for both yourself and others. - - When an intelligent, faithful person, - sacrifices like this, with a mind of letting go, - that astute one is reborn - in a happy, pleasing world.” - - -6.38 One’s Own Volition - -Then a certain brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: - -“Master Gotama, this is my doctrine and view: One does not act of one’s own volition, nor does one act of another’s volition.” - -“Well, brahmin, I’ve never seen or heard of anyone holding such a doctrine or view. How on earth can someone who comes and goes on his own say that one does not act of one’s own volition, nor does one act of another’s volition? - -What do you think, brahmin, is there an element of initiative?” - -“Yes, sir.” - -“Since this is so, do we find sentient beings who initiate activity?” - -“Yes, sir.” - -“Since there is an element of initiative, and sentient beings who initiate activity are found, sentient beings act of their own volition or that of another. - -What do you think, brahmin, is there an element of persistence … exertion … strength … persistence … energy?” - -“Yes, sir.” - -“Since this is so, do we find sentient beings who have energy?” - -“Yes, sir.” - -“Since there is an element of energy, and sentient beings who have energy are found, sentient beings act of their own volition or that of another. - -Well, brahmin, I’ve never seen or heard of anyone holding such a doctrine or view. How on earth can someone who comes and goes on his own say that one does not act of one’s own volition, nor does one act of another’s volition?” - -“Excellent, Master Gotama! Excellent! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” - -6.39 Sources - -“Mendicants, there are these three sources that give rise to deeds. What three? Greed, hate, and delusion are sources that give rise to deeds. Greed doesn’t give rise to contentment. Rather, greed just gives rise to greed. Hate doesn’t give rise to love. Rather, hate just gives rise to hate. Delusion doesn’t give rise to understanding. Rather, delusion just gives rise to delusion. It’s not because of deeds born of greed, hate, and delusion that gods, humans, or those in any other good places are found. Rather, it’s because of deeds born of greed, hate, and delusion that hell, the animal realm, the ghost realm, or any other bad places are found. These are three sources that give rise to deeds. - -Mendicants, there are these three sources that give rise to deeds. What three? Contentment, love, and understanding are sources that give rise to deeds. Contentment doesn’t give rise to greed. Rather, contentment just gives rise to contentment. Love doesn’t give rise to hate. Rather, love just gives rise to love. Understanding doesn’t give rise to delusion. Rather, understanding just gives rise to understanding. It’s not because of deeds born of contentment, love, and understanding that hell, the animal realm, the ghost realm, or any other bad places are found. Rather, it’s because of deeds born of contentment, love, and understanding that gods, humans, or those in any other good places are found. These are three sources that give rise to deeds.” - -6.40 With Kimbila - -So I have heard. At one time the Buddha was staying near Kimbilā in the Freshwater Mangrove Wood. Then Venerable Kimbila went up to the Buddha, bowed, sat down to one side, and said to him: - -“What is the cause, sir, what is the reason why the true teaching does not last long after the final extinguishment of the Realized One?” - -“Kimbila, it’s when the monks, nuns, laymen, and laywomen lack respect and reverence for the Teacher, the teaching, the Saṅgha, the training, diligence, and hospitality after the final extinguishment of the Realized One. This is the cause, this is the reason why the true teaching does not last long after the final extinguishment of the Realized One.” - -“What is the cause, sir, what is the reason why the true teaching does last long after the final extinguishment of the Realized One?” - -“Kimbila, it’s when the monks, nuns, laymen, and laywomen maintain respect and reverence for the Teacher, the teaching, the Saṅgha, the training, diligence, and hospitality after the final extinguishment of the Realized One. This is the cause, this is the reason why the true teaching does last long after the final extinguishment of the Realized One.” - -6.41 A Tree Trunk - -So I have heard. At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. - -Then Venerable Sāriputta robed up in the morning and, taking his bowl and robe, descended the Vulture’s Peak together with several mendicants. At a certain spot he saw a large tree trunk, and he addressed the mendicants, “Reverends, do you see this large tree trunk?” - -“Yes, reverend.” - -“If they wanted to, a mendicant with psychic powers who has mastered their mind could determine this tree trunk to be nothing but earth. Why is that? Because the earth element exists in the tree trunk. Relying on that a mendicant with psychic powers could determine it to be nothing but earth. If they wanted to, a mendicant with psychic powers who has mastered their mind could determine this tree trunk to be nothing but water. … Or they could determine it to be nothing but fire … Or they could determine it to be nothing but air … Or they could determine it to be nothing but beautiful … Or they could determine it to be nothing but ugly. Why is that? Because the element of ugliness exists in the tree trunk. Relying on that a mendicant with psychic powers could determine it to be nothing but ugly.” - -6.42 With Nāgita - -So I have heard. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at a village of the Kosalan brahmins named Icchānaṅgala. He stayed in a forest near Icchānaṅgala. The brahmins and householders of Icchānaṅgala heard: - -“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Icchānaṅgala. He is staying in a forest near Icchānaṅgala. He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased; and he explains a spiritual practice that’s entirely full and pure. It’s good to see such perfected ones.” Then, when the night had passed, they took many different foods and went to the forest near Icchānaṅgala, where they stood outside the gates making a dreadful racket. - -Now, at that time Venerable Nāgita was the Buddha’s attendant. Then the Buddha said to Nāgita, “Nāgita, who’s making that dreadful racket? You’d think it was fishermen hauling in a catch!” - -“Sir, it’s these brahmins and householders of Icchānaṅgala. They’ve brought many different foods, and they’re standing outside the gates wanting to offer it specially to the Buddha and the mendicant Saṅgha.” - -“Nāgita, may I never become famous. May fame not come to me. There are those who can’t get the bliss of renunciation, the bliss of seclusion, the bliss of peace, the bliss of awakening when they want, without trouble or difficulty like I can. Let them enjoy the filthy, lazy pleasure of possessions, honor, and popularity.” - -“Sir, may the Blessed One please relent now! May the Holy One relent! Now is the time for the Buddha to relent. Wherever the Buddha now goes, the brahmins and householders will incline the same way, as will the people of town and country. It’s like when it rains heavily and the water flows downhill. In the same way, wherever the Buddha now goes, the brahmins and householders will incline the same way, as will the people of town and country. Why is that? Because of the Buddha’s ethics and wisdom.” - -“Nāgita, may I never become famous. May fame not come to me. There are those who can’t get the bliss of renunciation, the bliss of seclusion, the bliss of peace, the bliss of awakening when they want, without trouble or difficulty like I can. Let them enjoy the filthy, lazy pleasure of possessions, honor, and popularity. - -Take a mendicant living in the neighborhood of a village who I see sitting immersed in samādhi. I think to myself: ‘Now a monastery worker, a novice, or a fellow practitioner will make this venerable fall from immersion.’ So I’m not pleased that that mendicant is living in the neighborhood of a village. - -Take a mendicant in the wilderness who I see sitting nodding in meditation. I think to myself: ‘Now this venerable, having dispelled that sleepiness and weariness, will focus just on the unified perception of wilderness.’ So I’m pleased that that mendicant is living in the wilderness. - -Take a mendicant in the wilderness who I see sitting without being immersed in samādhi. I think to myself: ‘Now if this venerable’s mind is not immersed in samādhi they will immerse it, or if it is immersed in samādhi, they will preserve it.’ So I’m pleased that that mendicant is living in the wilderness. - -Take a mendicant in the wilderness who I see sitting immersed in samādhi. I think to myself: ‘Now this venerable will free the unfreed mind or preserve the freed mind.’ So I’m pleased that that mendicant is living in the wilderness. - -Take a mendicant who I see living in the neighborhood of a village receiving robes, alms-food, lodgings, and medicines and supplies for the sick. Enjoying possessions, honor, and popularity they neglect retreat, and they neglect remote lodgings in the wilderness and the forest. They come down to villages, towns, and capital cities and make their home there. So I’m not pleased that that mendicant is living in the neighborhood of a village. - -Take a mendicant who I see in the wilderness receiving robes, alms-food, lodgings, and medicines and supplies for the sick. Fending off possessions, honor, and popularity they don’t neglect retreat, and they don’t neglect remote lodgings in the wilderness and the forest. So I’m pleased that that mendicant is living in the wilderness. - -Nāgita, when I’m walking along a road and I don’t see anyone ahead or behind I feel relaxed, even if I need to urinate or defecate.” - -5. About Dhammika - -6.43 The Giant - -At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. - -Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. Then, after the meal, on his return from alms-round, he addressed Venerable Ānanda, “Come, Ānanda, let’s go to the Eastern Monastery, the stilt longhouse of Migāra’s mother for the day’s meditation.” - -“Yes, sir,” Ānanda replied. - -So the Buddha went with Ānanda to the Eastern Monastery. In the late afternoon the Buddha came out of retreat and addressed Ānanda, “Come, Ānanda, let’s go to the eastern gate to bathe.” - -“Yes, sir,” Ānanda replied. So the Buddha went with Ānanda to the eastern gate to bathe. When he had bathed and emerged from the water he stood in one robe drying himself. - -Now, at that time King Pasenadi had a giant bull elephant called “White”. It emerged from the eastern gate to the beating and playing of musical instruments. - -When people saw it they said, “The royal giant is so handsome! The royal giant is so good-looking! The royal giant is so lovely! The royal giant has such a huge body!” - -When they said this, Venerable Udāyī said to the Buddha, “Sir, is it only when they see elephants with such a huge, formidable body that people say: ‘A giant, such a giant’? Or do they say it when they see any other creatures with huge, formidable bodies?” - -“Udāyī, when they see elephants with such a huge, formidable body people say: ‘A giant, such a giant!’ - -And also when they see a horse with a huge, formidable body … - -When they see a bull with a huge, formidable body … - -When they see a snake with a huge, formidable body … - -When they see a tree with a huge, formidable body … - -And when they see a human being with such a huge, formidable body people say: ‘A giant, such a giant!’ - -But Udāyī, one who does nothing monstrous by way of body, speech, and mind is who I call a ‘giant’ in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.” - -“It’s incredible, sir, it’s amazing! How well said this was by the Buddha: ‘But Udāyī, one who does nothing monstrous by way of body, speech, and mind is who I call a “giant” in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.’ And I celebrate the well-spoken words of the Buddha with these verses: - - Awakened as a human being, - self-tamed and immersed in samādhi, - following the spiritual path, - he loves peace of mind. - - Revered by people, - gone beyond all things, - even the gods revere him; - so I’ve heard from the perfected one. - - He has transcended all fetters - and escaped from entanglements. - Delighting to renounce sensual pleasures, - he’s freed like gold from stone. - - That giant outshines all, - like the Himalaya beside other mountains. - Of all those named ‘giant’, - he is truly named, supreme. - - I’ll extol the giant for you, - for he does nothing monstrous. - Gentleness and harmlessness - are two feet of the giant. - - Austerity and celibacy - are his two other feet. - Faith is the giant’s trunk, - and equanimity his white tusks. - - Mindfulness is his neck, his head is wisdom— - inquiry and thinking about principles. - His belly is the sacred hearth of the Dhamma, - and his tail is seclusion. - - Practicing absorption, enjoying the breath, - he is serene within. - The giant is serene when walking, - the giant is serene when standing, - - the giant is serene when lying down, - and when sitting, the giant is serene. - The giant is restrained everywhere: - this is the accomplishment of the giant. - - He eats blameless things, - he doesn’t eat blameworthy things. - When he gets food and clothes, - he avoids storing them up. - - Having severed all bonds, - fetters large and small, - wherever he goes, - he goes without concern. - - A white lotus, - fragrant and delightful, - sprouts in water and grows there, - but the water doesn’t cling to it. - - Just so the Buddha is born in the world, - and lives in the world, - but the world doesn’t stick to him, - as the water does not stick to the lotus. - - A great blazing fire - dies down when the fuel runs out. - When the coals have gone out - it’s said to be ‘extinguished’. - - This simile is taught by the discerning - to express the meaning clearly. - Great giants will understand - what the giant taught the giant. - - Free of greed, free of hate, - free of delusion, undefiled; - the giant, giving up his body, - will become extinguished without defilements.” - - -6.44 With Migasālā - -Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, went to the home of the laywoman Migasālā, where he sat on the seat spread out. - -Then the laywoman Migasālā went up to Ānanda, bowed, sat down to one side, and said to him, “Sir, Ānanda, how on earth are we supposed to understand the teaching taught by the Buddha, when the chaste and the unchaste are both reborn in exactly the same place in the next life? - -My father Purāṇa was celibate, set apart, avoiding the common practice of sex. When he passed away the Buddha declared that he was a once-returner, who was reborn in the host of Joyful Gods. - -But my uncle Isidatta was not celibate; he lived content with his wife. When he passed away the Buddha declared that he was also a once-returner, who was reborn in the host of Joyful Gods. - -How on earth are we supposed to understand the teaching taught by the Buddha, when the chaste and the unchaste are both reborn in exactly the same place in the next life?” - -“You’re right, sister, but that’s how the Buddha declared it.” - -Then Ānanda, after receiving almsfood at Migasālā’s house, rose from his seat and left. Then after the meal, on his return from alms-round, Ānanda went to the Buddha, bowed, sat down to one side, and told him what had happened. - -“Ānanda, who is this laywoman Migasālā, a foolish incompetent matron, with an matron’s wit? And who is it that knows how to assess individuals? These six people are found in the world. What six? - -Take a certain person who is sweet-natured and pleasant to be with. And spiritual companions enjoy living together with them. And they’ve not listened or learned or comprehended theoretically or found even temporary freedom. When their body breaks up, after death, they’re headed for a lower place, not a higher. They’re going to a lower place, not a higher. - -Take another person who is sweet-natured and pleasant to be with. And spiritual companions enjoy living together with them. And they’ve listened and learned and comprehended theoretically and found temporary freedom. When their body breaks up, after death, they’re headed for a higher place, not a lower. They’re going to a higher place, not a lower. - -Judgmental people compare them, saying: ‘This one has just the same qualities as the other, so why is one worse and one better?’ This will be for their lasting harm and suffering. - -In this case, the person who is sweet-natured … and has listened, learned, comprehended theoretically, and found temporary freedom is better and finer than the other person. Why is that? Because the stream of the teaching carries them along. But who knows the difference between them except a Realized One? - -So, Ānanda, don’t be judgmental about people. Don’t pass judgment on people. Those who pass judgment on people harm themselves. I, or someone like me, may pass judgment on people. - -Take another person who is angry and conceited, and from time to time has greedy thoughts. And they’ve not listened or learned or comprehended theoretically or found even temporary freedom. When their body breaks up, after death, they’re headed for a lower place, not a higher. They’re going to a lower place, not a higher. - -Take another person who is angry and conceited, and from time to time has greedy thoughts. … Because the stream of the teaching carries them along. … When their body breaks up, after death, they’re headed for a better place, not a worse. They’re going to a better place, not a worse. - -Judgmental people compare them … - -I, or someone like me, may pass judgment on people. - -Take another person who is angry and conceited, and from time to time has the impulse to speak inappropriately. And they’ve not listened or learned or comprehended theoretically or found even temporary freedom. When their body breaks up, after death, they’re headed for a lower place, not a higher. They’re going to a lower place, not a higher. - -Take another person who is angry and conceited, and from time to time has the impulse to speak inappropriately. But they’ve listened and learned and comprehended theoretically and found temporary freedom. When their body breaks up, after death, they’re headed for a higher place, not a lower. They’re going to a higher place, not a lower. - -Judgmental people compare them, saying: ‘This one has just the same qualities as the other, so why is one worse and one better?’ This will be for their lasting harm and suffering. - -In this case, the person who is angry and conceited, but has listened, learned, comprehended theoretically, and found temporary freedom is better and finer than the other person. Why is that? Because the stream of the teaching carries them along. But who knows the difference between them except a Realized One? - -So, Ānanda, don’t be judgmental about people. Don’t pass judgment on people. Those who pass judgment on people harm themselves. I, or someone like me, may pass judgment on people. - -Who is this laywoman Migasālā, a foolish incompetent matron, with a matron’s wit? And who is it that knows how to assess individuals? These six people are found in the world. - -If Isidatta had achieved Purāṇa’s level of ethical conduct, Purāṇa could not have even known Isidatta’s destination. And if Purāṇa had achieved Isidatta’s level of wisdom, Isidatta could not have even known Purāṇa’s destination. So both individuals were lacking in one respect.” - -6.45 Debt - -“Mendicants, isn’t poverty suffering in the world for a person who enjoys sensual pleasures?” - -“Yes, sir.” - -“When a poor, penniless person falls into debt, isn’t being in debt also suffering in the world for a person who enjoys sensual pleasures?” - -“Yes, sir.” - -“When a poor person who has fallen into debt agrees to pay interest, isn’t the interest also suffering in the world for a person who enjoys sensual pleasures?” - -“Yes, sir.” - -“When a poor person who has fallen into debt and agreed to pay interest fails to pay it when it falls due, they get a warning. Isn’t being warned suffering in the world for a person who enjoys sensual pleasures?” - -“Yes, sir.” - -“When a poor person fails to pay after getting a warning, they’re prosecuted. Isn’t being prosecuted suffering in the world for a person who enjoys sensual pleasures?” - -“Yes, sir.” - -“When a poor person fails to pay after being prosecuted, they’re imprisoned. Isn’t being imprisoned suffering in the world for a person who enjoys sensual pleasures?” - -“Yes, sir.” - -“So mendicants, poverty, debt, interest, warnings, prosecution, and imprisonment are suffering in the world for those who enjoy sensual pleasures. In the same way, whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities is called poor and penniless in the training of the noble one. - -Since they have no faith, conscience, prudence, energy, or wisdom when it comes to skillful qualities, they do bad things by way of body, speech, and mind. This is how they’re in debt, I say. - -In order to conceal the bad things they do by way of body, speech, and mind they harbour corrupt wishes. They wish, plan, speak, and act with the thought: ‘May no-one find me out!’ This is how they pay interest, I say. - -Good-hearted spiritual companions say this about them: ‘This venerable acts like this, and behaves like that.’ This is how they’re warned, I say. - -When they go to a wilderness, the root of a tree, or an empty hut, they’re beset by remorseful, unskillful thoughts. This is how they’re prosecuted, I say. - -That poor, penniless person has done bad things by way of body, speech, and mind. When their body breaks up, after death, they’re trapped in the prison of hell or the animal realm. I don’t see a single prison that’s as brutal, as vicious, and such an obstacle to reaching the supreme sanctuary as the prison of hell or the animal realm. - - Poverty is said to be suffering in the world, - and so is being in debt. - A poor person who has fallen in debt - worries even when spending the loan. - - And then they’re prosecuted, - or even thrown in jail. - Such imprisonment is true suffering - for someone who prays for pleasure and possessions. - - In the same way, in the noble one’s training - whoever has no faith, - no conscience or prudence, - contemplates bad deeds. - - After doing bad things - by way of body, - speech, and mind, - they wish, ‘May no-one find me out!’ - - Their behavior is creepy - by body, speech, and mind. - They pile up bad deeds - on and on, life after life. - - That stupid evildoer, - knowing their own misdeeds, - is a poor person who has fallen in debt, - and worries even when spending the loan. - - And when in village or wilderness - they’re prosecuted - by painful mental plans, - which are born of remorse. - - That stupid evildoer, - knowing their own misdeeds, - goes to one of the animal realms, - or is trapped in hell. - - Such imprisonment is true suffering, - from which a wise one is released. - With confident heart, they give - with wealth that is properly earned. - - That faithful householder - wins both ways: - welfare and benefit in this life, - and happiness in the next. - This is how, for a householder, - merit grows by generosity. - - In the same way, in the noble one’s training, - whoever is grounded in faith, - with conscience and prudence, - wise, and ethically restrained, - - is said to live happily - in the noble one’s training. - After gaining spiritual bliss, - they concentrate on equanimity. - - They give up the five hindrances, - constantly energetic, - and enter the absorptions, - unified, alert, and mindful. - - Truly knowing in this way - the end of all fetters, - by not grasping in any way, - their mind is rightly freed. - - To that poised one, rightly freed - with the end of the fetters of rebirth, - the knowledge comes: - ‘My freedom is unshakable.’ - - This is the ultimate knowledge. - This is the supreme happiness. - Sorrowless, stainless, secure: - this is the highest freedom from debt.” - - -6.46 By Mahācunda - -So I have heard. At one time Venerable Mahācunda was staying in the land of the Cetis at Sahajāti. There he addressed the mendicants: “Reverends, mendicants!” - -“Reverend,” they replied. Venerable Mahācunda said this: - -“Take a case where mendicants who practice discernment of principles rebuke mendicants who practice absorption meditation: ‘They say, ‘We practice absorption meditation! We practice absorption meditation!’ And they meditate and concentrate and contemplate and ruminate. Why do they practice absorption meditation? In what way do they practice absorption meditation? How do they practice absorption meditation?’ In this case the mendicants who practice discernment of principles are not inspired, and the mendicants who practice absorption meditation are not inspired. And they’re not acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans. - -Now, take a case where mendicants who practice absorption meditation rebuke mendicants who practice discernment of principles: ‘They say, “We practice discernment of principles! We practice discernment of principles!” But they’re restless, insolent, fickle, gossipy, loose-tongued, unmindful, lacking situational awareness and immersion, with straying minds and undisciplined faculties. Why do they practice discernment of principles? In what way do they practice discernment of principles? How do they practice discernment of principles?’ In this case the mendicants who practice absorption meditation are not inspired, and the mendicants who practice discernment of principles are not inspired. And they’re not acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans. - -Now, take a case where mendicants who practice discernment of principles praise only others like them, not mendicants who practice absorption meditation. In this case the mendicants who practice discernment of principles are not inspired, and the mendicants who practice absorption meditation are not inspired. And they’re not acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans. - -And take a case where mendicants who practice absorption meditation praise only others like them, not mendicants who practice discernment of principles. In this case the mendicants who practice absorption meditation are not inspired, and the mendicants who practice discernment of principles are not inspired. And they’re not acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans. - -So you should train like this: ‘As mendicants who practice discernment of principles, we will praise mendicants who practice absorption meditation.’ That’s how you should train. Why is that? Because it’s incredibly rare to find individuals in the world who have direct meditative experience of the deathless. - -So you should train like this: ‘As mendicants who practice absorption meditation, we will praise mendicants who practice discernment of principles.’ That’s how you should train. Why is that? Because it’s incredibly rare to find individuals in the world who see the meaning of a deep saying with penetrating wisdom.” - -6.47 Visible in This Very Life (1st) - -And then the wanderer Moliyasīvaka went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: - -“Sir, they speak of ‘a teaching visible in this very life’. In what way is the teaching visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?” - -“Well then, Sīvaka, I’ll ask you about this in return, and you can answer as you like. What do you think, Sīvaka? When there’s greed in you, do you understand ‘I have greed in me’? And when there’s no greed in you, do you understand ‘I have no greed in me’?” - -“Yes, sir.” - -“Since you know this, this is how the teaching is visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. - -What do you think, Sīvaka? When there’s hate … delusion … greedy thoughts … hateful thoughts … When there are delusional thoughts in you, do you understand ‘I have delusional thoughts in me’? And when there are no delusional thoughts in you, do you understand ‘I have no delusional thoughts in me’?” - -“Yes, sir.” - -“Since you know this, this is how the teaching is visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.” - -“Excellent, sir! Excellent! From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” - -6.48 Visible in This Very Life (2nd) - -Then a certain brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: - -“Master Gotama, they speak of ‘a teaching visible in this very life’. In what way is the teaching visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?” - -“Well then, brahmin, I’ll ask you about this in return, and you can answer as you like. What do you think, brahmin? When there’s greed in you, do you understand ‘I have greed in me’? And when there’s no greed in you, do you understand ‘I have no greed in me’?” - -“Yes, sir.” - -“Since you know this, this is how the teaching is visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. - -What do you think, brahmin? When there’s hate … delusion … corruption that leads to physical deeds … corruption that leads to speech … When there’s corruption that leads to mental deeds in you, do you understand ‘I have corruption that leads to mental deeds in me’? And when there’s no corruption that leads to mental deeds in you, do you understand ‘I have no corruption that leads to mental deeds in me’?” - -“Yes, sir.” - -“Since you know this, this is how the teaching is visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.” - -“Excellent, Master Gotama! Excellent! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” - -6.49 With Khema - -At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. - -Now at that time Venerable Khema and Venerable Sumana were staying near Sāvatthī in the Dark Forest. Then they went up to the Buddha, bowed, and sat down to one side. Venerable Khema said to the Buddha: - -“Sir, a mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—does not think: ‘There is someone better than me, or equal to me, or worse than me.’” - -That is what Khema said, and the teacher approved. Then Khema, knowing that the teacher approved, got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. - -And then, not long after Khema had left, Sumana said to the Buddha: - -“Sir, a mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—does not think: ‘There is someone better than me, or equal to me, or worse than me.’” - -That is what Sumana said, and the teacher approved. Then Sumana, knowing that the teacher approved, got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. - -And then, soon after Khema and Sumana had left, the Buddha addressed the mendicants: “Mendicants, this is how gentlemen declare enlightenment. The goal is spoken of, but the self is not involved. But it seems that there are some foolish people here who declare enlightenment as a joke. Later they will fall into anguish. - - They don’t rank themselves - as being higher, or lower, or equal. - Rebirth is ended, the spiritual journey has been completed. - They live freed from fetters.” - - -6.50 Sense Restraint - -“Mendicants, when there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct. When there is no ethical conduct, one who lacks ethics has destroyed a vital condition for right immersion. When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision. When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion. When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom. - -Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness. - -In the same way, when there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct. … One who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom. - -When there is sense restraint, one who has sense restraint has fulfilled a vital condition for ethical conduct. When there is ethical conduct, one who has fulfilled ethical conduct has fulfilled a vital condition for right immersion. When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion. When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom. - -Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would all grow to fullness. - -In the same way, when there is sense restraint, one who has fulfilled sense restraint has fulfilled a vital condition for ethical conduct. … One who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.” - -6.51 With Ānanda - -Then Venerable Ānanda went up to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, Ānanda sat down to one side, and said to Sāriputta: - -“Reverend Sāriputta, how does a mendicant get to hear a teaching they haven’t heard before? How do they remember those teachings they have heard? How do they keep rehearsing the teachings they’ve already got to know? And how do they come to understand what they haven’t understood before?” - -“Well, Venerable Ānanda, you’re very learned. Why don’t you clarify this yourself?” - -“Well then, Reverend Sāriputta, listen and pay close attention, I will speak.” - -“Yes, reverend,” Sāriputta replied. Ānanda said this: - -“Reverend Sāriputta, take a mendicant who memorizes the teaching— statements, songs, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and classifications. - -Then, just as they learned and memorized it, they teach others in detail, make them recite in detail, practice reciting in detail, and think about and consider the teaching in their heart, examining it with the mind. - -They enter the rains retreat in a monastery with senior mendicants who are very learned, knowledgeable in the scriptures, who have memorized the teachings, the texts on monastic training, and the outlines. From time to time they go up to those mendicants and ask them questions: ‘Why, sir, does it say this? What does that mean?’ Those venerables clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters. - -This is how a mendicant gets to hear a teaching they haven’t heard before. It’s how they remember those teachings they have heard. It’s how they keep rehearsing the teachings they’ve already got to know. And it’s how they come to understand what they haven’t understood before.” - -“It’s incredible, reverend, it’s amazing! How well said this was by Venerable Ānanda! And we will remember Venerable Ānanda as someone who has these six qualities. - -For Ānanda memorizes the teaching … statements, songs, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and classifications. Those venerables clarify to Ānanda what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters.” - -6.52 Aristocrats - -And then the brahmin Jāṇussoṇi went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: - -“Aristocrats, Master Gotama, have what as their ambition? What is their preoccupation? What are they dedicated to? What do they insist on? What is their ultimate goal?” - -“Aristocrats, brahmin, have wealth as their ambition. They’re preoccupied with wisdom. They’re dedicated to power. They insist on territory. Their ultimate goal is authority.” - -“Brahmins, Master Gotama, have what as their ambition? What is their preoccupation? What are they dedicated to? What do they insist on? What is their ultimate goal?” - -“Brahmins have wealth as their ambition. They’re preoccupied with wisdom. They’re dedicated to the hymns. They insist on sacrifice. Their ultimate goal is the Brahmā realm.” - -“Householders, Master Gotama, have what as their ambition? What is their preoccupation? What are they dedicated to? What do they insist on? What is their ultimate goal?” - -“Householders have wealth as their ambition. They’re preoccupied with wisdom. They’re dedicated to their profession. They insist on work. Their ultimate goal is to complete their work.” - -“Women, Master Gotama, have what as their ambition? What is their preoccupation? What are they dedicated to? What do they insist on? What is their ultimate goal?” - -“Women have a man as their ambition. They’re preoccupied with adornments. They’re dedicated to their children. They insist on being without a co-wife. Their ultimate goal is authority.” - -“Bandits, Master Gotama, have what as their ambition? What is their preoccupation? What are they dedicated to? What do they insist on? What is their ultimate goal?” - -“Bandits have theft as their ambition. They’re preoccupied with a hiding place. They’re dedicated to their sword. They insist on darkness. Their ultimate goal is invisibility.” - -“Ascetics, Master Gotama, have what as their ambition? What is their preoccupation? What are they dedicated to? What do they insist on? What is their ultimate goal?” - -“Ascetics have patience and gentleness as their ambition. They’re preoccupied with wisdom. They’re dedicated to ethical conduct. They insist on owning nothing. Their ultimate goal is extinguishment.” - -“It’s incredible, Master Gotama, it’s amazing! Master Gotama knows the ambition, preoccupation, dedication, insistence, and ultimate goal of aristocrats, brahmins, householders, women, bandits, and ascetics. Excellent, Master Gotama! Excellent! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” - -6.53 Diligence - -Then a certain brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: - -“Master Gotama, is there one thing that, when developed and cultivated, secures benefits for both the present life and lives to come?” - -“There is, brahmin.” - -“So what is it?” - -“Diligence, brahmin, is one thing that, when developed and cultivated, secures benefits for both the present life and lives to come. - -The footprints of all creatures that walk can fit inside an elephant’s footprint. So an elephant’s footprint is said to be the biggest of them all. In the same way, diligence is one thing that, when developed and cultivated, secures benefits for both the present life and lives to come. - -The rafters of a bungalow all lean to the peak, slope to the peak, and meet at the peak, so the peak is said to be the topmost of them all. In the same way, diligence is one thing … - -A reed-cutter, having cut the reeds, grabs them at the top and shakes them down, shakes them about, and shakes them off. In the same way, diligence is one thing … - -When the stalk of a bunch of mangoes is cut, all the mangoes attached to the stalk will follow along. In the same way, diligence is one thing … - -All lesser rulers are vassals of a wheel-turning monarch, so the wheel-turning monarch is said to be the foremost of them all. In the same way, diligence is one thing … - -The radiance of all the stars is not worth a sixteenth part of the moon’s radiance, so the moon’s radiance is said to be the best of them all. In the same way, diligence is one thing that, when developed and cultivated, secures benefits for both the present life and lives to come. - -This is the one thing that, when developed and cultivated, secures benefits for both the present life and lives to come.” - -“Excellent, Master Gotama! Excellent! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” - -6.54 About Dhammika - -At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. - -Now at that time Venerable Dhammika was a resident in all seven monasteries of his native land. There he abused visiting mendicants; he insulted, harmed, attacked, and harassed them. The visiting mendicants who were treated in this way did not stay. They left, abandoning the monastery. - -Then the local lay followers thought to themselves, “We have supplied the mendicant Saṅgha with robes, alms-food, lodgings, and medicines and supplies for the sick. But the visiting mendicants don’t stay. They leave, abandoning the monastery. What is the cause, what is the reason for this?” - -Then the local lay followers thought to themselves, “This Venerable Dhammika abuses visiting mendicants; he insults, harms, attacks, and harasses them. The visiting mendicants who were treated in this way do not stay. They leave, abandoning the monastery. Why don’t we banish Venerable Dhammika?” - -Then the local lay followers went up to Venerable Dhammika and said to him, “Sir, please leave this monastery. You’ve stayed here long enough.” - -Then Venerable Dhammika left and went to another monastery. There he abused visiting mendicants; he insulted, harmed, attacked, and harassed them. The visiting mendicants who were treated in this way did not stay. They left, abandoning the monastery. - -Then the local lay followers thought to themselves: … - -They said to Venerable Dhammika, “Sir, please leave this monastery. You’ve stayed here long enough.” - -Then Venerable Dhammika left and went to another monastery. There he abused visiting mendicants; he insulted, harmed, attacked, and harassed them. The visiting mendicants who were treated in this way did not stay. They left, abandoning the monastery. - -Then the local lay followers thought to themselves, “Why don’t we banish Venerable Dhammika from all seven monasteries in our native land?” - -Then the local lay followers went up to Venerable Dhammika and said to him, “Sir, please leave all seven monasteries in our native land.” - -Then Venerable Dhammika thought, “I’ve been banished by the local lay followers from all seven monasteries in my native land. Where am I to go now?” He thought, “Why don’t I go to see the Buddha?” - -Then Venerable Dhammika took his bowl and robe and set out for Rājagaha. Eventually he came to Rājagaha and the Vulture’s Peak. He went up to the Buddha, bowed, and sat down to one side. The Buddha said to him, “So, Brahmin Dhammika, where have you come from?” - -“Sir, I’ve been banished by the local lay followers from all seven monasteries in my native land.” - -“Enough, Brahmin Dhammika, what’s that to you? Now that you’ve been banished from all of those places, you have come to me. - -Once upon a time, some sea-merchants set sail for the ocean deeps, taking with them a land-spotting bird. When their ship was out of sight of land, they released the bird. It flew right away to the east, the west, the north, the south, upwards, and in-between. If it saw land on any side, it went there and stayed. But if it saw no land on any side it returned to the ship. In the same way, now that you’ve been banished from all of those places, you have come to me. - -Once upon a time, King Koravya had a royal banyan tree with five trunks called ‘Well Planted’. It was shady and lovely. Its canopy spread over twelve leagues, while the network of roots spread for five leagues. Its fruits were as large as a rice pot. And they were as sweet as pure wild honey. The king and harem made use of one trunk, the troops another, the people of town and country another, ascetics and brahmins another, and beasts and birds another. No-one guarded the fruit, yet no-one damaged another’s fruits. - -Then a certain person ate as much as he liked of the fruit, then broke off a branch and left. Then the deity haunting the royal banyan tree thought, ‘It’s incredible, it’s amazing! How wicked this person is, to eat as much as they like, then break off a branch and leave! Why don’t I make sure that the royal banyan tree gives no fruit in future?’ Then the royal banyan tree gave no more fruit. - -Then King Koravya went up to Sakka, lord of gods, and said to him, ‘Please sir, you should know that the royal banyan tree called Well Planted gives no fruit.’ Then Sakka used his psychic powers to will that a violent storm come. And it felled and uprooted the royal banyan tree. Then the deity haunting the tree stood to one side, miserable and sad, weeping, with a tearful face. - -Then Sakka went up to that deity, and said, ‘Why, god, are you standing to one side, miserable and sad, weeping, with a tearful face?’ - -‘Because, my good sir, a violent storm came and felled and uprooted my home.’ - -‘Well, did you stand by your tree’s duty when the storm came?’ - -‘But my good sir, how does a tree stand by its duty?’ - -‘It’s when those who need the tree’s roots, bark, leaves, flowers, or fruit take what they need. Yet the deity is not displeased or upset because of this. This is how a tree stands by its duty.’ - -‘I was not standing by a tree’s duty when the storm came and felled and uprooted my home.’ - -‘God, if you were to stand by a tree’s duty, your home may be as it was before.’ - -‘I will stand by a tree’s duty! May my home be as it was before!’ - -Then Sakka used his psychic power to will that a violent storm come. And it raised up that mighty banyan tree and the bark of the roots was healed. - -In the same way, Brahmin Dhammika, were you standing by an ascetic’s duty when the local lay followers banished you from all seven of the monasteries in your native land?” - -“But sir, how do I stand by an ascetic’s duty?” - -“When someone abuses, annoys, or argues with an ascetic, the ascetic doesn’t abuse, annoy, or argue back at them. That’s how an ascetic stands by an ascetic’s duty.” - -“I was not standing by an ascetic’s duty when the local lay followers banished me from all seven of the monasteries in my native land.” - -“Once upon a time, there was a Teacher called Sunetta. He was a religious founder and was free of sensual desire. He had many hundreds of disciples. He taught them the path to rebirth in the company of Brahmā. Those lacking confidence in Sunetta were—when their body broke up, after death—reborn in a place of loss, a bad place, the underworld, hell. Those full of confidence in Sunetta were—when their body broke up, after death—reborn in a good place, a heavenly realm. - -Once upon a time there was a teacher called Mūgapakkha … Aranemi … Kuddālaka … Hatthipāla … Jotipāla. He was a religious founder and was free of sensual desire. He had many hundreds of disciples. He taught them the way to rebirth in the company of Brahmā. Those lacking confidence in Jotipāla were—when their body broke up, after death—reborn in a place of loss, a bad place, the underworld, hell. Those full of confidence in Jotipāla were—when their body broke up, after death—reborn in a good place, a heavenly realm. - -What do you think, Brahmin Dhammika? If someone with malicious intent were to abuse and insult these six teachers with their hundreds of followers, would they not make much bad karma?” - -“Yes, sir.” - -“They would indeed. But someone who abuses and insults a single person accomplished in view with malicious intent makes even more bad karma. Why is that? Brahmin Dhammika, I say that any injury done by those outside of the Buddhist community does not compare with what is done to one’s own spiritual companions. So you should train like this: ‘We will have no malicious intent for those who we want to have as our spiritual companions.’ That is how you should train. - - Sunetta and Mūgapakkha, - and Aranemi the brahmin, - Hatthipāla the student, - and Kuddālaka were Teachers. - - And Jotipāla Govinda - was priest for seven kings. - These six famous teachers, - harmless ones of the past, - - were free of the stench of decay, compassionate, - gone beyond the fetter of sensuality. - Detached from sensual desire, - they were reborn in the Brahmā realm. - - Many hundreds of - their disciples were also - free of the stench of decay, compassionate, - gone beyond the fetter of sensuality. - Detached from sensual desire, - they were reborn in the Brahmā realm. - - A man who insults - with hateful intent - these outside hermits, - free of desire, immersed in samādhi, - makes much bad karma. - - But the man who insults - with hateful intent - a single person accomplished in view, - a mendicant disciple of the Buddha, - makes even more bad karma. - - You shouldn’t attack a holy person, - who has given up the grounds for views. - This person is called - the seventh of the noble Saṅgha. - - They’re not free of desire for sensual pleasures, - and their faculties are still immature: - faith, mindfulness, and energy, - serenity and discernment. - - If you attack such a mendicant, - you first hurt yourself. - Having hurt yourself, - you harm the other. - - But if you protect yourself, - the other is also protected. - So you should protect yourself. - An astute person is always uninjured.” - - -6. The Great Chapter - -6.55 With Soṇa - -So I have heard. At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. - -Now at that time Venerable Soṇa was staying at Rājagaha in the Cool Wood. Then as he was in private retreat this thought came to his mind, “I am one of the Buddha’s most energetic disciples. Yet my mind is not freed from defilements by not grasping. But my family has wealth. I could enjoy that wealth and make merit. Why don’t I reject the training and return to a lesser life, so I can enjoy my wealth and make merit?” - -Then the Buddha knew what Venerable Soṇa was thinking. As easily as a strong person would extend or contract their arm, he vanished from the Vulture’s Peak and reappeared in the Cool Wood in front of Soṇa, and sat on the seat spread out. Soṇa bowed to the Buddha and sat down to one side. - -The Buddha said to him, “Soṇa, as you were in private retreat didn’t this thought come to your mind: ‘I am one of the Buddha’s most energetic disciples. Yet my mind is not freed from defilements by not grasping. But my family has wealth. I could enjoy that wealth and make merit. Why don’t I reject the training and return to a lesser life, so I can enjoy my wealth and make merit?’” - -“Yes, sir.” - -“What do you think, Soṇa? When you were still a layman, weren’t you a good harp player?” - -“Yes, sir.” - -“When your harp’s strings were tuned too tight, was it resonant and playable?” - -“No, sir.” - -“When your harp’s strings were tuned too slack, was it resonant and playable?” - -“No, sir.” - -“But when your harp’s strings were tuned neither too tight nor too slack, but fixed at an even tension, was it resonant and playable?” - -“Yes, sir.” - -“In the same way, Soṇa, when energy is too forceful it leads to restlessness. When energy is too slack it leads to laziness. So, Soṇa, you should apply yourself to energy and serenity, find a balance of the faculties, and learn the pattern of this situation.” - -“Yes, sir,” Soṇa replied. - -After advising Soṇa like this, the Buddha, as easily as a strong person would extend or contract their arm, vanished from the Cool Wood and reappeared on the Vulture’s Peak. - -After some time Soṇa applied himself to energy and serenity, found a balance of the faculties, and learned the pattern of this situation. Then Soṇa, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. - -He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.” And Venerable Soṇa became one of the perfected. - -Then, when Soṇa had attained perfection, he thought, “Why don’t I go to the Buddha and declare my enlightenment in his presence?” Then Soṇa went up to the Buddha, bowed, sat down to one side, and said to him: - -“Sir, a mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—is dedicated to six things. They are dedicated to renunciation, seclusion, kindness, the ending of craving, the ending of grasping, and mental clarity. - -It may be, sir, that one of the venerables here thinks: ‘Maybe this venerable is dedicated to renunciation solely out of mere faith.’ But it should not be seen like this. A mendicant with defilements ended does not see in themselves anything more to do, or anything that needs improvement. They’re dedicated to renunciation because they’re free of greed, hate, and delusion with the end of greed, hate, and delusion. - -It may be, sir, that one of the venerables here thinks: ‘Maybe this venerable is dedicated to seclusion because they enjoy possessions, honor, and popularity.’ But it should not be seen like this. … - -It may be, sir, that one of the venerables here thinks: ‘Maybe this venerable is dedicated to kindness because they believe that adhering to precepts and observances is the most important thing.’ But it should not be seen like this. … - -They’re dedicated to the ending of craving because they’re free of greed, hate, and delusion with the end of greed, hate, and delusion. - -They’re dedicated to the ending of grasping because they’re free of greed, hate, and delusion with the end of greed, hate, and delusion. - -They’re dedicated to clarity of mind because they’re free of greed, hate, and delusion with the end of greed, hate, and delusion. - -When a mendicant’s mind is rightly freed like this, even if compelling sights come into the range of vision they don’t overcome their mind. The mind remains unaffected. It is steady, imperturbable, observing disappearance. Even if compelling sounds … smells … tastes … touches … and thoughts come into the range of the mind they don’t overcome the mind. The mind remains unaffected. It is steady, imperturbable, observing disappearance. - -Suppose there was a mountain that was one solid mass of rock, without cracks or holes. Even if violent storms were to blow up out of the east, the west, the north, and the south, they couldn’t make it shake or rock or tremble. - -In the same way, when a mendicant’s mind is rightly freed like this, even if compelling sights come into the range of vision they don’t overcome their mind. … The mind remains unaffected. It is steady, imperturbable, observing disappearance. - - When you’re dedicated to renunciation - and seclusion of the heart; - when you’re dedicated to kindness - and the end of grasping; - - when you’re dedicated to the ending of craving - and clarity of heart; - and you’ve seen the arising of the senses, - your mind is rightly freed. - - For that one, rightly freed, - a mendicant with peaceful mind, - there’s nothing to be improved, - and nothing more to do. - - As the wind cannot stir - a solid mass of rock, - so too sights, tastes, sounds, - smells, and touches—the lot— - - and thoughts, whether liked or disliked, - don’t disturb the poised one. - Their mind is steady and free - as they observe disappearance.” - - -6.56 With Phagguṇa - -Now at that time Venerable Phagguṇa was sick, suffering, gravely ill. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him: - -“Sir, Venerable Phagguṇa is sick. Sir, please go to Venerable Phagguṇa out of compassion.” The Buddha consented in silence. - -Then in the late afternoon, the Buddha came out of retreat and went to Venerable Phagguṇa. Venerable Phagguṇa saw the Buddha coming off in the distance and tried to rise on his cot. - -The Buddha said to him, “It’s all right, Phagguṇa, don’t get up. There are some seats spread out by others, I will sit there.” - -He sat on the seat spread out and said to Venerable Phagguṇa: “Phagguṇa, I hope you’re keeping well; I hope you’re alright. And I hope the pain is fading, not growing, that its fading is evident, not its growing.” - -“Sir, I’m not keeping well, I’m not alright. The pain is terrible and growing, not fading; its growing is evident, not its fading. - -The winds piercing my head are so severe, it feels like a strong man drilling into my head with a sharp point. I’m not keeping well. - -The pain in my head is so severe, it feels like a strong man tightening a tough leather strap around my head. I’m not keeping well. - -The winds piercing my belly are so severe, it feels like a deft butcher or their apprentice is slicing my belly open with a meat cleaver. I’m not keeping well. - -The burning in my body is so severe, it feels like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals. I’m not keeping well, I’m not alright. The pain is terrible and growing, not fading; its growing is evident, not its fading.” - -Then the Buddha educated, encouraged, fired up, and inspired Venerable Phagguṇa with a Dhamma talk, after which he got up from his seat and left. - -Not long after the Buddha left, Venerable Phagguṇa passed away. At the time of his death, his faculties were bright and clear. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, soon after the Buddha left, Venerable Phagguṇa died. At the time of his death, his faculties were bright and clear.” - -“And why shouldn’t his faculties be bright and clear? The mendicant Phagguṇa’s mind was not freed from the five lower fetters. But when he heard that teaching his mind was freed from them. - -Ānanda, there are these six benefits to hearing the teaching at the right time and examining the meaning at the right time. What six? - -Firstly, take the case of a mendicant whose mind is not freed from the five lower fetters. At the time of death they get to see the Realized One. The Realized One teaches them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. When they hear that teaching their mind is freed from the five lower fetters. This is the first benefit of listening to the teaching. - -Next, take the case of another mendicant whose mind is not freed from the five lower fetters. At the time of death they don’t get to see the Realized One, but they get to see a Realized One’s disciple. The Realized One’s disciple teaches them Dhamma … When they hear that teaching their mind is freed from the five lower fetters. This is the second benefit of listening to the teaching. - -Next, take the case of another mendicant whose mind is not freed from the five lower fetters. At the time of death they don’t get to see the Realized One, or to see a Realized One’s disciple. But they think about and consider the teaching in their heart, examining it with the mind as they learned and memorized it. As they do so their mind is freed from the five lower fetters. This is the third benefit of listening to the teaching. - -Next, take the case of a mendicant whose mind is freed from the five lower fetters, but not with the supreme ending of attachments. At the time of death they get to see the Realized One. The Realized One teaches them Dhamma … When they hear that teaching their mind is freed with the supreme ending of attachments. This is the fourth benefit of listening to the teaching. - -Next, take the case of another mendicant whose mind is freed from the five lower fetters, but not with the supreme ending of attachments. At the time of death they don’t get to see the Realized One, but they get to see a Realized One’s disciple. The Realized One’s disciple teaches them Dhamma … When they hear that teaching their mind is freed with the supreme ending of attachments. This is the fifth benefit of listening to the teaching. - -Next, take the case of another mendicant whose mind is freed from the five lower fetters, but not with the supreme ending of attachments. At the time of death they don’t get to see the Realized One, or to see a Realized One’s disciple. But they think about and consider the teaching in their heart, examining it with the mind as they learned and memorized it. As they do so their mind is freed with the supreme ending of attachments. This is the sixth benefit of listening to the teaching. - -These are the six benefits to hearing the teaching at the right time and examining the meaning at the right time.” - -6.57 The Six Classes of Rebirth - -At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him: - -“Sir, Pūraṇa Kassapa describes six classes of rebirth: black, blue, red, yellow, white, and ultimate white. - -The black class of rebirth consists of slaughterers of sheep, pigs, poultry, or deer, hunters or fishers, bandits, executioners, butchers of cattle, jailers, and any others with a cruel livelihood. - -The blue class of rebirth consists of mendicants who live on thorns, and any others who teach the efficacy of deeds and action. - -The red class of rebirth consists of the Jain ascetics who wear one cloth. - -The yellow class of rebirth consists of the lay people dressed in white who are disciples of the naked ascetics. - -The white class of rebirth consists of male and female Ājīvakaascetics. - -And the ultimate white class of rebirth consists of Nanda Vaccha, Kisa Saṅkicca, and Makkhali Gosāla. - -These are the six classes of rebirth that Pūraṇa Kassapa describes.” - -“But Ānanda, did the whole world authorize Pūraṇa Kassapa to describe these six classes of rebirth?” - -“No, sir.” - -“It’s as if they were to force a steak on a poor, penniless person, telling them they must eat it and then pay for it. In the same way, Pūraṇa Kassapa has described these six classes of rebirth without the consent of those ascetics and brahmins. And he has done so in a foolish, incompetent, unskilled way, lacking common sense. - -I, however, also describe six classes of rebirth. Listen and pay close attention, I will speak.” - -“Yes, sir,” Ānanda replied. The Buddha said this: - -“And what, Ānanda, are the six classes of rebirth? Someone born into a dark class gives rise to a dark result. Someone born into a dark class gives rise to a bright result. Someone born into a dark class gives rise to extinguishment, which is neither dark nor bright. Someone born into a bright class gives rise to a dark result. Someone born into a bright class gives rise to a bright result. Someone born into a bright class gives rise to extinguishment, which is neither dark nor bright. - -And how does someone born into a dark class give rise to a dark result? It’s when someone is reborn in a low family—a family of outcastes, bamboo-workers, hunters, chariot-makers, or waste-collectors—poor, with little to eat or drink, where life is tough, and food and shelter are hard to find. And they’re ugly, unsightly, deformed, chronically ill—one-eyed, crippled, lame, or half-paralyzed. They don’t get to have food, drink, clothes, and vehicles; garlands, fragrance, and makeup; or bed, house, and lighting. And they do bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. That’s how someone born into a dark class gives rise to a dark result. - -And how does someone born into a dark class give rise to a bright result? It’s when some person is reborn in a low family … But they do good things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. That’s how someone born into a dark class gives rise to a bright result. - -And how does someone born into a dark class give rise to extinguishment, which is neither dark nor bright? It’s when some person is reborn in a low family … They shave off their hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. They give up the five hindrances, corruptions of the heart that weaken wisdom. They firmly establish their mind in the four kinds of mindfulness meditation. They truly develop the seven awakening factors. And then they give rise to extinguishment, which is neither dark nor bright. That’s how someone born in a dark class gives rise to extinguishment, which is neither dark nor bright. - -And how does someone born into a bright class give rise to a dark result? It’s when some person is reborn in an eminent family—a well-to-do family of aristocrats, brahmins, or householders—rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain. And they’re attractive, good-looking, lovely, of surpassing beauty. They get to have food, drink, clothes, and vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. But they do bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. That’s how someone born into a bright class gives rise to a dark result. - -And how does someone born into a bright class give rise to a bright result? It’s when some person is reborn in an eminent family … And they do good things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. That’s how someone born into a bright class give rise to a bright result. - -And how does someone born into a bright class give rise to extinguishment, which is neither dark nor bright? It’s when some person is reborn in an eminent family … They shave off their hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. They give up the five hindrances, corruptions of the heart that weaken wisdom. They firmly establish their mind in the four kinds of mindfulness meditation. They truly develop the seven awakening factors. And then they give rise to extinguishment, which is neither dark nor bright. That’s how someone born into a bright class gives rise to extinguishment, which is neither dark nor bright. - -These are the six classes of rebirth.” - -6.58 Defilements - -“Mendicants, a mendicant with six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world. What six? - -It’s a mendicant who, by restraint, has given up the defilements that should be given up by restraint. By using, they’ve given up the defilements that should be given up by using. By enduring, they’ve given up the defilements that should be given up by enduring. By avoiding, they’ve given up the defilements that should be given up by avoiding. By getting rid, they’ve given up the defilements that should be given up by getting rid. By developing, they’ve given up the defilements that should be given up by developing. - -And what are the defilements that should be given up by restraint? Take a mendicant who, reflecting properly, lives restraining the eye faculty. For the distressing and feverish defilements that might arise in someone who lives without restraint of the eye faculty do not arise when there is such restraint. Reflecting properly, they live restraining the ear faculty … the nose faculty … the tongue faculty … the body faculty … the mind faculty. For the distressing and feverish defilements that might arise in someone who lives without restraint of the mind faculty do not arise when there is such restraint. These are called the defilements that should be given up by restraint. - -And what are the defilements that should be given up by using? Take a mendicant who, reflecting properly, makes use of robes: ‘Only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; and for covering up the private parts.’ Reflecting properly, they make use of almsfood: ‘Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will live blamelessly and at ease.’ Reflecting properly, they make use of lodgings: ‘Only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; to shelter from harsh weather and to enjoy retreat.’ Reflecting properly, they make use of medicines and supplies for the sick: ‘Only for the sake of warding off the pains of illness and to promote good health.’ For the distressing and feverish defilements that might arise in someone who lives without using these things do not arise when they are used. These are called the defilements that should be given up by using. - -And what are the defilements that should be given up by enduring? Take a mendicant who, reflecting properly, endures cold, heat, hunger, and thirst. They endure the touch of flies, mosquitoes, wind, sun, and reptiles. They endure rude and unwelcome criticism. And they put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening. For the distressing and feverish defilements that might arise in someone who lives without enduring these things do not arise when they are endured. These are called the defilements that should be given up by enduring. - -And what are the defilements that should be given up by avoiding? Take a mendicant who, reflecting properly, avoids a wild elephant, a wild horse, a wild ox, a wild dog, a snake, a stump, thorny ground, a pit, a cliff, a swamp, and a sewer. Reflecting properly, they avoid sitting on inappropriate seats, walking in inappropriate neighborhoods, and mixing with bad friends—whatever sensible spiritual companions would believe to be a bad setting. For the distressing and feverish defilements that might arise in someone who lives without avoiding these things do not arise when they are avoided. These are called the defilements that should be given up by avoiding. - -And what are the defilements that should be given up by getting rid? Take a mendicant who, reflecting properly, doesn’t tolerate a sensual, malicious, or cruel thought that has arisen. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, eliminate them, and obliterate them. For the distressing and feverish defilements that might arise in someone who lives without getting rid of these things do not arise when they are gotten rid of. These are called the defilements that should be given up by getting rid. - -And what are the defilements that should be given up by developing? Take a mendicant who, reflecting properly, develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. For the distressing and feverish defilements that might arise in someone who lives without developing these things do not arise when they are developed. These are called the defilements that should be given up by developing. - -A mendicant with these six factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world.” - -6.59 With Dārukammika - -So I have heard. At one time the Buddha was staying at Nādika in the brick house. - -Then the householder Dārukammika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him, “Householder, I wonder whether your family gives gifts?” - -“It does, sir. Gifts are given to those mendicants who are perfected or on the path to perfection; they live in the wilderness, eat only alms-food, and wear rag robes.” - -“Householder, as a layman enjoying sensual pleasures, living at home with your children, using sandalwood imported from Kāsi, wearing garlands, fragrance, and makeup, and accepting gold and money, it’s hard for you to know who is perfected or on the path to perfection. - -If a mendicant living in the wilderness is restless, insolent, fickle, gossipy, loose-tongued, unmindful, lacking situational awareness and immersion, with straying mind and undisciplined faculties, then in this respect they’re reprehensible. If a mendicant living in the wilderness is not restless, insolent, fickle, gossipy, or loose-tongued, but has established mindfulness, situational awareness and immersion, with unified mind and restrained faculties, then in this respect they’re praiseworthy. - -If a mendicant who lives in the neighborhood of a village is restless … then in this respect they’re reprehensible. If a mendicant who lives in the neighborhood of a village is not restless … then in this respect they’re praiseworthy. - -If a mendicant who eats only alms-food is restless … then in this respect they’re reprehensible. If a mendicant who eats only alms-food is not restless … then in this respect they’re praiseworthy. - -If a mendicant who accepts invitations is restless … then in this respect they’re reprehensible. If a mendicant who accepts invitations is not restless … then in this respect they’re praiseworthy. - -If a mendicant who wears rag robes is restless … then in this respect they’re reprehensible. If a mendicant who wears rag robes is not restless … then in this respect they’re praiseworthy. - -If a mendicant who wears robes offered by householders is restless, insolent, fickle, gossipy, loose-tongued, unmindful, lacking situational awareness and immersion, with straying mind and undisciplined faculties, then in this respect they’re reprehensible. If a mendicant who wears robes offered by householders is not restless, insolent, fickle, gossipy, or loose-tongued, but has established mindfulness, situational awareness and immersion, with unified mind and restrained faculties, then in this respect they’re praiseworthy. - -Go ahead, householder, give gifts to the Saṅgha. Your mind will become bright and clear, and when your body breaks up, after death, you’ll be reborn in a good place, a heavenly realm.” - -“Sir, from this day forth I will give gifts to the Saṅgha.” - -6.60 With Hatthisāriputta - -So I have heard. At one time the Buddha was staying near Benares, in the deer park at Isipatana. - -Now at that time several senior mendicants, after the meal, on their return from alms-round, sat together in the pavilion talking about the teachings. Venerable Citta Hatthisāriputta interrupted them while they were talking. - -Then Venerable Mahākoṭṭhita said to Venerable Citta Hatthisāriputta, “Venerable, please don’t interrupt the senior mendicants while they’re talking about the teachings. Wait until the end of the discussion.” - -When he said this, Citta Hatthisāriputta’s companions said to Mahākoṭṭhita, “Venerable, please don’t rebuke Citta Hatthisāriputta. He is astute, and quite capable of talking about the teachings with the senior mendicants.” - -“It’s not easy to know this, reverends, for those who don’t comprehend another’s mind. - -Take a person who is the sweetest of the sweet, the most unruffled of the unruffled, the calmest of the calm, so long as they live relying on the Teacher or a spiritual companion in a teacher’s role. But when they’re separated from the Teacher or a spiritual companion in a teacher’s role, they mix closely with monks, nuns, laymen, and laywomen; with rulers and their ministers, and with teachers of other paths and their followers. As they mix closely, they become intimate and loose, spending time chatting, and so lust infects their mind. They reject the training and return to a lesser life. - -Suppose an ox fond of crops was tied up or shut in a pen. Would it be right to say that that ox will never again invade the crops?” - -“No it would not, reverend. For it’s quite possible that that ox will snap the ropes or break out of the pen, and then invade the crops.” - -“In the same way, take a person who is the sweetest of the sweet … As they mix closely, they become intimate and loose, spending time chatting, and so lust infects their mind. They reject the training and return to a lesser life. - -Take the case of a person who, quite secluded from sensual pleasures … enters and remains in the first absorption. Thinking, ‘I get the first absorption!’ they mix closely with monks … They reject the training and return to a lesser life. - -Suppose it was raining heavily at the crossroads so that the dust vanished and mud appeared. Would it be right to say that now dust will never appear at this crossroad again?” - -“No it would not, reverend. For it is quite possible that people or cattle and so on will cross over the crossroad, or that the wind and sun will evaporate the moisture so that the dust appears again.” - -“In the same way, take the case of a person who, quite secluded from sensual pleasures … enters and remains in the first absorption. Thinking, ‘I get the first absorption!’ they mix closely with monks … They reject the training and return to a lesser life. - -Take another case of a mendicant who, as the placing of the mind and keeping it connected are stilled … enters and remains in the second absorption. Thinking, ‘I get the second absorption!’ they mix closely with monks … They reject the training and return to a lesser life. - -Suppose there was a large pond not far from a town or village. After it rained heavily there the clams and mussels, and pebbles and gravel would vanish. Would it be right to say that now the clams and mussels, and pebbles and gravel will never appear here again?” - -“No it would not, reverend. For it’s quite possible that people or cattle and so on will drink from the pond, or that the wind and sun will evaporate it so that the clams and mussels, and pebbles and gravel appear again.” - -“In the same way, take another case of a mendicant who, as the placing of the mind and keeping it connected are stilled … enters and remains in the second absorption. Thinking, ‘I get the second absorption!’ they mix closely with monks … They reject the training and return to a lesser life. - -Take the case of another person who, with the fading away of rapture … enters and remains in the third absorption. Thinking, ‘I get the third absorption!’ they mix closely with monks … They reject the training and return to a lesser life. - -Suppose a person had finished a delicious meal. They’d have no appetite for leftovers. Would it be right to say that now food will never appeal to this person again?” - -“No it would not, reverend. For it’s quite possible that other food won’t appeal to that person as long as the nourishment is still present. But when the nourishment vanishes food will appeal again.” - -“In the same way, take the case of a person who, with the fading away of rapture … enters and remains in the third absorption. Thinking, ‘I get the third absorption!’ they mix closely with monks … They reject the training and return to a lesser life. - -Take the case of another person who, giving up pleasure and pain … enters and remains in the fourth absorption. Thinking, ‘I get the fourth absorption!’ they mix closely with monks … They reject the training and return to a lesser life. - -Suppose that in a mountain glen there was a lake, unruffled and free of waves. Would it be right to say that now waves will never appear in this lake again?” - -“No it would not, reverend. For it is quite possible that a violent storm could blow up out of the east, west, north, or south, and stir up waves in that lake.” - -“In the same way, take the case of a person who, giving up pleasure and pain … enters and remains in the fourth absorption. Thinking, ‘I get the fourth absorption!’ they mix closely with monks … They reject the training and return to a lesser life. - -Take the case of another person who, not focusing on any signs, enters and remains in the signless immersion of the heart. Thinking, ‘I get the signless immersion of the heart!’ they mix closely with monks, nuns, laymen, and laywomen; with rulers and their ministers, and with teachers of other paths and their followers. As they mix closely, they become intimate and loose, spending time chatting, and so lust infects their mind. They reject the training and return to a lesser life. - -Suppose a ruler or their minister, while walking along the road with an army of four divisions, was to arrive at a forest grove where they set up camp for the night. There, because of the noise of the elephants, horses, chariots, soldiers, and the drums, kettledrums, horns, and cymbals, the chirping of crickets would vanish. Would it be right to say that now the chirping of crickets will never be heard in this woodland grove again?” - -“No it would not, reverend. For it is quite possible that the ruler or their minister will depart from that woodland grove so that the chirping of crickets will be heard there again.” - -“In the same way, take the case of a person who, not focusing on any signs, enters and remains in the signless immersion of the heart … They reject the training and return to a lesser life.” - -Then after some time Venerable Citta Hatthisāriputta rejected the training and returned to a lesser life. Then the mendicants who were his companions went up to Venerable Mahākoṭṭhita and said, “Did Venerable Mahākoṭṭhita comprehend Citta Hatthisāriputta’s mind and know that he had gained such and such meditative attainments, yet he would still reject the training and return to a lesser life? Or did deities tell you about it?” - -“Reverends, I comprehended his mind and knew this. And deities also told me.” - -Then the mendicants who were Citta Hatthisāriputta’s companions went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, Citta Hatthisāriputta, who had gained such and such meditative attainments, has still rejected the training and returned to a lesser life.” - -“Mendicants, soon Citta will remember renunciation.” - -And not long after Citta Hatthisāriputta shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness. Then Citta Hatthisāriputta, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. - -He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.” And Venerable Citta Hatthisāriputta became one of the perfected. - -6.61 In the Middle - -So I have heard. At one time the Buddha was staying near Benares, in the deer park at Isipatana. - -Now at that time, after the meal, on return from alms-round, several senior mendicants sat together in the pavilion and this discussion came up among them, “Reverends, this was said by the Buddha in ‘The Way to the Beyond’, in ‘The Questions of Metteyya’: - - ‘The sage has known both ends, - and is not stuck in the middle. - He is a great man, I declare, - he has escaped the seamstress here.’ - -But what is one end? What’s the second end? What’s the middle? And who is the seamstress?” When this was said, one of the mendicants said to the senior mendicants: - -“Contact, reverends, is one end. The origin of contact is the second end. The cessation of contact is the middle. And craving is the seamstress, for craving weaves one to rebirth in this or that state of existence. That’s how a mendicant directly knows what should be directly known and completely understands what should be completely understood. Knowing and understanding thus they make an end of suffering in this very life.” - -When this was said, one of the mendicants said to the senior mendicants: - -“The past, reverends, is one end. The future is the second end. The present is the middle. And craving is the seamstress … That’s how a mendicant directly knows … an end of suffering in this very life.” - -When this was said, one of the mendicants said to the senior mendicants: - -“Pleasant feeling, reverends, is one end. Painful feeling is the second end. Neutral feeling is the middle. And craving is the seamstress … That’s how a mendicant directly knows … an end of suffering in this very life.” - -When this was said, one of the mendicants said to the senior mendicants: - -“Name, reverends, is one end. Form is the second end. Consciousness is the middle. And craving is the seamstress … That’s how a mendicant directly knows … an end of suffering in this very life.” - -When this was said, one of the mendicants said to the senior mendicants: - -“The six interior sense fields, reverends, are one end. The six exterior sense fields are the second end. Consciousness is the middle. And craving is the seamstress … That’s how a mendicant directly knows … an end of suffering in this very life.” - -When this was said, one of the mendicants said to the senior mendicants: - -“Identity, reverends, is one end. The origin of identity is the second end. The cessation of identity is the middle. And craving is the seamstress, for craving weaves one to rebirth in this or that state of existence. That’s how a mendicant directly knows what should be directly known and completely understands what should be completely understood. Knowing and understanding thus they make an end of suffering in this very life.” - -When this was said, one of the mendicants said to the senior mendicants: - -“Each of us has spoken from the heart. Come, reverends, let’s go to the Buddha, and inform him about this. As he answers, so we’ll remember it.” - -“Yes, reverend,” those senior mendicants replied. Then those senior mendicants went up to the Buddha, bowed, sat down to one side, and informed the Buddha of all they had discussed. They asked, “Sir, who has spoken well?” - -“Mendicants, you’ve all spoken well in a way. However, this is what I was referring to in ‘The Way to the Beyond’, in ‘The Questions of Metteyya’ when I said: - - ‘The sage has known both ends, - and is not stuck in the middle. - He is a great man, I declare, - he has escaped the seamstress here.’ - -Listen and pay close attention, I will speak.” - -“Yes, sir,” they replied. The Buddha said this: - -“Contact, mendicants, is one end. The origin of contact is the second end. The cessation of contact is the middle. And craving is the seamstress, for craving weaves one to rebirth in this or that state of existence. That’s how a mendicant directly knows what should be directly known and completely understands what should be completely understood. Knowing and understanding thus they make an end of suffering in this very life.” - -6.62 Knowledge of the Faculties of Persons - -So I have heard. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at a town of the Kosalans named Daṇḍakappaka. The Buddha left the road and sat at the root of a tree on the seat spread out. The mendicants entered Daṇḍakappaka to look for a guest house. - -Then Venerable Ānanda together with several mendicants went to the Aciravati River to bathe. When he had bathed and emerged from the water he stood in one robe drying himself. - -Then a certain mendicant went up to Venerable Ānanda, and said to him, “Reverend Ānanda, when the Buddha declared that Devadatta was going to a place of loss, to hell, there to remain for an eon, irredeemable, did he do so after wholeheartedly deliberating, or was this just a way of speaking?” - -“You’re right, reverend, that’s how the Buddha declared it.” - -Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and told him what had happened. - -“Ānanda, that mendicant must be junior, recently gone forth, or else a foolish, incompetent senior mendicant. How on earth can he take something that I have declared definitively to be ambiguous? I do not see a single other person concerning whom I have made a declaration about after giving such wholehearted deliberation as Devadatta. - -As long as I saw even a fraction of a hair’s tip of goodness in Devadatta I did not declare that he was going to a place of loss, to hell, there to remain for an eon, irredeemable. But when I saw that there was not even a fraction of a hair’s tip of goodness in Devadatta I declared that he was going to a place of loss, to hell, there to remain for an eon, irredeemable. - -Suppose there was a sewer deeper than a man’s height, full to the brim with feces, and someone was sunk into it over their head. Then along comes a person who wants to help make them safe, who wants to lift them out of that sewer. But circling all around the sewer they couldn’t see even a fraction of a hair’s tip on that person that was not smeared with feces. - -In the same way, when I saw that there was not even a fraction of a hair’s tip of goodness in Devadatta I declared that he was going to a place of loss, to hell, there to remain for an eon, irredeemable. Ānanda, if only you would all listen to the Realized One’s analysis of the knowledges of the faculties of individuals.” - -“Now is the time, Blessed One! Now is the time, Holy One! Let the Buddha analyze the faculties of persons. The mendicants will listen and remember it.” - -“Well then, Ānanda, listen and pay close attention, I will speak.” - -“Yes, sir,” Ānanda replied. The Buddha said this: - -“Ānanda, when I’ve comprehended the mind of a person, I understand: ‘Both skillful and unskillful qualities are found in this person.’ After some time I comprehend their mind and understand: ‘The skillful qualities of this person have vanished, but the unskillful qualities are still present. Nevertheless, their skillful root is unbroken, and from that the skillful will appear. So this person is not liable to decline in the future.’ Suppose some seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. They’re sown in a well-prepared, productive field. Wouldn’t you know that those seeds would grow, increase, and mature?” - -“Yes, sir.” - -“In the same way, when I’ve comprehended the mind of a person, I understand … This person is not liable to decline in the future … This is how another individual is known to the Realized One by comprehending their mind. And this is how the Realized One knows a person’s faculties by comprehending their mind. And this is how the Realized One knows the future origination of a person’s qualities by comprehending their mind. - -When I’ve comprehended the mind of a person, I understand: ‘Both skillful and unskillful qualities are found in this person.’ After some time I comprehend their mind and understand: ‘The unskillful qualities of this person have vanished, but the skillful qualities are still present. Nevertheless, their unskillful root is unbroken, and from that the unskillful will appear. So this person is still liable to decline in the future.’ Suppose some seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. And they were sown on a broad rock. Wouldn’t you know that those seeds would not grow, increase, and mature?” - -“Yes, sir.” - -“In the same way, when I’ve comprehended the mind of a person, I understand … This person is still liable to decline in the future … This is how another individual is known to the Realized One … - -When I’ve comprehended the mind of a person, I understand: ‘Both skillful and unskillful qualities are found in this person.’ After some time I comprehend their mind and understand: ‘This person has not even a fraction of a hair’s tip of goodness. They have exclusively dark, unskillful qualities. When their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell.’ Suppose some seeds were broken, spoiled, weather-damaged. They’re sown in a well-prepared, productive field. Wouldn’t you know that those seeds would not grow, increase, and mature?” - -“Yes, sir.” - -“In the same way, when I’ve comprehended the mind of a person, I understand … ‘This person has not even a fraction of a hair’s tip of goodness. They have exclusively dark, unskillful qualities. When their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell.’ …” - -When he said this, Venerable Ānanda said to the Buddha, “Sir, can you describe three other persons who are counterparts of these three?” - -“I can, Ānanda,” said the Buddha. “Ānanda, when I’ve comprehended the mind of a person, I understand: ‘Both skillful and unskillful qualities are found in this person.’ After some time I comprehend their mind and understand: ‘The skillful qualities of this person have vanished, but the unskillful qualities are still present. Nevertheless, their skillful root is unbroken, but it’s about to be totally destroyed. So this person is still liable to decline in the future.’ Suppose that there were some burning coals, blazing and glowing. And they were placed on a broad rock. Wouldn’t you know that those coals would not grow, increase, and spread?” - -“Yes, sir.” - -“Or suppose it was the late afternoon and the sun was going down. Wouldn’t you know that the light was about to vanish and darkness appear?” - -“Yes, sir.” - -“Or suppose that it’s nearly time for the midnight meal. Wouldn’t you know that the light had vanished and the darkness appeared?” - -“Yes, sir.” - -“In the same way, when I’ve comprehended the mind of a person, I understand … This person is still liable to decline in the future … - -When I’ve comprehended the mind of a person, I understand: ‘Both skillful and unskillful qualities are found in this person.’ After some time I comprehend their mind and understand: ‘The unskillful qualities of this person have vanished, but the skillful qualities are still present. Nevertheless, their unskillful root is unbroken, but it’s about to be totally destroyed. So this person is not liable to decline in the future.’ Suppose that there were some burning coals, blazing and glowing. They were placed on a pile of grass or timber. Wouldn’t you know that those coals would grow, increase, and spread?” - -“Yes, sir.” - -“Suppose it’s the crack of dawn and the sun is rising. Wouldn’t you know that the dark will vanish and the light appear?” - -“Yes, sir.” - -“Or suppose that it’s nearly time for the midday meal. Wouldn’t you know that the dark had vanished and the light appeared?” - -“Yes, sir.” - -“In the same way, when I’ve comprehended the mind of a person, I understand … This person is not liable to decline in the future … - -When I’ve comprehended the mind of a person, I understand: ‘Both skillful and unskillful qualities are found in this person.’ After some time I comprehend their mind and understand: ‘This person has not even a fraction of a hair’s tip of unskillful qualities. They have exclusively bright, blameless qualities. They will become extinguished in this very life.’ Suppose that there were some cool, extinguished coals. They were placed on a pile of grass or timber. Wouldn’t you know that those coals would not grow, increase, and spread?” - -“Yes, sir.” - -“In the same way, when I’ve comprehended the mind of a person, I understand … ‘This person has not even a fraction of a hair’s tip of unskillful qualities. They have exclusively bright, blameless qualities. They will become extinguished in this very life.’ This is how another individual is known to the Realized One by comprehending their mind. And this is how the Realized One knows a person’s faculties by comprehending their mind. And this is how the Realized One knows the future origination of a person’s qualities by comprehending their mind. - -And so, Ānanda, of the first three people one is not liable to decline, one is liable to decline, and one is bound for a place of loss, hell. And of the second three people, one is liable to decline, one is not liable to decline, and one is bound to become extinguished.” - -6.63 Penetrative - -“Mendicants, I will teach you a penetrative exposition of the teaching. Listen and pay close attention, I will speak.” - -“Yes, sir,” they replied. The Buddha said this: - -“Mendicants, what is the penetrative exposition of the teaching? Sensual pleasures should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known. - -Feelings should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known. - -Perceptions should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known. - -Defilements should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known. - -Deeds should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known. - -Suffering should be known. And its source, diversity, result, cessation, and the practice that leads to its cessation should be known. - -‘Sensual pleasures should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said, but why did I say it? There are these five kinds of sensual stimulation. Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing. However, these are not sensual pleasures. In the training of the noble one they’re called ‘kinds of sensual stimulation’. - - Greedy intention is a person’s sensual pleasure. - The world’s pretty things aren’t sensual pleasures. - Greedy intention is a person’s sensual pleasure. - The world’s pretty things stay just as they are, - but a wise one removes desire for them. - -And what is the source of sensual pleasures? Contact is their source. - -And what is the diversity of sensual pleasures? The sensual desire for sights, sounds, smells, tastes, and touches are all different. This is called the diversity of sensual pleasures. - -And what is the result of sensual pleasures? When one who desires sensual pleasures creates a corresponding life-form, with the attributes of either good or bad deeds—this is called the result of sensual pleasures. - -And what is the cessation of sensual pleasures? When contact ceases, sensual pleasures cease. The practice that leads to the cessation of sensual pleasures is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. - -When a noble disciple understands sensual pleasures in this way—and understands their source, diversity, result, cessation, and the practice that leads to their cessation—they understand that this penetrative spiritual life is the cessation of sensual pleasures. ‘Sensual pleasures should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said, and this is why I said it. - -‘Feelings should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said, but why did I say it? There are these three feelings: pleasant, painful, and neutral. - -And what is the source of feelings? Contact is their source. - -And what is the diversity of feelings? There are material pleasant feelings, spiritual pleasant feelings, material painful feelings, spiritual painful feelings, material neutral feelings, and spiritual neutral feelings. This is called the diversity of feelings. - -And what is the result of feelings? When one who feels creates a corresponding life-form, with the attributes of either good or bad deeds— this is called the result of feelings. - -And what is the cessation of feelings? When contact ceases, feelings cease. The practice that leads to the cessation of feelings is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. - -When a noble disciple understands feelings in this way … they understand that this penetrative spiritual life is the cessation of feelings. ‘Feelings should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said, and this is why I said it. - -‘Perceptions should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said, but why did I say it? There are these six perceptions: perceptions of sights, sounds, smells, tastes, touches, and thoughts. - -And what is the source of perceptions? Contact is their source. - -And what is the diversity of perceptions? The perceptions of sights, sounds, smells, tastes, touches, and thoughts are all different. This is called the diversity of perceptions. - -And what is the result of perceptions? Communication is the result of perception, I say. You communicate something in whatever manner you perceive it, saying ‘That’s what I perceived.’ This is called the result of perceptions. - -And what is the cessation of perception? When contact ceases, perception ceases. The practice that leads to the cessation of perceptions is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. - -When a noble disciple understands perception in this way … they understand that this penetrative spiritual life is the cessation of perception. ‘Perceptions should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said, and this is why I said it. - -‘Defilements should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said, but why did I say it? There are these three defilements: the defilements of sensuality, desire to be reborn, and ignorance. - -And what is the source of defilements? Ignorance is the source of defilements. - -And what is the diversity of defilements? There are defilements that lead to rebirth in hell, the animal realm, the ghost realm, the human world, and the world of the gods. This is called the diversity of defilements. - -And what is the result of defilements? When one who is ignorant creates a corresponding life-form, with the attributes of either good or bad deeds—this is called the result of defilements. - -And what is the cessation of defilements? When ignorance ceases, defilements cease. The practice that leads to the cessation of defilements is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. - -When a noble disciple understands defilements in this way … they understand that this penetrative spiritual life is the cessation of defilements. ‘Defilements should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said, and this is why I said it. - -‘Deeds should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said, but why did I say it? It is intention that I call deeds. For after making a choice one acts by way of body, speech, and mind. - -And what is the source of deeds? Contact is their source. - -And what is the diversity of deeds? There are deeds that lead to rebirth in hell, the animal realm, the ghost realm, the human world, and the world of the gods. This is called the diversity of deeds. - -And what is the result of deeds? The result of deeds is threefold, I say: in this very life, on rebirth in the next life, or at some later time. This is called the result of deeds. - -And what is the cessation of deeds? When contact ceases, deeds cease. The practice that leads to the cessation of deeds is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. - -When a noble disciple understands deeds in this way … they understand that this penetrative spiritual life is the cessation of deeds. ‘Deeds should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said, and this is why I said it. - -‘Suffering should be known. And its source, diversity, result, cessation, and the practice that leads to its cessation should be known.’ That’s what I said, but why did I say it? Rebirth is suffering; old age is suffering; illness is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering. - -And what is the source of suffering? Craving is the source of suffering. - -And what is the diversity of suffering? There is suffering that is severe, mild, slow to fade, and quick to fade. This is called the diversity of suffering. - -And what is the result of suffering? It’s when someone who is overcome and overwhelmed by suffering sorrows and pines and cries, beating their breast and falling into confusion. Or else, overcome by that suffering, they begin an external search, wondering: ‘Who knows one or two phrases to stop this suffering?’ The result of suffering is either confusion or a search, I say. This is called the result of suffering. - -And what is the cessation of suffering? When craving ceases, suffering ceases. The practice that leads to the cessation of suffering is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. - -When a noble disciple understands suffering in this way … they understand that this penetrative spiritual life is the cessation of suffering. ‘Suffering should be known. And its source, diversity, result, cessation, and the practice that leads to its cessation should be known.’ That’s what I said, and this is why I said it. - -This is the penetrative exposition of the teaching.” - -6.64 The Lion’s Roar - -“Mendicants, the Realized One possesses six powers of a Realized One. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel. What six? - -Firstly, the Realized One truly understands the possible as possible and the impossible as impossible. Since he truly understands this, this is a power of the Realized One. Relying on this he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel. - -Furthermore, the Realized One truly understands the result of deeds undertaken in the past, future, and present in terms of causes and reasons. Since he truly understands this, this is a power of the Realized One. … - -Furthermore, the Realized One truly understands corruption, cleansing, and emergence regarding the absorptions, liberations, immersions, and attainments. Since he truly understands this, this is a power of the Realized One. … - -Furthermore, the Realized One recollects many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. He remembers: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so he recollects his many kinds of past lives, with features and details. Since he truly understands this, this is a power of the Realized One. … - -Furthermore, with clairvoyance that is purified and superhuman, the Realized One sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds. Since he truly understands this, this is a power of the Realized One. … - -Furthermore, the Realized One has realized the undefiled freedom of heart and freedom by wisdom in this very life. And he lives having realized it with his own insight due to the ending of defilements. Since he truly understands this, this is a power of the Realized One. Relying on this he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel. These are the six powers of a Realized One that the Realized One possesses. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel. - -If others come to the Realized One and ask questions about his true knowledge of the possible as possible and the impossible as impossible, the Realized One answers them in whatever manner he has truly known it. - -If others come to the Realized One and ask questions about his true knowledge of the result of deeds undertaken in the past, future, and present in terms of causes and reasons, the Realized One answers them in whatever manner he has truly known it. - -If others come to the Realized One and ask questions about his true knowledge of corruption, cleansing, and emergence regarding the absorptions, liberations, immersions, and attainments, the Realized One answers them in whatever manner he has truly known it. - -If others come to the Realized One and ask questions about his true knowledge of recollection of past lives, the Realized One answers them in whatever manner he has truly known it. - -If others come to the Realized One and ask questions about his true knowledge of passing away and rebirth of sentient beings, the Realized One answers them in whatever manner he has truly known it. - -If others come to the Realized One and ask questions about his true knowledge of the ending of defilements, the Realized One answers them in whatever manner he has truly known it. - -And I say that true knowledge of the possible as possible and the impossible as impossible is for those with immersion, not for those without immersion. And true knowledge of the result of deeds undertaken in the past, future, and present in terms of causes and reasons is for those with immersion, not for those without immersion. And true knowledge of corruption, cleansing, and emergence regarding the absorptions, liberations, immersions, and attainments is for those with immersion, not for those without immersion. And true knowledge of the recollection of past lives is for those with immersion, not for those without immersion. And true knowledge of the passing away and rebirth of sentient beings is for those with immersion, not for those without immersion. And true knowledge of the ending of defilements is for those with immersion, not for those without immersion. - -And so, mendicants, immersion is the path. No immersion is the wrong path.” - -7. A God - -6.65 The Fruit of Non-Return - -“Mendicants, without giving up six things you can’t realize the fruit of non-return. What six? Lack of faith, conscience, and prudence; laziness, unmindfulness, and witlessness. Without giving up these six things you can’t realize the fruit of non-return. - -After giving up six things you can realize the fruit of non-return. What six? Lack of faith, conscience, and prudence; laziness, unmindfulness, and witlessness. After giving up these six things you can realize the fruit of non-return.” - -6.66 Perfection - -“Mendicants, without giving up six things you can’t realize perfection. What six? Dullness, drowsiness, restlessness, remorse, lack of faith, and negligence. Without giving up these six things you can’t realize perfection. - -After giving up six things you can realize perfection. What six? Dullness, drowsiness, restlessness, remorse, lack of faith, and negligence. After giving up these six things you can realize perfection.” - -6.67 Friends - -“Mendicants, it’s totally impossible that a mendicant with bad friends, companions, and associates, while frequenting, accompanying, and attending, and following their example, will fulfill the practice dealing with the supplementary regulations. Without fulfilling the practice dealing with supplementary regulations, it’s impossible to fulfill the practice of a trainee. Without fulfilling the practice of a trainee, it’s impossible to fulfill ethics. Without fulfilling ethics, it’s impossible give up desire to be reborn in the realm of luminous form or in the formless realm. - -It’s possible that a mendicant with good friends, companions, and associates, while frequenting, accompanying, and attending, and following their example, will fulfill the practice dealing with the supplementary regulations. Having fulfilled the practice dealing with supplementary regulations, it’s possible to fulfill the practice of a trainee. Having fulfilled the practice of a trainee, it’s possible to fulfill ethics. Having fulfilled ethics, it’s possible give up desire to be reborn in the realm of luminous form or in the formless realm.” - -6.68 Enjoying Company - -“Mendicants, it’s totally impossible that a mendicant who enjoys company and groups, who loves them and likes to enjoy them, should take pleasure in being alone in seclusion. Without taking pleasure in being alone in seclusion, it’s impossible to learn the patterns of the mind. Without learning the patterns of the mind, it’s impossible to fulfill right view. Without fulfilling right view, it’s impossible to fulfill right immersion. Without fulfilling right immersion, it’s impossible to give up the fetters. Without giving up the fetters, it’s impossible to realize extinguishment. - -It’s totally possible that a mendicant who doesn’t enjoy company and groups, who doesn’t love them and like to enjoy them, should take pleasure in being alone in seclusion. For someone who takes pleasure in being alone in seclusion, it’s possible to learn the patterns of the mind. For someone who learns the patterns of the mind, it’s possible to fulfill right view. Having fulfilled right view, it’s possible to fulfill right immersion. Having fulfilled right immersion, it’s possible to give up the fetters. Having given up the fetters, it’s possible to realize extinguishment.” - -6.69 A God - -Then, late at night, a glorious deity, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him: - -“Sir, these six things don’t lead to the decline of a mendicant. What six? Respect for the Teacher, for the teaching, for the Saṅgha, for the training; being easy to admonish, and good friendship. These six things don’t lead to the decline of a mendicant.” - -That’s what that deity said, and the teacher approved. Then that deity, knowing that the teacher approved, bowed, and respectfully circled the Buddha, keeping him on his right, before vanishing right there. - -Then, when the night had passed, the Buddha addressed the mendicants: - -“Tonight, a glorious deity, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and said to me: ‘Sir, these six things don’t lead to the decline of a mendicant. What six? Respect for the Teacher, for the teaching, for the Saṅgha, for the training; being easy to admonish, and good friendship. These six things don’t lead to the decline of a mendicant.’ - -That is what that deity said. Then he bowed and respectfully circled me, keeping me on his right side, before vanishing right there.” - -When he said this, Venerable Sāriputta said to the Buddha: - -“Sir, this is how I understand the detailed meaning of the Buddha’s brief statement. It’s when a mendicant personally respects the Teacher and praises such respect. And they encourage other mendicants who lack such respect to respect the Teacher. And they praise other mendicants who respect the Teacher at the right time, truthfully and substantively. They personally respect the teaching … They personally respect the Saṅgha … They personally respect the training … They are personally easy to admonish … They personally have good friends, and praise such friendship. And they encourage other mendicants who lack good friends to develop good friendship. And they praise other mendicants who have good friends at the right time, truthfully and substantively. That’s how I understand the detailed meaning of the Buddha’s brief statement.” - -“Good, good, Sāriputta! It’s good that you understand the detailed meaning of what I’ve said in brief like this. - -It’s when a mendicant personally respects the Teacher … They personally respect the teaching … They personally respect the Saṅgha … They personally respect the training … They are personally easy to admonish … They personally have good friends, and praise such friendship. And they encourage other mendicants who lack good friends to develop good friendship. And they praise other mendicants who have good friends at the right time, truthfully and substantively. This is how to understand the detailed meaning of what I said in brief.” - -6.70 Immersion - -“Mendicants, it’s totally impossible that a mendicant without immersion that is peaceful, refined, tranquil, and unified will wield the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the Brahmā realm. - -It’s impossible that with clairaudience that is purified and superhuman, they’ll hear both kinds of sounds, human and divine, whether near or far. - -It’s impossible that they’ll understand the minds of other beings and individuals, having comprehended them with their own mind, understanding mind with greed as ‘mind with greed’ … and freed mind as ‘freed mind’. - -It’s impossible that they’ll recollect many kinds of past lives, with features and details. - -It’s impossible that with clairvoyance that is purified and surpasses the human, they’ll understand how sentient beings are reborn according to their deeds. - -It’s impossible that they’ll realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements. - -But it’s totally possible that a mendicant who has immersion that is peaceful, refined, tranquil, and unified will wield the many kinds of psychic power … - -It’s possible that with clairaudience that is purified and superhuman, they’ll hear both kinds of sounds … - -It’s possible that they’ll understand the minds of other beings … - -It’s possible that they’ll recollect many kinds of past lives, with features and details. - -It’s possible that with clairvoyance that is purified and superhuman, they’ll understand how sentient beings are reborn according to their deeds. - -It’s possible that they’ll realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.” - -6.71 Capable of Realizing - -“Mendicants, a mendicant with six qualities is incapable of realizing anything that can be realized, in each and every case. What six? It’s when a mendicant doesn’t truly understand which qualities make things worse, which keep things steady, which lead to distinction, and which lead to penetration. And they don’t practice carefully or do what’s suitable. A mendicant with these six qualities is incapable of realizing anything that can be realized, in each and every case. - -A mendicant with six qualities is capable of realizing anything that can be realized, in each and every case. What six? It’s when a mendicant truly understands which qualities make things worse, which keep things steady, which lead to distinction, and which lead to penetration. And they practice carefully and do what’s suitable. A mendicant with these six qualities is capable of realizing anything that can be realized, in each and every case.” - -6.72 Strength - -“Mendicants, a mendicant who has six qualities can’t attain strength in immersion. What six? It’s when a mendicant is not skilled in entering immersion, skilled in remaining in immersion, or skilled in emerging from immersion. And they don’t practice carefully and persistently, and they don’t do what’s suitable. A mendicant who has these six qualities can’t attain strength in immersion. - -A mendicant who has six qualities can attain strength in immersion. What six? It’s when a mendicant is skilled in entering immersion, skilled in remaining in immersion, and skilled in emerging from immersion. And they practice carefully and persistently, and do what’s suitable. A mendicant who has these six qualities can attain strength in immersion.” - -6.73 First Absorption (1st) - -“Mendicants, without giving up these six qualities you can’t enter and remain in the first absorption. What six? Desire for sensual pleasures, ill will, dullness and drowsiness, restlessness and remorse, and doubt. And the drawbacks of sensual pleasures haven’t been truly seen clearly with right wisdom. Without giving up these six qualities you can’t enter and remain in the first absorption. - -But after giving up these six qualities you can enter and remain in the first absorption. What six? Desire for sensual pleasures, ill will, dullness and drowsiness, restlessness and remorse, and doubt. And the drawbacks of sensual pleasures have been truly seen clearly with right wisdom. After giving up these six qualities you can enter and remain in the first absorption.” - -6.74 First Absorption (2nd) - -“Mendicants, without giving up these six qualities you can’t enter and remain in the first absorption. What six? Sensual, malicious, and cruel thoughts and perceptions. Without giving up these six qualities you can’t enter and remain in the first absorption. - -But after giving up these six qualities you can enter and remain in the first absorption. What six? Sensual, malicious, and cruel thoughts and perceptions. After giving up these six qualities you can enter and remain in the first absorption.” - -8. Perfection - -6.75 Suffering - -“Mendicants, when a mendicant has six qualities they live unhappily in the present life—with distress, anguish, and fever—and when the body breaks up, after death, they can expect a bad rebirth. What six? Sensual, malicious, and cruel thoughts and perceptions. When a mendicant has these six qualities they live unhappily in the present life—with distress, anguish, and fever—and when the body breaks up, after death, they can expect a bad rebirth. - -When a mendicant has six qualities they live happily in the present life—without distress, anguish, or fever—and when the body breaks up, after death, they can expect a good rebirth. What six? Thoughts of renunciation, good will, and harmlessness. And perceptions of renunciation, good will, and harmlessness. When a mendicant has these six qualities they live happily in the present life—without distress, anguish, or fever—and when the body breaks up, after death, they can expect a good rebirth.” - -6.76 Perfection - -“Mendicants, without giving up six things you can’t realize perfection. What six? Conceit, inferiority complex, superiority complex, overestimation, obstinacy, and groveling. Without giving up these six qualities you can’t realize perfection. - -After giving up six things you can realize perfection. What six? Conceit, inferiority complex, superiority complex, overestimation, obstinacy, and groveling. After giving up these six things you can realize perfection.” - -6.77 Superhuman States - -“Mendicants, without giving up six qualities you can’t realize a superhuman distinction in knowledge and vision worthy of the noble ones. What six? Lack of mindfulness and situational awareness, not guarding the sense doors, eating too much, deceit, and flattery. Without giving up these six qualities you can’t realize a superhuman distinction in knowledge and vision worthy of the noble ones. - -But after giving up six qualities you can realize a superhuman distinction in knowledge and vision worthy of the noble ones. What six? Lack of mindfulness and situational awareness, not guarding the sense doors, eating too much, deceit, and flattery. After giving up these six qualities you can realize a superhuman distinction in knowledge and vision worthy of the noble ones.” - -6.78 Joy and Happiness - -“Mendicants, when a mendicant has six things they’re full of joy and happiness in the present life, and they have laid the groundwork for ending the defilements. What six? It’s when a mendicant enjoys the teaching, meditation, giving up, seclusion, kindness, and non-proliferation. When a mendicant has these six things they’re full of joy and happiness in the present life, and they have laid the groundwork for ending the defilements.” - -6.79 Achievement - -“Mendicants, a mendicant who has six factors is unable to acquire more skillful qualities or to increase the skillful qualities they’ve already acquired. What six? It’s when a mendicant is not skilled in profit, skilled in loss, and skilled in means. They don’t generate enthusiasm to achieve skillful qualities not yet achieved. They don’t protect skillful qualities they have achieved. And they don’t try to persevere in the task. A mendicant who has these six factors is unable to acquire more skillful qualities or to increase the skillful qualities they’ve already acquired. - -A mendicant who has six factors is able to acquire more skillful qualities or to increase the skillful qualities they’ve already acquired. What six? It’s when a mendicant is skilled in profit, skilled in loss, and skilled in means. They generate enthusiasm to achieve skillful qualities not yet achieved. They protect skillful qualities they have achieved. And they try to persevere in the task. A mendicant who has these six factors is able to acquire more skillful qualities or to increase the skillful qualities they’ve already acquired.” - -6.80 Greatness - -“Mendicants, a mendicant with six qualities soon acquires great and abundant good qualities. What six? It’s when a mendicant is full of light, full of practice, full of inspiration, and full of eagerness. They don’t slack off when it comes to developing skillful qualities. They reach further. A mendicant who has these six qualities soon acquires great and abundant good qualities.” - -6.81 Hell (1st) - -“Mendicants, someone with six qualities is cast down to hell. What six? They kill living creatures, steal, commit sexual misconduct, and lie. And they have wicked desires and wrong view. Someone with these six qualities is cast down to hell. - -Someone with six qualities is raised up to heaven. What six? They don’t kill living creatures, steal, commit sexual misconduct, or lie. And they have few desires and right view. Someone with these six qualities is raised up to heaven.” - -6.82 Hell (2nd) - -“Mendicants, someone with six qualities is cast down to hell. What six? They kill living creatures, steal, commit sexual misconduct, and lie. And they’re greedy and impudent. Someone with these six qualities is cast down to hell. - -Someone with six qualities is raised up to heaven. What six? They don’t kill living creatures, steal, commit sexual misconduct, or lie. And they’re not greedy or impudent. Someone with these six qualities is raised up to heaven.” - -6.83 The Best Thing - -“Mendicants, a mendicant with six qualities can’t realize the best thing, perfection. What six? It’s when a mendicant is faithless, shameless, imprudent, lazy, and witless. And they’re concerned with their body and their life. A mendicant with these six qualities can’t realize the best thing, perfection. - -A mendicant with six qualities can realize the best thing, perfection. What six? It’s when a mendicant is faithful, conscientious, prudent, energetic, and wise. And they have no concern for their body and their life. A mendicant with these six qualities can realize the best thing, perfection.” - -6.84 Day and Night - -“Mendicants, a mendicant with six qualities can expect decline, not growth, in skillful qualities, whether by day or by night. What six? It’s when a mendicant has many desires—they’re frustrated and not content with any kind of robes, alms-food, lodgings, and medicines and supplies for the sick. And they’re faithless, unethical, unmindful, and witless. A mendicant with these six qualities can expect decline, not growth, in skillful qualities, whether by day or by night. - -A mendicant with six qualities can expect growth, not decline, in skillful qualities, whether by day or by night. What six? It’s when a mendicant doesn’t have many desires—they’re not frustrated but content with any kind of robes, alms-food, lodgings, and medicines and supplies for the sick. And they’re faithful, ethical, mindful, and wise. A mendicant with these six qualities can expect growth, not decline, in skillful qualities, whether by day or by night.” - -9. Coolness - -6.85 Coolness - -“Mendicants, a mendicant with six qualities can’t realize supreme coolness. What six? It’s when a mendicant doesn’t keep their mind in check when they should. They don’t exert their mind when they should. They don’t encourage the mind when they should. They don’t watch over the mind with equanimity when they should. They have a bad attitude. They delight in identity. A mendicant with these six qualities can’t realize supreme coolness. - -A mendicant with six qualities can realize supreme coolness. What six? It’s when a mendicant keeps their mind in check when they should. They exert their mind when they should. They encourage the mind when they should. They watch over the mind with equanimity when they should. They have an excellent attitude. They delight in extinguishment. A mendicant with these six qualities can realize supreme coolness.” - -6.86 Obstacles - -“Mendicants, someone with six qualities is unable to enter the sure path with regards to skillful qualities even when listening to the true teaching. What six? They’re obstructed by deeds, defilements, or results. And they’re faithless, unenthusiastic, and witless. Someone with these six qualities is unable to enter the sure path with regards to skillful qualities, even when listening to the true teaching. - -Someone with six qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching. What six? They’re not obstructed by deeds, defilements, or results. And they’re faithful, enthusiastic, and wise. Someone with these six qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching.” - -6.87 A Murderer - -“Mendicants, someone with six qualities is unable to enter the sure path with regards to skillful qualities even when listening to the true teaching. What six? They murder their mother or father or a perfected one. They maliciously shed the blood of a Realized One. They cause a schism in the Saṅgha. They’re witless, dull, and stupid. Someone with these six qualities is unable to enter the sure path with regards to skillful qualities, even when listening to the true teaching. - -Someone with six qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching. What six? They don’t murder their mother or father or a perfected one. They don’t maliciously shed the blood of a Realized One. They don’t cause a schism in the Saṅgha. They’re wise, bright, and clever. Someone with these six qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching.” - -6.88 Wanting to Listen - -“Mendicants, someone with six qualities is unable to enter the sure path with regards to skillful qualities even when listening to the true teaching. What six? When the teaching and practice proclaimed by the Realized One is being taught they don’t want to listen. They don’t lend an ear or apply their mind to understand them. They learn the incorrect meaning and reject the correct meaning. They accept views that contradict the teaching. Someone with these six qualities is unable to enter the sure path with regards to skillful qualities, even when listening to the true teaching. - -Someone with six qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching. What six? When the teaching and practice proclaimed by the Realized One is being taught they want to listen. They lend an ear and apply their mind to understand them. They learn the correct meaning and reject the incorrect meaning. They accept views that agree with the teaching. Someone with these six qualities is able to enter the sure path with regards to skillful qualities when listening to the true teaching.” - -6.89 Not Giving Up - -“Mendicants, without giving up six things you can’t become accomplished in view. What six? Identity view, doubt, misapprehension of precepts and observances, and forms of greed, hate, and delusion that lead to rebirth in places of loss. Without giving up these six things you can’t become accomplished in view. - -After giving up six things you can become accomplished in view. What six? Identity view, doubt, misapprehension of precepts and observances, and forms of greed, hate, and delusion that lead to rebirth in places of loss. After giving up these six things you can become accomplished in view.” - -6.90 Given Up - -“Mendicants, a person accomplished in view has given up six things. What six? Identity view, doubt, misapprehension of precepts and observances, and forms of greed, hate, and delusion that lead to rebirth in places of loss. A person accomplished in view has given up these six things.” - -6.91 Can’t Give Rise - -“Mendicants, a person accomplished in view can’t give rise to six things. What six? Identity view, doubt, misapprehension of precepts and observances, and forms of greed, hate, and delusion that lead to rebirth in places of loss. A person accomplished in view can’t give rise to these six things.” - -6.92 Things That Can’t Be Done (1st) - -“Mendicants, these six things can’t be done. What six? A person accomplished in view can’t live disrespectful and irreverent toward the Teacher, the teaching, the Saṅgha, or the training. They can’t establish their belief on unreliable grounds. And they can’t generate an eighth rebirth. These are the six things that can’t be done.” - -6.93 Things That Can’t Be Done (2nd) - -“Mendicants, these six things can’t be done. What six? A person accomplished in view can’t take conditions to be permanent, happiness, or self. They can’t do deeds with fixed result in the next life. They can’t fall back on purification through noisy, superstitious rites. They can’t seek outside of the Buddhist community for those worthy of religious donations. These are the six things that can’t be done.” - -6.94 Things That Can’t Be Done (3rd) - -“Mendicants, these six things can’t be done. What six? A person accomplished in view can’t murder their mother or father or a perfected one. They can’t maliciously shed the blood of the Realized One. They can’t cause a schism in the Saṅgha. They can’t acknowledge another teacher. These are the six things that can’t be done.” - -6.95 Things That Can’t Be Done (4th) - -“Mendicants, these six things can’t be done. What six? A person accomplished in view can’t fall back on the idea that pleasure and pain are made by oneself, or that they’re made by another, or that they’re made by both. Nor can they fall back on the idea that pleasure and pain arise by chance, not made by oneself, by another, or by both. Why is that? It is because a person accomplished in view has clearly seen causes and the phenomena that arise from causes. These are the six things that can’t be done.” - -10. Benefit - -6.96 Appearance - -“Mendicants, the appearance of six things is rare in the world. What six? A Realized One, a perfected one, a fully awakened Buddha. A person who teaches the teaching and training proclaimed by a Realized One. Rebirth in a civilized region. Unimpaired sense faculties. Being bright and clever. Enthusiasm for skillful qualities. The appearance of these six things is rare in the world.” - -6.97 Benefit - -“Mendicants, these are the six benefits of realizing the fruit of stream-entry. What six? You’re bound for the true teaching. You’re not liable to decline. You suffer only for a limited period. You have unshared knowledge. You’ve clearly seen causes and the phenomena that arise from causes. These are the six benefits of realizing the fruit of stream-entry.” - -6.98 Impermanence - -“Mendicants, it’s totally impossible for a mendicant who regards any condition as permanent to accept views that agree with the teaching. Without accepting views that agree with the teaching, it’s impossible to enter the sure path with regards to skillful qualities. Without entering the sure path, it’s impossible to realize the fruit of stream-entry, once-return, non-return, or perfection. - -It’s totally possible for a mendicant who regards all conditions as impermanent to accept views that agree with the teaching. Having accepted views that agree with the teaching, it’s possible to enter the sure path. Having entered the sure path, it’s possible to realize the fruit of stream-entry, once-return, non-return, or perfection.” - -6.99 Suffering - -“Mendicants, it’s totally impossible for a mendicant who regards any condition as pleasurable to accept views that agree with the teaching. … It’s totally possible for a mendicant who regards all conditions as suffering to accept views that agree with the teaching. …” - -6.100 Not-Self - -“Mendicants, it’s totally impossible for a mendicant who regards any condition as self to accept views that agree with the teaching. … It’s totally possible for a mendicant who regards all things as not-self to accept views that agree with the teaching. …” - -6.101 Extinguished - -“Mendicants, it’s totally impossible for a mendicant who regards extinguishment as suffering to accept views that agree with the teaching. … - -It’s totally possible for a mendicant who regards extinguishment as pleasurable to accept views that agree with the teaching. …” - -6.102 Transience - -“Mendicants, seeing six benefits is quite enough to establish the perception of impermanence in all conditions without qualification. What six? ‘All conditions will appear to me as transient.’ ‘My mind will not delight anywhere in the world.’ ‘My mind will rise above the whole world.’ ‘My mind will incline to extinguishment.’ ‘My fetters will be given up.’ ‘I will achieve the ultimate goal of the ascetic life.’ Seeing these six benefits is quite enough to establish the perception of impermanence in all conditions without qualification.” - -6.103 With a Drawn Sword - -“Mendicants, seeing six benefits is quite enough to establish the perception of suffering in all conditions without qualification. What six? ‘Perception of disillusionment will be established in me for all conditions, like a killer with a drawn sword.’ ‘My mind will rise above the whole world.’ ‘I will see extinguishment as peaceful.’ ‘My underlying tendencies will be uprooted.’ ‘I will fulfill my duty.’ ‘I will have served my Teacher with love.’ Seeing these six benefits is quite enough to establish the perception of suffering in all conditions without qualification.” - -6.104 Non-identification - -“Mendicants, seeing six benefits is quite enough to establish the perception of not-self in all things without qualification. What six? ‘I will be without identification in the whole world.’ ‘My I-makings will stop.’ ‘My mine-makings will stop.’ ‘I will have unshared knowledge.’ ‘I will clearly see causes and the phenomena that arise from causes.’ Seeing these six benefits is quite enough to establish the perception of not-self in all things without qualification.” - -6.105 States of Existence - -“Mendicants, you should give up these three states of existence. And you should train in three trainings. What are the three states of existence you should give up? Existence in the sensual realm, the realm of luminous form, and the formless realm. These are the three states of existence you should give up. What are the three trainings you should train in? The training in the higher ethics, the higher mind, and the higher wisdom. These are the three trainings you should train in. When a mendicant has given up these three states of existence and has trained in these three trainings they’re called a mendicant who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.” - -6.106 Craving - -“Mendicants, you should give up these three cravings and three conceits. What three cravings should you give up? Craving for sensual pleasures, craving for continued existence, and craving to end existence. These are the three cravings you should give up. What three conceits should you give up? Conceit, inferiority complex, and superiority complex. These are the three conceits you should give up. When a mendicant has given up these three cravings and these three conceits they’re called a mendicant who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.” - -11. Triads - -6.107 Greed - -“Mendicants, there are these three things. What three? Greed, hate, and delusion. These are the three things. To give up these three things you should develop three things. What three? You should develop the perception of ugliness to give up greed, love to give up hate, and wisdom to give up delusion. These are the three things you should develop to give up those three things.” - -6.108 Bad Conduct - -“Mendicants, there are these three things. What three? Bad conduct by way of body, speech, and mind. These are the three things. To give up these three things you should develop three things. What three? You should develop good bodily conduct to give up bad bodily conduct, good verbal conduct to give up bad verbal conduct, and good mental conduct to give up bad mental conduct. These are the three things you should develop to give up those three things.” - -6.109 Thoughts - -“Mendicants, there are these three things. What three? Sensual, malicious, and cruel thoughts. These are the three things. To give up these three things you should develop three things. What three? You should develop thoughts of renunciation to give up sensual thoughts, thoughts of good will to give up malicious thoughts, and thoughts of harmlessness to give up cruel thoughts. These are the three things you should develop to give up those three things.” - -6.110 Perceptions - -“Mendicants, there are these three things. What three? Sensual, malicious, and cruel perceptions. These are the three things. To give up these three things you should develop three things. What three? You should develop perceptions of renunciation to give up sensual perceptions, perceptions of good will to give up malicious perceptions, and perceptions of harmlessness to give up cruel perceptions. These are the three things you should develop to give up those three things.” - -6.111 Elements - -“Mendicants, there are these three things. What three? The elements of sensuality, malice, and cruelty. These are the three things. To give up these three things you should develop three things. What three? You should develop the element of renunciation to give up the element of sensuality, the element of good will to give up the element of malice, and the element of harmlessness to give up the element of cruelty. These are the three things you should develop to give up those three things.” - -6.112 Gratification - -“Mendicants, there are these three things. What three? The view that things are gratifying, the view of self, and wrong view. These are the three things. To give up these three things you should develop three things. What three? You should develop the perception of impermanence to give up the view that things are gratifying; the perception of not-self to give up the view of self; and right view to give up wrong view. These are the three things you should develop to give up those three things.” - -6.113 Dissatisfaction - -“Mendicants, there are these three things. What three? Dissatisfaction, cruelty, and unprincipled conduct. These are the three things. To give up these three things you should develop three things. What three? You should develop rejoicing to give up negativity, harmlessness to give up cruelty, and principled conduct to give up unprincipled conduct. These are the three things you should develop to give up those three things.” - -6.114 Contentment - -“Mendicants, there are these three things. What three? Lack of contentment, lack of situational awareness, and having many wishes. These are the three things. To give up these three things you should develop three things. What three? You should develop contentment to give up lack of contentment, situational awareness to give up lack of situational awareness, and having few wishes to give up having many wishes. These are the three things you should develop to give up those three things.” - -6.115 Hard to Admonish - -“Mendicants, there are these three things. What three? Being hard to admonish, bad friendship, and a distracted mind. These are the three things. To give up these three things you should develop three things. What three? You should develop being easy to admonish to give up being hard to admonish, good friendship to give up bad friendship, and mindfulness of breathing to give up a distracted mind. These are the three things you should develop to give up those three things.” - -6.116 Restlessness - -“Mendicants, there are these three things. What three? Restlessness, lack of restraint, and negligence. These are the three things. To give up these three things you should develop three things. What three? You should develop serenity to give up restlessness, restraint to give up lack of restraint, and diligence to give up negligence. These are the three things you should develop to give up those three things.” - -12. The Ascetic Life - -6.117 Observing the Body - -“Mendicants, without giving up these six qualities you can’t meditate observing an aspect of the body. What six? Relishing work, talk, sleep, and company, not guarding the sense doors, and eating too much. Without giving up these six qualities you can’t meditate observing an aspect of the body. - -But after giving up these six qualities you can meditate observing an aspect of the body. What six? Relishing work, talk, sleep, and company, not guarding the sense doors, and eating too much. After giving up these six qualities you can meditate observing an aspect of the body.” - -6.118 Observing Principles, Etc. - -“Mendicants, without giving up six things you can’t meditate observing an aspect of the body internally … body externally … body internally and externally … feelings internally … feelings externally … feelings internally and externally … mind internally … mind externally … mind internally and externally … principles internally … principles externally … principles internally and externally. What six? Relishing work, talk, sleep, and company, not guarding the sense doors, and eating too much. After giving up these six qualities you can meditate observing an aspect of principles internally and externally.” - -6.119 About Tapussa - -“Mendicants, having six qualities the householder Tapussa is certain about the Realized One, sees the deathless, and lives having realized the deathless. What six? Experiential confidence in the Buddha, the teaching, and the Saṅgha, and noble ethics, knowledge, and freedom. Having these six qualities the householder Tapussa is certain about the Realized One, sees the deathless, and lives having realized the deathless.” - -6.120–139 About Bhallika, Etc. - -“Mendicants, having six qualities the householders Bhallika … Sudatta Anāthapiṇḍika … Citta of Macchikāsaṇḍa … Hatthaka of Āḷavī … Mahānāma the Sakyan … Ugga of Vesālī … Uggata … Sūra of Ambaṭṭha … Jīvaka Komārabhacca … Nakula’s father … Tavakaṇṇika … Pūraṇa … Isidatta … Sandhāna … Vijaya … Vijayamāhita … Meṇḍaka … the lay followers Vāseṭṭha … Ariṭṭha … and Sāragga are certain about the Realized One, see the deathless, and live having realized the deathless. What six? Experiential confidence in the Buddha, the teaching, and the Saṅgha, and noble ethics, knowledge, and freedom. Having these six qualities the lay follower Sāragga is certain about the Realized One, sees the deathless, and lives having realized the deathless.” - -13. Abbreviated Texts Beginning with Greed - - -6.140 - -“For insight into greed, six things should be developed. What six? The unsurpassable seeing, listening, acquisition, training, service, and recollection. For insight into greed, these six things should be developed.” - - -6.141 - -“For insight into greed, six things should be developed. What six? The recollection of the Buddha, the teaching, the Saṅgha, ethics, generosity, and the deities. For insight into greed, these six things should be developed.” - - -6.142 - -“For insight into greed, six things should be developed. What six? The perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, the perception of fading away, and the perception of cessation. For insight into greed, these six things should be developed.” - -6.143–169 - -“For the complete understanding of greed … complete ending … giving up … ending … vanishing … fading away … cessation … giving away … letting go of greed these six things should be developed.” - -6.170–649 - -“Of hate … delusion … anger … hostility … offensiveness … contempt … jealousy … stinginess … deceitfulness … deviousness … obstinacy … aggression … conceit … arrogance … vanity … for insight into negligence … complete understanding … complete ending … giving up … ending … vanishing … fading away … cessation … giving away … letting go of negligence these six things should be developed.” - -That is what the Buddha said. Satisfied, the mendicants were happy with what the Buddha said. - -The Book of the Sixes is finished. -Numbered Discourses 7 - -1. Wealth - -7.1 Pleasing (1st) - -So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!” - -“Venerable sir,” they replied. The Buddha said this: - -“Mendicants, a mendicant with seven qualities is disliked and disapproved by their spiritual companions, not respected or admired. What seven? It’s when a mendicant desires material possessions, honor, and to be looked up to. They lack conscience and prudence. They have wicked desires and wrong view. A mendicant with these seven qualities is disliked and disapproved by their spiritual companions, not respected or admired. - -A mendicant with seven qualities is liked and approved by their spiritual companions, respected and admired. What seven? It’s when a mendicant doesn’t desire material possessions, honor, and to be looked up to. They have conscience and prudence. They have few desires and right view. A mendicant with these seven qualities is liked and approved by their spiritual companions, respected and admired.” - -7.2 Pleasing (2nd) - -“Mendicants, a mendicant with seven qualities is disliked and disapproved by their spiritual companions, not respected or admired. What seven? It’s when a mendicant desires material possessions, honor, and to be looked up to. They lack conscience and prudence. They’re jealous and stingy. A mendicant with these seven qualities is disliked and disapproved by their spiritual companions, not respected or admired. - -A mendicant with seven qualities is liked and approved by their spiritual companions, respected and admired. What seven? It’s when a mendicant doesn’t desire material possessions, honor, and to be looked up to. They have conscience and prudence. They’re not jealous or stingy. A mendicant with these seven qualities is liked and approved by their spiritual companions, respected and admired.” - -7.3 Powers in Brief - -So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. … “Mendicants, there are these seven powers. What seven? The powers of faith, energy, conscience, prudence, mindfulness, immersion, and wisdom. These are the seven powers. - - The powers are faith and energy, - conscience and prudence, - mindfulness and immersion, - and wisdom as the seventh power. - Empowered by these, - an astute mendicant lives happily. - - They should examine the teaching rationally, - discerning the meaning with wisdom. - The liberation of their heart - is like a lamp going out.” - - -7.4 Powers in Detail - -“Mendicants, there are these seven powers. What seven? The powers of faith, energy, conscience, prudence, mindfulness, immersion, and wisdom. - -And what is the power of faith? It’s when a noble disciple has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ This is called the power of faith. - -And what is the power of energy? It’s when a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. This is called the power of energy. - -And what is the power of conscience? It’s when a noble disciple has a conscience. They’re conscientious about bad conduct by way of body, speech, and mind, and conscientious about acquiring any bad, unskillful qualities. This is called the power of conscience. - -And what is the power of prudence? It’s when a noble disciple is prudent. They’re prudent when it comes to bad conduct by way of body, speech, and mind, and prudent when it comes to the acquiring of any bad, unskillful qualities. This is called the power of prudence. - -And what is the power of mindfulness? It’s when a noble disciple is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago. This is called the power of mindfulness. - -And what is the power of immersion? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. … Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. This is called the power of immersion. - -And what is the power of wisdom? It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This is called the power of wisdom. - -These are the seven powers. - - The powers are faith and energy, - conscience and prudence, - mindfulness and immersion, - and wisdom as the seventh power. - Empowered by these, - an astute mendicant lives happily. - - They should examine the teaching rationally, - discerning the meaning with wisdom. - The liberation of their heart - is like a lamp going out.” - - -7.5 Wealth in Brief - -“Mendicants, there are these seven kinds of wealth. What seven? The wealth of faith, ethical conduct, conscience, prudence, learning, generosity, and wisdom. These are the seven kinds of wealth. - - Faith and ethical conduct are kinds of wealth, - as are conscience and prudence, - learning and generosity, - and wisdom is the seventh kind of wealth. - - When a woman or man - has these kinds of wealth, - they’re said to be prosperous, - their life is not in vain. - - So let the wise devote themselves - to faith, ethical behavior, - confidence, and insight into the teaching, - remembering the instructions of the Buddhas.” - - -7.6 Wealth in Detail - -“Mendicants, there are these seven kinds of wealth. What seven? The wealth of faith, ethical conduct, conscience, prudence, learning, generosity, and wisdom. - -And what is the wealth of faith? It’s when a noble disciple has faith in the Realized One’s awakening … This is called the wealth of faith. - -And what is the wealth of ethical conduct? It’s when a noble disciple doesn’t kill living creatures, steal, commit sexual misconduct, use speech that’s false, divisive, harsh, or nonsensical, or consume alcoholic drinks that cause negligence. This is called the wealth of ethical conduct. - -And what is the wealth of conscience? It’s when a noble disciple has a conscience. They’re conscientious about bad conduct by way of body, speech, and mind, and conscientious about having any bad, unskillful qualities. This is called the wealth of conscience. - -And what is the wealth of prudence? It’s when a noble disciple is prudent. They’re prudent when it comes to bad conduct by way of body, speech, and mind, and prudent when it comes to the acquiring of any bad, unskillful qualities. This is called the wealth of prudence. - -And what is the wealth of learning? It’s when a noble disciple is very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and comprehending them theoretically. This is called the wealth of learning. - -And what is the wealth of generosity? It’s when a noble disciple lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. This is called the wealth of generosity. - -And what is the wealth of wisdom? It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This is called the wealth of wisdom. - -These are the seven kinds of wealth. - - Faith and ethical conduct are kinds of wealth, - as are conscience and prudence, - learning and generosity, - and wisdom is the seventh kind of wealth. - - When a woman or man - has these kinds of wealth, - they’re said to be prosperous, - their life is not in vain. - - So let the wise devote themselves - to faith, ethical behavior, - confidence, and insight into the teaching, - remembering the instructions of the Buddhas.” - - -7.7 With Ugga - -Then Ugga the government minister went up to the Buddha, bowed, sat down to one side, and said to him, “It’s incredible, sir, it’s amazing! Migāra of Rohaṇa is so rich, so very wealthy.” - -“But Ugga, how rich is he?” - -“He has a hundred thousand gold coins, not to mention the silver!” - -“Well, Ugga, that is wealth, I can’t deny it. But fire, water, rulers, thieves, and unloved heirs all take a share of that wealth. There are these seven kinds of wealth that they can’t take a share of. What seven? The wealth of faith, ethical conduct, conscience, prudence, learning, generosity, and wisdom. There are these seven kinds of wealth that fire, water, rulers, thieves, and unloved heirs can’t take a share of. - - Faith and ethical conduct are kinds of wealth, - as are conscience and prudence, - learning and generosity, - and wisdom is the seventh kind of wealth. - - When a woman or man - has these kinds of wealth, - they’re really rich in the world, - invincible among gods and humans. - - So let the wise devote themselves - to faith, ethical behavior, - confidence, and insight into the teaching, - remembering the instructions of the Buddhas.” - - -7.8 Fetters - -“Mendicants, there are these seven fetters. What seven? The fetters of attraction, repulsion, views, doubt, conceit, desire to be reborn, and ignorance. These are the seven fetters.” - -7.9 Giving Up - -“Mendicants, the spiritual life is lived to give up and cut out these seven fetters. What seven? The fetters of attraction, repulsion, views, doubt, conceit, desire to be reborn, and ignorance. The spiritual life is lived to give up and cut out these seven fetters. When a mendicant has given up the fetters of attraction, repulsion, views, doubt, conceit, desire to be reborn, and ignorance—cut them off at the root, made them like a palm stump, obliterated them, so they are unable to arise in the future— they’re called a mendicant who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.” - -7.10 Stinginess - -“Mendicants, there are these seven fetters. What seven? The fetters of attraction, repulsion, views, doubt, conceit, jealousy, and stinginess. These are the seven fetters.” - -2. Tendencies - -7.11 Underlying Tendencies (1st) - -“Mendicants, there are these seven underlying tendencies. What seven? The underlying tendencies of sensual desire, repulsion, views, doubt, conceit, desire to be reborn, and ignorance. These are the seven underlying tendencies.” - -7.12 Underlying Tendencies (2nd) - -“Mendicants, the spiritual life is lived to give up and cut out these seven underlying tendencies. What seven? The underlying tendencies of sensual desire, repulsion, views, doubt, conceit, desire to be reborn, and ignorance. The spiritual life is lived to give up and cut out these seven underlying tendencies. - -When a mendicant has given up the underlying tendencies of sensual desire, repulsion, views, doubt, conceit, desire to be reborn, and ignorance—cut them off at the root, made them like a palm stump, obliterated them, so they are unable to arise in the future— they’re called a mendicant who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.” - -7.13 A Family - -“Mendicants, visiting a family with seven factors is not worthwhile, or if you’ve already arrived, sitting down is not worthwhile. What seven? They don’t politely rise, bow, or offer a seat. They hide what they have. Even when they have much they give little. Even when they have refined things they give coarse things. They give carelessly, not carefully. Visiting a family with these seven factors is not worthwhile, or if you’ve already arrived, sitting down is not worthwhile. - -Visiting a family with seven factors is worthwhile, or if you’ve already arrived, sitting down is worthwhile. What seven? They politely rise, bow, and offer a seat. They don’t hide what they have. When they have much they give much. When they have refined things they give refined things. They give carefully, not carelessly. Visiting a family with these seven factors is worthwhile, or if you’ve already arrived, sitting down is worthwhile.” - -7.14 Persons - -“Mendicants, these seven people are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and are the supreme field of merit for the world. What seven? The one freed both ways, the one freed by wisdom, the personal witness, the one attained to view, the one freed by faith, the follower of the teachings, and the follower by faith. These are the seven people who are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and are the supreme field of merit for the world.” - -7.15 A Simile With Water - -“Mendicants, these seven people found in the world are like those in water. - -What seven? One person sinks under once and stays under. One person rises up then sinks under. One person rises up then stays put. One person rises up then sees and discerns. One person rises up then crosses over. One person rises up then finds a footing. One person has risen up, crossed over, and gone beyond, and that brahmin stands on the shore. - -And what kind of person sinks under once and stays under? It’s the kind of person who has exclusively dark, unskillful qualities. This kind of person sinks under once and stays under. - -And what kind of person rises up then sinks under? It’s the kind of person who, rising up, thinks: ‘It’s good to have faith, conscience, prudence, energy, and wisdom regarding skillful qualities.’ However their faith, conscience, prudence, energy, and wisdom don’t last or grow, but dwindle away. This kind of person rises up then sinks under. - -And what kind of person rises up then stays put? It’s the kind of person who, rising up, thinks: ‘It’s good to have faith, conscience, prudence, energy, and wisdom regarding skillful qualities.’ And their faith, conscience, prudence, energy, and wisdom lasts, neither dwindling nor growing. This kind of person rises up then stays put. - -And what kind of person rises up then sees and discerns? It’s the kind of person who, rising up, thinks: ‘It’s good to have faith, conscience, prudence, energy, and wisdom regarding skillful qualities.’ With the ending of three fetters they’re a stream-enterer, not liable to be reborn in the underworld, bound for awakening. This kind of person rises up then sees and discerns. - -And what kind of person rises up then crosses over? It’s the kind of person who, rising up, thinks: ‘It’s good to have faith, conscience, prudence, energy, and wisdom regarding skillful qualities.’ With the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering. This kind of person rises up then crosses over. - -And what kind of person rises up then finds a footing? It’s the kind of person who, rising up, thinks: ‘It’s good to have faith, conscience, prudence, energy, and wisdom regarding skillful qualities.’ With the ending of the five lower fetters they’re reborn spontaneously. They are extinguished there, and are not liable to return from that world. This kind of person rises up then finds a footing. - -And what kind of person has risen up, crossed over, and gone beyond, a brahmin who stands on the shore? It’s the kind of person who, rising up, thinks: ‘It’s good to have faith, conscience, prudence, energy, and wisdom regarding skillful qualities.’ They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. This kind of person has risen up, crossed over, and gone beyond, a brahmin who stands on the shore. - -These seven people found in the world are like those in water.” - -7.16 Observing Impermanence - -“Mendicants, these seven people are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and are the supreme field of merit for the world. What seven? - -First, take a person who meditates observing impermanence in all conditions. They perceive impermanence and experience impermanence. Constantly, continually, and without stopping, they apply the mind and fathom with wisdom. They’ve realized the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements. This is the first person. - -Next, take a person who meditates observing impermanence in all conditions. Their defilements and their life come to an end at exactly the same time. This is the second person. - -Next, take a person who meditates observing impermanence in all conditions. With the ending of the five lower fetters they’re extinguished between one life and the next. … - -With the ending of the five lower fetters they’re extinguished upon landing. … - -With the ending of the five lower fetters they’re extinguished without extra effort. … - -With the ending of the five lower fetters they’re extinguished with extra effort. … - -With the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm. This is the seventh person. - -These are the seven people who are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and are the supreme field of merit for the world.” - -7.17 Observing Suffering - -“Mendicants, these seven people are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and are the supreme field of merit for the world. What seven? First, take a person who meditates observing suffering in all conditions. They perceive suffering and experience suffering. Constantly, continually, and without stopping, they apply the mind and fathom with wisdom. …” - -7.18 Observing Not-self - -“First, take a person who meditates observing not-self in all things. They perceive not-self and experience not-self. Constantly, continually, and without stopping, they apply the mind and fathom with wisdom. …” - -7.19 Extinguishment - -“First, take a person who meditates observing the happiness in extinguishment. They perceive happiness and experience happiness. Constantly, continually, and without stopping, they apply the mind and fathom with wisdom. They’ve realized the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements. This is the first person worthy of offerings. - -Next, take a person who meditates observing the happiness in extinguishment. They perceive happiness and experience happiness. Constantly, continually, and without stopping, they apply the mind and fathom with wisdom. Their defilements and their life come to an end at exactly the same time. This is the second person. - -Next, take a person who meditates observing the happiness in extinguishment. They perceive happiness and experience happiness. Constantly, continually, and without stopping, they apply the mind and fathom with wisdom. - -With the ending of the five lower fetters they’re extinguished between one life and the next. … - -With the ending of the five lower fetters they’re extinguished upon landing. … - -With the ending of the five lower fetters they’re extinguished without extra effort. … - -With the ending of the five lower fetters they’re extinguished with extra effort. … - -With the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm. This is the seventh person. - -These are the seven people who are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and are the supreme field of merit for the world.” - -7.20 Qualifications for Graduation - -“Mendicants, there are these seven qualifications for graduation. What seven? It’s when a mendicant has a keen enthusiasm to undertake the training … to examine the teachings … to get rid of desires … for retreat … to rouse up energy … for mindfulness and alertness … to penetrate theoretically. And they don’t lose these desires in the future. These are the seven qualifications for graduation.” - -3. The Vajji Seven - -7.21 At Sārandada - -So I have heard. At one time the Buddha was staying near Vesālī, at the Sārandada Tree-shrine. Then several Licchavis went up to the Buddha, bowed, sat down to one side, and the Buddha said to these Licchavis: - -“Licchavis, I will teach you these seven principles that prevent decline. Listen and pay close attention, I will speak.” - -“Yes, sir,” they replied. The Buddha said this: - -“And what are the seven principles that prevent decline? As long as the Vajjis meet frequently and have many meetings, they can expect growth, not decline. - -As long as the Vajjis meet in harmony, leave in harmony, and carry on their business in harmony, they can expect growth, not decline. - -As long as the Vajjis don’t make new decrees or abolish existing decrees, but undertake and follow the traditional Vajjian principles as they have been decreed, they can expect growth, not decline. - -As long as the Vajjis honor, respect, esteem, and venerate Vajjian elders, and think them worth listening to, they can expect growth, not decline. - -As long as the Vajjis don’t rape or abduct women or girls from their families and force them to live with them, they can expect growth, not decline. - -As long as the Vajjis honor, respect, esteem, and venerate the Vajjian shrines, whether inner or outer, not neglecting the proper spirit-offerings that were given and made in the past, they can expect growth, not decline. - -As long as the Vajjis arrange for proper protection, shelter, and security for perfected ones, so that more perfected ones might come to the realm and those already here may live in comfort, they can expect growth, not decline. - -As long as these seven principles that prevent decline last among the Vajjis, and as long as the Vajjis are seen following them, they can expect growth, not decline.” - -7.22 With Vassakāra - -So I have heard. At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. - -Now at that time King Ajātasattu Vedehiputta of Māgadha wanted to invade the Vajjis. He declared: “I shall wipe out these Vajjis, so mighty and powerful! I shall destroy them, and lay ruin and devastation upon them!” - -And then King Ajātasattu addressed Vassakāra the brahmin minister of Māgadha, “Please, brahmin, go to the Buddha, and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably. And then say: ‘Sir, King Ajātasattu Vedehiputta of Māgadha wants to invade the Vajjis. He has declared: “I shall wipe out these Vajjis, so mighty and powerful! I shall destroy them, and lay ruin and devastation upon them!”’ Remember well how the Buddha answers and tell it to me. For Realized Ones say nothing that is not so.” - -“Yes, sir,” Vassakāra replied. He went to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: - -“Master Gotama, King Ajātasattu bows with his head to your feet. He asks if you are healthy and well, nimble, strong, and living comfortably. King Ajātasattu wants to invade the Vajjis. He has declared: ‘I shall wipe out these Vajjis, so mighty and powerful! I shall destroy them, and lay ruin and devastation upon them!’” - -Now at that time Venerable Ānanda was standing behind the Buddha fanning him. Then the Buddha said to him: “Ānanda, have you heard that the Vajjis meet frequently and have many meetings?” - -“I have heard that, sir.” - -“As long as the Vajjis meet frequently and have many meetings, they can expect growth, not decline. - -Ānanda, have you heard that the Vajjis meet in harmony, leave in harmony, and carry on their business in harmony?” - -“I have heard that, sir.” - -“As long as the Vajjis meet in harmony, leave in harmony, and carry on their business in harmony, they can expect growth, not decline. - -Ānanda, have you heard that the Vajjis don’t make new decrees or abolish existing decrees, but proceed having undertaken the ancient Vajjian principles as they have been decreed?” - -“I have heard that, sir.” - -“As long as the Vajjis don’t make new decrees or abolish existing decrees, but proceed having undertaken the traditional Vajjian principles as they have been decreed, they can expect growth, not decline. - -Ānanda, have you heard that the Vajjis honor, respect, esteem, and venerate Vajjian elders, and think them worth listening to?” - -“I have heard that, sir.” - -“As long as the Vajjis honor, respect, esteem, and venerate Vajjian elders, and think them worth listening to, they can expect growth, not decline. - -Ānanda, have you heard that the Vajjis don’t rape or abduct women or girls from their families and force them to live with them?” - -“I have heard that, sir.” - -“As long as the Vajjis don’t rape or abduct women or girls from their families and force them to live with them, they can expect growth, not decline. - -Ānanda, have you heard that the Vajjis honor, respect, esteem, and venerate the Vajjian shrines, whether inner or outer, not neglecting the proper spirit-offerings that were given and made in the past?” - -“I have heard that, sir.” - -“As long as the Vajjis honor, respect, esteem, and venerate the Vajjian shrines, whether inner or outer, not neglecting the proper spirit-offerings that were given and made in the past, they can expect growth, not decline. - -Ānanda, have you heard that the Vajjis arrange for proper protection, shelter, and security for perfected ones, so that more perfected ones might come to the realm and those already here may live in comfort?” - -“I have heard that, sir.” - -“As long as the Vajjis arrange for proper protection, shelter, and security for perfected ones, so that more perfected ones might come to the realm and those already here may live in comfort, they can expect growth, not decline.” - -Then the Buddha said to Vassakāra: - -“Brahmin, one time I was staying near Vesālī at the Sārandada woodland shrine. There I taught the Vajjis these principles that prevent decline. As long as these seven principles that prevent decline last among the Vajjis, and as long as the Vajjis are seen following them, they can expect growth, not decline.” - -When the Buddha had spoken, Vassakāra said to him: “Master Gotama, if the Vajjis follow even a single one of these principles they can expect growth, not decline. How much more so all seven! King Ajātasattu cannot defeat the Vajjis in war, unless by diplomacy or by sowing dissension. Well, now, Master Gotama, I must go. I have many duties, and much to do.” - -“Please, brahmin, go at your convenience.” Then Vassakāra the brahmin, having approved and agreed with what the Buddha said, got up from his seat and left. - -7.23 Non-Decline for Mendicants (1st) - -So I have heard. At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. There the Buddha addressed the mendicants: - -“Mendicants, I will teach you these seven principles that prevent decline. Listen and pay close attention, I will speak.” - -“Yes, sir,” they replied. The Buddha said this: - -“What are the seven principles that prevent decline? As long as the mendicants meet frequently and have many meetings, they can expect growth, not decline. - -As long as the mendicants meet in harmony, leave in harmony, and carry on their business in harmony, they can expect growth, not decline. - -As long as the mendicants don’t make new decrees or abolish existing decrees, but undertake and follow the training rules as they have been decreed, they can expect growth, not decline. - -As long as the mendicants honor, respect, esteem, and venerate the senior mendicants—of long standing, long gone forth, fathers and leaders of the Saṅgha—and think them worth listening to, they can expect growth, not decline. - -As long as the mendicants don’t fall under the sway of arisen craving for future lives, they can expect growth, not decline. - -As long as the mendicants take care to live in wilderness lodgings, they can expect growth, not decline. - -As long as the mendicants individually establish mindfulness, so that more good-hearted spiritual companions might come, and those that have already come may live comfortably, they can expect growth, not decline. - -As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.” - -7.24 Non-Decline for Mendicants (2nd) - -“Mendicants, I will teach you seven principles that prevent decline. Listen and pay close attention … And what are the seven principles that prevent decline? - -As long as the mendicants don’t relish work, loving it and liking to relish it, they can expect growth, not decline. - -As long as they don’t enjoy talk … sleep … company … they don’t have wicked desires, falling under the sway of wicked desires … they don’t have bad friends, companions, and associates … they don’t stop half-way after achieving some insignificant distinction, they can expect growth, not decline. - -As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.” - -7.25 Non-Decline for Mendicants (3rd) - -“Mendicants, I will teach you seven principles that prevent decline. Listen and pay close attention … And what are the seven principles that prevent decline? As long as the mendicants are faithful … conscientious … prudent … learned … energetic … mindful … wise, they can expect growth, not decline. - -As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.” - -7.26 Awakening Factors - -“Mendicants, I will teach you seven principles that prevent decline. Listen and pay close attention … And what are the seven principles that prevent decline? As long as the mendicants develop the awakening factor of mindfulness … investigation of principles … energy … rapture … tranquility … immersion … equanimity, they can expect growth, not decline. - -As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.” - -7.27 Perceptions - -“Mendicants, I will teach you seven principles that prevent decline. Listen and pay close attention … And what are the seven principles that prevent decline? As long as the mendicants develop the perception of impermanence … - -not-self … ugliness … drawbacks … giving up … fading away … cessation, they can expect growth, not decline. As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.” - -7.28 Non-decline for a Mendicant Trainee - -So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants: - -“These seven things lead to the decline of a mendicant trainee. What seven? They relish work, talk, sleep, and company. They don’t guard the sense doors and they eat too much. And when there is Saṅgha business to be carried out, they don’t reflect: ‘There are senior mendicants in the Saṅgha of long standing, long gone forth, responsible. They’ll be known for taking care of this.’ So they try to do it themselves. These seven things lead to the decline of a mendicant trainee. - -These seven things don’t lead to the decline of a mendicant trainee. What seven? They don’t relish work, talk, sleep, and company. They guard the sense doors and don’t they eat too much. And when there is Saṅgha business to be carried out, they reflect: ‘There are senior mendicants in the Saṅgha of long standing, long gone forth, responsible. They’ll be known for taking care of this.’ So they don’t try to do it themselves. These seven things don’t lead to the decline of a mendicant trainee.” - -7.29 Non-decline for a Lay Follower - -“These seven things lead to the decline of a lay follower. What seven? They stop seeing the mendicants. They neglect listening to the true teaching. They don’t train in higher ethical conduct. They’re very suspicious about mendicants, whether senior, junior, or middle. They listen to the teaching with a hostile, fault-finding mind. They seek outside of the Buddhist community for those worthy of religious donations. And they serve them first. These seven things lead to the decline of a lay follower. - -These seven things don’t lead to the decline of a lay follower. What seven? They don’t stop seeing the mendicants. They don’t neglect listening to the true teaching. They train in higher ethical conduct. They’re very confident about mendicants, whether senior, junior, or middle. They don’t listen to the teaching with a hostile, fault-finding mind. They don’t seek outside of the Buddhist community for those worthy of religious donations. And they serve the Buddhist community first. These seven things don’t lead to the decline of a lay follower.” - -That is what the Buddha said. Then the Holy One, the Teacher, went on to say: - - “A lay follower stops seeing - those who have developed themselves - and listening to the teaching of the noble ones. - They don’t train in higher ethical conduct, - - and their suspicion about mendicants - just grows and grows. - They want to listen to the true teaching - with a fault-finding mind. - - They seek outside the Buddhist community - for someone else worthy of religious donations, - and that lay follower - serves them first. - - These seven principles leading to decline - have been well taught. - A lay follower who practices them - falls away from the true teaching. - - A lay follower doesn’t stop seeing - those who have developed themselves - and listening to the teaching of the noble ones. - They train in higher ethical conduct, - - and their confidence in mendicants - just grows and grows. - They want to listen to the true teaching - without a fault-finding mind. - - They don’t seek outside the Buddhist community - for someone else worthy of religious donations, - and that lay follower - serves the Buddhist community first. - - These seven principles that prevent decline - have been well taught. - A lay follower who practices them - doesn’t fall away from the true teaching.” - - -7.30 Failures for a Lay Follower - -“Mendicants, there are these seven failures for a lay follower … - -There are these seven accomplishments for a lay follower …” - -7.31 Downfalls for a Lay Follower - -“Mendicants, there are these seven downfalls for a lay follower … There are these seven successes for a lay follower. What seven? - -They don’t stop seeing the mendicants. - -They don’t neglect listening to the true teaching. - -They train in higher ethical conduct. - -They’re very confident about mendicants, whether senior, junior, or middle. - -They don’t listen to the teaching with a hostile, fault-finding mind. - -They don’t seek outside of the Buddhist community for those worthy of religious donations. - -And they serve the Buddhist community first. - -These are the seven successes for a lay follower. - - A lay follower stops seeing - those who have developed themselves … - - - - A lay follower who practices these - falls away from the true teaching. - - A lay follower doesn’t stop seeing - those who have developed themselves … - - - - A lay follower who practices these - doesn’t fall away from the true teaching.” - - -4. Deities - -7.32 Respect for Diligence - -Then, late at night, a glorious deity, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him: - -“Sir, these seven things don’t lead to the decline of a mendicant trainee. What seven? Respect for the Teacher, for the teaching, for the Saṅgha, for the training, for immersion, for diligence, and for hospitality. These seven things don’t lead to the decline of a mendicant trainee.” - -That’s what that deity said, and the teacher approved. Then that deity, knowing that the teacher approved, bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there. - -Then, when the night had passed, the Buddha told the mendicants all that had happened, adding: - - “Respect for the Teacher and the teaching, - and keen respect for the Saṅgha; - respect for immersion, being energetic, - and keen respect for the training. - - A mendicant who respects diligence - and hospitality - can’t decline, - and has drawn near to extinguishment.” - - -7.33 Respect for Conscience - -“Mendicants, tonight, a glorious deity, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and said to me: ‘Sir, these seven things don’t lead to the decline of a mendicant trainee. What seven? Respect for the Teacher, for the teaching, for the Saṅgha, for the training, for immersion, for conscience, and for prudence. These seven things don’t lead to the decline of a mendicant trainee.’ - -That is what that deity said. Then he bowed and respectfully circled me, keeping me on his right side, before vanishing right there. - - Respect for the Teacher and the teaching, - and keen respect for the Saṅgha; - respect for immersion, being energetic, - and keen respect for the training. - - One with both conscience and prudence, - reverential and respectful, - can’t decline, - and has drawn near to extinguishment.” - - -7.34 Easy to Admonish (1st) - -“Mendicants, tonight a deity … said to me: ‘Sir, these seven things don’t lead to the decline of a mendicant trainee. What seven? Respect for the Teacher, for the teaching, for the Saṅgha, for the training, for immersion; being easy to admonish, and good friendship. These seven things don’t lead to the decline of a mendicant trainee.’ - -That is what that deity said. Then he bowed and respectfully circled me, keeping me on his right side, before vanishing right there. - - Respect for the Teacher and the teaching, - and keen respect for the Saṅgha; - respect for immersion, being energetic, - and keen respect for the training. - - One with good friends, easy to admonish, - reverential and respectful, - can’t decline, - and has drawn near to extinguishment.” - - -7.35 Easy to Admonish (2nd) - -“Mendicants, tonight a deity … said to me: ‘Sir, these seven things don’t lead to the decline of a mendicant trainee. What seven? Respect for the Teacher, for the teaching, for the Saṅgha, for the training, for immersion; being easy to admonish, and good friendship. These seven things don’t lead to the decline of a mendicant trainee.’ - -That is what that deity said. Then he bowed and respectfully circled me, keeping me on his right side, before vanishing right there.” - -When he said this, Venerable Sāriputta said to the Buddha: - -“Sir, this is how I understand the detailed meaning of the Buddha’s brief statement. - -It’s when a mendicant personally respects the Teacher and praises such respect. And they encourage other mendicants who lack such respect to respect the Teacher. And they praise other mendicants who respect the Teacher at the right time, truthfully and substantively. - -They personally respect the teaching … - -They personally respect the Saṅgha … - -They personally respect the training … - -They personally respect immersion … - -They are personally easy to admonish … - -They personally have good friends, and praise such friendship. And they encourage other mendicants who lack good friends to develop good friendship. And they praise other mendicants who have good friends at the right time, truthfully and substantively. - -That’s how I understand the detailed meaning of the Buddha’s brief statement.” - -“Good, good, Sāriputta! It’s good that you understand the detailed meaning of what I’ve said in brief like this. - -It’s when a mendicant personally respects the Teacher … And they encourage other mendicants who lack such respect to respect the Teacher. And they praise other mendicants who respect the Teacher at the right time, truthfully and substantively. - -They personally respect the teaching … - -They personally respect the Saṅgha … - -They personally respect the training … - -They personally respect immersion … - -They are personally easy to admonish … - -They personally have good friends, and praise such friendship. And they encourage other mendicants who lack good friends to develop good friendship. And they praise other mendicants who have good friends at the right time, truthfully and substantively. - -This is how to understand the detailed meaning of what I said in brief.” - -7.36 A Friend (1st) - -“Mendicants, you should associate with a friend who has seven factors. What seven? They give what is hard to give. They do what is hard to do. They endure what is hard to endure. They reveal their secrets to you. They keep your secrets. They don’t abandon you in times of trouble. They don’t look down on you in times of loss. You should associate with a friend who has these seven factors. - - A friend gives what is hard to give, - and does what’s hard to do. - They put up with your harsh words, - and with things hard to endure. - - They tell you their secrets, - and keep your secrets for you. - They don’t abandon you in times of trouble, - or look down on you in times of loss. - - The person in whom - these things are found is your friend. - If you want to have a friend, - you should keep company with such a person.” - - -7.37 A Friend (2nd) - -“Mendicants, when a friend has seven qualities you should associate with, accompany, and attend them, even if they send you away. What seven? They’re likable, agreeable, respected, and admired. They admonish you and they accept admonishment. They speak on deep matters. And they don’t urge you to do bad things. When a friend has these seven qualities you should associate with, accompany, and attend them, even if they send you away. - - They’re lovable, respected, and admired, - an admonisher who accepts admonishment, - speaks on deep matters, - and doesn’t urge you to do bad. - - The person in whom - these things are found is your friend. - If you want to have a friend, - benevolent and compassionate, - you should keep company with such a person, - even if they send you away.” - - -7.38 Textual Analysis (1st) - -“Mendicants, a mendicant with seven qualities will soon realize the four kinds of textual analysis and live having achieved them with their own insight. What seven? - -It’s when a mendicant truly understands: ‘This is mental sluggishness’. - -They truly understand internally constricted mind as ‘internally constricted mind’. - -They truly understand externally scattered mind as ‘externally scattered mind’. - -They know feelings as they arise, as they remain, and as they go away. - -They know perceptions as they arise, as they remain, and as they go away. - -They know thoughts as they arise, as they remain, and as they go away. - -The patterns of qualities—suitable or unsuitable, inferior or superior, or those on the side of dark or bright—are properly grasped, attended, borne in mind, and comprehended with wisdom. - -A mendicant with these seven qualities will soon realize the four kinds of textual analysis and live having achieved them with their own insight.” - -7.39 Textual Analysis (2nd) - -“Mendicants, having seven qualities, Sāriputta realized the four kinds of textual analysis and lives having achieved them with his own insight. What seven? - -It’s when Sāriputta truly understood: ‘This is mental sluggishness’. - -He truly understood internally constricted mind as ‘internally constricted mind’. - -He truly understood externally scattered mind as ‘externally scattered mind’. - -He knew feelings, perceptions, and thoughts as they arose, as they remained, and as they went away. - -The patterns of qualities—suitable or unsuitable, inferior or superior, or those on the side of dark or bright—were properly grasped, attended, borne in mind, and comprehended with wisdom. - -Having these seven qualities, Sāriputta realized the four kinds of textual analysis and lives having achieved them with his own insight.” - -7.40 Mastery of the Mind (1st) - -“Mendicants, a mendicant with seven qualities masters their mind and is not mastered by it. What seven? It’s when a mendicant is skilled at immersion, skilled in entering immersion, skilled in remaining in immersion, skilled in emerging from immersion, skilled in gladdening the mind for immersion, skilled in the mindfulness meditation subjects for immersion, and skilled in projecting the mind purified by immersion. A mendicant with these seven qualities masters their mind and is not mastered by it.” - -7.41 Mastery of the Mind (2nd) - -“Mendicants, having seven qualities Sāriputta has mastered his mind and is not mastered by it. What seven? Sāriputta is skilled at immersion, skilled in entering immersion, skilled in remaining in immersion, skilled in emerging from immersion, skilled in gladdening the mind for immersion, skilled in the mindfulness meditation subjects for immersion, and skilled in projecting the mind purified by immersion. Having these seven qualities Sāriputta has mastered his mind and is not mastered by it.” - -7.42 Graduation (1st) - -Then Venerable Sāriputta robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. Then it occurred to him, “It’s too early to wander for alms in Sāvatthī. Why don’t I go to the monastery of the wanderers who follow other paths?” - -Then he went to the monastery of the wanderers who follow other paths, and exchanged greetings with the wanderers there. When the greetings and polite conversation were over, he sat down to one side. - -Now at that time while those wanderers who follow other paths were sitting together this discussion came up among them, “Reverends, anyone who lives the full and pure spiritual life for twelve years is qualified to be called a ‘graduate mendicant’.” - -Sāriputta neither approved nor dismissed that statement of the wanderers who follow other paths. He got up from his seat, thinking, “I will learn the meaning of this statement from the Buddha himself.” - -Then Sāriputta wandered for alms in Sāvatthī. After the meal, on his return from alms-round, he went to the Buddha, bowed, sat down to one side, and told him what had happened, adding: - -“Sir, in this teaching and training can we describe a mendicant as a ‘graduate’ solely because they have completed a certain number of years?” - -“No, Sāriputta, we cannot. I make known these seven qualifications for graduation after realizing them with my own insight. - -What seven? It’s when a mendicant has a keen enthusiasm to undertake the training … to examine the teachings … to get rid of desires … for retreat … to rouse up energy … for mindfulness and alertness … to penetrate theoretically. And they don’t lose these desires in the future. These are the seven qualifications for graduation that I make known after realizing them with my own insight. A mendicant who has these seven qualifications for graduation is qualified to be called a ‘graduate mendicant’. This is so whether they have lived the full and pure spiritual life for twelve years, twenty-four years, thirty-six years, or forty-eight years.” - -7.43 Graduation (2nd) - -So I have heard. At one time the Buddha was staying near Kosambi, in Ghosita’s Monastery. - -Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, entered Kosambi for alms. Then it occurred to him, “It’s too early to wander for alms in Kosambi. Why don’t I go to the monastery of the wanderers who follow other paths?” - -Then he went to the monastery of the wanderers who follow other paths, and exchanged greetings with the wanderers there. When the greetings and polite conversation were over, he sat down to one side. - -Now at that time while those wanderers who follow other paths were sitting together this discussion came up among them, “Reverends, anyone who lives the full and pure spiritual life for twelve years is qualified to be called a ‘graduate mendicant’.” - -Ānanda neither approved nor dismissed that statement of the wanderers who follow other paths. He got up from his seat, thinking, “I will learn the meaning of this statement from the Buddha himself.” - -Then Ānanda wandered for alms in Kosambi. After the meal, on his return from alms-round, he went to the Buddha, bowed, sat down to one side, and told him what had happened, adding: - -“Sir, in this teaching and training can we describe a mendicant as a ‘graduate’ solely because they have completed a certain number of years?” - -“No, Ānanda, we cannot. These are the seven qualifications for graduation that I make known after realizing them with my own insight. - -What seven? It’s when someone is faithful, conscientious, prudent, learned, energetic, mindful, and wise. These are the seven qualifications for graduation that I make known after realizing them with my own insight. A mendicant who has these seven qualifications for graduation is qualified to be called a ‘graduate mendicant’. This is so whether they have lived the full and pure spiritual life for twelve years, twenty-four years, thirty-six years, or forty-eight years.” - -5. A Great Sacrifice - -7.44 Planes of Consciousness - -“Mendicants, there are these seven planes of consciousness. What seven? - -There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld. This is the first plane of consciousness. - -There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in Brahmā’s Host through the first absorption. This is the second plane of consciousness. - -There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance. This is the third plane of consciousness. - -There are sentient beings that are unified in body and unified in perception, such as the gods replete with glory. This is the fourth plane of consciousness. - -There are sentient beings that have gone totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space. This is the fifth plane of consciousness. - -There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness. This is the sixth plane of consciousness. - -There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness. This is the seventh plane of consciousness. - -These are the seven planes of consciousness.” - -7.45 Prerequisites for Immersion - -“Mendicants, there are these seven prerequisites for immersion. What seven? Right view, right thought, right speech, right action, right livelihood, right effort, and right mindfulness. Unification of mind with these seven factors as prerequisites is called noble right immersion ‘with its vital conditions’ and ‘with its prerequisites’.” - -7.46 Fires (1st) - -“Mendicants, there are these seven fires. What seven? The fires of greed, hate, delusion. The fire of those worthy of offerings dedicated to the gods. A householder’s fire. The fire of those worthy of a religious donation. And a wood fire. These are the seven fires.” - -7.47 Fires (2nd) - -Now at that time the brahmin Uggatasarīra had prepared a large sacrifice. Bulls, bullocks, heifers, goats and rams—five hundred of each—had been led to the post for the sacrifice. - -Then the brahmin Uggatasarīra went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha, “Master Gotama, I have heard that kindling the sacrificial fire and raising the sacrificial post is very fruitful and beneficial.” - -“I’ve also heard this, brahmin.” - -For a second time … and third time Uggatasarīra said to the Buddha, “Master Gotama, I have heard that kindling the sacrificial fire and raising the sacrificial post is very fruitful and beneficial.” - -“I’ve also heard this, brahmin.” - -“Then Master Gotama and I are in total agreement in this matter.” - -When he said this, Venerable Ānanda said to Uggatasarīra, “Brahmin, you shouldn’t ask the Buddha in this way. You should ask in this way: ‘Sir, I want to kindle the sacrificial fire and raise the sacrificial post. May the Buddha please advise and instruct me. It will be for my lasting welfare and happiness.’” - -Then Uggatasarīra said to the Buddha, “Sir, I want to kindle the sacrificial fire and raise the sacrificial post. May Master Gotama please advise and instruct me. It will be for my lasting welfare and happiness.” - -“Even before kindling the sacrificial fire and raising the sacrificial post, one raises three unskillful knives which ripen and result in suffering. What three? The knives of the body, speech, and mind. Even before kindling the sacrificial fire and raising the sacrificial post one gives rise to the thought: ‘May this many bulls, bullocks, heifers, goats, and rams be slaughtered for the sacrifice!’ Thinking, ‘May I make merit’, one makes bad karma. Thinking, ‘May I do good’, one does bad. Thinking, ‘May I seek the path to a good rebirth’, one seeks the path to a bad rebirth. Even before kindling the sacrificial fire and raising the sacrificial post one raises this first unskillful mental knife which ripens and results in suffering. - -Furthermore, even before kindling the sacrificial fire and raising the sacrificial post, one says such things as: ‘May this many bulls, bullocks, heifers, goats, and rams be slaughtered for the sacrifice!’ Thinking, ‘May I make merit’, one makes bad karma. Thinking, ‘May I do good’, one does bad. Thinking, ‘May I seek the path to a good rebirth’, one seeks the path to a bad rebirth. Even before kindling the sacrificial fire and raising the sacrificial post one raises this second unskillful verbal knife which ripens and results in suffering. - -Furthermore, even before kindling the sacrificial fire and raising the sacrificial post one first personally undertakes preparations for the sacrificial slaughter of bulls, bullocks, heifers, goats, and rams. Thinking, ‘May I make merit’, one makes bad karma. Thinking, ‘May I do good’, one does bad. Thinking, ‘May I seek the path to a good rebirth’, one seeks the path to a bad rebirth. Even before kindling the sacrificial fire and raising the sacrificial post, one raises this third unskillful bodily knife which ripens and results in suffering. Even before kindling the sacrificial fire and raising the sacrificial post, one raises these three unskillful knives which ripen and result in suffering. - -Brahmin, these three fires should be given up and rejected, not cultivated. What three? The fires of greed, hate, and delusion. - -And why should the fire of greed be given up and rejected, not cultivated? A greedy person does bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. That’s why the fire of greed should be given up and rejected, not cultivated. - -And why should the fire of hate be given up and rejected, not cultivated? A hateful person does bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. That’s why the fire of hate should be given up and rejected, not cultivated. - -And why should the fire of delusion be given up and rejected, not cultivated? A deluded person does bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. That’s why the fire of delusion should be given up and rejected, not cultivated. These three fires should be given up and rejected, not cultivated. - -Brahmin, you should properly and happily take care of three fires, honoring, respecting, esteeming, and venerating them. What three? The fire of those worthy of offerings dedicated to the gods. The fire of a householder. And the fire of those worthy of a religious donation. - -And what is the fire of those worthy of offerings dedicated to the gods? Your mother and father are called the fire of those worthy of offerings dedicated to the gods. Why is that? Since it is from them that you’ve been incubated and produced. So you should properly and happily take care of this fire, honoring, respecting, esteeming, and venerating it. - -And what is the fire of a householder? Your children, partners, bondservants, workers, and staff are called a householder’s fire. So you should properly and happily take care of this fire, honoring, respecting, esteeming, and venerating it. - -And what is the fire of those worthy of a religious donation? The ascetics and brahmins who avoid intoxication and negligence, are settled in patience and gentleness, and who tame, calm, and extinguish themselves are called the fire of those worthy of a religious donation. So you should properly and happily take care of this fire, honoring, respecting, esteeming, and venerating it. You should properly and happily take care of these three fires, honoring, respecting, esteeming, and venerating them. - -But the wood fire, brahmin, should, from time to time, be fanned, watched over with equanimity, extinguished, or put aside.” - -When he said this, the brahmin Uggatasarīra said to the Buddha, “Excellent, Master Gotama! Excellent! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life. Master Gotama, I now set free these five hundred bulls, five hundred bullocks, five hundred heifers, five hundred goats, and five hundred rams. I give them life! May they eat grass and drink cool water and enjoy a cool breeze!” - -7.48 Perceptions in Brief - -“Mendicants, these seven perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless. - -What seven? The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, and not-self in suffering. These seven perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless.” - -7.49 Perceptions in Detail - -“Mendicants, these seven perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless. What seven? The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, and not-self in suffering. These seven perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless. - -‘When the perception of ugliness is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.’ That’s what I said, but why did I say it? When a mendicant often meditates with a mind reinforced with the perception of ugliness, their mind draws back from sexual intercourse. They shrink away, turn aside, and don’t get drawn into it. And either equanimity or revulsion become stabilized. It’s like a chicken’s feather or a strip of sinew thrown in a fire. It shrivels up, shrinks, rolls up, and doesn’t stretch out. In the same way, when a mendicant often meditates with a mind reinforced with the perception of ugliness, their mind draws back from sexual intercourse. … - -If a mendicant often meditates with a mind reinforced with the perception of ugliness, but their mind is drawn to sexual intercourse, and not repulsed, they should know: ‘My perception of ugliness is undeveloped. I don’t have any distinction higher than before. I haven’t attained a fruit of development.’ In this way they are aware of the situation. But if a mendicant often meditates with a mind reinforced with the perception of ugliness, their mind draws back from sexual intercourse … they should know: ‘My perception of ugliness is well developed. I have realized a distinction higher than before. I have attained a fruit of development.’ In this way they are aware of the situation. ‘When the perception of ugliness is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.’ That’s what I said, and this is why I said it. - -‘When the perception of death is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.’ That’s what I said, but why did I say it? When a mendicant often meditates with a mind reinforced with the perception of death, their mind draws back from attachment to life. … That’s what I said, and this is why I said it. - -‘When the perception of the repulsiveness of food is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.’ That’s what I said, but why did I say it? When a mendicant often meditates with a mind reinforced with the perception of the repulsiveness of food, their mind draws back from craving for tastes. … That’s what I said, and this is why I said it. - -‘When the perception of dissatisfaction with the whole world is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.’ That’s what I said, but why did I say it? When a mendicant often meditates with a mind reinforced with the perception of dissatisfaction with the whole world, their mind draws back from the world’s shiny things. … That’s what I said, and this is why I said it. - -‘When the perception of impermanence is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.’ That’s what I said, but why did I say it? When a mendicant often meditates with a mind reinforced with the perception of impermanence, their mind draws back from material possessions, honors, and fame. … That’s what I said, and this is why I said it. - -‘When the perception of suffering in impermanence is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.’ That’s what I said, but why did I say it? When a mendicant often meditates with a mind reinforced with the perception of suffering in impermanence, they establish a keen perception of the danger of sloth, laziness, slackness, negligence, lack of commitment, and failure to review, like a killer with a drawn sword. … That’s what I said, and this is why I said it. - -‘When the perception of not-self in suffering is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.’ That’s what I said, but why did I say it? When a mendicant often meditates with a mind reinforced with the perception of not-self in suffering, their mind is rid of I-making, mine-making, and conceit for this conscious body and all external stimuli. It has gone beyond discrimination, and is peaceful and well freed. - -If a mendicant often meditates with a mind reinforced with the perception of not-self in suffering, but their mind is not rid of I-making, mine-making, and conceit for this conscious body and all external stimuli; nor has it gone beyond discrimination, and is not peaceful or well freed, they should know: ‘My perception of not-self in suffering is undeveloped. I don’t have any distinction higher than before. I haven’t attained a fruit of development.’ In this way they are aware of the situation. - -But if a mendicant often meditates with a mind reinforced with the perception of not-self in suffering, and their mind is rid of I-making, mine-making, and conceit for this conscious body and all external stimuli; and it has gone beyond discrimination, and is peaceful and well freed, they should know: ‘My perception of not-self in suffering is well developed. I have realized a distinction higher than before. I have attained a fruit of development.’ In this way they are aware of the situation. ‘When the perception of not-self in suffering is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.’ That’s what I said, and this is why I said it. - -These seven perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless.” - -7.50 Sex - -Then the brahmin Jāṇussoṇi went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha, “Does Master Gotama claim to be celibate?” - -“Brahmin, if anyone should be rightly said to live the celibate life unbroken, impeccable, spotless, and unmarred, full and pure, it’s me.” - -“But what, Master Gotama, is a break, taint, stain, or mar in celibacy?” - -“Firstly, an ascetic or brahmin who claims to be perfectly celibate does not mutually engage in sex with a female. However, they consent to being anointed, massaged, bathed, and rubbed by a female. They enjoy it and like it and find it satisfying. This is a break, taint, stain, or mar in celibacy. This is called one who lives the celibate life impurely, tied to the fetter of sex. They’re not freed from rebirth, old age, death, sorrow, lamentation, pain, sadness, and distress. They’re not freed from suffering, I say. - -Furthermore, an ascetic or brahmin who claims to be perfectly celibate does not mutually engage in sex with a female. Nor do they consent to massage and bathing. However, they giggle and play and have fun with females. … - -they gaze into a female’s eyes. … - -they listen through a wall or rampart to the sound of females laughing or chatting or singing or crying. … - -they recall when they used to laugh, chat, and have fun with females … - -they see a householder or their child amusing themselves, supplied and provided with the five kinds of sensual stimulation. … - -They don’t see a householder or their child amusing themselves, supplied and provided with the five kinds of sensual stimulation. However, they live the celibate life wishing to be reborn in one of the orders of gods. They think: ‘By this precept or observance or mortification or spiritual life, may I become one of the gods!’ They enjoy it and like it and find it satisfying. This is a break, taint, stain, or mar in celibacy. This is called one who lives the celibate life impurely, tied to the fetter of sex. They’re not free from rebirth, old age, death, sorrow, lamentation, pain, sadness, and distress. They’re not free from suffering, I say. - -As long as I saw that these seven sexual fetters—or even one of them—had not been given up in me, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans. - -But when I saw that these seven sexual fetters—every one of them—had been given up in me, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans. Knowledge and vision arose in me: ‘My freedom is unshakable; this is my last rebirth; now there are no more future lives.’” - -When he said this, the brahmin Jāṇussoṇi said to the Buddha, “Excellent, Master Gotama! Excellent! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” - -7.51 Bound and Unbound - -“Mendicants, I will teach you an exposition of the teaching on the bound and the unbound. Listen and pay close attention, I will speak. … And what is the exposition of the teaching on the bound and the unbound? - -A woman focuses on her own femininity: her feminine moves, feminine appearance, feminine ways, feminine desires, feminine voice, and feminine adornment. She’s stimulated by this and takes pleasure in it. So she focuses on the masculinity of others: masculine moves, masculine appearance, masculine ways, masculine desires, masculine voice, and masculine adornment. She’s stimulated by this and takes pleasure in it. So she desires to bond with another. And she desires the pleasure and happiness that comes from such a bond. Sentient beings who are attached to their femininity are bound to men. This is how a woman does not transcend her femininity. - -A man focuses on his own masculinity: his masculine moves, masculine appearance, masculine ways, masculine desires, masculine voice, and masculine adornment. He’s stimulated by this and takes pleasure in it. So he focuses on the femininity of others: feminine moves, feminine appearance, feminine ways, feminine desires, feminine voice, and feminine adornment. He’s stimulated by this and takes pleasure in it. So he desires to bond with another. And he desires the pleasure and happiness that comes from such a bond. Sentient beings who are attached to their masculinity are bound to women. This is how a man does not transcend his masculinity. This is how one is bound. - -And how does one become unbound? A woman doesn’t focus on her own femininity: her feminine moves, feminine appearance, feminine ways, feminine desires, feminine voice, and feminine adornment. She isn’t stimulated by this and takes no pleasure in it. So she doesn’t focus on the masculinity of others: masculine moves, masculine appearance, masculine ways, masculine desires, masculine voice, and masculine adornment. She isn’t stimulated by this and takes no pleasure in it. So she doesn’t desire to bond with another. Nor does she desire the pleasure and happiness that comes from such a bond. Sentient beings who are not attached to their femininity are not bound to men. This is how a woman transcends her femininity. - -A man doesn’t focus on his own masculinity: masculine moves, masculine appearance, masculine ways, masculine desires, masculine voice, and masculine adornment. He isn’t stimulated by this and takes no pleasure in it. So he doesn’t focus on the femininity of others: feminine moves, feminine appearance, feminine ways, feminine desires, feminine voice, and feminine adornment. He isn’t stimulated by this and takes no pleasure in it. So he doesn’t desire to bond with another. Nor does he desire the pleasure and happiness that comes from such a bond. Sentient beings who are not attached to their masculinity are not bound to women. This is how a man transcends his masculinity. This is how one is unbound. This is the exposition of the teaching on the bound and the unbound.” - -7.52 A Very Fruitful Gift - -At one time the Buddha was staying near Campā on the banks of the Gaggarā Lotus Pond. - -Then several lay followers of Campā went to Venerable Sāriputta, bowed, sat down to one side, and said to him, “Sir, it’s been a long time since we’ve heard a Dhamma talk from the Buddha. It would be good if we got to hear a Dhamma talk from the Buddha.” - -“Well then, reverends, come on the next sabbath day. Hopefully you’ll get to hear a Dhamma talk from the Buddha.” - -“Yes, sir” they replied. Then they rose from their seats, bowed to Sāriputta, and respectfully circled him before leaving. - -Then on the next sabbath the lay followers of Campā went to Venerable Sāriputta, bowed, and stood to one side. Then they went together with Sāriputta to the Buddha, bowed, and sat down to one side. Sāriputta said to the Buddha: - -“Sir, could it be that someone gives a gift and it is not very fruitful or beneficial, while someone else gives exactly the same gift and it is very fruitful and beneficial?” - -“Indeed it could, Sāriputta.” - -“Sir, what is the cause, what is the reason for this?” - -“Sāriputta, take the case of a someone who gives a gift as an investment, their mind tied to it, expecting to keep it, thinking ‘I’ll enjoy this in my next life’. They give to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. What do you think, Sāriputta, don’t some people give gifts in this way?” - -“Yes, sir.” - -“Sāriputta, someone who gives a gift as an investment, when their body breaks up, after death, is reborn in the company of the gods of the Four Great Kings. When that deed, success, fame, and sovereignty is spent they return to this state of existence. - -Next, take the case of a someone who gives a gift not as an investment, their mind not tied to it, not expecting to keep it, and not thinking, ‘I’ll enjoy this in my next life’. But they give a gift thinking, ‘It’s good to give’ … - -They give a gift thinking, ‘Giving was practiced by my father and my father’s father. It would not be right for me to abandon this family tradition.’ … - -They give a gift thinking, ‘I cook, they don’t. It wouldn’t be right for me to not give to them.’ … - -They give a gift thinking, ‘The brahmin hermits of the past were Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu. Just as they performed great sacrifices, I will share a gift.’ … - -They give a gift thinking, ‘When giving this gift my mind becomes clear, and I become happy and joyful.’ … - -They don’t give a gift thinking, ‘When giving this gift my mind becomes clear, and I become happy and joyful.’ But they give a gift thinking, ‘This is an adornment and requisite for the mind.’ They give to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. What do you think, Sāriputta, don’t some people give gifts in this way?” - -“Yes, sir.” - -“Sāriputta, someone who gives gifts, not for any other reason, but thinking, ‘This is an adornment and requisite for the mind’, when their body breaks up, after death, is reborn among the gods of Brahmā’s Host. When that deed, success, fame, and sovereignty is spent they are a non-returner; they do not return to this state of existence. - -This is the cause, this is the reason why someone gives a gift and it is not very fruitful or beneficial, while someone else gives exactly the same gift and it is very fruitful and beneficial.” - -7.53 Nanda’s Mother - -So I have heard. At one time the venerables Sāriputta and Mahāmoggallāna were wandering in the Southern Hills together with a large Saṅgha of mendicants. Now at that time the laywoman Veḷukaṇṭakī, Nanda’s mother, rose at the crack of dawn and recited the verses of “The Way to the Beyond”. - -And at that time the great king Vessavaṇa was on his way from the north to the south on some business. He heard Nanda’s Mother reciting, and stood waiting for her to finish. - -Then when her recital was over she fell silent. Then, knowing she had finished, Vessavaṇa applauded, saying, “Good, sister! Good, sister!” - -“But who might you be, my dear?” - -“Sister, I am your brother Vessavaṇa, the great king.” - -“Good, my dear! Then may my recital of the teaching be my offering to you as my guest.” - -‘Good, sister! And let this also be your offering to me as your guest. Tomorrow, the mendicant Saṅgha headed by Sāriputta and Moggallāna will arrive at Veḷukaṇṭa before breakfast. When you’ve served the Saṅgha, please dedicate the religious donation to me. Then that will also be your offering to me as your guest.” - -And when the night had passed the lay woman Nanda’s Mother had a variety of delicious foods prepared in her own home. Then the Saṅgha of mendicants headed by Sāriputta and Moggallāna arrived at Veḷukaṇṭa. Then Nanda’s Mother addressed a man, “Please, mister, go to the monastery and announce the time to the Saṅgha, saying: ‘Sirs, it’s time. The meal is ready in the house of the lady Nanda’s Mother.’” - -“Yes, Ma’am,” that man replied, and he did as she said. - -And then the Saṅgha of mendicants headed by Sāriputta and Moggallāna robed up in the morning and, taking their bowls and robes, went to the home of Nanda’s Mother, where they sat on the seats spread out. Then Nanda’s Mother served and satisfied them with her own hands with a variety of delicious foods. - -When Sāriputta had eaten and washed his hand and bowl, Nanda’s Mother sat down to one side. Sāriputta said to her, “Nanda’s Mother, who told you that the Saṅgha of mendicants was about to arrive?” - -“Sir, last night I rose at the crack of dawn and recited the verses of ‘The Way to the Beyond’, and then I fell silent. Then the great king Vessavaṇa, knowing I had finished, applauded me, ‘Good, sister! Good, sister!’ - -I asked: ‘But who might you be, my dear?’ - -‘Sister, I am your brother Vessavaṇa, the great king.’ - -‘Good, my dear! Then may my recital of the teaching be my offering to you as my guest.’ - -‘Good, sister! And let this also be your offering to me as your guest. Tomorrow, the mendicant Saṅgha headed by Sāriputta and Moggallāna will arrive at Veḷukaṇṭa before breakfast. When you’ve served the Saṅgha, please dedicate the religious donation to me. Then that will also be your offering to me as your guest.’ - -And so, sir, may the merit and the growth of merit in this gift be for the happiness of the great king Vessavaṇa.” - -“It’s incredible, Nanda’s Mother, it’s amazing that you converse face to face with a mighty and illustrious god like the great king Vessavaṇa.” - -“Sir, this is not my only incredible and amazing quality; there is another. I had an only son called Nanda who I loved dearly. The rulers forcibly abducted him on some pretext and had him executed. But I can’t recall getting upset when my boy was under arrest or being arrested, imprisoned or being put in prison, killed or being killed.” - -“It’s incredible, Nanda’s Mother, it’s amazing that you purify even the arising of a thought.” - -“Sir, this is not my only incredible and amazing quality; there is another. When my husband passed away he was reborn in one of the realms of spirits. He revealed to me his previous life-form. But I can’t recall getting upset on that account.” - -“It’s incredible, Nanda’s Mother, it’s amazing that you purify even the arising of a thought.” - -“Sir, this is not my only incredible and amazing quality; there is another. Ever since we were both young, and I was given in marriage to my husband, I can’t recall betraying him even in thought, still less in deed.” - -“It’s incredible, Nanda’s Mother, it’s amazing that you purify even the arising of a thought.” - -“Sir, this is not my only incredible and amazing quality; there is another. Ever since I declared myself a lay follower, I can’t recall deliberately breaking any precept.” - -“It’s incredible, Nanda’s Mother, it’s amazing!” - -“Sir, this is not my only incredible and amazing quality; there is another. Whenever I want, quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, I enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected. And with the fading away of rapture, I enter and remain in the third absorption, where I meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ With the giving up of pleasure and pain, and the ending of former happiness and sadness, I enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.” - -“It’s incredible, Nanda’s Mother, it’s amazing!” - -“Sir, this is not my only incredible and amazing quality; there is another. Of the five lower fetters taught by the Buddha, I don’t see any that I haven’t given up.” - -“It’s incredible, Nanda’s Mother, it’s amazing!” - -Then Venerable Sāriputta educated, encouraged, fired up, and inspired Nanda’s Mother with a Dhamma talk, after which he got up from his seat and left. - -6. The Undeclared Points - -7.54 The Undeclared Points - -Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him: - -“Sir, what is the cause, what is the reason why an educated noble disciple has no doubts regarding the undeclared points?” - -“Mendicant, it’s due to the cessation of views that an educated noble disciple has no doubts regarding the undeclared points. ‘A Realized One exists after death’: this is a misconception. ‘A Realized One doesn’t exist after death’: this is a misconception. ‘A Realized One both exists and doesn’t exist after death’: this is a misconception. ‘A Realized One neither exists nor doesn’t exist after death’: this is a misconception. An uneducated ordinary person doesn’t understand views, their origin, their cessation, or the practice that leads to their cessation. And so their views grow. They’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re not freed from suffering, I say. - -An educated noble disciple does understand views, their origin, their cessation, and the practice that leads to their cessation. And so their views cease. They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re freed from suffering, I say. Knowing and seeing this, an educated noble disciple does not answer: ‘A Realized One exists after death’, ‘a Realized One doesn’t exist after death’, ‘a Realized One both exists and doesn’t exist after death’, ‘a Realized One neither exists nor doesn’t exist after death.’ Knowing and seeing this, an educated noble disciple does not declare the undeclared points. Knowing and seeing this, an educated noble disciple doesn’t shake, tremble, quake, or become nervous regarding the undeclared points. - -‘A Realized One exists after death’: this is just about craving. … it’s just about perception … it’s an identification … it’s a proliferation … it’s just about grasping … ‘A Realized One exists after death’: this is a regret. ‘A Realized One doesn’t exist after death’: this is a regret. ‘A Realized One both exists and doesn’t exist after death’: this is a regret. ‘A Realized One neither exists nor doesn’t exist after death’: this is a regret. An uneducated ordinary person doesn’t understand regrets, their origin, their cessation, or the practice that leads to their cessation. And so their regrets grow. They’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re not freed from suffering, I say. - -An educated noble disciple does understand regrets, their origin, their cessation, and the practice that leads to their cessation. And so their regrets cease. They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re freed from suffering, I say. Knowing and seeing this, an educated noble disciple does not answer: ‘A Realized One exists after death’ … ‘a Realized One neither exists nor doesn’t exist after death.’ Knowing and seeing this, an educated noble disciple does not declare the undeclared points. Knowing and seeing this, an educated noble disciple doesn’t shake, tremble, quake, or become nervous regarding the undeclared points. This is the cause, this is the reason why an educated noble disciple has no doubts regarding the undeclared points.” - -7.55 Places People Are Reborn - -“Mendicants, I will teach you seven places people are reborn, and extinguishment by not grasping. Listen and pay close attention, I will speak.” - -“Yes, sir,” the mendicants replied. The Buddha said this: - -“And what are the seven places people are reborn? - -Take a mendicant who practices like this: ‘It might not be, and it might not be mine. It will not be, and it will not be mine. I am giving up what exists, what has come to be.’ They gain equanimity. They’re not attached to life, or to creating a new life. And they see with right wisdom that there is a peaceful state beyond. But they haven’t completely realized that state. They haven’t totally given up the underlying tendencies of conceit, attachment to life, and ignorance. With the ending of the five lower fetters they’re extinguished between one life and the next. Suppose you struck an iron pot that had been heated all day. Any spark that flew off would be extinguished. In the same way, a mendicant who practices like this … With the ending of the five lower fetters they’re extinguished between one life and the next. - -Take a mendicant who practices like this: ‘It might not be, and it might not be mine. It will not be, and it will not be mine. I am giving up what exists, what has come to be.’ They gain equanimity. They’re not attached to life, or to creating a new life. And they see with right wisdom that there is a peaceful state beyond. But they haven’t totally realized that state. They haven’t completely given up the underlying tendencies of conceit, attachment to life, and ignorance. With the ending of the five lower fetters they’re extinguished between one life and the next. Suppose you struck an iron pot that had been heated all day. Any spark that flew off and floated away would be extinguished. In the same way, a mendicant who practices like this … With the ending of the five lower fetters they’re extinguished between one life and the next. - -Take a mendicant who practices like this: ‘It might not be, and it might not be mine. …’ With the ending of the five lower fetters they’re extinguished between one life and the next. Suppose you struck an iron pot that had been heated all day. Any spark that flew off and floated away would be extinguished just before landing. In the same way, a mendicant who practices like this … With the ending of the five lower fetters they’re extinguished between one life and the next. - -Take a mendicant who practices like this: ‘It might not be, and it might not be mine. …’ With the ending of the five lower fetters they’re extinguished upon landing. Suppose you struck an iron pot that had been heated all day. Any spark that flew off and floated away would be extinguished on landing. In the same way, a mendicant who practices like this … ‘It might not be, and it might not be mine. …’ With the ending of the five lower fetters they’re extinguished upon landing. - -Take a mendicant who practices like this: ‘It might not be, and it might not be mine. …’ With the ending of the five lower fetters they’re extinguished without extra effort. Suppose you struck an iron pot that had been heated all day. Any spark that flew off and floated away would fall on a little heap of grass or twigs. There it would ignite a fire and produce smoke. But the fire would consume the grass or twigs and become extinguished for lack of fuel. In the same way, a mendicant who practices like this … ‘It might not be, and it might not be mine. …’ With the ending of the five lower fetters they’re extinguished without extra effort. - -Take a mendicant who practices like this: ‘It might not be, and it might not be mine. …’ With the ending of the five lower fetters they’re extinguished with extra effort. Suppose you struck an iron pot that had been heated all day. Any spark that flew off and floated away would fall on a large heap of grass or twigs. There it would ignite a fire and produce smoke. But the fire would consume the grass or twigs and become extinguished for lack of fuel. In the same way, a mendicant who practices like this … ‘It might not be, and it might not be mine. …’ With the ending of the five lower fetters they’re extinguished with extra effort. - -Take a mendicant who practices like this: ‘It might not be, and it might not be mine. It will not be, and it will not be mine. I am giving up what exists, what has come to be.’ They gain equanimity. They’re not attached to life, or to creating a new life. And they see with right wisdom that there is a peaceful state beyond. But they haven’t totally realized that state. They haven’t completely given up the underlying tendencies of conceit, attachment to life, and ignorance. With the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm. Suppose you struck an iron pot that had been heated all day. Any spark that flew off and floated away would fall on a huge heap of grass or twigs. There it would ignite a fire and produce smoke. And after consuming the grass and twigs, the fire would burn up plants and trees until it reached a green field, a roadside, a cliff’s edge, a body of water, or cleared parkland, where it would be extinguished for lack of fuel. In the same way, a mendicant who practices like this … ‘It might not be, and it might not be mine. …’ With the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm. These are the seven places people are reborn. - -And what is extinguishment by not grasping? Take a mendicant who practices like this: ‘It might not be, and it might not be mine. It will not be, and it will not be mine. I am giving up what exists, what has come to be.’ They gain equanimity. They’re not attached to life, or to creating a new life. And they see with right wisdom that there is a peaceful state beyond. And they have totally realized that state. They’ve completely given up the underlying tendencies of conceit, attachment to life, and ignorance. They’ve realized the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements. This is called extinguishment by not grasping. - -These are the seven places people are reborn, and extinguishment by not grasping.” - -7.56 Tissa the Brahmā - -So I have heard. At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. - -Then, late at night, a glorious deity, lighting up the entire Vulture’s Peak, went up to the Buddha, bowed, stood to one side, and said to him, “Sir, these nuns are freed!” - -And another deity told the Buddha, “Sir, these nuns are well freed without anything left over!” - -This is what that deity said, and the teacher approved. Then that deity, knowing that the teacher approved, bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there. - -Then, when the night had passed, the Buddha told the mendicants all that had happened. - -Now, at that time Venerable Mahāmoggallāna was sitting not far from the Buddha. He thought, “Which gods know whether a person has anything left over or not?” - -Now, at that time a monk called Tissa had recently passed away and been reborn in a Brahmā realm. There they knew that Tissa the Brahmā was very mighty and powerful. - -And then Venerable Mahāmoggallāna, as easily as a strong person would extend or contract their arm, vanished from the Vulture’s Peak and reappeared in that Brahmā realm. - -Tissa saw Moggallāna coming off in the distance, and said to him, “Come, my good Moggallāna! Welcome, my good Moggallāna! It’s been a long time since you took the opportunity to come here. Sit, my good Moggallāna, this seat is for you.” - -Moggallāna sat down on the seat spread out. Then Tissa bowed to Moggallāna and sat to one side. - -Moggallāna said to him, “Which gods know whether a person has anything left over or not?” - -“The gods of Brahmā’s Host know this.” - -“But do all of them know this?” - -“No, my good Moggallāna, not all of them. - -Those gods of Brahmā’s Host who are content with the lifespan of Brahmā, with the beauty, happiness, fame, and sovereignty of Brahmā, and who don’t truly understand any higher escape: they don’t know this. But those gods of Brahmā’s Host who are not content with the lifespan of Brahmā, with the beauty, happiness, fame, and sovereignty of Brahmā, and who do truly understand a higher escape: they do know this. - -Take a mendicant who is freed both ways. The gods know of them: ‘This venerable is freed both ways. As long as their body remains they will be seen by gods and humans. But when their body breaks up gods and humans will see them no more.’ This too is how those gods know whether a person has anything left over or not. - -Take a mendicant who is freed by wisdom. The gods know of them: ‘This venerable is freed by wisdom. As long as their body remains they will be seen by gods and humans. But when their body breaks up gods and humans will see them no more.’ This too is how those gods know whether a person has anything left over or not. - -Take a mendicant who is a personal witness. The gods know of them: ‘This venerable is a personal witness. Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties. Then they might realize the supreme culmination of the spiritual path in this very life, and live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.’ This too is how those gods know whether a person has anything left over or not. - -Take a mendicant who is attained to view. … freed by faith … a follower of the teachings. The gods know of them: ‘This venerable is a follower of the teachings. Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties. Then they might realize the supreme culmination of the spiritual path in this very life, and live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.’ This too is how those gods know whether a person has anything left over or not.” - -Moggallāna approved and agreed with what Tissa the Brahmā said. Then, as easily as a strong person would extend or contract their arm, he vanished from the Brahmā realm and reappeared on the Vulture’s Peak. Then Mahāmoggallāna went up to the Buddha, bowed, sat down to one side, and told him what had happened. - -“But Moggallāna, Tissa the Brahmā didn’t teach the seventh person, the signless meditator.” - -“Now is the time, Blessed One! Now is the time, Holy One! May the Buddha teach the seventh person, the signless meditator. The mendicants will listen and remember it.” - -“Well then, Moggallāna, listen and pay close attention, I will speak.” - -“Yes, sir,” Mahāmoggallāna replied. The Buddha said this: - -“Moggallāna, take the case of a mendicant who, not focusing on any signs, enters and remains in the signless immersion of the heart. The gods know of them: ‘This venerable, not focusing on any signs, enters and remains in the signless immersion of the heart. Hopefully this venerable will frequent appropriate lodgings, associate with good friends, and control their faculties. Then they might realize the supreme culmination of the spiritual path in this very life, and live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.’ This too is how those gods know whether a person has anything left over or not.” - -7.57 General Sīha - -So I have heard. At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then General Sīha went up to the Buddha, bowed, sat down to one side, and said to him: - -“Sir, can you point out a fruit of giving that’s apparent in the present life?” - -“Well then, Sīha, I’ll ask you about this in return, and you can answer as you like. What do you think, Sīha? Consider two people. One is faithless, stingy, miserly, and abusive. One is a faithful donor who loves charity. Which do you think the perfected ones will show compassion for first?” - -“Why would the perfected ones first show compassion for the person who is faithless, stingy, miserly, and abusive? They’d show compassion first for the faithful donor who loves charity.” - -“Which do you think the perfected ones will first approach?” “They’d first approach the faithful donor who loves charity.” - -“Which do you think the perfected ones will receive alms from first?” “They’d receive alms first from the faithful donor who loves charity.” - -“Which do you think the perfected ones will teach the Dhamma to first?” “They’d first teach the Dhamma to the faithful donor who loves charity.” - -“Which do you think would get a good reputation?” “The faithful donor who loves charity would get a good reputation.” - -“Which do you think would enter any kind of assembly bold and assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics?” - -“The faithful donor who loves charity would enter any kind of assembly bold and assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics.” - -“When their body breaks up, after death, which do you think would be reborn in a good place, a heavenly realm?” - -“Why would the person who is faithless, stingy, miserly, and abusive be reborn in a good place, a heavenly realm? The faithful donor who loves charity would, when their body breaks up, after death, be reborn in a good place, a heavenly realm. - -When it comes to these fruits of giving that are apparent in the present life, I don’t have to rely on faith in the Buddha, for I know them too. I’m a giver, a donor, and the perfected ones show compassion for me first. I’m a giver, and the perfected ones approach me first. I’m a giver, and the perfected ones receive alms from me first. I’m a giver, and the perfected ones teach me Dhamma first. I’m a giver, and I have this good reputation: ‘General Sīha gives, serves, and attends on the Saṅgha.’ I’m a giver, I enter any kind of assembly bold and assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics. When it comes to these fruits of giving that are apparent in the present life, I don’t have to rely on faith in the Buddha, for I know them too. But when the Buddha says: ‘When a giver’s body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ I don’t know this, so I have to rely on faith in the Buddha.” - -“That’s so true, Sīha! That’s so true! When a giver’s body breaks up, after death, they’re reborn in a good place, a heavenly realm.” - -7.58 Nothing to Hide - -“Mendicants, there are four areas where the Realized One has nothing to hide, and three ways he is irreproachable. What are the four areas where the Realized One has nothing to hide? - -His bodily behavior is pure. So the Realized One has no bodily misconduct to hide, thinking: ‘Don’t let others find this out about me!’ - -His verbal behavior is pure. So the Realized One has no verbal misconduct to hide, thinking: ‘Don’t let others find this out about me!’ - -His mental behavior is pure. So the Realized One has no mental misconduct to hide, thinking: ‘Don’t let others find this out about me!’ - -His livelihood is pure. So the Realized One has no wrong livelihood to hide, thinking: ‘Don’t let others find this out about me!’ - -These are the four areas where the Realized One has nothing to hide. - -What are the three ways the Realized One is irreproachable? - -The Realized One has explained the teaching well. I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘For such and such reasons you haven’t explained the teaching well.’ Since I see no such reason, I live secure, fearless, and assured. - -I have clearly described the practice that leads to extinguishment for my disciples. Practicing in accordance with this, my disciples realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘For such and such reasons you haven’t clearly described the practice that leads to extinguishment for your disciples.’ Since I see no such reason, I live secure, fearless, and assured. - -Many hundreds in my assembly of disciples have realized the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘For such and such reasons you don’t have many hundreds of disciples in your following who have realized the undefiled freedom of heart and freedom by wisdom in this very life, and who live having realized it with their own insight due to the ending of defilements.’ Since I see no such reason, I live secure, fearless, and assured. - -These are the three ways the Realized One is irreproachable. - -These are the four areas where the Realized One has nothing to hide, and the three ways he is irreproachable.” - -7.59 With Kimbila - -So I have heard. At one time the Buddha was staying near Kimbilā in the Freshwater Mangrove Wood. Then Venerable Kimbila went up to the Buddha, bowed, sat down to one side, and said to him: - -“What is the cause, sir, what is the reason why the true teaching does not last long after the final extinguishment of the Realized One?” - -“Kimbila, it’s when the monks, nuns, laymen, and laywomen lack respect and reverence for the Teacher, the teaching, the Saṅgha, the training, immersion, diligence, and hospitality after the final extinguishment of the Realized One. This is the cause, this is the reason why the true teaching does not last long after the final extinguishment of the Realized One.” - -“What is the cause, sir, what is the reason why the true teaching does last long after the final extinguishment of the Realized One?” - -“Kimbila, it’s when the monks, nuns, laymen, and laywomen maintain respect and reverence for the Teacher, the teaching, the Saṅgha, the training, immersion, diligence, and hospitality after the final extinguishment of the Realized One. This is the cause, this is the reason why the true teaching does last long after the final extinguishment of the Realized One.” - -7.60 Seven Qualities - -“Mendicants, a mendicant with seven qualities soon realizes the supreme culmination of the spiritual path in this very life. They live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. What seven? It’s when a mendicant is faithful, ethical, learned, secluded, energetic, mindful, and wise. A mendicant with these seven qualities soon realizes the supreme culmination of the spiritual path in this very life. They live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.” - -7.61 Nodding Off - -So I have heard. At one time the Buddha was staying in the land of the Bhaggas on Crocodile Hill, in the deer park at Bhesakaḷā’s Wood. - -Now at that time, in the land of the Magadhans near Kallavāḷamutta Village, Venerable Mahāmoggallāna was nodding off while meditating. The Buddha saw him with his clairvoyance that is purified and superhuman. Then, as easily as a strong person would extend or contract their arm, he vanished from the deer park at Bhesakaḷā’s Wood in the land of the Bhaggas and reappeared in front of Mahāmoggallāna near Kallavāḷamutta Village in the land of the Magadhans. - -He sat on the seat spread out and said to Mahāmoggallāna, “Are you nodding off, Moggallāna? Are you nodding off?” - -“Yes, sir.” - -“So, Moggallāna, don’t focus on or cultivate the perception that you were meditating on when you fell drowsy. It’s possible that you’ll give up drowsiness in this way. - -But what if that doesn’t work? Then think about and consider the teaching as you’ve learned and memorized it, examining it with your mind. It’s possible that you’ll give up drowsiness in this way. - -But what if that doesn’t work? Then recite in detail the teaching as you’ve learned and memorized it. It’s possible that you’ll give up drowsiness in this way. - -But what if that doesn’t work? Then pinch your ears and rub your limbs. It’s possible that you’ll give up drowsiness in this way. - -But what if that doesn’t work? Then get up from your seat, flush your eyes with water, look around in every direction, and look up at the stars and constellations. It’s possible that you’ll give up drowsiness in this way. - -But what if that doesn’t work? Then focus on the perception of light, concentrating on the perception of day, regardless of whether it’s night or day. And so, with an open and unenveloped heart, develop a mind that’s full of radiance. It’s possible that you’ll give up drowsiness in this way. - -But what if that doesn’t work? Then walk meditation concentrating on the perception of continuity, your faculties directed inwards and your mind not scattered outside. It’s possible that you’ll give up drowsiness in this way. - -But what if that doesn’t work? Then lie down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up. When you wake, you should get up quickly, thinking: ‘I will not live attached to the pleasures of sleeping, lying down, and drowsing.’ That’s how you should train. - -So you should train like this: ‘I will not approach families with my head swollen with vanity.’ That’s how you should train. What happens if a mendicant approaches families with a head swollen with vanity? Well, families have business to attend to, so people might not notice when a mendicant arrives. In that case the mendicant thinks: ‘Who on earth has turned this family against me? It seems they don’t like me any more.’ And so, because they don’t get anything they feel dismayed. Being dismayed, they become restless. Being restless, they lose restraint. And without restraint the mind is far from immersion. - -So you should train like this: ‘I won’t get into arguments.’ That’s how you should train. When there’s an argument, you can expect there’ll be lots of talking. When there’s lots of talking, people become restless. Being restless, they lose restraint. And without restraint the mind is far from immersion. Moggallāna, I don’t praise all kinds of closeness. Nor do I criticize all kinds of closeness. I don’t praise closeness with laypeople and renunciates. I do praise closeness with those lodgings that are quiet and still, far from the madding crowd, remote from human settlements, and fit for retreat.” - -When he said this, Venerable Moggallāna asked the Buddha, “Sir, how do you briefly define a mendicant who is freed through the ending of craving, who has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal, and is best among gods and humans?” - -“It’s when a mendicant has heard: ‘Nothing is worth clinging on to.’ When a mendicant has heard that nothing is worth clinging on to, they directly know all things. Directly knowing all things, they completely understand all things. Having completely understood all things, when they experience any kind of feeling—pleasant, unpleasant, or neutral— they meditate observing impermanence, dispassion, cessation, and letting go in those feelings. Meditating in this way, they don’t grasp at anything in the world. Not grasping, they’re not anxious. Not being anxious, they personally become extinguished. - -They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’ That’s how I briefly define a mendicant who is freed through the ending of craving, who has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal, and is best among gods and humans.” - -7.62 Don’t Fear Good Deeds - -“Mendicants, don’t fear good deeds. For ‘good deeds’ is a term for happiness. I recall undergoing for a long time the likable, desirable, and agreeable results of good deeds performed over a long time. I developed a mind of love for seven years. As a result, for seven eons of the cosmos contracting and expanding I didn’t return to this world again. As the cosmos contracted I went to the realm of streaming radiance. As it expanded I was reborn in an empty mansion of Brahmā. - -There I was Brahmā, the Great Brahmā, the undefeated, the champion, the universal seer, the wielder of power. I was Sakka, lord of gods, thirty-six times. Many hundreds of times I was a king, a wheel-turning monarch, a just and principled king. My dominion extended to all four sides, I achieved stability in the country, and I possessed the seven treasures. These were my seven treasures: the wheel, the elephant, the horse, the jewel, the woman, the treasurer, and the counselor as the seventh treasure. I had over a thousand sons who were valiant and heroic, crushing the armies of my enemies. After conquering this land girt by sea, I reigned by principle, without rod or sword. - - See the result of good deeds, - of skillful deeds, for one seeking happiness. - I developed a mind of love - for seven years, mendicants. - For seven eons of expansion and contraction - I didn’t return to this world again. - - As the world contracted - I went to the realm of streaming radiance. - And when it expanded - I went to an empty mansion of Brahmā. - - Seven times I was a Great Brahmā, - and at that time I was the wielder of power. - Thirty-six times I was lord of gods, - acting as ruler of the gods. - - Then I was king, a wheel-turning monarch, - ruler of all India. - An anointed aristocrat, - I was sovereign of all humans. - - Without rod or sword, - I conquered this land. - Through non-violent action - I guided it justly. - - After ruling this territory - by means of principle, - I was born in a rich family, - affluent and wealthy. - - It was replete with all sense pleasures, - and the seven treasures. - This was well taught by the Buddhas, - who bring the world together. - - This is the cause of greatness - by which one is called a lord of the land. - I was a majestic king, - with lots of property and assets. - - Successful and glorious, - I was lord of India. - Who would not be inspired by this, - even someone of dark birth. - - Therefore someone who loves themselves, - aspiring to transcendence, - should respect the true teaching, - remembering the instructions of the Buddhas.” - - -7.63 Kinds of Wives - -Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of the householder Anāthapiṇḍika, where he sat on the seat spread out. - -Now at that time people in Anāthapiṇḍika’s home were making a dreadful racket. Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him, “Householder, what’s with the people making that dreadful racket in your home? You’d think it was fishermen hauling in a catch!” - -“Sir, that’s my daughter-in-law Sujātā. She’s been brought here from a wealthy family. She doesn’t obey her mother-in-law or father-in-law or her husband. And she does not honor, respect, esteem, and venerate the Buddha.” - -Then the Buddha addressed Sujātā, saying, “Come, Sujātā.” - -“Yes, sir,” she replied. She went up to the Buddha, bowed, and sat down to one side. The Buddha said to her: - -“Sujātā, a man can have seven kinds of wife. What seven? A wife like a killer, a wife like a thief, a wife like a lord, a wife like a mother, a wife like a sister, a wife like a friend, and a wife like a bondservant. These are the kinds of wife that a man can have. Which one of these are you?” - -“Sir, I don’t understand the detailed meaning of what the Buddha has said in brief. Please teach me this matter so I can understand the detailed meaning.” - -“Well then, Sujātā, listen and pay close attention, I will speak.” - -“Yes, sir,” she replied. The Buddha said this: - - “With a mind full of hate and no kindness, - lusting for others, looking down on her husband, - she longs to murder the one who paid the price for her. - A man’s wife of this sort - is called a wife and a killer. - - A woman’s husband earns his wealth - by applying oneself to a profession, trade, or farming. - And even if it’s only a little, she wants to take it. - A man’s wife of this sort - is called a wife and a thief. - - She’s an idle glutton who doesn’t want to work. - Her words are harsh, fierce, and rude. - She rules over him, though he rises early. - A man’s wife of this sort - is called a wife and a lord. - - She’s always caring and kind, - looking after her husband like a mother her child. - She keeps the wealth that he has earned secure. - A man’s wife of this sort - is called a wife and a mother. - - She respects her husband - as a younger sister respects her elder. - Conscientious, she does what her husband says. - A man’s wife of this sort - is called a wife and a sister. - - She’s delighted to see him, - like one reunited with a long-lost friend. - She’s well-raised, virtuous, and devoted. - A man’s wife of this sort - is called a wife and a friend. - - She has no anger when threatened with violence by the rod. - Without hate or anger, - she endures her husband and does what he says. - A man’s wife of this sort - is called a wife and a bondservant. - - The kinds of wives here called - killer, thief, and lord; - unethical, harsh, and lacking regard for others, - when their body breaks up they go to hell. - - But the kinds of wives here called - mother, sister, friend, and bondservant; - steadfast in their own morality, restrained for a long time, - when their body breaks up they go to a good place. - -Sujātā, these are the seven kinds of wife that a man can have. Which one of these are you?” - -“Sir, from this day forth may the Buddha remember me as a wife like a bondservant.” - -7.64 Irritable - -“Mendicants, these seven things that please and assist an enemy happen to an irritable woman or man. What seven? - -Firstly, an enemy wishes for an enemy: ‘If only they’d become ugly!’ Why is that? Because an enemy doesn’t like to have a beautiful enemy. An irritable person, overcome and overwhelmed by anger, is ugly, even though they’re nicely bathed and anointed, with hair and beard dressed, and wearing white clothes. This is the first thing that pleases and assists an enemy which happens to an irritable woman or man. - -Furthermore, an enemy wishes for an enemy: ‘If only they’d sleep badly!’ Why is that? Because an enemy doesn’t like to have an enemy who sleeps well. An irritable person, overcome and overwhelmed by anger, sleeps badly, even though they sleep on a couch spread with woolen covers—shag-piled, pure white, or embroidered with flowers—and spread with a fine deer hide, with a canopy above and red pillows at both ends. This is the second thing … - -Furthermore, an enemy wishes for an enemy: ‘If only they don’t get all they need!’ Why is that? Because an enemy doesn’t like to have an enemy who gets all they need. When an irritable person, overcome and overwhelmed by anger, gets what they don’t need they think ‘I’ve got what I need!’ When they get what they need they think ‘I’ve got what I don’t need.’ When an angry person gets these things that are the exact opposite of what they need, it’s for their lasting harm and suffering. This is the third thing … - -Furthermore, an enemy wishes for an enemy: ‘If only they weren’t wealthy!’ Why is that? Because an enemy doesn’t like to have an enemy who is wealthy. When a person is irritable, overcome and overwhelmed by anger, the rulers seize the legitimate wealth they’ve earned by their efforts, built up with their own hands, gathered by the sweat of their brow. This is the fourth thing … - -Furthermore, an enemy wishes for an enemy: ‘If only they weren’t famous!’ Why is that? Because an enemy doesn’t like to have a famous enemy. When a person is irritable, overcome and overwhelmed by anger, any fame they have acquired by diligence falls to dust. This is the fifth thing … - -Furthermore, an enemy wishes for an enemy: ‘If only they had no friends!’ Why is that? Because an enemy doesn’t like to have an enemy with friends. When a person is irritable, overcome and overwhelmed by anger, their friends and colleagues, relatives and kin avoid them from afar. This is the sixth thing … - -Furthermore, an enemy wishes for an enemy: ‘If only, when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell!’ Why is that? Because an enemy doesn’t like to have an enemy who goes to a good place. When a person is irritable, overcome and overwhelmed by anger, they do bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. This is the seventh thing that pleases and assists an enemy which happens to an irritable woman or man. - -These are the seven things that please and assist an enemy which happen to an irritable woman or man. - - An irritable person is ugly - and they sleep badly. - When they get what they need, - they take it to be what they don’t need. - - An angry person - kills with body or speech; - overcome with anger, - they lose their wealth. - - Mad with anger, - they fall into disgrace. - Relatives, friends, and loved ones - avoid an irritable person. - - Anger creates harm; - anger upsets the mind. - That person doesn’t recognize - the danger that arises within. - - An angry person doesn’t know the good. - An angry person doesn’t see the truth. - When a person is beset by anger, - only blind darkness is left. - - An angry person destroys with ease - what was hard to build. - Afterwards, when the anger is spent, - they’re tormented as if burnt by fire. - - Their look betrays their sulkiness - like a fire’s smoky plume. - And when their anger flares up, - they make others angry. - - They have no conscience or prudence, - nor any respectful speech. - One overcome by anger - has no island refuge anywhere. - - The deeds that torment a man - are far from those that are good. - I’ll explain them now; - listen to this, for it is the truth. - - An angry person slays their father; - their mother, too, they slay. - An angry person slays a saint; - a normal person, too, they slay. - - A man is raised by his mother, - who shows him the world. - But an angry ordinary person slays - even that good woman who gave him life. - - Like oneself, all sentient beings - hold themselves most dear. - But angry people kill themselves all kinds of ways, - distraught for many reasons. - - Some kill themselves with swords, - some, distraught, take poison. - Some hang themselves with rope, - or fling themselves down a mountain gorge. - - When they commit deeds of destroying life - and killing themselves, - they don’t realize what they do, - for anger leads them to ruin. - - The snare of death in the form of anger - lies hidden in the heart. - You should cut it out by self-control, - by wisdom, energy, and right ideas. - - An astute person should cut out - this unskillful thing. - And they’d train in the teaching in just the same way, - not yielding to sulkiness. - - Free of anger, free of despair, - free of greed, with no more longing, - tamed, having given up anger, - they become extinguished without defilements.” - - -7. The Great Chapter - -7.65 Conscience and Prudence - -“Mendicants, when there is no conscience and prudence, one who lacks conscience and prudence has destroyed a vital condition for sense restraint. When there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct. When there is no ethical conduct, one who lacks ethics has destroyed a vital condition for right immersion. When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision. When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion. When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom. - -Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness. - -In the same way, when there is no conscience and prudence, a person who lacks conscience and prudence has destroyed a vital condition for sense restraint. When there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct. When there is no ethical conduct, one who lacks ethics has destroyed a vital condition for right immersion. When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision. When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion. When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom. - -When there is conscience and prudence, a person who has fulfilled conscience and prudence has fulfilled a vital condition for sense restraint. When there is sense restraint, one who has fulfilled sense restraint has fulfilled a vital condition for ethical conduct. When there is ethical conduct, one who has fulfilled ethical conduct has fulfilled a vital condition for right immersion. When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion. When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom. - -Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness. - -In the same way, when there is conscience and prudence, a person who has fulfilled conscience and prudence has fulfilled a vital condition for sense restraint. … One who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.” - -7.66 The Seven Suns - -So I have heard. At one time the Buddha was staying near Vesālī, in Ambapālī’s Wood. There the Buddha addressed the mendicants, “Mendicants!” - -“Venerable sir,” they replied. The Buddha said this: - -“Mendicants, conditions are impermanent. Conditions are unstable. Conditions are unreliable. This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions. - -Sineru, the king of mountains, is 84,000 leagues long and 84,000 leagues wide. It sinks 84,000 leagues below the ocean and rises 84,000 leagues above it. There comes a time when, after a very long period has passed, the rain doesn’t fall. For many years, many hundreds, many thousands, many hundreds of thousands of years no rain falls. When this happens, the plants and seeds, the herbs, grass, and big trees wither away and dry up, and are no more. So impermanent are conditions, so unstable, so unreliable. This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions. - -There comes a time when, after a very long period has passed, a second sun appears. When this happens, the streams and pools wither away and dry up, and are no more. So impermanent are conditions … - -There comes a time when, after a very long period has passed, a third sun appears. When this happens, the great rivers— the Ganges, Yamunā, Aciravatī, Sarabhū, and Mahī—wither away and dry up, and are no more. So impermanent are conditions … - -There comes a time when, after a very long period has passed, a fourth sun appears. When this happens, the great lakes from which the rivers originate— the Anotattā, Sīhapapātā, Rathakārā, Kaṇṇamuṇḍā, Kuṇālā, Chaddantā, and Mandākinī—wither away and dry up, and are no more. So impermanent are conditions … - -There comes a time when, after a very long period has passed, a fifth sun appears. When this happens, the water in the ocean sinks by a hundred leagues. It sinks by two, three, four, five, six, or even seven hundred leagues. The water that remains in the ocean is only seven palm trees deep. It’s six, five, four, three, two, or even one palm tree deep. The water that remains in the ocean is only seven fathoms deep. It’s six, five, four, three, two, one or even half a fathom deep. It’s waist high, knee high, or even ankle high. It’s like the time in the autumn, when the rain falls heavily and water remains here and there in the cows’ hoofprints. In the same way, water in the ocean remains here and there in puddles like cows’ hoofprints. When the fifth sun appears there’s not even enough water in the great ocean to wet a toe-joint. So impermanent are conditions … - -There comes a time when, after a very long period has passed, a sixth sun appears. When this happens, this great earth and Sineru the king of mountains smoke and smolder and give off fumes. It’s like when a potter’s kiln is first kindled, and it smokes and smolders and gives off fumes. In the same way, this great earth and Sineru the king of mountains smoke and smolder and give off fumes. So impermanent are conditions … - -There comes a time when, after a very long period has passed, a seventh sun appears. When this happens, this great earth and Sineru the king of mountains erupt in one burning mass of fire. And as they blaze and burn the flames are swept by the wind as far as the Brahmā realm. Sineru the king of mountains blazes and burns, crumbling as it’s overcome by the great fire. And meanwhile, mountain peaks a hundred leagues high, or two, three, four, or five hundred leagues high disintegrate as they burn. And when the great earth and Sineru the king of mountains blaze and burn, no soot or ash is found. It’s like when ghee or oil blaze and burn, and neither ashes nor soot are found. In the same way, when the great earth and Sineru the king of mountains blaze and burn, no soot or ash is found. So impermanent are conditions, so unstable are conditions, so unreliable are conditions. This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions. - -Mendicants, who would ever think or believe that this earth and Sineru, king of mountains, will burn and crumble and be no more, except for one who has seen the truth? - -Once upon a time, there was a teacher called Sunetta. He was a religious founder and was free of sensual desire. He had many hundreds of disciples. He taught them the path to rebirth in the company of Brahmā. Those who totally understood Sunetta’s teachings were—when their body broke up, after death—reborn in a good place, the company of Brahmā. Of those who didn’t totally understand Sunetta’s teachings, some—when their body broke up, after death—were reborn in the company of the Gods Who Control the Creations of Others. Some were reborn in the company of the Gods Who Love to Create, some with the Joyful Gods, some with the Gods of Yama, some with the Gods of the Thirty-Three, and some with the Gods of the Four Great Kings. Some were reborn in the company of well-to-do aristocrats or brahmins or householders. - -Then the teacher Sunetta thought: ‘It’s not proper for me to be reborn in the next life in exactly the same place as my disciples. Why don’t I further develop love?’ - -Then Sunetta developed love for seven years. Having done so he did not return to this world for seven eons of cosmic expansion and contraction. As the cosmos contracted he went to the realm of streaming radiance. As it expanded he was reborn in an empty mansion of Brahmā. There he was Brahmā, the Great Brahmā, the undefeated, the champion, the universal seer, the wielder of power. He was Sakka, lord of gods, thirty-six times. Many hundreds of times he was a king, a wheel-turning monarch, a just and principled king. His dominion extended to all four sides, he achieved stability in the country, and he possessed the seven treasures. He had over a thousand sons who were valiant and heroic, crushing the armies of his enemies. After conquering this land girt by sea, he reigned by principle, without rod or sword. Yet even though Sunetta lived so long, he was not exempt from rebirth, old age, and death. He was not exempt from sorrow, lamentation, pain, dejection, and despair, I say. - -Why is that? Because of not understanding and not penetrating four things. What four? Noble ethics, immersion, wisdom, and freedom. These noble ethics, immersion, wisdom, and freedom have been understood and comprehended. Craving for continued existence has been cut off; the attachment to continued existence is ended; now there are no more future lives.” - -That is what the Buddha said. Then the Holy One, the Teacher, went on to say: - - “Ethics, immersion, and wisdom, - and the supreme freedom: - these things have been understood - by Gotama the renowned. - - And so the Buddha, having insight, - explained this teaching to the mendicants. - The Teacher has made an end of suffering; - seeing clearly, he is extinguished.” - - -7.67 The Simile of the Citadel - -“Mendicants, when a king’s frontier citadel is well provided with seven essentials and gets four kinds of sustenance when needed, without trouble or difficulty, it is then called a king’s frontier citadel that cannot be overrun by external foes and enemies. - -With what seven essentials is a citadel well provided? - -Firstly, a citadel has a pillar with deep foundations, firmly embedded, imperturbable and unshakable. This is the first essential with which a king’s frontier citadel is well provided, to defend those within and repel those outside. - -Furthermore, a citadel has a moat that is deep and wide. This is the second essential … - -Furthermore, a citadel has a patrol path that is high and wide. This is the third essential … - -Furthermore, a citadel has stores of many weapons, both projectile and hand-held. This is the fourth essential … - -Furthermore, many kinds of armed forces reside in a citadel, such as elephant riders, cavalry, charioteers, archers, bannermen, adjutants, food servers, warrior-chiefs, princes, chargers, great warriors, heroes, leather-clad soldiers, and sons of bondservants. This is the fifth essential … - -Furthermore, a citadel has a gatekeeper who is astute, competent, and intelligent. He keeps strangers out and lets known people in. This is the sixth essential … - -Furthermore, a citadel has a wall that’s high and wide, covered with plaster. This is the seventh essential with which a king’s frontier citadel is well provided, to defend those within and repel those outside. - -With these seven essentials a citadel is well provided. - -What are the four kinds of sustenance it gets when needed, without trouble or difficulty? - -Firstly, a king’s frontier citadel has much hay, wood, and water stored up for the enjoyment, relief, and comfort of those within and to repel those outside. - -Furthermore, a king’s frontier citadel has much rice and barley stored up for those within. - -Furthermore, a king’s frontier citadel has much food such as sesame, green gram, and black gram stored up for those within. - -Furthermore, a king’s frontier citadel has much medicine— ghee, butter, oil, honey, molasses, and salt—stored up for the enjoyment, relief, and comfort of those within and to repel those outside. - -These are the four kinds of sustenance it gets when needed, without trouble or difficulty. - -When a king’s frontier citadel is well provided with seven essentials and gets four kinds of sustenance when needed, without trouble or difficulty, it is then called a king’s frontier citadel that cannot be overrun by external foes and enemies. In the same way, when a noble disciple has seven good qualities, and they get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty, they are then called a noble disciple who cannot be overrun by Māra, who cannot be overrun by the Wicked One. What are the seven good qualities that they have? - -Just as a king’s frontier citadel has a pillar with deep foundations, firmly embedded, imperturbable and unshakable, to defend those within and repel those outside, in the same way a noble disciple has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ A noble disciple with faith as their pillar gives up the unskillful and develops the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure. This is the first good quality they have. - -Just as a citadel has a moat that is deep and wide, in the same way a noble disciple has a conscience. They’re conscientious about bad conduct by way of body, speech, and mind, and conscientious about having any bad, unskillful qualities. A noble disciple with a conscience as their moat gives up the unskillful and develops the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure. This is the second good quality they have. - -Just as a citadel has a patrol path that is high and wide, in the same way a noble disciple is prudent. They’re prudent when it comes to bad conduct by way of body, speech, and mind, and prudent when it comes to acquiring any bad, unskillful qualities. A noble disciple with prudence as their patrol path gives up the unskillful and develops the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure. This is the third good quality they have. - -Just as a citadel has stores of many weapons, both projectile and hand-held, in the same way a noble disciple is very learned. They remember and keep what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and comprehending them theoretically. A noble disciple with learning as their weapon gives up the unskillful and develops the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure. This is the fourth good quality they have. - -Just as many kinds of armed forces reside in a citadel … in the same way a noble disciple is energetic. They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. A noble disciple with energy as their armed forces gives up the unskillful and develops the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure. This is the fifth good quality they have. - -Just as a citadel has a gatekeeper who is astute, competent, and intelligent, who keeps strangers out and lets known people in, in the same way a noble disciple is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago. A noble disciple with mindfulness as their gatekeeper gives up the unskillful and develops the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure. This is the sixth good quality they have. - -Just as a citadel has a wall that’s high and wide, covered with plaster, to defend those within and repel those outside, in the same way a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. A noble disciple with wisdom as their wall gives up the unskillful and develops the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure. This is the seventh good quality they have. These are the seven good qualities that they have. - -And what are the four absorptions—blissful meditations in the present life that belong to the higher mind—that they get when they want, without trouble or difficulty? Just as a king’s frontier citadel has much hay, wood, and water stored up for the enjoyment, relief, and comfort of those within and to repel those outside, in the same way a noble disciple, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. This is for their own enjoyment, relief, and comfort, and for alighting upon extinguishment. - -Just as a king’s frontier citadel has much rice and barley stored up, in the same way, as the placing of the mind and keeping it connected are stilled, a noble disciple enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected. This is for their own enjoyment, relief, and comfort, and for alighting upon extinguishment. - -Just as a king’s frontier citadel has much food such as sesame, green gram, and black gram stored up, in the same way with the fading away of rapture, a noble disciple enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ This is for their own enjoyment, relief, and comfort, and for alighting upon extinguishment. - -Just as a king’s frontier citadel has much medicine— ghee, butter, oil, honey, molasses, and salt—stored up for the enjoyment, relief, and comfort of those within and to repel those outside, in the same way, giving up pleasure and pain, and ending former happiness and sadness, a noble disciple enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. This is for their own enjoyment, relief, and comfort, and for alighting upon extinguishment. These are the four absorptions—blissful meditations in the present life that belong to the higher mind—which they get when they want, without trouble or difficulty. - -When a noble disciple has seven good qualities, and they get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty, they are then called a noble disciple who cannot be overrun by Māra, who cannot be overrun by the Wicked One.” - -7.68 One Who Knows the Teachings - -“A mendicant with seven qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world. What seven? It’s when a mendicant knows the teachings, knows the meaning, has self-knowledge, knows moderation, knows the right time, knows assemblies, and knows people high and low. - -And how is a mendicant one who knows the teachings? It’s when a mendicant knows the teachings: statements, songs, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and classifications. If a mendicant did not know these teachings, they would not be called ‘one who knows the teachings’. But because they do know these teachings, they are called ‘one who knows the teachings’. Such is the one who knows the teachings. - -And how are they one who knows the meaning? It’s when a mendicant knows the meaning of this or that statement: ‘This is what that statement means; that is what this statement means.’ If a mendicant did not know the meaning of this or that statement, they would not be called ‘one who knows the meaning’. But because they do know the meaning of this or that statement, they are called ‘one who knows the meaning’. Such is the one who knows the teachings and the one who knows the meaning. - -And how are they one who has self-knowledge? It’s when a mendicant has self-knowledge: ‘This is the extent of my faith, ethics, learning, generosity, wisdom, and eloquence.’ If a mendicant did not have self-knowledge, they would not be called ‘one who has self-knowledge’. But because they do have self-knowledge, they are called ‘one who has self-knowledge’. Such is the one who knows the teachings, the one who knows the meaning, and the one who has self-knowledge. - -And how are they one who knows moderation? It’s when a mendicant knows moderation when receiving robes, alms-food, lodgings, and medicines and supplies for the sick. If a mendicant did not know moderation, they would not be called ‘one who knows moderation’. But because they do know moderation, they are called ‘one who knows moderation’. Such is the one who knows the teachings, the one who knows the meaning, the one who has self-knowledge, and the one who knows moderation. - -And how are they one who knows the right time? It’s when a mendicant knows the right time: ‘This is the time for recitation; this is the time for questioning; this is the time for meditation; this is the time for retreat.’ If a mendicant did not know the right time, they would not be called ‘one who knows the right time’. But because they do know the right time, they are called ‘one who knows the right time’. Such is the one who knows the teachings, the one who knows the meaning, the one who has self-knowledge, the one who knows moderation, and the one who knows the right time. - -And how are they one who knows assemblies? It’s when a mendicant knows assemblies: ‘This is an assembly of aristocrats, of brahmins, of householders, or of ascetics. This one should be approached in this way. This is how to stand, to act, to sit, to speak, or to stay silent when there.’ If a mendicant did not know assemblies, they would not be called ‘one who knows assemblies’. But because they do know assemblies, they are called ‘one who knows assemblies’. Such is the one who knows the teachings, the one who knows the meaning, the one who has self-knowledge, the one who knows moderation, the one who knows the right time, and the one who knows assemblies. - -And how are they one who knows people high and low? It’s when a mendicant understands people in terms of pairs. Two people: one likes to see the noble ones, one does not. The person who doesn’t like to see the noble ones is reprehensible in that respect. The person who does like to see the noble ones is praiseworthy in that respect. - -Two people like to see the noble ones: one likes to hear the true teaching, one does not. The person who doesn’t like to hear the true teaching is reprehensible in that respect. The person who does like to hear the true teaching is praiseworthy in that respect. - -Two people like to hear the true teaching: one lends an ear to the teaching, one does not. The person who doesn’t lend an ear to the teaching is reprehensible in that respect. The person who does lend an ear to the teaching is praiseworthy in that respect. - -Two people lend an ear to the teaching: one remembers the teaching they’ve heard, one does not. The person who doesn’t remember the teaching they’ve heard is reprehensible in that respect. The person who does remember the teaching they’ve heard is praiseworthy in that respect. - -Two people remember the teaching they’ve heard: one reflects on the meaning of the teachings they have remembered, one does not. The person who does not reflect on the meaning of the teachings they have remembered is reprehensible in that respect. The person who does reflect on the meaning of the teachings they have remembered is praiseworthy in that respect. - -Two people reflect on the meaning of the teachings they have remembered: one understands the meaning and the teaching and practices accordingly, one understands the meaning and the teaching but does not practice accordingly. The person who understands the meaning and the teaching but does not practice accordingly is reprehensible in that respect. The person who understands the meaning and the teaching and practices accordingly is praiseworthy in that respect. - -Two people understand the meaning and the teaching and practice accordingly: one practices to benefit themselves but not others, and one practices to benefit both themselves and others. The person who practices to benefit themselves but not others is reprehensible in that respect. The person who practices to benefit both themselves and others is praiseworthy in that respect. - -That’s how a mendicant understands people in terms of pairs. - -That’s how a mendicant is one who knows people high and low. A mendicant with these seven factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world.” - -7.69 The Shady Orchid Tree - -“Mendicants, when the leaves on the Shady Orchid Tree belonging to the Gods of the Thirty-Three turn brown, the gods are elated. They think: ‘Now the leaves on the Shady Orchid Tree have turned brown! It won’t be long until they fall.’ - -When the leaves have fallen, the gods are elated. They think: ‘Now the leaves on the Shady Orchid Tree have fallen. It won’t be long until its foliage starts to regrow.’ - -When the foliage starts to regrow, the gods are elated. They think: ‘Now the foliage of the Shady Orchid Tree has started to regrow. It won’t be long until it’s ready to grow flowers and leaves separately.’ - -When it’s ready to grow flowers and leaves separately, the gods are elated. They think: ‘Now the Shady Orchid Tree is ready to grow flowers and leaves separately. It won’t be long until buds start to form.’ - -When the buds start to form, the gods are elated. They think: ‘Now the buds of the Shady Orchid Tree have started to form. It won’t be long until the buds burst.’ - -When the buds have burst, the gods are elated. They think: ‘Now the buds of the Shady Orchid Tree have burst. It won’t be long until it fully blossoms.’ - -When the Shady Orchid Tree of the Gods of the Thirty-Three has fully blossomed, the gods are elated. For four heavenly months they amused themselves at the root of the tree, supplied and provided with the five kinds of sensual stimulation. - -When the Shady Orchid Tree has fully blossomed, its radiance spreads for fifty leagues, while its fragrance wafts for a hundred leagues. Such is the majesty of the Shady Orchid Tree. - -In the same way, when a noble disciple plans to go forth from the lay life to homelessness, they’re like the Shady Orchid Tree when its leaves turn brown. - -When a noble disciple shaves off their hair and beard, dresses in ocher robes, and goes forth from the lay life to homelessness, they’re like the Shady Orchid Tree when its leaves fall. - -When a noble disciple, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected, they’re like the Shady Orchid Tree when its foliage starts to regrow. - -When, as the placing of the mind and keeping it connected are stilled, a noble disciple enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected, they’re like the Shady Orchid Tree when it’s ready to grow flowers and leaves separately. - -When, with the fading away of rapture, a noble disciple enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss’, they’re like the Shady Orchid Tree when its buds start to form. - -When, giving up pleasure and pain, and ending former happiness and sadness, a noble disciple enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness, they’re like the Shady Orchid Tree when its buds burst. - -When a noble disciple realizes the undefiled freedom of heart and freedom by wisdom in this very life, and they live having realized it with their own insight due to the ending of defilements, they’re like the Shady Orchid tree when it fully blossoms. - -At that time the earth gods raised the cry: ‘This venerable named so-and-so, from such-and-such village or town, the pupil of the venerable named so-and-so, went forth from the lay life to homelessness. They’ve realized the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.’ - -Hearing the cry of the Earth Gods, the Gods of the Four Great Kings … the Gods of the Thirty-Three … the Gods of Yama … the Joyful Gods … the Gods Who Love to Create … the Gods Who Control the Creations of Others … the Gods of Brahmā’s Host raised the cry: ‘This venerable named so-and-so, from such-and-such village or town, the pupil of the venerable named so-and-so, went forth from the lay life to homelessness. They’ve realized the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.’ And so in a moment, in an instant, the sound soared up to the Brahmā realm.” - -7.70 Honor - -Then as Venerable Sāriputta was in private retreat this thought came to his mind, “What should a mendicant honor and respect and rely on, to give up the unskillful and develop the skillful?” - -Then he thought, “A mendicant should honor and respect and rely on the Teacher … the teaching … the Saṅgha … the training … immersion … diligence … A mendicant should honor and respect and rely on hospitality, to give up the unskillful and develop the skillful.” - -Then he thought, “These qualities are pure and bright in me. Why don’t I go and tell them to the Buddha? Then these qualities will not only be purified in me, but will be better known as purified. Suppose a man were to acquire a gold ornament, pure and bright. They’d think, ‘My gold ornament is pure and bright. Why don’t I take it to show the smiths? Then it will not only be purified, but will be better known as purified.’ In the same way, these qualities are pure and bright in me. Why don’t I go and tell them to the Buddha? Then these qualities will not only be purified in me, but will be better known as purified.” - -Then in the late afternoon, Sāriputta came out of retreat and went to the Buddha. He bowed, sat down to one side, and told the Buddha of his thoughts while on retreat. - -“Good, good, Sāriputta! A mendicant should honor and respect and rely on the Teacher, to give up the unskillful and develop the skillful. A mendicant should honor and respect and rely on the teaching … the Saṅgha … the training … immersion … diligence … A mendicant should honor and respect and rely on hospitality, to give up the unskillful and develop the skillful.” - -When he said this, Venerable Sāriputta said to the Buddha: - -“Sir, this is how I understand the detailed meaning of the Buddha’s brief statement. It’s quite impossible for a mendicant who doesn’t respect the Teacher to respect the teaching. A mendicant who disrespects the Teacher disrespects the teaching. - -It’s quite impossible for a mendicant who doesn’t respect the Teacher and the teaching to respect the Saṅgha. A mendicant who disrespects the Teacher and the teaching disrespects the Saṅgha. - -It’s quite impossible for a mendicant who doesn’t respect the Teacher, the teaching, and the Saṅgha to respect the training. A mendicant who disrespects the Teacher, the teaching, and the Saṅgha disrespects the training. - -It’s quite impossible for a mendicant who doesn’t respect the Teacher, the teaching, the Saṅgha, and the training to respect immersion. A mendicant who disrespects the Teacher, the teaching, the Saṅgha, and the training disrespects immersion. - -It’s quite impossible for a mendicant who doesn’t respect the Teacher, the teaching, the Saṅgha, the training, and immersion to respect diligence. A mendicant who disrespects the Teacher, the teaching, the Saṅgha, the training, and immersion disrespects diligence. - -It’s quite impossible for a mendicant who doesn’t respect the Teacher, the teaching, the Saṅgha, the training, immersion, and diligence to respect hospitality. A mendicant who disrespects the Teacher, the teaching, the Saṅgha, the training, immersion, and diligence disrespects hospitality. - -It’s quite impossible for a mendicant who does respect the Teacher to disrespect the teaching. … - -A mendicant who respects the Teacher, the teaching, the Saṅgha, the training, immersion, and diligence respects hospitality. - -It’s quite possible for a mendicant who respects the Teacher to respect teaching. … - -A mendicant who respects the Teacher, the teaching, the Saṅgha, the training, immersion, and diligence respects hospitality. - -That’s how I understand the detailed meaning of the Buddha’s brief statement.” - -“Good, good, Sāriputta! It’s good that you understand the detailed meaning of what I’ve said in brief like this. - -It’s quite impossible for a mendicant who doesn’t respect the Teacher to respect the teaching. … - -A mendicant who disrespects the Teacher, the teaching, the Saṅgha, the training, immersion, and diligence disrespects hospitality. - -It’s quite impossible for a mendicant who does respect the Teacher to disrespect the teaching. … - -A mendicant who respects the Teacher, the teaching, the Saṅgha, the training, immersion, and diligence respects hospitality. - -It’s quite possible for a mendicant who does respect the Teacher to respect the teaching. … - -A mendicant who respects the Teacher, the teaching, the Saṅgha, the training, immersion, and diligence respects hospitality. - -This is how to understand the detailed meaning of what I said in brief.” - -7.71 Committed to Development - -“Mendicants, when a mendicant is not committed to development, they might wish: ‘If only my mind were freed from the defilements by not grasping!’ Even so, their mind is not freed from defilements by not grasping. Why is that? It’s because they’re undeveloped. Undeveloped in what? The four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path. - -Suppose there was a chicken with eight or ten or twelve eggs. But she had not properly sat on them to keep them warm and incubated. Even if that chicken might wish: ‘If only my chicks could break out of the eggshell with their claws and beak and hatch safely!’ Still they can’t break out and hatch safely. Why is that? Because she has not properly sat on them to keep them warm and incubated. - -In the same way, when a mendicant is not committed to development, they might wish: ‘If only my mind was freed from the defilements by not grasping!’ Even so, their mind is not freed from defilements by not grasping. Why is that? It’s because they’re undeveloped. Undeveloped in what? The four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path. - -When a mendicant is committed to development, they might not wish: ‘If only my mind was freed from the defilements by not grasping!’ Even so, their mind is freed from defilements by not grasping. Why is that? It’s because they’re developed. Developed in what? The four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path. - -Suppose there was a chicken with eight or ten or twelve eggs. And she properly sat on them to keep them warm and incubated. Even if that chicken doesn’t wish: ‘If only my chicks could break out of the eggshell with their claws and beak and hatch safely!’ Still they can break out and hatch safely. Why is that? Because she properly sat on them to keep them warm and incubated. - -In the same way, when a mendicant is committed to development, they might not wish: ‘If only my mind was freed from the defilements by not grasping!’ Even so, their mind is freed from defilements by not grasping. Why is that? It’s because they’re developed. Developed in what? The four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path. - -Suppose a carpenter or their apprentice sees the marks of his fingers and thumb on the handle of his adze. They don’t know how much of the handle was worn away today, how much yesterday, and how much previously. They just know what has been worn away. In the same way, when a mendicant is committed to development, they don’t know how much of the defilements were worn away today, how much yesterday, and how much previously. They just know what has been worn away. - -Suppose there was a sea-faring ship bound together with ropes. For six months they deteriorated in the water. Then in the cold season it was hauled up on dry land, where the ropes were weathered by wind and sun. When the clouds soaked it with rain, the ropes would readily collapse and rot away. In the same way, when a mendicant is committed to development their fetters readily collapse and rot away.” - -7.72 The Simile of the Bonfire - -So I have heard. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants. - -While walking along the road, at a certain spot he saw a bonfire burning, blazing, and glowing. Seeing this he left the road, sat at the root of a tree on a seat spread out, and addressed the mendicants, “Mendicants, do you see that bonfire burning, blazing, and glowing?” - -“Yes, sir.” - -“What do you think, mendicants? Which is better—to sit or lie down embracing that bonfire? Or to sit or lie down embracing a girl of the aristocrats or brahmins or householders with soft and tender hands and feet?” - -“Sir, it would be much better to sit or lie down embracing a girl of the aristocrats or brahmins or householders with soft and tender hands and feet. For it would be painful to sit or lie down embracing that bonfire.” - -“I declare this to you, mendicants, I announce this to you! It would be better for that unethical man—of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner, though claiming to be one, rotten inside, corrupt, and depraved—to sit or lie down embracing that bonfire. Why is that? Because that might result in death or deadly pain. But when his body breaks up, after death, it would not cause him to be reborn in a place of loss, a bad place, the underworld, hell. - -But when such an unethical man sits or lies down embracing a girl of the aristocrats or brahmins or householders with soft and tender hands and feet, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell. - -What do you think, mendicants? Which is better—to have a strong man twist a tough horse-hair rope around both shins and tighten it so that it cuts through your outer skin, your inner skin, your flesh, sinews, and bones, until it reaches your marrow and stays pressing there? Or to consent to well-to-do aristocrats or brahmins or householders bowing down to you?” - -“Sir, it would be much better to consent to well-to-do aristocrats or brahmins or householders bowing down. For it would be painful to have a strong man twist a tough horse-hair rope around your shins and tighten it so that it cut through the outer skin until it reached the marrow and stayed pressing there.” - -“I declare this to you, mendicants, I announce this to you! It would be better for that unethical man to have a strong man twist a tough horse-hair rope around both shins and tighten it until it reached the marrow and stayed pressing there. Why is that? Because that might result in death or deadly pain. But when his body breaks up, after death, it would not cause him to be reborn in a place of loss, a bad place, the underworld, hell. But when such an unethical man consents to well-to-do aristocrats or brahmins or householders bowing down, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell. - -What do you think, mendicants? Which is better—to have a strong man stab you in the chest with a sharp, oiled sword? Or to consent to well-to-do aristocrats or brahmins or householders revering you with joined palms?” - -“Sir, it would be much better to consent to well-to-do aristocrats or brahmins or householders revering you with joined palms. For it would be painful to have a strong man stab you in the chest with a sharp, oiled sword.” - -“I declare this to you, mendicants, I announce this to you! It would be better for that unethical man to have a strong man stab him in the chest with a sharp, oiled sword. Why is that? Because that might result in death or deadly pain. But when his body breaks up, after death, it would not cause him to be reborn in a place of loss, a bad place, the underworld, hell. But when such an unethical man consents to well-to-do aristocrats or brahmins or householders revering him with joined palms, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell. - -What do you think, mendicants? Which is better—to have a strong man wrap you up in a red-hot sheet of iron, burning, blazing, and glowing? Or to enjoy the use of a robe given in faith by well-to-do aristocrats or brahmins or householders?” - -“Sir, it would be much better to enjoy the use of a robe given in faith by well-to-do aristocrats or brahmins or householders. For it would be painful to have a strong man wrap you up in a red-hot sheet of iron, burning, blazing, and glowing.” - -“I declare this to you, mendicants, I announce this to you! It would be better for that unethical man to have a strong man wrap him up in a red-hot sheet of iron, burning, blazing, and glowing. Why is that? Because that might result in death or deadly pain. But when his body breaks up, after death, it would not cause him to be reborn in a place of loss, a bad place, the underworld, hell. But when such an unethical man enjoys the use of a robe given in faith by well-to-do aristocrats or brahmins or householders, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell. - -What do you think, mendicants? Which is better—to have a strong man force your mouth open with a hot iron spike and shove in a red-hot copper ball, burning, blazing, and glowing, that burns your lips, mouth, tongue, throat, and stomach before coming out below dragging your entrails? Or to enjoy alms-food given in faith by well-to-do aristocrats or brahmins or householders?” - -“Sir, it would be much better to enjoy alms-food given in faith by well-to-do aristocrats or brahmins or householders. For it would be painful to have a strong man force your mouth open with a hot iron spike and shove in a red-hot copper ball, burning, blazing, and glowing, that burns your lips, mouth, tongue, throat, and stomach before coming out below dragging your entrails.” - -“I declare this to you, mendicants, I announce this to you! It would be better for that unethical man to have a strong man force his mouth open with a hot iron spike and shove in a red-hot copper ball, burning, blazing, and glowing, that burns his lips, mouth, tongue, throat, and stomach before coming out below with his entrails. Why is that? Because that might result in death or deadly pain. But when his body breaks up, after death, it would not cause him to be reborn in a place of loss, a bad place, the underworld, hell. But when such an unethical man enjoy alms-food given in faith by well-to-do aristocrats or brahmins or householders, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell. - -What do you think, mendicants? Which is better—to have a strong man grab you by the head or shoulders and make you sit or lie down on red-hot iron bed or seat? Or to enjoy the use of beds and chairs given in faith by well-to-do aristocrats or brahmins or householders?” - -“Sir, it would be much better to enjoy the use of beds and chairs given in faith by well-to-do aristocrats or brahmins or householders. For it would be painful to have a strong man grab you by the head or shoulders and make you sit or lie down on a red-hot iron bed or seat.” - -“I declare this to you, mendicants, I announce this to you! It would be better for that unethical man to have a strong man grab him by the head or shoulders and make him sit or lie down on a red-hot iron bed or seat. Why is that? Because that might result in death or deadly pain. But when his body breaks up, after death, it would not cause him to be reborn in a place of loss, a bad place, the underworld, hell. But when such an unethical man enjoys the use of beds and seats given in faith by well-to-do aristocrats or brahmins or householders, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell. - -What do you think, mendicants? Which is better—to have a strong man grab you, turn you upside down, and shove you in a red-hot copper pot, burning, blazing, and glowing, where you’re seared in boiling scum, and swept up and down and round and round. Or to enjoy the use of dwellings given in faith by well-to-do aristocrats or brahmins or householders?” - -“Sir, it would be much better to enjoy the use of dwellings given in faith by well-to-do aristocrats or brahmins or householders. For it would be painful to have a strong man grab you, turn you upside down, and shove you in a red-hot copper pot, burning, blazing, and glowing, where you’re seared in boiling scum, and swept up and down and round and round.” - -“I declare this to you, mendicants, I announce this to you! It would be better for that unethical man to have a strong man grab him, turn him upside down, and shove him in a red-hot copper pot, burning, blazing, and glowing, where he’s seared in boiling scum, and swept up and down and round and round. Why is that? Because that might result in death or deadly pain. But when his body breaks up, after death, it would not cause him to be reborn in a place of loss, a bad place, the underworld, hell. But when such an unethical man enjoys the use of dwellings given in faith by well-to-do aristocrats or brahmins or householders, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell. - -So you should train like this: ‘Our use of robes, alms-food, lodgings, and medicines and supplies for the sick shall be of great fruit and benefit for those who offered them. And our going forth will not be wasted, but will be fruitful and fertile.’ That’s how you should train. Considering your own good, mendicants, is quite enough for you to persist with diligence. Considering the good of others is quite enough for you to persist with diligence. Considering the good of both is quite enough for you to persist with diligence.” - -That is what the Buddha said. And while this discourse was being spoken, sixty monks spewed hot blood from their mouths. Sixty mendicants rejected the training and returned to a lesser life, saying: - -“It’s too hard, Blessed One! It’s just too hard!” And sixty monks were freed from defilements by not grasping. - -7.73 About Sunetta - -“Once upon a time, mendicants, there was a Teacher called Sunetta. He was a religious founder and was free of sensual desire. He had many hundreds of disciples. He taught them the path to rebirth in the company of Brahmā. Those lacking confidence in Sunetta were—when their body broke up, after death—reborn in a place of loss, a bad place, the underworld, hell. Those full of confidence in Sunetta were—when their body broke up, after death—reborn in a good place, a heavenly realm. - -Once upon a time there was a teacher called Mūgapakkha … Aranemi … Kuddāla … Hatthipāla … Jotipāla … Araka. He was a religious founder and was free of sensual desire. He had many hundreds of disciples. He taught them the way to rebirth in the company of Brahmā. Those lacking confidence in Araka were—when their body broke up, after death—reborn in a place of loss, a bad place, the underworld, hell. Those full of confidence in Araka were—when their body broke up, after death—reborn in a good place, a heavenly realm. - -What do you think, mendicants? If someone with malicious intent were to abuse and insult these seven teachers with their hundreds of followers, would they not make much bad karma?” - -“Yes, sir.” - -“They would indeed. But someone who abuses and insults a single person accomplished in view with malicious intent makes even more bad karma. Why is that? I say that any injury done by those outside of the Buddhist community does not compare with what is done to one’s own spiritual companions. - -So you should train like this: ‘We will have no malicious intent for our spiritual companions.’ That’s how you should train.” - -7.74 About Araka - -“Once upon a time, mendicants, there was a Teacher called Araka. He was a religious founder and was free of sensual desire. He had many hundreds of disciples, and he taught them like this: ‘Brahmins, life as a human is short, brief, and fleeting, full of pain and misery. Think about this and wake up! Do what’s good and live the spiritual life, for no-one born can escape death. - -It’s like a drop of dew on a grass tip. When the sun comes up it quickly evaporates and doesn’t last long. In the same way, life as a human is like a dew-drop. It’s brief and fleeting, full of pain and misery. Think about this and wake up! Do what’s good and live the spiritual life, for no-one born can escape death. - -It’s like when the rain falls heavily. The bubbles quickly vanish and don’t last long. In the same way, life as a human is like a bubble. … - -It’s like a line drawn in water. It vanishes quickly and doesn’t last long. In the same way, life as a human is like a line drawn in water. … - -It’s like a mountain river traveling far, flowing fast, carrying all before it. It doesn’t turn back—not for a moment, a second, an instant—but runs, rolls, and flows on. In the same way, life as a human is like a mountain river. … - -It’s like a strong man who has formed a glob of spit on the tip of his tongue. He could easily spit it out. In the same way, life as a human is like a glob of spit. … - -Suppose there was an iron cauldron that had been heated all day. If you tossed a lump of meat in, it would quickly vanish and not last long. In the same way, life as a human is like a lump of meat. … - -It’s like a cow being led to the slaughter. With every step she comes closer to the slaughter, closer to death. In the same way, life as a human is like a cow being slaughtered. It’s brief and fleeting, full of pain and misery. Think about this and wake up! Do what’s good and live the spiritual life, for no-one born can escape death.’ - -Now, mendicants, at that time human beings had a life span of 60,000 years. Girls could be married at 500 years of age. And human beings only had six afflictions: cold, heat, hunger, thirst, and the need to defecate and urinate. But even though humans were so long-lived with so few afflictions, Araka still taught in this way: ‘Life as a human is short, brief, and fleeting, full of pain and misery. Think about this and wake up! Do what’s good and live the spiritual life, for no-one born can escape death.’ - -These days it’d be right to say: ‘Life as a human is short, brief, and fleeting, full of pain and misery. Think about this and wake up! Do what’s good and live the spiritual life, for no-one born can escape death.’ For these days a long life is a hundred years or a little more. Living for a hundred years, there are just three hundred seasons, a hundred each of the winter, summer, and rains. Living for three hundred seasons, there are just twelve hundred months, four hundred in each of the winter, summer, and rains. Living for twelve hundred months, there are just twenty-four hundred fortnights, eight hundred in each of the winter, summer, and rains. Living for 2,400 fortnights, there are just 36,000 days, 12,000 in each of the summer, winter, and rains. Living for 36,000 days, you just eat 72,000 meals, 24,000 in each of the summer, winter, and rains, including when you’re suckling at the breast, and when you’re prevented from eating. - -Things that prevent you from eating include anger, pain, sickness, sabbath, or being unable to get food. So mendicants, for a human being with a hundred years life span I have counted the life span, the limit of the life span, the seasons, the years, the months, the fortnights, the nights, the days, the meals, and the things that prevent them from eating. Out of compassion, I’ve done what a teacher should do who wants what’s best for their disciples. Here are these roots of trees, and here are these empty huts. Practice absorption, mendicants! Don’t be negligent! Don’t regret it later! This is my instruction to you.” - -8. The Monastic Law - -7.75 An Expert in the Monastic Law (1st) - -“Mendicants, a mendicant with seven qualities is an expert in the monastic law. What seven? They know what is an offense. They know what is not an offense. They know what is a light offense. They know what is a serious offense. They’re ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. They realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements. A mendicant with these seven qualities is an expert in the monastic law.” - -7.76 An Expert in the Monastic Law (2nd) - -“Mendicants, a mendicant with seven qualities is an expert in the monastic law. What seven? They know what is an offense. They know what is not an offense. They know what is a light offense. They know what is a serious offense. Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well judged in both the rules and accompanying material. They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. They realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements. A mendicant with these seven qualities is an expert in the monastic law.” - -7.77 An Expert in the Monastic Law (3rd) - -“Mendicants, a mendicant with seven qualities is an expert in the monastic law. What seven? They know what is an offense. They know what is not an offense. They know what is a light offense. They know what is a serious offense. They’re firm and unfaltering in the training. They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. They realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements. A mendicant with these seven qualities is an expert in the monastic law.” - -7.78 An Expert in the Monastic Law (4th) - -“Mendicants, a mendicant with seven qualities is an expert in the monastic law. What seven? They know what is an offense. They know what is not an offense. They know what is a light offense. They know what is a serious offense. They recollect their many kinds of past lives, with features and details. With clairvoyance that is purified and superhuman, they understand how sentient beings are reborn according to their deeds. They realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements. A mendicant with these seven qualities is an expert in the monastic law.” - -7.79 Shines as an Expert in the Monastic Law (1st) - -“Mendicants, a mendicant with seven qualities shines as an expert in the monastic law. What seven? They know what is an offense. They know what is not an offense. They know what is a light offense. They know what is a serious offense. They’re ethical, restrained in the code of conduct, with good behavior and supporters; seeing danger in the slightest fault, they keep the rules they’ve undertaken. They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. They realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements. A mendicant with these seven qualities shines as an expert in the monastic law.” - -7.80 Shines as an Expert in the Monastic Law (2nd) - -“Mendicants, a mendicant with seven qualities shines as an expert in the monastic law. What seven? They know what is an offense. They know what is not an offense. They know what is a light offense. They know what is a serious offense. Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well judged in both the rules and accompanying material. They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. They realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements. A mendicant with these seven qualities shines as an expert in the monastic law.” - -7.81 Shines as an Expert in the Monastic Law (3rd) - -“Mendicants, a mendicant with seven qualities shines as an expert in the monastic law. What seven? They know what is an offense. They know what is not an offense. They know what is a light offense. They know what is a serious offense. They’re firm and unfaltering in the training. They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. They realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements. A mendicant with these seven qualities shines as an expert in the monastic law.” - -7.82 Shines as an Expert in the Monastic Law (4th) - -“Mendicants, a mendicant with seven qualities shines as an expert in the monastic law. What seven? They know what is an offense. They know what is not an offense. They know what is a light offense. They know what is a serious offense. They recollect their many kinds of past lives, with features and details. With clairvoyance that is purified and superhuman, they understand how sentient beings are reborn according to their deeds. They realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements. A mendicant with these seven qualities shines as an expert in the monastic law.” - -7.83 The Teacher’s Instructions - -Then Venerable Upāli went up to the Buddha, bowed, sat down to one side, and said to him: - -“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.” - -“Upāli, you might know that certain things don’t lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. You should definitely bear in mind that such things are not the teaching, not the training, and not the Teacher’s instructions. You might know that certain things do lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. You should definitely bear in mind that such things are the teaching, the training, and the Teacher’s instructions.” - -7.84 Settlement of Disciplinary Issues - -“Mendicants, there are these seven principles for the settlement of any disciplinary issues that might arise. What seven? Removal in the presence of those concerned is applicable. Removal by accurate recollection is applicable. Removal due to recovery from madness is applicable. The acknowledgement of the offense is applicable. The decision of a majority is applicable. A verdict of aggravated misconduct is applicable. Covering over with grass is applicable. These are the seven principles for the settlement of any disciplinary issues that might arise.” - -9. An Ascetic - -7.85 A Mendicant - -“Mendicants, it’s because of breaking seven things that you become a mendicant. What seven? Identity view, doubt, misapprehension of precepts and observances, greed, hate, delusion, and conceit. It’s because of breaking these seven things that you become a mendicant.” - -7.86 An Ascetic - -“Mendicants, it’s because of quelling seven things that you become an ascetic …” - -7.87 Brahmin - -“Mendicants, it’s because of barring out seven things that you become a brahmin …” - -7.88 Scholar - -“Mendicants, it’s because of scouring off seven things that you become a scholar …” - -7.89 Bathed - -“Mendicants, it’s because of bathing off seven things that you become a bathed initiate …” - -7.90 A Knowledge Master - -“Mendicants, it’s because of knowing seven things that you become a knowledge master …” - -7.91 A Noble One - -“Mendicants, it’s because seven foes have been slain that you become a noble one …” - -7.92 A Perfected One - -“Mendicants, it’s by being far from seven things that you become a perfected one. What seven? Identity view, doubt, misapprehension of precepts and observances, greed, hate, delusion, and conceit. It’s because of being far from these seven things that you become a perfected one.” - -7.93 Bad Qualities - -“Mendicants, there are these seven bad qualities. What seven? Someone is faithless, shameless, imprudent, uneducated, lazy, unmindful, and witless. These are the seven bad qualities.” - -7.94 Good Qualities - -“Mendicants, there are these seven good qualities. What seven? Someone is faithful, conscientious, prudent, learned, energetic, mindful, and wise. These are the seven good qualities.” - -10. Worthy of Offerings -95 - -“Mendicants, these seven people are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and are the supreme field of merit for the world. What seven? - -First, take a person who meditates observing impermanence in the eye. They perceive impermanence and experience impermanence. Constantly, continually, and without stopping, they apply the mind and fathom with wisdom. They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. This is the first person who is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world. - -Next, take a person who meditates observing impermanence in the eye. … Their defilements and their life come to an end at exactly the same time. This is the second person who is worthy of offerings … - -Next, take a person who meditates observing impermanence in the eye. … With the ending of the five lower fetters they’re extinguished between one life and the next. … - -With the ending of the five lower fetters they’re extinguished upon landing. … - -With the ending of the five lower fetters they’re extinguished without extra effort. … - -With the ending of the five lower fetters they’re extinguished with extra effort. … - -With the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm. … This is the seventh person. - -These are the seven people who are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and are the supreme field of merit for the world.” -96–614 - -“Mendicants, these seven people are worthy of offerings … What seven? - -First, take a person who meditates observing suffering in the eye. … observing not-self in the eye. … observing ending in the eye. … observing vanishing in the eye. … observing fading away in the eye. … observing cessation in the eye. … observing letting go in the eye. … - -ear … nose … tongue … body … mind … - -sights … sounds … smells … tastes … touches … thoughts … - -eye consciousness … ear consciousness … nose consciousness … tongue consciousness … body consciousness … mind consciousness … - -eye contact … ear contact … nose contact … tongue contact … body contact … mind contact … - -feeling born of eye contact … feeling born of ear contact … feeling born of nose contact … feeling born of tongue contact … feeling born of body contact … feeling born of mind contact … - -perception of sights … perception of sounds … perception of smells … perception of tastes … perception of touches … perception of thoughts … - -intention regarding sights … intention regarding sounds … intention regarding smells … intention regarding tastes … intention regarding touches … intention regarding thoughts … - -craving for sights … craving for sounds … craving for smells … craving for tastes … craving for touches … craving for thoughts … - -thoughts about sights … thoughts about sounds … thoughts about smells … thoughts about tastes … thoughts about touches … thoughts about thoughts … - -considerations regarding sights … considerations regarding sounds … considerations regarding smells … considerations regarding tastes … considerations regarding touches … considerations regarding thoughts … - -meditates observing impermanence in the five aggregates … the aggregate of form … the aggregate of feeling … the aggregate of perception … the aggregate of choices … the aggregate of consciousness … meditates observing suffering … not-self … ending … vanishing … fading away … cessation … letting go …” - -11. Abbreviated Texts Beginning With Greed - - -7.615 - -“Mendicants, for insight into greed, seven things should be developed. What seven? The awakening factor of mindfulness … the awakening factor of equanimity. These seven things should be developed for insight into greed.” - - -7.616 - -“Mendicants, for insight into greed, seven things should be developed. What seven? The perception of impermanence, the perception of not-self, the perception of ugliness, the perception of drawbacks, the perception of giving up, the perception of fading away, and the perception of cessation. These seven things should be developed for insight into greed.” - - -7.617 - -“Mendicants, for insight into greed, seven things should be developed. What seven? The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, and not-self in suffering. These seven things should be developed for insight into greed.” - -7.618–644 - -“For the complete understanding of greed … complete ending … giving up … ending … vanishing … fading away … cessation … giving away … For the letting go of greed, these seven things should be developed.” - -7.645–1124 - -“Of hate … delusion … anger … hostility … offensiveness … contempt … jealousy … stinginess … deceitfulness … deviousness … obstinacy … aggression … conceit … arrogance … vanity … for insight into negligence … complete understanding … complete ending … giving up … ending … vanishing … fading away … cessation … giving away … letting go of negligence these seven things should be developed.” - -That is what the Buddha said. Satisfied, the mendicants were happy with what the Buddha said. - -The Book of the Sevens is finished. -Numbered Discourses 8 - -1. Love - -8.1 The Benefits of Love - -So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!” - -“Venerable sir,” they replied. The Buddha said this: - -“Mendicants, you can expect eight benefits when the heart’s release by love has been cultivated, developed, and practiced, made a vehicle and a basis, kept up, consolidated, and properly implemented. What eight? You sleep well. You wake happily. You don’t see bad dreams. Humans love you. Non-humans love you. Deities protect you. You can’t be harmed by fire, poison, or blade. If you don’t reach any higher, you’ll be reborn in a Brahmā realm. You can expect these eight benefits when the heart’s release by love has been cultivated, developed, and practiced, made a vehicle and a basis, kept up, consolidated, and properly implemented. - - A mindful one who develops - limitless love - weakens the fetters, - seeing the ending of attachments. - - Loving just one creature with a hateless heart - makes you a good person. - Compassionate for all creatures, - a noble one creates abundant merit. - - The royal potentates conquered this land - and traveled around sponsoring sacrifices— - horse sacrifice, human sacrifice, - the sacrifices of the ‘stick-casting’, the ‘royal soma drinking’, and the ‘unbarred’. - - These are not worth a sixteenth part - of the mind developed with love, - as all the constellations of stars - aren’t worth a sixteenth part of the moon’s light. - - If you don’t kill or encourage others to kill, - don’t conquer or encourage others to conquer, - with love for all sentient beings, - you’ll have no enmity for anyone.” - - -8.2 Wisdom - -“Mendicants, there are eight causes and reasons that lead to acquiring the wisdom fundamental to the spiritual life, and to its increase, growth, and full development once it has been acquired. What eight? - -It’s when a mendicant lives relying on the Teacher or a spiritual companion in a teacher’s role. And they set up a keen sense of conscience and prudence for them, with warmth and respect. This is the first cause. - -When a mendicant lives relying on the Teacher or a spiritual companion in a teacher’s role—with a keen sense of conscience and prudence for them, with warmth and respect—from time to time they go and ask them questions: ‘Why, sir, does it say this? What does that mean?’ Those venerables clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters. This is the second cause. - -After hearing that teaching they perfect withdrawal of both body and mind. This is the third cause. - -A mendicant is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. This is the fourth cause. - -They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically. This is the fifth cause. - -They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. This is the sixth cause. - -When in the Saṅgha they don’t engage in motley talk or unworthy talk. Either they talk on Dhamma, or they invite someone else to do so, or they respect noble silence. This is the seventh cause. - -They meditate observing rise and fall in the five grasping aggregates. ‘Such is form, such is the origin of form, such is the ending of form. Such is feeling, such is the origin of feeling, such is the ending of feeling. Such is perception, such is the origin of perception, such is the ending of perception. Such are choices, such is the origin of choices, such is the ending of choices. Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’ This is the eighth cause. - -Their spiritual companions esteem them: ‘This venerable lives relying on the Teacher or a spiritual companion in a teacher’s role. They set up a keen sense of conscience and prudence for them, with warmth and respect. Clearly this venerable knows and sees.’ This quality leads to warmth, respect, esteem, harmony, and unity. - -‘This venerable lives relying on the Teacher or a spiritual companion in a teacher’s role, and from time to time they go and ask them questions … Clearly this venerable knows and sees.’ This quality also leads to warmth, respect, esteem, harmony, and unity. - -‘After hearing that teaching they perfect withdrawal of both body and mind. Clearly this venerable knows and sees.’ This quality also leads to warmth, respect, esteem, harmony, and unity. - -‘This venerable is ethical … Clearly this venerable knows and sees.’ This quality also leads to warmth, respect, esteem, harmony, and unity. - -‘This venerable is very learned, remembering and keeping what they’ve learned. … Clearly this venerable knows and sees.’ This quality also leads to warmth, respect, esteem, harmony, and unity. - -‘This venerable lives with energy roused up … Clearly this venerable knows and sees.’ This quality also leads to warmth, respect, esteem, harmony, and unity. - -‘When in the Saṅgha they don’t engage in motley talk or unworthy talk. Either they talk on Dhamma, or they invite someone else to do so, or they respect noble silence. Clearly this venerable knows and sees.’ This quality also leads to warmth, respect, esteem, harmony, and unity. - -‘They meditate observing rise and fall in the five grasping aggregates. … Clearly this venerable knows and sees.’ This quality also leads to warmth, respect, esteem, harmony, and unity. - -These are the eight causes and reasons that lead to acquiring the wisdom fundamental to the spiritual life, and to its increase, growth, and full development once it has been acquired.” - -8.3 Disliked (1st) - -“Mendicants, a mendicant with eight qualities is disliked and disapproved by their spiritual companions, not respected or admired. What eight? It’s when a mendicant praises the disliked and criticizes the liked. They desire material possessions and honor. They lack conscience and prudence. They have wicked desires and wrong view. A mendicant with these eight qualities is disliked and disapproved by their spiritual companions, not respected or admired. - -A mendicant with eight qualities is liked and approved by their spiritual companions, and respected and admired. What eight? It’s when a mendicant doesn’t praise the disliked and criticize the liked. They don’t desire material possessions and honor. They have conscience and prudence. They have few desires and right view. A mendicant with these eight qualities is liked and approved by their spiritual companions, and respected and admired.” - -8.4 Disliked (2nd) - -“Mendicants, a mendicant with eight qualities is disliked and disapproved by their spiritual companions, not respected or admired. What eight? It’s when a mendicant desires material possessions, honor, and to be looked up to. They know neither moderation nor the proper time. Their conduct is impure, they talk a lot, and they insult and abuse their spiritual companions. A mendicant with these eight qualities is disliked and disapproved by their spiritual companions, not respected or admired. - -A mendicant with eight qualities is liked and approved by their spiritual companions, and respected and admired. What eight? It’s when a mendicant doesn’t desire material possessions, honor, and to be looked up to. They know moderation and the proper time. Their conduct is pure, they don’t talk a lot, and they don’t insult and abuse their spiritual companions. A mendicant with these eight qualities is liked and approved by their spiritual companions, and respected and admired.” - -8.5 Worldly Conditions (1st) - -“Mendicants, the eight worldly conditions revolve around the world, and the world revolves around the eight worldly conditions. What eight? Gain and loss, fame and disgrace, praise and blame, pleasure and pain. These eight worldly conditions revolve around the world, and the world revolves around these eight worldly conditions. - - Gain and loss, fame and disgrace, - praise and blame, and pleasure and pain. - These qualities among people are impermanent, - transient, and perishable. - - A clever and mindful person knows these things, - seeing that they’re perishable. - Desirable things don’t disturb their mind, - nor are they repelled by the undesirable. - - Both favoring and opposing - are cleared and ended, they are no more. - Knowing the stainless, sorrowless state, - they understand rightly, going beyond rebirth.” - - -8.6 Worldly Conditions (2nd) - -“Mendicants, the eight worldly conditions revolve around the world, and the world revolves around the eight worldly conditions. What eight? Gain and loss, fame and disgrace, praise and blame, pleasure and pain. These eight worldly conditions revolve around the world, and the world revolves around these eight worldly conditions. - -An uneducated ordinary person encounters gain and loss, fame and disgrace, praise and blame, and pleasure and pain. And so does an educated noble disciple. What, then, is the difference between an ordinary uneducated person and an educated noble disciple?” - -“Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.” - -“Well then, mendicants, listen and pay close attention, I will speak.” - -“Yes, sir,” they replied. The Buddha said this: - -“Mendicants, an uneducated ordinary person encounters gain. They don’t reflect: ‘I’ve encountered this gain. It’s impermanent, suffering, and perishable.’ They don’t truly understand it. They encounter loss … fame … disgrace … praise … blame … pleasure … pain. They don’t reflect: ‘I’ve encountered this pain. It’s impermanent, suffering, and perishable.’ They don’t truly understand it. - -So gain and loss, fame and disgrace, praise and blame, and pleasure and pain occupy their mind. They favor gain and oppose loss. They favor fame and oppose disgrace. They favor praise and oppose blame. They favor pleasure and oppose pain. Being so full of favoring and opposing, they’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re not freed from suffering, I say. - -An educated noble disciple encounters gain. They reflect: ‘I’ve encountered this gain. It’s impermanent, suffering, and perishable.’ They truly understand it. They encounter loss … fame … disgrace … praise … blame … pleasure … pain. They reflect: ‘I’ve encountered this pain. It’s impermanent, suffering, and perishable.’ They truly understand it. - -So gain and loss, fame and disgrace, praise and blame, and pleasure and pain don’t occupy their mind. They don’t favor gain or oppose loss. They don’t favor fame or oppose disgrace. They don’t favor praise or oppose blame. They don’t favor pleasure or oppose pain. Having given up favoring and opposing, they’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re freed from suffering, I say. This is the difference between an educated noble disciple and an uneducated ordinary person. - - Gain and loss, fame and disgrace, - praise and blame, and pleasure and pain. - These qualities among people are impermanent, - transient, and perishable. - - A clever and mindful person knows these things, - seeing that they’re perishable. - Desirable things don’t disturb their mind, - nor are they repelled by the undesirable. - - Both favoring and opposing - are cleared and ended, they are no more. - Knowing the stainless, sorrowless state, - they understand rightly, going beyond rebirth.” - - -8.7 Devadatta’s Failure - -At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain, not long after Devadatta had left. There the Buddha spoke to the mendicants about Devadatta: - -“Mendicants, it’s good for a mendicant to check their own failings from time to time. It’s good for a mendicant to check the failings of others from time to time. It’s good for a mendicant to check their own successes from time to time. It’s good for a mendicant to check the successes of others from time to time. Overcome and overwhelmed by eight things that oppose the true teaching, Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable. - -What eight? Overcome and overwhelmed by gain … loss … fame … disgrace … honor … dishonor … wicked desires … bad friendship, Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable. Overcome and overwhelmed by these eight things that oppose the true teaching, Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable. - -It’s good for a mendicant, whenever they encounter it, to overcome gain … loss … fame … disgrace … honor … dishonor … wicked desires … bad friendship. - -What advantage does a mendicant gain by overcoming these eight things? - -The distressing and feverish defilements that might arise in someone who lives without overcoming these eight things do not arise when they have overcome them. This is the advantage that a mendicant gains by overcoming these eight things. - -So, mendicants, you should train like this: ‘Whenever we encounter it, we will overcome gain … loss … fame … disgrace … honor … dishonor … wicked desires … bad friendship.’ That’s how you should train.” - -8.8 Uttara on Failure - -At one time Venerable Uttara was staying on the Saṅkheyyaka Mountain in the Mahisa region near Dhavajālikā. There Uttara addressed the mendicants: “Mendicants, it’s good for a mendicant to check their own failings from time to time. It’s good for a mendicant to check the failings of others from time to time. It’s good for a mendicant to check their own successes from time to time. It’s good for a mendicant to check the successes of others from time to time.” - -Now at that time the great king Vessavaṇa was on his way from the north to the south on some business. He heard Venerable Uttara teaching this to the mendicants on Saṅkheyyaka Mountain. - -Then Vessavaṇa vanished from Saṅkheyyaka Mountain and appeared among the gods of the Thirty Three, as easily as a strong person would extend or contract their arm. Then he went up to Sakka, lord of gods, and said to him: - -“Please sir, you should know this. Venerable Uttara is teaching the mendicants on Saṅkheyyaka Mountain in this way: ‘It’s good for a mendicant from time to time to check their own failings. … the failings of others … their own successes … the successes of others.’ - -Then, as easily as a strong person would extend or contract their arm, Sakka vanished from the gods of the Thirty Three and reappeared on Saṅkheyyaka Mountain in front of Venerable Uttara. Then Sakka went up to Venerable Uttara, bowed, stood to one side, and said to him: - -“Is it really true, sir, that you teach the mendicants in this way: ‘It’s good for a mendicant from time to time to check their own failings … the failings of others … their own successes … the successes of others’?” - -“Indeed, lord of gods.” - -“Sir, did this teaching come to you from your own inspiration, or was it spoken by the Blessed One, the perfected one, the fully awakened Buddha?” - -“Well then, lord of gods, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said. - -Suppose there was a large heap of grain not far from a town or village. And a large crowd were to take away grain with carrying poles, baskets, hip sacks, or their cupped hands. If someone were to go to that crowd and ask them where they got the grain from, how should that crowd rightly reply?” - -“Sir, they should reply that they took it from the large heap of grain.” - -“In the same way, lord of gods, whatever is well spoken is spoken by the Blessed One, the perfected one, the fully awakened Buddha. Both myself and others rely completely on that when we speak.” - -“It’s incredible, sir, it’s amazing! How well this was said by Venerable Uttara! ‘Whatever is well spoken is spoken by the Blessed One, the perfected one, the fully awakened Buddha. Both myself and others rely completely on that when we speak.’ At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain, not long after Devadatta had left. There the Buddha spoke to the mendicants about Devadatta: - -‘Mendicants, it’s good for a mendicant from time to time to check their own failings … the failings of others … their own successes … the successes of others. Overcome and overwhelmed by eight things that oppose the true teaching, Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable. What eight? Overcome and overwhelmed by gain … loss … fame … disgrace … honor … dishonor … wicked desires … bad friendship, Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable. Overcome and overwhelmed by these eight things that oppose the true teaching, Devadatta is going to a place of loss, to hell, there to remain for an eon, irredeemable. - -It’s good for a mendicant, whenever they encounter it, to overcome gain … loss … fame … disgrace … honor … dishonor … wicked desires … bad friendship. - -What advantage does a mendicant gain by overcoming these eight things? - -The distressing and feverish defilements that might arise in someone who lives without overcoming these eight things do not arise when they have overcome them. This is the advantage that a mendicant gains by overcoming these eight things. - -So you should train like this: - -“Whenever we encounter it, we will overcome gain … loss … fame … disgrace … honor … dishonor … wicked desires … bad friendship.” That’s how you should train.’ - -Sir, Uttara, this exposition of the teaching is not established anywhere in the four assemblies— monks, nuns, laymen, and laywomen. Sir, learn this exposition of the teaching! Memorize this exposition of the teaching! Remember this exposition of the teaching! Sir, this exposition of the teaching is beneficial and relates to the fundamentals of the spiritual life.” - -8.9 Nanda - -“Mendicants, you could rightly call Nanda ‘Gentleman’, ‘strong’, ‘lovely’, and ‘lustful’. How could he live the full and pure spiritual life unless he guards the sense doors, eats in moderation, is dedicated to wakefulness, and has mindfulness and situational awareness? - -This is how Nanda guards the sense doors. If he has to look to the east, he wholeheartedly concentrates before looking, thinking: ‘When I look to the east, bad, unskillful qualities of desire and aversion will not overwhelm me.’ In this way he’s aware of the situation. - -If he has to look to the west … north … south … up … down … If he has to survey the intermediate directions, he wholeheartedly concentrates before looking, thinking: ‘When I survey the intermediate directions, bad, unskillful qualities of desire and aversion will not overwhelm me.’ In this way he’s aware of the situation. This is how Nanda guards the sense doors. - -This is how Nanda eats in moderation. Nanda reflects properly on the food he eats: ‘Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will live blamelessly and at ease.’ This is how Nanda eats in moderation. - -This is how Nanda is committed to wakefulness. Nanda practices walking and sitting meditation by day, purifying his mind from obstacles. In the evening, he continues to practice walking and sitting meditation. In the middle of the night, he lies down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up. In the last part of the night, he gets up and continues to practice walking and sitting meditation, purifying his mind from obstacles. This is how Nanda is committed to wakefulness. - -This is how Nanda has mindfulness and situational awareness. Nanda knows feelings as they arise, as they remain, and as they go away. He knows perceptions as they arise, as they remain, and as they go away. He knows thoughts as they arise, as they remain, and as they go away. This is how Nanda has mindfulness and situational awareness. - -How could Nanda live the full and pure spiritual life unless he guards the sense doors, eats in moderation, is dedicated to wakefulness, and has mindfulness and situational awareness?” - -8.10 Trash - -At one time the Buddha was staying near Campā on the banks of the Gaggarā Lotus Pond. Now at that time the mendicants accused a mendicant of an offense. The accused mendicant dodged the issue, distracted the discussion with irrelevant points, and displayed annoyance, hate, and bitterness. - -Then the Buddha said to the mendicants, “Mendicants, throw this person out! Throw this person out! This person should be shown the door. Why should you be vexed by an outsider? - -Take a case where a certain person looks just the same as other good-natured mendicants when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes. That is, so long as the mendicants don’t notice his offense. But when the mendicants notice the offense, they know that he’s a corrupt ascetic, just useless trash. When they realize this they send him away. Why is that? So that he doesn’t corrupt good-natured mendicants. - -Suppose in a growing field of barley some bad barley appeared, just useless trash. Its roots, stem, and leaves would look just the same as the healthy barley. That is, so long as the head doesn’t appear. But when the head appears, they know that it’s bad barley, just useless trash. When they realize this they pull it up by the roots and throw it outside the field. Why is that? So that it doesn’t spoil the good barley. - -In the same way, take a case where a certain person looks just the same as other good-natured mendicants when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes. That is, so long as the mendicants don’t notice his offense. But when the mendicants notice the offense, they know that he’s a corrupt ascetic, just useless trash. When they realize this they send him away. Why is that? So that he doesn’t corrupt good-natured mendicants. - -Suppose that a large heap of grain is being winnowed. The grains that are firm and substantial form a heap on one side. And the grains that are flimsy and insubstantial are blown over to the other side. Then the owners take a broom and sweep them even further away. Why is that? So that it doesn’t spoil the good grain. In the same way, take a case where a certain person looks just the same as other good-natured mendicants when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes. That is, so long as the mendicants don’t notice his offense. But when the mendicants notice the offense, they know that he’s a corrupt ascetic, just useless trash. When they realize this they send him away. Why is that? So that he doesn’t corrupt good-natured mendicants. - -Suppose a man needs an irrigation gutter for a well. He’d take a sharp axe and enter the wood, where he’d knock various trees with the axe. The trees that were firm and substantial made a cracking sound. But the trees that were rotten inside, decomposing and decayed, made a thud. He’d cut down such a tree at the root, lop off the crown, and thoroughly clear out the insides. Then he’d use it as an irrigation gutter for the well. In the same way, take a case where a certain person looks just the same as other good-natured mendicants when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes. That is, so long as the mendicants don’t notice his offense. But when the mendicants notice the offense, they know that he’s a corrupt ascetic, just useless trash. When they realize this they send him away. Why is that? So that he doesn’t corrupt good-natured mendicants. - - By living together, know that - they’re irritable, with wicked desires, - offensive, stubborn, and contemptuous, - jealous, stingy, and devious. - - They speak to people with a voice - so smooth, just like an ascetic. - But they act in secret, with their bad views - and their lack of regard for others. - - You should recognize them for what they are: - a creep and liar. - Then having gathered in harmony, - you should expel them. - - Throw out the trash! - Get rid of the rubbish! - And sweep away the scraps— - they’re not ascetics, they just think they are. - - When you’ve thrown out those of wicked desires, - of bad behavior and alms-resort, - dwell in communion, ever mindful, - the pure with the pure. - Then in harmony, alert, - make an end of suffering.” - - -2. The Great Chapter - -8.11 At Verañja - -So I have heard. At one time the Buddha was staying in Verañja at the root of a neem tree dedicated to Naḷeru. Then the brahmin Verañja went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: - -“Master Gotama, I have heard that the ascetic Gotama doesn’t bow to old brahmins, the elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat. And this is indeed the case, for Master Gotama does not bow to old brahmins, elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat. This is not appropriate, Master Gotama.” - -“Brahmin, I don’t see anyone in this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—for whom I should bow down or rise up or offer a seat. If the Realized One bowed down or rose up or offered a seat to anyone, their head would explode!” - -“Master Gotama lacks taste.” - -“There is, brahmin, a sense in which you could rightly say that I lack taste. For the Realized One has given up taste for sights, sounds, smells, tastes, and touches. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. In this sense you could rightly say that I lack taste. But that’s not what you’re talking about.” - -“Master Gotama is indelicate.” - -“There is, brahmin, a sense in which you could rightly say that I’m indelicate. For the Realized One has given up delight in sights, sounds, smells, tastes, and touches. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. In this sense you could rightly say that I’m indelicate. But that’s not what you’re talking about.” - -“Master Gotama is a teacher of inaction.” - -“There is, brahmin, a sense in which you could rightly say that I’m a teacher of inaction. For I teach inaction regarding bad bodily, verbal, and mental conduct, and the many kinds of unskillful things. In this sense you could rightly say that I’m a teacher of inaction. But that’s not what you’re talking about.” - -“Master Gotama is a teacher of annihilationism.” - -“There is, brahmin, a sense in which you could rightly say that I’m a teacher of annihilationism. For I teach the annihilation of greed, hate, and delusion, and the many kinds of unskillful things. In this sense you could rightly say that I’m a teacher of annihilationism. But that’s not what you’re talking about.” - -“Master Gotama is disgusted.” - -“There is, brahmin, a sense in which you could rightly say that I’m disgusted. For I’m disgusted by bad conduct by way of body, speech, and mind, and by attainment of the many kinds of unskillful things. In this sense you could rightly say that I’m digusted. But that’s not what you’re talking about.” - -“Master Gotama is an exterminator.” - -“There is, brahmin, a sense in which you could rightly say that I’m an exterminator. For I teach the extermination of greed, hate, and delusion, and the many kinds of unskillful things. In this sense you could rightly say that I’m an exterminator. But that’s not what you’re talking about.” - -“Master Gotama is a mortifier.” - -“There is, brahmin, a sense in which you could rightly say that I’m a mortifier. For I say that bad conduct by way of body, speech, and mind should be mortified. I say that a mortifier is someone who has given up unskillful qualities that should be mortified. They’ve cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future. The Realized One is someone who has given up unskillful qualities that should be mortified. He has cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future. In this sense you could rightly say that I’m a mortifier. But that’s not what you’re talking about.” - -“Master Gotama is an abortionist.” - -“There is, brahmin, a sense in which you could rightly say that I’m an abortionist. I say that an abortionist is someone who has given up future wombs and rebirth into a new state of existence. They’ve cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future. The Realized One has given up future wombs and rebirth into a new state of existence. He has cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future. In this sense you could rightly say that I’m an abortionist. But that’s not what you’re talking about. - -Suppose, brahmin, there was a chicken with eight or ten or twelve eggs. And she properly sat on them to keep them warm and incubated. Now, the chick that is first to break out of the eggshell with its claws and beak and hatch safely: should that be called the eldest or the youngest?” - -“Master, Gotama, that should be called the eldest. For it is the eldest among them.” - -“In the same way, in this population lost in ignorance, trapped in their shells, I alone have broken open the egg of ignorance and realized the supreme perfect awakening. So, brahmin, I am the eldest and the best in the world. - -My energy was roused up and unflagging, my mindfulness was established and lucid, my body was tranquil and undisturbed, and my mind was immersed in samādhi. Quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected were stilled, I entered and remained in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected. And with the fading away of rapture, I entered and remained in the third absorption, where I meditated with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ With the giving up of pleasure and pain, and the ending of former happiness and sadness, I entered and remained in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. - -When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward recollection of past lives. I recollected many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. I remembered: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so I recollected my many kinds of past lives, with features and details. - -This was the first knowledge, which I achieved in the first watch of the night. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute. This was my first breaking out, like a chick breaking out of the eggshell. - -When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the death and rebirth of sentient beings. With clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds. - -This was the second knowledge, which I achieved in the middle watch of the night. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute. This was my second breaking out, like a chick breaking out of the eggshell. - -When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the ending of defilements. I truly understood: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. I truly understood: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’. Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance. When it was freed, I knew it was freed. - -I understood: ‘Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.’ - -This was the third knowledge, which I achieved in the last watch of the night. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute. This was my third breaking out, like a chick breaking out of the eggshell.” - -When he said this, the brahmin Verañja said to the Buddha: - -“Master Gotama is the eldest! Master Gotama is the best! Excellent, Master Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made the teaching clear in many ways. I go for refuge to Master Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” - -8.12 With Sīha - -At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Now at that time several very prominent Licchavis were sitting together at the meeting hall, praising the Buddha, his teaching, and the Saṅgha in many ways. - -Now at that time General Sīha, a disciple of the Jains, was sitting in that assembly. He thought, “That Blessed One must certainly be a perfected one, a fully awakened Buddha. For several very prominent Licchavis are praising the Buddha, his teaching, and the Saṅgha in many ways. Why don’t I go to see that Blessed One, the perfected one, the fully awakened Buddha!” - -Then General Sīha went to Nigaṇṭha Nātaputta and said to him, “Sir, I’d like to go to see the ascetic Gotama.” - -“But Sīha, you believe in the doctrine of action. Why should you go to see the ascetic Gotama, who teaches a doctrine of inaction? For the ascetic Gotama believes in a doctrine of inaction, he teaches inaction, and he guides his disciples in that way.” - -Then Sīha’s determination to go and see the Buddha died down. - -For a second time, several prominent Licchavis were sitting together at the meeting hall, praising the Buddha, his teaching, and the Saṅgha in many ways. And for a second time Sīha thought: “Why don’t I go to see that Blessed One, the perfected one, the fully awakened Buddha!” - -Then General Sīha went to Nigaṇṭha Nātaputta … - -Then for a second time Sīha’s determination to go and see the Buddha died down. - -For a third time, several prominent Licchavis were sitting together at the meeting hall, praising the Buddha, his teaching, and the Saṅgha in many ways. And for a third time Sīha thought, “That Blessed One must certainly be a perfected one, a fully awakened Buddha. For several very prominent Licchavis are praising the Buddha, his teaching, and the Saṅgha in many ways. What can these Jains do to me, whether I consult with them or not? Why don’t I, without consulting them, go to see that Blessed One, the perfected one, the fully awakened Buddha!” - -Then Sīha, with around five hundred chariots, set out from Vesālī in the middle of the day to see the Buddha. He went by carriage as far as the terrain allowed, then descended and went by foot. Then General Sīha went up to the Buddha, bowed, sat down to one side, and said to him: - -“Sir, I have heard this: ‘The ascetic Gotama believes in a doctrine of inaction, he teaches inaction, and he guides his disciples in that way.’ I trust those who say this repeat what the Buddha has said, and do not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuke and criticism? For we don’t want to misrepresent the Blessed One.” - -“There is, Sīha, a sense in which you could rightly say that I believe in inaction, I teach inaction, and I guide my disciples in that way. - -And there is a sense in which you could rightly say that I believe in action, I teach action, and I guide my disciples in that way. - -And there is a sense in which you could rightly say that I believe in annihilationism, I teach annihilation, and I guide my disciples in that way. - -And there is a sense in which you could rightly say that I’m disgusted, I teach disgust, and I guide my disciples in that way. - -And there is a sense in which you could rightly say that I'm an exterminator, I teach extermination, and I guide my disciples in that way. - -And there is a sense in which you could rightly say that I’m a mortifier, I teach mortification, and I guide my disciples in that way. - -And there is a sense in which you could rightly say that I’m an abortionist, I teach abortion, and I guide my disciples in that way. - -And there is a sense in which you could rightly say that I’m ambitious, I teach ambition, and I guide my disciples in that way. - -And what’s the sense in which you could rightly say that I believe in inaction, I teach inaction, and I guide my disciples in that way? I teach inaction regarding bad bodily, verbal, and mental conduct, and the many kinds of unskillful things. In this sense you could rightly say that I teach inaction. - -And what’s the sense in which you could rightly say that I believe in action, I teach action, and I guide my disciples in that way? I teach action regarding good bodily, verbal, and mental conduct, and the many kinds of skillful things. In this sense you could rightly say that I teach action. - -And what’s the sense in which you could rightly say that I believe in annihilationism, I teach annihilation, and I guide my disciples in that way? I teach the annihilation of greed, hate, and delusion, and the many kinds of unskillful things. In this sense you could rightly say that I teach annihilationism. - -And what’s the sense in which you could rightly say that I’m disgusted, I teach disgust, and I guide my disciples in that way? I’m disgusted by bad conduct by way of body, speech, and mind, and by attainment of the many kinds of unskillful things. In this sense you could rightly say that I’m disgusted. - -And what’s the sense in which you could rightly say that I'm an exterminator, I teach extermination, and I guide my disciples in that way? I teach the extermination of greed, hate, and delusion, and the many kinds of unskillful things. In this sense you could rightly say that I’m an exterminator. - -And what’s the sense in which you could rightly say that I’m a mortifier, I teach mortification, and I guide my disciples in that way? I say that bad conduct by way of body, speech, and mind should be mortified. I say that a mortifier is someone who has given up unskillful qualities that should be mortified. They’ve cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future. The Realized One is someone who has given up unskillful qualities that should be mortified. He has cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future. In this sense you could rightly say that I’m a mortifier. - -And what’s the sense in which you could rightly say that I’m an abortionist, I teach abortion, and I guide my disciples in that way? I say that an abortionist is someone who has given up future wombs and rebirth into a new state of existence. They’ve cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future. The Realized One has given up future wombs and rebirth into a new state of existence. He has cut them off at the root, made them like a palm stump, obliterated them, so that they’re unable to arise in the future. In this sense you could rightly say that I’m an abortionist. - -And what’s the sense in which you could rightly say that I’m ambitious, I teach ambition, and I guide my disciples in that way? I’m ambitious to offer solace, the highest solace, I teach solace, and I guide my disciples in that way. In this sense you could rightly say that I’m ambitious.” - -When he said this, General Sīha said to the Buddha, “Excellent, sir! Excellent! From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” - -“Sīha, you should act after careful consideration. It’s good for well-known people such as yourself to act after careful consideration.” - -“Now I’m even more delighted and satisfied with the Buddha, since he tells me to act after careful consideration. For if the followers of other paths were to gain me as a disciple, they’d carry a banner all over Vesālī, saying: ‘General Sīha has become our disciple!’ And yet the Buddha tells me to act after careful consideration. For a second time, I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” - -“For a long time now, Sīha, your family has been a well-spring of support for the Jain ascetics. You should consider giving to them when they come.” - -“Now I’m even more delighted and satisfied with the Buddha, since he tells me to consider giving to the Jain ascetics when they come. Sir, I have heard this: ‘The ascetic Gotama says, “Gifts should only be given to me, and to my disciples. Only what is given to me is very fruitful, not what is given to others. Only what is given to my disciples is very fruitful, not what is given to the disciples of others.”’ Yet the Buddha encourages me to give to the Jain ascetics. Well, sir, we’ll know the proper time for that. For a third time, I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” - -Then the Buddha taught Sīha step by step, with a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. And when the Buddha knew that Sīha’s mind was ready, pliable, rid of hindrances, joyful, and confident he explained the special teaching of the Buddhas: suffering, its origin, its cessation, and the path. Just as a clean cloth rid of stains would properly absorb dye, in that very seat the stainless, immaculate vision of the Dhamma arose in General Sīha: “Everything that has a beginning has an end.” - -Then Sīha saw, attained, understood, and fathomed the Dhamma. He went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. He said to the Buddha, “Sir, may the Buddha together with the mendicant Saṅgha please accept tomorrow’s meal from me.” The Buddha consented in silence. Then, knowing that the Buddha had consented, Sīha got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. - -Then Sīha addressed a certain man, “Mister, please find out if there is any meat ready for sale.” And when the night had passed General Sīha had a variety of delicious foods prepared in his own home. Then he had the Buddha informed of the time, saying, “Sir, it’s time. The meal is ready.” - -Then the Buddha robed up in the morning and, taking his bowl and robe, went to Sīha’s home, where he sat on the seat spread out, together with the Saṅgha of mendicants. Now at that time many Jain ascetics in Vesālī went from street to street and square to square, calling out with raised arms: “Today General Sīha has slaughtered a fat calf for the ascetic Gotama’s meal. The ascetic Gotama knowingly eats meat prepared specially for him: this is a deed he caused.” - -Then a certain person went up to Sīha and whispered in his ear, “Please sir, you should know this. Many Jain ascetics in Vesālī are going from street to street and square to square, calling out with raised arms: ‘Today General Sīha has slaughtered a fat calf for the ascetic Gotama’s meal. The ascetic Gotama knowingly eats meat prepared specially for him: this is a deed he caused.’” - -“Enough, sir. For a long time those venerables have wanted to discredit the Buddha, his teaching, and his Saṅgha. They’ll never stop misrepresenting the Buddha with their false, hollow, lying, untruthful claims. We would never deliberately take the life of a living creature, not even for life’s sake.” - -Then Sīha served and satisfied the mendicant Saṅgha headed by the Buddha with his own hands with a variety of delicious foods. When the Buddha had eaten and washed his hand and bowl, Sīha sat down to one side. Then the Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk, after which he got up from his seat and left. - -8.13 A Thoroughbred - -“Mendicants, a fine royal thoroughbred with eight factors is worthy of a king, fit to serve a king, and considered a factor of kingship. What eight? - -It’s when a fine royal thoroughbred is well born on both the mother’s and the father’s sides. - -He’s bred in the region fine thoroughbreds come from. - -Whatever food he’s given, fresh or dry, he eats carefully, without making a mess. - -He’s disgusted by sitting or lying down in excrement or urine. - -He’s sweet-natured and pleasant to live with, and he doesn’t upset the other horses. - -He openly shows his tricks, bluffs, ruses, and feints to his trainer, so the trainer can try to subdue them. - -He carries his load, determining: ‘Whether or not the other horses carry their loads, I’ll carry mine.’ - -He always walks in a straight path. He’s strong, and stays strong even until death. - -A fine royal thoroughbred with these eight factors is worthy of a king. … - -In the same way, a mendicant with eight factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world. What eight? - -It’s when a mendicant is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. - -Whatever food they’re given, coarse or fine, they eat carefully, without annoyance. - -They're disgusted with bad conduct by way of body, speech, or mind, and by attainment of the many kinds of unskillful things. - -They're sweet-natured and pleasant to live with, and they doesn’t upset the other mendicants. - -They openly show their tricks, bluffs, ruses, and feints to their sensible spiritual companions, so they can try to subdue them. - -They do their training, determining: ‘Whether or not the other mendicants do their training, I’ll do mine.’ - -They always walk in a straight path. And here the straight path is right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. - -They’re energetic: ‘Gladly, let my skin, sinews, and bones remain! Let the blood and flesh waste away in my body! I will not stop trying until I have achieved what is possible by manly strength, energy, and vigor.’ - -A mendicant with these eight factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world.” - -8.14 A Wild Colt - -“Mendicants, I will teach you about eight wild colts and eight defects in horses, and about eight wild people and eight defects in people. Listen and pay close attention, I will speak.” - -“Yes, sir,” they replied. The Buddha said this: - -“And what, mendicants, are the eight wild colts and eight defects in horses? - -Firstly, when the trainer says ‘giddyup!’ and spurs and goads them on, some wild colts back right up and spin the chariot behind them. Some wild colts are like that. This is the first defect of a horse. - -Furthermore, when the trainer says ‘giddyup!’ and spurs and goads them on, some wild colts jump back, wreck the hub, and break the triple rod. Some wild colts are like that. This is the second defect of a horse. - -Furthermore, when the trainer says ‘giddyup!’ and spurs and goads them on, some wild colts shake the cart-pole off their thigh and trample it. Some wild colts are like that. This is the third defect of a horse. - -Furthermore, when the trainer says ‘giddyup!’ and spurs and goads them on, some wild colts take a wrong turn, sending the chariot off track. Some wild colts are like that. This is the fourth defect of a horse. - -Furthermore, when the trainer says ‘giddyup!’ and spurs and goads them on, some wild colts rear up and strike out with their fore-legs. Some wild colts are like that. This is the fifth defect of a horse. - -Furthermore, when the trainer says ‘giddyup!’ and spurs and goads them on, some wild colts ignore the trainer and the goad, spit out the bit, and go wherever they want. Some wild colts are like that. This is the sixth defect of a horse. - -Furthermore, when the trainer says ‘giddyup!’ and spurs and goads them on, some wild colts don’t step forward or turn back but stand right there still as a post. Some wild colts are like that. This is the seventh defect of a horse. - -Furthermore, when the trainer says ‘giddyup!’ and spurs and goads them on, some wild colts tuck in their fore-legs and hind-legs, and sit right down on their four legs. Some wild colts are like that. This is the eighth defect of a horse. These are the eight wild colts and the eight defects in horses. - -And what are the eight wild people and eight defects in people? - -Firstly, the mendicants accuse a mendicant of an offense. But the accused mendicant evades it by saying they don’t remember. I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, back right up and spin the chariot behind them. Some wild people are like that. This is the first defect of a person. - -Furthermore, the mendicants accuse a mendicant of an offense. But the accused mendicant objects to the accuser: ‘What has an incompetent fool like you got to say? How on earth could you imagine you’ve got something worth saying!’ I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, jump back, wreck the hub, and break the triple rod. Some wild people are like that. This is the second defect of a person. - -Furthermore, the mendicants accuse a mendicant of an offense. But the accused mendicant retorts to the accuser: ‘Well, you’ve fallen into such-and-such an offense. You should deal with that first.’ I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, shake the cart-pole off their thigh and trample it. Some wild people are like that. This is the third defect of a person. - -Furthermore, the mendicants accuse a mendicant of an offense. But the accused mendicant dodges the issue, distracts the discussion with irrelevant points, and displays annoyance, hate, and bitterness. I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, take a wrong turn, sending the chariot off track. Some wild people are like that. This is the fourth defect of a person. - -Furthermore, the mendicants accuse a mendicant of an offense. But the accused mendicant gesticulates while speaking in the middle of the Saṅgha. I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, rear up and strike out with their fore-legs. Some wild people are like that. This is the fifth defect of a person. - -Furthermore, the mendicants accuse a mendicant of an offense. But the accused mendicant ignores the Saṅgha and the accusation and, though still guilty of the offense, they go wherever they want. I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, ignore the trainer and the goad, spit out the bit, and go wherever they want. Some wild people are like that. This is the sixth defect of a person. - -Furthermore, the mendicants accuse a mendicant of an offense. But the accused mendicant neither confesses to the offense nor denies it, but frustrates the Saṅgha by staying silent. I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, don’t step forward or turn back but stand right there still as a post. Some wild people are like that. This is the seventh defect of a person. - -Furthermore, the mendicants accuse a mendicant of an offense. But the accused mendicant says this: ‘Why are you venerables making so much of an issue over me? Now I’ll reject the training and return to a lesser life.’ When they have rejected the training, they say: ‘Well, venerables, are you happy now?’ I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, tuck in their fore-legs and hind-legs, and sit right down on their four legs. Some wild people are like that. This is the eighth defect of a person. - -These are the eight wild people and eight defects in people.” - -8.15 Stains - -“Mendicants, there are these eight stains. What eight? Not reciting is the stain of hymns. Neglect is the stain of houses. Laziness is the stain of beauty. Negligence is a guard’s stain. Misconduct is a woman’s stain. Stinginess is a giver’s stain. Bad, unskillful qualities are a stain in this world and the next. Worse than any of these is ignorance, the worst stain of all. These are the eight stains. - - Hymns get stained when they’re not recited. - The stain of houses is neglect. - Laziness is the stain of beauty. - A guard’s stain is negligence. - - Misconduct is a woman’s stain. - A giver’s stain is stinginess. - Bad qualities are a stain - in this world and the next. - But a worse stain than these - is ignorance, the worst of stains.” - - -8.16 Going on a Mission - -“Mendicants, a mendicant with eight qualities is worthy of going on a mission. What eight? It’s a mendicant who learns and educates others. They memorize and help others remember. They understand and help others understand. They’re skilled at knowing what’s on topic and what isn’t. And they don’t cause quarrels. A mendicant with these eight qualities is worthy of going on a mission. - -Having eight qualities Sāriputta is worthy of going on a mission. What eight? He learns and educates others. He memorizes and helps others remember. He understands and helps others understand. He’s skilled at knowing what’s on topic and what isn’t. And he doesn’t cause quarrels. Having these eight qualities Sāriputta is worthy of going on a mission. - - They don’t tremble when arriving - at an assembly of fierce debaters. - They don’t omit any words, - or conceal the instructions. - - Their words aren’t poisoned, - and they don’t tremble when questioned. - Such a mendicant - is worthy of going on a mission.” - - -8.17 Catching (1st) - -“Mendicants, a woman catches a man using eight features. What eight? With weeping, laughing, speaking, appearance, gifts of wildflowers, scents, tastes, and touches. A woman catches a man using these eight features. But those beings who are caught by touch are well and truly caught.” - -8.18 Catching (2nd) - -“Mendicants, a man catches a woman using eight features. What eight? With weeping, laughing, speaking, appearance, gifts of wildflowers, scents, tastes, and touches. A man catches a woman using these eight features. But those beings who are caught by touch are well and truly caught.” - -8.19 With Pahārāda - -At one time the Buddha was staying in Verañja at the root of a neem tree dedicated to Naḷeru. - -Then Pahārāda, lord of demons, went up to the Buddha, bowed, and stood to one side. The Buddha said to him, “Well, Pahārāda, do the demons love the ocean?” - -“Sir, they do indeed.” - -“But seeing what incredible and amazing things do the demons love the ocean?” - -“Sir, seeing eight incredible and amazing things the demons love the ocean. What eight? The ocean gradually slants, slopes, and inclines, with no abrupt precipice. This is the first thing the demons love about the ocean. - -Furthermore, the ocean is consistent and doesn’t overflow its boundaries. This is the second thing the demons love about the ocean. - -Furthermore, the ocean doesn’t accommodate a corpse, but quickly carries it to the shore and strands it on the beach. This is the third thing the demons love about the ocean. - -Furthermore, when they reach the ocean, all the great rivers—that is, the Ganges, Yamunā, Aciravatī, Sarabhū, and Mahī—lose their names and clans and are simply considered ‘the ocean’. This is the fourth thing the demons love about the ocean. - -Furthermore, for all the world’s streams that reach it, and the rain that falls from the sky, the ocean never empties or fills up. This is the fifth thing the demons love about the ocean. - -Furthermore, the ocean has just one taste, the taste of salt. This is the sixth thing the demons love about the ocean. - -Furthermore, the ocean is full of many kinds of treasures, such as pearls, gems, beryl, conch, quartz, coral, silver, gold, rubies, and emeralds. This is the seventh thing the demons love about the ocean. - -Furthermore, many great beings live in the ocean, such as leviathans, leviathan-gulpers, leviathan-gulper-gulpers, demons, dragons, and fairies. In the ocean there are life-forms a hundred leagues long, or even two hundred, three hundred, four hundred, or five hundred leagues long. This is the eighth thing the demons love about the ocean. - -Seeing these eight incredible and amazing things the demons love the ocean. - -Well, sir, do the mendicants love this teaching and training?” - -“They do indeed, Pahārāda.” - -“But seeing how many incredible and amazing things do the mendicants love this teaching and training?” - -“Seeing eight incredible and amazing things, Pahārāda, the mendicants love this teaching and training. What eight? - -The ocean gradually slants, slopes, and inclines, with no abrupt precipice. In the same way in this teaching and training the penetration to enlightenment comes from gradual training, progress, and practice, not abruptly. This is the first thing the mendicants love about this teaching and training. - -The ocean is consistent and doesn’t overflow its boundaries. In the same way, when a training rule is laid down for my disciples they wouldn’t break it even for the sake of their own life. This is the second thing the mendicants love about this teaching and training. - -The ocean doesn’t accommodate a corpse, but quickly carries it to the shore and strands it on the beach. In the same way, the Saṅgha doesn’t accommodate a person who is unethical, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, corrupt, and depraved. But they quickly gather and expel them. Even if such a person is sitting in the middle of the Saṅgha, they’re far from the Saṅgha, and the Saṅgha is far from them. This is the third thing the mendicants love about this teaching and training. - -When they reach the ocean, all the great rivers—that is, the Ganges, Yamunā, Aciravatī, Sarabhū, and Mahī—lose their names and clans and are simply considered ‘the ocean’. In the same way, when they go forth from the lay life to homelessness, all four castes—aristocrats, brahmins, merchants, and workers—lose their former names and clans and are simply considered ‘Sakyan ascetics’. This is the fourth thing the mendicants love about this teaching and training. - -For all the world’s streams that reach it, and the rain that falls from the sky, the ocean never empties or fills up. In the same way, though several mendicants become fully extinguished through the natural principle of extinguishment, without anything left over, the natural principle of extinguishment never empties or fills up. This is the fifth thing the mendicants love about this teaching and training. - -The ocean has just one taste, the taste of salt. In the same way, this teaching and training has one taste, the taste of freedom. This is the sixth thing the mendicants love about this teaching and training. - -The ocean is full of many kinds of treasures, such as pearls, gems, beryl, conch, quartz, coral, silver, gold, rubies, and emeralds. In the same way, this teaching and training is full of many kinds of treasures, such as the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path. This is the seventh thing the mendicants love about this teaching and training. - -Many great beings live in the ocean, such as leviathans, leviathan-gulpers, leviathan-gulper-gulpers, demons, dragons, and fairies. In the ocean there are life-forms a hundred leagues long, or even two hundred, three hundred, four hundred, or five hundred leagues long. In the same way, great beings live in this teaching and training, and these are those beings. The stream-enterer and the one practicing to realize the fruit of stream-entry. The once-returner and the one practicing to realize the fruit of once-return. The non-returner and the one practicing to realize the fruit of non-return. The perfected one, and the one practicing for perfection. This is the eighth thing the mendicants love about this teaching and training. - -Seeing these eight incredible and amazing things, Pahārāda, the mendicants love this teaching and training.” - -8.20 Sabbath - -At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother. - -Now, at that time it was the sabbath, and the Buddha was sitting surrounded by the Saṅgha of monks. And then, as the night was getting late, in the first watch of the night, Venerable Ānanda got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha and said, “Sir, the night is getting late. It is the first watch of the night, and the Saṅgha has been sitting long. Please, sir, may the Buddha recite the monastic code to the mendicants.” - -But when he said this, the Buddha kept silent. - -For a second time, as the night was getting late, in the middle watch of the night, Ānanda got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha and said, “Sir, the night is getting late. It is the middle watch of the night, and the Saṅgha has been sitting long. Please, sir, may the Buddha recite the monastic code to the mendicants.” - -But for a second time the Buddha kept silent. - -For a third time, as the night was getting late, in the last watch of the night, Ānanda got up from his seat, arranged his robe over one shoulder, raised his joined palms toward the Buddha and said, “Sir, the night is getting late. It is the last watch of the night and dawn stirs, bringing joy to the night. And the Saṅgha has been sitting long. Please, sir, may the Buddha recite the monastic code to the mendicants.” - -“Ānanda, the assembly is not pure.” - -Then Venerable Mahāmoggallāna thought, “Who is the Buddha talking about?” - -Then he focused on comprehending the minds of everyone in the Saṅgha. He saw that unethical person, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, corrupt, and depraved, sitting in the middle of the Saṅgha. - -When he saw him he got up from his seat, went up to him and said, “Get up, reverend. The Buddha has seen you. You can’t live in communion with the mendicants.” - -But when he said this, that person kept silent. - -For a second time … - -For a third time … - -But for a third time that person kept silent. - -Then Venerable Mahāmoggallāna took that person by the arm, ejected him out the gate, and bolted the door. Then he went up to the Buddha, and said to him, “I have ejected that person. The assembly is pure. Please, sir, may the Buddha recite the monastic code to the mendicants.” - -“It’s incredible, Moggallāna, it’s amazing, how that silly man waited to be taken by the arm!” - -Then the Buddha said to the mendicants: - -“Now, mendicants, you should perform the sabbath and recite the monastic code. From this day forth, I will not perform the sabbath or recite the monastic code. It’s impossible, mendicants, it can’t happen that a Realized One could recite the monastic code in an impure assembly. - -Seeing these eight incredible and amazing things the demons love the ocean. What eight? The ocean gradually slants, slopes, and inclines, with no abrupt precipice. This is the first thing the demons love about the ocean. - -(Expand in detail as in the previous sutta.) - -Furthermore, many great beings live in the ocean, such as leviathans, leviathan-gulpers, leviathan-gulper-gulpers, demons, dragons, and fairies. In the ocean there are life-forms a hundred leagues long, or even two hundred, three hundred, four hundred, or five hundred leagues long. This is the eighth thing the demons love about the ocean. Seeing these eight incredible and amazing things the demons love the ocean. - -In the same way, seeing eight incredible and amazing things, mendicants, the mendicants love this teaching and training. What eight? - -The ocean gradually slants, slopes, and inclines, with no abrupt precipice. In the same way in this teaching and training the penetration to enlightenment comes from gradual training, progress, and practice, not abruptly. This is the first thing the mendicants love about this teaching and training. … - -Many great beings live in the ocean, such as leviathans, leviathan-gulpers, leviathan-gulper-gulpers, demons, dragons, and fairies. In the ocean there are life-forms a hundred leagues long, or even two hundred, three hundred, four hundred, or five hundred leagues long. In the same way, great beings live in this teaching and training, and these are those beings. The stream-enterer and the one practicing to realize the fruit of stream-entry. The once-returner and the one practicing to realize the fruit of once-return. The non-returner and the one practicing to realize the fruit of non-return. The perfected one, and the one practicing for perfection. This is the eighth thing the mendicants love about this teaching and training. - -Seeing these eight incredible and amazing things, the mendicants love this teaching and training.” - -3. Householders - -8.21 With Ugga of Vesālī - -At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. There the Buddha addressed the mendicants: “Mendicants, you should remember the householder Ugga of Vesālī as someone who has eight amazing and incredible qualities.” - -That is what the Buddha said. When he had spoken, the Holy One got up from his seat and entered his dwelling. - -Then a certain mendicant robed up in the morning and, taking his bowl and robe, went to the home of the householder Ugga of Vesālī, where he sat on the seat spread out. Then Ugga of Vesālī went up to that mendicant, bowed, and sat down to one side. The mendicant said to him: - -“Householder, the Buddha declared that you have eight amazing and incredible qualities. What are the eight qualities that he spoke of?” - -“Sir, I don’t know what eight amazing and incredible qualities the Buddha was referring to. But these eight amazing and incredible qualities are found in me. Listen and pay close attention, I will speak.” - -“Yes, householder,” replied the mendicant. Ugga of Vesālī said this: - -“Sir, when I first saw the Buddha off in the distance, my heart was inspired as soon as I saw him. This is the first incredible and amazing quality found in me. - -With confident heart I paid homage to the Buddha. The Buddha taught me step by step, with a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. And when he knew that my mind was ready, pliable, rid of hindrances, joyful, and confident he explained the special teaching of the Buddhas: suffering, its origin, its cessation, and the path. Just as a clean cloth rid of stains would properly absorb dye, in that very seat the stainless, immaculate vision of the Dhamma arose in me: ‘Everything that has a beginning has an end.’ I saw, attained, understood, and fathomed the Dhamma. I went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. Right there I went for refuge to the Buddha, his teaching, and the Saṅgha. And I undertook the five training rules with celibacy as the fifth. This is the second incredible and amazing quality found in me. - -I had four teenage wives. And I went to them and said: ‘Sisters, I’ve undertaken the five training rules with celibacy as fifth. If you wish, you may stay here, enjoy my wealth, and do good deeds. Or you can return to your own families. Or would you prefer if I gave you to another man?’ When I said this, my eldest wife said to me: ‘My lord, please give me to such-and-such a man.’ Then I summoned that man. Taking my wife with my left hand and a ceremonial vase with my right, I presented her to that man with the pouring of water. But I can’t recall getting upset while giving away my teenage wife. This is the third incredible and amazing quality found in me. - -And though my family has wealth, it’s shared without reserve with ethical people of good character. This is the fourth incredible and amazing quality found in me. - -When I pay homage to a mendicant, I do so carefully, not carelessly. This is the fifth incredible and amazing quality found in me. - -If that venerable teaches me the Dhamma, I listen carefully, not carelessly. But if they don’t teach me the Dhamma, I teach them. This is the sixth incredible and amazing quality found in me. - -It’s not unusual for deities to come to me and announce: ‘Householder, the Buddha’s teaching is well explained!’ When they say this I say to them: ‘The Buddha’s teaching is well explained, regardless of whether or not you deities say so!’ But I don’t recall getting too excited by the fact that the deities come to me, and I have a conversation with them. This is the seventh incredible and amazing quality found in me. - -Of the five lower fetters taught by the Buddha, I don’t see any that I haven’t given up. This is the eighth incredible and amazing quality found in me. - -These eight amazing and incredible qualities are found in me. But I don’t know what eight amazing and incredible qualities the Buddha was referring to.” - -Then that mendicant, after taking alms-food in Ugga of Vesālī’s home, got up from his seat and left. Then after the meal, on his return from alms-round, he went to the Buddha, bowed, and sat down to one side. He informed the Buddha of all he had discussed with the householder Ugga of Vesālī. The Buddha said: - -“Good, good, mendicant! When I declared that the householder Ugga of Vesālī was someone who has eight amazing and incredible qualities, I was referring to the same eight qualities that he rightly explained to you. You should remember the householder Ugga of Vesālī as someone who has these eight amazing and incredible qualities.” - -8.22 With Ugga of the Village of Hatthi - -At one time the Buddha was staying in the land of the Vajjis at the village of Hatthi. There the Buddha addressed the mendicants: “Mendicants, you should remember the householder Ugga of Hatthi as someone who has eight amazing and incredible qualities.” - -That is what the Buddha said. When he had spoken, the Holy One got up from his seat and entered his dwelling. - -Then a certain mendicant robed up in the morning and, taking his bowl and robe, went to the home of the householder Ugga of Hatthi, where he sat on the seat spread out. Then Ugga of Hatthi went up to that mendicant, bowed, and sat down to one side. The mendicant said to him: - -“Householder, the Buddha declared that you have eight amazing and incredible qualities. What are the eight qualities that he spoke of?” - -“Sir, I don’t know what eight amazing and incredible qualities the Buddha was referring to. But these eight amazing and incredible qualities are found in me. Listen and pay close attention, I will speak.” - -“Yes, householder,” replied the mendicant. Ugga of Hatthi said this: - -“Sir, when I first saw the Buddha off in the distance I was partying in the Dragon’s Park. My heart was inspired as soon as I saw him, and I sobered up. This is the first incredible and amazing quality found in me. - -With confident heart I paid homage to the Buddha. The Buddha taught me step by step, with a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. And when he knew that my mind was ready, pliable, rid of hindrances, joyful, and confident he explained the special teaching of the Buddhas: suffering, its origin, its cessation, and the path. Just as a clean cloth rid of stains would properly absorb dye, in that very seat the stainless, immaculate vision of the Dhamma arose in me: ‘Everything that has a beginning has an end.’ I saw, attained, understood, and fathomed the Dhamma. I went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher’s instructions. Right there I went for refuge to the Buddha, his teaching, and the Saṅgha. And I undertook the five training rules with celibacy as the fifth. This is the second incredible and amazing quality found in me. - -I had four teenage wives. And I went to them and said: ‘Sisters, I’ve undertaken the five training rules with celibacy as fifth. If you wish, you may stay here, enjoy my wealth, and do good deeds. Or you can return to your own families. Or would you prefer if I gave you to another man?’ When I said this, my eldest wife said to me: ‘My lord, please give me to such-and-such a man.’ Then I summoned that man. Taking my wife with my left hand and a ceremonial vase with my right, I presented her to that man with the pouring of water. But I can’t recall getting upset while giving away my teenage wife. This is the third incredible and amazing quality found in me. - -And though my family has wealth, it’s shared without reserve with ethical people of good character. This is the fourth incredible and amazing quality found in me. - -When I pay homage to a mendicant, I do so carefully, not carelessly. If that venerable teaches me the Dhamma, I listen carefully, not carelessly. But if they don’t teach me the Dhamma, I teach them. This is the fifth incredible and amazing quality found in me. - -It’s not unusual for deities to come to me when the Saṅgha has been invited and announce: ‘Householder, that mendicant is freed both ways. That one is freed by wisdom. That one is a personal witness. That one is attained to view. That one is freed by faith. That one is a follower of the teachings. That one is a follower by faith. That one is ethical, of good character. That one is unethical, of bad character.’ But while I’m serving the Saṅgha I don’t recall thinking: ‘Let me give this one just a little, and that one a lot.’ Rather, I give impartially. This is the sixth incredible and amazing quality found in me. - -It’s not unusual for deities to come to me and announce: ‘Householder, the Buddha’s teaching is well explained!’ When they say this I say to them: ‘The Buddha’s teaching is well explained, regardless of whether or not you deities say so!’ But I don’t recall getting too excited by the fact that the deities come to me, and I have a conversation with them. This is the seventh incredible and amazing quality found in me. - -If I pass away before the Buddha, it wouldn’t be surprising if the Buddha declares of me: ‘The householder Ugga of Hatthi is bound by no fetter that might return him to this world.’ This is the eighth incredible and amazing quality found in me. - -These eight amazing and incredible qualities are found in me. But I don’t know what eight amazing and incredible qualities the Buddha was referring to.” - -Then that mendicant, after taking alms-food in Ugga of Hatthi’s home, got up from his seat and left. Then after the meal, on his return from alms-round, he went to the Buddha, bowed, and sat down to one side. He informed the Buddha of all he had discussed with the householder Ugga of the village of Hatthi. The Buddha said: - -“Good, good, mendicant! When I declared that the householder Ugga of the village of Hatthi was someone who has eight amazing and incredible qualities, I was referring to the same eight qualities that he rightly explained to you. You should remember the householder Ugga of Hatthi as someone who has these eight amazing and incredible qualities.” - -8.23 With Hatthaka (1st) - -At one time the Buddha was staying near Āḷavī, at the Aggāḷava Tree-shrine. There the Buddha addressed the mendicants: - -“Mendicants, you should remember the householder Hatthaka of Āḷavī as someone who has seven amazing and incredible qualities. What seven? He’s faithful, ethical, conscientious, prudent, learned, generous, and wise. You should remember the householder Hatthaka of Āḷavī as someone who has these seven amazing and incredible qualities.” - -That is what the Buddha said. When he had spoken, the Holy One got up from his seat and entered his dwelling. - -Then a certain mendicant robed up in the morning and, taking his bowl and robe, went to the home of the householder Hatthaka of Āḷavī, where he sat on the seat spread out. Then Hatthaka went up to that mendicant, bowed, and sat down to one side. The mendicant said to Hatthaka: - -“Householder, the Buddha declared that you have seven amazing and incredible qualities. What seven? He said that you’re faithful, ethical, conscientious, prudent, learned, generous, and wise. The Buddha declared that you have these seven amazing and incredible qualities.” - -“But sir, I trust that no white-clothed lay people were present?” - -“No, there weren’t any white-clothed lay people present.” - -“That’s good, sir.” - -Then that mendicant, after taking alms-food in Hatthaka of Āḷavī’s home, got up from his seat and left. Then after the meal, on his return from alms-round, he went to the Buddha, bowed, sat down to one side, and told him of what he had discussed with the householder Hatthaka. The Buddha said: - -“Good, good, mendicant! That gentleman has few wishes. He doesn’t want his own good qualities to be made known to others. Well then, mendicant, you should remember the householder Hatthaka of Āḷavī as someone who has this eighth amazing and incredible quality, that is, fewness of wishes.” - -8.24 With Hatthaka (2nd) - -At one time the Buddha was staying near Āḷavī, at the Aggāḷava Tree-shrine. Then the householder Hatthaka of Āḷavī, escorted by around five hundred lay followers, went up to the Buddha, bowed, and sat down to one side. The Buddha said to Hatthaka: - -“Hatthaka, you have a large congregation. How do you bring together such a large congregation?” - -“Sir, I bring together such a large congregation by using the four ways of being inclusive as taught by the Buddha. When I know that a person can be included by a gift, I include them by giving a gift. When I know that a person can be included by kindly words, I include them by kindly words. When I know that a person can be included by taking care of them, I include them by caring for them. When I know that a person can be included by equality, I include them by treating them equally. But also, sir, my family is wealthy. They wouldn’t think that a poor person was worth listening to in the same way.” - -“Good, good, Hatthaka! This is the right way to bring together a large congregation. Whether in the past, future, or present, all those who have brought together a large congregation have done so by using these four ways of being inclusive.” - -Then the Buddha educated, encouraged, fired up, and inspired Hatthaka of Āḷavī with a Dhamma talk, after which he got up from his seat, bowed, and respectfully circled the Buddha before leaving. Then, not long after Hatthaka had left, the Buddha addressed the mendicants: “Mendicants, you should remember the householder Hatthaka of Āḷavī as someone who has eight amazing and incredible qualities. What eight? He’s faithful, ethical, conscientious, prudent, learned, generous, wise, and has few wishes. You should remember the householder Hatthaka of Āḷavī as someone who has these eight amazing and incredible qualities.” - -8.25 With Mahānāma - -At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. Then Mahānāma the Sakyan went up to the Buddha, bowed, sat down to one side, and said to him: - -“Sir, how is a lay follower defined?” - -“Mahānāma, when you’ve gone for refuge to the Buddha, the teaching, and the Saṅgha, you’re considered to be a lay follower.” - -“But how is an ethical lay follower defined?” - -“When a lay follower doesn’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence, they’re considered to be an ethical lay follower.” - -“But how do we define a lay follower who is practicing to benefit themselves, not others?” - -“A lay follower is accomplished in faith, but doesn’t encourage others to do the same. They’re accomplished in ethical conduct, but don’t encourage others to do the same. They’re accomplished in generosity, but don’t encourage others to do the same. They like to see the mendicants, but don’t encourage others to do the same. They like to hear the true teaching, but don’t encourage others to do the same. They readily memorize the teachings they’ve heard, but don’t encourage others to do the same. They examine the meaning of the teachings they’ve memorized, but don’t encourage others to do the same. Understanding the meaning and the teaching, they practice accordingly, but they don’t encourage others to do the same. That’s how we define a lay follower who is practicing to benefit themselves, not others.” - -“But how do we define a lay follower who is practicing to benefit both themselves and others?” - -“A lay follower is accomplished in faith and encourages others to do the same. They’re accomplished in ethical conduct and encourage others to do the same. They’re accomplished in generosity and encourage others to do the same. They like to see the mendicants and encourage others to do the same. They like to hear the true teaching and encourage others to do the same. They readily memorize the teachings they’ve heard and encourage others to do the same. They examine the meaning of the teachings they’ve memorized and encourage others to do the same. Understanding the meaning and the teaching, they practice accordingly and they encourage others to do the same. That’s how we define a lay follower who is practicing to benefit both themselves and others.” - -8.26 With Jīvaka - -At one time the Buddha was staying near Rājagaha in Jīvaka’s Mango Grove. Then Jīvaka Komārabhacca went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, how is a lay follower defined?” - -“Jīvaka, when you’ve gone for refuge to the Buddha, the teaching, and the Saṅgha, you’re considered to be a lay follower.” - -“But how is an ethical lay follower defined?” - -“When a lay follower doesn’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence, they’re considered to be an ethical lay follower.” - -“But how do we define a lay follower who is practicing to benefit themselves, not others?” - -“A lay follower is accomplished in faith, but doesn’t encourage others to do the same. They’re accomplished in ethical conduct … they’re accomplished in generosity … they like to see the mendicants … they like to hear the true teaching … they memorize the teachings … they examine the meaning … Understanding the meaning and the teaching, they practice accordingly, but they don’t encourage others to do the same. That’s how we define a lay follower who is practicing to benefit themselves, not others.” - -“But how do we define a lay follower who is practicing to benefit both themselves and others?” - -“A lay follower is accomplished in faith and encourages others to do the same. They’re accomplished in ethical conduct and encourage others to do the same. They’re accomplished in generosity and encourage others to do the same. They like to see the mendicants and encourage others to do the same. They like to hear the true teaching and encourage others to do the same. They readily memorize the teachings they’ve heard and encourage others to do the same. They examine the meaning of the teachings they’ve memorized and encourage others to do the same. Understanding the meaning and the teaching, they practice accordingly and they encourage others to do the same. That’s how we define a lay follower who is practicing to benefit both themselves and others.” - -8.27 Powers (1st) - -“Mendicants, there are these eight powers. What eight? Crying is the power of babies. Anger is the power of females. Weapons are the power of bandits. Authority is the power of rulers. Complaining is the power of fools. Reason is the power of the astute. Reflection is the power of the learned. Patience is the power of ascetics and brahmins. These are the eight powers.” - -8.28 Powers (2nd) - -Then Venerable Sāriputta went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: - -“Sāriputta, how many powers does a mendicant who has ended the defilements have that qualify them to claim: ‘My defilements have ended.’” - -“Sir, a mendicant who has ended the defilements has eight powers that qualify them to claim: ‘My defilements have ended.’ - -What eight? Firstly, a mendicant with defilements ended has clearly seen with right wisdom all conditions as truly impermanent. This is a power that a mendicant who has ended the defilements relies on to claim: ‘My defilements have ended.’ - -Furthermore, a mendicant with defilements ended has clearly seen with right wisdom that sensual pleasures are truly like a pit of glowing coals. This is a power that a mendicant who has ended the defilements relies on to claim: ‘My defilements have ended.’ - -Furthermore, the mind of a mendicant with defilements ended slants, slopes, and inclines to seclusion. They’re withdrawn, loving renunciation, and they’ve totally done with defiling influences. This is a power that a mendicant who has ended the defilements relies on to claim: ‘My defilements have ended.’ - -Furthermore, a mendicant with defilements ended has well developed the four kinds of mindfulness meditation. This is a power that a mendicant who has ended the defilements relies on to claim: ‘My defilements have ended.’ - -Furthermore, a mendicant with defilements ended has well developed the four bases of psychic power … the five faculties … the seven awakening factors … the noble eightfold path. This is a power that a mendicant who has ended the defilements relies on to claim: ‘My defilements have ended.’ - -A mendicant who has ended the defilements has these eight powers that qualify them to claim: ‘My defilements have ended.’” - -8.29 Lost Opportunities - -“‘Now is the time! Now is the time!’ So says an uneducated ordinary person. But they don’t know whether it’s time or not. Mendicants, there are eight lost opportunities for spiritual practice. What eight? - -Firstly, a Realized One has arisen in the world—perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed. He teaches the Dhamma leading to peace, extinguishment, awakening, as proclaimed by the Holy One. But a person has been reborn in hell. This is the first lost opportunity for spiritual practice. - -Furthermore, a Realized One has arisen in the world. But a person has been reborn in the animal realm. This is the second lost opportunity. - -Furthermore, a Realized One has arisen in the world. But a person has been reborn in the ghost realm. This is the third lost opportunity. - -Furthermore, a Realized One has arisen in the world. But a person has been reborn in one of the long-lived orders of gods. This is the fourth lost opportunity. - -Furthermore, a Realized One has arisen in the world. But a person has been reborn in the borderlands, among strange barbarian tribes, where monks, nuns, laymen, and laywomen do not go. This is the fifth lost opportunity … - -Furthermore, a Realized One has arisen in the world. And a person is reborn in a central country. But they have wrong view and distorted perspective: ‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no obligation to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’ This is the sixth lost opportunity … - -Furthermore, a Realized One has arisen in the world. And a person is reborn in a central country. But they’re witless, dull, stupid, and unable to distinguish what is well said from what is poorly said. This is the seventh lost opportunity … - -Furthermore, a Realized One has not arisen in the world … So he doesn’t teach the Dhamma leading to peace, extinguishment, awakening, as proclaimed by the Holy One. And a person is reborn in a central country. And they’re wise, bright, clever, and able to distinguish what is well said from what is poorly said. This is the eighth lost opportunity … - -There are these eight lost opportunities for spiritual practice. - -Mendicants, there is just one opportunity for spiritual practice. What is that one? It’s when a Realized One has arisen in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed. He teaches the Dhamma leading to peace, extinguishment, awakening, as proclaimed by the Holy One. And a person is reborn in a central country. And they’re wise, bright, clever, and able to distinguish what is well said from what is poorly said. This is the one opportunity for spiritual practice. - - When you’ve gained the human state, - and the true teaching has been so well proclaimed, - if you don’t seize the moment - it’ll pass you by. - - For many wrong times are spoken of, - which obstruct the path. - Only on rare occasions - do Realized Ones arise. - - If you find yourself in their presence, - so hard to find in the world, - and if you’ve gained a human birth, - and the teaching of the Dhamma; - that’s enough to make an effort, - for a person who loves themselves. - - How is the true teaching to be understood - so that the moment doesn’t pass you by? - For if you miss your moment - you’ll grieve when you’re sent to hell. - - If you fail to achieve - certainty regarding the true teaching - you’ll regret it for a long time, - like a trader who loses a profit. - - A man hindered by ignorance, - a failure in the true teaching, - will long undergo - transmigration through birth and death. - - Those who’ve gained the human state - when the true teaching has been so well proclaimed, - and have completed what the Teacher taught— - or will do so, or are doing so now— - - have realized the right time in the world - for the supreme spiritual life. - You should live guarded, ever mindful, - not soaked with defilements, - - among those restrained ones - who have practiced the path - proclaimed by the Realized One, the one with vision, - and taught by the Kinsman of the Sun. - - Having cut off all underlying tendencies - that follow those drifting in Māra’s dominion, - they’re the ones in this world who’ve truly crossed over, - having reached the ending of defilements.” - - -8.30 Anuruddha and the Great Thoughts - -At one time the Buddha was staying in the land of the Bhaggas on Crocodile Hill, in the deer park at Bhesakaḷā’s Wood. And at that time Venerable Anuruddha was staying in the land of the Cetīs in the Eastern Bamboo Park. Then as Anuruddha was in private retreat this thought came to his mind: - -“This teaching is for those of few wishes, not those of many wishes. It’s for the contented, not those who lack contentment. It’s for the secluded, not those who enjoy company. It’s for the energetic, not the lazy. It’s for the mindful, not the unmindful. It’s for those with immersion, not those without immersion. It’s for the wise, not the witless.” - -Then the Buddha knew what Anuruddha was thinking. As easily as a strong person would extend or contract their arm, he vanished from the deer park at Bhesakaḷā’s Wood in the land of the Bhaggas and reappeared in front of Anurruddha in the Eastern Bamboo Park in the land of the Cetīs, and sat on the seat spread out. Anuruddha bowed to the Buddha and sat down to one side. The Buddha said to him: - -“Good, good, Anuruddha! It’s good that you reflect on these thoughts of a great man: ‘This teaching is for those of few wishes, not those of many wishes. It’s for the contented, not those who lack contentment. It’s for the secluded, not those who enjoy company. It’s for the energetic, not the lazy. It’s for the mindful, not the unmindful. It’s for those with immersion, not those without immersion. It’s for the wise, not the witless.’ Well then, Anuruddha, you should also reflect on the following eighth thought of a great man: ‘This teaching is for those who don’t enjoy proliferating and don’t like to proliferate, not for those who enjoy proliferating and like to proliferate.’ - -First you’ll reflect on these eight thoughts of a great man. Then whenever you want, quite secluded from sensual pleasures, secluded from unskillful qualities, you’ll enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. - -You’ll enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected. - -You’ll enter and remain in the third absorption, where you’ll meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ - -Giving up pleasure and pain, and ending former happiness and sadness, you’ll enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. - -First you’ll reflect on these eight thoughts of a great man, and you’ll get the four absorptions—blissful meditations in the present life that belong to the higher mind—when you want, without trouble or difficulty. Then as you live contented your rag robe will seem to you like a chest full of garments of different colors seems to a householder or householder’s child. It will be for your enjoyment, relief, and comfort, and for alighting upon extinguishment. - -As you live contented your scraps of alms-food will seem to you like boiled fine rice with the dark grains picked out, served with many soups and sauces seems to a householder or householder’s child. It will be for your enjoyment, relief, and comfort, and for alighting upon extinguishment. - -As you live contented your lodging at the root of a tree will seem to you like a bungalow, plastered inside and out, draft-free, with latches fastened and windows shuttered seems to a householder or householder’s child. It will be for your enjoyment, relief, and comfort, and for alighting upon extinguishment. - -As you live contented your lodging at the root of a tree will seem to you like a couch spread with woolen covers—shag-piled, pure white, or embroidered with flowers—and spread with a fine deer hide, with a canopy above and red pillows at both ends seems to a householder or householder’s child. It will be for your enjoyment, relief, and comfort, and for alighting upon extinguishment. - -As you live contented your fermented urine as medicine will seem to you like various medicines—ghee, butter, oil, honey, molasses, and salt—seem to a householder or householder’s child. It will be for your enjoyment, relief, and comfort, and for alighting upon extinguishment. Well then, Anuruddha, for the next rainy season residence you should stay right here in the land of the Cetīs in the Eastern Bamboo Park.” - -“Yes, sir,” Anuruddha replied. - -After advising Anuruddha like this, the Buddha—as easily as a strong person would extend or contract their arm, vanished from the Eastern Bamboo Park in the land of the Cetīs and reappeared in the deer park at Bhesakaḷā’s Wood in the land of the Bhaggas. He sat on the seat spread out and addressed the mendicants: “Mendicants, I will teach you the eight thoughts of a great man. Listen … - -And what are the eight thoughts of a great man? This teaching is for those of few wishes, not those of many wishes. It’s for the contented, not those who lack contentment. It’s for the secluded, not those who enjoy company. It’s for the energetic, not the lazy. It’s for the mindful, not the unmindful. It’s for those with immersion, not those without immersion. It’s for the wise, not the witless. It’s for those who don’t enjoy proliferating and don’t like to proliferate, not for those who enjoy proliferating and like to proliferate. - -‘This teaching is for those of few wishes, not those of many wishes.’ That’s what I said, but why did I say it? A mendicant with few wishes doesn’t wish: ‘May they know me as having few wishes!’ When contented, they don’t wish: ‘May they know me as contented!’ When secluded, they don’t wish: ‘May they know me as secluded!’ When energetic, they don’t wish: ‘May they know me as energetic!’ When mindful, they don’t wish: ‘May they know me as mindful!’ When immersed, they don’t wish: ‘May they know me as immersed!’ When wise, they don’t wish: ‘May they know me as wise!’ When not enjoying proliferation, they don’t wish: ‘May they know me as one who doesn’t enjoy proliferating!’ ‘This teaching is for those of few wishes, not those of many wishes.’ That’s what I said, and this is why I said it. - -‘This teaching is for the contented, not those who lack contentment.’ That’s what I said, but why did I say it? It’s for a mendicant who’s content with any kind of robes, alms-food, lodgings, and medicines and supplies for the sick. ‘This teaching is for the contented, not those who lack contentment.’ That’s what I said, and this is why I said it. - -‘This teaching is for the secluded, not those who enjoy company.’ That’s what I said, but why did I say it? It’s for a mendicant who lives secluded. But monks, nuns, laymen, laywomen, rulers and their ministers, founders of religious sects, and their disciples go to visit them. With a mind slanting, sloping, and inclining to seclusion, withdrawn, and loving renunciation, that mendicant invariably gives each of them a talk emphasizing the topic of dismissal. ‘This teaching is for the secluded, not those who enjoy company.’ That’s what I said, and this is why I said it. - -‘This teaching is for the energetic, not the lazy.’ That’s what I said, but why did I say it? It’s for a mendicant who lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. ‘This teaching is for the energetic, not the lazy.’ That’s what I said, and this is why I said it. - -‘This teaching is for the mindful, not the unmindful.’ That’s what I said, but why did I say it? It’s for a mendicant who’s mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago. ‘This teaching is for the mindful, not the unmindful.’ That’s what I said, and this is why I said it. - -‘This teaching is for those with immersion, not those without immersion.’ That’s what I said, but why did I say it? It’s for a mendicant who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption … fourth absorption. ‘This teaching is for those with immersion, not those without immersion.’ That’s what I said, and this is why I said it. - -‘This teaching is for the wise, not the witless.’ That’s what I said, but why did I say it? It’s for a mendicant who’s wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. ‘This teaching is for the wise, not the witless.’ That’s what I said, and this is why I said it. - -‘This teaching is for those who don’t enjoy proliferating and don’t like to proliferate, not for those who enjoy proliferating and like to proliferate.’ That’s what I said, but why did I say it? It’s for a mendicant whose mind is eager, confident, settled, and decided regarding the cessation of proliferation. ‘This teaching is for those who don’t enjoy proliferating and don’t like to proliferate, not for those who enjoy proliferating and like to proliferate.’ That’s what I said, and this is why I said it.” - -Then Anuruddha stayed the next rainy season residence right there in the land of the Cetīs in the Eastern Bamboo Park. And Anuruddha, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. - -He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.” And Venerable Anuruddha became one of the perfected. And on the occasion of attaining perfection he recited these verses: - - “Knowing my thoughts, - the supreme Teacher in the world - came to me in a mind-made body, - using his psychic power. - - He taught me more - than I had thought of. - The Buddha who loves non-proliferation - taught me non-proliferation. - - Understanding that teaching, - I happily did his bidding. - I’ve attained the three knowledges, - and have fulfilled the Buddha’s instructions.” - - -4. Giving - -8.31 Giving (1st) - -“Mendicants, there are these eight gifts. What eight? A person might give a gift after insulting the recipient. Or they give out of fear. Or they give thinking, ‘They gave to me.’ Or they give thinking, ‘They’ll give to me.’ Or they give thinking, ‘It’s good to give.’ Or they give thinking, ‘I cook, they don’t. It wouldn’t be right for me to not give to them.’ Or they give thinking, ‘By giving this gift I’ll get a good reputation.’ Or they give thinking, ‘This is an adornment and requisite for the mind.’ These are the eight gifts.” - -8.32 Giving (2nd) - - “Faith, conscience, and skillful giving - are qualities good people follow. - For this, they say, is the path of the gods, - which leads to the heavenly realm.” - - -8.33 Reasons to Give - -“Mendicants, there are these eight grounds for giving. What eight? A person might give a gift out of favoritism or hostility or stupidity or cowardice. Or they give thinking, ‘Giving was practiced by my father and my father’s father. It would not be right for me to abandon this family tradition.’ Or they give thinking, ‘After I’ve given this gift, when my body breaks up, after death, I’ll be reborn in a good place, a heavenly realm.’ Or they give thinking, ‘When giving this gift my mind becomes clear, and I become happy and joyful.’ Or they give a gift thinking, ‘This is an adornment and requisite for the mind.’ These are the eight grounds for giving.” - -8.34 A Field - -“Mendicants, when a field has eight factors a seed sown in it is not very fruitful or rewarding or productive. What eight factors does it have? It’s when a field has mounds and ditches. It has stones and gravel. It’s salty. It doesn’t have deep furrows. And it’s not equipped with water inlets, water outlets, irrigation channels, and boundaries. When a field has these eight factors a seed sown in it is not fruitful or rewarding or productive. - -In the same way, when an ascetic or brahmin has eight factors a gift given to them is not very fruitful or beneficial or splendid or bountiful. What eight factors do they have? It’s when an ascetic or brahmin has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. When an ascetic or brahmin has these eight factors a gift given to them is not very fruitful or beneficial or splendid or bountiful. - -When a field has eight factors a seed sown in it is very fruitful and rewarding and productive. What eight factors does it have? It’s when a field doesn’t have mounds and ditches. It doesn’t have stones and gravel. It’s not salty. It has deep furrows. And it’s equipped with water inlets, water outlets, irrigation channels, and boundaries. When a field has these eight factors a seed sown in it is very fruitful and rewarding and productive. - -In the same way, when an ascetic or brahmin has eight factors a gift given to them is very fruitful and beneficial and splendid and bountiful. What eight factors do they have? It’s when an ascetic or brahmin has right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. When an ascetic or brahmin has these eight factors a gift given to them is very fruitful and beneficial and splendid and bountiful. - - When the field is excellent, - and the seed sown in it is excellent, - and the rainfall is excellent, - the crop of grain will be excellent. - - Its health is excellent, - its growth is excellent, - its maturation is excellent, - and its fruit is excellent. - - So too, when you give excellent food - to those of excellent ethics, - it leads to many excellences, - for what you did was excellent. - - So if a person wants excellence, - let them excel in this. - You should frequent those with excellent wisdom, - so that your own excellence will flourish. - - Excelling in knowledge and conduct, - and having excellence of mind, - you perform excellent deeds, - and gain excellent benefits. - - Truly knowing the world, - and having attained excellence of view, - one who excels in mind proceeds, - relying on excellence in the path. - - Shaking off all stains, - and attaining the excellence of extinguishment, - you’re freed from all sufferings: - this is complete excellence.” - - -8.35 Rebirth by Giving - -“Mendicants, there are these eight rebirths by giving. What eight? - -First, someone gives to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. Whatever they give, they expect something back. They see a well-to-do aristocrat or brahmin or householder amusing themselves, supplied and provided with the five kinds of sensual stimulation. It occurs to them: ‘If only, when my body breaks up, after death, I would be reborn in the company of well-to-do aristocrats or brahmins or householders!’ They settle on that idea, concentrate on it and develop it. As they’ve settled for less and not developed further, their idea leads to rebirth there. When their body breaks up, after death, they’re reborn in the company of well-to-do aristocrats or brahmins or householders. But I say that this is only for those of ethical conduct, not for the unethical. The heart’s wish of an ethical person succeeds because of their purity. - -Next, someone gives to ascetics or brahmins … Whatever they give, they expect something back. And they’ve heard: ‘The Gods of the Four Great Kings are long-lived, beautiful, and very happy.’ It occurs to them: ‘If only, when my body breaks up, after death, I would be reborn in the company of the Gods of the Four Great Kings!’ … When their body breaks up, after death, they’re reborn in the company of the Gods of the Four Great Kings. But I say that this is only for those of ethical conduct, not for the unethical. The heart’s wish of an ethical person succeeds because of their purity. - -Next, someone gives to ascetics or brahmins … Whatever they give, they expect something back. And they’ve heard: ‘The Gods of the Thirty-Three …’ - -‘The Gods of Yama …’ - -‘The Joyful Gods …’ - -‘The Gods Who Love to Create …’ - -‘The Gods Who Control the Creations of Others are long-lived, beautiful, and very happy.’ It occurs to them: ‘If only, when my body breaks up, after death, I would be reborn in the company of the Gods Who Control the Creations of Others!’ They settle on that idea, concentrate on it and develop it. As they’ve settled for less and not developed further, their idea leads to rebirth there. When their body breaks up, after death, they’re reborn in the company of the Gods Who Control the Creations of Others. But I say that this is only for those of ethical conduct, not for the unethical. The heart’s wish of an ethical person succeeds because of their purity. - -Next, someone gives to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. Whatever they give, they expect something back. And they’ve heard: ‘The Gods of Brahmā’s Host are long-lived, beautiful, and very happy.’ It occurs to them: ‘If only, when my body breaks up, after death, I would be reborn in the company of the Gods of Brahmā’s Host!’ They settle on that idea, concentrate on it and develop it. As they’ve settled for less and not developed further, their idea leads to rebirth there. When their body breaks up, after death, they’re reborn in the company of the Gods of Brahmā’s Host. But I say that this is only for those of ethical conduct, not for the unethical. And for those free of desire, not those with desire. The heart’s wish of an ethical person succeeds because of their freedom from desire. - -These are the eight rebirths by giving.” - -8.36 Grounds for Making Merit - -“Mendicants, there are these three grounds for making merit. What three? Giving, ethical conduct, and meditation are all grounds for making merit. - -First, someone has practiced a little giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit. When their body breaks up, after death, they’re reborn among disadvantaged humans. - -Next, someone has practiced a moderate amount of giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit. When their body breaks up, after death, they’re reborn among well-off humans. - -Next, someone has practiced a lot of giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit. When their body breaks up, after death, they’re reborn in the company of the Gods of the Four Great Kings. There, the Four Great Kings themselves have practiced giving and ethical conduct as grounds for making merit to a greater degree than the other gods. So they surpass them in ten respects: divine life span, beauty, happiness, glory, sovereignty, sights, sounds, smells, tastes, and touches. - -Next, someone has practiced a lot of giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit. When their body breaks up, after death, they’re reborn in the company of the Gods of the Thirty Three. There, Sakka, lord of gods, has practiced giving and ethical conduct as grounds for making merit to a greater degree than the other gods. So he surpasses them in ten respects … - -Next, someone has practiced a lot of giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit. When their body breaks up, after death, they’re reborn in the company of the Gods of Yama. There, the god Suyāma has practiced giving and ethical conduct as grounds for making merit to a greater degree than the other gods. So he surpasses them in ten respects … - -Next, someone has practiced a lot of giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit. When their body breaks up, after death, they’re reborn in the company of the Joyful Gods. There, the god Santusita has practiced giving and ethical conduct as grounds for making merit to a greater degree than the other gods. So he surpasses them in ten respects … - -Next, someone has practiced a lot of giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit. When their body breaks up, after death, they’re reborn in the company of the Gods Who Love to Create. There, the god Sunimmita has practiced giving and ethical conduct as grounds for making merit to a greater degree than the other gods. So he surpasses them in ten respects … - -Next, someone has practiced a lot of giving and ethical conduct as grounds for making merit, but they haven’t got as far as meditation as a ground for making merit. When their body breaks up, after death, they’re reborn in the company of the Gods Who Control the Creations of Others. There, the god Vasavattī has practiced giving and ethical conduct as grounds for making merit to a greater degree than the other gods. So he surpasses them in ten respects: divine life span, beauty, happiness, glory, sovereignty, sights, sounds, smells, tastes, and touches. - -These are the three grounds for making merit.” - -8.37 Gifts of a Good Person - -“Mendicants, there are these eight gifts of a good person. What eight? Their gift is pure, good quality, timely, appropriate, intelligent, and regular. While giving their heart is confident, and afterwards they’re uplifted. These are the eight gifts of a good person. - - He gives pure, good quality, and timely gifts - of appropriate food and drinks - regularly to spiritual practitioners - who are fertile fields of merit. - - They never regret - giving away many material things. - Discerning people praise - giving such gifts. - - An intelligent person sacrifices like this, - faithful, with a mind of letting go. - Such an astute person is reborn - in a happy, pleasing world.” - - -8.38 A Good Person - -“Mendicants, a good person is born in a family for the benefit, welfare, and happiness of the people. For the benefit, welfare, and happiness of mother and father; children and partners; bondservants, workers, and staff; friends and colleagues; departed ancestors; the king; the deities; and ascetics and brahmins. - -It’s like a great rain cloud, which nourishes all the crops for the benefit, welfare, and happiness of the people. In the same way, a good person is born in a family for the benefit, welfare, and happiness of the people. … - - A wise person living at home - benefits many people. - Neither by day or at night do they neglect - their mother, father, and ancestors. - They venerate them in accord with the teaching, - remembering what they have done. - - One of settled faith and good nature - venerates the homeless renunciates, - the mendicant spiritual practitioners, - knowing their good-hearted qualities. - - Good for the king, good for the gods, - and good for relatives and friends. - - In fact, they’re good for everyone, - well grounded in the true teaching. - Rid of the stain of stinginess, - they’ll enjoy a world of grace.” - - -8.39 Overflowing Merit - -“Mendicants, there are these eight kinds of overflowing merit, overflowing goodness. They nurture happiness and are conducive to heaven, ripening in happiness and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness. What eight? - -Firstly, a noble disciple has gone for refuge to the Buddha. This is the first kind of overflowing merit … - -Furthermore, a noble disciple has gone for refuge to the teaching. This is the second kind of overflowing merit … - -Furthermore, a noble disciple has gone for refuge to the Saṅgha. This is the third kind of overflowing merit … - -Mendicants, these five gifts are great, original, long-standing, traditional, and ancient. They are uncorrupted, as they have been since the beginning. They’re not being corrupted now nor will they be. Sensible ascetics and brahmins don’t look down on them. What five? - -Firstly, a noble disciple gives up killing living creatures. By so doing they give to countless sentient beings the gift of freedom from fear, enmity, and ill will. And they themselves also enjoy unlimited freedom from fear, enmity, and ill will. This is the first gift that is a great offering, original, long-standing, traditional, and ancient. It is uncorrupted, as it has been since the beginning. It’s not being corrupted now nor will it be. Sensible ascetics and brahmins don’t look down on it. This is the fourth kind of overflowing merit … - -Furthermore, a noble disciple gives up stealing. … - -Furthermore, a noble disciple gives up sexual misconduct. … This is the sixth kind of overflowing merit … - -Furthermore, a noble disciple gives up lying. … This is the seventh kind of overflowing merit … - -Furthermore, a noble disciple gives up alcoholic drinks that cause negligence. By so doing they give to countless sentient beings the gift of freedom from fear, enmity, and ill will. And they themselves also enjoy unlimited freedom from fear, enmity, and ill will. This is the fifth gift that is a great offering, original, long-standing, traditional, and ancient. It is uncorrupted, as it has been since the beginning. It’s not being corrupted now nor will it be. Sensible ascetics and brahmins don’t look down on it. This is the eighth kind of overflowing merit … - -These are the eight kinds of overflowing merit, overflowing goodness. They nurture happiness and are conducive to heaven, ripening in happiness and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness.” - -8.40 The Results of Misconduct - -“Mendicants, the killing of living creatures, when cultivated, developed, and practiced, leads to hell, the animal realm, or the ghost realm. The minimum result it leads to for a human being is a short life span. - -Stealing, when cultivated, developed, and practiced, leads to hell, the animal realm, or the ghost realm. The minimum result it leads to for a human being is loss of wealth. - -Sexual misconduct, when cultivated, developed, and practiced, leads to hell, the animal realm, or the ghost realm. The minimum result it leads to for a human being is rivalry and enmity. - -Lying, when cultivated, developed, and practiced, leads to hell, the animal realm, or the ghost realm. The minimum result it leads to for a human being is false accusations. - -Divisive speech, when cultivated, developed, and practiced, leads to hell, the animal realm, or the ghost realm. The minimum result it leads to for a human being is being divided against friends. - -Harsh speech, when cultivated, developed, and practiced, leads to hell, the animal realm, or the ghost realm. The minimum result it leads to for a human being is hearing disagreeable things. - -Talking nonsense, when cultivated, developed, and practiced, leads to hell, the animal realm, or the ghost realm. The minimum result it leads to for a human being is that no-one takes what you say seriously. - -Taking alcoholic drinks that cause negligence, when cultivated, developed, and practiced, leads to hell, the animal realm, or the ghost realm. The minimum result it leads to for a human being is madness.” - -5. Sabbath - -8.41 The Sabbath With Eight Factors, In Brief - -So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!” - -“Venerable sir,” they replied. The Buddha said this: - -“Mendicants, the observance of the sabbath with its eight factors is very fruitful and beneficial and splendid and bountiful. And how should it be observed? It’s when a noble disciple reflects: ‘As long as they live, the perfected ones give up killing living creatures, renouncing the rod and the sword. They are scrupulous and kind, and live full of compassion for all living beings. I, too, for this day and night will give up killing living creatures, renouncing the rod and the sword. I’ll be scrupulous and kind, and live full of compassion for all living beings. I will observe the sabbath by doing as the perfected ones do in this respect.’ This is its first factor. - -‘As long as they live, the perfected ones give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving. I, too, for this day and night will give up stealing. I’ll take only what’s given, and expect only what’s given. I’ll keep myself clean by not thieving. I will observe the sabbath by doing as the perfected ones do in this respect.’ This is its second factor. - -‘As long as they live, the perfected ones give up unchastity. They are celibate, set apart, avoiding the common practice of sex. I, too, for this day and night will give up unchastity. I will be celibate, set apart, avoiding the common practice of sex. I will observe the sabbath by doing as the perfected ones do in this respect.’ This is its third factor. - -‘As long as they live, the perfected ones give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words. I, too, for this day and night will give up lying. I’ll speak the truth and stick to the truth. I’ll be honest and trustworthy, and won’t trick the world with my words. I will observe the sabbath by doing as the perfected ones do in this respect.’ This is its fourth factor. - -‘As long as they live, the perfected ones give up alcoholic drinks that cause negligence. I, too, for this day and night will give up alcoholic drinks that cause negligence. I will observe the sabbath by doing as the perfected ones do in this respect.’ This is its fifth factor. - -‘As long as they live, the perfected ones eat in one part of the day, abstaining from eating at night and from food at the wrong time. I, too, for this day and night will eat in one part of the day, abstaining from eating at night and food at the wrong time. I will observe the sabbath by doing as the perfected ones do in this respect.’ This is its sixth factor. - -‘As long as they live, the perfected ones give up dancing, singing, music, and seeing shows; and beautifying and adorning themselves with garlands, fragrance, and makeup. I, too, for this day and night will give up dancing, singing, music, and seeing shows; and beautifying and adorning myself with garlands, fragrance, and makeup. I will observe the sabbath by doing as the perfected ones do in this respect.’ This is its seventh factor. - -‘As long as they live, the perfected ones give up high and luxurious beds. They sleep in a low place, either a small bed or a straw mat. I, too, for this day and night will give up high and luxurious beds. I’ll sleep in a low place, either a small bed or a straw mat. I will observe the sabbath by doing as the perfected ones do in this respect.’ This is its eighth factor. - -The observance of the sabbath with its eight factors in this way is very fruitful and beneficial and splendid and bountiful.” - -8.42 The Sabbath With Eight Factors, In Detail - -“Mendicants, the observance of the sabbath with its eight factors is very fruitful and beneficial and splendid and bountiful. And how should it be observed? - -It’s when a noble disciple reflects: ‘As long as they live, the perfected ones give up killing living creatures, renouncing the rod and the sword. They are scrupulous and kind, and live full of compassion for all living beings. I, too, for this day and night will give up killing living creatures, renouncing the rod and the sword. I’ll be scrupulous and kind, and live full of compassion for all living beings. I will observe the sabbath by doing as the perfected ones do in this respect.’ This is its first factor. … - -‘As long as they live, the perfected ones give up high and luxurious beds. They sleep in a low place, either a small bed or a straw mat. I, too, for this day and night will give up high and luxurious beds. I’ll sleep in a low place, either a small bed or a straw mat. I will observe the sabbath by doing as the perfected ones do in this respect.’ This is its eighth factor. The observance of the sabbath with its eight factors in this way is very fruitful and beneficial and splendid and bountiful. - -How much so? Suppose you were to rule as sovereign lord over these sixteen great countries—Aṅga, Magadha, Kāsī, Kosala, Vajjī, Malla, Ceti, Vaṅga, Kuru, Pañcāla, Maccha, Sūrusena, Assaka, Avanti, Gandhāra, and Kamboja—full of the seven kinds of precious things. This wouldn’t be worth a sixteenth part of the sabbath with its eight factors. Why is that? Because human kingship is a poor thing compared to the happiness of the gods. - -Fifty years in the human realm is one day and night for the Gods of the Four Great Kings. Thirty such days make up a month. Twelve such months make up a year. The life span of the Gods of the Four Great Kings is five hundred of these divine years. It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods of the Four Great Kings. This is what I was referring to when I said: ‘Human kingship is a poor thing compared to the happiness of the gods.’ - -A hundred years in the human realm is one day and night for the Gods of the Thirty-Three. Thirty such days make up a month. Twelve such months make up a year. The life span of the Gods of the Thirty-Three is a thousand of these divine years. It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods of the Thirty-Three. This is what I was referring to when I said: ‘Human kingship is a poor thing compared to the happiness of the gods.’ - -Two hundred years in the human realm is one day and night for the Gods of Yama. Thirty such days make up a month. Twelve such months make up a year. The life span of the Gods of Yama is two thousand of these divine years. It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods of Yama. This is what I was referring to when I said: ‘Human kingship is a poor thing compared to the happiness of the gods.’ - -Four hundred years in the human realm is one day and night for the Joyful Gods. Thirty such days make up a month. Twelve such months make up a year. The life span of the Joyful Gods is four thousand of these divine years. It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Joyful Gods. This is what I was referring to when I said: ‘Human kingship is a poor thing compared to the happiness of the gods.’ - -Eight hundred years in the human realm is one day and night for the Gods Who Love to Create. Thirty such days make up a month. Twelve such months make up a year. The life span of the Gods Who Love to Create is eight thousand of these divine years. It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods Who Love to Create. This is what I was referring to when I said: ‘Human kingship is a poor thing compared to the happiness of the gods.’ - -Sixteen hundred years in the human realm is one day and night for the Gods Who Control the Creations of Others. Thirty such days make up a month. Twelve such months make up a year. The life span of the Gods Who Control the Creations of Others is sixteen thousand of these divine years. It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods Who Control the Creations of Others. This is what I was referring to when I said: ‘Human kingship is a poor thing compared to the happiness of the gods.’ - - You shouldn’t kill living creatures, or steal, - or lie, or drink alcohol. - Be celibate, refraining from sex, - and don’t eat at night, the wrong time. - - Not wearing garlands or applying perfumes, - you should sleep on a low bed, or a mat on the ground. - This is the eight-factored sabbath, they say, - explained by the Buddha, who has gone to suffering’s end. - - The moon and sun are both fair to see, - radiating as far as they revolve. - Those shining ones in the sky light up the quarters, - dispelling the darkness as they traverse the heavens. - - All of the wealth that’s found in this realm— - pearls, gems, fine beryl too, - horn-gold or mountain gold, - or natural gold dug up by marmots— - - they’re not worth a sixteenth part - of the sabbath with its eight factors, - as all the constellations of stars can’t equal the light of the moon. - - So an ethical woman or man, - who has observed the eight-factored sabbath, - having made merit whose outcome is happiness, - blameless, they go to a heavenly place.” - - -8.43 With Visākhā on the Sabbath - -At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother. Then Visākhā, Migāra’s mother, went up to the Buddha, bowed, and sat down to one side. The Buddha said to her: - -“Visākhā, the observance of the sabbath with its eight factors is very fruitful and beneficial and splendid and bountiful. And how should it be observed? It’s when a noble disciple reflects: ‘As long as they live, the perfected ones give up killing living creatures, renouncing the rod and the sword. They are scrupulous and kind, and live full of compassion for all living beings. I, too, for this day and night will give up killing living creatures, renouncing the rod and the sword. I’ll be scrupulous and kind, and live full of compassion for all living beings. I will observe the sabbath by doing as the perfected ones do in this respect.’ This is its first factor. … - -‘As long as they live, the perfected ones give up high and luxurious beds. They sleep in a low place, either a small bed or a straw mat. I, too, for this day and night will give up high and luxurious beds. I’ll sleep in a low place, either a small bed or a straw mat. I will observe the sabbath by doing as the perfected ones do in this respect.’ This is its eighth factor. The observance of the sabbath with its eight factors in this way is very fruitful and beneficial and splendid and bountiful. - -How much so? Suppose you were to rule as sovereign lord over these sixteen great countries—Aṅga, Magadha, Kāsī, Kosala, Vajjī, Malla, Ceti, Vaṅga, Kuru, Pañcāla, Maccha, Sūrusena, Assaka, Avanti, Gandhāra, and Kamboja—full of the seven kinds of precious things. This wouldn’t be worth a sixteenth part of the sabbath with its eight factors. Why is that? Because human kingship is a poor thing compared to the happiness of the gods. - -Fifty years in the human realm is one day and night for the Gods of the Four Great Kings. Thirty such days make up a month. Twelve such months make up a year. The life span of the Gods of the Four Great Kings is five hundred of these divine years. It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods of the Four Great Kings. This is what I was referring to when I said: ‘Human kingship is a poor thing compared to the happiness of the gods.’ - -A hundred years in the human realm is one day and night for the Gods of the Thirty-Three. Thirty such days make up a month. Twelve such months make up a year. The life span of the Gods of the Thirty-Three is a thousand of these divine years. It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods of the Thirty-Three. This is what I was referring to when I said: ‘Human kingship is a poor thing compared to the happiness of the gods.’ - -Two hundred years in the human realm … - -Four hundred years in the human realm … - -Eight hundred years in the human realm … - -Sixteen hundred years in the human realm is one day and night for the Gods Who Control the Creations of Others. Thirty such days make up a month. Twelve such months make up a year. The life span of the Gods Who Control the Creations of Others is sixteen thousand of these divine years. It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods Who Control the Creations of Others. This is what I was referring to when I said: ‘Human kingship is a poor thing compared to the happiness of the gods.’ - - You shouldn’t kill living creatures, or steal, - or lie, or drink alcohol. - Be celibate, refraining from sex, - and don’t eat at night, the wrong time. - - Not wearing garlands or applying perfumes, - you should sleep on a low bed, or a mat on the ground. - This is the eight-factored sabbath, they say, - explained by the Buddha, who has gone to suffering’s end. - - The moon and sun are both fair to see, - radiating as far as they revolve. - Those shining ones in the sky light up the quarters, - dispelling the darkness as they traverse the heavens. - - All of the wealth that’s found in this realm— - pearls, gems, fine beryl too, - horn-gold or mountain gold, - or natural gold dug up by marmots— - - they’re not worth a sixteenth part - of the sabbath with its eight factors, - as all the constellations of stars can’t equal the light of the moon. - - So an ethical woman or man, - who has observed the eight-factored sabbath, - having made merit whose outcome is happiness, - blameless, they go to a heavenly place.” - - -8.44 With Vāseṭṭha on the Sabbath - -At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then the layman Vāseṭṭha went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: - -“Vāseṭṭha, the observance of the sabbath with its eight factors is very fruitful and beneficial and glorious and effective. … blameless, they go to a heavenly place.” - -When he said this, Vāseṭṭha said to the Buddha: - -“If my loved ones—relatives and kin—were to observe this sabbath with its eight factors, it would be for their lasting welfare and happiness. If all the aristocrats, brahmins, merchants, and workers were to observe this sabbath with its eight factors, it would be for their lasting welfare and happiness.” - -“That’s so true, Vāseṭṭha! That’s so true, Vāseṭṭha! If all the aristocrats, brahmins, merchants, and workers were to observe this sabbath with its eight factors, it would be for their lasting welfare and happiness. If the whole world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—were to observe this sabbath with its eight factors, it would be for their lasting welfare and happiness. If these great sal trees were to observe this sabbath with its eight factors, it would be for their lasting welfare and happiness—if they were sentient. How much more then a human being!” - -8.45 With Bojjhā on the Sabbath - -At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then the laywoman Bojjhā went up to the Buddha, bowed, and sat down to one side. The Buddha said to her: - -“Bojjhā, the observance of the sabbath with its eight factors is very fruitful and beneficial and splendid and bountiful. And how should it be observed? - -It’s when a noble disciple reflects: ‘As long as they live, the perfected ones give up killing living creatures, renouncing the rod and the sword. They are scrupulous and kind, and live full of compassion for all living beings. I, too, for this day and night will give up killing living creatures, renouncing the rod and the sword. I’ll be scrupulous and kind, and live full of compassion for all living beings. I will observe the sabbath by doing as the perfected ones do in this respect.’ This is its first factor. … - -‘As long as they live, the perfected ones give up high and luxurious beds. They sleep in a low place, either a small bed or a straw mat. I, too, for this day and night will give up high and luxurious beds. I’ll sleep in a low place, either a small bed or a straw mat. I will observe the sabbath by doing as the perfected ones do in this respect.’ This is its eighth factor. The observance of the sabbath with its eight factors in this way is very fruitful and beneficial and splendid and bountiful. - -How much so? Suppose you were to rule as sovereign lord over these sixteen great countries—Aṅga, Magadha, Kāsī, Kosala, Vajjī, Malla, Ceti, Vaṅga, Kuru, Pañcāla, Maccha, Sūrusena, Assaka, Avanti, Gandhāra, and Kamboja—full of the seven kinds of precious things. This wouldn’t be worth a sixteenth part of the sabbath with its eight factors. Why is that? Because human kingship is a poor thing compared to the happiness of the gods. - -Fifty years in the human realm is one day and night for the Gods of the Four Great Kings. Thirty such days make up a month. Twelve such months make up a year. The life span of the Gods of the Four Great Kings is five hundred of these divine years. It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods of the Four Great Kings. This is what I was referring to when I said: ‘Human kingship is a poor thing compared to the happiness of the gods.’ - -A hundred years in the human realm … - -Two hundred years in the human realm … - -Four hundred years in the human realm … - -Eight hundred years in the human realm … - -Sixteen hundred years in the human realm is one day and night for the Gods Who Control the Creations of Others. Thirty such days make up a month. Twelve such months make up a year. The life span of the gods who control the creations of others is sixteen thousand of these divine years. It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods Who Control the Creations of Others. This is what I was referring to when I said: ‘Human kingship is a poor thing compared to the happiness of the gods.’ - - You shouldn’t kill living creatures, or steal, - or lie, or drink alcohol. - Be celibate, refraining from sex, - and don’t eat at night, the wrong time. - - Not wearing garlands or applying perfumes, - you should sleep on a low bed, or a mat on the ground. - This is the eight-factored sabbath, they say, - explained by the Buddha, who has gone to suffering’s end. - - The moon and sun are both fair to see, - radiating as far as they revolve. - Those shining ones in the sky light up the quarters, - dispelling the darkness as they traverse the heavens. - - All of the wealth that’s found in this realm— - pearls, gems, fine beryl too, - horn-gold or mountain gold, - or natural gold dug up by marmots— - - they’re not worth a sixteenth part - of the mind developed with love, - as all the constellations of stars can’t equal the light of the moon. - - So an ethical woman or man, - who has observed the eight-factored sabbath, - having made merit whose outcome is happiness, - blameless, they go to a heavenly place.” - - -8.46 Anuruddha and the Agreeable Deities - -At one time the Buddha was staying near Kosambi, in Ghosita’s Monastery. - -Now at that time Venerable Anuruddha had gone into retreat for the day’s meditation. Then several deities of the Lovable Host went up to Venerable Anuruddha, bowed, stood to one side, and said to him: - -“Sir, Anuruddha, we are the deities called ‘Loveable’. We wield authority and control over three things. We can turn any color we want. We can get any voice that we want. We can get any pleasure that we want. We are the deities called ‘Loveable’. We wield authority and control over these three things.” - -Then Venerable Anuruddha thought, “If only these deities would all turn blue, of blue color, clad in blue, adorned with blue!” Then those deities, knowing Anuruddha’s thought, all turned blue. - -Then Venerable Anuruddha thought, “If only these deities would all turn yellow …” - -“If only these gods would all turn red …” - -“If only these gods would all turn white …” Then those deities, knowing Anuruddha’s thought, all turned white. - -Then one of those deities sang, one danced, and one snapped her fingers. Suppose there was a quintet made up of skilled musicians who had practiced well and kept excellent rhythm. They’d sound graceful, tantalizing, sensuous, lovely, and intoxicating. In the same way the performance by those deities sounded graceful, tantalizing, sensuous, lovely, and intoxicating. But Venerable Anuruddha averted his senses. - -Then those deities, thinking “Master Anuruddha isn’t enjoying this,” vanished right there. Then in the late afternoon, Anuruddha came out of retreat and went to the Buddha, bowed, sat down to one side, and told him what had happened, adding: - -“How many qualities do females have so that—when their body breaks up, after death—they are reborn in company with the Gods of the Lovable Host?” - -“Anuruddha, when they have eight qualities females—when their body breaks up, after death—are reborn in company with the Gods of the Lovable Host. What eight? - -Take the case of a female whose mother and father give her to a husband wanting what’s best for her, out of kindness and compassion. She would get up before him and go to bed after him, and be obliging, behaving nicely and speaking politely. - -She honors, respects, esteems, and venerates those her husband respects, such as mother and father, and ascetics and brahmins. And when they arrive she serves them with a seat and water. - -She’s skilled and tireless in her husband’s household duties, such as knitting and sewing. She understands how to go about things in order to complete and organize the work. - -She knows what work her husband’s domestic bondservants, employees, and workers have completed, and what they’ve left incomplete. She knows who is sick, and who is fit or unwell. She distributes to each a fair portion of various foods. - -She ensures that any income her husband earns is guarded and protected, whether money, grain, silver, or gold. She doesn’t overspend, steal, waste, or lose it. - -She’s a lay follower who has gone for refuge to the Buddha, his teaching, and the Saṅgha. - -She’s ethical. She doesn’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence. - -She’s generous. She lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. - -When they have these eight qualities females—when their body breaks up, after death—are reborn in company with the Gods of the Lovable Host. - - She’d never look down on her husband, - who’s always keen to work hard, - always looking after her, - and bringing whatever she wants. - - And a good woman never scolds her husband - with jealous words. - Being astute, she reveres - those respected by her husband. - - She gets up early, works tirelessly, - and manages the domestic help. - She’s loveable to her husband, - and preserves his wealth. - - A lady who fulfills these duties - according to her husband’s desire, - is reborn among the gods - called ‘Loveable’.” - - -8.47 With Visākhā on the Loveable Gods - -At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother. Then Visākhā, Migāra’s mother, went up to the Buddha, bowed, and sat down to one side. The Buddha said to her: - -“Visākhā, when they have eight qualities females—when their body breaks up, after death—are reborn in company with the Gods of the Lovable Host. What eight? Take the case of a female whose mother and father give her to a husband wanting what’s best for her, out of kindness and compassion. She would get up before him and go to bed after him, and be obliging, behaving nicely and speaking politely. … - -She’s generous. She lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. When they have these eight qualities females—when their body breaks up, after death—are reborn in company with the Gods of the Lovable Host. - - She’d never look down on her husband, - who’s always keen to work hard, - always looking after her, - and bringing whatever she wants. - - And a good woman never scolds her husband - with jealous words. - Being astute, she reveres - those respected by her husband. - - She gets up early, works tirelessly, - and manages the domestic help. - She’s loveable to her husband, - and preserves his wealth. - - A lady who fulfills these duties - according to her husband’s desire, - is reborn among the gods - called ‘Loveable’.” - - -8.48 With Nakula’s Mother on the Loveable Gods - -At one time the Buddha was staying in the land of the Bhaggas on Crocodile Hill, in the deer park at Bhesakaḷā’s Wood. Then the housewife Nakula’s mother went up to the Buddha, bowed, and sat down to one side. The Buddha said to her: - -“Nakula’s mother, when they have eight qualities females—when their body breaks up, after death—are reborn in company with the Gods of the Lovable Host. What eight? - -Take the case of a female whose mother and father give her to a husband wanting what’s best for her, out of kindness and compassion. She would get up before him and go to bed after him, and be obliging, behaving nicely and speaking politely. - -She honors, respects, esteems, and venerates those her husband respects, such as mother and father, and ascetics and brahmins. And when they arrive she serves them with a seat and water. - -She’s skilled and tireless in her husband’s household duties, such as knitting and sewing. She understands how to go about things in order to complete and organize the work. - -She knows what work her husband’s domestic bondservants, employees, and workers have completed, and what they’ve left incomplete. She knows who is sick, and who is fit or unwell. She distributes to each a fair portion of various foods. - -She ensures that any income her husband earns is guarded and protected, whether money, grain, silver, or gold. She doesn’t overspend, steal, waste, or lose it. - -She’s a lay follower who has gone for refuge to the Buddha, his teaching, and the Saṅgha. - -She’s ethical. She doesn’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence. - -She’s generous. She lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. - -When they have these eight qualities females—when their body breaks up, after death—are reborn in company with the Gods of the Lovable Host. - - She’d never look down on her husband, - who’s always keen to work hard, - always looking after her, - and bringing whatever she wants. - - And a good woman never scolds her husband - with jealous words. - Being astute, she reveres - those respected by her husband. - - She gets up early, works tirelessly, - and manages the domestic help. - She’s loveable to her husband, - and preserves his wealth. - - A lady who fulfills these duties - according to her husband’s desire, - is reborn among the gods - called ‘Loveable’.” - - -8.49 Winning in This Life (1st) - -At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother. Then Visākhā, Migāra’s mother, went up to the Buddha, bowed, and sat down to one side. The Buddha said to her: - -“Visākhā, a female who has four qualities is practicing to win in this life, and she succeeds at it. What four? It’s when a female is well-organized at work, manages the domestic help, acts lovingly toward her husband, and preserves his earnings. - -And how is a female well-organized at work? It’s when she’s skilled and tireless in doing domestic duties for her husband, such as knitting and sewing. She understands how to go about things in order to complete and organize the work. That’s how a female is well-organized at work. - -And how does a female manage the domestic help? It’s when she knows what work her husband’s domestic bondservants, employees, and workers have completed, and what they’ve left incomplete. She knows who is sick, and who is fit or unwell. She distributes to each a fair portion of various foods. That’s how a female manages the domestic help. - -And how does a female act lovingly toward her husband? It’s when a female would not transgress in any way that her husband would not consider loveable, even for the sake of her own life. That’s how a female acts lovingly toward her husband. - -And how does a female preserve his earnings? It’s when she ensures that any income her husband earns is guarded and protected, whether money, grain, silver, or gold. She doesn’t overspend, steal, waste, or lose it. That’s how a female preserves his earnings. - -A female who has these four qualities is practicing to win in this life, and she succeeds at it. - -A female who has four qualities is practicing to win in the next life, and she succeeds at it. What four? It’s when a female is accomplished in faith, ethics, generosity, and wisdom. - -And how is a female accomplished in faith? It’s when a female has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ That’s how a female is accomplished in faith. - -And how is a female accomplished in ethics? It’s when a female doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume alcoholic drinks that cause negligence. That’s how a female is accomplished in ethics. - -And how is a female accomplished in generosity? It’s when she lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. That’s how a female is accomplished in generosity. - -And how is a female accomplished in wisdom? It’s when a female is wise. She has the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. That’s how a female is accomplished in wisdom. - -A female who has these four qualities is practicing to win in the next life, and she succeeds at it. - - She’s organized at work, - and manages the domestic help. - She’s loveable to her husband, - and preserves his wealth. - - Faithful, accomplished in ethics, - kind, rid of stinginess, - she always purifies the path - to well-being in lives to come. - - And so, a lady in whom - these eight qualities are found - is known as virtuous, - firm in principle, and truthful. - - Accomplished in sixteen respects, - complete with the eight factors, - a virtuous laywoman such as she - is reborn in the realm of the Loveable Gods.” - - -8.50 Winning in This Life (2nd) - -“Mendicants, a female who has four qualities is practicing to win in this life, and she succeeds at it. What four? - -It’s when a female is well-organized at work, manages the domestic help, acts lovingly toward her husband, and preserves his earnings. - -And how is a female well-organized at work? It’s when she’s skilled and tireless in doing domestic duties for her husband … That’s how a female is well-organized at work. - -And how does a female manage the domestic help? It’s when she knows what work her husband’s domestic bondservants, employees, and workers have completed, and what they’ve left incomplete. She knows who is sick, and who is fit or unwell. She distributes to each a fair portion of various foods. That’s how a female manages the domestic help. - -And how does a female act lovingly toward her husband? It’s when a female would not transgress in any way that her husband would not consider loveable, even for the sake of her own life. That’s how a female acts lovingly toward her husband. - -And how does a female preserve his earnings? It’s when she tries to guard and protect any income her husband earns … That’s how a female preserves his earnings. - -A female who has these four qualities is practicing to win in this life, and she succeeds at it. - -A female who has four qualities is practicing to win in the next life, and she succeeds at it. What four? It’s when a female is accomplished in faith, ethics, generosity, and wisdom. - -And how is a female accomplished in faith? It’s when a female has faith in the Realized One’s awakening … That’s how a female is accomplished in faith. - -And how is a female accomplished in ethics? It’s when a female doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume alcoholic drinks that cause negligence. That’s how a female is accomplished in ethics. - -And how is a female accomplished in generosity? It’s when she lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. That’s how a female is accomplished in generosity. - -And how is a female accomplished in wisdom? It’s when a female is wise. She has the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. That’s how a female is accomplished in wisdom. - -A female who has these four qualities is practicing to win in the next life, and she succeeds at it. - - She’s organized at work, - and manages the domestic help. - She’s loveable to her husband, - and preserves his wealth. - - Faithful, accomplished in ethics, - being kind and rid of stinginess. - She always purifies the path - to well-being in lives to come. - - And so, a lady in whom - these eight qualities are found - is known as virtuous, - firm in principle, and truthful. - - Accomplished in sixteen respects, - complete with the eight factors, - a virtuous laywoman such as she - is reborn in the realm of the Loveable Gods.” - - -6. Gotamī - -8.51 With Gotamī - -At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. Then Mahāpajāpatī Gotamī went up to the Buddha, bowed, stood to one side, and said to him: - -“Sir, please let females gain the going forth from the lay life to homelessness in the teaching and training proclaimed by the Realized One.” - -“Enough, Gotamī. Don’t advocate for females to gain the going forth from the lay life to homelessness in the teaching and training proclaimed by the Realized One.” - -For a second time … - -For a third time, Mahāpajāpatī Gotamī said to the Buddha: - -“Sir, please let females gain the going forth from the lay life to homelessness in the teaching and training proclaimed by the Realized One.” - -“Enough, Gotamī. Don’t advocate for females to gain the going forth from the lay life to homelessness in the teaching and training proclaimed by the Realized One.” - -Then Mahāpajāpatī Gotamī thought, “The Buddha does not permit females to go forth.” Miserable and sad, weeping, with a tearful face, she bowed, and respectfully circled the Buddha, keeping him on her right, before leaving. - -When the Buddha had stayed in Kapilavatthu as long as he wished, he set out for Vesālī. Traveling stage by stage, he arrived at Vesālī, where he stayed at the Great Wood, in the hall with the peaked roof. Then Mahāpajāpatī Gotamī had her hair cut off and dressed in ocher robes. Together with several Sakyan ladies she set out for Vesālī. Traveling stage by stage, she arrived at Vesālī and went to the Great Wood, the hall with the peaked roof. Then Mahāpajāpatī Gotamī stood crying outside the gate, her feet swollen, her limbs covered with dust, miserable and sad, with tearful face. - -Venerable Ānanda saw her standing there, and said to her, “Gotamī, why do you stand crying outside the gate, your feet swollen, your limbs covered with dust, miserable and sad, with tearful face?” - -“Sir, Ānanda, it’s because the Buddha does not permit females to go forth in the teaching and training proclaimed by the Realized One.” - -“Well then, Gotamī, wait here just a moment, while I ask the Buddha to grant the going forth for females.” - -Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him: - -“Sir, Mahāpajāpatī Gotamī is standing crying outside the gate, her feet swollen, her limbs covered with dust, miserable and sad, with tearful face. She says that it’s because the Buddha does not permit females to go forth. Sir, please let females gain the going forth from the lay life to homelessness in the teaching and training proclaimed by the Realized One.” - -“Enough, Ānanda. Don’t advocate for females to gain the going forth from the lay life to homelessness in the teaching and training proclaimed by the Realized One.” - -For a second time … - -For a third time, Ānanda said to the Buddha: - -“Sir, please let females gain the going forth from the lay life to homelessness in the teaching and training proclaimed by the Realized One.” - -“Enough, Ānanda. Don’t advocate for females to gain the going forth from the lay life to homelessness in the teaching and training proclaimed by the Realized One.” - -Then Venerable Ānanda thought, “The Buddha does not permit females to go forth. Why don’t I try another approach?” - -Then Venerable Ānanda said to the Buddha, “Sir, is a female able to realize the fruits of stream-entry, once-return, non-return, and perfection once she has gone forth?” - -“She is able, Ānanda.” - -“If a female is able to realize the fruits of stream-entry, once-return, non-return, and perfection once she has gone forth. Sir, Mahāpajāpatī has been very helpful to the Buddha. She is his aunt who raised him, nurtured him, and gave him her milk. When the Buddha’s birth mother passed away, she nurtured him at her own breast. Sir, please let females gain the going forth from the lay life to homelessness in the teaching and training proclaimed by the Realized One.” - -“Ānanda, if Mahāpajāpatī Gotamī accepts these eight principles of respect, that will be her ordination. - -A nun, even if she has been ordained for a hundred years, should bow down to a monk who was ordained that very day. She should rise up for him, greet him with joined palms, and observe proper etiquette toward him. This principle should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts. - -A nun should not commence the rainy season residence in a monastery without monks. This principle should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts. - -Each fortnight the nuns should expect two things from the community of monks: the date of the sabbath, and visiting for advice. This principle should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts. - -After completing the rainy season residence the nuns should invite admonition from the communities of both monks and nuns in regard to anything that was seen, heard, or suspected. This principle should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts. - -A nun who has committed a grave offense should undergo penance in the communities of both monks and nuns for a fortnight. This principle should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts. - -A trainee nun who has trained in the six rules for two years should seek ordination from the communities of both monks and nuns. This principle should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts. - -A nun should not abuse or insult a monk in any way. This principle should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts. - -From this day forth it is forbidden for nuns to criticize monks, but it is not forbidden for monks to criticize nuns. This principle should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts. - -If Mahāpajāpatī Gotamī accepts these eight principles of respect, that will be her ordination.” - -Then Ānanda, having learned these eight principles of respect from the Buddha himself, went to Mahāpajāpatī Gotamī and said: - -“Gotamī, if you accept eight principles of respect, that will be your ordination. - -A nun, even if she has been ordained for a hundred years, should bow down to a monk who was ordained that very day. She should rise up for him, greet him with joined palms, and observe proper etiquette toward him. This principle should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts. … - -From this day forth it is forbidden for nuns to criticize monks, but it is not forbidden for monks to criticize nuns. This principle should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts. If you accept these eight principles of respect, that will be your ordination.” - -“Ānanda, suppose there was a woman or man who was young, youthful, and fond of adornments, and had bathed their head. After getting a garland of lotuses, jasmine, or liana flowers, they would take them in both hands and place them on the crown of the head. In the same way, sir, I accept these eight principles of respect as not to be transgressed so long as life lasts.” - -Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to the Buddha: - -“Sir, Mahāpajāpatī Gotamī has accepted the eight principles of respect as not to be transgressed so long as life lasts.” - -“Ānanda, if females had not gained the going forth from the lay life to homelessness in the teaching and training proclaimed by the Realized One, the spiritual life would have lasted long. The true teaching would have remained for a thousand years. But since they have gained the going forth, now the spiritual life will not last long. The true teaching will remain only five hundred years. - -It’s like those families with many women and few men. They’re easy prey for bandits and thieves. In the same way, the spiritual life does not last long in a teaching and training where females gain the going forth. - -It’s like a field full of rice. Once the disease called ‘white bones’ attacks, it doesn’t last long. In the same way, the spiritual life does not last long in a teaching and training where females gain the going forth. - -It’s like a field full of sugar cane. Once the disease called ‘red rot’ attacks, it doesn’t last long. In the same way, the spiritual life does not last long in a teaching and training where females gain the going forth. - -As a man might build a dyke around a large lake as a precaution against the water overflowing, in the same way as a precaution I’ve prescribed the eight principles of respect as not to be transgressed so long as life lasts.” - -8.52 An Adviser for Nuns - -At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to the Buddha: - -“Sir, how many qualities should a monk have to be agreed on as an adviser for nuns?” - -“Ānanda, a monk with eight qualities may be agreed on as an adviser for nuns. What eight? - -Firstly, a monk is ethical, restrained in the code of conduct, with good behavior and supporters. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. - -They’re learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and understanding them with right view. - -Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well judged in both the rules and accompanying material. - -They’re a good speaker. Their voice is polished, clear, articulate, and expresses the meaning. - -They’re able to educate, encourage, fire up, and inspire the community of nuns. - -They’re likable and agreeable to most of the nuns. - -They have never previously sexually harassed any woman wearing the ocher robe who has gone forth in the Buddha’s name. - -They have been ordained for twenty years or more. - -A monk with these eight qualities may be agreed on as an adviser for nuns.” - -8.53 Brief Advice to Gotamī - -At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then Mahāpajāpatī Gotamī went up to the Buddha, bowed, stood to one side, and said to him: - -“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.” - -“Gotamī, you might know that certain things lead to passion, not dispassion; to being fettered, not to being unfettered; to accumulation, not dispersal; to more desires, not fewer; to lack of contentment, not contentment; to crowding, not seclusion; to laziness, not energy; to being hard to look after, not being easy to look after. You should definitely bear in mind that these things are not the teaching, not the training, and not the Teacher’s instructions. - -You might know that certain things lead to dispassion, not passion; to being unfettered, not to being fettered; to dispersal, not accumulation; to fewer desires, not more; to contentment, not lack of contentment; to seclusion, not crowding; to energy, not laziness; to being easy to look after, not being hard to look after. You should definitely bear in mind that these things are the teaching, the training, and the Teacher’s instructions.” - -8.54 With Dīghajāṇu - -At one time the Buddha was staying in the land of the Koliyans, where they have a town named Kakkarapatta. Then Dīghajāṇu the Koliyan went up to the Buddha, bowed, sat down to one side, and said to the Buddha: - -“Sir, we are laypeople who enjoy sensual pleasures and living at home with our children. We use sandalwood imported from Kāsi, we wear garlands, perfumes, and makeup, and we accept gold and money. May the Buddha please teach us the Dhamma in a way that leads to our welfare and happiness in this life and in future lives.” - -“Byagghapajja, these four things lead to the welfare and happiness of a gentleman in this life. What four? - -Accomplishment in initiative, protection, good friendship, and balanced finances. And what is accomplishment in initiative? It’s when a gentleman earns a living by means such as farming, trade, raising cattle, archery, government service, or one of the professions. They understand how to go about these things in order to complete and organize the work. This is called accomplishment in initiative. - -And what is accomplishment in protection? It’s when a gentleman owns legitimate wealth that he has earned by his own efforts and initiative, built up with his own hands, gathered by the sweat of the brow. They ensure it is guarded and protected, thinking: ‘How can I prevent my wealth from being taken by rulers or bandits, consumed by fire, swept away by flood, or taken by unloved heirs?’ This is called accomplishment in protection. - -And what is accomplishment in good friendship? It’s when a gentleman resides in a town or village. And in that place there are householders or their children who may be young or old, but are mature in conduct, accomplished in faith, ethics, generosity, and wisdom. That person associates with them, converses, and engages in discussion. And they emulate the same kind of accomplishment in faith, ethics, generosity, and wisdom. This is called accomplishment in good friendship. - -And what is accomplishment in balanced finances? It’s when a gentleman, knowing their income and expenditure, balances their finances, being neither too extravagant nor too frugal. They think: ‘In this way my income will exceed my expenditure, not the reverse.’ It’s like an appraiser or their apprentice who, holding up the scales, knows that it’s low by this much or high by this much. In the same way, a gentleman, knowing their income and expenditure, balances their finances, being neither too extravagant nor too frugal. They think: ‘In this way my income will exceed my expenditure, not the reverse.’ If a gentleman has little income but an opulent life, people will say: ‘This gentleman eats their wealth like a fig-eater!’ If a gentleman has a large income but a spartan life, people will say: ‘This gentleman is starving themselves to death!’ But a gentleman, knowing their income and expenditure, leads a balanced life, neither too extravagant nor too frugal, thinking: ‘In this way my income will exceed my expenditure, not the reverse.’ This is called accomplishment in balanced finances. - -There are four drains on wealth that has been gathered in this way. Womanizing, drinking, gambling, and having bad friends, companions, and associates. Suppose there was a large reservoir with four inlets and four drains. And someone was to open up the drains and close off the inlets, and the heavens don’t provide enough rain. You’d expect that large reservoir to dwindle, not expand. In the same way, there are four drains on wealth that has been gathered in this way. Womanizing, drinking, gambling, and having bad friends, companions, and associates. - -There are four inlets for wealth that has been gathered in this way. Not womanizing, drinking, or gambling, and having good friends, companions, and associates. Suppose there was a large reservoir with four inlets and four drains. And someone was to open up the inlets and close off the drains, and the heavens provide plenty of rain. You’d expect that large reservoir to expand, not dwindle. In the same way, there are four inlets for wealth that has been gathered in this way. Not womanizing, drinking, or gambling, and having good friends, companions, and associates. - -These are the four things that lead to the welfare and happiness of a gentleman in this life. - -These four things lead to the welfare and happiness of a gentleman in future lives. What four? Accomplishment in faith, ethics, generosity, and wisdom. - -And what is accomplishment in faith? It’s when a gentleman has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ This is called accomplishment in faith. - -And what is accomplishment in ethics? It’s when a gentleman doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume alcoholic drinks that cause negligence. This is called accomplishment in ethics. - -And what is accomplishment in generosity? It’s when a gentleman lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. This is called accomplishment in generosity. - -And what is accomplishment in wisdom? It’s when a gentleman is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This is called accomplishment in wisdom. - -These are the four things that lead to the welfare and happiness of a gentleman in future lives. - - They’re enterprising in the workplace, - diligent in managing things, - they balance their finances, - and preserve their wealth. - - Faithful, accomplished in ethics, - kind, rid of stinginess, - they always purify the path - to well-being in lives to come. - - And so these eight qualities - of a faithful householder - are declared by the one who is truly named - to lead to happiness in both spheres, - - welfare and benefit in this life, - and happiness in the future lives. - This is how, for a householder, - merit grows by generosity.” - - -8.55 With Ujjaya - -Then Ujjaya the brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: - -“Master Gotama, we wish to travel abroad. May the Buddha please teach us the Dhamma in a way that leads to our welfare and happiness in this life and in future lives.” - -“Brahmin, these four things lead to the welfare and happiness of a gentleman in this life. What four? Accomplishment in initiative, protection, good friendship, and balanced finances. - -And what is accomplishment in initiative? A gentleman may earn a living by means such as farming, trade, raising cattle, archery, government service, or one of the professions. They understand how to go about these things in order to complete and organize the work. This is called accomplishment in initiative. - -And what is accomplishment in protection? It’s when a gentleman owns legitimate wealth that he has earned by his own efforts and initiative, built up with his own hands, gathered by the sweat of the brow. They ensure it is guarded and protected, thinking: ‘How can I prevent my wealth from being taken by rulers or bandits, consumed by fire, swept away by flood, or taken by unloved heirs?’ This is called accomplishment in protection. - -And what is accomplishment in good friendship? It’s when a gentleman resides in a town or village. And in that place there are householders or their children who may be young or old, but are mature in conduct, accomplished in faith, ethics, generosity, and wisdom. That person associates with them, converses, and engages in discussion. And they emulate the same kind of accomplishment in faith, ethics, generosity, and wisdom. This is called accomplishment in good friendship. - -And what is accomplishment in balanced finances? It’s when a gentleman, knowing their income and expenditure, balances their finances, being neither too extravagant nor too frugal. They think: ‘In this way my income will exceed my expenditure, not the reverse.’ It’s like an appraiser or their apprentice who, holding up the scales, knows that it’s low by this much or high by this much. In the same way, a gentleman, knowing their income and expenditure, balances their finances, being neither too extravagant nor too frugal. They think: ‘In this way my income will exceed my expenditure, not the reverse.’ If a gentleman has little income but an opulent life, people will say: ‘This gentleman eats their wealth like a fig-eater!’ If a gentleman has a large income but a spartan life, people will say: ‘This gentleman is starving themselves to death!’ But a gentleman, knowing their income and expenditure, leads a balanced life, neither too extravagant nor too frugal, thinking: ‘In this way my income will exceed my expenditure, not the reverse.’ This is called accomplishment in balanced finances. - -There are four drains on wealth that has been gathered in this way. Womanizing, drinking, gambling, and having bad friends, companions, and associates. Suppose there was a large reservoir with four inlets and four drains. And someone was to open up the drains and close off the inlets, and the heavens don’t provide enough rain. You’d expect that large reservoir to dwindle, not expand. In the same way, there are four drains on wealth that has been gathered in this way. Womanizing, drinking, gambling, and having bad friends, companions, and associates. - -There are four inlets for wealth that has been gathered in this way. Not womanizing, drinking, or gambling, and having good friends, companions, and associates. Suppose there was a large reservoir with four inlets and four drains. And someone was to open up the inlets and close off the drains, and the heavens provide plenty of rain. You’d expect that large reservoir to expand, not dwindle. In the same way, there are four inlets for wealth that has been gathered in this way. Not womanizing, drinking, or gambling, and having good friends, companions, and associates. - -These are the four things that lead to the welfare and happiness of a gentleman in this life. - -These four things lead to the welfare and happiness of a gentleman in future lives. What four? Accomplishment in faith, ethics, generosity, and wisdom. - -And what is accomplishment in faith? It’s when a gentleman has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ This is called accomplishment in faith. - -And what is accomplishment in ethics? It’s when a gentleman doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume alcoholic drinks that cause negligence. This is called accomplishment in ethics. - -And what is accomplishment in generosity? It’s when a gentleman lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. This is called accomplishment in generosity. - -And what is accomplishment in wisdom? It’s when a gentleman is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This is called accomplishment in wisdom. - -These are the four things that lead to the welfare and happiness of a gentleman in future lives. - - They’re enterprising in the workplace, - diligent in managing things, - they balance their finances, - and preserve their wealth. - - Faithful, accomplished in ethics, - kind, rid of stinginess, - they always purify the path - to well-being in lives to come. - - And so these eight qualities - of a faithful householder - are declared by the one who is truly named - to lead to happiness in both spheres, - - welfare and benefit in this life, - and happiness in the next. - This is how, for a householder, - merit grows by generosity.” - - -8.56 Danger - -“Mendicants, ‘danger’ is a term for sensual pleasures. ‘Suffering’, ‘disease’, ‘boil’, ‘dart’, ‘tie’, ‘bog’, and ‘womb’ are terms for sensual pleasures. And why is ‘danger’ a term for sensual pleasures? Someone who is caught up in sensual greed and shackled by lustful desire is not freed from dangers in the present life or in lives to come. That is why ‘danger’ is a term for sensual pleasures. And why are ‘suffering’, ‘disease’, ‘boil’, ‘dart’, ‘tie’, ‘bog’, and ‘womb’ terms for sensual pleasures? Someone who is caught up in sensual greed and shackled by lustful desire is not freed from wombs in the present life or in lives to come. That is why ‘womb’ is a term for sensual pleasures. - - Danger, suffering, and disease, - boil, dart, and tie, - and bogs and wombs both. - These describe the sensual pleasures - to which ordinary people are attached. - - Swamped by things that seem pleasant, - you go to another womb. - But when a mendicant is keen, - and doesn’t forget awareness, - - in this way they transcend - this grueling swamp. - They watch this population as it trembles, - fallen into rebirth and old age.” - - -8.57 Worthy of Offerings to the Gods (1st) - -“Mendicants, a mendicant with eight factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world. What eight? - -It’s when a mendicant is ethical, restrained in the code of conduct, with good behavior and supporters. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. - -They’re learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and understanding them with right view. - -They have good friends, companions, and associates. - -They have right view, possessing right perspective. - -They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. - -They recollect many kinds of past lives, with features and details. - -With clairvoyance that is purified and surpasses the human, they see how sentient beings are reborn according to their deeds. - -They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. - -A mendicant with these eight factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world.” - -8.58 Worthy of Offerings to the Gods (2nd) - -“A mendicant with eight factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world. What eight? - -It’s when a mendicant is ethical, restrained in the code of conduct, with good behavior and supporters. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. - -They’re learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and understanding them with right view. - -They live with energy roused up for giving up unskillful qualities and gaining skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. - -They live in the wilderness, in remote lodgings. - -They prevail over desire and discontent, and live having mastered desire and discontent whenever they arose. - -They prevail over fear and dread, and live having mastered fear and dread whenever they arose. - -They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. - -They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. - -A mendicant with these eight factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world.” - -8.59 Eight People (1st) - -“Mendicants, these eight people are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and are the supreme field of merit for the world. What eight? The stream-enterer and the one practicing to realize the fruit of stream-entry. The once-returner and the one practicing to realize the fruit of once-return. The non-returner and the one practicing to realize the fruit of non-return. The perfected one, and the one practicing for perfection. These are the eight people who are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and are the supreme field of merit for the world. - - Four practicing the path, - and four established in the fruit. - This is the upright Saṅgha, - with wisdom, ethics, and immersion. - - For humans, those merit-seeking creatures, - who sponsor sacrifices, - making merit with attachments, - what is given to the Saṅgha is very fruitful.” - - -8.60 Eight People (2nd) - -“Mendicants, these eight people are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and are the supreme field of merit for the world. What eight? The stream-enterer and the one practicing to realize the fruit of stream-entry. The once-returner and the one practicing to realize the fruit of once-return. The non-returner and the one practicing to realize the fruit of non-return. The perfected one, and the one practicing for perfection. These are the eight people who are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and are the supreme field of merit for the world. - - Four practicing the path, - and four established in the fruit. - This is the exalted Saṅgha, - the eight people among sentient beings. - - For humans, those merit-seeking creatures, - who sponsor sacrifices, - making merit with attachments, - what’s given here is very fruitful.” - - -7. Earthquakes - -8.61 Desire - -“Mendicants, there are eight kinds of people found in the world. What eight? - -First, when a mendicant stays secluded, living independently, a desire arises for material possessions. They try hard, strive, and make an effort to get them. But material possessions don’t come to them. And so they sorrow and pine and lament, beating their breast and falling into confusion because they don’t get those material possessions. This is called a mendicant who lives desiring material possessions. They try hard, strive, and make an effort to get them. But when possessions don’t come to them, they sorrow and lament. They’ve fallen from the true teaching. - -Next, when a mendicant stays secluded, living independently, a desire arises for material possessions. They try hard, strive, and make an effort to get them. And material possessions do come to them. And so they become indulgent and fall into negligence regarding those material possessions. This is called a mendicant who lives desiring material possessions. They try hard, strive, and make an effort to get them. And when possessions come to them, they become intoxicated and negligent. They’ve fallen from the true teaching. - -Next, when a mendicant stays secluded, living independently, a desire arises for material possessions. They don’t try hard, strive, and make an effort to get them. And material possessions don’t come to them. And so they sorrow and pine and lament, beating their breast and falling into confusion because they don’t get those material possessions. This is called a mendicant who lives desiring material possessions. They don’t try hard, strive, and make an effort to get them. And when possessions don’t come to them, they sorrow and lament. They’ve fallen from the true teaching. - -Next, when a mendicant stays secluded, living independently, a desire arises for material possessions. They don’t try hard, strive, and make an effort to get them. But material possessions do come to them. And so they become indulgent and fall into negligence regarding those material possessions. This is called a mendicant who lives desiring material possessions. They don’t try hard, strive, and make an effort to get them. But when possessions come to them, they become intoxicated and negligent. They’ve fallen from the true teaching. - -Next, when a mendicant stays secluded, living independently, a desire arises for material possessions. They try hard, strive, and make an effort to get them. But material possessions don’t come to them. But they don’t sorrow and pine and lament, beating their breast and falling into confusion because they don’t get those material possessions. This is called a mendicant who lives desiring material possessions. They try hard, strive, and make an effort to get them. But when possessions don’t come to them, they don’t sorrow and lament. They haven’t fallen from the true teaching. - -Next, when a mendicant stays secluded, living independently, a desire arises for material possessions. They try hard, strive, and make an effort to get them. And material possessions do come to them. But they don’t become indulgent and fall into negligence regarding those material possessions. This is called a mendicant who lives desiring material possessions. They try hard, strive, and make an effort to get them. But when possessions come to them, they don’t become intoxicated and negligent. They haven’t fallen from the true teaching. - -Next, when a mendicant stays secluded, living independently, a desire arises for material possessions. They don’t try hard, strive, and make an effort to get them. And material possessions don’t come to them. But they don’t sorrow and pine and lament, beating their breast and falling into confusion because they don’t get those material possessions. This is called a mendicant who lives desiring material possessions. They don’t try hard, strive, and make an effort to get them. And when possessions don’t come to them, they don’t sorrow and lament. They haven’t fallen from the true teaching. - -Next, when a mendicant stays secluded, living independently, a desire arises for material possessions. They don’t try hard, strive, and make an effort to get them. But material possessions do come to them. But they don’t become indulgent and fall into negligence regarding those material possessions. This is called a mendicant who lives desiring material possessions. They don’t try hard, strive, and make an effort to get them. And when possessions come to them, they don’t become intoxicated and negligent. They haven’t fallen from the true teaching. - -These are the eight people found in the world.” - -8.62 Good Enough - -“Mendicants, a mendicant with six qualities is good enough for themselves and others. What six? A mendicant is quick-witted when it comes to skillful teachings. They readily memorize the teachings they’ve heard. They examine the meaning of teachings they’ve memorized. Understanding the meaning and the teaching, they practice accordingly. They’re a good speaker. Their voice is polished, clear, articulate, and expresses the meaning. They educate, encourage, fire up, and inspire their spiritual companions. A mendicant with these six qualities is good enough for themselves and others. - -A mendicant with five qualities is good enough for themselves and others. What five? A mendicant is not quick-witted when it comes to skillful teachings. They readily memorize the teachings they’ve heard. They examine the meaning of teachings they’ve memorized. Understanding the meaning and the teaching, they practice accordingly. They’re a good speaker. Their voice is polished, clear, articulate, and expresses the meaning. They educate, encourage, fire up, and inspire their spiritual companions. A mendicant with these five qualities is good enough for themselves and others. - -A mendicant with four qualities is good enough for themselves but not for others. What four? A mendicant is quick-witted when it comes to skillful teachings. They readily memorize the teachings they’ve heard. They examine the meaning of teachings they’ve memorized. Understanding the meaning and the teaching, they practice accordingly. But they’re not a good speaker. Their voice isn’t polished, clear, articulate, and doesn’t express the meaning. They don’t educate, encourage, fire up, and inspire their spiritual companions. A mendicant with these four qualities is good enough for themselves but not for others. - -A mendicant with four qualities is good enough for others but not for themselves. What four? A mendicant is quick-witted when it comes to skillful teachings. They readily memorize the teachings they’ve heard. But they don’t examine the meaning of teachings they’ve memorized. Understanding the meaning and the teaching, they don’t practice accordingly. They’re a good speaker. Their voice is polished, clear, articulate, and expresses the meaning. They educate, encourage, fire up, and inspire their spiritual companions. A mendicant with these four qualities is good enough for others but not for themselves. - -A mendicant with three qualities is good enough for themselves but not for others. What three? A mendicant is not quick-witted when it comes to skillful teachings. They readily memorize the teachings they’ve heard. They examine the meaning of teachings they’ve memorized. Understanding the meaning and the teaching, they practice accordingly. But they’re not a good speaker. Their voice isn’t polished, clear, articulate, and doesn’t express the meaning. They don’t educate, encourage, fire up, and inspire their spiritual companions. A mendicant with these three qualities is good enough for themselves but not for others. - -A mendicant with three qualities is good enough for others but not for themselves. What three? A mendicant is not quick-witted when it comes to skillful teachings. They readily memorize the teachings they’ve heard. But they don’t examine the meaning of teachings they’ve memorized. Understanding the meaning and the teaching, they don’t practice accordingly. They’re a good speaker. Their voice is polished, clear, articulate, and expresses the meaning. They educate, encourage, fire up, and inspire their spiritual companions. A mendicant with these three qualities is good enough for others but not for themselves. - -A mendicant with two qualities is good enough for themselves but not for others. What two? A mendicant is not quick-witted when it comes to skillful teachings. And they don’t readily memorize the teachings they’ve heard. But they examine the meaning of teachings they have memorized. Understanding the meaning and the teaching, they practice accordingly. They’re not a good speaker. Their voice isn’t polished, clear, articulate, and doesn’t express the meaning. They don’t educate, encourage, fire up, and inspire their spiritual companions. A mendicant with these two qualities is good enough for themselves but not for others. - -A mendicant with two qualities is good enough for others but not for themselves. What two? A mendicant is not quick-witted when it comes to skillful teachings. And they don’t readily memorize the teachings they’ve heard. Nor do they examine the meaning of teachings they’ve memorized. Understanding the meaning and the teaching, they don’t practice accordingly. But they’re a good speaker. Their voice is polished, clear, articulate, and expresses the meaning. They educate, encourage, fire up, and inspire their spiritual companions. A mendicant with these two qualities is good enough for others but not for themselves.” - -8.63 A Teaching in Brief - -Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.” - -“This is exactly how some foolish people ask me for something. But when the teaching has been explained they think only of following me around.” - -“Sir, may the Buddha teach me the Dhamma in brief! May the Holy One teach me the Dhamma in brief! Hopefully I can understand the meaning of what the Buddha says! Hopefully I can be an heir of the Buddha’s teaching!” - -“Well then, mendicant, you should train like this: ‘My mind will be steady and well settled internally. And bad, unskillful qualities that have arisen will not occupy my mind.’ That’s how you should train. - -When your mind is steady and well settled internally, and bad, unskillful qualities that have arisen don’t occupy your mind, then you should train like this: ‘I will develop the heart’s release by love. I’ll cultivate it, make it my vehicle and my basis, keep it up, consolidate it, and properly implement it.’ That’s how you should train. - -When this immersion is well developed and cultivated in this way, you should develop it while placing the mind and keeping it connected. You should develop it without placing the mind, but just keeping it connected. You should develop it without placing the mind or keeping it connected. You should develop it with rapture. You should develop it without rapture. You should develop it with pleasure. You should develop it with equanimity. - -When this immersion is well developed and cultivated in this way, you should train like this: ‘I will develop the heart’s release by compassion …’ … ‘I will develop the heart’s release by rejoicing …’ … ‘I will develop the heart’s release by equanimity. I’ll cultivate it, make it my vehicle and my basis, keep it up, consolidate it, and properly implement it.’ That’s how you should train. - -When this immersion is well developed and cultivated in this way, you should develop it while placing the mind and keeping it connected. You should develop it without placing the mind, but just keeping it connected. You should develop it without placing the mind or keeping it connected. You should develop it with rapture. You should develop it without rapture. You should develop it with pleasure. You should develop it with equanimity. - -When this immersion is well developed and cultivated in this way, you should train like this: ‘I’ll meditate observing an aspect of the body—keen, aware, and mindful, rid of desire and aversion for the world.’ That’s how you should train. - -When this immersion is well developed and cultivated in this way, you should develop it while placing the mind and keeping it connected. You should develop it without placing the mind, but just keeping it connected. You should develop it without placing the mind or keeping it connected. You should develop it with rapture. You should develop it without rapture. You should develop it with pleasure. You should develop it with equanimity. - -When this immersion is well developed and cultivated in this way, you should train like this: ‘I’ll meditate on an aspect of feelings …’ … ‘I’ll meditate on an aspect of the mind …’ … ‘I’ll meditate on an aspect of principles—keen, aware, and mindful, rid of desire and aversion for the world.’ That’s how you should train. - -When this immersion is well developed and cultivated in this way, you should develop it while placing the mind and keeping it connected. You should develop it without placing the mind, but just keeping it connected. You should develop it without placing the mind or keeping it connected. You should develop it with rapture. You should develop it without rapture. You should develop it with pleasure. You should develop it with equanimity. - -When this immersion is well developed and cultivated in this way, wherever you walk, you’ll walk comfortably. Wherever you stand, you’ll stand comfortably. Wherever you sit, you’ll sit comfortably. Wherever you lie down, you’ll lie down comfortably.” - -When that mendicant had been given this advice by the Buddha, he got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. - -Then that mendicant, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. - -He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.” And that mendicant became one of the perfected. - -8.64 At Gāyā Head - -At one time the Buddha was staying near Gāyā on Gāyā Head. There the Buddha addressed the mendicants: - -“Mendicants, before my awakening—when I was still not awake but intent on awakening—I perceived light but did not see visions. - -Then it occurred to me, ‘What if I were to both perceive light and see visions? Then my knowledge and vision would become even more purified.’ - -So after some time, living alone, withdrawn, diligent, keen, and resolute, I perceived light and saw visions. But I didn’t associate with those deities, converse, or engage in discussion. - -Then it occurred to me, ‘What if I were to perceive light and see visions; and associate with those deities, converse, and engage in discussion? Then my knowledge and vision would become even more purified.’ - -So after some time … I perceived light and saw visions. And I associated with those deities, conversed, and engaged in discussion. But I didn’t know which orders of gods those deities came from. - -Then it occurred to me, ‘What if I were to perceive light and see visions; and associate with those deities, converse, and engage in discussion; and find out which orders of gods those deities come from? Then my knowledge and vision would become even more purified.’ - -So after some time … I perceived light and saw visions. And I associated with those deities … And I found out which orders of gods those deities came from. But I didn’t know what deeds caused those deities to be reborn there after passing away from here. - -So after some time … I found out what deeds caused those deities to be reborn there after passing away from here. But I didn’t know what deeds caused those deities to have such food and such an experience of pleasure and pain. - -So after some time … I found out what deeds caused those deities to have such food and such an experience of pleasure and pain. But I didn’t know that these deities have a life-span of such a length. - -So after some time … I found out that these deities have a life-span of such a length. But I didn’t know whether or not I had previously lived together with those deities. - -Then it occurred to me, ‘What if I were to perceive light and see visions; and associate with those deities, converse, and engage in discussion; and find out which orders of gods those deities come from; and what deeds caused those deities to be reborn there after passing away from here; and what deeds caused those deities to have such food and such an experience of pleasure and pain; and that these deities have a life-span of such a length; and whether or not I have previously lived together with those deities. Then my knowledge and vision would become even more purified.’ - -So after some time … I found out whether or not I have previously lived together with those deities. - -As long as my knowledge and vision about the deities was not fully purified from these eight perspectives, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans. - -But when my knowledge and vision about the deities was fully purified from these eight perspectives, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans. Knowledge and vision arose in me: ‘My freedom is unshakable; this is my last rebirth; now there are no more future lives.’” - -8.65 Dimensions of Mastery - -“Mendicants, there are these eight dimensions of mastery. What eight? - -Perceiving form internally, someone sees visions externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ This is the first dimension of mastery. - -Perceiving form internally, someone sees visions externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ This is the second dimension of mastery. - -Not perceiving form internally, someone sees visions externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ This is the third dimension of mastery. - -Not perceiving form internally, someone sees visions externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ This is the fourth dimension of mastery. - -Not perceiving form internally, someone sees visions externally, blue, with blue color, blue hue, and blue tint. Mastering them, they perceive: ‘I know and see.’ This is the fifth dimension of mastery. - -Not perceiving form internally, someone sees visions externally, yellow, with yellow color, yellow hue, and yellow tint. Mastering them, they perceive: ‘I know and see.’ This is the sixth dimension of mastery. - -Not perceiving form internally, someone sees visions externally, red, with red color, red hue, and red tint. Mastering them, they perceive: ‘I know and see.’ This is the seventh dimension of mastery. - -Not perceiving form internally, someone sees visions externally, white, with white color, white hue, and white tint. Mastering them, they perceive: ‘I know and see.’ This is the eighth dimension of mastery. - -These are the eight dimensions of mastery.” - -8.66 Liberations - -“Mendicants, there are these eight liberations. What eight? Having physical form, they see visions. This is the first liberation. - -Not perceiving form internally, they see visions externally. This is the second liberation. - -They’re focused only on beauty. This is the third liberation. - -Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space. This is the fourth liberation. - -Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness. This is the fifth liberation. - -Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. This is the sixth liberation. - -Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception. This is the seventh liberation. - -Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling. This is the eighth liberation. - -These are the eight liberations.” - -8.67 Ignoble Expressions - -“Mendicants, there are these eight ignoble expressions. What eight? Saying you’ve seen, heard, thought, or known something, but you haven’t. And saying you haven’t seen, heard, thought, or known something, and you have. These are the eight ignoble expressions.” - -8.68 Noble Expressions - -“Mendicants, there are these eight noble expressions. What eight? Saying you haven’t seen, heard, thought, or known something, and you haven’t. And saying you’ve seen, heard, thought, or known something, and you have. These are the eight noble expressions.” - -8.69 Assemblies - -“Mendicants, there are these eight assemblies. What eight? The assemblies of aristocrats, brahmins, householders, and ascetics. An assembly of the gods under the Four Great Kings. An assembly of the gods under the Thirty-Three. An assembly of Māras. An assembly of Brahmās. - -I recall having approached an assembly of hundreds of aristocrats. There I used to sit with them, converse, and engage in discussion. And my appearance and voice became just like theirs. I educated, encouraged, fired up, and inspired them with a Dhamma talk. But when I spoke they didn’t know: ‘Who is this that speaks? Is it a god or a human?’ And when my Dhamma talk was finished I vanished. But when I vanished they didn’t know: ‘Who was that who vanished? Was it a god or a human?’ - -I recall having approached an assembly of hundreds of brahmins … householders … ascetics … the gods under the Four Great Kings … the gods under the Thirty-Three … Māras … Brahmās. There too I used to sit with them, converse, and engage in discussion. And my appearance and voice became just like theirs. I educated, encouraged, fired up, and inspired them with a Dhamma talk. But when I spoke they didn’t know: ‘Who is this that speaks? Is it a god or a human?’ And when my Dhamma talk was finished I vanished. But when I vanished they didn’t know: ‘Who was that who vanished? Was it a god or a human?’ These are the eight assemblies.” - -8.70 Earthquakes - -At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. - -Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms. Then, after the meal, on his return from alms-round, he addressed Venerable Ānanda, “Ānanda, get your sitting cloth. Let’s go to the Cāpāla shrine for the day’s meditation.” - -“Yes, sir,” replied Ānanda. Taking his sitting cloth he followed behind the Buddha. - -Then the Buddha went up to the Cāpāla shrine, where he sat on the seat spread out. When he was seated he said to Venerable Ānanda: - -“Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Sattamba, Bahuputta, Sārandada, and Cāpāla shrines are all lovely. Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live on for the eon or what’s left of the eon. The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live on for the eon or what’s left of the eon.” - -But Ānanda didn’t get it, even though the Buddha dropped such an obvious hint, such a clear sign. He didn’t beg the Buddha, “Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra. - -For a second time … - -And for a third time, the Buddha said to him: - -“Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Sattamba, Bahuputta, Sārandada, and Cāpāla shrines are all lovely. Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live on for the eon or what’s left of the eon. The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live on for the eon or what’s left of the eon.” - -But Ānanda didn’t get it, even though the Buddha dropped such an obvious hint, such a clear sign. He didn’t beg the Buddha, “Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra. - -Then the Buddha said to Venerable Ānanda, “Go now, Ānanda, at your convenience.” - -“Yes, sir,” replied Ānanda. He rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before sitting at the root of a tree close by. - -And then, not long after Ānanda had left, Māra the Wicked said to the Buddha: - -“Sir, may the Blessed One now become fully extinguished! May the Holy One now become fully extinguished! Now is the time for the Buddha to become fully extinguished. - -Sir, you once made this statement: ‘Wicked One, I will not become fully extinguished until I have monk disciples who are competent, educated, assured, learned, have memorized the teachings, and practice in line with the teachings; not until they practice appropriately, living in line with the teaching; not until they’ve learned their tradition, and explain, teach, assert, establish, open, analyze, and make it clear; not until they can legitimately and completely refute the doctrines of others that come up, and teach with a demonstrable basis.’ Today you do have such monk disciples. - -May the Blessed One now become fully extinguished! May the Holy One now become fully extinguished! Now is the time for the Buddha to become fully extinguished. - -Sir, you once made this statement: ‘Wicked One, I will not become fully extinguished until I have nun disciples who are competent, educated, assured, learned …’ … - -‘Wicked One, I will not become fully extinguished until I have layman disciples who are competent, educated, assured, learned …’ … - -‘Wicked One, I will not become fully extinguished until I have laywoman disciples who are competent, educated, assured, learned …’ … Today you do have such laywoman disciples. - -Sir, may the Blessed One now become fully extinguished! May the Holy One become fully extinguished! Now is the time for the Buddha to become fully extinguished. Sir, you once made this statement: - -‘Wicked One, I will not become fully extinguished until my spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.’ Today your spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans. - -Sir, may the Blessed One now become fully extinguished! May the Holy One become fully extinguished! Now is the time for the Buddha to become fully extinguished.” - -“Relax, Wicked One. The final extinguishment of the Realized One will be soon. Three months from now the Realized One will finally be extinguished.” - -So at the Cāpāla tree shrine the Buddha, mindful and aware, surrendered the life force. When he did so there was a great earthquake, awe-inspiring and hair-raising, and thunder cracked the sky. Then, knowing the meaning of this, on that occasion the Buddha was inspired to exclaim: - - “Weighing up the incomparable against an extension of life, - the sage surrendered the life force. - Happy inside, serene, - he burst out of this self-made chain like a suit of armor.” - -Then Venerable Ānanda thought, “That was a really big earthquake! That was really a very big earthquake; awe-inspiring and hair-raising, and thunder cracked the sky! What’s the cause, what’s the reason for a great earthquake?” - -Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, that was a really big earthquake! That was really a very big earthquake; awe-inspiring and hair-raising, and thunder cracked the sky! What’s the cause, what’s the reason for a great earthquake?” - -“Ānanda, there are these eight causes and reasons for a great earthquake. What eight? - -This great earth is grounded on water, the water is grounded on air, and the air stands in space. At a time when a great wind blows, it stirs the water, and the water stirs the earth. This is the first cause and reason for a great earthquake. - -Furthermore, there is an ascetic or brahmin with psychic power who has achieved mastery of the mind, or a god who is mighty and powerful. They’ve developed a limited perception of earth and a limitless perception of water. They make the earth shake and rock and tremble. This is the second cause and reason for a great earthquake. - -Furthermore, when the being intent on awakening passes away from the host of Joyful Gods, he’s conceived in his mother’s belly, mindful and aware. Then the earth shakes and rocks and trembles. This is the third cause and reason for a great earthquake. - -Furthermore, when the being intent on awakening comes out of his mother’s belly mindful and aware, the earth shakes and rocks and trembles. This is the fourth cause and reason for a great earthquake. - -Furthermore, when the Realized One realizes the supreme perfect awakening, the earth shakes and rocks and trembles. This is the fifth cause and reason for a great earthquake. - -Furthermore, when the Realized One rolls forth the supreme Wheel of Dhamma, the earth shakes and rocks and trembles. This is the sixth cause and reason for a great earthquake. - -Furthermore, when the Realized One, mindful and aware, surrenders the life force, the earth shakes and rocks and trembles. This is the seventh cause and reason for a great earthquake. - -Furthermore, when the Realized One becomes fully extinguished through the natural principle of extinguishment, without anything left over, the earth shakes and rocks and trembles. This is the eighth cause and reason for a great earthquake. - -These are the eight causes and reasons for a great earthquake.” - -8. Pairs - -8.71 Inspiring All Around (1st) - -“Mendicants, a mendicant is faithful but not ethical. So they’re incomplete in that respect, and should fulfill it, thinking: ‘How can I become faithful and ethical?’ When the mendicant is faithful and ethical, they’re complete in that respect. - -A mendicant is faithful and ethical, but not learned. So they’re incomplete in that respect, and should fulfill it, thinking: ‘How can I become faithful, ethical, and learned?’ When the mendicant is faithful, ethical, and learned, they’re complete in that respect. - -A mendicant is faithful, ethical, and learned, but not a Dhamma speaker. … they don’t frequent assemblies … they don’t teach Dhamma to the assembly with assurance … they don’t get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty … they don’t realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements. So they’re incomplete in that respect, and should fulfill it, thinking: ‘How can I become faithful, ethical, and learned, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, one who gets the four absorptions when they want, and one who lives having realized the ending of defilements?’ - -When they’re faithful, ethical, and learned, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, one who gets the four absorptions when they want, and one who lives having realized the ending of defilements, they’re complete in that respect. A mendicant who has these eight qualities is inspiring all around, and is complete in every respect.” - -8.72 Inspiring All Around (2nd) - -“A mendicant is faithful, but not ethical. So they’re incomplete in that respect, and should fulfill it, thinking: ‘How can I become faithful and ethical?’ When the mendicant is faithful and ethical, they’re complete in that respect. - -A mendicant is faithful and ethical, but not learned. … they’re not a Dhamma speaker … they don’t frequent assemblies … they don’t teach Dhamma to the assembly with assurance … they don’t have direct meditative experience of the peaceful liberations that are formless, transcending form … they don’t realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements. So they’re incomplete in that respect, and should fulfill it, thinking: ‘How can I become faithful, ethical, and learned, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, one who gets the formless liberations, and one who lives having realized the ending of defilements?’ - -When they’re faithful, ethical, and learned, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, one who gets the formless liberations, and one who lives having realized the ending of defilements, they’re complete in that respect. A mendicant who has these eight qualities is inspiring all around, and is complete in every respect.” - -8.73 Mindfulness of Death (1st) - -At one time the Buddha was staying at Nādika in the brick house. There the Buddha addressed the mendicants, “Mendicants!” - -“Venerable sir,” they replied. The Buddha said this: - -“Mendicants, when mindfulness of death is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless. But do you develop mindfulness of death?” - -When he said this, one of the mendicants said to the Buddha, “Sir, I develop mindfulness of death.” - -“But mendicant, how do you develop it?” - -“In this case, sir, I think: ‘Oh, if I’d only live for another day and night, I’d focus on the Buddha’s instructions and I could really achieve a lot.’ That’s how I develop mindfulness of death.” - -Another mendicant said to the Buddha, “Sir, I too develop mindfulness of death.” - -“But mendicant, how do you develop it?” - -“In this case, sir, I think: ‘Oh, if I’d only live for another day, I’d focus on the Buddha’s instructions and I could really achieve a lot.’ That’s how I develop mindfulness of death.” - -Another mendicant said to the Buddha, “Sir, I too develop mindfulness of death.” - -“But mendicant, how do you develop it?” - -“In this case, sir, I think: ‘Oh, if I’d only live for half a day, I’d focus on the Buddha’s instructions and I could really achieve a lot.’ That’s how I develop mindfulness of death.” - -Another mendicant said to the Buddha, “Sir, I too develop mindfulness of death.” - -“But mendicant, how do you develop it?” - -“In this case, sir, I think: ‘Oh, if I’d only live as long as it takes to eat a meal of alms-food, I’d focus on the Buddha’s instructions and I could really achieve a lot.’ That’s how I develop mindfulness of death.” - -Another mendicant said to the Buddha, “Sir, I too develop mindfulness of death.” - -“But mendicant, how do you develop it?” - -“In this case, sir, I think: ‘Oh, if I’d only live as long as it takes to eat half a meal of alms-food, I’d focus on the Buddha’s instructions and I could really achieve a lot.’ That’s how I develop mindfulness of death.” - -Another mendicant said to the Buddha, “Sir, I too develop mindfulness of death.” - -“But mendicant, how do you develop it?” - -“In this case, sir, I think: ‘Oh, if I’d only live as long as it takes to chew and swallow four or five mouthfuls, I’d focus on the Buddha’s instructions and I could really achieve a lot.’ That’s how I develop mindfulness of death.” - -Another mendicant said to the Buddha, “Sir, I too develop mindfulness of death.” - -“But mendicant, how do you develop it?” - -“In this case, sir, I think: ‘Oh, if I’d only live as long as it takes to chew and swallow a single mouthful, I’d focus on the Buddha’s instructions and I could really achieve a lot.’ That’s how I develop mindfulness of death.” - -Another mendicant said to the Buddha, “Sir, I too develop mindfulness of death.” - -“But mendicant, how do you develop it?” - -“In this case, sir, I think: ‘Oh, if I’d only live as long as it takes to breathe out after breathing in, or to breathe in after breathing out, I’d focus on the Buddha’s instructions and I could really achieve a lot.’ That’s how I develop mindfulness of death.” - -When this was said, the Buddha said to those mendicants: - -“The mendicants who develop mindfulness of death by wishing to live for a day and night … or to live for a day … or to live for half a day … or to live as long as it takes to eat a meal of alms-food … or to live as long as it takes to eat half a meal of alms-food … or to live as long as it takes to chew and swallow four or five mouthfuls … These are called mendicants who live negligently. They slackly develop mindfulness of death for the ending of defilements. - -But the mendicants who develop mindfulness of death by wishing to live as long as it takes to chew and swallow a single mouthful … or to live as long as it takes to breathe out after breathing in, or to breathe in after breathing out … These are called mendicants who live diligently. They keenly develop mindfulness of death for the ending of defilements. - -So you should train like this: ‘We will live diligently. We will keenly develop mindfulness of death for the ending of defilements.’ That’s how you should train.” - -8.74 Mindfulness of Death (2nd) - -At one time the Buddha was staying at Nādika in the brick house. There the Buddha addressed the mendicants: “Mendicants, when mindfulness of death is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless. - -And how is mindfulness of death developed and cultivated to be very fruitful and beneficial, to culminate in the deathless and end with the deathless? As day passes by and night draws close, a mendicant reflects: ‘I might die of many causes. A snake might bite me, or a scorpion or centipede might sting me. And if I died from that it would be an obstacle to me. Or I might stumble off a cliff, or get food poisoning, or suffer a disturbance of bile, phlegm, or piercing winds. Or I might be attacked by humans or non-humans. And if I died from that it would be an obstacle to me.’ That mendicant should reflect: ‘Are there any bad, unskillful qualities that I haven’t given up, which might be an obstacle to me if I die tonight?’ - -Suppose that, upon checking, a mendicant knows that there are such bad, unskillful qualities. Then in order to give them up they should apply outstanding enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. - -Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. In the same way, in order to give up those bad, unskillful qualities, that mendicant should apply outstanding enthusiasm … - -But suppose that, upon checking, a mendicant knows that there are no such bad, unskillful qualities. Then that mendicant should meditate with rapture and joy, training day and night in skillful qualities. - -Or else, as night passes by and day draws close, a mendicant reflects: ‘I might die of many causes. A snake might bite me, or a scorpion or centipede might sting me. And if I died from that it would be an obstacle to me. Or I might stumble off a cliff, or get food poisoning, or suffer a disturbance of bile, phlegm, or piercing winds. Or I might be attacked by humans or non-humans. And if I died from that it would be an obstacle to me.’ That mendicant should reflect: ‘Are there any bad, unskillful qualities that I haven’t given up, which might be an obstacle to me if I die today?’ - -Suppose that, upon checking, a mendicant knows that there are such bad, unskillful qualities. Then in order to give them up they should apply outstanding enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. - -Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. In the same way, in order to give up those bad, unskillful qualities, that mendicant should apply outstanding enthusiasm … - -But suppose that, upon checking, a mendicant knows that there are no such bad, unskillful qualities. Then that mendicant should meditate with rapture and joy, training day and night in skillful qualities. Mindfulness of death, when developed and cultivated in this way, is very fruitful and beneficial. It culminates in the deathless and ends with the deathless.” - -8.75 Accomplishments (1st) - -“Mendicants, there are these eight accomplishments. What eight? Accomplishment in initiative, protection, good friendship, and balanced finances. And accomplishment in faith, ethics, generosity, and wisdom. These are the eight accomplishments. - - They’re enterprising in the workplace, - diligent in managing things, - they balance their finances, - and preserve their wealth. - - Faithful, accomplished in ethics, - kind, rid of stinginess, - they always purify the path - to well-being in lives to come. - - And so these eight qualities - of a faithful householder - are declared by the one who is truly named - to lead to happiness in both spheres, - - welfare and benefit in this life, - and happiness in lives to come. - This is how, for a householder, - merit grows by generosity.” - - -8.76 Accomplishments (2nd) - -“Mendicants, there are these eight accomplishments. What eight? Accomplishment in initiative, protection, good friendship, and balanced finances. And accomplishment in faith, ethics, generosity, and wisdom. - -And what is accomplishment in initiative? It’s when a gentleman earns a living by means such as farming, trade, raising cattle, archery, government service, or one of the professions. They understand how to go about these things in order to complete and organize the work. This is called accomplishment in initiative. - -And what is accomplishment in protection? It’s when a gentleman owns legitimate wealth that he has earned by his own efforts and initiative, built up with his own hands, gathered by the sweat of the brow. They ensure it is guarded and protected, thinking: ‘How can I prevent my wealth from being taken by rulers or bandits, consumed by fire, swept away by flood, or taken by unloved heirs?’ This is called accomplishment in protection. - -And what is accomplishment in good friendship? It’s when a gentleman resides in a town or village. And in that place there are householders or their children who may be young or old, but are mature in conduct, accomplished in faith, ethics, generosity, and wisdom. They associate with them, converse and engage in discussion. And they emulate the same kind of accomplishment in faith, ethics, generosity, and wisdom. This is called accomplishment in good friendship. - -And what is accomplishment in balanced finances? It’s when a gentleman, knowing their income and expenditure, balances their finances, being neither too extravagant nor too frugal. They think: ‘In this way my income will exceed my expenditure, not the reverse.’ It’s like an appraiser or their apprentice who, holding up the scales, knows that it’s low by this much or high by this much. In the same way, a gentleman, knowing their income and expenditure, balances their finances, being neither too extravagant nor too frugal. They think: ‘In this way my income will exceed my expenditure, not the reverse.’ If a gentleman has little income but an opulent life, people will say: ‘This gentleman eats their wealth like a fig-eater!’ If a gentleman has a large income but a spartan life, people will say: ‘This gentleman is starving themselves to death!’ But a gentleman, knowing their income and expenditure, leads a balanced life, neither too extravagant nor too frugal, thinking: ‘In this way my income will exceed my expenditure, not the reverse.’ This is called accomplishment in balanced finances. - -And what is accomplishment in faith? It’s when a gentleman has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha … teacher of gods and humans, awakened, blessed.’ This is called accomplishment in faith. - -And what is accomplishment in ethics? It’s when a gentleman doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume alcoholic drinks that cause negligence. This is called accomplishment in ethics. - -And what is accomplishment in generosity? It’s when a gentleman lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. This is called accomplishment in generosity. - -And what is accomplishment in wisdom? It’s when a gentleman is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This is called accomplishment in wisdom. - -These are the eight accomplishments. - - They’re enterprising in the workplace, - diligent in managing things, - they balance their finances, - and preserve their wealth. - - Faithful, accomplished in ethics, - kind, rid of stinginess, - they always purify the path - to well-being in lives to come. - - And so these eight qualities - of a faithful householder - are declared by the one who is truly named - to lead to happiness in both spheres, - - welfare and benefit in this life, - and happiness in the next. - This is how, for a householder, - merit grows by generosity.” - - -8.77 Desires - -There Sāriputta addressed the mendicants: “Reverends, mendicants!” - -“Reverend,” they replied. Sāriputta said this: - -“Reverends, these eight people are found in the world. What eight? - -First, when a mendicant stays secluded, living independently, a desire arises for material possessions. They try hard, strive, and make an effort to get them. But material possessions don’t come to them. And so they sorrow and pine and lament, beating their breast and falling into confusion because they don’t get those material possessions. This is called a mendicant who lives desiring material possessions. They try hard, strive, and make an effort to get them. But when possessions don’t come to them, they sorrow and lament. They’ve fallen from the true teaching. - -Next, when a mendicant stays secluded, living independently, a desire arises for material possessions. They try hard, strive, and make an effort to get them. And material possessions do come to them. And so they become indulgent and fall into negligence regarding those material possessions. This is called a mendicant who lives desiring material possessions. They try hard, strive, and make an effort to get them. And when possessions come to them, they become intoxicated and negligent. They’ve fallen from the true teaching. - -Next, when a mendicant stays secluded, living independently, a desire arises for material possessions. They don’t try hard, strive, and make an effort to get them. And material possessions don’t come to them. And so they sorrow and pine and lament, beating their breast and falling into confusion because they don’t get those material possessions. This is called a mendicant who lives desiring material possessions. They don’t try hard, strive, and make an effort to get them. But when possessions don’t come to them, they sorrow and lament. They’ve fallen from the true teaching. - -Next, when a mendicant stays secluded, living independently, a desire arises for material possessions. They don’t try hard, strive, and make an effort to get them. But material possessions do come to them. And so they become indulgent and fall into negligence regarding those material possessions. This is called a mendicant who lives desiring material possessions. They don’t try hard, strive, and make an effort to get them. But when possessions come to them, they become intoxicated and negligent. They’ve fallen from the true teaching. - -Next, when a mendicant stays secluded, living independently, a desire arises for material possessions. They try hard, strive, and make an effort to get them. But material possessions don’t come to them. But they don’t sorrow and pine and lament, beating their breast and falling into confusion because they don’t get those material possessions. This is called a mendicant who lives desiring material possessions. They try hard, strive, and make an effort to get them. But when possessions don’t come to them, they don’t sorrow and lament. They haven’t fallen from the true teaching. - -Next, when a mendicant stays secluded, living independently, a desire arises for material possessions. They try hard, strive, and make an effort to get them. And material possessions do come to them. But they don’t become indulgent and fall into negligence regarding those material possessions. This is called a mendicant who lives desiring material possessions. They try hard, strive, and make an effort to get them. But when possessions come to them, they don’t become intoxicated and negligent. They haven’t fallen from the true teaching. - -Next, when a mendicant stays secluded, living independently, a desire arises for material possessions. They don’t try hard, strive, and make an effort to get them. And material possessions don’t come to them. But they don’t sorrow and pine and lament, beating their breast and falling into confusion because they don’t get those material possessions. This is called a mendicant who lives desiring material possessions. They don’t try hard, strive, and make an effort to get them. And when possessions don’t come to them, they don’t sorrow and lament. They haven’t fallen from the true teaching. - -Next, when a mendicant stays secluded, living independently, a desire arises for material possessions. They don’t try hard, strive, and make an effort to get them. But material possessions do come to them. But they don’t become indulgent and fall into negligence regarding those material possessions. This is called a mendicant who lives desiring material possessions. They don’t try hard, strive, and make an effort to get them. And when possessions come to them, they don’t become intoxicated and negligent. They haven’t fallen from the true teaching. - -These eight people are found in the world.” - -8.78 Good Enough - -There Sāriputta addressed the mendicants: “Reverends, a mendicant with six qualities is good enough for themselves and others. What six? A mendicant is quick-witted when it comes to skillful teachings. They readily memorize the teachings they’ve heard. They examine the meaning of teachings they’ve memorized. Understanding the meaning and the teaching, they practice accordingly. They’re a good speaker. Their voice is polished, clear, articulate, and expresses the meaning. They educate, encourage, fire up, and inspire their spiritual companions. A mendicant with these six qualities is good enough for themselves and others. - -A mendicant with five qualities is good enough for themselves and others. What five? A mendicant is not quick-witted when it comes to skillful teachings. They readily memorize the teachings they’ve heard. They examine the meaning of teachings they’ve memorized. Understanding the meaning and the teaching, they practice accordingly. They’re a good speaker. Their voice is polished, clear, articulate, and expresses the meaning. They educate, encourage, fire up, and inspire their spiritual companions. A mendicant with these five qualities is good enough for themselves and others. - -A mendicant with four qualities is good enough for themselves but not for others. What four? A mendicant is quick-witted when it comes to skillful teachings. They readily memorize the teachings they’ve heard. They examine the meaning of teachings they’ve memorized. Understanding the meaning and the teaching, they practice accordingly. They’re not a good speaker. Their voice isn’t polished, clear, articulate, and doesn’t express the meaning. They don’t educate, encourage, fire up, and inspire their spiritual companions. A mendicant with these four qualities is good enough for themselves but not for others. - -A mendicant with four qualities is good enough for others but not for themselves. What four? A mendicant is quick-witted when it comes to skillful teachings. They readily memorize the teachings they’ve heard. But they don’t examine the meaning of teachings they’ve memorized. Understanding the meaning and the teaching, they don’t practice accordingly. They’re a good speaker. Their voice is polished, clear, articulate, and expresses the meaning. They educate, encourage, fire up, and inspire their spiritual companions. A mendicant with these four qualities is good enough for others but not for themselves. - -A mendicant with three qualities is good enough for themselves but not for others. What three? A mendicant is not quick-witted when it comes to skillful teachings. They readily memorize the teachings they’ve heard. They examine the meaning of teachings they’ve memorized. Understanding the meaning and the teaching, they practice accordingly. They’re not a good speaker. Their voice isn’t polished, clear, articulate, and doesn’t express the meaning. They don’t educate, encourage, fire up, and inspire their spiritual companions. A mendicant with these three qualities is good enough for themselves but not for others. - -A mendicant with three qualities is good enough for others but not for themselves. What three? A mendicant is not quick-witted when it comes to skillful teachings. They readily memorize the teachings they’ve heard. But they don’t examine the meaning of teachings they’ve memorized. Understanding the meaning and the teaching, they don’t practice accordingly. They’re a good speaker. Their voice is polished, clear, articulate, and expresses the meaning. They educate, encourage, fire up, and inspire their spiritual companions. A mendicant with these three qualities is good enough for others but not for themselves. - -A mendicant with two qualities is good enough for themselves but not for others. What two? A mendicant is not quick-witted when it comes to skillful teachings. And they don’t readily memorize the teachings they’ve heard. They examine the meaning of teachings they’ve memorized. Understanding the meaning and the teaching, they practice accordingly. They’re not a good speaker. Their voice isn’t polished, clear, articulate, and doesn’t express the meaning. They don’t educate, encourage, fire up, and inspire their spiritual companions. A mendicant with these two qualities is good enough for themselves but not for others. - -A mendicant with two qualities is good enough for others but not for themselves. What two? A mendicant is not quick-witted when it comes to skillful teachings. And they don’t readily memorize the teachings they’ve heard. Nor do they examine the meaning of teachings they’ve memorized. Understanding the meaning and the teaching, they don’t practice accordingly. They’re a good speaker. Their voice is polished, clear, articulate, and expresses the meaning. They educate, encourage, fire up, and inspire their spiritual companions. A mendicant with these two qualities is good enough for others but not for themselves.” - -8.79 Decline - -“These eight things lead to the decline of a mendicant trainee. What eight? They relish work, talk, sleep, and company. They don’t guard the sense doors and they eat too much. They relish closeness and proliferation. These eight things lead to the decline of a mendicant trainee. - -These eight things don’t lead to the decline of a mendicant trainee. What eight? They don’t relish work, talk, and sleep. They guard the sense doors, and they don’t eat too much. They don’t relish closeness and proliferation. These eight things don’t lead to the decline of a mendicant trainee.” - -8.80 Grounds for Laziness and Arousing Energy - -“Mendicants, there are eight grounds for laziness. What eight? - -Firstly, a mendicant has some work to do. They think: ‘I have some work to do. But while doing it my body will get tired. I’d better have a lie down.’ They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is the first ground for laziness. - -Furthermore, a mendicant has done some work. They think: ‘I’ve done some work. But while working my body got tired. I’d better have a lie down.’ They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is the second ground for laziness. - -Furthermore, a mendicant has to go on a journey. They think: ‘I have to go on a journey. But while walking my body will get tired. I’d better have a lie down.’ They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is the third ground for laziness. - -Furthermore, a mendicant has gone on a journey. They think: ‘I’ve gone on a journey. But while walking my body got tired. I’d better have a lie down.’ They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is the fourth ground for laziness. - -Furthermore, a mendicant has wandered for alms, but they didn’t get to fill up on as much food as they like, coarse or fine. They think: ‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, coarse or fine. My body is tired and unfit for work. I’d better have a lie down.’ They lie down, and don’t rouse energy for achieving the unachieved, attaining the unattained, and realizing the unrealized. This is the fifth ground for laziness. - -Furthermore, a mendicant has wandered for alms, and they got to fill up on as much food as they like, coarse or fine. They think: ‘I’ve wandered for alms, and I got to fill up on as much food as I like, coarse or fine. My body is heavy, unfit for work, like I’ve just eaten a load of beans. I’d better have a lie down.’ They lie down, and don’t rouse energy for achieving the unachieved, attaining the unattained, and realizing the unrealized. This is the sixth ground for laziness. - -Furthermore, a mendicant feels a little sick. They think: ‘I feel a little sick. Lying down would be good for me. I’d better have a lie down.’ They lie down, and don’t rouse energy for achieving the unachieved, attaining the unattained, and realizing the unrealized. This is the seventh ground for laziness. - -Furthermore, a mendicant has recently recovered from illness. They think: ‘I’ve recently recovered from illness. My body is weak and unfit for work. I’d better have a lie down.’ They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is the eighth ground for laziness. These are the eight grounds for laziness. - -There are eight grounds for arousing energy. What eight? Firstly, a mendicant has some work to do. They think: ‘I have some work to do. While working it’s not easy to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’ They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is the first ground for arousing energy. - -Furthermore, a mendicant has done some work. They think: ‘I’ve done some work. While I was working I wasn’t able to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’ They rouse up energy … This is the second ground for arousing energy. - -Furthermore, a mendicant has to go on a journey. They think: ‘I have to go on a journey. While walking it’s not easy to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy …’ … This is the third ground for arousing energy. - -Furthermore, a mendicant has gone on a journey. They think: ‘I’ve gone on a journey. While I was walking I wasn’t able to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy …’ … This is the fourth ground for arousing energy. - -Furthermore, a mendicant has wandered for alms, but they didn’t get to fill up on as much food as they like, coarse or fine. They think: ‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, coarse or fine. My body is light and fit for work. I’d better preemptively rouse up energy …’ … This is the fifth ground for arousing energy. - -Furthermore, a mendicant has wandered for alms, and they got to fill up on as much food as they like, coarse or fine. They think: ‘I’ve wandered for alms, and I got to fill up on as much food as I like, coarse or fine. My body is strong and fit for work. I’d better preemptively rouse up energy …’ … This is the sixth ground for arousing energy. - -Furthermore, a mendicant feels a little sick. They think: ‘I feel a little sick. It’s possible this illness will worsen. I’d better preemptively rouse up energy …’ … This is the seventh ground for arousing energy. - -Furthermore, a mendicant has recently recovered from illness. They think: ‘I’ve recently recovered from illness. It’s possible the illness will come back. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’ They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is the eighth ground for arousing energy. - -These are the eight grounds for arousing energy.” - -9. Mindfulness - -8.81 Mindfulness and Situational Awareness - -“Mendicants, when there is no mindfulness and situational awareness, one who lacks mindfulness and situational awareness has destroyed a vital condition for conscience and prudence. When there is no conscience and prudence, one who lacks conscience and prudence has destroyed a vital condition for sense restraint. When there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct. When there is no ethical conduct, one who lacks ethics has destroyed a vital condition for right immersion. When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision. When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion. When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom. - -Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness. - -In the same way, when there is no mindfulness and situational awareness, one who lacks mindfulness and situational awareness has destroyed a vital condition for conscience and prudence. When there is no conscience and prudence … One who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom. - -When there is mindfulness and situational awareness, one who has fulfilled mindfulness and situational awareness has fulfilled a vital condition for conscience and prudence. When there is conscience and prudence, a person who has fulfilled conscience and prudence has fulfilled a vital condition for sense restraint. When there is sense restraint, one who has sense restraint has fulfilled a vital condition for ethical conduct. When there is ethical conduct, one who has fulfilled ethical conduct has fulfilled a vital condition for right immersion. When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion. When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom. - -Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness. - -In the same way, when there is mindfulness and situational awareness, one who has fulfilled mindfulness and situational awareness has fulfilled a vital condition for conscience and prudence. When there is conscience and prudence … One who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.” - -8.82 With Puṇṇiya - -Then Venerable Puṇṇiya went up to the Buddha, bowed, sat down to one side, and said to him: - -“Sir, what is the cause, what is the reason why sometimes the Realized One feels inspired to teach, and other times not?” - -“Puṇṇiya, when a mendicant has faith but doesn’t approach, the Realized One doesn’t feel inspired to teach. But when a mendicant has faith and approaches, the Realized One feels inspired to teach. When a mendicant has faith and approaches, but doesn’t pay homage … they pay homage, but don’t ask questions … they ask questions, but don’t lend an ear … they lend an ear, but don’t remember the teaching they’ve heard … they remember the teaching they’ve heard, but don’t reflect on the meaning of the teachings they’ve remembered … they reflect on the meaning of the teachings they’ve remembered, but, having understood the meaning and the teaching, they don’t practice accordingly. The Realized One doesn’t feel inspired to teach. - -But when a mendicant has faith, approaches, pays homage, asks questions, lends an ear, remembers the teachings, reflects on the meaning, and practices accordingly, the Realized One feels inspired to teach. When someone has these eight qualities, the Realized One feels totally inspired to teach.” - -8.83 Rooted - -“Mendicants, if wanderers who follow other paths were to ask: ‘Reverends, all things have what as their root? What produces them? What is their origin? What is their meeting place? What is their chief? What is their ruler? What is their overseer? What is their core?’ How would you answer them?” - -“Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.” - -“Well then, mendicants, I will teach it. Listen and pay close attention, I will speak.” - -“Yes, sir,” they replied. The Buddha said this: - -“Mendicants, if wanderers who follow other paths were to ask: ‘Reverends, all things have what as their root? What produces them? What is their origin? What is their meeting place? What is their chief? What is their ruler? What is their overseer? What is their core?’ You should answer them: ‘Reverends, all things are rooted in desire. Attention produces them. Contact is their origin. Feeling is their meeting place. Immersion is their chief. Mindfulness is their ruler. Wisdom is their overseer. Freedom is their core.’ When questioned by wanderers who follow other paths, that’s how you should answer them.” - -8.84 A Master Thief - -“Mendicants, a master thief with eight factors is soon executed, and doesn’t have long to live. What eight? He attacks unprovoked. He steals everything without exception. He kills a woman. He rapes a girl. He robs a monk. He robs the royal treasury. He works close to home. He’s not skilled at hiding his booty. A master thief with these eight factors is soon executed, and doesn’t have long to live. - -A master thief with eight factors is not soon executed, and lives long. What eight? He doesn’t attack unprovoked. He doesn’t steal everything without exception. He doesn’t kill a woman. He doesn’t rape a girl. He doesn’t rob a monk. He doesn’t rob the royal treasury. He doesn’t work close to home. He’s skilled at hiding his booty. A master thief with these eight factors is not soon executed, and lives long.” - -8.85 Terms for the Realized One - -“‘Ascetic’ is a term for the Realized One, the perfected one, the fully awakened Buddha. ‘Brahmin’, ‘Knowledge Master’, ‘Healer’, ‘Unstained’, ‘Immaculate’, ‘Knower’, and ‘Freed’ are terms for the Realized One, the perfected one, the fully awakened Buddha. - - The supreme should be attained by an ascetic, - a brahmin who has lived the life; - it should be attained by a knowledge master, - a healer. - - The supreme should be attained by the unstained, - stainless and pure; - it should be attained by a knower, - who is free. - - I am victorious in battle! - Released, I release others from their chains. - I am a dragon completely tamed, - an adept, I am extinguished.” - - -8.86 With Nāgita - -At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at a village of the Kosalan brahmins named Icchānaṅgala. He stayed in a forest near Icchānaṅgala. The brahmins and householders of Icchānaṅgala heard: - -“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Icchānaṅgala. He is staying in a forest near Icchānaṅgala. He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ … It’s good to see such perfected ones.” - -Then, when the night had passed, they took many different foods and went to the forest near Icchānaṅgala, where they stood outside the gates making a dreadful racket. - -Now, at that time Venerable Nāgita was the Buddha’s attendant. Then the Buddha said to Nāgita, “Nāgita, who’s making that dreadful racket? You’d think it was fishermen hauling in a catch!” - -“Sir, it’s these brahmins and householders of Icchānaṅgala. They’ve brought many different foods, and they’re standing outside the gates wanting to offer it specially to the Buddha and the mendicant Saṅgha.” - -“Nāgita, may I never become famous. May fame not come to me. There are those who can’t get the bliss of renunciation, the bliss of seclusion, the bliss of peace, the bliss of awakening when they want, without trouble or difficulty like I can. Let them enjoy the filthy, lazy pleasure of possessions, honor, and popularity.” - -“Sir, may the Blessed One please relent now! May the Holy One relent! Now is the time for the Buddha to relent. Wherever the Buddha now goes, the brahmins and householders will incline the same way, as will the people of town and country. It’s like when it rains heavily and the water flows downhill. In the same way, wherever the Buddha now goes, the brahmins and householders will incline the same way, as will the people of town and country. Why is that? Because of the Buddha’s ethics and wisdom.” - -“Nāgita, may I never become famous. May fame not come to me. There are those who can’t get the bliss of renunciation, the bliss of seclusion, the bliss of peace, the bliss of awakening when they want, without trouble or difficulty like I can. Let them enjoy the filthy, lazy pleasure of possessions, honor, and popularity. - -Even some of the deities can’t get the bliss of renunciation, the bliss of seclusion, the bliss of peace, the bliss of awakening when they want, without trouble or difficulty like I can. When you all come together to enjoy each other’s company, I think: ‘These venerables mustn’t get the bliss of renunciation, the bliss of seclusion, the bliss of peace, the bliss of awakening when they want, without trouble or difficulty like I can. That must be because they come together to enjoy each other’s company.’ - -Take mendicants I see poking each other with their fingers, giggling and playing together. I think to myself: ‘These venerables mustn’t get the bliss of renunciation, the bliss of seclusion, the bliss of peace, the bliss of awakening when they want, without trouble or difficulty like I can. That must be because they’re poking each other with their fingers, giggling and playing together.’ - -Take mendicants I see eat as much as they like until their bellies are full, then indulge in the pleasures of sleeping, lying, and drowsing. I think to myself: ‘These venerables mustn’t get the bliss of renunciation, the bliss of seclusion, the bliss of peace, the bliss of awakening when they want, without trouble or difficulty like I can. That must be because they eat as much as they like until their bellies are full, then indulge in the pleasures of sleeping, lying, and drowsing.’ - -Take a mendicant living in the neighborhood of a village who I see sitting immersed in samādhi. I think to myself: ‘Now a monastery worker, a novice, or a fellow practitioner will make this venerable fall from immersion. So I’m not pleased that that mendicant is living in the neighborhood of a village. - -Take a mendicant in the wilderness who I see sitting nodding in meditation. I think to myself: ‘Now this venerable, having dispelled that sleepiness and weariness, will focus just on the unified perception of wilderness.’ So I’m pleased that that mendicant is living in the wilderness. - -Take a mendicant in the wilderness who I see sitting without being immersed in samādhi. I think to myself: ‘Now if this venerable’s mind is not immersed in samādhi they will immerse it; or if it is immersed in samādhi, they will preserve it.’ So I’m pleased that that mendicant is living in the wilderness. - -Take a mendicant in the wilderness who I see sitting immersed in samādhi. I think to myself: ‘Now this venerable will free the unfreed mind or preserve the freed mind.’ So I’m pleased that that mendicant is living in the wilderness. - -Take a mendicant who I see living in the neighborhood of a village receiving robes, alms-food, lodgings, and medicines and supplies for the sick. Enjoying possessions, honor, and popularity they neglect retreat, and they neglect remote lodgings in the wilderness and the forest. They come down to villages, towns and capital cities and make their homes there. So I’m not pleased that that mendicant is living in the neighborhood of a village. - -Take a mendicant who I see in the wilderness receiving robes, alms-food, lodgings, and medicines and supplies for the sick. Fending off possessions, honor, and popularity they don’t neglect retreat, and they don’t neglect remote lodgings in the wilderness and the forest. So I’m pleased that that mendicant is living in the wilderness. - -Nāgita, when I’m walking along a road and I don’t see anyone ahead or behind I feel relaxed, even if I need to urinate or defecate.” - -8.87 Turning the Bowl Upside Down - -“Mendicants, the Saṅgha may, if it wishes, turn the bowl upside down for a lay follower on eight grounds. What eight? They try to prevent the mendicants from getting material possessions. They try to harm mendicants. They try to drive mendicants from a monastery. They insult and abuse mendicants. They divide mendicants against each other. They criticize the Buddha, the teaching, and the Saṅgha. The Saṅgha may, if it wishes, turn the bowl upside down for a lay follower on these eight grounds. - -The Saṅgha may, if it wishes, turn the bowl upright for a lay follower on eight grounds. What eight? They don’t try to prevent the mendicants from getting material possessions. They don’t try to harm mendicants. They don’t try to drive mendicants from a monastery. They don’t insult and abuse mendicants. They don’t divide mendicants against each other. They don’t criticize the Buddha, the teaching, and the Saṅgha. The Saṅgha may, if it wishes, turn the bowl upright for a lay follower on these eight grounds.” - -8.88 A Proclamation of No Confidence - -“Mendicants, the lay followers may, if they wish, make a proclamation of no confidence in a mendicant who has eight qualities. What eight? They try to prevent the lay people from getting material possessions. They try to harm lay people. They insult and abuse lay people. They divide lay people against each other. They criticize the Buddha, the teaching, and the Saṅgha. They’re seen at an inappropriate place for collecting alms. The lay followers may, if they wish, make a proclamation of no confidence in a mendicant who has these eight qualities. - -The lay followers may, if they wish, make a proclamation of confidence in a mendicant who has eight qualities. What eight? They don’t try to prevent the lay people from getting material possessions. They don’t try to harm lay people. They don’t insult and abuse lay people. They don’t divide lay people against each other. They don’t criticize the Buddha, the teaching, and the Saṅgha. They’re not seen at an inappropriate place for collecting alms. The lay followers may, if they wish, make a proclamation of confidence in a mendicant who has these eight qualities.” - -8.89 Reconciliation - -“Mendicants, the Saṅgha may, if it wishes, perform an act requiring that a mendicant who has eight qualities should pursue reconciliation. What eight? They try to prevent the lay people from getting material possessions. They try to harm lay people. They insult and abuse lay people. They divide lay people against each other. They criticize the Buddha, the teaching, and the Saṅgha. They don’t keep a legitimate promise made to a lay person. The Saṅgha may, if it wishes, perform an act requiring that a mendicant who has eight qualities should pursue reconciliation. - -The Saṅgha may, if it wishes, revoke the act requiring that a mendicant who has eight qualities should pursue reconciliation. What eight? They don’t try to prevent the lay people from getting material possessions. They don’t try to harm lay people. They don’t insult and abuse lay people. They don’t divide lay people against each other. They don’t criticize the Buddha, the teaching, and the Saṅgha. They keep a legitimate promise made to a lay person. The Saṅgha may, if it wishes, revoke the act requiring that a mendicant who has eight qualities should pursue reconciliation.” - -8.90 Proper Behavior in a Case of Aggravated Misconduct - -“Mendicants, a mendicant who has been convicted of aggravated misconduct must behave themselves properly in eight respects. They must not perform an ordination, give dependence, or be attended by a novice. They must not consent to being appointed as adviser for nuns, and if they are appointed they should not give such advice. They must not consent to any Saṅgha appointment. They must not be put in an isolated place. They must not give rehabilitation in any offense similar to that which they transgressed. A mendicant who has been convicted of aggravated misconduct must behave themselves properly in these eight respects.” - -10. Similarity - -8.91–117 - -sc1pts-vp-pli -4.348And then the lay woman Bojjhā … Sirīmā … Padumā … Sutanā … Manujā … Uttarā … Muttā … Khemā … Somā … Rucī … Cundī … Bimbī … Sumanā … Mallikā … Tissā … Tissamātā … Soṇā … Soṇā’s mother … Kāṇā … Kāṇamātā … Uttarā Nanda’s mother … Visākhā Migāra’s mother … the lay woman Khujjuttarā … the lay woman Sāmāvatī … Suppavāsā the Koliyan … the lay woman Suppiyā … the housewife Nakula’s mother … - -11. Abbreviated Texts Beginning With Greed - - -8.118 - -“For insight into greed, eight things should be developed. What eight? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. For insight into greed, these eight things should be developed.” - - -8.119 - -“For insight into greed, eight things should be developed. What eight? Perceiving form internally, they see visions externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ Perceiving form internally, they see visions externally, limitless, both pretty and ugly. … Not perceiving form internally, they see visions externally, limited, both pretty and ugly. … Not perceiving form internally, they see visions externally, limitless, both pretty and ugly. … Not perceiving form internally, they see visions externally, blue, with blue color, blue hue, and blue tint. … yellow … red … Not perceiving form internally, they see visions externally, white, with white color, white hue, and white tint. Mastering them, they perceive: ‘I know and see.’ For insight into greed, these eight things should be developed.” - - -8.120 - -“For insight into greed, eight things should be developed. What eight? Having physical form, they see visions … not perceiving form internally, they see visions externally … they’re focused only on beauty … going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space … going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness … going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness … going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception … going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling … For insight into greed, these eight things should be developed.” - -8.121–147 - -“For the complete understanding of greed … complete ending … giving up … ending … vanishing … fading away … cessation … giving away … letting go … these eight things should be developed.” - -8.148–627 - -“Of hate … delusion … anger … hostility … offensiveness … contempt … jealousy … stinginess … deceitfulness … deviousness … obstinacy … aggression … conceit … arrogance … vanity … for insight into negligence … complete understanding … complete ending … giving up … ending … vanishing … fading away … cessation … giving away … letting go of negligence these eight things should be developed.” - -The Book of the Eights is finished. -Numbered Discourses 9 - -1. Awakening - -9.1 Awakening - -So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants: - -“Mendicants, if wanderers who follow other paths were to ask: ‘Reverends, what is the vital condition for the development of the awakening factors?’ How would you answer them?” - -“Our teachings are rooted in the Buddha. … The mendicants will listen and remember it.” - -“Well then, mendicants, listen and pay close attention, I will speak.” - -“Yes, sir,” they replied. The Buddha said this: - -“Mendicants, if wanderers who follow other paths were to ask: ‘Reverends, what is the vital condition for the development of the awakening factors?’ You should answer them: - -‘It’s when a mendicant has good friends, companions, and associates. This is the first vital condition for the development of the awakening factors. - -Furthermore, a mendicant is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. This is the second vital condition for the development of the awakening factors. - -Furthermore, a mendicant gets to take part in talk about self-effacement that helps open the heart, when they want, without trouble or difficulty. That is, talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. This is the third vital condition for the development of the awakening factors. - -Furthermore, a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. This is the fourth vital condition for the development of the awakening factors. - -Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This is the fifth vital condition for the development of the awakening factors.’ - -A mendicant with good friends, companions, and associates can expect to be ethical … - -A mendicant with good friends, companions, and associates can expect to take part in talk about self-effacement that helps open the heart … - -A mendicant with good friends, companions, and associates can expect to live with energy roused up … - -A mendicant with good friends, companions, and associates can expect to be wise … - -A mendicant grounded on these five things should develop four further things. They should develop the perception of ugliness to give up greed, love to give up hate, mindfulness of breathing to cut off thinking, and perception of impermanence to uproot the conceit ‘I am’. When you perceive impermanence, the perception of not-self becomes stabilized. Perceiving not-self, you uproot the conceit ‘I am’ and attain extinguishment in this very life.” - -9.2 Supported - -Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him: - -“Sir, they speak of being ‘supported’. How is a mendicant who is supported defined?” - -“Mendicant, if a mendicant supported by faith gives up the unskillful and develops the skillful, the unskillful is actually given up by them. - -If a mendicant supported by conscience … - -If a mendicant supported by prudence … - -If a mendicant supported by energy … - -If a mendicant supported by wisdom gives up the unskillful and develops the skillful, the unskillful is actually given up by them. What’s been given up is completely given up when it has been given up by seeing with noble wisdom. - -A mendicant grounded on these five things should rely on four things. What four? After reflection, a mendicant uses some things, endures some things, avoids some things, and gets rid of some things. That’s how a mendicant is supported.” - -9.3 With Meghiya - -At one time the Buddha was staying near Cālikā, on the Cālikā mountain. - -Now, at that time Venerable Meghiya was the Buddha’s attendant. Then Venerable Meghiya went up to the Buddha, bowed, stood to one side, and said to him, “Sir, I’d like to enter Jantu village for alms.” - -“Please, Meghiya, go when it’s convenient.” - -Then Meghiya robed up in the morning and, taking his bowl and robe, entered Jantu village for alms. After the meal, on his return from alms-round in Jantu village, he went to the shore of Kimikālā river. As he was going for a walk along the shore of the river he saw a lovely and delightful mango grove. - -It occurred to him, “Oh, this mango grove is lovely and delightful! It’s truly good enough for meditation for a kinsman who wants to meditate. If the Buddha allows me, I’ll come back to this mango grove to meditate.” - -Then Venerable Meghiya went up to the Buddha, bowed, sat down to one side, and told him what had happened, adding, “If the Buddha allows me, I’ll go back to that mango grove to meditate.” - -“We’re alone, Meghiya. Wait until another mendicant comes.” - -For a second time Meghiya said to the Buddha, “Sir, the Buddha has nothing more to do, and nothing that needs improvement. But I have. If you allow me, I’ll go back to that mango grove to meditate.” - -“We’re alone, Meghiya. Wait until another mendicant comes.” - -For a third time Meghiya said to the Buddha, “Sir, the Buddha has nothing more to do, and nothing that needs improvement. But I have. If you allow me, I’ll go back to that mango grove to meditate.” - -“Meghiya, since you speak of meditation, what can I say? Please, Meghiya, go when it’s convenient.” - -Then Meghiya got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right. Then he went to that mango grove, and, having plunged deep into it, sat at the root of a certain tree for the day’s meditation. But while Meghiya was meditating in that mango grove he was beset mostly by three kinds of bad, unskillful thoughts, namely, sensual, malicious, and cruel thoughts. - -Then he thought, “It’s incredible, it’s amazing! I’ve gone forth from the lay life to homelessness out of faith, but I’m still harassed by these three kinds of bad, unskillful thoughts: sensual, malicious, and cruel thoughts.” - -Then Venerable Meghiya went up to the Buddha, bowed, sat down to one side, and told him what had happened. - -“Meghiya, when the heart’s release is not ripe, five things help it ripen. What five? - -Firstly, a mendicant has good friends, companions, and associates. This is the first thing … - -Furthermore, a mendicant is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. This is the second thing … - -Furthermore, a mendicant gets to take part in talk about self-effacement that helps open the heart, when they want, without trouble or difficulty. That is, talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. This is the third thing … - -Furthermore, a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. This is the fourth thing … - -Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This is the fifth thing that, when the heart’s release is not ripe, helps it ripen. - -A mendicant with good friends, companions, and associates can expect to be ethical … - -A mendicant with good friends, companions, and associates can expect to take part in talk about self-effacement that helps open the heart … - -A mendicant with good friends, companions, and associates can expect to be energetic … - -A mendicant with good friends, companions, and associates can expect to be wise … - -A mendicant grounded on these five things should develop four further things. They should develop the perception of ugliness to give up greed, love to give up hate, mindfulness of breathing to cut off thinking, and perception of impermanence to uproot the conceit ‘I am’. When you perceive impermanence, the perception of not-self becomes stabilized. Perceiving not-self, you uproot the conceit ‘I am’ and attain extinguishment in this very life.” - -9.4 With Nandaka - -At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. - -Now at that time Venerable Nandaka was educating, encouraging, firing up, and inspiring the mendicants in the assembly hall with a Dhamma talk. Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall. He stood outside the door waiting for the talk to end. When he knew the talk had ended he cleared his throat and knocked with the latch. The mendicants opened the door for the Buddha, and he entered the assembly hall, where he sat on the seat spread out. - -He said to Nandaka, “Nandaka, that was a long exposition of the teaching you gave to the mendicants. My back was aching while I stood outside the door waiting for the talk to end.” - -When he said this, Nandaka felt embarrassed and said to the Buddha, “Sir, we didn’t know that the Buddha was standing outside the door. If we’d known, I wouldn’t have said so much.” - -Then the Buddha, knowing that Nandaka was embarrassed, said to him, “Good, good, Nandaka! It’s appropriate for gentlemen like you, who have gone forth in faith from the lay life to homelessness, to sit together for a Dhamma talk. When you’re sitting together you should do one of two things: discuss the teachings or keep noble silence. - -Nandaka, a mendicant is faithful but not ethical. So they’re incomplete in that respect, and should fulfill it, thinking, ‘How can I become faithful and ethical?’ When a mendicant is faithful and ethical, they’re complete in that respect. - -A mendicant is faithful and ethical, but does not get internal serenity of heart. So they’re incomplete in that respect, and should fulfill it, thinking, ‘How can I become faithful and ethical and get internal serenity of heart?’ When a mendicant is faithful and ethical and gets internal serenity of heart, they’re complete in that respect. - -A mendicant is faithful, ethical, and gets internal serenity of heart, but they don’t get the higher wisdom of discernment of principles. So they’re incomplete in that respect. Suppose, Nandaka, there was a four-footed animal that was lame and disabled. It would be incomplete in that respect. In the same way, a mendicant is faithful, ethical, and gets internal serenity of heart, but they don’t get the higher wisdom of discernment of principles. So they’re incomplete in that respect, and should fulfill it, thinking, ‘How can I become faithful and ethical and get internal serenity of heart and get the higher wisdom of discernment of principles?’ - -When a mendicant is faithful and ethical and gets internal serenity of heart and gets the higher wisdom of discernment of principles, they’re complete in that respect.” - -That is what the Buddha said. When he had spoken, the Holy One got up from his seat and entered his dwelling. - -Then soon after the Buddha left, Venerable Nandaka said to the mendicants, “Just now, reverends, the Buddha explained a spiritual practice that’s entirely full and pure in four statements, before getting up from his seat and entering his dwelling: - -‘Nandaka, a mendicant is faithful but not ethical. So they’re incomplete in that respect, and should fulfill it, thinking, “How can I become faithful and ethical?” When a mendicant is faithful and ethical, they’re complete in that respect. - -A mendicant is faithful and ethical, but does not get internal serenity of heart. … - -They get internal serenity of heart, but they don’t get the higher wisdom of discernment of principles. So they’re incomplete in that respect. Suppose, Nandaka, there was a four-footed animal that was lame and disabled. It would be incomplete in that respect. In the same way, a mendicant is faithful, ethical, and gets internal serenity of heart, but they don’t get the higher wisdom of discernment of principles. So they’re incomplete in that respect, and should fulfill it, thinking: “How can I become faithful and ethical and get internal serenity of heart and get the higher wisdom of discernment of principles?” When a mendicant is faithful and ethical and gets internal serenity of heart and gets the higher wisdom of discernment of principles, they’re complete in that respect.’ - -Reverends, there are these five benefits of listening to the teachings at the right time and discussing the teachings at the right time. What five? - -Firstly, a mendicant teaches the mendicants the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure. Whenever they do this, they become liked and approved by the Teacher, respected and admired. This is the first benefit … - -Furthermore, a mendicant teaches the mendicants the Dhamma … Whenever they do this, they feel inspired by the meaning and the teaching in that Dhamma. This is the second benefit … - -Furthermore, a mendicant teaches the mendicants the Dhamma … Whenever they do this, they see the meaning of a deep saying in that Dhamma with penetrating wisdom. This is the third benefit … - -Furthermore, a mendicant teaches the mendicants the Dhamma … Whenever they do this, their spiritual companions esteem them more highly, thinking, ‘For sure this venerable has attained or will attain.’ This is the fourth benefit … - -Furthermore, a mendicant teaches the mendicants the Dhamma … Whenever they do this, there may be trainee mendicants present, who haven’t achieved their heart’s desire, but live aspiring to the supreme sanctuary. Hearing that teaching, they rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. There may be perfected mendicants present, who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, a chieved their own goal, utterly ended the fetters of rebirth, and are rightly freed through enlightenment. Hearing that teaching, they simply wish to live happily in the present life. This is the fifth benefit … - -These are the five benefits of listening to the teachings at the right time and discussing the teachings at the right time.” - -9.5 Powers - -“Mendicants, there are these four powers. What four? The powers of wisdom, energy, blamelessness, and inclusiveness. - -And what is the power of wisdom? One has clearly seen and clearly contemplated with wisdom those qualities that are skillful and considered to be skillful; those that are unskillful … blameworthy … blameless … dark … bright … to be cultivated … not to be cultivated … not worthy of the noble ones... worthy of the noble ones and considered to be worthy of the noble ones. This is called the power of wisdom. - -And what is the power of energy? One generates enthusiasm, tries, makes an effort, exerts the mind, and strives to give up those qualities that are unskillful and considered to be unskillful; those that are blameworthy … dark … not to be cultivated … not worthy of the noble ones and considered to be not worthy of the noble ones. One generates enthusiasm, tries, makes an effort, exerts the mind, and strives to gain those qualities that are skillful and considered to be skillful; those that are blameless … bright … to be cultivated … worthy of the noble ones and considered to be worthy of the noble ones. This is called the power of energy. - -And what is the power of blamelessness? It’s when a mendicant has blameless conduct by way of body, speech, and mind. This is called the power of blamelessness. - -And what is the power of inclusiveness? There are these four ways of being inclusive. Giving, kindly words, taking care, and equality. The best of gifts is the gift of the teaching. The best sort of kindly speech is to teach the Dhamma again and again to someone who is engaged and who lends an ear. The best way of taking care is to encourage, settle, and ground the unfaithful in faith, the unethical in ethics, the stingy in generosity, and the ignorant in wisdom. The best kind of equality is the equality of a stream-enterer with another stream-enterer, a once-returner with another once-returner, a non-returner with another non-returner, and a perfected one with another perfected one. This is called the power of inclusiveness. These are the four powers. - -A noble disciple who has these four powers has got past five fears. What five? Fear regarding livelihood, disrepute, feeling insecure in an assembly, death, and bad rebirth. - -Then that noble disciple reflects: ‘I have no fear regarding livelihood. Why would I be afraid of that? I have these four powers: the powers of wisdom, energy, blamelessness, and inclusiveness. A witless person might fear for their livelihood. A lazy person might fear for their livelihood. A person who does blameworthy things by way of body, speech, and mind might fear for their livelihood. A person who does not include others might fear for their livelihood. I have no fear of disrepute … I have no fear about feeling insecure in an assembly … I have no fear of death … I have no fear of a bad rebirth. Why would I be afraid of that? I have these four powers: the powers of wisdom, energy, blamelessness, and inclusiveness. A witless person might be afraid of a bad rebirth. A lazy person might be afraid of a bad rebirth. A person who does blameworthy things by way of body, speech, and mind might be afraid of a bad rebirth. A person who does not include others might be afraid of a bad rebirth.’ - -A noble disciple who has these four powers has got past these five fears.” - -9.6 Association - -There Sāriputta addressed the mendicants: - -“Reverends, you should distinguish two kinds of people: those you should associate with, and those you shouldn’t associate with. You should distinguish two kinds of robes: those you should wear, and those you shouldn’t wear. You should distinguish two kinds of almsfood: that which you should eat, and that which you shouldn’t eat. You should distinguish two kinds of lodging: those you should frequent, and those you shouldn’t frequent. You should distinguish two kinds of market town: those you should frequent, and those you shouldn’t frequent. You should distinguish two kinds of country: those you should frequent, and those you shouldn’t frequent. - -You should distinguish two kinds of people: those you should associate with, and those you shouldn’t associate with.’ That’s what I said, but why did I say it? Take a person of whom you know this: ‘When I associate with this person, unskillful qualities grow, and skillful qualities decline. And the necessities of life that a renunciate requires—robes, alms-food, lodgings, and medicines and supplies for the sick—are hard to come by. And the goal of the ascetic life for which I went forth from the lay life to homelessness is not being fully developed.’ In this case you should leave that person at that very time of the day or night, without asking. You shouldn’t follow them. - -Take a person of whom you know this: ‘When I associate with this person, unskillful qualities grow, and skillful qualities decline. But the necessities of life that a renunciate requires—robes, alms-food, lodgings, and medicines and supplies for the sick—are easy to come by. However, the goal of the ascetic life for which I went forth from the lay life to homelessness is not being fully developed.’ In this case you should leave that person after reflecting, without asking. You shouldn’t follow them. - -Take a person of whom you know this: ‘When I associate with this person, unskillful qualities decline, and skillful qualities grow. And the necessities of life that a renunciate requires—robes, alms-food, lodgings, and medicines and supplies for the sick—are hard to come by. But the goal of the ascetic life for which I went forth from the lay life to homelessness is being fully developed.’ In this case you should follow that person after reflection. You shouldn’t leave them. - -Take a person of whom you know this: ‘When I associate with this person, unskillful qualities decline, and skillful qualities grow. And the necessities of life that a renunciate requires—robes, alms-food, lodgings, and medicines and supplies for the sick—are easy to come by. And the goal of the ascetic life for which I went forth from the lay life to homelessness is being fully developed.’ In this case you should follow that person. You shouldn’t leave them, even if they send you away. ‘You should distinguish two kinds of people: those you should associate with, and those you shouldn’t associate with.’ That’s what I said, and this is why I said it. - -‘You should distinguish two kinds of robes: those you should wear, and those you shouldn’t wear.’ That’s what I said, but why did I say it? Take a robe of which you know this: ‘When I wear this robe, unskillful qualities grow, and skillful qualities decline.’ You should not wear that kind of robe. Take a robe of which you know this: ‘When I wear this robe, unskillful qualities decline, and skillful qualities grow.’ You should wear that kind of robe. ‘You should distinguish two kinds of robes: those you should wear, and those you shouldn’t wear.’ That’s what I said, and this is why I said it. - -‘You should distinguish two kinds of almsfood: that which you should eat, and that which you shouldn’t eat.’ That’s what I said, but why did I say it? Take almsfood of which you know this: ‘When I eat this almsfood, unskillful qualities grow, and skillful qualities decline.’ You should not eat that kind of almsfood. Take almsfood of which you know this: ‘When I eat this almsfood, unskillful qualities decline, and skillful qualities grow.’ You should eat that kind of almsfood. ‘You should distinguish two kinds of almsfood: that which you should eat, and that which you shouldn’t eat.’ That’s what I said, and this is why I said it. - -‘You should distinguish two kinds of lodging: those you should frequent, and those you shouldn’t frequent.’ That’s what I said, but why did I say it? Take a lodging of which you know this: ‘When I frequent this lodging, unskillful qualities grow, and skillful qualities decline.’ You should not frequent that kind of lodging. Take a lodging of which you know this: ‘When I frequent this lodging, unskillful qualities decline, and skillful qualities grow.’ You should frequent that kind of lodging. ‘You should distinguish two kinds of lodging: those you should frequent, and those you shouldn’t frequent.’ That’s what I said, and this is why I said it. - -‘You should distinguish two kinds of market town: those you should frequent, and those you shouldn’t frequent.’ That’s what I said, but why did I say it? Take a market town of which you know this: ‘When I frequent this market town, unskillful qualities grow, and skillful qualities decline.’ You should not frequent that kind of village or town. Take a market town of which you know this: ‘When I frequent this market town, unskillful qualities decline, and skillful qualities grow.’ You should frequent that kind of village or town. ‘You should distinguish two kinds of market town: those you should frequent, and those you shouldn’t frequent.’ That’s what I said, and this is why I said it. - -‘You should distinguish two kinds of country: those you should frequent, and those you shouldn’t frequent.’ That’s what I said, but why did I say it? Take a country of which you know this: ‘When I frequent this country, unskillful qualities grow, and skillful qualities decline.’ You should not frequent that kind of country. Take a country of which you know this: ‘When I frequent this country, unskillful qualities decline, and skillful qualities grow.’ You should frequent that kind of country. ‘You should distinguish two kinds of country: those you should frequent, and those you shouldn’t frequent.’ That’s what I said, and this is why I said it.” - -9.7 With Sutavā the Wanderer - -At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. Then the wanderer Sutavā went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: - -“Sir, one time the Buddha was staying right here in Rājagaha, the Mountain Keep. There I heard and learned this in the presence of the Buddha: ‘A mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—can’t transgress in five respects. A mendicant with defilements ended can’t deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they did as a lay person.’ I trust I properly heard, learned, attended, and remembered that from the Buddha?” - -“Indeed, Sutavā, you properly heard, learned, attended, and remembered that. In the past, as today, I say this: ‘A mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—can’t transgress in nine respects. A mendicant with defilements ended can’t deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they did as a lay person. And they can’t make decisions prejudiced by favoritism, hostility, stupidity, or cowardice.’ In the past, as today, I say this: ‘A mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—can’t transgress in these nine respects.’” - -9.8 With the Wanderer Sajjha - -At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. Then the wanderer Sajjha went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: - -“Sir, one time the Buddha was staying right here in Rājagaha, the Mountain Keep. There I heard and learned this in the presence of the Buddha: ‘A mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—can’t transgress in five respects. A mendicant with defilements ended can’t deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they did as a lay person.’ I trust I properly heard, learned, attended, and remembered that from the Buddha?” - -“Indeed, Sajjha, you properly heard, learned, attended, and remembered that. In the past, as today, I say this: ‘A mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—can’t transgress in nine respects. A mendicant with defilements ended can’t deliberately kill a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they did as a lay person. And they can’t abandon the Buddha, the teaching, the Saṅgha, or the training.’ In the past, as today, I say this: ‘A mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—can’t transgress in these nine respects.’” - -9.9 Persons - -“Mendicants, these nine people are found in the world. What nine? The perfected one and the one practicing for perfection. The non-returner and the one practicing to realize the fruit of non-return. The once-returner and the one practicing to realize the fruit of once-return. The stream-enterer and the one practicing to realize the fruit of stream-entry. And the ordinary person. These are the nine people found in the world.” - -9.10 Worthy of Offerings Dedicated to the Gods - -“Mendicants, these nine people are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and are the supreme field of merit for the world. What nine? The perfected one and the one practicing for perfection. The non-returner and the one practicing to realize the fruit of non-return. The once-returner and the one practicing to realize the fruit of once-return. The stream-enterer and the one practicing to realize the fruit of stream-entry. And a member of the spiritual family. These are the nine people who are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and are the supreme field of merit for the world.” - -2. The Lion’s Roar - -9.11 Sāriputta’s Lion’s Roar - -At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. - -Then Venerable Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, I have completed the rainy season residence at Sāvatthī. I wish to depart to wander the countryside.” - -“Please, Sāriputta, go at your convenience.” Then Sāriputta got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. - -And then, not long after Sāriputta had left, a certain monk said to the Buddha, “Sir, Venerable Sāriputta attacked me and left without saying sorry.” - -So the Buddha said to a certain monk, “Please, monk, in my name tell Sāriputta that the teacher summons him.” - -“Yes, sir,” that monk replied. He went to Sāriputta and said to him, “Reverend Sāriputta, the teacher summons you.” - -“Yes, reverend,” Sāriputta replied. - -Now at that time the venerables Mahāmoggallāna and Ānanda took a key and went from dwelling to dwelling, saying: “Come forth, venerables! Come forth, venerables! Now Venerable Sāriputta will roar his lion’s roar in the presence of the Buddha!” - -Then Venerable Sāriputta went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: - -“Sāriputta, one of your spiritual companions has made this complaint: ‘Venerable Sāriputta attacked me and left without saying sorry.’” - -“Sir, someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry. - -Suppose they were to toss both clean and unclean things on the earth, like feces, urine, spit, pus, and blood. The earth isn’t horrified, repelled, and disgusted because of this. In the same way, I live with a heart like the earth, abundant, expansive, limitless, free of enmity and ill will. Someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry. - -Suppose they were to wash both clean and unclean things in water, like feces, urine, spit, pus, and blood. The water isn’t horrified, repelled, and disgusted because of this. In the same way, I live with a heart like water, abundant, expansive, limitless, free of enmity and ill will. Someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry. - -Suppose a fire was to burn both clean and unclean things, like feces, urine, spit, pus, and blood. The fire isn’t horrified, repelled, and disgusted because of this. In the same way, I live with a heart like fire, abundant, expansive, limitless, free of enmity and ill will. Someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry. - -Suppose the wind was to blow on both clean and unclean things, like feces, urine, spit, pus, and blood. The wind isn’t horrified, repelled, and disgusted because of this. In the same way, I live with a heart like the wind, abundant, expansive, limitless, free of enmity and ill will. Someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry. - -Suppose a rag was to wipe up both clean and unclean things, like feces, urine, spit, pus, and blood. The rag isn’t horrified, repelled, and disgusted because of this. In the same way, I live with a heart like a rag, abundant, expansive, limitless, free of enmity and ill will. Someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry. - -Suppose an outcast boy or girl, holding a pot and clad in rags, were to enter a town or village. They’d enter with a humble mind. In the same way, I live with a heart like an outcast boy or girl, abundant, limitless, measureless, free of enmity and ill will. Someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry. - -Suppose there was a bull with his horns cut, gentle, well tamed and well trained. He’d wander from street to street and square to square without hurting anyone with his feet or horns. In the same way, I live with a heart like a bull with horns cut, abundant, expansive, limitless, free of enmity and ill will. Someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry. - -Suppose there was a woman or man who was young, youthful, and fond of adornments, and had bathed their head. If the corpse of a snake or a dog or a human were hung around their neck, they’d be horrified, repelled, and disgusted. In the same way, I’m horrified, repelled, and disgusted by this rotten body. Someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry. - -Suppose someone was to carry around a bowl of fat that was leaking and oozing from holes and cracks. In the same way, I carry around this body that’s leaking and oozing from holes and cracks. Someone who had not established mindfulness of the body might well attack one of their spiritual companions and leave without saying sorry.” - -Then that monk rose from his seat, placed his robe over one shoulder, bowed with his head at the Buddha’s feet, and said, “I have made a mistake, sir. It was foolish, stupid, and unskillful of me to speak ill of Venerable Sāriputta with a false, hollow, lying, untruthful claim. Please, sir, accept my mistake for what it is, so I will restrain myself in future.” - -“Indeed, monk, you made a mistake. It was foolish, stupid, and unskillful of you to act in that way. But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it. For it is growth in the training of the noble one to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.” - -Then the Buddha said to Venerable Sāriputta, “Sāriputta, forgive that silly man before his head explodes into seven pieces right here.” - -“I will pardon that venerable if he asks me: ‘May the venerable please pardon me too.’” - -9.12 With Something Left Over - -At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. - -Then Venerable Sāriputta robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. Then it occurred to him, “It’s too early to wander for alms in Sāvatthī. Why don’t I go to the monastery of the wanderers who follow other paths?” Then he went to the monastery of the wanderers who follow other paths, and exchanged greetings with the wanderers there. When the greetings and polite conversation were over, he sat down to one side. - -Now at that time while those wanderers who follow other paths were sitting together this discussion came up among them: - -“Reverends, no-one who dies with something left over is exempt from hell, the animal realm, or the ghost realm. They’re not exempt from places of loss, bad places, the underworld.” - -Sāriputta neither approved nor dismissed that statement of the wanderers who follow other paths. He got up from his seat, thinking, “I will learn the meaning of this statement from the Buddha himself.” - -Then Sāriputta wandered for alms in Sāvatthī. After the meal, on his return from alms-round, he went to the Buddha, bowed, sat down to one side, and told him what had happened. - -“Sāriputta, these foolish, incompetent wanderers following other paths: who are they to know whether someone has something left over or not? - -There are these nine people who, dying with something left over, are exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld. What nine? - -There’s a person who has fulfilled ethics and immersion, but has limited wisdom. With the ending of the five lower fetters they’re extinguished between one life and the next. This is the first person … - -Furthermore, there’s a person who has fulfilled ethics and immersion, but has limited wisdom. With the ending of the five lower fetters they’re extinguished upon landing. This is the second person … - -With the ending of the five lower fetters they’re extinguished without extra effort. This is the third person … - -With the ending of the five lower fetters they’re extinguished with extra effort. This is the fourth person … - -With the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm. This is the fifth person … - -Furthermore, there’s a person who has fulfilled ethics, but has limited immersion and wisdom. With the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering. This is the sixth person … - -Furthermore, there’s a person who has fulfilled ethics, but has limited immersion and wisdom. With the ending of three fetters, they’re a one-seeder. They will be reborn just one time in a human existence, then make an end of suffering. This is the seventh person … - -Furthermore, there’s a person who has fulfilled ethics, but has limited immersion and wisdom. With the ending of three fetters, they go family to family. They will transmigrate between two or three families and then make an end of suffering. This is the eighth person … - -Furthermore, there’s a person who has fulfilled ethics, but has limited immersion and wisdom. With the ending of three fetters, they have at most seven rebirths. They will transmigrate at most seven times among gods and humans and then make an end of suffering. This is the ninth person … - -These foolish, incompetent wanderers following other paths: who are they to know whether someone has something left over or not? These are the nine people who, dying with something left over, are exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld. - -Up until now, Sāriputta, I have not felt the need to give this exposition of the teaching to the monks, nuns, laymen, and laywomen. Why is that? For I didn’t want those who heard it to introduce negligence. However, I have spoken it in order to answer your question.” - -9.13 With Koṭṭhita - -Then Venerable Mahākoṭṭhita went up to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Sāriputta: - -“Reverend Sāriputta, is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced in this life be experienced by me in lives to come’?” - -“Certainly not, reverend.” - -“Then is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced in lives to come be experienced by me in this life’?” - -“Certainly not.” - -“Is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced as pleasant be experienced by me as painful’?” - -“Certainly not.” - -“Then is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced as painful be experienced by me as pleasant’?” - -“Certainly not.” - -“Is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced when ripe be experienced by me when unripe’?” - -“Certainly not.” - -“Then is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced when unripe be experienced by me when ripe’?” - -“Certainly not.” - -“Is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced a lot be experienced by me a little’?” - -“Certainly not.” - -“Then is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced a little be experienced by me a lot’?” - -“Certainly not.” - -“Is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced by me be not experienced’?” - -“Certainly not.” - -“Then is the spiritual life lived under the Buddha for this purpose: ‘May deeds not to be experienced be experienced’?” - -“Certainly not.” - -“Reverend Sāriputta, when you were asked whether the spiritual life was lived under the Buddha so that deeds to be experienced in this life are experienced in lives to come, you said, ‘Certainly not’. - -When you were asked whether the spiritual life was lived under the Buddha so that deeds to be experienced in lives to come are experienced in this life … - -deeds to be experienced as pleasant are experienced as painful … - -deeds to be experienced as painful are experienced as pleasant … - -deeds to be experienced when ripe are experienced when unripe … - -deeds to be experienced when unripe are experienced when ripe … - -deeds to be experienced a lot are experienced a little … - -deeds to be experienced a little are experienced a lot … - -deeds to be experienced are not experienced … - -When you were asked whether the spiritual life was lived under the Buddha so that deeds not to be experienced are experienced, you said, ‘Certainly not.’ Then what exactly is the purpose of living the spiritual life under the Buddha?” - -“Reverend, the spiritual life is lived under the Buddha to know, see, attain, realize, and comprehend that which is unknown, unseen, unattained, unrealized, and uncomprehended.” - -“But what is the unknown, unseen, unattained, unrealized, and uncomprehended?” “‘This is suffering.’ … ‘This is the origin of suffering.’ … ‘This is the cessation of suffering.’ … ‘This is the practice that leads to the cessation of suffering.’ … This is the unknown, unseen, unattained, unrealized, and uncomprehended. The spiritual life is lived under the Buddha to know, see, attain, realize, and comprehend this.” - -9.14 With Samiddhi - -Then Venerable Samiddhi went up to Venerable Sāriputta, bowed, and stood to one side. Venerable Sāriputta said to him: - -“Samiddhi, based on what do thoughts arise in a person?” - -“Based on name and form, sir.” - -“Where do they become diversified?” - -“In the elements.” - -“What is their origin?” - -“Contact is their origin.” - -“What is their meeting place?” - -“Feeling is their meeting place.” - -“What is their chief?” - -“Immersion is their chief.” - -“What is their ruler?” - -“Mindfulness is their ruler.” - -“What is their overseer?” - -“Wisdom is their overseer.” - -“What is their core?” - -“Freedom is their core.” - -“What is their culmination?” - -“They culminate in the deathless.” - -“Samiddhi, when you were asked what is the basis on which thoughts arise in a person, you answered ‘name and form’. When you were asked … what is their culmination, you answered ‘the deathless’. Good, good, Samiddhi! It’s good that you answered each question. But don’t get conceited because of that.” - -9.15 The Simile of the Boil - -“Mendicants, suppose there was a boil that was many years old. And that boil had nine orifices that were continually open wounds. Whatever oozed out of them would be filthy, stinking, and disgusting. Whatever leaked out them would be filthy, stinking, and disgusting. - -‘Boil’ is a term for this body made up of the four primary elements, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. And that boil has nine orifices that are continually open wounds. Whatever oozes out of them is filthy, stinking, and disgusting. Whatever leaks out of them is filthy, stinking, and disgusting. So, mendicants, have no illusion about this body.” - -9.16 Perceptions - -“Mendicants, these nine perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless. What nine? The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, not-self in suffering, giving up, and fading away. These nine perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless.” - -9.17 Families - -“Mendicants, visiting a family with nine factors is not worthwhile, or if you’ve already arrived, sitting down is not worthwhile. What nine? They don’t politely rise, bow, or offer a seat. They hide what they have. Even when they have much they give little. Even when they have refined things they give coarse things. They give carelessly, not carefully. They don’t sit nearby to listen to the teachings. When you’re speaking, they don’t listen well. Visiting a family with these nine factors is not worthwhile, or if you’ve already arrived, sitting down is not worthwhile. - -Visiting a family with nine factors is worthwhile, or if you’ve already arrived, sitting down is worthwhile. What nine? They politely rise, bow, and offer a seat. They don’t hide what they have. When they have much they give much. When they have refined things they give refined things. They give carefully, not carelessly. They sit nearby to listen to the teachings. When you’re speaking, they listen well. Visiting a family with these nine factors is worthwhile, or if you’ve already arrived, sitting down is worthwhile.” - -9.18 The Sabbath with Nine Factors - -“Mendicants, the observance of the sabbath with its nine factors is very fruitful and beneficial and splendid and bountiful. And how should it be observed? - -It’s when a noble disciple reflects: ‘As long as they live, the perfected ones give up killing living creatures, renouncing the rod and the sword. They are scrupulous and kind, and live full of compassion for all living beings. I, too, for this day and night will give up killing living creatures, renouncing the rod and the sword. I’ll be scrupulous and kind, and live full of compassion for all living beings. I will observe the sabbath by doing as the perfected ones do in this respect.’ This is its first factor. … - -‘As long as they live, the perfected ones give up high and luxurious beds. They sleep in a low place, either a small bed or a straw mat. I, too, for this day and night will give up high and luxurious beds. I’ll sleep in a low place, either a small bed or a straw mat. I will observe the sabbath by doing as the perfected ones do in this respect.’ This is its eighth factor. - -They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. This is its ninth factor. - -The observance of the sabbath with its nine factors in this way is very fruitful and beneficial and splendid and bountiful.” - -9.19 A Deity - -“Mendicants, tonight, several glorious deities, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and said to me: ‘Sir, formerly when we were human beings, renunciates came to our homes. We politely rose for them, but we didn’t bow. And so, having not fulfilled our duty, full of remorse and regret, we were reborn in a lesser realm.’ - -Then several other deities came to me and said: ‘Sir, formerly when we were human beings, renunciates came to our homes. We politely rose for them and bowed, but we didn’t offer a seat. And so, having not fulfilled our duty, full of remorse and regret, we were reborn in a lesser realm.’ - -Then several other deities came to me and said: ‘Sir, formerly when we were human beings, renunciates came to our homes. We politely rose for them, bowed, and offered a seat, but we didn’t share as best we could. …’ - -‘… we didn’t sit nearby to listen to the teachings. …’ - -‘… we didn’t lend an ear to the teachings. …’ - -‘… we didn’t memorize the teachings. …’ - -‘… we didn’t examine the meaning of teachings we’d memorized. …’ - -‘… having understood the meaning and the teaching, we didn’t practice accordingly. And so, having not fulfilled our duty, full of remorse and regret, we were reborn in a lesser realm.’ - -Then several other deities came to me and said: ‘Sir, formerly when we were human beings, renunciates came to our homes. We politely rose, bowed, and offered them a seat. We shared as best we could. We sat nearby to listen to the teachings, lent an ear, memorized them, and examined their meaning. Understanding the teaching and the meaning we practiced accordingly. And so, having fulfilled our duty, free of remorse and regret, we were reborn in a superior realm.’ - -Here, mendicants, are these roots of trees, and here are these empty huts. Practice absorption, mendicants! Don’t be negligent! Don’t regret it later, like those former deities.” - -9.20 About Velāma - -At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him, “Householder, I wonder whether your family gives gifts?” - -“It does, sir. But only coarse gruel with pickles.” - -“Householder, someone might give a gift that’s either coarse or fine. But they give it carelessly, thoughtlessly, not with their own hand. They give the dregs, and they give without consideration for consequences. Then wherever the result of any such gift manifests, their mind doesn’t incline toward enjoyment of nice food, clothes, vehicles, or the five refined kinds of sensual stimulation. And their children, wives, bondservants, employees, and workers don’t want to listen to them. They don’t pay attention or try to understand. Why is that? Because that is the result of deeds done carelessly. - -Someone might give a gift that’s either coarse or fine. And they give it carefully, thoughtfully, with their own hand. They don’t give the dregs, and they give with consideration for consequences. Then wherever the result of any such gift manifests, their mind inclines toward enjoyment of nice food, clothes, vehicles, or the five refined kinds of sensual stimulation. And their children, wives, bondservants, employees, and workers want to listen. They pay attention and try to understand. Why is that? Because that is the result of deeds done carefully. - -Once upon a time, householder, there was a brahmin named Velāma. He gave the following gift, a great offering. 84,000 gold bowls filled with silver. 84,000 silver bowls filled with gold. 84,000 bronze bowls filled with gold coins. 84,000 elephants with gold adornments and banners, covered with gold netting. 84,000 chariots upholstered with the hide of lions, tigers, and leopards, and cream rugs, with gold adornments and banners, covered with gold netting. 84,000 milk cows with silken reins and bronze pails. 84,000 maidens bedecked with jewels and earrings. 84,000 couches spread with woolen covers—shag-piled, pure white, or embroidered with flowers—and spread with a fine deer hide, with canopies above and red pillows at both ends. 8,400,000,000 fine cloths of linen, silk, wool, and cotton. And who can say how much food, drink, snacks, meals, refreshments, and beverages? It seemed to flow like a river. - -Householder, you might think: ‘Surely the brahmin Velāma must have been someone else at that time?’ But you should not see it like this. I myself was the brahmin Velāma at that time. I gave that gift, a great offering. But at that event there was no-one worthy of a religious donation, and no-one to purify the religious donation. - -It would be more fruitful to feed one person accomplished in view than that great offering of Velāma. - -It would be more fruitful to feed one once-returner than a hundred persons accomplished in view. - -It would be more fruitful to feed one non-returner than a hundred once-returners. - -It would be more fruitful to feed one perfected one than a hundred non-returners. - -It would be more fruitful to feed one Buddha awakened for themselves than a hundred perfected ones. - -It would be more fruitful to feed one Realized One, a perfected one, a fully awakened Buddha than a hundred Buddhas awakened for themselves. - -It would be more fruitful to feed the mendicant Saṅgha headed by the Buddha than to feed one Realized One, a perfected one, a fully awakened Buddha. - -It would be more fruitful to build a dwelling especially for the Saṅgha of the four quarters than to feed the mendicant Saṅgha headed by the Buddha. - -It would be more fruitful to go for refuge to the Buddha, the teaching, and the Saṅgha with a confident heart than to build a dwelling for the Saṅgha of the four quarters. - -It would be more fruitful to undertake the training rules—not to kill living creatures, steal, commit sexual misconduct, lie, or take alcoholic drinks that cause negligence—than to go for refuge to the Buddha, the teaching, and the Saṅgha with a confident heart. - -It would be more fruitful to develop a heart of love—even just as long as it takes to pull a cow’s udder—than to undertake the training rules. - -It would be more fruitful develop the perception of impermanence—even for as long as a finger snap—than to do all of these things, including developing a heart of love for as long as it takes to pull a cow’s udder.” - -3. Abodes of Sentient Beings - -9.21 In Three Particulars - -“The humans of Uttarakuru surpass the Gods of the Thirty-Three and the humans of India in three particulars. What three? They’re selfless and not possessive. They have a fixed life span. They have a distinctive nature. The humans of Uttarakuru surpass the Gods of the Thirty-Three and the humans of India in these three particulars. - -The Gods of the Thirty-Three surpass the humans of Uttarakuru and India in three particulars. What three? Divine life span, beauty, and happiness. The Gods of the Thirty-Three surpass the humans of Uttarakuru and India in these three particulars. - -The humans of India surpass the humans of Uttarakuru and the Gods of the Thirty-Three in three particulars. What three? Bravery, mindfulness, and the spiritual life is lived here. The humans of India surpass the humans of Uttarakuru and the Gods of the Thirty-Three in these three particulars.” - -9.22 A Wild Colt - -“Mendicants, I will teach you about three wild colts and three wild people; three excellent horses and three excellent people; and three fine thoroughbred horses and three fine thoroughbred people. Listen and pay close attention, I will speak. - -And what are the three wild colts? One wild colt is fast, but not beautiful or well proportioned. Another wild colt is fast and beautiful, but not well proportioned. While another wild colt is fast, beautiful, and well proportioned. These are the three wild colts. - -And what are the three wild people? One wild person is fast, but not beautiful or well proportioned. Another wild person is fast and beautiful, but not well proportioned. While another wild person is fast, beautiful, and well proportioned. - -And how is a wild person fast, but not beautiful or well proportioned? It’s when a mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. This is how they’re fast, I say. But when asked a question about the teaching or training, they falter without answering. This is how they’re not beautiful, I say. And they don’t receive robes, alms-food, lodgings, and medicines and supplies for the sick. This is how they’re not well proportioned, I say. This is how a wild person is fast, but not beautiful or well proportioned. - -And how is a wild person fast and beautiful, but not well proportioned? They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. This is how they’re fast, I say. When asked a question about the teaching or training, they answer without faltering. This is how they’re beautiful, I say. But they don’t receive robes, alms-food, lodgings, and medicines and supplies for the sick. This is how they’re not well proportioned, I say. This is how a wild person is fast and beautiful, but not well proportioned. - -And how is a wild person fast, beautiful, and well proportioned? They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. This is how they’re fast, I say. When asked a question about the teaching or training, they answer without faltering. This is how they’re beautiful, I say. They receive robes, alms-food, lodgings, and medicines and supplies for the sick. This is how they’re well proportioned, I say. This is how a wild person is fast, beautiful, and well proportioned. These are the three wild people. - -And what are the three excellent horses? One excellent horse … is fast, beautiful, and well proportioned. These are the three excellent horses. - -What are the three excellent people? One excellent person … is fast, beautiful, and well proportioned. - -And how is an excellent person … fast, beautiful, and well proportioned? It’s when a mendicant, with the ending of the five lower fetters, is reborn spontaneously. They’re extinguished there, and are not liable to return from that world. This is how they’re fast, I say. When asked a question about the teaching or training, they answer without faltering. This is how they’re beautiful, I say. They receive robes, alms-food, lodgings, and medicines and supplies for the sick. This is how they’re well proportioned, I say. This is how an excellent person fast, beautiful, and well proportioned. These are the three excellent people. - -And what are the three fine thoroughbred horses? One fine thoroughbred horse … is fast, beautiful, and well proportioned. These are the three fine thoroughbred horses. - -And what are the three fine thoroughbred people? One fine thoroughbred person … is fast, beautiful, and well proportioned. - -And how is a fine thoroughbred person … fast, beautiful, and well proportioned? It’s a mendicant who realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. This is how they’re fast, I say. When asked a question about the teaching or training, they answer without faltering. This is how they’re beautiful, I say. They receive robes, alms-food, lodgings, and medicines and supplies for the sick. This is how they’re well proportioned, I say. This is how a fine thoroughbred person is fast, beautiful, and well proportioned. These are the three fine thoroughbred people.” - -9.23 Rooted in Craving - -“Mendicants, I will teach you about nine things rooted in craving. And what are the nine things rooted in craving? Craving is a cause for seeking. Seeking is a cause for gaining material possessions. Gaining material possessions is a cause for assessing. Assessing is a cause for desire and lust. Desire and lust is a cause for attachment. Attachment is a cause for possessiveness. Possessiveness is a cause for stinginess. Stinginess is a cause for safeguarding. Owing to safeguarding, many bad, unskillful things come to be: taking up the rod and the sword, quarrels, arguments, and fights, accusations, divisive speech, and lies. These are the nine things rooted in craving.” - -9.24 Abodes of Sentient Beings - -“Mendicants, there are nine abodes of sentient beings. What nine? - -There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld. This is the first abode of sentient beings. - -There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in Brahmā’s Host through the first absorption. This is the second abode of sentient beings. - -There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance. This is the third abode of sentient beings. - -There are sentient beings that are unified in body and unified in perception, such as the gods replete with glory. This is the fourth abode of sentient beings. - -There are sentient beings that are non-percipient and do not experience anything, such as the gods who are non-percipient beings. This is the fifth abode of sentient beings. - -There are sentient beings that have gone totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space. This is the sixth abode of sentient beings. - -There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness. This is the seventh abode of sentient beings. - -There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness. This is the eighth abode of sentient beings. - -There are sentient beings that have gone totally beyond the dimension of nothingness. They have been reborn in the dimension of neither perception nor non-perception. This is the ninth abode of sentient beings. - -These are the nine abodes of sentient beings.” - -9.25 Consolidated by Wisdom - -“Mendicants, when a mendicant’s mind has been well consolidated with wisdom it’s appropriate for them to say: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.”’ - -And how is a mendicant’s mind well consolidated with wisdom? The mind is well consolidated with wisdom when they know: ‘My mind is without greed.’ … ‘My mind is without hate.’ … ‘My mind is without delusion.’ … ‘My mind is not liable to become greedy.’ … ‘My mind is not liable to become hateful.’ … ‘My mind is not liable to become deluded.’ … ‘My mind is not liable to return to rebirth in the sensual realm.’ … ‘My mind is not liable to return to rebirth in the realm of luminous form.’ … ‘My mind is not liable to return to rebirth in the formless realm.’ When a mendicant’s mind has been well consolidated with wisdom it’s appropriate for them to say: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.”’” - -9.26 The Simile of the Stone Pillar - -So I have heard. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. - -There Venerable Candikāputta addressed the mendicants, “Reverends, Devadatta teaches the mendicants like this: ‘When a mendicant’s mind is solidified by heart, it’s appropriate for them to say: “I understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”’” - -When he said this, Venerable Sāriputta said to him, “Reverend Candikāputta, Devadatta does not teach the mendicants like that. He teaches like this: ‘When a mendicant’s mind is well consolidated by heart, it’s appropriate for them to say: “I understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”’” - -For a second time … - -And for a third time Venerable Candikāputta addressed the mendicants … - -And for a third time, Sāriputta said to him, “Reverend Candikāputta, Devadatta does not teach the mendicants like that. He teaches like this: ‘When a mendicant’s mind is well consolidated by heart, it’s appropriate for them to say: “I understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”’ - -And how is a mendicant’s mind well consolidated by heart? The mind is well consolidated by heart when they know: ‘My mind is without greed.’ … ‘My mind is without hate.’ … ‘My mind is without delusion.’ … ‘My mind is not liable to become greedy.’ … ‘My mind is not liable to become hateful.’ … ‘My mind is not liable to become deluded.’ … ‘My mind is not liable to return to rebirth in the sensual realm.’ … ‘My mind is not liable to return to rebirth in the realm of luminous form.’ … ‘My mind is not liable to return to rebirth in the formless realm.’ - -When a mendicant’s mind is rightly freed like this, even if compelling sights come into the range of vision they don’t occupy their mind. The mind remains unaffected. It is steady, imperturbable, observing disappearance. - -Suppose there was a stone pillar, sixteen feet long. Eight feet were buried underground, and eight above ground. And violent storms were to blow up out of the east, the west, the north, and the south. They couldn’t make it tremor and tremble and quake. Why is that? It’s because that boundary pillar is firmly embedded, with deep foundations. In the same way, when a mendicant’s mind is rightly freed like this, even if compelling sights come into the range of vision they don’t occupy their mind. The mind remains unaffected. It is steady, imperturbable, observing disappearance. - -If even compelling sounds … smells … tastes … touches … and thoughts come into the range of the mind they don’t occupy the mind. The mind remains unaffected. It is steady, imperturbable, observing disappearance.” - -9.27 Dangers and Threats (1st) - -Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: - -“Householder, when a noble disciple has quelled five dangers and threats, and has the four factors of stream-entry, they may, if they wish, declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’ - -What are the five dangers and threats they have quelled? Anyone who kills living creatures creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from killing living creatures creates no dangers and threats either in the present life or in lives to come, and doesn’t experience mental pain and sadness. So that danger and threat is quelled for anyone who refrains from killing living creatures. - -Anyone who steals … - -Anyone who commits sexual misconduct … - -Anyone who lies … - -Anyone who uses alcoholic drinks that cause negligence creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from using alcoholic drinks that cause negligence creates no dangers and threats either in the present life or in lives to come, and doesn’t experience mental pain and sadness. So that danger and threat is quelled for anyone who refrains from using alcoholic drinks that cause negligence. - -These are the five dangers and threats they have quelled. - -What are the four factors of stream-entry that they have? It’s when a noble disciple has experiential confidence in the Buddha: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ - -They have experiential confidence in the teaching: ‘The teaching is well explained by the Buddha—visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ - -They have experiential confidence in the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.’ - -And a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. These are the four factors of stream-entry that they have. - -When a noble disciple has quelled these five dangers and threats, and has these four factors of stream-entry, they may, if they wish, declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’” - -9.28 Dangers and Threats (2nd) - -“Mendicants, when a noble disciple has quelled five dangers and threats, and has the four factors of stream-entry, they may, if they wish, declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’ - -What are the five dangers and threats they have quelled? Anyone who kills living creatures creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from killing living creatures creates no dangers and threats either in the present life or in lives to come, and doesn’t experience mental pain and sadness. So that danger and threat is quelled for anyone who refrains from killing living creatures. - -Anyone who steals … commits sexual misconduct … lies … Anyone who uses alcoholic drinks that cause negligence creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from using alcoholic drinks that cause negligence creates no dangers and threats either in the present life or in lives to come, and doesn’t experience mental pain and sadness. So that danger and threat is quelled for anyone who refrains from using alcoholic drinks that cause negligence. These are the five dangers and threats they have quelled. - -What are the four factors of stream-entry that they have? When a noble disciple has experiential confidence in the Buddha … the teaching … the Saṅgha … And a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. These are the four factors of stream-entry that they have. - -When a noble disciple has quelled these five dangers and threats, and has these four factors of stream-entry, they may, if they wish, declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’” - -9.29 Grounds for Resentment - -“Mendicants, there are nine grounds for resentment. What nine? Thinking: ‘They did wrong to me,’ you harbor resentment. Thinking: ‘They are doing wrong to me’ … ‘They will do wrong to me’ … ‘They did wrong to someone I love’ … ‘They are doing wrong to someone I love’ … ‘They will do wrong to someone I love’ … ‘They helped someone I dislike’ … ‘They are helping someone I dislike’ … Thinking: ‘They will help someone I dislike,’ you harbor resentment. These are the nine grounds for resentment.” - -9.30 Getting Rid of Resentment - -“Mendicants, there are these nine methods to get rid of resentment. What nine? Thinking: ‘They harmed me, but what can I possibly do?’ you get rid of resentment. Thinking: ‘They are harming me …’ … ‘They will harm me …’ … ‘They harmed someone I love …’ … ‘They are harming someone I love …’ ‘They will harm someone I love …’ … ‘They helped someone I dislike …’ … ‘They are helping someone I dislike …’ … Thinking: ‘They will help someone I dislike, but what can I possibly do?’ you get rid of resentment. These are the nine methods to get rid of resentment.” - -9.31 Progressive Cessations - -“Mendicants, there are these nine progressive cessations. What nine? - -For someone who has attained the first absorption, sensual perceptions have ceased. - -For someone who has attained the second absorption, the placing of the mind and keeping it connected have ceased. - -For someone who has attained the third absorption, rapture has ceased. - -For someone who has attained the fourth absorption, breathing has ceased. - -For someone who has attained the dimension of infinite space, the perception of form has ceased. - -For someone who has attained the dimension of infinite consciousness, the perception of the dimension of infinite space has ceased. - -For someone who has attained the dimension of nothingness, the perception of the dimension of infinite consciousness has ceased. - -For someone who has attained the dimension of neither perception nor non-perception, the perception of the dimension of nothingness has ceased. - -For someone who has attained the cessation of perception and feeling, perception and feeling have ceased. - -These are the nine progressive cessations.” - -4. The Great Chapter - -9.32 Progressive Meditations - -“Mendicants, there are these nine progressive meditations. What nine? The first absorption, the second absorption, the third absorption, the fourth absorption, the dimension of infinite space, the dimension of infinite consciousness, the dimension of nothingness, the dimension of neither perception nor non-perception, and the cessation of perception and feeling. These are the nine progressive meditations.” - -9.33 The Nine Progressive Meditative Attainments - -“Mendicants, I will teach you the nine progressive meditative attainments … And what are the nine progressive meditative attainments? - -Where sensual pleasures cease, and those who have thoroughly ended sensual pleasures meditate, I say: ‘Clearly those venerables are desireless, extinguished, crossed over, and gone beyond in that respect.’ If someone should say, ‘I do not know or see where sensual pleasures cease’, they should be told: ‘Reverend, it’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. That’s where sensual pleasures cease.’ Clearly someone who is not devious or deceitful would approve and agree with that statement. They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms. - -Where the placing of the mind and keeping it connected cease, and those who have thoroughly ended the placing of the mind and keeping it connected meditate, I say: ‘Clearly those venerables are desireless, extinguished, crossed over, and gone beyond in that respect.’ If someone should say, ‘I do not know or see where the placing of the mind and keeping it connected cease’, they should be told: ‘It’s when a mendicant, as the placing of the mind and keeping it connected are stilled, enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected. That’s where the placing of the mind and keeping it connected cease.’ Clearly someone who is not devious or deceitful would approve and agree with that statement. They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms. - -Where rapture ceases, and those who have thoroughly ended rapture meditate, I say: ‘Clearly those venerables are desireless, extinguished, crossed over, and gone beyond in that respect.’ If someone should say, ‘I do not know or see where rapture ceases’, they should be told: ‘It’s when a mendicant, with the fading away of rapture, enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, “Equanimous and mindful, one meditates in bliss”. That’s where rapture ceases.’ Clearly someone who is not devious or deceitful would approve and agree with that statement. They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms. - -Where equanimous bliss ceases, and those who have thoroughly ended equanimous bliss meditate, I say: ‘Clearly those venerables are desireless, extinguished, crossed over, and gone beyond in that respect.’ If someone should say, ‘I do not know or see where equanimous bliss ceases’, they should be told: ‘It’s when a mendicant, giving up pleasure and pain, and ending former happiness and sadness, enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. That’s where equanimous bliss ceases.’ Clearly someone who is not devious or deceitful would approve and agree with that statement. They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms. - -Where perceptions of form ceases, and those who have thoroughly ended perceptions of form meditate, I say: ‘Clearly those venerables are desireless, extinguished, crossed over, and gone beyond in that respect.’ If someone should say, ‘I do not know or see where perceptions of form ceases’, they should be told: ‘It’s when a mendicant, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that “space is infinite”, enters and remains in the dimension of infinite space. That’s where perceptions of form cease.’ Clearly someone who is not devious or deceitful would approve and agree with that statement. They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms. - -Where the perception of the dimension of infinite space ceases, and those who have thoroughly ended the perception of the dimension of infinite space meditate, I say: ‘Clearly those venerables are desireless, extinguished, crossed over, and gone beyond in that respect.’ If someone should say, ‘I do not know or see where the perception of the dimension of infinite space ceases’, they should be told: ‘It’s when a mendicant, going totally beyond the dimension of infinite space, aware that “consciousness is infinite”, enters and remains in the dimension of infinite consciousness. That’s where the perception of the dimension of infinite space ceases.’ Clearly someone who is not devious or deceitful would approve and agree with that statement. They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms. - -Where the perception of the dimension of infinite consciousness ceases, and those who have thoroughly ended the perception of the dimension of infinite consciousness meditate, I say: ‘Clearly those venerables are desireless, extinguished, crossed over, and gone beyond in that respect.’ If someone should say, ‘I do not know or see where the perception of the dimension of infinite consciousness ceases’, they should be told: ‘It’s when a mendicant, going totally beyond the dimension of infinite consciousness, aware that “there is nothing at all”, enters and remains in the dimension of nothingness. That’s where the perception of the dimension of infinite consciousness ceases.’ Clearly someone who is not devious or deceitful would approve and agree with that statement. They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms. - -Where the perception of the dimension of nothingness ceases, and those who have thoroughly ended the perception of the dimension of nothingness meditate, I say: ‘Clearly those venerables are desireless, extinguished, crossed over, and gone beyond in that respect.’ If someone should say, ‘I do not know or see where the perception of the dimension of nothingness ceases’, they should be told: ‘It’s when a mendicant, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception. That’s where the perception of the dimension of nothingness ceases.’ Clearly someone who is not devious or deceitful would approve and agree with that statement. They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms. - -Where the perception of the dimension of neither perception nor non-perception ceases, and those who have thoroughly ended the perception of the dimension of neither perception nor non-perception meditate, I say: ‘Clearly those venerables are desireless, extinguished, crossed over, and gone beyond in that respect.’ If someone should say, ‘I do not know or see where the perception of the dimension of neither perception nor non-perception ceases’, they should be told: ‘It’s when a mendicant, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. That’s where the perception of the dimension of neither perception nor non-perception ceases.’ Clearly someone who is not devious or deceitful would approve and agree with that statement. They’d say ‘Good!’ and bowing down, they’d pay homage with joined palms. - -These are the nine progressive meditative attainments.” - -9.34 Extinguishment is Bliss - -At one time Venerable Sāriputta was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. - -There he addressed the mendicants: “Reverends, extinguishment is bliss! Extinguishment is bliss!” - -When he said this, Venerable Udāyī said to him, “But Reverend Sāriputta, what’s blissful about it, since nothing is felt?” - -“The fact that nothing is felt is precisely what’s blissful about it. - -Reverend, there are these five kinds of sensual stimulation. What five? Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing. These are the five kinds of sensual stimulation. The pleasure and happiness that arise from these five kinds of sensual stimulation is called sensual pleasure. - -First, take a mendicant who, quite secluded from sensual pleasures … enters and remains in the first absorption. While a mendicant is in such a meditation, should perceptions and attentions accompanied by sensual pleasures beset them, that’s an affliction for them. Suppose a happy person were to experience pain; that would be an affliction for them. In the same way, should perceptions and attentions accompanied by sensual pleasures beset them, that’s an affliction for them. And affliction has been called suffering by the Buddha. That’s the way to understand how extinguishment is bliss. - -Furthermore, take a mendicant who, as the placing of the mind and keeping it connected are stilled, enters and remains in the second absorption. While a mendicant is in such a meditation, should perceptions and attentions accompanied by placing of the mind and keeping it connected beset them, that’s an affliction for them. Suppose a happy person were to experience pain; that would be an affliction for them. In the same way, should perceptions and attentions accompanied by placing of the mind and keeping it connected beset them, that’s an affliction for them. And affliction has been called suffering by the Buddha. That too is a way to understand how extinguishment is bliss. - -Furthermore, take a mendicant who, with the fading away of rapture, enters and remains in the third absorption. While a mendicant is in such a meditation, should perceptions and attentions accompanied by rapture beset them, that’s an affliction for them. Suppose a happy person were to experience pain; that would be an affliction for them. In the same way, should perceptions and attentions accompanied by rapture beset them, that’s an affliction for them. And affliction has been called suffering by the Buddha. That too is a way to understand how extinguishment is bliss. - -Furthermore, take a mendicant who, giving up pleasure and pain, and ending former happiness and sadness, enters and remains in the fourth absorption. While a mendicant is in such a meditation, should perceptions and attentions accompanied by equanimous bliss beset them, that’s an affliction for them. Suppose a happy person were to experience pain; that would be an affliction for them. In the same way, should perceptions and attentions accompanied by equanimous bliss beset them, that’s an affliction for them. And affliction has been called suffering by the Buddha. That too is a way to understand how extinguishment is bliss. - -Furthermore, take a mendicant who, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. While a mendicant is in such a meditation, should perceptions and attentions accompanied by form beset them, that’s an affliction for them. Suppose a happy person were to experience pain; that would be an affliction for them. In the same way, should perceptions and attentions accompanied by form beset them, that’s an affliction for them. And affliction has been called suffering by the Buddha. That too is a way to understand how extinguishment is bliss. - -Furthermore, take a mendicant who, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. While a mendicant is in such a meditation, should perceptions and attentions accompanied by the dimension of infinite space beset them, that’s an affliction for them. Suppose a happy person were to experience pain; that would be an affliction for them. In the same way, should perceptions and attentions accompanied by the dimension of infinite space beset them, that’s an affliction for them. And affliction has been called suffering by the Buddha. That too is a way to understand how extinguishment is bliss. - -Furthermore, take a mendicant who, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. While a mendicant is in such a meditation, should perceptions and attentions accompanied by the dimension of infinite consciousness beset them, that’s an affliction for them. Suppose a happy person were to experience pain; that would be an affliction for them. In the same way, should perceptions and attentions accompanied by the dimension of infinite consciousness beset them, that’s an affliction for them. And affliction has been called suffering by the Buddha. That too is a way to understand how extinguishment is bliss. - -Furthermore, take a mendicant who, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception. While a mendicant is in such a meditation, should perceptions and attentions accompanied by the dimension of nothingness beset them, that’s an affliction for them. Suppose a happy person were to experience pain; that would be an affliction for them. In the same way, should perceptions and attentions accompanied by the dimension of nothingness beset them, that’s an affliction for them. And affliction has been called suffering by the Buddha. That too is a way to understand how extinguishment is bliss. - -Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end. - -That too is a way to understand how extinguishment is bliss.” - -9.35 The Simile of the Cow - -“Mendicants, suppose there was a mountain cow who was foolish, incompetent, unskillful, and lacked common sense when roaming on rugged mountains. She might think, ‘Why don’t I go somewhere I’ve never been before? I could eat grass and drink water that I’ve never tried before.’ She’d take a step with a fore-hoof; but before it was properly set down, she’d lift up a hind-hoof. She wouldn’t go somewhere she’d never been before, or eat grass and drink water that she’d never tried before. And she’d never return safely to the place she had started from. Why is that? Because that mountain cow was foolish, incompetent, unskillful, and lacked common sense when roaming on rugged mountains. - -In the same way, some foolish, incompetent, unskillful mendicant, lacking common sense, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. But they don’t cultivate, develop, and make much of that foundation; they don’t ensure it is properly stabilized. - -They think, ‘Why don’t I, as the placing of the mind and keeping it connected are stilled, enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected.’ But they’re not able to enter and remain in the second absorption. They think, ‘Why don’t I, quite secluded from sensual pleasures, secluded from unskillful qualities, enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.’ But they’re not able to enter and remain in the first absorption. This is called a mendicant who has slipped and fallen from both sides. They’re like the mountain cow who was foolish, incompetent, unskillful, and lacking in common sense when roaming on rugged mountains. - -Suppose there was a mountain cow who was astute, competent, skillful, and used common sense when roaming on rugged mountains. She might think, ‘Why don’t I go somewhere I’ve never been before? I could eat grass and drink water that I’ve never tried before.’ She’d take a step with a fore-hoof; and after it was properly set down, she’d lift up a hind-hoof. She’d go somewhere she’d never been before, and eat grass and drink water that she’d never tried before. And she’d return safely to the place she had started from. Why is that? Because that mountain cow was astute, competent, skillful, and used common sense when roaming on rugged mountains. In the same way, some astute, competent, skillful mendicant, using common sense, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized. - -They think, ‘Why don’t I, as the placing of the mind and keeping it connected are stilled, enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected.’ Without charging at the second absorption, as the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption. They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized. - -They think, ‘Why don’t I, with the fading away of rapture, enter and remain in the third absorption, where I will meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, “Equanimous and mindful, one meditates in bliss.”’ Without charging at the third absorption, with the fading away of rapture, they enter and remain in the third absorption. They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized. - -They think, ‘Why don’t I, with the giving up of pleasure and pain, and the ending of former happiness and sadness, enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.’ Without charging at the fourth absorption, with the giving up of pleasure and pain, and the ending of former happiness and sadness, they enter and remain in the fourth absorption. They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized. - -They think, ‘Why don’t I, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that “space is infinite”, enter and remain in the dimension of infinite space.’ Without charging at the dimension of infinite space, with the fading away of rapture, they enter and remain in the dimension of infinite space. They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized. - -They think, ‘Why don’t I, going totally beyond the dimension of infinite space, aware that “consciousness is infinite”, enter and remain in the dimension of infinite consciousness.’ Without charging at the dimension of infinite consciousness, they enter and remain in the dimension of infinite consciousness. They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized. - -They think, ‘Why don’t I, going totally beyond the dimension of infinite consciousness, aware that “there is nothing at all”, enter and remain in the dimension of nothingness.’ Without charging at the dimension of nothingness, they enter and remain in the dimension of nothingness. They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized. - -They think, ‘Why don’t I, going totally beyond the dimension of nothingness, enter and remain in the dimension of neither perception nor non-perception.’ Without charging at the dimension of neither perception nor non-perception, they enter and remain in the dimension of neither perception nor non-perception. They cultivate, develop, and make much of that foundation, ensuring that it’s properly stabilized. - -They think, ‘Why don’t I, going totally beyond the dimension of neither perception nor non-perception, enter and remain in the cessation of perception and feeling.’ Without charging at the cessation of perception and feeling, they enter and remain in the cessation of perception and feeling. - -When a mendicant enters and emerges from all these attainments, their mind becomes pliable and workable. With a pliable and workable mind, their immersion becomes limitless and well developed. They become capable of realizing anything that can be realized by insight to which they extend the mind, in each and every case. - -They might wish: ‘May I wield the many kinds of psychic power: multiplying myself and becoming one again … controlling my body as far as the Brahmā realm.’ They are capable of realizing it, in each and every case. - -They might wish: ‘With clairaudience that is purified and superhuman, may I hear both kinds of sounds, human and divine, whether near or far.’ They are capable of realizing it, in each and every case. - -They might wish: ‘May I understand the minds of other beings and individuals, having comprehended them with my mind. May I understand mind with greed as “mind with greed”, and mind without greed as “mind without greed”; mind with hate as “mind with hate”, and mind without hate as “mind without hate”; mind with delusion as “mind with delusion”, and mind without delusion as “mind without delusion”; constricted mind … scattered mind … expansive mind … unexpansive mind … mind that is not supreme … mind that is supreme … mind immersed in samādhi … mind not immersed in samādhi … freed mind … and unfreed mind as “unfreed mind”.’ They are capable of realizing it, in each and every case. - -They might wish: ‘May I recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: “There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.” May I recollect my many past lives, with features and details.’ They’re capable of realizing it, in each and every case. - -They might wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings are reborn according to their deeds.’ They’re capable of realizing it, in each and every case. - -They might wish: ‘May I realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’ They’re capable of realizing it, in each and every case.” - -9.36 Depending on Absorption - -“Mendicants, I say that the first absorption is a basis for ending the defilements. The second absorption is also a basis for ending the defilements. The third absorption is also a basis for ending the defilements. The fourth absorption is also a basis for ending the defilements. The dimension of infinite space is also a basis for ending the defilements. The dimension of infinite consciousness is also a basis for ending the defilements. The dimension of nothingness is also a basis for ending the defilements. The dimension of neither perception nor non-perception is also a basis for ending the defilements. The cessation of perception and feeling is also a basis for ending the defilements. - -‘The first absorption is a basis for ending the defilements.’ That’s what I said, but why did I say it? Take a mendicant who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. They turn their mind away from those things, and apply it to the deathless: ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ Abiding in that they attain the ending of defilements. If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world. - -It’s like an archer or their apprentice who first practices on a straw man or a clay model. At a later time they become a long-distance shooter, a marksman, who shatters large objects. In the same way a noble disciple, quite secluded from sensual pleasures, enters and remains in the first absorption. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. They turn their mind away from those things, and apply it to the deathless: ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ Abiding in that they attain the ending of defilements. If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world. ‘The first absorption is a basis for ending the defilements.’ That’s what I said, and this is why I said it. - -‘The second absorption is also a basis for ending the defilements.’ … - -‘The third absorption is also a basis for ending the defilements.’ … - -‘The fourth absorption is also a basis for ending the defilements.’ … - -‘The dimension of infinite space is also a basis for ending the defilements.’ That’s what I said, but why did I say it? Take a mendicant who, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. They contemplate the phenomena there—included in feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. They turn their mind away from those things, and apply it to the deathless: ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ Abiding in that they attain the ending of defilements. If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world. - -It’s like an archer or their apprentice who first practices on a straw man or a clay model. At a later time they become a long-distance shooter, a marksman, who shatters large objects. In the same way, take a mendicant who enters and remains in the dimension of infinite space. … ‘The dimension of infinite space is a basis for ending the defilements.’ That’s what I said, and this is why I said it. - -‘The dimension of infinite consciousness is a basis for ending the defilements.’ … - -‘The dimension of nothingness is a basis for ending the defilements.’ That’s what I said, but why did I say it? Take a mendicant who, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. They contemplate the phenomena there—included in feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. They turn their mind away from those things, and apply it to the deathless: ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ Abiding in that they attain the ending of defilements. If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world. - -It’s like an archer or their apprentice who first practices on a straw man or a clay model. At a later time they become a long-distance shooter, a marksman, who shatters large objects. In the same way, take a mendicant who, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. They contemplate the phenomena there—included in feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. They turn their mind away from those things, and apply it to the deathless: ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ Abiding in that they attain the ending of defilements. If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world. ‘The dimension of nothingness is a basis for ending the defilements.’ That’s what I said, and this is why I said it. - -And so, mendicants, penetration to enlightenment extends as far as attainments with perception. But the two dimensions that depend on these— the dimension of neither perception nor non-perception, and the cessation of perception and feeling—are properly explained by mendicants who are skilled in these attainments and skilled in emerging from them, after they’ve entered them and emerged from them.” - -9.37 By Ānanda - -At one time Venerable Ānanda was staying near Kosambi, in Ghosita’s Monastery. There Ānanda addressed the mendicants: “Reverends, mendicants!” - -“Reverend,” they replied. Ānanda said this: - -“It’s incredible, reverends, it’s amazing! How this Blessed One who knows and sees, the perfected one, the fully awakened Buddha, has found an opening in a confined space. It’s in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to end the cycle of suffering, and to realize extinguishment. - -The eye itself is actually present, and so are those sights. Yet one will not experience that sense-field. The ear itself is actually present, and so are those sounds. Yet one will not experience that sense-field. The nose itself is actually present, and so are those smells. Yet one will not experience that sense-field. The tongue itself is actually present, and so are those tastes. Yet one will not experience that sense-field. The body itself is actually present, and so are those touches. Yet one will not experience that sense-field.” - -When he said this, Venerable Udāyī said to Venerable Ānanda: - -“Reverend Ānanda, is one who doesn’t experience that sense-field actually percipient or not?” - -“Reverend, one who doesn’t experience that sense-field is actually percipient, not non-percipient.” - -“But what does one who doesn’t experience that sense-field perceive?” - -“It’s when a mendicant, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. One who doesn’t experience that sense-field perceives in this way. - -Furthermore, a mendicant, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. One who doesn’t experience that sense-field perceives in this way. - -Furthermore, a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. One who doesn’t experience that sense-field perceives in this way. - -Reverend, one time I was staying near Sāketa in the deer park in Añjana Wood. Then the nun Jaṭilagāhikā came up to me, bowed, stood to one side, and said to me: ‘Sir, Ānanda, regarding the immersion that does not lean forward or pull back, and is not held in place by forceful suppression. Being free, it’s stable. Being stable, it’s content. Being content, one is not anxious. What did the Buddha say was the fruit of this immersion?’ - -When she said this, I said to her: ‘Sister, regarding the immersion that does not lean forward or pull back, and is not held in place by forceful suppression. Being free, it’s stable. Being stable, it’s content. Being content, one is not anxious. The Buddha said that the fruit of this immersion is enlightenment.’ One who doesn’t experience that sense-field perceives in this way, too.” - -9.38 Brahmin Cosmologists - -Then two brahmin cosmologists went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, they sat down to one side and said to the Buddha: - -“Master Gotama, Pūraṇa Kassapa claims to be all-knowing and all-seeing, to know and see everything without exception, thus: ‘Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.’ He says: ‘With infinite knowledge I know and see that the world is infinite.’ And the Jain leader Nāṭaputta also claims to be all-knowing and all-seeing, to know and see everything without exception, thus: ‘Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.’ He says: ‘With infinite knowledge I know and see that the world is finite.’ These two claim to speak from knowledge, but they directly contradict each other. Which one of them speaks the truth, and which falsehood?” - -“Enough, brahmins. Leave this aside: ‘These two claim to speak from knowledge, but they directly contradict each other. Which one of them speaks the truth, and which falsehood?’ I will teach you the Dhamma. Listen and pay close attention, I will speak.” - -“Yes sir,” those brahmins replied. The Buddha said this: - -“Suppose there were four men standing in the four directions. Each of them was extremely fast, with an extremely mighty stride. They’re as fast as a light arrow easily shot across the shadow of a palm tree by a well-trained expert archer with a strong bow. Their stride was such that it spanned from the eastern ocean to the western ocean. Then the man standing in the east would say: ‘I will reach the end of the world by traveling.’ Though he’d travel for his whole lifespan of a hundred years—pausing only to eat and drink, go to the toilet, and sleep to dispel weariness—he’d die along the way, never reaching the end of the world. Then the man standing in the west … Then the man standing in the north … Then the man standing in the south would say: ‘I will reach the end of the world by traveling.’ Though he’d travel for his whole lifespan of a hundred years—pausing only to eat and drink, go to the toilet, and sleep to dispel weariness—he’d die along the way, never reaching the end of the world. Why is that? I say it’s not possible to know or see or reach the end of the world by running like this. But I also say there’s no making an end of suffering without reaching the end of the world. - -These five kinds of sensual stimulation are called the world in the training of the noble one. What five? Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing. These five kinds of sensual stimulation are called the world in the training of the noble one. - -Take a mendicant who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. This is called a mendicant who, having gone to the end of the world, meditates at the end of the world. Others say of them: ‘They’re included in the world, and haven’t yet left the world.’ And I also say this: ‘They’re included in the world, and haven’t yet left the world.’ - -Furthermore, take a mendicant who, as the placing of the mind and keeping it connected are stilled, enters and remains in the second absorption … third absorption … fourth absorption. This is called a mendicant who, having gone to the end of the world, meditates at the end of the world. Others say of them: ‘They’re included in the world, and haven’t yet left the world.’ And I also say this: ‘They’re included in the world, and haven’t yet left the world.’ - -Furthermore, take a mendicant who, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. This is called a mendicant who, having gone to the end of the world, meditates at the end of the world. Others say of them: ‘They’re included in the world, and haven’t yet left the world.’ And I also say this: ‘They’re included in the world, and haven’t yet left the world.’ - -Furthermore, take a mendicant who enters and remains in the dimension of infinite consciousness. … the dimension of nothingness … the dimension of neither perception nor non-perception. This is called a mendicant who, having gone to the end of the world, meditates at the end of the world. Others say of them: ‘They’re included in the world, and haven’t yet left the world.’ And I also say this: ‘They’re included in the world, and haven’t yet left the world.’ - -Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end. This is called a mendicant who, having gone to the end of the world, meditates at the end of the world. And they’ve crossed over clinging to the world.” - -9.39 The War Between the Gods and the Demons - -“Once upon a time, mendicants, a battle was fought between the gods and the demons. In that battle the demons won and the gods lost. Defeated, the gods fled north with the demons in pursuit. - -Then the gods thought, ‘The demons are still in pursuit. Why don’t we engage them in battle a second time?’ And so a second battle was fought between the gods and the demons. And for a second time the demons won and the gods lost. Defeated, the gods fled north with the demons in pursuit. - -Then the gods thought, ‘The demons are still in pursuit. Why don’t we engage them in battle a third time?’ And so a third battle was fought between the gods and the demons. And for a third time the demons won and the gods lost. Defeated and terrified, the gods fled right into the castle of the gods. - -When they had entered their castle, they thought, ‘Now we’re in a secure location and the demons can’t do anything to us.’ The demons also thought, ‘Now the gods are in a secure location and we can’t do anything to them.’ - -Once upon a time, a battle was fought between the gods and the demons. In that battle the gods won and the demons lost. Defeated, the demons fled south with the gods in pursuit. - -Then the demons thought, ‘The gods are still in pursuit. Why don’t we engage them in battle a second time?’ And so a second battle was fought between the gods and the demons. And for a second time the gods won and the demons lost. Defeated, the demons fled south with the gods in pursuit. - -Then the demons thought, ‘The gods are still in pursuit. Why don’t we engage them in battle a third time?’ And so a third battle was fought between the gods and the demons. And for a third time the gods won and the demons lost. Defeated and terrified, the demons fled right into the citadel of the demons. - -When they had entered their citadel, they thought, ‘Now we’re in a secure location and the gods can’t do anything to us.’ And the gods also thought, ‘Now the demons are in a secure location and we can’t do anything to them.’ - -In the same way, a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. At such a time the mendicant thinks, ‘Now I’m in a secure location and Māra can’t do anything to me.’ And Māra the Wicked also thinks, ‘Now the mendicant is in a secure location and we can’t do anything to them.’ - -When, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption … third absorption … fourth absorption. At such a time the mendicant thinks, ‘Now I’m in a secure location and Māra can’t do anything to me.’ And Māra the Wicked also thinks, ‘Now the mendicant is in a secure location and we can’t do anything to them.’ - -A mendicant, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. At such a time they are called a mendicant who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see. - -A mendicant, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. … Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. … Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception. … - -Going totally beyond the dimension of neither perception nor non-perception, they entersand remain in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end. At such a time they are called a mendicant who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see. And they’ve crossed over clinging to the world.” - -9.40 The Simile of the Bull Elephant in the Forest - -“Mendicants, when a wild bull elephant is engrossed in the pasture, but other elephants—males, females, younglings, or cubs—got there first and trampled the grass, the wild bull elephant is horrified, repelled, and disgusted by that. When the wild bull elephant is engrossed in the pasture, but other elephants—males, females, younglings, or cubs—eat the broken branches that he has dragged down, the wild bull elephant is horrified, repelled, and disgusted by that. When a wild bull elephant has plunged into the pool, but other elephants—males, females, younglings, or cubs—got there first and stirred up the water with their trunks, the wild bull elephant is horrified, repelled, and disgusted by that. When a wild bull elephant has come out of the pool and the female elephants bump into him, the wild bull elephant is horrified, repelled, and disgusted by that. - -At that time the wild bull elephant thinks: ‘Now I live crowded by other males, females, younglings, and cubs. I eat the grass they’ve trampled, and they eat the broken branches I’ve dragged down. I drink muddy water, and after my bath the female elephants bump into me. Why don’t I live alone, withdrawn from the herd?’ After some time he lives alone, withdrawn from the herd, and he eats untrampled grass, and other elephants don’t eat the broken branches he has dragged down. He doesn’t drink muddy water, and the female elephants don’t bump into him after his bath. - -At that time the wild bull elephant thinks: ‘Formerly I lived crowded by other males, females, younglings, and cubs. I ate the grass they’d trampled, and they ate the broken branches I’d dragged down. I drank muddy water, and after my bath the female elephants bumped into me. Now I live alone, and I’m free of all these things.’ He breaks off a branch and scratches his body, happily relieving his itches. - -In the same way, when a mendicant lives crowded by monks, nuns, laymen, and laywomen; by rulers and their ministers, and by teachers of other paths and their disciples, they think: ‘Now I live crowded by monks, nuns, laymen, and laywomen; by rulers and their ministers, and teachers of other paths and their disciples. Why don’t I live alone, withdrawn from the group?’ They frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. Gone to a wilderness, or to the root of a tree, or to an empty hut, they sit down cross-legged, with their body straight, and establish mindfulness right there. - -Giving up desire for the world, they meditate with a heart rid of desire, cleansing the mind of desire. Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will. Giving up dullness and drowsiness, they meditate with a mind free of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse. Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt. They give up these five hindrances, corruptions of the heart that weaken wisdom. Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. They happily relieve their itches. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption … third absorption … fourth absorption. They happily relieve their itches. - -Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space. They happily relieve their itches. Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness. … Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. … Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception. … Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end. They happily relieve their itches.” - -9.41 With the Householder Tapussa - -At one time the Buddha was staying in the land of the Mallas, near the Mallian town named Uruvelakappa. - -Then the Buddha robed up in the morning and, taking his bowl and robe, entered Uruvelakappa for alms. Then, after the meal, on his return from alms-round, he addressed Venerable Ānanda, “Ānanda, you stay right here, while I plunge deep into the Great Wood for the day’s meditation.” - -“Yes, sir,” Ānanda replied. Then the Buddha plunged deep into the Great Wood and sat at the root of a tree for the day’s meditation. - -The householder Tapussa went up to Venerable Ānanda, bowed, sat down to one side, and said to him: - -“Sir, Ānanda, we are laypeople who enjoy sensual pleasures. We like sensual pleasures, we love them and take joy in them. But renunciation seems like an abyss. I have heard that in this teaching and training there are very young mendicants whose minds are eager for renunciation; they’re confident, settled, and decided about it. They see it as peaceful. Renunciation is the dividing line between the multitude and the mendicants in this teaching and training.” - -“Householder, we should see the Buddha about this matter. Come, let’s go to the Buddha and inform him about this. As he answers, so we’ll remember it.” - -“Yes, sir,” replied Tapussa. Then Ānanda together with Tapussa went to the Buddha, bowed, and sat down to one side. Ānanda told him what had happened. - -“That’s so true, Ānanda! That’s so true! Before my awakening—when I was still unawakened but intent on awakening—I too thought, ‘Renunciation is good! Seclusion is good!’ But my mind wasn’t eager for renunciation; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful. Then I thought, ‘What is the cause, what is the reason why my mind isn’t eager for renunciation, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’ Then I thought, ‘I haven’t seen the drawbacks of sensual pleasures, and so I haven’t cultivated that. I haven’t realized the benefits of renunciation, and so I haven’t developed that. That’s why my mind isn’t eager for renunciation, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’ Then I thought, ‘Suppose that, seeing the drawbacks of sensual pleasures, I were to cultivate that. And suppose that, realizing the benefits of renunciation, I were to develop that. It’s possible that my mind would be eager for renunciation; it would be confident, settled, and decided about it. And I would see it as peaceful.’ And so, after some time, I saw the drawbacks of sensual pleasures and cultivated that, and I realized the benefits of renunciation and developed that. Then my mind was eager for renunciation; it was confident, settled, and decided about it. I saw it as peaceful. And so, quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. While I was in that meditation, perceptions and attentions accompanied by sensual pleasures beset me, and that was an affliction for me. Suppose a happy person were to experience pain; that would be an affliction for them. In the same way, when perceptions and attentions accompanied by sensual pleasures beset me, that was an affliction for me. - -Then I thought, ‘Why don’t I, as the placing of the mind and keeping it connected are stilled … enter and remain in the second absorption?’ But my mind wasn’t eager to stop placing the mind; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful. Then I thought, ‘What is the cause, what is the reason why my mind isn’t eager to stop placing the mind, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’ Then I thought, ‘I haven’t seen the drawbacks of placing the mind, and so I haven’t cultivated that. I haven’t realized the benefits of not placing the mind, and so I haven’t developed that. That’s why my mind isn’t eager to stop placing the mind, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’ Then I thought, ‘Suppose that, seeing the drawbacks of placing the mind, I were to cultivate that. And suppose that, realizing the benefits of not placing the mind, I were to develop that. It’s possible that my mind would be eager to stop placing the mind; it would be confident, settled, and decided about it. And I would see it as peaceful.’ And so, after some time, I saw the drawbacks of placing the mind and cultivated that, and I realized the benefits of not placing the mind and developed that. Then my mind was eager to stop placing the mind; it was confident, settled, and decided about it. I saw it as peaceful. And so, as the placing of the mind and keeping it connected were stilled … I was entering and remaining in the second absorption. While I was in that meditation, perceptions and attentions accompanied by placing the mind beset me, and that was an affliction for me. Suppose a happy person were to experience pain; that would be an affliction for them. In the same way, when perceptions and attentions accompanied by placing the mind and keeping it connected beset me, that was an affliction for me. - -Then I thought, ‘Why don’t I, with the fading away of rapture, enter and remain in the third absorption, where I will meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, “Equanimous and mindful, one meditates in bliss”?’ But my mind wasn’t eager for freedom from rapture; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful. Then I thought, ‘What is the cause, what is the reason why my mind isn’t eager for freedom from rapture, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’ Then I thought, ‘I haven’t seen the drawbacks of rapture, and so I haven’t cultivated that. I haven’t realized the benefits of freedom from rapture, and so I haven’t developed that. That’s why my mind isn’t eager for freedom from rapture, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’ Then I thought, ‘Suppose that, seeing the drawbacks of rapture, I were to cultivate that. And suppose that, realizing the benefits of freedom from rapture, I were to develop that. It’s possible that my mind would be eager to be free from rapture; it would be confident, settled, and decided about it. And I would see it as peaceful.’ And so, after some time, I saw the drawbacks of rapture and cultivated that, and I realized the benefits of freedom from rapture and developed that. Then my mind was eager for freedom from rapture; it was confident, settled, and decided about it. I saw it as peaceful. And so, with the fading away of rapture … I was entering and remaining in the third absorption. While I was in that meditation, perceptions and attentions accompanied by rapture beset me, and that was an affliction for me. Suppose a happy person were to experience pain; that would be an affliction for them. In the same way, when perceptions and attentions accompanied by rapture beset me, that was an affliction for me. - -Then I thought, ‘Why don’t I, with the giving up of pleasure and pain, and the ending of former happiness and sadness, enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness?’ But my mind wasn’t eager to be without pleasure and pain; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful. Then I thought, ‘What is the cause, what is the reason why my mind isn’t eager to be without pleasure and pain, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’ Then I thought, ‘I haven’t seen the drawbacks of equanimous bliss, and so I haven’t cultivated that. I haven’t realized the benefits of being without pleasure and pain, and so I haven’t developed that. That’s why my mind isn’t eager to be without pleasure and pain, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’ Then I thought, ‘Suppose that, seeing the drawbacks of equanimous bliss, I were to cultivate that. And suppose that, realizing the benefits of being without pleasure and pain, I were to develop that. It’s possible that my mind would be eager to be without pleasure and pain; it would be confident, settled, and decided about it. And I would see it as peaceful.’ And so, after some time, I saw the drawbacks of equanimous bliss and cultivated that, and I realized the benefits of being without pleasure and pain and developed that. Then my mind was eager to be without pleasure and pain; it was confident, settled, and decided about it. I saw it as peaceful. And so, giving up pleasure and pain … I was entering and remaining in the fourth absorption. While I was in that meditation, perceptions and attentions accompanied by equanimous bliss beset me, and that was an affliction for me. Suppose a happy person were to experience pain; that would be an affliction for them. In the same way, when perceptions and attentions accompanied by equanimous bliss beset me, that was an affliction for me. - -Then I thought, ‘Why don’t I, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that “space is infinite”, enter and remain in the dimension of infinite space?’ But my mind wasn’t eager for the dimension of infinite space; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful. Then I thought, ‘What is the cause, what is the reason why my mind isn’t eager for the dimension of infinite space, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’ Then I thought, ‘I haven’t seen the drawbacks of forms, and so I haven’t cultivated that. I haven’t realized the benefits of the dimension of infinite space, and so I haven’t developed that. That’s why my mind isn’t eager for the dimension of infinite space, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’ Then I thought, ‘Suppose that, seeing the drawbacks of forms, I were to cultivate that. And suppose that, realizing the benefits of the dimension of infinite space, I were to develop that. It’s possible that my mind would be eager for the dimension of infinite space; it would be confident, settled, and decided about it. And I would see it as peaceful.’ And so, after some time, I saw the drawbacks of forms and cultivated that, and I realized the benefits of the dimension of infinite space and developed that. Then my mind was eager for the dimension of infinite space; it was confident, settled, and decided about it. I saw it as peaceful. And so, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, I was entering and remaining in the dimension of infinite space. While I was in that meditation, perceptions and attentions accompanied by forms beset me, and that was an affliction for me. Suppose a happy person were to experience pain; that would be an affliction for them. In the same way, when perceptions and attentions accompanied by forms beset me, that was an affliction for me. - -Then I thought, ‘Why don’t I, going totally beyond the dimension of infinite space, aware that “consciousness is infinite”, enter and remain in the dimension of infinite consciousness?’ But my mind wasn’t eager for the dimension of infinite consciousness; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful. Then I thought, ‘What is the cause, what is the reason why my mind isn’t eager for the dimension of infinite consciousness, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’ Then I thought, ‘I haven’t seen the drawbacks of the dimension of infinite space, and so I haven’t cultivated that. I haven’t realized the benefits of the dimension of infinite consciousness, and so I haven’t developed that. That’s why my mind isn’t eager for the dimension of infinite consciousness, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’ Then I thought, ‘Suppose that, seeing the drawbacks of the dimension of infinite space, I were to cultivate that. And suppose that, realizing the benefits of the dimension of infinite consciousness, I were to develop that. It’s possible that my mind would be eager for the dimension of infinite consciousness; it would be confident, settled, and decided about it. And I would see it as peaceful.’ And so, after some time, I saw the drawbacks of the dimension of infinite space and cultivated that, and I realized the benefits of the dimension of infinite consciousness and developed that. Then my mind was eager for the dimension of infinite consciousness; it was confident, settled, and decided about it. I saw it as peaceful. And so, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, I was entering and remaining in the dimension of infinite consciousness. While I was in that meditation, perceptions and attentions accompanied by the dimension of infinite space beset me, and that was an affliction for me. Suppose a happy person were to experience pain; that would be an affliction for them. In the same way, when perceptions and attentions accompanied by the dimension of infinite space beset me, that was an affliction for me. - -Then I thought, ‘Why don’t I, going totally beyond the dimension of infinite consciousness, aware that “there is nothing at all”, enter and remain in the dimension of nothingness?’ But my mind wasn’t eager for the dimension of nothingness; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful. Then I thought, ‘What is the cause, what is the reason why my mind isn’t eager for the dimension of nothingness, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’ Then I thought, ‘I haven’t seen the drawbacks of the dimension of infinite consciousness, and so I haven’t cultivated that. I haven’t realized the benefits of the dimension of nothingness, and so I haven’t developed that. That’s why my mind isn’t eager for the dimension of nothingness, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’ Then I thought, ‘Suppose that, seeing the drawbacks of the dimension of infinite consciousness, I were to cultivate that. And suppose that, realizing the benefits of the dimension of nothingness, I were to develop that. It’s possible that my mind would be eager for the dimension of nothingness; it would be confident, settled, and decided about it. And I would see it as peaceful.’ And so, after some time, I saw the drawbacks of the dimension of infinite consciousness and cultivated that, and I realized the benefits of the dimension of nothingness and developed that. Then my mind was eager for the dimension of nothingness; it was confident, settled, and decided about it. I saw it as peaceful. And so, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, I was entering and remaining in the dimension of nothingness. While I was in that meditation, perceptions and attentions accompanied by the dimension of infinite consciousness beset me, and that was an affliction for me. Suppose a happy person were to experience pain; that would be an affliction for them. In the same way, when perceptions and attentions accompanied by the dimension of infinite consciousness beset me, that was an affliction for me. - -Then I thought, ‘Why don’t I, going totally beyond the dimension of nothingness, enter and remain in the dimension of neither perception nor non-perception?’ But my mind wasn’t eager for the dimension of neither perception nor non-perception; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful. Then I thought, ‘What is the cause, what is the reason why my mind isn’t eager for the dimension of neither perception nor non-perception, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’ Then I thought, ‘I haven’t seen the drawbacks of the dimension of nothingness, and so I haven’t cultivated that. I haven’t realized the benefits of the dimension of neither perception nor non-perception, and so I haven’t developed that. That’s why my mind isn’t eager for the dimension of neither perception nor non-perception, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’ Then I thought, ‘Suppose that, seeing the drawbacks of the dimension of nothingness, I were to cultivate that. And suppose that, realizing the benefits of the dimension of neither perception nor non-perception, I were to develop that. It’s possible that my mind would be eager for the dimension of neither perception nor non-perception; it would be confident, settled, and decided about it. And I would see it as peaceful.’ And so, after some time, I saw the drawbacks of the dimension of nothingness and cultivated that, and I realized the benefits of the dimension of neither perception nor non-perception and developed that. Then my mind was eager for the dimension of neither perception nor non-perception; it was confident, settled, and decided about it. I saw it as peaceful. And so, going totally beyond the dimension of nothingness, I was entering and remaining in the dimension of neither perception nor non-perception. While I was in that meditation, perceptions and attentions accompanied by the dimension of nothingness beset me, and that was an affliction for me. Suppose a happy person were to experience pain; that would be an affliction for them. In the same way, when perceptions and attentions accompanied by the dimension of nothingness beset me, that was an affliction for me. - -Then I thought, ‘Why don’t I, going totally beyond the dimension of neither perception nor non-perception, enter and remain in the cessation of perception and feeling?’ But my mind wasn’t eager for the cessation of perception and feeling; it wasn’t confident, settled, and decided about it. I didn’t see it as peaceful. Then I thought, ‘What is the cause, what is the reason why my mind isn’t eager for the cessation of perception and feeling, and not confident, settled, and decided about it? Why don’t I see it as peaceful?’ Then I thought, ‘I haven’t seen the drawbacks of the dimension of neither perception nor non-perception, and so I haven’t cultivated that. I haven’t realized the benefits of the cessation of perception and feeling, and so I haven’t developed that. That’s why my mind isn’t eager for the cessation of perception and feeling, and not confident, settled, and decided about it. And it’s why I don’t see it as peaceful.’ Then I thought, ‘Suppose that, seeing the drawbacks of the dimension of neither perception nor non-perception, I were to cultivate that. And suppose that, realizing the benefits of the cessation of perception and feeling, I were to develop that. It’s possible that my mind would be eager for cessation of perception and feeling; it would be confident, settled, and decided about it. And I would see it as peaceful.’ And so, after some time, I saw the drawbacks of the dimension of neither perception nor non-perception and cultivated that, and I realized the benefits of the cessation of perception and feeling and developed that. Then my mind was eager for the cessation of perception and feeling; it was confident, settled, and decided about it. I saw it as peaceful. And so, going totally beyond the dimension of neither perception nor non-perception, I was entering and remaining in the cessation of perception and feeling. And, having seen with wisdom, my defilements were ended. - -As long as I hadn’t entered into and withdrawn from these nine progressive meditative attainments in both forward and reverse order, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans. - -But when I had entered into and withdrawn from these nine progressive meditative attainments in both forward and reverse order, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans. - -Knowledge and vision arose in me: ‘My freedom is unshakable; this is my last rebirth; now there are no more future lives.’” - -5. Similarity - -9.42 Cramped - -At one time Venerable Ānanda was staying near Kosambi, in Ghosita’s Monastery. Then Venerable Udāyī went up to Venerable Ānanda and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Ānanda, “Reverend, this was said by the god Pañcālacaṇḍa: - - ‘The opening amid confinement - was discovered by the Buddha of vast intelligence, - who woke up to absorption, - the sage, the solitary bull.’ - -But what is confinement, and what is the opening amid confinement that the Buddha spoke of?” - -“Reverend, these five kinds of sensual stimulation are called ‘confinement’ by the Buddha. What five? Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing. These are the five kinds of sensual stimulation that are called ‘confinement’ by the Buddha. - -Now, take a mendicant who, quite secluded from sensual pleasures … enters and remains in the first absorption. To this extent the Buddha spoke of creating an opening amid confinement in a qualified sense. But it is still confined. Confined by what? Whatever placing of the mind and keeping it connected has not ceased is the confinement there. - -Furthermore, take a mendicant who, as the placing of the mind and keeping it connected are stilled … enters and remains in the second absorption. To this extent the Buddha spoke of creating an opening amid confinement in a qualified sense. But it is still confined. Confined by what? Whatever rapture has not ceased is the confinement there. - -Furthermore, take a mendicant who, with the fading away of rapture … enters and remains in the third absorption. To this extent the Buddha spoke of creating an opening amid confinement in a qualified sense. But it is still confined. Confined by what? Whatever equanimous bliss has not ceased is the confinement there. - -Furthermore, take a mendicant who, giving up pleasure and pain … enters and remains in the fourth absorption. To this extent the Buddha spoke of creating an opening amid confinement in a qualified sense. But it is still confined. Confined by what? Whatever perception of form has not ceased is the confinement there. - -Furthermore, take a mendicant who, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. To this extent the Buddha spoke of creating an opening amid confinement in a qualified sense. But it is still confined. Confined by what? Whatever perception of the dimension of infinite space has not ceased is the confinement there. - -Furthermore, a mendicant, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. To this extent the Buddha spoke of creating an opening amid confinement in a qualified sense. But it is still confined. Confined by what? Whatever perception of the dimension of infinite consciousness has not ceased is the confinement there. - -Furthermore, a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. To this extent the Buddha spoke of creating an opening amid confinement in a qualified sense. But it is still confined. Confined by what? Whatever perception of the dimension of nothingness has not ceased is the confinement there. - -Furthermore, take a mendicant who, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception. To this extent the Buddha spoke of creating an opening amid confinement in a qualified sense. But it is still confined. Confined by what? Whatever perception of neither perception nor non-perception has not ceased is the confinement there. - -Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end. To this extent the Buddha spoke of creating an opening amid confinement in a definitive sense.” - -9.43 A Personal Witness - -“Reverend, they speak of a person called ‘personal witness’. What is the personal witness that the Buddha spoke of?” - -“First, take a mendicant who, quite secluded from sensual pleasures … enters and remains in the first absorption. They meditate directly experiencing that dimension in every way. To this extent the Buddha spoke of the personal witness in a qualified sense. - -Furthermore, take a mendicant who, as the placing of the mind and keeping it connected are stilled, enters and remains in the second absorption … third absorption … fourth absorption. They meditate directly experiencing that dimension in every way. To this extent the Buddha spoke of the personal witness in a qualified sense. - -Furthermore, take a mendicant who, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. They meditate directly experiencing that dimension in every way. To this extent the Buddha spoke of the personal witness in a qualified sense. Furthermore, take a mendicant who enters and remains in the dimension of infinite consciousness … the dimension of nothingness … the dimension of neither perception nor non-perception … - -Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end. They meditate directly experiencing that dimension in every way. To this extent the Buddha spoke of the personal witness in a definitive sense.” - -9.44 Freed by Wisdom - -“Reverend, they speak of a person called ‘freed by wisdom’. What is the one freed by wisdom that the Buddha spoke of?” - -“First, take a mendicant who, quite secluded from sensual pleasures … enters and remains in the first absorption. And they understand that with wisdom. To this extent the Buddha spoke of the one freed by wisdom in a qualified sense. … - -Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end. And they understand that with wisdom. To this extent the Buddha spoke of the one freed by wisdom in a definitive sense.” - -9.45 Freed Both Ways - -“Reverend, they speak of a person called ‘freed both ways’. What is the one freed both ways that the Buddha spoke of?” - -“First, take a mendicant who, quite secluded from sensual pleasures … enters and remains in the first absorption. They meditate directly experiencing that dimension in every way. And they understand that with wisdom. To this extent the Buddha spoke of the one freed both ways in a qualified sense. … - -Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end. They meditate directly experiencing that dimension in every way. And they understand that with wisdom. To this extent the Buddha spoke of the one freed both ways in a definitive sense.” - -9.46 In This Very Life - -“Reverend, they speak of ‘a teaching visible in this very life’. In what way did the Buddha speak of a teaching visible in this very life?” - -“First, take a mendicant who, quite secluded from sensual pleasures … enters and remains in the first absorption. To this extent the Buddha spoke of the teaching visible in this very life in a qualified sense. … - -Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end. To this extent the Buddha spoke of the teaching visible in this very life in a definitive sense.” - -9.47 Extinguishment Is Visible in This Very Life - -“Reverend, they say that ‘extinguishment is visible in this very life’. In what way did the Buddha say extinguishment is visible in this very life?” - -“First, take a mendicant who, quite secluded from sensual pleasures … enters and remains in the first absorption. To this extent the Buddha said that extinguishment is visible in this very life in a qualified sense. … - -Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end. To this extent the Buddha said that extinguishment is visible in this very life in a definitive sense.” - -9.48 Extinguishment - -“Reverend, they speak of ‘extinguishment’. …” - -9.49 Final Extinguishment - -“Reverend, they speak of ‘final extinguishment’. …” - -9.50 Extinguishment in a Certain Respect - -“Reverend, they speak of ‘extinguishment in a certain respect’. …” - -9.51 Extinguishment in the Present Life - -“Reverend, they speak of ‘extinguishment in the present life’. In what way did the Buddha speak of extinguishment in the present life?” - -“First, take a mendicant who, quite secluded from sensual pleasures … enters and remains in the first absorption. To this extent the Buddha spoke of extinguishment in the present life in a qualified sense. … - -Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end. To this extent the Buddha spoke of extinguishment in the present life in a definitive sense.” - -6. A Safe Place - -9.52 A Safe Place - -“Reverend, they speak of ‘a safe place’. In what way did the Buddha speak of a safe place?” - -“First, take a mendicant who, quite secluded from sensual pleasures … enters and remains in the first absorption. To this extent the Buddha spoke of a safe place in a qualified sense. … - -Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end. To this extent the Buddha spoke of a safe place in a definitive sense.” - -9.53 Reaching a Safe Place - -“Reverend, they speak of ‘reaching a safe place’. …” - -9.54 The Deathless - -“Reverend, they speak of ‘the deathless’. …” - -9.55 Reaching the Deathless - -“Reverend, they speak of ‘reaching the deathless’. …” - -9.56 A Place Without Fear - -“Reverend, they speak of ‘a place without fear’. …” - -9.57 Reaching a Place Without Fear - -“Reverend, they speak of ‘reaching a place without fear’. …” - -9.58 Tranquility - -“Reverend, they speak of ‘tranquility’. …” - -9.59 Progressive Tranquility - -“Reverend, they speak of ‘progressive tranquility’. …” - -9.60 Cessation - -“Reverend, they speak of ‘cessation’. …” - -9.61 Progressive Cessation - -“Reverend, they speak of ‘progressive cessation’. What is the progressive cessation that the Buddha spoke of?” - -“First, take a mendicant who, quite secluded from sensual pleasures … enters and remains in the first absorption. To this extent the Buddha spoke of progressive cessation in a qualified sense. … - -Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end. To this extent the Buddha spoke of progressive cessation in a definitive sense.” - -9.62 Requirements for Perfection - -“Mendicants, without giving up nine things you can’t realize perfection. What nine? Greed, hate, delusion, anger, hostility, offensiveness, contempt, jealousy, and stinginess. Without giving up these nine things you can’t realize perfection. - -After giving up nine things you can realize perfection. What nine? Greed, hate, delusion, anger, hostility, offensiveness, contempt, jealousy, and stinginess. After giving up these nine things you can realize the fruit of perfection.” - -7. Mindfulness Meditation - -9.63 Weaknesses in Training and Mindfulness Meditation - -“Mendicants, there are these five weaknesses when you’re training. What five? Killing living creatures, stealing, sexual misconduct, lying, and using alcoholic drinks that cause negligence. These are the five weaknesses when you’re training. - -To give up these five weaknesses in your training you should develop the four kinds of mindfulness meditation. What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of desire and aversion for the world. They meditate observing an aspect of feelings … They meditate observing an aspect of the mind … They meditate observing an aspect of principles—keen, aware, and mindful, rid of desire and aversion for the world. To give up those five weaknesses in your training you should develop these four kinds of mindfulness meditation.” - -9.64 Hindrances - -“Mendicants, there are these five hindrances. What five? Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. These are the five hindrances. - -To give up these five hindrances you should develop the four kinds of mindfulness meditation. What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of desire and aversion for the world. They meditate observing an aspect of feelings … They meditate observing an aspect of the mind … They meditate observing an aspect of principles—keen, aware, and mindful, rid of desire and aversion for the world. To give up those five hindrances you should develop these four kinds of mindfulness meditation.” - -9.65 Kinds of Sensual Stimulation - -“Mendicants, there are these five kinds of sensual stimulation. What five? Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing. These are the five kinds of sensual stimulation. - -To give up these five kinds of sensual stimulation you should develop the four kinds of mindfulness meditation. …” - -9.66 Grasping Aggregates - -“Mendicants, there are these five grasping aggregates. What five? The grasping aggregates of form, feeling, perception, choices, and consciousness. These are the five grasping aggregates. - -To give up these five grasping aggregates you should develop the four kinds of mindfulness meditation. …” - -9.67 Lower Fetters - -“Mendicants, there are five lower fetters. What five? Identity view, doubt, misapprehension of precepts and observances, sensual desire, and ill will. These are the five lower fetters. - -To give up these five lower fetters you should develop the four kinds of mindfulness meditation. …” - -9.68 Places of Rebirth - -“Mendicants, there are five destinations. What five? Hell, the animal realm, the ghost realm, humanity, and the gods. These are the five destinations. - -To give up these five destinations you should develop the four kinds of mindfulness meditation. …” - -9.69 Stinginess - -“Mendicants, there are these five kinds of stinginess. What five? Stinginess with dwellings, families, material possessions, praise, and the teaching. These are the five kinds of stinginess. - -To give up these five kinds of stinginess you should develop the four kinds of mindfulness meditation. …” - -9.70 Higher Fetters - -“Mendicants, there are five higher fetters. What five? Desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance. These are the five higher fetters. - -To give up these five higher fetters you should develop the four kinds of mindfulness meditation. …” - -9.71 Emotional Barrenness - -“Mendicants, there are five kinds of emotional barrenness. What five? Firstly, a mendicant has doubts about the Teacher. They’re uncertain, undecided, and lacking confidence. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the first kind of emotional barrenness. - -Furthermore, a mendicant has doubts about the teaching … the Saṅgha … the training … A mendicant is angry and upset with their spiritual companions, resentful and closed off. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the fifth kind of emotional barrenness. - -To give up these five kinds of emotional barrenness you should develop the four kinds of mindfulness meditation. …” - -9.72 Emotional Shackles - -“Mendicants, there are these five emotional shackles. What five? Firstly, a mendicant isn’t free of greed, desire, fondness, thirst, passion, and craving for sensual pleasures. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the first emotional shackle. - -Furthermore, a mendicant isn’t free of greed for the body … They’re not free of greed for form … They eat as much as they like until their belly is full, then indulge in the pleasures of sleeping, lying, and drowsing … They live the spiritual life wishing to be reborn in one of the orders of gods: ‘By this precept or observance or mortification or spiritual life, may I become one of the gods!’ This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the fifth emotional shackle. These are the five emotional shackles. - -To give up these five emotional shackles you should develop the four kinds of mindfulness meditation. What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of desire and aversion for the world. They meditate observing an aspect of feelings … They meditate observing an aspect of the mind … They meditate observing an aspect of principles—keen, aware, and mindful, rid of desire and aversion for the world. To give up these five emotional shackles you should develop these four kinds of mindfulness meditation.” - -8. Right Efforts - -9.73 Weaknesses in Training and Effort - -“Mendicants, there are these five weaknesses when you’re training. What five? Killing living creatures, stealing, sexual misconduct, lying, and using alcoholic drinks that cause negligence. These are the five weaknesses when you’re training. - -To give up these five weaknesses in your training you should develop the four right efforts. What four? It’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development. To give up these five weaknesses in your training you should develop these four right efforts.” - -9.74–81 Hindrances, Etc. - -(This should be expanded in detail as in the chapter on mindfulness meditation.) - -9.82 Emotional Shackles - -“Mendicants, there are these five emotional shackles. What five? Firstly, a mendicant isn’t free of greed, desire, fondness, thirst, passion, and craving for sensual pleasures. … These are the five emotional shackles. - -To give up these five emotional shackles you should develop the four right efforts. What four? It’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. … so that unskillful qualities are given up … so that skillful qualities arise … They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development. To give up these five emotional shackles you should develop these four right efforts.” - -9. Bases of Psychic Power - -9.83 Weaknesses in Training and the Bases of Psychic Power - -“Mendicants, there are these five weaknesses when you’re training. What five? Killing living creatures, stealing, sexual misconduct, lying, and using alcoholic drinks that cause negligence. These are the five weaknesses when you’re training. - -To give up these five weaknesses in your training you should develop the four bases of psychic power. What four? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. They develop the basis of psychic power that has immersion due to energy, and active effort. They develop the basis of psychic power that has immersion due to mental development, and active effort. They develop the basis of psychic power that has immersion due to inquiry, and active effort. To give up these five weaknesses in your training you should develop these four bases of psychic power.” - -9.84–91 Hindrances, Etc. - -(This should be expanded in detail as in the chapter on mindfulness meditation.) - -9.92 Emotional Shackles - -“Mendicants, there are these five emotional shackles. What five? Firstly, a mendicant isn’t free of greed for sensual pleasures. … These are the five emotional shackles. - -To give up these five emotional shackles you should develop the four bases of psychic power. What four? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. They develop the basis of psychic power that has immersion due to energy, and active effort. They develop the basis of psychic power that has immersion due to mental development, and active effort. They develop the basis of psychic power that has immersion due to inquiry, and active effort. To give up these five emotional shackles you should develop these four bases of psychic power.” - -10. Abbreviated Texts Beginning with Greed - - -9.93 - -“For insight into greed, nine things should be developed. What nine? The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, not-self in suffering, giving up, and fading away. For insight into greed, these nine things should be developed.” - - -9.94 - -“For insight into greed, nine things should be developed. What nine? The first absorption, the second absorption, the third absorption, the fourth absorption, the dimension of infinite space, the dimension of infinite consciousness, the dimension of nothingness, the dimension of neither perception nor non-perception, and the cessation of perception and feeling. For insight into greed, these nine things should be developed.” - -9.95–112 - -“For the complete understanding of greed … complete ending … giving up … ending … vanishing … fading away … cessation … giving away … letting go of greed … these nine things should be developed.” - -9.113–432 - -“For insight into hate … delusion … anger … hostility … offensiveness … contempt … jealousy … stinginess … deceitfulness … deviousness … obstinacy … aggression … conceit … arrogance … vanity … for insight into negligence … complete understanding … complete ending … giving up … ending … vanishing … fading away … ceasing … giving away … letting go of negligence … these nine things should be developed.” - -The Book of the Nines is finished. -Numbered Discourses 10 - -1. Benefits - -10.1 What’s the Purpose? - -So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him: - -“Sir, what is the purpose and benefit of skillful ethics?” - -“Ānanda, having no regrets is the purpose and benefit of skillful ethics.” - -“But what’s the purpose and benefit of having no regrets?” - -“Joy is the purpose and benefit of having no regrets.” - -“But what’s the purpose and benefit of joy?” - -“Rapture …” - -“But what’s the purpose and benefit of rapture?” - -“Tranquility …” - -“But what’s the purpose and benefit of tranquility?” - -“Bliss …” - -“But what’s the purpose and benefit of bliss?” - -“Immersion …” - -“But what’s the purpose and benefit of immersion?” - -“Truly knowing and seeing …” - -“But what’s the purpose and benefit of truly knowing and seeing?” - -“Disillusionment and dispassion …” - -“But what’s the purpose and benefit of disillusionment and dispassion?” - -“Knowledge and vision of freedom is the purpose and benefit of disillusionment and dispassion. - -So, Ānanda, the purpose and benefit of skillful ethics is not having regrets. Joy is the purpose and benefit of not having regrets. Rapture is the purpose and benefit of joy. Tranquility is the purpose and benefit of rapture. Bliss is the purpose and benefit of tranquility. Immersion is the purpose and benefit of bliss. Truly knowing and seeing is the purpose and benefit of immersion. Disillusionment and dispassion is the purpose and benefit of truly knowing and seeing. Knowledge and vision of freedom is the purpose and benefit of disillusionment and dispassion. So, Ānanda, skillful ethics progressively lead up to the highest.” - -10.2 Making a Wish - -“Mendicants, an ethical person, who has fulfilled ethical conduct, need not make a wish: ‘May I have no regrets!’ It’s only natural that an ethical person has no regrets. When you have no regrets you need not make a wish: ‘May I feel joy!’ It’s only natural that joy springs up when you have no regrets. When you feel joy you need not make a wish: ‘May I experience rapture!’ It’s only natural that rapture arises when you’re joyful. When your mind is full of rapture you need not make a wish: ‘May my body become tranquil!’ It’s only natural that your body becomes tranquil when your mind is full of rapture. When your body is tranquil you need not make a wish: ‘May I feel bliss!’ It’s only natural to feel bliss when your body is tranquil. When you feel bliss you need not make a wish: ‘May my mind be immersed in samādhi!’ It’s only natural for the mind to be immersed in samādhi when you feel bliss. When your mind is immersed in samādhi you need not make a wish: ‘May I truly know and see!’ It’s only natural to truly know and see when your mind is immersed in samādhi. When you truly know and see you need not make a wish: ‘May I become disillusioned and dispassionate!’ It’s only natural to become disillusioned and dispassionate when you truly know and see. When you’re disillusioned and dispassionate you need not make a wish: ‘May I realize the knowledge and vision of freedom!’ It’s only natural to realize the knowledge and vision of freedom when you’re disillusioned and dispassionate. - -And so, mendicants, the knowledge and vision of freedom is the purpose and benefit of disillusionment and dispassion. Disillusionment and dispassion is the purpose and benefit of truly knowing and seeing. Truly knowing and seeing is the purpose and benefit of immersion. Immersion is the purpose and benefit of bliss. Bliss is the purpose and benefit of tranquility. Tranquility is the purpose and benefit of rapture. Rapture is the purpose and benefit of joy. Joy is the purpose and benefit of not having regrets. Not having regrets is the purpose and benefit of skillful ethics. And so, mendicants, good qualities flow on and fill up from one to the other, for going from the near shore to the far shore.” - -10.3 Vital Conditions (1st) - -“Mendicants, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets. When there are regrets, one who has regrets has destroyed a vital condition for joy. When there is no joy, one who lacks joy has destroyed a vital condition for rapture. When there is no rapture, one who lacks rapture has destroyed a vital condition for tranquility. When there is no tranquility, one who lacks tranquility has destroyed a vital condition for bliss. When there is no bliss, one who lacks bliss has destroyed a vital condition for right immersion. When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision. When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion. When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom. - -Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness. - -In the same way, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets. When there are regrets, one who has regrets has destroyed a vital condition for joy. … One who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom. - -An ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets. When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. When there is joy, one who has fulfilled joy has fulfilled a vital condition for rapture. When there is rapture, one who has fulfilled rapture has fulfilled a vital condition for tranquility. When there is tranquility, one who has fulfilled tranquility has fulfilled a vital condition for bliss. When there is bliss, one who has fulfilled bliss has fulfilled a vital condition for right immersion. When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion. When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom. - -Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness. - -In the same way, an ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets. When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. … One who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.” - -10.4 Vital Conditions (2nd) - -There Venerable Sāriputta addressed the mendicants … “Reverends, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets. When there are regrets, one who has regrets has destroyed a vital condition for joy. … One who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom. Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness. In the same way, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets. When there are regrets, one who has regrets has destroyed a vital condition for joy. … One who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom. - -An ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets. When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. … One who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom. Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness. In the same way, an ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets. When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. … One who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.” - -10.5 Vital Conditions (3rd) - -There Venerable Ānanda addressed the mendicants … “Reverends, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets. When there are regrets, one who has regrets has destroyed a vital condition for joy. When there is no joy, one who lacks joy has destroyed a vital condition for rapture. When there is no rapture, one who lacks rapture has destroyed a vital condition for tranquility. When there is no tranquility, one who lacks tranquility has destroyed a vital condition for bliss. When there is no bliss, one who lacks bliss has destroyed a vital condition for right immersion. When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision. When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion. When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom. - -Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness. - -In the same way, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets. When there are regrets, one who has regrets has destroyed a vital condition for joy. … One who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom. - -An ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets. When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. When there is joy, one who has fulfilled joy has fulfilled a vital condition for rapture. When there is rapture, one who has fulfilled rapture has fulfilled a vital condition for tranquility. When there is tranquility, one who has fulfilled tranquility has fulfilled a vital condition for bliss. When there is bliss, one who has fulfilled bliss has fulfilled a vital condition for right immersion. When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion. When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom. - -Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness. - -In the same way, an ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets. When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. … One who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.” - -10.6 Immersion - -Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him: - -“Could it be, sir, that a mendicant might gain a state of immersion like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. And they wouldn’t perceive this world in this world, or the other world in the other world. And yet they would still perceive.” - -“It could be, Ānanda, that a mendicant might gain a state of immersion like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. And they wouldn’t perceive this world in this world, or the other world in the other world. And yet they would still perceive.” - -“But how could this be, sir?” - -“Ānanda, it’s when a mendicant perceives: ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ - -That’s how a mendicant might gain a state of immersion like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. And they wouldn’t perceive this world in this world, or the other world in the other world. And yet they would still perceive.” - -10.7 Sāriputta - -Then Venerable Ānanda went up to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Sāriputta: - -“Could it be, reverend Sāriputta, that a mendicant might gain a state of immersion like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. And they wouldn’t perceive this world in this world, or the other world in the other world. And yet they would still perceive.” - -“It could be, Reverend Ānanda.” - -“But how could this be?” - -“Reverend Ānanda, one time I was staying right here at Sāvatthī in the Dark Forest. There I gained a state of immersion like this. I didn’t perceive earth in earth, water in water, fire in fire, or air in air. And I didn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. And I didn’t perceive this world in this world, or the other world in the other world. And yet I still perceived.” - -“But at that time what did Reverend Sāriputta perceive?” - -“One perception arose in me and another perception ceased: ‘The cessation of continued existence is extinguishment. The cessation of continued existence is extinguishment.’ Suppose there was a burning pile of twigs. One flame would arise and another would cease. In the same way, one perception arose in me and another perception ceased: ‘The cessation of continued existence is extinguishment. The cessation of continued existence is extinguishment.’ At that time I perceived that the cessation of continued existence is extinguishment.” - -10.8 Inspiring All Around: the Absorptions - -“Mendicants, a mendicant is faithful but not ethical. So they’re incomplete in that respect, and should fulfill it, thinking: ‘How can I become faithful and ethical?’ When the mendicant is faithful and ethical, they’re complete in that respect. - -A mendicant is faithful and ethical, but not educated. … they’re not a Dhamma speaker … they don’t frequent assemblies … they don’t teach Dhamma to the assembly with assurance … they’re not an expert in the training … they don’t stay in the wilderness, in remote lodgings … they don’t get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty … they don’t realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements. So they’re incomplete in that respect, and should fulfill it, thinking: ‘How can I become faithful, ethical, and educated, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, an expert in the training, one who lives in the wilderness, in remote lodgings, one who gets the four absorptions when they want, and one who lives having realized the ending of defilements?’ - -When they’re faithful, ethical, and educated, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, an expert in the training, one who lives in the wilderness, in remote lodgings, one who gets the four absorptions when they want, and one who lives having realized the ending of defilements, they’re complete in that respect. A mendicant who has these ten qualities is inspiring all around, and is complete in every respect.” - -10.9 Inspiring All Around: the Peaceful Liberations - -“A mendicant is faithful, but not ethical. … they’re not learned. … they’re not a Dhamma speaker … they don’t frequent assemblies … they don’t teach Dhamma to the assembly with assurance … they’re not an expert in the training … they don’t stay in the wilderness, in remote lodgings … they don’t have direct meditative experience of the peaceful liberations that are formless, transcending form … they don’t realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements. So they’re incomplete in that respect, and should fulfill it, thinking: ‘How can I become faithful, ethical, and educated, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, an expert in the training, one who lives in the wilderness, in remote lodgings, one who gets the formless liberations, and one who lives having realized the ending of defilements?’ - -When they’re faithful, ethical, and educated, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, an expert in the training, one who lives in the wilderness, in remote lodgings, one who gets the formless liberations, and one who lives having realized the ending of defilements, they’re complete in that respect. A mendicant who has these ten qualities is inspiring all around, and is complete in every respect.” - -10.10 Inspiring All Around: the Three Knowledges - -“A mendicant is faithful, but not ethical. So they’re incomplete in that respect, and should fulfill it, thinking: ‘How can I become faithful and ethical?’ When the mendicant is faithful and ethical, they’re complete in that respect. - -A mendicant is faithful and ethical, but not learned … they’re not a Dhamma speaker … they don’t frequent assemblies … they don’t teach Dhamma to the assembly with assurance … they’re not an expert in the training … they don’t recollect their many kinds of past lives … they don’t, with clairvoyance that is purified and superhuman, see sentient beings passing away and being reborn … they don’t realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements. So they’re incomplete in that respect, and should fulfill it, thinking: ‘How can I become faithful, ethical, and educated, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, an expert in the training, one who recollects their many kinds of past lives, one who with clairvoyance that surpasses the human sees sentient beings passing away and being reborn, and one who lives having realized the ending of defilements?’ - -When they are faithful, ethical, and educated, a Dhamma speaker, one who frequents assemblies, one who teaches Dhamma to the assembly with assurance, an expert in the training, one who recollects their many kinds of past lives, one who with clairvoyance that surpasses the human sees sentient beings passing away and being reborn, and one who lives having realized the ending of defilements, they’re complete in that respect. A mendicant who has these ten qualities is inspiring all around, and is complete in every respect.” - -2. A Protector - -10.11 Lodgings - -“Mendicants, a mendicant with five factors, using and frequenting lodgings with five factors, will soon realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements. - -And how does a mendicant have five factors? It’s when a noble disciple has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. They’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions. They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. That’s how a mendicant has five factors. - -And how does a lodging have five factors? It’s when a lodging is neither too far nor too near, but convenient for coming and going. It’s not bothered by people by day, and at night it’s quiet and still. There’s little disturbance from flies, mosquitoes, wind, sun, and reptiles. While staying in that lodging the necessities of life—robes, alms-food, lodgings, and medicines and supplies for the sick—are easy to come by. And in that lodging there are several senior mendicants who are very learned, knowledgeable in the scriptures, who have memorized the teachings, the texts on monastic training, and the outlines. From time to time they go up to those mendicants and ask them questions: ‘Why, sir, does it say this? What does that mean?’ Those venerables clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters. That’s how a lodging has five factors. A mendicant with five factors, using and frequenting lodgings with five factors, will soon realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.” - -10.12 Five Factors - -“Mendicants, in this teaching and training a mendicant who has given up five factors and possesses five factors is called consummate, accomplished, a supreme person. - -And how has a mendicant given up five factors? It’s when a mendicant has given up sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. That’s how a mendicant has given up five factors. - -And how does a mendicant have five factors? It’s when a mendicant has the entire spectrum of an adept’s ethics, immersion, wisdom, freedom, and knowledge and vision of freedom. That’s how a mendicant has five factors. - -In this teaching and training a mendicant who has given up five factors and possesses five factors is called consummate, accomplished, a supreme person. - - Sensual desire, ill will, - dullness and drowsiness, - restlessness, and doubt - are not found in a mendicant at all. - - One like this is accomplished - in an adept’s ethics, - an adept’s immersion, - and freedom and knowledge. - - Possessing these five factors, - and rid of five factors, - in this teaching and training - they’re called ‘consummate’.” - - -10.13 Fetters - -“Mendicants, there are ten fetters. What ten? The five lower fetters and the five higher fetters. What are the five lower fetters? Identity view, doubt, misapprehension of precepts and observances, sensual desire, and ill will. These are the five lower fetters. - -What are the five higher fetters? Desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance. These are the five higher fetters. These are the ten fetters.” - -10.14 Emotional Barrenness - -“Mendicants, a monk or nun who has not given up five kinds of emotional barrenness and has not cut off five emotional shackles can expect decline, not growth, in skillful qualities, whether by day or by night. - -What are the five kinds of emotional barrenness they haven’t given up? - -Firstly, a mendicant has doubts about the Teacher. They’re uncertain, undecided, and lacking confidence. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the first kind of emotional barrenness they haven’t given up. - -Furthermore, a mendicant has doubts about the teaching … the Saṅgha … the training … A mendicant is angry and upset with their spiritual companions, resentful and closed off. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the fifth kind of emotional barrenness they haven’t given up. These are the five kinds of emotional barrenness they haven’t given up. - -What are the five emotional shackles they haven’t cut off? Firstly, a mendicant isn’t free of greed, desire, fondness, thirst, passion, and craving for sensual pleasures. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the first emotional shackle they haven’t cut off. - -Furthermore, a mendicant isn’t free of greed for the body … They’re not free of greed for form … They eat as much as they like until their belly is full, then indulge in the pleasures of sleeping, lying, and drowsing … They live the spiritual life wishing to be reborn in one of the orders of gods: ‘By this precept or observance or mortification or spiritual life, may I become one of the gods!’ This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the fifth emotional shackle they haven’t cut off. These are the five emotional shackles they haven’t cut off. - -A monk or nun who has not given up these five kinds of emotional barrenness and has not cut off these five emotional shackles can expect decline, not growth, in skillful qualities, whether by day or by night. - -It’s like the moon in the waning fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only decline. In the same way, monk or nun who has not given up these five kinds of emotional barrenness and has not cut off these five emotional shackles can expect decline, not growth, in skillful qualities, whether by day or by night. - -A monk or nun who has given up five kinds of emotional barrenness and has cut off five emotional shackles can expect growth, not decline, in skillful qualities, whether by day or by night. - -What are the five kinds of emotional barrenness they’ve given up? Firstly, a mendicant has no doubts about the Teacher. They’re not uncertain, undecided, or lacking confidence. This being so, their mind inclines toward keenness, commitment, persistence, and striving. This is the first kind of emotional barrenness they’ve given up. - -Furthermore, a mendicant has no doubts about the teaching … the Saṅgha … the training … A mendicant is not angry and upset with their spiritual companions, not resentful or closed off. This being so, their mind inclines toward keenness, commitment, persistence, and striving. This is the fifth kind of emotional barrenness they’ve given up. These are the five kinds of emotional barrenness they’ve given up. - -What are the five emotional shackles they’ve cut off? Firstly, a mendicant is rid of greed, desire, fondness, thirst, passion, and craving for sensual pleasures. This being so, their mind inclines toward keenness, commitment, persistence, and striving. This is the first emotional shackle they’ve cut off. - -Furthermore, a mendicant is rid of greed for the body … They’re rid of greed for form … They don’t eat as much as they like until their belly is full, then indulge in the pleasures of sleeping, lying, and drowsing … They don’t live the spiritual life wishing to be reborn in one of the orders of gods: ‘By this precept or observance or mortification or spiritual life, may I become one of the gods!’ This being so, their mind inclines toward keenness, commitment, persistence, and striving. This is the fifth emotional shackle they’ve cut off. These are the five emotional shackles they’ve cut off. - -A monk or nun who has given up these five kinds of emotional barrenness and has cut off these five emotional shackles can expect growth, not decline, in skillful qualities, whether by day or by night. - -It’s like the moon in the waxing fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only grow. In the same way, a monk or nun who has given up these five kinds of emotional barrenness and has cut off these five emotional shackles can expect growth, not decline, in skillful qualities, whether by day or by night.” - -10.15 Diligence - -“Mendicants, the Realized One, the perfected one, the fully awakened Buddha, is said to be the best of all sentient beings—be they footless, with two feet, four feet, or many feet; with form or formless; with perception or without perception or with neither perception nor non-perception. In the same way, all skillful qualities are rooted in diligence and meet at diligence, and diligence is said to be the best of them. - -The footprints of all creatures that walk can fit inside an elephant’s footprint, so an elephant’s footprint is said to be the biggest of them all. In the same way, all skillful qualities are rooted in diligence and meet at diligence, and diligence is said to be the best of them. - -The rafters of a bungalow all lean to the peak, slope to the peak, and meet at the peak, so the peak is said to be the topmost of them all. In the same way, all skillful qualities are rooted in diligence and meet at diligence, and diligence is said to be the best of them. - -Of all kinds of fragrant root, spikenard is said to be the best. In the same way … - -Of all kinds of fragrant heartwood, red sandalwood is said to be the best. In the same way … - -Of all kinds of fragrant flower, jasmine is said to be the best. In the same way … - -All lesser kings are vassals of a wheel-turning monarch, so the wheel-turning monarch is said to be the foremost of them all. In the same way … - -The radiance of all the stars is not worth a sixteenth part of the moon’s radiance, so the moon’s radiance is said to be the best of them all. In the same way … - -After the rainy season the sky is clear and cloudless. And when the sun rises, it dispels all the darkness from the sky as it shines and glows and radiates. In the same way … - -All the great rivers—that is, the Ganges, Yamunā, Aciravatī, Sarabhū, and Mahī—flow, slant, slope, and incline towards the ocean, and the ocean is said to be the greatest of them. In the same way, all skillful qualities are rooted in diligence and meet at diligence, and diligence is said to be the best of them.” - -10.16 Worthy of Offerings Dedicated to the Gods - -“Mendicants, these ten people are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and are the supreme field of merit for the world. What ten? A Realized One, a perfected one, a fully awakened Buddha; a Buddha awakened for themselves; one freed both ways; one freed by wisdom; a personal witness; one attained to view; one freed by faith; a follower by faith; a follower of the teachings; a member of the spiritual family. These are the ten people who are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and are the supreme field of merit for the world.” - -10.17 A Protector (1st) - -“Mendicants, you should live with a protector, not without one. Living without a protector is suffering. There are ten qualities that serve as protector. What ten? Firstly, a mendicant is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. This is a quality that serves as protector. - -Furthermore, a mendicant is very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically. This too is a quality that serves as protector. - -Furthermore, a mendicant has good friends, companions, and associates. This too is a quality that serves as protector. - -Furthermore, a mendicant is easy to admonish, having qualities that make them easy to admonish. They’re patient, and take instruction respectfully. This too is a quality that serves as protector. - -Furthermore, a mendicant is deft and tireless in a diverse spectrum of duties for their spiritual companions, understanding how to go about things in order to complete and organize the work. This too is a quality that serves as protector. - -Furthermore, a mendicant loves the teachings and is a delight to converse with, being full of joy in the teaching and training. This too is a quality that serves as protector. - -Furthermore, a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. This too is a quality that serves as protector. - -Furthermore, a mendicant is content with any kind of robes, alms-food, lodgings, and medicines and supplies for the sick. This too is a quality that serves as protector. - -Furthermore, a mendicant is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago. This too is a quality that serves as protector. - -Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This too is a quality that serves as protector. - -You should live with a protector, not without one. Living without a protector is suffering. These are the ten qualities that serve as protector.” - -10.18 A Protector (2nd) - -So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!” - -“Venerable sir,” they replied. The Buddha said this: - -“Mendicants, you should live with a protector, not without one. Living without a protector is suffering. There are ten qualities that serve as protector. What ten? Firstly, a mendicant is ethical, restrained in the code of conduct, with good behavior and supporters. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. Knowing this, the mendicants—whether senior, middle, or junior—think that mendicant is worth advising and instructing. Being treated with such kindness by the senior, middle, and junior mendicants, that mendicant can expect only growth, not decline. This is a quality that serves as protector. - -Furthermore, a mendicant is very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically. Knowing this, the mendicants—whether senior, middle, or junior—think that mendicant is worth advising and instructing. Being treated with such kindness by the senior, middle, and junior mendicants, that mendicant can expect only growth, not decline. This too is a quality that serves as protector. - -Furthermore, a mendicant has good friends, companions, and associates. Knowing this, the mendicants—whether senior, middle, or junior—think that mendicant is worth advising and instructing. Being treated with such kindness by the senior, middle, and junior mendicants, that mendicant can expect only growth, not decline. This too is a quality that serves as protector. - -Furthermore, a mendicant is easy to admonish, having qualities that make them easy to admonish. They’re patient, and take instruction respectfully. Knowing this, the mendicants—whether senior, middle, or junior—think that mendicant is worth advising and instructing. Being treated with such kindness by the senior, middle, and junior mendicants, that mendicant can expect only growth, not decline. This too is a quality that serves as protector. - -Furthermore, a mendicant is deft and tireless in a diverse spectrum of duties for their spiritual companions, understanding how to go about things in order to complete and organize the work. Knowing this, the mendicants—whether senior, middle, or junior—think that mendicant is worth advising and instructing. Being treated with such kindness by the senior, middle, and junior mendicants, that mendicant can expect only growth, not decline. This too is a quality that serves as protector. - -Furthermore, a mendicant loves the teachings and is a delight to converse with, being full of joy in the teaching and training. Knowing this, the mendicants—whether senior, middle, or junior—think that mendicant is worth advising and instructing. Being treated with such kindness by the senior, middle, and junior mendicants, that mendicant can expect only growth, not decline. This too is a quality that serves as protector. - -Furthermore, a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. Knowing this, the mendicants—whether senior, middle, or junior—think that mendicant is worth advising and instructing. Being treated with such kindness by the senior, middle, and junior mendicants, that mendicant can expect only growth, not decline. This too is a quality that serves as protector. - -Furthermore, a mendicant is content with any kind of robes, alms-food, lodgings, and medicines and supplies for the sick. Knowing this, the mendicants—whether senior, middle, or junior—think that mendicant is worth advising and instructing. Being treated with such kindness by the senior, middle, and junior mendicants, that mendicant can expect only growth, not decline. This too is a quality that serves as protector. - -Furthermore, a mendicant is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago. Knowing this, the mendicants—whether senior, middle, or junior—think that mendicant is worth advising and instructing. Being treated with such kindness by the senior, middle, and junior mendicants, that mendicant can expect only growth, not decline. This too is a quality that serves as protector. - -Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. Knowing this, the mendicants—whether senior, middle, or junior—think that mendicant is worth advising and instructing. Being treated with such kindness by the senior, middle, and junior mendicants, that mendicant can expect only growth, not decline. This too is a quality that serves as protector. - -You should live with a protector, not without one. Living without a protector is suffering. These are the ten qualities that serve as protector.” - -That is what the Buddha said. Satisfied, the mendicants were happy with what the Buddha said. - -10.19 Abodes of the Noble Ones (1st) - -“There are these ten noble abodes in which the noble ones of the past, present, and future abide. What ten? A mendicant has given up five factors, is endowed with six factors, has a single guard, has four supports, has eliminated idiosyncratic interpretations of the truth, has totally given up searching, has pure intentions, has stilled the physical process, and is well freed in mind and well freed by wisdom. These are the ten noble abodes in which the noble ones of the past, present, and future abide.” - -10.20 Abodes of the Noble Ones (2nd) - -At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma. There the Buddha addressed the mendicants: - -“There are these ten noble abodes in which the noble ones of the past, present, and future abide. What ten? A mendicant has given up five factors, possesses six factors, has a single guard, has four supports, has eliminated idiosyncratic interpretations of the truth, has totally given up searching, has unsullied intentions, has stilled the physical process, and is well freed in mind and well freed by wisdom. - -And how has a mendicant given up five factors? It’s when a mendicant has given up sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. That’s how a mendicant has given up five factors. - -And how does a mendicant possess six factors? It’s when a mendicant, seeing a sight with their eyes, is neither happy nor sad. They remain equanimous, mindful and aware. Hearing a sound with their ears … Smelling an odor with their nose … Tasting a flavor with their tongue … - -Feeling a touch with their body … Knowing a thought with their mind, they’re neither happy nor sad. They remain equanimous, mindful and aware. That’s how a mendicant possesses six factors. - -And how does a mendicant have a single guard? It’s when a mendicant’s heart is guarded by mindfulness. That’s how a mendicant has a single guard. - -And how does a mendicant have four supports? After reflection, a mendicant uses some things, endures some things, avoids some things, and gets rid of some things. That’s how a mendicant has four supports. - -And how has a mendicant eliminated idiosyncratic interpretations of the truth? Different ascetics and brahmins have different idiosyncratic interpretations of the truth. For example: the world is eternal, or not eternal, or finite, or infinite; the soul and the body are the same thing, or they are different things; after death, a Realized One exists, or doesn’t exist, or both exists and doesn’t exist, or neither exists nor doesn’t exist. A mendicant has dispelled, eliminated, thrown out, rejected, let go of, given up, and relinquished all these. That’s how a mendicant has eliminated idiosyncratic interpretations of the truth. - -And how has a mendicant totally given up searching? It’s when they’ve given up searching for sensual pleasures, for continued existence, and for a spiritual life. That’s how a mendicant has totally given up searching. - -And how does a mendicant have unsullied intentions? It’s when a mendicant has given up intentions of sensuality, malice, and cruelty. That’s how a mendicant has unsullied intentions. - -And how has a mendicant stilled the physical process? It’s when, giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. That’s how a mendicant has stilled the physical process. - -And how is a mendicant well freed in mind? It’s when a mendicant’s mind is freed from greed, hate, and delusion. That’s how a mendicant is well freed in mind. - -And how is a mendicant well freed by wisdom? It’s when a mendicant understands: ‘I’ve given up greed, hate, and delusion, cut them off at the root, made them like a palm stump, obliterated them, so they’re unable to arise in the future.’ That’s how a mendicant’s mind is well freed by wisdom. - -Mendicants, whether in the past, future, or present, all the noble ones of noble abodes abide in these same ten noble abodes. These are the ten noble abodes in which the noble ones of the past, present, and future abide.” - -3. The Great Chapter - -10.21 The Lion’s Roar - -“Mendicants, towards evening the lion, king of beasts, emerges from his den, yawns, looks all around the four directions, and roars his lion’s roar three times. Then he sets out on the hunt. Why is that? Thinking: ‘May I not accidentally injure any little creatures that happen to be in the wrong place.’ - -‘Lion’ is a term for the Realized One, the perfected one, the fully awakened Buddha. When the Realized One teaches Dhamma to an assembly, this is his lion’s roar. - -The Realized One possesses ten powers of a Realized One. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel. What ten? Firstly, the Realized One truly understands the possible as possible and the impossible as impossible. Since he truly understands this, this is a power of the Realized One. Relying on this he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel. - -Furthermore, the Realized One truly understands the result of deeds undertaken in the past, future, and present in terms of causes and reasons. Since he truly understands this, this is a power of the Realized One. … - -Furthermore, the Realized One truly understands where all paths of practice lead. Since he truly understands this, this is a power of the Realized One. … - -Furthermore, the Realized One truly understands the world with its many and diverse elements. Since he truly understands this, this is a power of the Realized One. … - -Furthermore, the Realized One truly understands the diverse attitudes of sentient beings. Since he truly understands this, this is a power of the Realized One. … - -Furthermore, the Realized One truly understands the faculties of other sentient beings and other individuals after comprehending them with his mind. Since he truly understands this, this is a power of the Realized One. … - -Furthermore, the Realized One truly understands corruption, cleansing, and emergence regarding the absorptions, liberations, immersions, and attainments. Since he truly understands this, this is a power of the Realized One. … - -Furthermore, the Realized One recollects many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. He remembers: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ Thus he recollects his many past lives, with features and details. Since he truly understands this, this is a power of the Realized One. … - -Furthermore, with clairvoyance that is purified and superhuman, the Realized One sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, he sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds. Since he truly understands this, this is a power of the Realized One. … - -Furthermore, the Realized One has realized the undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with his own insight due to the ending of defilements. Since he truly understands this, this is a power of the Realized One. … - -These are the ten powers of a Realized One that the Realized One possesses. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.” - -10.22 Hypotheses - -Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: - -“Ānanda, I claim to be assured regarding the teachings that lead to realizing by insight the various different hypotheses. So I am able to teach the Dhamma in appropriate ways to different people. Practicing accordingly, when something exists they’ll know it exists. When it doesn’t exist they’ll know it doesn’t exist. When something is inferior they’ll know it’s inferior. When it’s superior they’ll know it’s superior. When something is not supreme they’ll know it’s not supreme. When it is supreme they’ll know it’s supreme. And they will know or see or realize it in whatever way it should be known or seen or realized. This is possible. But this is the unsurpassable knowledge, that is: truly knowing each and every case. And Ānanda, I say that there is no other knowledge better or finer than this. - -The Realized One possesses ten powers of a Realized One. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel. What ten? Firstly, the Realized One truly understands the possible as possible, and the impossible as impossible. Since he truly understands this, this is a power of the Realized One. Relying on this he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel. - -Furthermore, the Realized One truly understands the result of deeds undertaken in the past, future, and present in terms of causes and reasons. Since he truly understands this, this is a power of the Realized One. … - -Furthermore, the Realized One truly understands where all paths of practice lead. Since he truly understands this, this is a power of the Realized One. … - -Furthermore, the Realized One truly understands the world with its many and diverse elements. Since he truly understands this, this is a power of the Realized One. … - -Furthermore, the Realized One truly understands the diverse attitudes of sentient beings. Since he truly understands this, this is a power of the Realized One. … - -Furthermore, the Realized One truly understands the faculties of other sentient beings and other individuals after comprehending them with his mind. Since he truly understands this, this is a power of the Realized One. … - -Furthermore, the Realized One truly understands corruption, cleansing, and emergence regarding the absorptions, liberations, immersions, and attainments. Since he truly understands this, this is a power of the Realized One. … - -Furthermore, the Realized One recollects many kinds of past lives, with features and details. Since he truly understands this, this is a power of the Realized One. … - -Furthermore, with clairvoyance that is purified and superhuman, the Realized One sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds. Since he truly understands this, this is a power of the Realized One. … - -Furthermore, the Realized One has realized the undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with his own insight due to the ending of defilements. Since he truly understands this, this is a power of the Realized One. … - -These are the ten powers of a Realized One that the Realized One possesses. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.” - -10.23 Body - -“Mendicants, there are things that should be given up by the body, not by speech. There are things that should be given up by speech, not by the body. There are things that should be given up neither by the body, nor by speech, but by seeing again and again with wisdom. - -And what are the things that should be given up by the body, not by speech? It’s when a mendicant has committed a certain unskillful offense by way of body. After examination, sensible spiritual companions say this to them: ‘Venerable, you’ve committed a certain unskillful offense by way of body. Please give up that bad bodily conduct and develop good bodily conduct.’ When spoken to by their sensible spiritual companions they give up that bad bodily conduct and develop good bodily conduct. These are the things that should be given up by the body, not by speech. - -And what are the things that should be given up by speech, not by the body? It’s when a mendicant has committed a certain unskillful offense by way of speech. After examination, sensible spiritual companions say this to them: ‘Venerable, you’ve committed a certain unskillful offense by way of speech. Please give up that bad verbal conduct and develop good verbal conduct.’ When spoken to by their sensible spiritual companions they give up that bad verbal conduct and develop good verbal conduct. These are the things that should be given up by speech, not by the body. - -And what are the things that should be given up neither by the body, nor by speech, but by seeing again and again with wisdom? Greed … hate … delusion … anger … hostility … offensiveness … contempt … and stinginess are things that should be given up neither by the body, nor by speech, but by seeing again and again with wisdom. - -Nasty jealousy should be given up neither by the body, nor by speech, but by seeing again and again with wisdom. And what is nasty jealousy? It’s when a householder or their child is prospering in money, grain, silver, or gold. And a bondservant or dependent thinks: ‘Oh, may that householder or their child not prosper in money, grain, silver, or gold!’ Or an ascetic or brahmin receives robes, alms-food, lodgings, and medicines and supplies for the sick. And some other ascetic or brahmin thinks: ‘Oh, may that ascetic or brahmin not receive robes, alms-food, lodgings, and medicines and supplies for the sick.’ This is called nasty jealousy. - -Corrupt wishes should be given up neither by the body, nor by speech, but by seeing again and again with wisdom. And what are corrupt wishes? It’s when a faithless person wishes to be known as faithful. An unethical person wishes to be known as ethical. An uneducated person wishes to be known as learned. A lover of company wishes to be known as secluded. A lazy person wishes to be known as energetic. An unmindful person wishes to be known as mindful. A person without immersion wishes to be known as having immersion. A witless person wishes to be known as wise. A person who has not ended the defilements wishes to be known as having ended the defilements. These are called corrupt wishes. Corrupt wishes should be given up neither by the body, nor by speech, but by seeing again and again with wisdom. - -Suppose that greed masters that mendicant and keeps going. Or that hate … delusion … anger … hostility … offensiveness … contempt … stinginess … nasty jealousy … or corrupt wishes master them and keep going. You should know of them: ‘This venerable does not have the understanding that would eliminate greed, so greed masters them and keeps going. They don’t have the understanding that would eliminate hate … delusion … anger … hostility … offensiveness … contempt … stinginess … nasty jealousy … or corrupt wishes, so corrupt wishes master them and keep going.’ - -Suppose that greed does not master that mendicant and keep going. Or that hate … delusion … anger … hostility … offensiveness … contempt … stinginess … nasty jealousy … or corrupt wishes don’t master that mendicant and keep going. You should know of them: ‘This venerable has the understanding that eliminates greed, so greed doesn’t master them and keep going. They have the understanding that eliminates hate … delusion … anger … hostility … offensiveness … contempt … stinginess … nasty jealousy … and corrupt wishes, so corrupt wishes don’t master them and keep going.’” - -10.24 By Mahācunda - -At one time Venerable Mahācunda was staying in the land of the Cetis at Sahajāti. There he addressed the mendicants: “Reverends, mendicants!” - -“Reverend,” they replied. Venerable Mahācunda said this: - -“Reverends, a mendicant who makes a declaration of knowledge says: ‘I know this teaching, I see this teaching.’ Suppose that greed masters that mendicant and keeps going. Or that hate … delusion … anger … hostility … offensiveness … contempt … stinginess … nasty jealousy … or corrupt wishes master that mendicant and keep going. You should know of them: ‘This venerable does not have the understanding that would eliminate greed, so greed masters them and keeps going. They don’t have the understanding that would eliminate hate … delusion … anger … hostility … offensiveness … contempt … stinginess … nasty jealousy … or corrupt wishes, so corrupt wishes master them and keep going.’ - -A mendicant who makes a declaration of development says: ‘I am developed in physical endurance, ethics, mind, and wisdom.’ Suppose that greed masters that mendicant and keeps going. Or that hate … delusion … anger … hostility … offensiveness … contempt … stinginess … nasty jealousy … or corrupt wishes master that mendicant and keep going. You should know of them: ‘This venerable does not have the understanding that would eliminate greed, so greed masters them and keeps going. They don’t have the understanding that would eliminate hate … delusion … anger … hostility … offensiveness … contempt … stinginess … nasty jealousy … or corrupt wishes, so corrupt wishes master them and keep going.’ - -A mendicant who makes a declaration of both knowledge and development says: ‘I know this teaching, I see this teaching. And I am developed in physical endurance, ethics, mind, and wisdom.’ Suppose that greed masters that mendicant and keeps going. Or that hate … delusion … anger … hostility … offensiveness … contempt … stinginess … nasty jealousy … or corrupt wishes master that mendicant and keep going. You should know of them: ‘This venerable does not have the understanding that would eliminate greed, so greed masters them and keeps going. They don’t have the understanding that would eliminate hate … delusion … anger … hostility … offensiveness … contempt … stinginess … nasty jealousy … or corrupt wishes, so corrupt wishes master them and keep going.’ - -Suppose a poor, needy, and penniless person was to declare themselves to be rich, affluent, and wealthy. But when it came time to make a payment they weren’t able to come up with any money, grain, silver, or gold. Then they would know of them: ‘This person declares themselves to be rich, affluent, and wealthy, but they are in fact poor, penniless, and needy.’ Why is that? Because when it came time to make a payment they weren’t able to come up with any money, grain, silver, or gold. - -In the same way, a mendicant who makes a declaration of knowledge and development says: ‘I know this teaching, I see this teaching. And I am developed in physical endurance, ethics, mind, and wisdom.’ Suppose that greed masters that mendicant and keeps going. Or that hate … delusion … anger … hostility … offensiveness … contempt … stinginess … nasty jealousy … or corrupt wishes master that mendicant and keep going. You should know of them: ‘This venerable does not have the understanding that would eliminate greed, so greed masters them and keeps going. They don’t have the understanding that would eliminate hate … delusion … anger … hostility … offensiveness … contempt … stinginess … nasty jealousy … or corrupt wishes, so corrupt wishes master them and keep going.’ - -A mendicant who makes a declaration of knowledge says: ‘I know this teaching, I see this teaching.’ Suppose that greed does not master that mendicant and keep going. Or that hate … delusion … anger … hostility … offensiveness … contempt … stinginess … nasty jealousy … or corrupt wishes don’t master that mendicant and keep going. You should know of them: ‘This venerable has the understanding that eliminates greed, so greed doesn’t master them and keep going. They have the understanding that eliminates hate … delusion … anger … hostility … offensiveness … contempt … stinginess … nasty jealousy … and corrupt wishes, so corrupt wishes don’t master them and keep going.’ - -A mendicant who makes a declaration of development says: ‘I am developed in physical endurance, ethics, mind, and wisdom.’ Suppose that greed does not master that mendicant and keep going. Or that hate … delusion … anger … hostility … offensiveness … contempt … stinginess … nasty jealousy … or corrupt wishes don’t master that mendicant and keep going. You should know of them: ‘This venerable has the understanding that eliminates greed, so greed doesn’t master them and keep going. They have the understanding that eliminates hate … delusion … anger … hostility … offensiveness … contempt … stinginess … nasty jealousy … and corrupt wishes, so corrupt wishes don’t master them and keep going.’ - -A mendicant who makes a declaration of both knowledge and development says: ‘I know this teaching, I see this teaching. And I am developed in physical endurance, ethics, mind, and wisdom.’ Suppose that greed does not master that mendicant and keep going. Or that hate … delusion … anger … hostility … offensiveness … contempt … stinginess … nasty jealousy … or corrupt wishes don’t master that mendicant and keep going. You should know of them: ‘This venerable has the understanding that eliminates greed, so greed doesn’t master them and keep going. They have the understanding that eliminates hate … delusion … anger … hostility … offensiveness … contempt … stinginess … nasty jealousy … and corrupt wishes, so corrupt wishes don’t master them and keep going.’ - -Suppose a rich, affluent, and wealthy person was to declare themselves to be rich, affluent, and wealthy. And whenever it came time to make a payment they were able to come up with the money, grain, silver, or gold. Then they would know of them: ‘This person declares themselves to be rich, affluent, and wealthy, and they are in fact rich, affluent, and wealthy.’ Why is that? Because when it came time to make a payment they were able to come up with the money, grain, silver, or gold. - -In the same way, a mendicant who makes a declaration of knowledge and development says: ‘I know this teaching, I see this teaching. And I am developed in physical endurance, ethics, mind, and wisdom.’ Suppose that greed does not master that mendicant and keep going. Or that hate … delusion … anger … hostility … offensiveness … contempt … stinginess … nasty jealousy … or corrupt wishes don’t master that mendicant and keep going. You should know of them: ‘This venerable has the understanding that eliminates greed, so greed doesn’t master them and keep going. They have the understanding that eliminates hate … delusion … anger … hostility … offensiveness … contempt … stinginess … nasty jealousy … and corrupt wishes, so corrupt wishes don’t master them and keep going.’” - -10.25 Meditation on Universals - -“Mendicants, there are these ten universal dimensions of meditation. What ten? Someone perceives the meditation on universal earth above, below, across, non-dual and limitless. They perceive the meditation on universal water … the meditation on universal fire … the meditation on universal air … the meditation on universal blue … the meditation on universal yellow … the meditation on universal red … the meditation on universal white … the meditation on universal space … They perceive the meditation on universal consciousness above, below, across, non-dual and limitless. These are the ten universal dimensions of meditation.” - -10.26 With Kāḷī - -At one time Venerable Mahākaccāna was staying in the land of the Avantis near Kuraraghara on Steep Mountain. - -Then the laywoman Kāḷī of Kurughara went up to Venerable Mahākaccāna, bowed, sat down to one side, and said to him, “Sir, this was said by the Buddha in ‘The Maidens’ Questions’: - - ‘I’ve reached the goal, peace of heart. - Having conquered the army of the likable and pleasant, - alone, practicing absorption, I awakened to bliss. - That’s why I don’t get too close to people, - and no-one gets too close to me.’ - -How should we see the detailed meaning of the Buddha’s brief statement?” - -“Sister, some ascetics and brahmins regard the attainment of the meditation on universal earth to be the ultimate. Thinking ‘this is the goal’, they are reborn. The Buddha directly knew the extent to which the attainment of the meditation on universal earth was the ultimate. Directly knowing this he saw the beginning, the drawback, and the escape. And he saw the knowledge and vision of the variety of paths. Because he saw the beginning, the drawback, and the escape, and he saw the knowledge and vision of the variety of paths, he knew that he had reached the goal, peace of heart. - -Some ascetics and brahmins regard the attainment of the meditation on universal water to be the ultimate. Thinking ‘this is the goal’, they are reborn. … Some ascetics and brahmins regard the attainment of the meditation on universal fire … universal air … universal blue … universal yellow … universal red … universal white … universal space … universal consciousness to be the ultimate. Thinking ‘this is the goal’, they are reborn. The Buddha directly knew the extent to which the attainment of the meditation on universal consciousness was the ultimate. Directly knowing this he saw the beginning, the drawback, and the escape. And he saw the knowledge and vision of the variety of paths. Because he saw the beginning, the drawback, and the escape, and he saw the knowledge and vision of the variety of paths, he knew that he had reached the goal, peace of heart. - -So, sister, that’s how to understand the detailed meaning of what the Buddha said in brief in ‘The Maiden’s Questions’: - - ‘I’ve reached the goal, peace of heart. - Having conquered the army of the likable and pleasant, - alone, practicing absorption, I awakened to bliss. - That’s why I don’t get too close to people, - and no-one gets too close to me.’” - - -10.27 The Great Questions (1st) - -At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. - -Then several mendicants robed up in the morning and, taking their bowls and robes, entered Sāvatthī for alms. Then it occurred to him, “It’s too early to wander for alms in Sāvatthī. Why don’t we go to the monastery of the wanderers who follow other paths?” - -Then they went to the monastery of the wanderers who follow other paths, and exchanged greetings with the wanderers there. When the greetings and polite conversation were over, they sat down to one side. The wanderers said to them: - -“Reverends, the ascetic Gotama teaches his disciples like this: ‘Please, mendicants, directly know all things. Meditate having directly known all things.’ We too teach our disciples: ‘Please, reverends, directly know all things. Live having directly known all things.’ What, then, is the difference between the ascetic Gotama’s teaching and instruction and ours?” - -Those mendicants neither approved nor dismissed that statement of the wanderers who follow other paths. They got up from their seat, thinking, “We will learn the meaning of this statement from the Buddha himself.” - -Then, after the meal, when they returned from alms-round, they went up to the Buddha, bowed, sat down to one side, and told him what had happened. - -“Mendicants, when wanderers who follow other paths say this, you should say to them: ‘One thing: question, passage for recitation, and answer. Two … three … four … five … six … seven … eight … nine … ten things: question, passage for recitation, and answer.’ Questioned like this, the wanderers who follow other paths would be stumped, and, in addition, would get frustrated. Why is that? Because they’re out of their element. I don’t see anyone in this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—who could provide a satisfying answer to these questions except for the Realized One or his disciple or someone who has heard it from them. - -‘One thing: question, passage for recitation, and answer.’ That’s what I said, but why did I say it? Becoming completely disillusioned, dispassionate, and freed regarding one thing, seeing its limits and fully comprehending its meaning, a mendicant makes an end of suffering in this very life. What one thing? ‘All sentient beings are sustained by food.’ Becoming completely disillusioned, dispassionate, and freed regarding this one thing, seeing its limits and fully comprehending its meaning, a mendicant makes an end of suffering in this very life. ‘One thing: question, passage for recitation, and answer.’ That’s what I said, and this is why I said it. - -What two? Name and form. … - -What three? Three feelings. … - -What four? The four foods. … - -What five? The five grasping aggregates. … - -What six? The six interior sense fields. … - -What seven? The seven planes of consciousness. … - -What eight? The eight worldly conditions. … - -What nine? The nine abodes of sentient beings. … - -‘Ten things: question, passage for recitation, and answer.’ That’s what I said, but why did I say it? Becoming completely disillusioned, dispassionate, and freed regarding ten things, seeing their limits and fully comprehending their meaning, a mendicant makes an end of suffering in this very life. What ten? The ten ways of performing unskillful deeds. Becoming completely disillusioned, dispassionate, and freed regarding these ten things, seeing their limits and fully comprehending their meaning, a mendicant makes an end of suffering in this very life. ‘Ten things: question, passage for recitation, and answer.’ That’s what I said, and this is why I said it.” - -10.28 The Great Questions (2nd) - -At one time the Buddha was staying near Kajaṅgalā in a bamboo grove. Then several lay followers of Kajaṅgalā went to the nun Kajaṅgalikā, bowed, sat down to one side, and said to her: - -“Ma’am, this was said by the Buddha in ‘The Great Questions’: ‘One thing: question, passage for recitation, and answer. Two … three … four … five … six … seven … eight … nine … ten things: question, passage for recitation, and answer.’ How should we see the detailed meaning of the Buddha’s brief statement?” - -“Good people, I haven’t heard and learned this in the presence of the Buddha or from esteemed mendicants. But as to how it seems to me, listen and pay close attention, I will speak.” - -“Yes, ma’am,” replied the lay followers. The nun Kajaṅgalikā said this: - -‘One thing: question, passage for recitation, and answer.’ That’s what the Buddha said, but why did he say it? Becoming completely disillusioned, dispassionate, and freed regarding one thing, seeing its limits and fully comprehending its meaning, a mendicant makes an end of suffering in this very life. What one thing? ‘All sentient beings are sustained by food.’ Becoming completely disillusioned, dispassionate, and freed regarding this one thing, seeing its limits and fully comprehending its meaning, a mendicant makes an end of suffering in this very life. ‘One thing: question, passage for recitation, and answer.’ That’s what the Buddha said, and this is why he said it. - -What two? Name and form. … What three? Three feelings. … - -With a mind well developed in four things—seeing their limits and fully comprehending their meaning—a mendicant makes an end of suffering in this very life. What four? The four kinds of mindfulness meditation. … With a mind well developed in these four things—seeing their limits and fully fathoming their meaning—a mendicant makes an end of suffering in this very life. … - -What five? The five faculties. … What six? The six elements of escape. … What seven? The seven awakening factors. … What eight? The noble eightfold path. … - -Becoming completely disillusioned, dispassionate, and freed regarding nine things, seeing their limits and fully comprehending their meaning, a mendicant makes an end of suffering in this very life. What nine? The nine abodes of sentient beings. Becoming completely disillusioned, dispassionate, and freed regarding these nine things, seeing their limits and fully comprehending their meaning, a mendicant makes an end of suffering in this very life. - -‘Ten things: question, passage for recitation, and answer.’ That’s what the Buddha said, but why did he say it? Becoming well developed in ten things—seeing their limits and fully fathoming their meaning—a mendicant makes an end of suffering in this very life. What ten? The ten ways of performing skillful deeds. With a mind well developed in these ten things—seeing their limits and fully fathoming their meaning—a mendicant makes an end of suffering in this very life. ‘Ten things: question, passage for recitation, and answer.’ That’s what the Buddha said, and this is why he said it. - -That’s how I understand the detailed meaning of what the Buddha said in brief in ‘The Great Questions’. If you wish, you may go to the Buddha and ask him about this. You should remember it in line with the Buddha’s answer.” - -“Yes, ma’am,” replied those lay followers, approving and agreeing with what the nun Kajaṅgalikā said. Then they got up from their seat, bowed, and respectfully circled her, keeping her on their right. Then they went to the Buddha, bowed, sat down to one side, and informed the Buddha of all they had discussed. - -“Good, good, householders. The nun Kajaṅgalikā is astute, she has great wisdom. If you came to me and asked this question, I would answer it in exactly the same way as the nun Kajaṅgalikā. That is what it means, and that’s how you should remember it.” - -10.29 Kosala (1st) - -“As far as Kāsi and Kosala extend, and as far as the dominion of King Pasenadi of Kosala extends, King Pasenadi is said to be the foremost. But even King Pasenadi decays and perishes. - -Seeing this, a learned noble disciple grows disillusioned with it. Their desire fades away even for the foremost, let alone the inferior. - -A galaxy extends a thousand times as far as the moon and sun revolve and the shining ones light up the quarters. In that galaxy there are a thousand moons, a thousand suns, a thousand Sinerus king of mountains, a thousand Indias, a thousand Western Continents, a thousand Northern Continents, a thousand Eastern Continents, four thousand oceans, four thousand Great Kings, a thousand realms of the Gods of the Four Great Kings, a thousand realms of the Gods of the Thirty-Three, of the Gods of Yama, of the Joyful Gods, of the Gods who Love to Create, of the Gods who Control the Creations of Others, and a thousand Brahmā realms. As far as the galaxy extends, the Great Brahmā is said to be the foremost. But even the Great Brahmā decays and perishes. - -Seeing this, a learned noble disciple grows disillusioned with it. Their desire fades away even for the foremost, let alone the inferior. - -There comes a time when this world contracts. As it contracts, most sentient beings migrate to the realm of streaming radiance. There they are mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and they remain like that for a very long time. When the world is contracting, the gods of streaming radiance are said to be the foremost. But even the gods of streaming radiance decay and perish. - -Seeing this, a learned noble disciple grows disillusioned with it. Their desire fades away even for the foremost, let alone the inferior. - -There are these ten universal dimensions of meditation. What ten? Someone perceives the meditation on universal earth above, below, across, non-dual and limitless. They perceive the meditation on universal water … the meditation on universal fire … the meditation on universal air … the meditation on universal blue … the meditation on universal yellow … the meditation on universal red … the meditation on universal white … the meditation on universal space … They perceive the meditation on universal consciousness above, below, across, non-dual and limitless. These are the ten universal dimensions of meditation. - -The best of these ten universal dimensions of meditation is when someone perceives the meditation on universal consciousness above, below, across, non-dual and limitless. Some sentient beings perceive like this. But even the sentient beings who perceive like this decay and perish. - -Seeing this, a learned noble disciple grows disillusioned with it. Their desire fades away even for the foremost, let alone the inferior. - -There are these eight dimensions of mastery. What eight? Perceiving form internally, someone sees visions externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ This is the first dimension of mastery. - -Perceiving form internally, someone sees visions externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ This is the second dimension of mastery. - -Not perceiving form internally, someone sees visions externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ This is the third dimension of mastery. - -Not perceiving form internally, someone sees visions externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ This is the fourth dimension of mastery. - -Not perceiving form internally, someone sees visions externally, blue, with blue color, blue hue, and blue tint. They’re like a flax flower that’s blue, with blue color, blue hue, and blue tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, blue, with blue color, blue hue, and blue tint. In the same way, not perceiving form internally, someone sees visions externally, blue, with blue color, blue hue, and blue tint. Mastering them, they perceive: ‘I know and see.’ This is the fifth dimension of mastery. - -Not perceiving form internally, someone sees visions externally, yellow, with yellow color, yellow hue, and yellow tint. They’re like a champak flower that’s yellow, with yellow color, yellow hue, and yellow tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, yellow, with yellow color, yellow hue, and yellow tint. In the same way, not perceiving form internally, someone sees visions externally, yellow, with yellow color, yellow hue, and yellow tint. Mastering them, they perceive: ‘I know and see.’ This is the sixth dimension of mastery. - -Not perceiving form internally, someone sees visions externally, red, with red color, red hue, and red tint. They’re like a scarlet mallow flower that’s red, with red color, red hue, and red tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, red, with red color, red hue, and red tint. In the same way, not perceiving form internally, someone sees visions externally, red, with red color, red hue, and red tint. Mastering them, they perceive: ‘I know and see.’ This is the seventh dimension of mastery. - -Not perceiving form internally, someone sees visions externally, white, with white color, white hue, and white tint. They’re like the morning star that’s white, with white color, white hue, and white tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, white, with white color, white hue, and white tint. In the same way, not perceiving form internally, someone sees visions externally, white, with white color, white hue, and white tint. Mastering them, they perceive: ‘I know and see.’ This is the eighth dimension of mastery. These are the eight dimensions of mastery. - -The best of these dimensions of mastery is when someone, not perceiving form internally, sees visions externally, white, with white color, white hue, and white tint. Mastering them, they perceive: ‘I know and see.’ Some sentient beings perceive like this. But even the sentient beings who perceive like this decay and perish. - -Seeing this, a learned noble disciple grows disillusioned with it. Their desire fades away even for the foremost, let alone the inferior. - -There are four ways of practice. What four? - - Painful practice with slow insight, - painful practice with swift insight, - pleasant practice with slow insight, and - pleasant practice with swift insight. - -These are the four ways of practice. - -The best of these four ways of practice is the pleasant practice with swift insight. Some sentient beings practice like this. But even the sentient beings who practice like this decay and perish. - -Seeing this, a learned noble disciple grows disillusioned with it. Their desire fades away even for the foremost, let alone the inferior. - -There are these four perceptions. What four? One person perceives the limited. One person perceives the expansive. One person perceives the limitless. One person, aware that ‘there is nothing at all’, perceives the dimension of nothingness. These are the four perceptions. - -The best of these four perceptions is when a person, aware that ‘there is nothing at all’, perceives the dimension of nothingness. Some sentient beings perceive like this. But even the sentient beings who perceive like this decay and perish. - -Seeing this, a learned noble disciple grows disillusioned with it. Their desire fades away even for the foremost, let alone the inferior. - -This is the best of the convictions of outsiders, that is: ‘I might not be, and it might not be mine. I will not be, and it will not be mine.’ When someone has such a view, you can expect that they will be repulsed by continued existence, and they will not be repulsed by the cessation of continued existence. Some sentient beings have such a view. But even the sentient beings who have views like this decay and perish. - -Seeing this, a learned noble disciple grows disillusioned with it. Their desire fades away even for the foremost, let alone the inferior. - -There are some ascetics and brahmins who advocate ultimate purity. This is the best of the advocates of ultimate purity, that is, when someone, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception. They teach Dhamma in order to directly know and realize this. Some sentient beings have such a doctrine. But even the sentient beings who have such a doctrine decay and perish. - -Seeing this, a learned noble disciple grows disillusioned with it. Their desire fades away even for the foremost, let alone the inferior. - -There are some ascetics and brahmins who advocate ultimate extinguishment in this very life. This is the best of those who advocate extinguishment in this very life, that is, liberation by not grasping after truly understanding the origin, ending, gratification, drawback, and escape of the six fields of contact. Though I speak and explain like this, certain ascetics and brahmins misrepresent me with the false, hollow, lying, untruthful claim: ‘The ascetic Gotama doesn’t advocate the complete understanding of sensual pleasures, sights, or feelings.’ But I do advocate the complete understanding of sensual pleasures, sights, and feelings. And I advocate complete extinguishment by not grasping in this very life, wishless, extinguished, and cooled.” - -10.30 Kosala (2nd) - -At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. - -Now at that time King Pasenadi of Kosala returned from combat after winning a battle and succeeding in his objective. Then King Pasenadi of Kosala went to the monastery. He went by carriage as far as the terrain allowed, then descended and entered the monastery on foot. - -At that time several mendicants were walking meditation in the open air. Then King Pasenadi of Kosala went up to them and said, “Sirs, where is the Blessed One at present, the perfected one, the fully awakened Buddha? For I want to see the Buddha.” - -“Great king, that’s his dwelling, with the door closed. Approach it quietly, without hurrying; go onto the porch, clear your throat, and knock with the latch. The Buddha will open the door.” - -So the king approached the Buddha’s dwelling and knocked, and the Buddha opened the door. Then King Pasenadi entered the Buddha’s dwelling. He bowed with his head to the Buddha’s feet, caressing them and covering them with kisses, and pronounced his name: “Sir, I am Pasenadi, king of Kosala! I am Pasenadi, king of Kosala!” - -“But great king, for what reason do you demonstrate such utmost devotion for this body, conveying your manifest love?” - -“Sir, it’s because of my gratitude and thanks for the Buddha that I demonstrate such utmost devotion, conveying my manifest love. - -The Buddha is practicing for the welfare and happiness of the people. He has established many people in the noble method, that is, the principles of goodness and skillfulness. This is a reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love. - -Furthermore, the Buddha is ethical, possessing ethical conduct that is mature, noble, and skillful. This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love. - -Furthermore, the Buddha lives in the wilderness, frequenting remote lodgings in the wilderness and the forest. This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love. - -Furthermore, the Buddha is content with any kind of robes, alms-food, lodgings, and medicines and supplies for the sick. This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love. - -Furthermore, the Buddha is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world. This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love. - -Furthermore, the Buddha gets to take part in talk about self-effacement that helps open the heart, when he wants, without trouble or difficulty. That is, talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love. - -Furthermore, the Buddha gets the four absorptions—blissful meditations in the present life that belong to the higher mind—when he wants, without trouble or difficulty. This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love. - -Furthermore, the Buddha recollects many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. He remembers: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so he recollects his many kinds of past lives, with features and details. This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love. - -Furthermore, with clairvoyance that is purified and superhuman, the Buddha sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ He understands how sentient beings are reborn according to their deeds. This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love. - -Furthermore, the Buddha has realized the undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with his own insight due to the ending of defilements. This is another reason that I demonstrate such utmost devotion for the Buddha, conveying my manifest love. - -Well, now, sir, I must go. I have many duties, and much to do.” - -“Please, great king, go at your convenience.” Then King Pasenadi got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. - -4. With Upāli - -10.31 With Upāli - -Then Venerable Upāli went up to the Buddha, bowed, sat down to one side, and said to him: - -“Sir, for how many reasons did the Realized One lay down training rules for his disciples and recite the monastic code?” - -“Upāli, the Realized One laid down training rules for his disciples and recited the monastic code for ten reasons. What ten? For the well-being of the Saṅgha and for the comfort of the Saṅgha. For keeping difficult persons in check and for the comfort of good-hearted mendicants. For restraining defilements that affect the present life and protecting against defilements that affect lives to come. For inspiring confidence in those without it, and increasing confidence in those who have it. For the continuation of the true teaching and the support of the training. The Realized One laid down training rules for his disciples and recited the monastic code for these ten reasons.” - -10.32 Suspending the Recitation of the Monastic Code - -“Sir, how many grounds are there to suspend the recitation of the monastic code?” - -“Upāli, there are ten grounds to suspend the recitation of the monastic code. What ten? A mendicant who has committed an expulsion offense is sitting in the assembly. A discussion about whether someone has committed an expulsion offense is unfinished. A person who is not fully ordained is sitting in the assembly. A discussion about whether someone is fully ordained or not is unfinished. Someone who has rejected the training is sitting in the assembly. A discussion about whether someone has rejected the training or not is unfinished. A eunuch is sitting in the assembly. A discussion about whether someone is a eunuch is unfinished. A raper of nuns is sitting in the assembly. A discussion about whether or not someone is a raper of nuns is unfinished. These are the ten grounds to suspend the recitation of the monastic code.” - -10.33 A Judge - -“Sir, how many qualities should a mendicant have to be agreed on as a judge?” - -“Upāli, a mendicant should have ten qualities to be agreed on as a judge. What ten? It’s when a mendicant is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically. Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well judged in both the rules and accompanying material. They’re firm and unfaltering in the training. When there are opposing parties, they’re able to persuade, advocate, and convince them, make them see the other side and trust each other. They’re skilled in raising and settling disciplinary issues. They know what a disciplinary issue is. They know how a disciplinary issue originates. They know how a disciplinary issue ceases. They know the practical way leading to the cessation of a disciplinary issue. A mendicant should have these ten qualities to be agreed on as a judge.” - -10.34 Ordination - -“Sir, how many qualities should a mendicant have to give ordination?” - -“Upāli, a mendicant should have ten qualities to give ordination. What ten? It’s when a mendicant is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically. Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well judged in both the rules and accompanying material. They’re able to care for the sick or get someone else to do so. They’re able to settle dissatisfaction or get someone else to do so. They’re able to dispel remorse when it has come up. They’re able to rationally dissuade someone from misconceptions that come up. They’re able to encourage someone in the higher ethics, the higher mind, and the higher wisdom. A mendicant should have these ten qualities to give ordination.” - -10.35 Dependence - -“Sir, how many qualities should a mendicant have to give dependence?” - -“Upāli, a mendicant should have ten qualities to give dependence. What ten? It’s when a mendicant is ethical … They’re learned … Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well judged in both the rules and accompanying material. They’re able to care for the sick or get someone else to do so. They’re able to settle dissatisfaction or get someone else to do so. They’re able to dispel remorse when it has come up. They’re able to rationally dissuade someone from misconceptions that come up. They’re able to encourage someone in the higher ethics, the higher mind, and the higher wisdom. A mendicant should have these ten qualities to give dependence.” - -10.36 A Novice - -“Sir, how many qualities should a mendicant have to be attended on by a novice?” - -“Upāli, a mendicant should have ten qualities to be attended on by a novice. What ten? It’s when a mendicant is ethical … They’re learned … Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well judged in both the rules and accompanying material. They’re able to care for the sick or get someone else to do so. They’re able to settle dissatisfaction or get someone else to do so. They’re able to dispel remorse when it has come up. They’re able to rationally dissuade someone from misconceptions that come up. They’re able to encourage someone in the higher ethics, the higher mind, and the higher wisdom. A mendicant should have these ten qualities to be attended on by a novice.” - -10.37 Schism in the Saṅgha - -“Sir, they speak of ‘schism in the Saṅgha’. How is schism in the Saṅgha defined?” - -“Upāli, it’s when a mendicant explains what is not the teaching as the teaching, and what is the teaching as not the teaching. They explain what is not the training as the training, and what is the training as not the training. They explain what was not spoken and stated by the Realized One as spoken and stated by the Realized One, and what was spoken and stated by the Realized One as not spoken and stated by the Realized One. They explain what was not practiced by the Realized One as practiced by the Realized One, and what was practiced by the Realized One as not practiced by the Realized One. They explain what was not prescribed by the Realized One as prescribed by the Realized One, and what was prescribed by the Realized One as not prescribed by the Realized One. On these ten grounds they split off and go their own way. They perform legal acts autonomously and recite the monastic code autonomously. That is how schism in the Saṅgha is defined.” - -10.38 Harmony in the Saṅgha - -“Sir, they speak of ‘harmony in the Saṅgha’. How is harmony in the Saṅgha defined?” - -“Upāli, it’s when a mendicant explains what is not the teaching as not the teaching, and what is the teaching as the teaching. They explain what is not the training as not the training, and what is the training as the training. They explain what was not spoken and stated by the Realized One as not spoken and stated by the Realized One, and what was spoken and stated by the Realized One as spoken and stated by the Realized One. They explain what was not practiced by the Realized One as not practiced by the Realized One, and what was practiced by the Realized One as practiced by the Realized One. They explain what was not prescribed by the Realized One as not prescribed by the Realized One, and what was prescribed by the Realized One as prescribed by the Realized One. On these ten grounds they don’t split off and go their own way. They don’t perform legal acts autonomously or recite the monastic code autonomously. That is how harmony in the Saṅgha is defined.” - -10.39 With Ānanda (1st) - -Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to the Buddha: - -“Sir, they speak of ‘schism in the Saṅgha’. How is schism in the Saṅgha defined?” - -“Ānanda, it’s when a mendicant explains what is not the teaching as the teaching … and what was prescribed by the Realized One as not prescribed by the Realized One. On these ten grounds they split off and go their own way. They perform legal acts autonomously and recite the monastic code autonomously. That is how schism in the Saṅgha is defined.” - -“But sir, what does someone who has caused a schism in a harmonious Saṅgha bring upon themselves?” - -“They bring upon themselves evil that lasts for an eon.” - -“But sir, what is the evil that lasts for an eon?” - -“They burn in hell for an eon, Ānanda. - - A schismatic remains for the eon - in a place of loss, in hell. - Basing themselves in what is not the teaching, - favoring factions, they destroy their sanctuary. - After causing schism in a harmonious Saṅgha, - they burn in hell for an eon.” - - -10.40 With Ānanda (2nd) - -“Sir, they speak of ‘harmony in the Saṅgha’. How is harmony in the Saṅgha defined?” - -“Ānanda, it’s when a mendicant explains what is not the teaching as not the teaching, and what is the teaching as the teaching. They explain what is not the training as not the training, and what is the training as the training. They explain what was not spoken and stated by the Realized One as not spoken and stated by the Realized One, and what was spoken and stated by the Realized One as spoken and stated by the Realized One. They explain what was not practiced by the Realized One as not practiced by the Realized One, and what was practiced by the Realized One as practiced by the Realized One. They explain what was not prescribed by the Realized One as not prescribed by the Realized One, and what was prescribed by the Realized One as prescribed by the Realized One. On these ten grounds they don’t split off and go their own way. They don’t perform legal acts autonomously or recite the monastic code autonomously. That is how harmony in the Saṅgha is defined.” - -“But sir, what does someone who has created harmony in a schismatic Saṅgha bring upon themselves?” - -“They bring divine merit upon themselves.” - -“But what is divine merit?” - -“They rejoice in heaven for an eon, Ānanda. - - A Saṅgha in harmony is happy, - as is support for those in harmony. - Basing themselves in the teaching, - favoring harmony, they destroy no sanctuary. - After creating harmony in the Saṅgha, - they rejoice in heaven for an eon.” - - -5. Abuse - -10.41 Arguments - -Then Venerable Upāli went up to the Buddha, bowed, sat down to one side, and said to him: - -“What is the cause, sir, what is the reason, why arguments, quarrels, and disputes arise in the Saṅgha, and the mendicants don’t live happily?” - -“Upāli, it’s when a mendicant explains what is not the teaching as the teaching, and what is the teaching as not the teaching. They explain what is not the training as the training, and what is the training as not the training. They explain what was not spoken and stated by the Realized One as spoken and stated by the Realized One, and what was spoken and stated by the Realized One as not spoken and stated by the Realized One. They explain what was not practiced by the Realized One as practiced by the Realized One, and what was practiced by the Realized One as not practiced by the Realized One. They explain what was not prescribed by the Realized One as prescribed by the Realized One, and what was prescribed by the Realized One as not prescribed by the Realized One. This is the cause, this is the reason why arguments, quarrels, and disputes arise in the Saṅgha, and the mendicants don’t live happily.” - -10.42 Roots of Arguments (1st) - -“Sir, how many roots of arguments are there?” - -“Upāli, there are ten roots of arguments. What ten? It’s when a mendicant explains what is not the teaching as the teaching, and what is the teaching as not the teaching. They explain what is not the training as the training, and what is the training as not the training. They explain what was not spoken and stated by the Realized One as spoken and stated by the Realized One, and what was spoken and stated by the Realized One as not spoken and stated by the Realized One. They explain what was not practiced by the Realized One as practiced by the Realized One, and what was practiced by the Realized One as not practiced by the Realized One. They explain what was not prescribed by the Realized One as prescribed by the Realized One, and what was prescribed by the Realized One as not prescribed by the Realized One. These are the ten roots of arguments.” - -10.43 Roots of Arguments (2nd) - -“Sir, how many roots of arguments are there?” - -“Upāli, there are ten roots of arguments. What ten? It’s when a mendicant explains what is not an offense as an offense, and what is an offense as not an offense. They explain a light offense as a serious offense, and a serious offense as a light offense. They explain an offense committed with corrupt intention as an offense not committed with corrupt intention, and an offense not committed with corrupt intention as an offense committed with corrupt intention. They explain an offense requiring rehabilitation as an offense not requiring rehabilitation, and an offense not requiring rehabilitation as an offense requiring rehabilitation. They explain an offense with redress as an offense without redress, and an offense without redress as an offense with redress. These are the ten roots of arguments.” - -10.44 At Kusināra - -At one time the Buddha was staying near Kusināra, in the Forest of Offerings. There the Buddha addressed the mendicants, “Mendicants!” - -“Venerable sir,” they replied. The Buddha said this: - -“Mendicants, a mendicant who wants to accuse another should first check five things in themselves and establish five things in themselves. What five things should they check in themselves? A mendicant who wants to accuse another should check this: ‘Is my bodily behavior pure? Do I have pure bodily behavior that is impeccable and irreproachable? Is this thing found in me or not?’ If it’s not, there will be people who say: ‘Come on, venerable, train your own bodily behavior first.’ - -Furthermore, a mendicant who wants to accuse another should check this: ‘Is my verbal behavior pure? Do I have pure verbal behavior that is impeccable and irreproachable? Is this thing found in me or not?’ If it’s not, there will be people who say: ‘Come on, venerable, train your own verbal behavior first.’ - -Furthermore, a mendicant who wants to accuse another should check this: ‘Is my heart established in love for my spiritual companions, without resentment? Is this thing found in me or not?’ If it’s not, there will be people who say: ‘Come on, venerable, establish your heart in love for your spiritual companions first.’ - -Furthermore, a mendicant who wants to accuse another should check this: ‘Am I very learned, remembering and keeping what I’ve learned? These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. Am I very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically? Is this thing found in me or not?’ If it’s not, there will be people who say: ‘Come on, venerable, memorize the scriptures first.’ - -Furthermore, a mendicant who wants to accuse another should check this: ‘Have both monastic codes been passed down to me in detail, well analyzed, well mastered, and well judged in both the rules and accompanying material? Is this thing found in me or not?’ If it’s not, there will be people who say: ‘Come on, venerable, train in the code of conduct first.’ These are the five things they should check in themselves. - -What five things should they establish in themselves? ‘I will speak at the right time, not at the wrong time. I will speak truthfully, not falsely. I will speak gently, not harshly. I will speak beneficially, not harmfully. I will speak lovingly, not from secret hate.’ These are the five things they should establish in themselves. A mendicant who wants to accuse another should first check these five things in themselves and establish these five things in themselves.” - -10.45 Entering a Royal Harem - -“Mendicants, there are ten drawbacks to entering a royal harem. What ten? - -Firstly, a king is sitting with his chief queen when a monk enters. When the queen sees the monk she smiles, or when the monk sees the queen he smiles. So the king thinks: ‘They’ve done it for sure, or they will do it.’ This is the first drawback of entering a royal harem. - -Furthermore, a king has many duties, and much to do. He has sex with one of the women but doesn’t remember. She gets pregnant from that. So the king thinks: ‘No-one else has entered here, except for that monk. Could this be the monk’s doing?’ This is the second drawback of entering a royal harem. - -Furthermore, a gem is lost somewhere in the royal harem. So the king thinks: ‘No-one else has entered here, except for that monk. Could this be the monk’s doing?’ This is the third drawback of entering a royal harem. - -Furthermore, secret deliberations in the royal harem are leaked outside. So the king thinks: ‘No-one else has entered here, except for that monk. Could this be the monk’s doing?’ This is the fourth drawback of entering a royal harem. - -Furthermore, in a royal harem, a father longs for their son, or a son longs for his father. They think: ‘No-one else has entered here, except for that monk. Could this be the monk’s doing?’ This is the fifth drawback of entering a royal harem. - -Furthermore, the king promotes someone to a higher position. Those who are upset by this think: ‘The king is close to that monk. Could this be the monk’s doing?’ This is the sixth drawback of entering a royal harem. - -Furthermore, the king demotes someone to a lower position. Those who are upset by this think: ‘The king is close to that monk. Could this be the monk’s doing?’ This is the seventh drawback of entering a royal harem. - -Furthermore, the king dispatches the army at the wrong time. Those who are upset by this think: ‘The king is close to that monk. Could this be the monk’s doing?’ This is the eighth drawback of entering a royal harem. - -Furthermore, the king dispatches the army at the right time, but orders it to turn back while still on the road. Those who are upset by this think: ‘The king is close to that monk. Could this be the monk’s doing?’ This is the ninth drawback of entering a royal harem. - -Furthermore, in the royal harem there is a trampling of elephants, horses, and chariots, as well as arousing sights, sounds, smells, tastes, and touches that do not befit a monk. This is the tenth drawback of entering a royal harem. - -These are the ten drawbacks of entering a royal harem.” - -10.46 With the Sakyans - -At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. Then on the sabbath several Sakyan lay followers went up to the Buddha, bowed, and sat down to one side. The Buddha said to them: - -“Sakyans, do you observe the sabbath with its eight factors?” - -“Sir, sometimes we do, sometimes we don’t.” - -“That’s your loss, Sakyans, it’s your misfortune. In this life with its fear of sorrow and death, you sometimes keep the sabbath and you sometimes don’t. - -What do you think, Sakyans? Take a man who earns half a dollar for an honest day’s work. Is this enough to call him a deft and industrious man?” - -“Yes, sir.” - -“What do you think, Sakyans? Take a man who earns a dollar for an honest day’s work. Is this enough to call him a deft and industrious man?” - -“Yes, sir.” - -“What do you think, Sakyans? Take a man who, for an honest day’s work, earns two dollars … three dollars … four dollars … five dollars … six dollars … seven dollars … eight dollars … nine dollars … ten dollars … twenty dollars … thirty dollars … forty dollars … fifty dollars … a hundred dollars. Is this enough to call him a deft and industrious man?” - -“Yes, sir.” - -“What do you think, Sakyans? Suppose that man earned a hundred or a thousand dollars every day and saved it all up. If he lived for a hundred years, would he not accumulate a large mass of wealth?” - -“Yes, sir.” - -“What do you think, Sakyans? Would that man, on account of that wealth, experience perfect happiness for a single day or night, or even half a day or night?” - -“No, sir.” - -“Why is that?” - -“Because sensual pleasures, sir, are impermanent, hollow, false, and deceptive.” - -“But take one of my disciples who lives diligent, keen, and resolute for ten years, practicing in line with my instructions. They can experience perfect happiness for a hundred years, ten thousand years, or a hundred thousand years. And they could become a once-returner or a non-returner, or guaranteed a stream-enterer. Let alone ten years, take one of my disciples who lives diligent, keen, and resolute for nine years … eight years … seven years … six years … five years … four years … three years … two years … one year … ten months … nine months … eight months … seven months … six months … five months … four months … three months … two months … one month … a fortnight … ten days … nine days … eight days … seven days … six days … five days … four days … three days … two days … - -Let alone two days, take one of my disciples who lives diligent, keen, and resolute for one day, practicing in line with my instructions. They can experience perfect happiness for a hundred years, ten thousand years, or a hundred thousand years. And they could become a once-returner or a non-returner, or guaranteed a stream-enterer. It’s your loss, Sakyans, it’s your misfortune. In this life with its fear of sorrow and death, you sometimes keep the sabbath and you sometimes don’t.” - -“Well, sir, from this day forth we will observe the sabbath with its eight factors.” - -10.47 With Mahāli - -At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then Mahāli the Licchavi went up to the Buddha, bowed, sat down to one side, and said to him: - -“What is the cause, sir, what is the reason for doing bad deeds, for performing bad deeds?” - -“Greed is a cause, Mahāli, greed is a reason for doing bad deeds, for performing bad deeds. Hate is a cause of bad deeds … Delusion is a cause of bad deeds … Improper attention is a cause of bad deeds … A wrongly directed mind is a cause of bad deeds … This is the cause, Mahāli, this is the reason for doing bad deeds, for performing bad deeds.” - -“What is the cause, sir, what is the reason for doing good deeds, for performing good deeds?” - -“Contentment is a cause, Mahāli, contentment is a reason for doing good deeds, for performing good deeds. Love is a cause of good deeds … Understanding is a cause of good deeds … Proper attention is a cause of good deeds … A rightly directed mind is a cause of good deeds … This is the cause, Mahāli, this is the reason for doing good deeds, for performing good deeds. If these ten things were not found in the world, we wouldn’t see either unprincipled and immoral conduct, or principled and moral conduct. But since these ten things are found in the world, we see both unprincipled and immoral conduct, and principled and moral conduct.” - -10.48 Ten Regular Reflections for a Renunciate - -“Mendicants, one who has gone forth should often review these ten things. What ten? - -One who has gone forth should often review this: ‘I have secured freedom from class.’ - -‘My livelihood is tied up with others.’ - -‘My behavior should be different.’ - -‘I hope there’s no reason to blame myself when it comes to ethical conduct?’ - -‘I hope that, after examination, sensible spiritual companions don’t reproach any aspect of my ethics?’ - -‘I must be parted and separated from all I hold dear and beloved.’ - -‘I am the owner of my deeds and heir to my deeds. Deeds are my womb, my relative, and my refuge. - -I shall be the heir of whatever deeds I do, whether good or bad.’ - -‘As the days and nights flit by, what sort of person am I becoming?’ - -‘Do I love to stay in empty huts?’ - -‘Do I have any superhuman distinctions in knowledge and vision worthy of the noble ones, so that when my spiritual companions question me on my deathbed I will not be embarrassed?’ - -One who has gone forth should often review these ten things.” - -10.49 Existing Because of the Body - -“Mendicants, these ten things exist because of the body. What ten? Cold, heat, hunger, thirst, feces, urine, restraint of body, speech, and livelihood, and the will to live that leads to future lives. These ten things exist because of the body.” - -10.50 Arguments - -At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time, after the meal, on return from alms-round, several mendicants sat together in the meeting hall. They were arguing, quarreling, and disputing, wounding each other with barbed words. - -Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall. He sat down on the seat spread out, and addressed the mendicants: “Mendicants, what were you sitting talking about just now? What conversation was unfinished?” - -“Sir, after the meal, on return from alms-round, we sat together in the meeting hall, arguing, quarreling, and disputing, wounding each other with barbed words.” - -“Mendicants, this is not appropriate for you gentlemen who have gone forth in faith from the lay life to homelessness. - -There are ten warm-hearted qualities that make for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling. What ten? Firstly, a mendicant is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. When a mendicant is ethical, this warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling. - -Furthermore, a mendicant is very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically. … - -Furthermore, a mendicant has good friends, companions, and associates. … - -Furthermore, a mendicant is easy to admonish, having qualities that make them easy to admonish. They’re patient, and take instruction respectfully. … - -Furthermore, a mendicant is deft and tireless in a diverse spectrum of duties for their spiritual companions, understanding how to go about things in order to complete and organize the work. … - -Furthermore, a mendicant loves the teachings and is a delight to converse with, being full of joy in the teaching and training. … - -Furthermore, a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. … - -Furthermore, a mendicant is content with any kind of robes, alms-food, lodgings, and medicines and supplies for the sick. … - -Furthermore, a mendicant is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago. … - -Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. When a mendicant is wise, this warm-hearted quality makes for fondness and respect, helping the Saṅgha to live in harmony and unity, without quarreling. - -These ten warm-hearted qualities make for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.” - -6. Your Own Mind - -10.51 Your Own Mind - -At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!” - -“Venerable sir,” they replied. The Buddha said this: - -“Mendicants, if a mendicant isn’t skilled in the ways of another’s mind, then they should train themselves: ‘I will be skilled in the ways of my own mind.’ - -And how is a mendicant skilled in the ways of their own mind? Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they see any dirt or blemish there, they’d try to remove it. But if they don’t see any dirt or blemish there, they’re happy with that, as they’ve got all they wished for: ‘How fortunate that I’m clean!’ In the same way, checking is very helpful for a mendicant’s skillful qualities. ‘Am I often covetous or not? Am I often malicious or not? Am I often overcome with dullness and drowsiness or not? Am I often restless or not? Am I often doubtful or not? Am I often irritable or not? Am I often corrupted in mind or not? Am I often disturbed in body or not? Am I often energetic or not? Am I often immersed in samādhi or not?’ - -Suppose that, upon checking, a mendicant knows this: ‘I am often covetous, malicious, overcome with dullness and drowsiness, restless, doubtful, irritable, defiled in mind, disturbed in body, lazy, and not immersed in samādhi.’ In order to give up those bad, unskillful qualities, they should apply outstanding enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. Suppose your clothes or head were on fire. In order to extinguish it, you’d apply outstanding enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. In the same way, in order to give up those bad, unskillful qualities, that mendicant should apply outstanding enthusiasm … - -But suppose that, upon checking, a mendicant knows this: ‘I am often content, kind-hearted, free of dullness and drowsiness, calm, confident, loving, pure in mind, undisturbed in body, energetic, and immersed in samādhi.’ Grounded on those skillful qualities, they should practice meditation further to end the defilements.” - -10.52 With Sāriputta - -There Sāriputta addressed the mendicants: “Reverends, mendicants!” - -“Reverend,” they replied. Sāriputta said this: - -“Mendicants, if a mendicant isn’t skilled in the ways of another’s mind, then they should train themselves: ‘I will be skilled in the ways of my own mind.’ - -And how is a mendicant skilled in the ways of their own mind? Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they see any dirt or blemish there, they’d try to remove it. But if they don’t see any dirt or blemish there, they’re happy with that, as they’ve got all they wished for: ‘How fortunate that I’m clean!’ - -In the same way, checking is very helpful for a mendicant’s skillful qualities. ‘Am I often covetous or not? Am I often malicious or not? Am I often overcome with dullness and drowsiness or not? Am I often restless or not? Am I often doubtful or not? Am I often irritable or not? Am I often defiled in mind or not? Am I often disturbed in body or not? Am I often energetic or not? Am I often immersed in samādhi or not?’ - -Suppose that, upon checking, a mendicant knows this: ‘I am often covetous, malicious, overcome with dullness and drowsiness, restless, doubtful, angry, defiled in mind, disturbed in body, lazy, and not immersed in samādhi.’ In order to give up those bad, unskillful qualities, they should apply outstanding enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. Suppose your clothes or head were on fire. In order to extinguish it, you’d apply outstanding enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. In the same way, in order to give up those bad, unskillful qualities, that mendicant should apply outstanding enthusiasm … - -But suppose that, upon checking, a mendicant knows this: ‘I am often content, kind-hearted, rid of dullness and drowsiness, calm, confident, loving, pure in mind, undisturbed in body, energetic, and immersed in samādhi.’ Grounded on those skillful qualities, they should practice meditation further to end the defilements.” - -10.53 Stagnation - -“Mendicants, I don’t praise stagnation in skillful qualities, let alone decline. I praise growth in skillful qualities, not stagnation or decline. - -And how is there decline in skillful qualities, not stagnation or growth? It’s when a mendicant has a certain degree of faith, ethics, generosity, wisdom, and eloquence. Those qualities neither stagnate nor grow in them. I call this decline in skillful qualities, not stagnation or growth. This is how there’s decline in skillful qualities, not stagnation or growth. - -And how is there stagnation in skillful qualities, not decline or growth? It’s when a mendicant has a certain degree of faith, ethics, generosity, wisdom, and eloquence. Those qualities neither decline nor grow in them. I call this stagnation in skillful qualities, not decline or growth. This is how there’s stagnation in skillful qualities, not decline or growth. - -And how is there growth in skillful qualities, not stagnation or decline? It’s when a mendicant has a certain degree of faith, ethics, generosity, wisdom, and eloquence. Those qualities neither stagnate nor decline in them. I call this growth in skillful qualities, not stagnation or decline. This is how there’s growth in skillful qualities, not stagnation or decline. - -If a mendicant isn’t skilled in the ways of another’s mind, then they should train themselves: ‘I will be skilled in the ways of my own mind.’ - -And how is a mendicant skilled in the ways of their own mind? Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they see any dirt or blemish there, they’d try to remove it. But if they don’t see any dirt or blemish there, they’re happy with that, as they’ve got all they wished for: ‘How fortunate that I’m clean!’ In the same way, checking is very helpful for a mendicant’s skillful qualities. ‘Am I often covetous or not? Am I often malicious or not? Am I often overcome with dullness and drowsiness or not? Am I often restless or not? Am I often doubtful or not? Am I often irritable or not? Am I often defiled in mind or not? Am I often disturbed in body or not? Am I often energetic or not? Am I often immersed in samādhi or not?’ - -Suppose that, upon checking, a mendicant knows this: ‘I am often covetous, malicious, overcome with dullness and drowsiness, restless, doubtful, irritable, defiled in mind, disturbed in body, lazy, and not immersed in samādhi.’ In order to give up those bad, unskillful qualities, they should apply outstanding enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. Suppose your clothes or head were on fire. In order to extinguish it, you’d apply outstanding enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. In the same way, in order to give up those bad, unskillful qualities, that mendicant should apply outstanding enthusiasm … - -But suppose that, upon checking, a mendicant knows this: ‘I am often content, kind-hearted, rid of dullness and drowsiness, calm, confident, loving, pure in mind, undisturbed in body, energetic, and immersed in samādhi.’ Grounded on those skillful qualities, they should practice meditation further to end the defilements.” - -10.54 Serenity - -“Mendicants, if a mendicant isn’t skilled in the ways of another’s mind, then they should train themselves: ‘I will be skilled in the ways of my own mind.’ - -And how is a mendicant skilled in the ways of their own mind? Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they see any dirt or blemish there, they’d try to remove it. But if they don’t see any dirt or blemish there, they’re happy with that, as they’ve got all they wished for: ‘How fortunate that I’m clean!’ In the same way, checking is very helpful for a mendicant’s skillful qualities. ‘Do I have internal serenity of heart or not? Do I have the higher wisdom of discernment of principles or not?’ - -Suppose that, upon checking, a mendicant knows this: ‘I have serenity but not discernment.’ Grounded on serenity, they should practice meditation to get discernment. After some time they have both serenity and discernment. - -But suppose that, upon checking, a mendicant knows this: ‘I have discernment but not serenity.’ Grounded on discernment, they should practice meditation to get serenity. After some time they have both serenity and discernment. - -But suppose that, upon checking, a mendicant knows this: ‘I have neither serenity nor discernment.’ In order to get those skillful qualities, they should apply outstanding enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. Suppose your clothes or head were on fire. In order to extinguish it, you’d apply outstanding enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. In the same way, in order to get those skillful qualities, that person should apply outstanding enthusiasm … After some time they have both serenity and discernment. - -But suppose that, upon checking, a mendicant knows this: ‘I have both serenity and discernment.’ Grounded on those skillful qualities, they should practice meditation further to end the defilements. - -I say that there are two kinds of robes: those you should wear, and those you shouldn’t wear. I say that there are two kinds of almsfood: that which you should eat, and that which you shouldn’t eat. I say that there are two kinds of lodging: those you should frequent, and those you shouldn’t frequent. I say that there are two kinds of market town: those you should frequent, and those you shouldn’t frequent. I say that there are two kinds of country: those you should frequent, and those you shouldn’t frequent. I say that there are two kinds of people: those you should frequent, and those you shouldn’t frequent. - -‘I say that there are two kinds of robes: those you should wear, and those you shouldn’t wear.’ That’s what I said, but why did I say it? Take a robe of which you know this: ‘When I wear this robe, unskillful qualities grow, and skillful qualities decline.’ You should not wear that kind of robe. Take a robe of which you know this: ‘When I wear this robe, unskillful qualities decline, and skillful qualities grow.’ You should wear that kind of robe. ‘I say that there are two kinds of robes: those you should wear, and those you shouldn’t wear.’ That’s what I said, and this is why I said it. - -‘I say that there are two kinds of almsfood: that which you should eat, and that which you shouldn’t eat.’ That’s what I said, but why did I say it? Take almsfood of which you know this: ‘When I eat this almsfood, unskillful qualities grow, and skillful qualities decline.’ You should not eat that kind of almsfood. Take almsfood of which you know this: ‘When I eat this almsfood, unskillful qualities decline, and skillful qualities grow.’ You should eat that kind of almsfood. ‘I say that there are two kinds of almsfood: that which you should eat, and that which you shouldn’t eat.’ That’s what I said, and this is why I said it. - -‘I say that there are two kinds of lodging: those you should frequent, and those you shouldn’t frequent.’ That’s what I said, but why did I say it? Take a lodging of which you know this: ‘When I frequent this lodging, unskillful qualities grow, and skillful qualities decline.’ You should not frequent that kind of lodging. Take a lodging of which you know this: ‘When I frequent this lodging, unskillful qualities decline, and skillful qualities grow.’ You should frequent that kind of lodging. ‘I say that there are two kinds of lodging: those you should frequent, and those you shouldn’t frequent.’ That’s what I said, and this is why I said it. - -‘I say that there are two kinds of market town: those you should frequent, and those you shouldn’t frequent.’ That’s what I said, but why did I say it? Take a market town of which you know this: ‘When I frequent this market town, unskillful qualities grow, and skillful qualities decline.’ You should not frequent that kind of market town. Take a market town of which you know this: ‘When I frequent this market town, unskillful qualities decline, and skillful qualities grow.’ You should frequent that kind of market town. ‘I say that there are two kinds of market town: those you should frequent, and those you shouldn’t frequent.’ That’s what I said, and this is why I said it. - -‘I say that there are two kinds of country: those you should frequent, and those you shouldn’t frequent.’ That’s what I said, but why did I say it? Take a country of which you know this: ‘When I frequent this country, unskillful qualities grow, and skillful qualities decline.’ You should not frequent that kind of country. Take a country of which you know this: ‘When I frequent this country, unskillful qualities decline, and skillful qualities grow.’ You should frequent that kind of country. ‘I say that there are two kinds of country: those you should frequent, and those you shouldn’t frequent.’ That’s what I said, and this is why I said it. - -‘I say that there are two kinds of people: those you should frequent, and those you shouldn’t frequent.’ That’s what I said, but why did I say it? Take a person of whom you know this: ‘When I frequent this person, unskillful qualities grow, and skillful qualities decline.’ You should not frequent that kind of person. Take a person of whom you know this: ‘When I frequent this person, unskillful qualities decline, and skillful qualities grow.’ You should frequent that kind of person. ‘I say that there are two kinds of people: those you should frequent, and those you shouldn’t frequent.’ That’s what I said, and this is why I said it.” - -10.55 Decline - -There Sāriputta addressed the mendicants: “Reverends, mendicants!” - -“Reverend,” they replied. Sāriputta said this: - -“Reverends, they speak of a person liable to decline, and one not liable to decline. But how did the Buddha define a person liable to decline, and one not liable to decline?” - -“Reverend, we would travel a long way to learn the meaning of this statement in the presence of Venerable Sāriputta. May Venerable Sāriputta himself please clarify the meaning of this. The mendicants will listen and remember it.” - -“Then listen and pay close attention, I will speak.” - -“Yes, reverend,” they replied. Sāriputta said this: - -“How did the Buddha define a person liable to decline? It’s when a mendicant doesn’t get to hear a teaching they haven’t heard before. They forget those teachings they have heard. They don’t keep rehearsing the teachings they’ve already got to know. And they don’t come to understand what they haven’t understood before. That’s how the Buddha defined a person liable to decline. - -And how did the Buddha define a person not liable to decline? It’s when a mendicant gets to hear a teaching they haven’t heard before. They remember those teachings they have heard. They keep rehearsing the teachings they’ve already got to know. And they come to understand what they haven’t understood before. That’s how the Buddha defined a person not liable to decline. - -If a mendicant isn’t skilled in the ways of another’s mind, then they should train themselves: ‘I will be skilled in the ways of my own mind.’ - -And how is a mendicant skilled in the ways of their own mind? Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they see any dirt or blemish there, they’d try to remove it. But if they don’t see any dirt or blemish there, they’re happy with that, as they’ve got all they wished for: ‘How fortunate that I’m clean!’ - -In the same way, checking is very helpful for a mendicant’s skillful qualities. ‘Is contentment often found in me or not? Is kind-heartedness often found in me or not? Is freedom from dullness and drowsiness often found in me or not? Is calm often found in me or not? Is confidence often found in me or not? Is love often found in me or not? Is purity of mind often found in me or not? Is internal joy with the teaching found in me or not? Is internal serenity of heart found in me or not? Is the higher wisdom of discernment of principles found in me or not?’ - -Suppose a mendicant, while checking, doesn’t see any of these skillful qualities in themselves. In order to get them they should apply outstanding enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. Suppose your clothes or head were on fire. In order to extinguish it, you’d apply outstanding enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. In the same way, they should apply outstanding enthusiasm to get those skillful qualities … - -Suppose a mendicant, while checking, sees some of these skillful qualities in themselves, but doesn’t see others. Grounded on the skillful qualities they see, they should apply outstanding enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness in order to get the skillful qualities they don’t see. Suppose your clothes or head were on fire. In order to extinguish it, you’d apply outstanding enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. In the same way, grounded on the skillful qualities they see, they should apply outstanding enthusiasm to get those skillful qualities they don’t see. - -But suppose a mendicant, while checking, sees all of these skillful qualities in themselves. Grounded on all these skillful qualities they should practice meditation further to end the defilements.” - -10.56 Perceptions (1st) - -“Mendicants, these ten perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless. What ten? The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, and not-self in suffering, giving up, fading away, and cessation. These ten perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless.” - -10.57 Perceptions (2nd) - -“Mendicants, these ten perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless. What ten? The perceptions of impermanence, not-self, death, repulsiveness of food, dissatisfaction with the whole world, a skeleton, a worm-infested corpse, a livid corpse, a split open corpse, and a bloated corpse. These ten perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless.” - -10.58 Rooted - -“Mendicants, if wanderers who follow other paths were to ask: ‘Reverends, all things have what as their root? What produces them? What is their origin? What is their meeting place? What is their chief? What is their ruler? What is their overseer? What is their core? What is their culmination? What is their final end?’ How would you answer them?” - -“Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.” - -“Well then, mendicants, listen and pay close attention, I will speak.” - -“Yes, sir,” they replied. The Buddha said this: - -“Mendicants, if wanderers who follow other paths were to ask: ‘Reverends, all things have what as their root? What produces them? What is their origin? What is their meeting place? What is their chief? What is their ruler? What is their overseer? What is their core? What is their culmination? What is their final end?’ You should answer them: ‘Reverends, all things are rooted in desire. Attention produces them. Contact is their origin. Feeling is their meeting place. Immersion is their chief. Mindfulness is their ruler. Wisdom is their overseer. Freedom is their core. They culminate in the deathless. And extinguishment is their final end.’ When questioned by wanderers who follow other paths, that’s how you should answer them.” - -10.59 Going Forth - -“So you should train like this: ‘Our minds will be consolidated as they were when we went forth, and arisen bad unskillful qualities will not occupy our minds. Our minds will be consolidated in the perceptions of impermanence, not-self, ugliness, and drawbacks. Knowing what is just and unjust in the world, our minds will be consolidated in that perception. Knowing about continued existence and ending of existence in the world, our minds will be consolidated in that perception. Knowing the origination and ending of the world, our minds will be consolidated in that perception. Our minds will be consolidated in the perceptions of giving up, fading away, and cessation.’ That’s how you should train. - -When your minds are consolidated in these ten perceptions, you can expect one of two results: enlightenment in the present life, or if there’s something left over, non-return.” - -10.60 With Girimānanda - -At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Venerable Girimānanda was sick, suffering, gravely ill. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him: - -“Sir, Venerable Girimānanda is sick, suffering, gravely ill. Sir, please go to Venerable Girimānanda out of compassion.” - -“Ānanda, if you were to recite to the mendicant Girimānanda these ten perceptions, it’s possible that after hearing them his illness will die down on the spot. - -What ten? The perceptions of impermanence, not-self, ugliness, drawbacks, giving up, fading away, cessation, dissatisfaction with the whole world, non-desire for all conditions, and mindfulness of breathing. - -And what is the perception of impermanence? It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: ‘Form, feeling, perception, choices, and consciousness are impermanent.’ And so they meditate observing impermanence in the five grasping aggregates. This is called the perception of impermanence. - -And what is the perception of not-self? It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: ‘The eye and sights, ear and sounds, nose and smells, tongue and tastes, body and touches, and mind and thoughts are not-self.’ And so they meditate observing not-self in the six interior and exterior sense fields. This is called the perception of not-self. - -And what is the perception of ugliness? It’s when a mendicant examines their own body up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of filth. ‘In this body there is head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.’ And so they meditate observing ugliness in this body. This is called the perception of ugliness. - -And what is the perception of drawbacks? It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: ‘This body has much suffering and many drawbacks. For this body is beset with many kinds of affliction, such as the following. Diseases of the eye, inner ear, nose, tongue, body, head, outer ear, mouth, teeth, and lips. Cough, asthma, catarrh, inflammation, fever, stomach ache, fainting, dysentery, gastric pain, cholera, leprosy, boils, eczema, tuberculosis, epilepsy, herpes, itch, scabs, smallpox, scabies, hemorrhage, diabetes, piles, pimples, and ulcers. Afflictions stemming from disorders of bile, phlegm, wind, or their conjunction. Afflictions caused by change in weather, by not taking care of yourself, by overexertion, or as the result of past deeds. Cold, heat, hunger, thirst, defecation, and urination.’ And so they meditate observing drawbacks in this body. This is called the perception of drawbacks. - -And what is the perception of giving up? It’s when a mendicant doesn’t tolerate a sensual, malicious, or cruel thought that has arisen, and they don’t tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, eliminate them, and obliterate them. This is called the perception of giving up. - -And what is the perception of fading away? It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, extinguishment.’ This is called the perception of fading away. - -And what is the perception of cessation? It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, cessation, extinguishment.’ This is called the perception of cessation. - -And what is the perception of dissatisfaction with the whole world? It’s when a mendicant lives giving up and not grasping on to the attraction and grasping to the world, the mental fixation, insistence, and underlying tendencies. This is called the perception of dissatisfaction with the whole world. - -And what is the perception of non-desire for all conditions? It’s when a mendicant is horrified, repelled, and disgusted with all conditions. This is called the perception of non-desire for all conditions. - -And what is mindfulness of breathing? It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, sits down cross-legged, with their body straight, and establishes mindfulness right there. Just mindful, they breathe in. Mindful, they breathe out. When breathing in heavily they know: ‘I’m breathing in heavily.’ When breathing out heavily they know: ‘I’m breathing out heavily.’ When breathing in lightly they know: ‘I’m breathing in lightly.’ When breathing out lightly they know: ‘I’m breathing out lightly.’ They practice breathing in experiencing the whole body. They practice breathing out experiencing the whole body. They practice breathing in stilling the body’s motion. They practice breathing out stilling the body’s motion. They practice breathing in experiencing rapture. They practice breathing out experiencing rapture. They practice breathing in experiencing bliss. They practice breathing out experiencing bliss. They practice breathing in experiencing these emotions. They practice breathing out experiencing these emotions. They practice breathing in stilling these emotions. They practice breathing out stilling these emotions. They practice breathing in experiencing the mind. They practice breathing out experiencing the mind. They practice breathing in gladdening the mind. They practice breathing out gladdening the mind. They practice breathing in immersing the mind. They practice breathing out immersing the mind. They practice breathing in freeing the mind. They practice breathing out freeing the mind. They practice breathing in observing impermanence. They practice breathing out observing impermanence. They practice breathing in observing fading away. They practice breathing out observing fading away. They practice breathing in observing cessation. They practice breathing out observing cessation. They practice breathing in observing letting go. They practice breathing out observing letting go. This is called mindfulness of breathing. - -If you were to recite to the mendicant Girimānanda these ten perceptions, it’s possible that after hearing them his illness will die down on the spot.” - -Then Ānanda, having learned these ten perceptions from the Buddha himself, went to Girimānanda and recited them. Then after Girimānanda heard these ten perceptions his illness died down on the spot. And that’s how he recovered from that illness. - -7. Pairs - -10.61 Ignorance - -“Mendicants, it is said that no first point of ignorance is evident, before which there was no ignorance, and afterwards it came to be. And yet it is evident that there is a specific condition for ignorance. - -I say that ignorance is fueled by something, it’s not unfueled. And what is the fuel for ignorance? You should say: ‘The five hindrances.’ I say that the five hindrances are fueled by something, they’re not unfueled. And what is the fuel for the five hindrances? You should say: ‘The three kinds of misconduct.’ I say that the three kinds of misconduct are fueled by something, they’re not unfueled. And what is the fuel for the three kinds of misconduct? You should say: ‘Lack of sense restraint.’ I say that lack of sense restraint is fueled by something, it’s not unfueled. And what is the fuel for lack of sense restraint? You should say: ‘Lack of mindfulness and situational awareness.’ I say that lack of mindfulness and situational awareness is fueled by something, it’s not unfueled. And what is the fuel for lack of mindfulness and situational awareness? You should say: ‘Improper attention.’ I say that improper attention is fueled by something, it’s not unfueled. And what is the fuel for improper attention? You should say: ‘Lack of faith.’ I say that lack of faith is fueled by something, it’s not unfueled. And what is the fuel for lack of faith? You should say: ‘Not listening to the true teaching.’ I say that not listening to the true teaching is fueled by something, it’s not unfueled. And what is the fuel for not listening to the true teaching? You should say: ‘Not associating with good people.’ - -In this way, when the factor of not associating with good people is fulfilled, it fulfills the factor of not listening to the true teaching. When the factor of not listening to the true teaching is fulfilled, it fulfills the factor of lack of faith … improper attention … lack of mindfulness and situational awareness … lack of sense restraint … the three kinds of misconduct … the five hindrances. When the five hindrances are fulfilled, they fulfill ignorance. That’s the fuel for ignorance, and that’s how it’s fulfilled. - -It’s like when the rain pours down on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean. That’s the fuel for the ocean, and that’s how it’s filled up. - -In the same way, when the factor of not associating with good people is fulfilled, it fulfills the factor of not listening to the true teaching. When the factor of not listening to the true teaching is fulfilled, it fulfills the factor of lack of faith … improper attention … lack of mindfulness and situational awareness … lack of sense restraint …the three kinds of misconduct … the five hindrances. When the five hindrances are fulfilled, they fulfill ignorance. That’s the fuel for ignorance, and that’s how it’s fulfilled. - -I say that knowledge and freedom are fueled by something, they’re not unfueled. And what is the fuel for knowledge and freedom? You should say: ‘The seven awakening factors.’ I say that the seven awakening factors are fueled by something, they’re not unfueled. And what is the fuel for the seven awakening factors? You should say: ‘The four kinds of mindfulness meditation.’ I say that the four kinds of mindfulness meditation are fueled by something, they’re not unfueled. And what is the fuel for the four kinds of mindfulness meditation? You should say: ‘The three kinds of good conduct.’ I say that the three kinds of good conduct are fueled by something, they’re not unfueled. And what is the fuel for the three kinds of good conduct? You should say: ‘Sense restraint.’ I say that sense restraint is fueled by something, it’s not unfueled. And what is the fuel for sense restraint? You should say: ‘Mindfulness and situational awareness.’ I say that mindfulness and situational awareness is fueled by something, it’s not unfueled. And what is the fuel for mindfulness and situational awareness? You should say: ‘Proper attention.’ I say that proper attention is fueled by something, it’s not unfueled. And what is the fuel for proper attention? You should say: ‘Faith.’ I say that faith is fueled by something, it’s not unfueled. And what is the fuel for faith? You should say: ‘Listening to the true teaching.’ I say that listening to the true teaching is fueled by something, it’s not unfueled. And what is the fuel for listening to the true teaching? You should say: ‘Associating with good people.’ - -In this way, when the factor of associating with good people is fulfilled, it fulfills the factor of listening to the true teaching. When the factor of listening to the true teaching is fulfilled, it fulfills the factor of faith … proper attention … mindfulness and situational awareness … sense restraint …the three kinds of good conduct … the four kinds of mindfulness meditation … the seven awakening factors. When the seven awakening factors are fulfilled, they fulfill knowledge and freedom. That’s the fuel for knowledge and freedom, and that’s how it’s fulfilled. - -It’s like when it rains heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean. That’s the fuel for the ocean, and that’s how it’s filled up. - -In the same way, when the factor of associating with good people is fulfilled, it fulfills the factor of listening to the true teaching. When the factor of listening to the true teaching is fulfilled, it fulfills the factor of faith … proper attention … mindfulness and situational awareness … sense restraint …the three kinds of good conduct … the four kinds of mindfulness meditation … the seven awakening factors. When the seven awakening factors are fulfilled, they fulfill knowledge and freedom. That’s the fuel for knowledge and freedom, and that’s how it’s fulfilled.” - -10.62 Craving - -“Mendicants, it is said that no first point of craving for continued existence is evident, before which there was no craving for continued existence, and afterwards it came to be. And yet it is evident that there is a specific condition for craving for continued existence. - -I say that craving for continued existence is fueled by something, it’s not unfueled. And what is the fuel for craving for continued existence? You should say: ‘Ignorance.’ - -I say that ignorance is fueled by something, it’s not unfueled. And what is the fuel for ignorance? You should say: ‘The five hindrances.’ - -I say that the five hindrances are fueled by something, they’re not unfueled. And what is the fuel for the five hindrances? You should say: ‘The three kinds of misconduct.’ - -I say that the three kinds of misconduct are fueled by something, they’re not unfueled. And what is the fuel for the three kinds of misconduct? You should say: ‘Lack of sense restraint.’ - -I say that lack of sense restraint is fueled by something, it’s not unfueled. And what is the fuel for lack of sense restraint? You should say: ‘Lack of mindfulness and situational awareness.’ - -I say that lack of mindfulness and situational awareness is fueled by something, it’s not unfueled. And what is the fuel for lack of mindfulness and situational awareness? You should say: ‘Improper attention.’ - -I say that improper attention is fueled by something, it’s not unfueled. And what is the fuel for improper attention? You should say: ‘Lack of faith.’ - -I say that lack of faith is fueled by something, it’s not unfueled. And what is the fuel for lack of faith? You should say: ‘Listening to an untrue teaching.’ - -I say that listening to an untrue teaching is fueled by something, it’s not unfueled. And what is the fuel for listening to an untrue teaching? You should say: ‘Associating with bad people.’ - -In this way, when the factor of associating with bad people is fulfilled, it fulfills the factor of listening to an untrue teaching. When the factor of listening to an untrue teaching is fulfilled, it fulfills the factor of lack of faith … improper attention … lack of mindfulness and situational awareness … lack of sense restraint …the three kinds of misconduct … the five hindrances … ignorance. When ignorance is fulfilled, it fulfills craving for continued existence. That’s the fuel for craving for continued existence, and that’s how it’s fulfilled. - -It’s like when it rains heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean. That’s the fuel for the ocean, and that’s how it’s filled up. - -In the same way, when the factor of associating with bad people is fulfilled, it fulfills the factor of listening to an untrue teaching. When the factor of listening to an untrue teaching is fulfilled, it fulfills the factor of lack of faith … improper attention … lack of mindfulness and situational awareness … lack of sense restraint …the three kinds of misconduct … the five hindrances … ignorance. When ignorance is fulfilled, it fulfills craving for continued existence. That’s the fuel for craving for continued existence, and that’s how it’s fulfilled. - -I say that knowledge and freedom are fueled by something, they’re not unfueled. And what is the fuel for knowledge and freedom? You should say: ‘The seven awakening factors.’ - -I say that the seven awakening factors are fueled by something, they’re not unfueled. And what is the fuel for the seven awakening factors? You should say: ‘The four kinds of mindfulness meditation.’ - -I say that the four kinds of mindfulness meditation are fueled by something, they’re not unfueled. And what is the fuel for the four kinds of mindfulness meditation? You should say: ‘The three kinds of good conduct.’ - -I say that the three kinds of good conduct are fueled by something, they’re not unfueled. And what is the fuel for the three kinds of good conduct? You should say: ‘Sense restraint.’ - -I say that sense restraint is fueled by something, it’s not unfueled. And what is the fuel for sense restraint? You should say: ‘Mindfulness and situational awareness.’ - -I say that mindfulness and situational awareness is fueled by something, it’s not unfueled. And what is the fuel for mindfulness and situational awareness? You should say: ‘Proper attention.’ - -I say that proper attention is fueled by something, it’s not unfueled. And what is the fuel for proper attention? You should say: ‘Faith.’ - -I say that faith is fueled by something, it’s not unfueled. And what is the fuel for faith? You should say: ‘Listening to the true teaching.’ - -I say that listening to the true teaching is fueled by something, it’s not unfueled. And what is the fuel for listening to the true teaching? You should say: ‘Associating with good people.’ - -In this way, when the factor of associating with good people is fulfilled, it fulfills the factor of listening to the true teaching. When the factor of listening to the true teaching is fulfilled, it fulfills the factor of faith … proper attention … mindfulness and situational awareness … sense restraint …the three kinds of good conduct … the four kinds of mindfulness meditation … the seven awakening factors. When the seven awakening factors are fulfilled, they fulfill knowledge and freedom. That’s the fuel for knowledge and freedom, and that’s how it’s fulfilled. - -It’s like when it rains heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean. That’s the fuel for the ocean, and that’s how it’s filled up. In this way, when the factor of associating with good people is fulfilled, it fulfills the factor of listening to the true teaching. When the factor of listening to the true teaching is fulfilled, it fulfills the factor of faith … proper attention … mindfulness and situational awareness … sense restraint …the three kinds of good conduct … the four kinds of mindfulness meditation … the seven awakening factors. When the seven awakening factors are fulfilled, they fulfill knowledge and freedom. That’s the fuel for knowledge and freedom, and that’s how it’s fulfilled.” - -10.63 Come to a Conclusion - -“Mendicants, all those who have come to a conclusion about me are accomplished in view. Of those who are accomplished in view, five conclude their path in this realm, and five conclude their path after leaving this realm behind. Which five conclude their path in this realm? The one who has seven rebirths at most, the one who goes from family to family, the one-seeder, the once returner, and the one who is perfected in the present life. These five conclude their path in this realm. Which five conclude their path after leaving this realm behind? The one who is extinguished between one life and the next, the one who is extinguished upon landing, the one who is extinguished without extra effort, the one who is extinguished with extra effort, and the one who heads upstream, going to the Akaniṭṭha realm. These five conclude their path after leaving this realm behind. All those who have come to a conclusion about me are accomplished in view. Of those who are accomplished in view, these five conclude their path in this realm, and these five conclude their path after leaving this realm behind.” - -10.64 Experiential Confidence - -“Mendicants, all those who have experiential confidence in me have entered the stream. Of those who have entered the stream, five conclude their path in this realm, and five conclude their path after leaving this realm behind. Which five conclude their path in this realm? The one who has seven rebirths at most, the one who goes from family to family, the one-seeder, the once returner, and the one who is perfected in the present life. These five conclude their path in this realm. Which five conclude their path after leaving this realm behind? The one who is extinguished between one life and the next, the one who is extinguished upon landing, the one who is extinguished without extra effort, the one who is extinguished with extra effort, and the one who heads upstream, going to the Akaniṭṭha realm. These five conclude their path after leaving this realm behind. All those who have experiential confidence in me have entered the stream. Of those who have entered the stream, these five conclude their path in this realm, and these five conclude their path after leaving this realm behind.” - -10.65 Happiness (1st) - -At one time Venerable Sāriputta was staying in the land of the Magadhans near the little village of Nālaka. Then the wanderer Sāmaṇḍakāni went up to Venerable Sāriputta and exchanged greetings with him. When the greetings and polite conversation were over, Sāmaṇḍakāni sat down to one side, and said to Sāriputta: - -“Reverend Sāriputta, what is happiness and what is suffering?” - -“Rebirth is suffering, reverend, no rebirth is happiness. When there is rebirth, you can expect this kind of suffering. Cold, heat, hunger, thirst, defecation, and urination. Contact with fire, clubs, and knives. And relatives and friends get together and annoy you. When there is rebirth, this is the kind of suffering you can expect. When there is no rebirth, you can expect this kind of happiness. No cold, heat, hunger, thirst, defecation, or urination. No contact with fire, clubs, or knives. And relatives and friends don’t get together and annoy you. When there is no rebirth, this is the kind of happiness you can expect.” - -10.66 Happiness (2nd) - -At one time Venerable Sāriputta was staying in the land of the Magadhans near the little village of Nālaka. Then the wanderer Sāmaṇḍakāni went up to Venerable Sāriputta and exchanged greetings with him. When the greetings and polite conversation were over, Sāmaṇḍakāni sat down to one side and said to Sāriputta: - -“Reverend Sāriputta, in this teaching and training, what is happiness and what is suffering?” - -“Reverend, in this teaching and training dissatisfaction is suffering and satisfaction is happiness. When you’re dissatisfied, you can expect this kind of suffering. You find no happiness or pleasure while walking … standing … sitting … or lying down … or when in a village … a wilderness … at the root of a tree … an empty hut … the open air … or when among the mendicants. When you’re dissatisfied, this is the kind of suffering you can expect. - -When you’re satisfied, you can expect this kind of happiness. You find happiness or pleasure while walking … standing … sitting … or lying down … or when in a village … a wilderness … at the root of a tree … an empty hut … the open air … or when among the mendicants. When you’re satisfied, this is the kind of happiness you can expect.” - -10.67 At Naḷakapāna (1st) - -At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at a town of the Kosalans named Naḷakapāna. There the Buddha stayed near Naḷakapāna in the parrot tree grove. Now, at that time it was the sabbath, and the Buddha was sitting surrounded by the Saṅgha of monks. The Buddha spent most of the night educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk. Then he looked around the Saṅgha of monks, who were so very silent. He addressed Venerable Sāriputta: - -“Sāriputta, the Saṅgha of mendicants is rid of dullness and drowsiness. Give them some Dhamma talk as you feel inspired. My back is sore, I’ll stretch it.” - -“Yes, sir,” Sāriputta replied. - -And then the Buddha spread out his outer robe folded in four and laid down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up. There Sāriputta addressed the mendicants: “Reverends, mendicants!” - -“Reverend,” they replied. Sāriputta said this: - -“Reverends, whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities can expect decline, not growth, in skillful qualities, whether by day or by night. It’s like the moon in the waning fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only decline. In the same way, whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities can expect decline, not growth, in skillful qualities, whether by day or by night. - -A faithless individual is in decline. An individual with no conscience is in decline. An imprudent individual is in decline. A lazy individual is in decline. A witless individual is in decline. An irritable individual is in decline. A hostile individual is in decline. An individual with bad desires is in decline. An individual with bad friends is in decline. An individual with wrong view is in decline. - -Whoever has faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities can expect growth, not decline, in skillful qualities, whether by day or by night. It’s like the moon in the waxing fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only grow. In the same way, whoever has faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities can expect growth, not decline, in skillful qualities, whether by day or by night. - -A faithful individual doesn’t decline. An individual with a conscience doesn’t decline. A prudent individual doesn’t decline. An energetic individual doesn’t decline. A wise individual doesn’t decline. A loving individual doesn’t decline. A kind individual doesn’t decline. An individual with few desires doesn’t decline. An individual with good friends doesn’t decline. An individual with right view doesn’t decline.” - -Then the Buddha got up and said to Venerable Sāriputta: - -“Good, good, Sāriputta! Whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities can expect decline, not growth, in skillful qualities, whether by day or by night. It’s like the moon in the waning fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only decline. In the same way, whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities can expect decline, not growth, in skillful qualities, whether by day or by night. - -A faithless individual is in decline. An individual with no conscience … imprudent … lazy … witless … irritable … hostile … with bad desires … bad friends … An individual with wrong view is in decline. - -Whoever has faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities can expect growth, not decline, in skillful qualities, whether by day or by night. It’s like the moon in the waxing fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only grow. In the same way, whoever has faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities can expect growth, not decline, in skillful qualities, whether by day or by night. - -A faithful individual doesn’t decline. A conscientious individual … prudent … energetic … wise … loving … kind … with few desires … good friends … An individual with right view doesn’t decline.” - -10.68 At Naḷakapāna (2nd) - -At one time the Buddha stayed near Naḷakapāna in the parrot tree grove. - -Now, at that time it was the sabbath, and the Buddha was sitting surrounded by the Saṅgha of monks. The Buddha spent most of the night educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk. Then he looked around the Saṅgha of monks, who were so very silent. He addressed Venerable Sāriputta, “Sāriputta, the Saṅgha of mendicants is rid of dullness and drowsiness. Give them some Dhamma talk as you feel inspired. My back is sore, I’ll stretch it.” - -“Yes, sir,” Sāriputta replied. - -And then the Buddha spread out his outer robe folded in four and laid down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up. - -There Sāriputta addressed the mendicants: “Reverends, mendicants!” - -“Reverend,” they replied. Sāriputta said this: - -“Reverends, whoever has no faith, conscience, prudence, energy, and wisdom; who doesn’t want to listen, doesn’t memorize the teachings, examine their meaning, or practice accordingly, and is not diligent when it comes to skillful qualities can expect decline, not growth, in skillful qualities, whether by day or by night. It’s like the moon in the waning fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only decline. In the same way, whoever has no faith, conscience, prudence, energy, and wisdom; who doesn’t want to listen, doesn’t memorize the teachings, examine their meaning, or practice accordingly, and is negligent when it comes to skillful qualities can expect decline, not growth, in skillful qualities, whether by day or by night. - -Whoever has faith, conscience, prudence, energy, and wisdom; who wants to listen, memorizes the teachings, examines their meaning, and practices accordingly, and is diligent when it comes to skillful qualities can expect growth, not decline, in skillful qualities, whether by day or by night. It’s like the moon in the waxing fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only grow. In the same way, whoever has faith, conscience, prudence, energy, and wisdom; who wants to listen, memorizes the teachings, examines their meaning, and practices accordingly, and is diligent when it comes to skillful qualities can expect growth, not decline, in skillful qualities, whether by day or by night.” - -Then the Buddha got up and said to Venerable Sāriputta: - -“Good, good, Sāriputta! Whoever has no faith, conscience, prudence, energy, and wisdom; who doesn’t want to listen, doesn’t memorize the teachings, examine their meaning, or practice accordingly, and is negligent when it comes to skillful qualities can expect decline, not growth, in skillful qualities, whether by day or by night. It’s like the moon in the waning fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only decline. In the same way, whoever has no faith, conscience, prudence, energy, and wisdom; who doesn’t want to listen, doesn’t memorize the teachings, examine their meaning, or practice accordingly, and is negligent when it comes to skillful qualities can expect decline, not growth, in skillful qualities, whether by day or by night. - -Whoever has faith, conscience, prudence, energy, and wisdom; who wants to listen, memorizes the teachings, examines their meaning, and practices accordingly, and is diligent when it comes to skillful qualities can expect growth, not decline, in skillful qualities, whether by day or by night. It’s like the moon in the waxing fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only grow. In the same way, whoever has faith, conscience, prudence, energy, and wisdom; who wants to listen, memorizes the teachings, examines their meaning, and practices accordingly, and is diligent when it comes to skillful qualities can expect growth, not decline, in skillful qualities, whether by day or by night.” - -10.69 Topics of Discussion (1st) - -At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time, after the meal, on return from alms-round, several mendicants sat together in the meeting hall. They engaged in all kinds of unworthy talk, such as talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that state of existence. - -Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall, where he sat on the seat spread out and addressed the mendicants: “Mendicants, what were you sitting talking about just now? What conversation was left unfinished?” - -And they told him what had happened. - -“Mendicants, it is not appropriate for you gentlemen who have gone forth in faith from the lay life to homelessness to engage in these kinds of unworthy talk. - -There are, mendicants, these ten topics of discussion. What ten? Talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. These are the ten topics of discussion. - -Mendicants, if you bring up these topics of conversation again and again then your glory could surpass even the sun and moon, so mighty and powerful, let alone the wanderers who follow other paths.” - -10.70 Topics of Discussion (2nd) - -At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. - -Now at that time, after the meal, on return from alms-round, several mendicants sat together in the meeting hall. They engaged in all kinds of unworthy talk, such as talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and nations; talk about women and heroes; street talk and well talk; talk about the departed; miscellaneous talk; tales of land and sea; and talk about being reborn in this or that state of existence. - -“Mendicants, there are ten grounds for praise. What ten? It’s when a mendicant personally has few wishes, and speaks to the mendicants on having few wishes. This is a ground for praise. - -A mendicant personally is content, and speaks to the mendicants on contentment. This is a ground for praise. - -A mendicant personally is secluded, and speaks to the mendicants on seclusion. This is a ground for praise. - -A mendicant personally doesn’t mix closely with others, and speaks to the mendicants on not mixing closely with others. This is a ground for praise. - -A mendicant personally is energetic, and speaks to the mendicants on being energetic. This is a ground for praise. - -A mendicant personally is accomplished in ethics, and speaks to the mendicants on being accomplished in ethics. This is a ground for praise. - -A mendicant personally is accomplished in immersion, and speaks to the mendicants on being accomplished in immersion. This is a ground for praise. - -A mendicant personally is accomplished in wisdom, and speaks to the mendicants on being accomplished in wisdom. This is a ground for praise. - -A mendicant personally is accomplished in freedom, and speaks to the mendicants on being accomplished in freedom. This is a ground for praise. - -A mendicant personally is accomplished in the knowledge and vision of freedom, and speaks to the mendicants on being accomplished in the knowledge and vision of freedom. This is a ground for praise. - -These are the ten grounds for praise.” - -8. If You Want - -10.71 One Might Wish - -At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!” - -“Venerable sir,” they replied. The Buddha said this: - -“Mendicants, live by the ethical precepts and the monastic code. Live restrained in the code of conduct, conducting yourselves well and seeking alms in suitable places. Seeing danger in the slightest fault, keep the rules you’ve undertaken. - -A mendicant might wish: ‘May I be liked and approved by my spiritual companions, respected and admired.’ So let them fulfill their precepts, be committed to inner serenity of the heart, not neglect absorption, be endowed with discernment, and frequent empty huts. - -A mendicant might wish: ‘May I receive robes, alms-food, lodgings, and medicines and supplies for the sick.’ So let them fulfill their precepts, be committed to inner serenity of the heart, not neglect absorption, be endowed with discernment, and frequent empty huts. - -A mendicant might wish: ‘May the services of those whose robes, alms-food, lodgings, and medicines and supplies for the sick I enjoy be very fruitful and beneficial for them.’ So let them fulfill their precepts … - -A mendicant might wish: ‘When deceased family and relatives who have passed away recollect me with a confident mind, may this be very fruitful and beneficial for them.’ So let them fulfill their precepts … - -A mendicant might wish: ‘May I be content with any kind of robes, alms-food, lodgings, and medicines and supplies for the sick.’ So let them fulfill their precepts … - -A mendicant might wish: ‘May I endure cold, heat, hunger, and thirst. May I endure the touch of flies, mosquitoes, wind, sun, and reptiles. May I endure rude and unwelcome criticism. And may I put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.’ So let them fulfill their precepts … - -A mendicant might wish: ‘May I prevail over desire and discontent, and may desire and discontent not prevail over me. May I live having mastered desire and discontent whenever they have arisen.’ So let them fulfill their precepts … - -A mendicant might wish: ‘May I prevail over fear and dread, and may fear and dread not prevail over me. May I live having mastered fear and dread whenever they arise.’ So let them fulfill their precepts … - -A mendicant might wish: ‘May I get the four absorptions—blissful meditations in the present life that belong to the higher mind—when I want, without trouble or difficulty.’ So let them fulfill their precepts … - -A mendicant might wish: ‘May I realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’ So let them fulfill their precepts, be committed to inner serenity of the heart, not neglect absorption, be endowed with discernment, and frequent empty huts. - -‘Live by the ethical precepts and the monastic code. Live restrained in the code of conduct, conducting yourselves well and seeking alms in suitable places. Seeing danger in the slightest fault, keep the rules you’ve undertaken.’ That’s what I said, and this is why I said it.” - -10.72 Thorns - -At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof, together with several well-known senior disciples. They included Venerables Cāla, Upacāla, Kakkaṭa, Kaṭimbha, Kaṭa, Kaṭissaṅga, and other well-known senior disciples. - -Now at that time several well-known Licchavis plunged deep into the Great Wood to see the Buddha. Driving a succession of fine carriages, they made a dreadful racket. Then those venerables thought: - -“These several well-known Licchavis have plunged deep into the Great Wood to see the Buddha. Driving a succession of fine carriages, they’re making a dreadful racket. But the Buddha has said that sound is a thorn to absorption. Let’s go to the Gosiṅga Sal Wood. There we can meditate comfortably, free of noise and crowds.” Then those venerables went to the Gosiṅga Sal Wood, where they meditated comfortably, free of noise and crowds. - -Then the Buddha said to the mendicants: - -“Mendicants, where are Cāla, Upacāla, Kakkaṭa, Kaṭimbha, Kaṭa, and Kaṭissaṅga? Where have these senior disciples gone?” - -And the mendicants told him what had happened. - -“Good, good, mendicants! It’s just as those great disciples have so rightly explained. I have said that sound is a thorn to absorption. - -Mendicants, there are these ten thorns. What ten? Relishing company is a thorn for someone who loves seclusion. Focusing on the beautiful feature of things is a thorn for someone pursuing the meditation on ugliness. Seeing shows is a thorn to someone restraining the senses. Lingering in the neighborhood of females is a thorn to celibacy. Sound is a thorn to the first absorption. Placing the mind and keeping it connected are a thorn to the second absorption. Rapture is a thorn to the third absorption. Breathing is a thorn to the fourth absorption. Perception and feeling are a thorn to the attainment of the cessation of perception and feeling. Greed, hate, and delusion are thorns. - -Mendicants, live free of thorns! Live rid of thorns! Mendicants, live free of thorns and rid of thorns! The perfected ones live free of thorns, rid of thorns, free and rid of thorns.” - -10.73 Likable - -“Mendicants, these ten likable, desirable, and agreeable things are rare in the world. What ten? Wealth, beauty, health, ethical conduct, the spiritual life, friends, learning, wisdom, good qualities, and heaven are likable, desirable, and agreeable things that are rare in the world. - -Ten things hinder the ten likable, desirable, and agreeable things that are rare in the world. Sloth and lack of initiative hinder wealth. Lack of adornment and decoration hinder beauty. Unsuitable activity hinders health. Bad friendship hinders ethical conduct. Lack of sense restraint hinders the spiritual life. Dishonesty hinders friends. Not reciting hinders learning. Not wanting to listen and ask questions hinders wisdom. Lack of commitment and reviewing hinder good qualities. Wrong practice hinders heaven. These ten things hinder the ten likable, desirable, and agreeable things that are rare in the world. - -Ten things nourish the ten likable, desirable, and agreeable things that are rare in the world. Application and initiative nourish wealth. Adornment and decoration nourish beauty. Suitable activity nourishes health. Good friendship nourishes ethical conduct. Sense restraint nourishes the spiritual life. Honesty nourishes friends. Reciting nourishes learning. Wanting to listen and ask questions nourishes wisdom. Commitment and reviewing nourish good qualities. Right practice nourishes heaven. These ten things nourish the ten likable, desirable, and agreeable things that are rare in the world.” - -10.74 Growth - -“Mendicants, a noble disciple who grows in ten ways grows nobly, taking on what is essential and excellent in this life. What ten? He grows in fields and lands, money and grain, wives and children, in bondservants, workers, and staff, and in livestock. And he grows in faith, ethics, learning, generosity, and wisdom. A noble disciple who grows in ten ways grows nobly, taking on what is essential and excellent in this life. - - Someone who grows in money and grain, - in wives, children, and livestock, - is wealthy, famous, and respected - by relatives and friends, and even by royals. - - When someone grows in faith and ethics, - wisdom, and both generosity and learning— - a good man such as he sees clearly, - and in the present life he grows in both ways.” - - -10.75 With Migasālā - -At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, went to the home of the laywoman Migasālā, where he sat on the seat spread out. Then the laywoman Migasālā went up to Ānanda, bowed, sat down to one side, and said to him: - -“Sir, Ānanda, how on earth are we supposed to understand the teaching taught by the Buddha, when the chaste and the unchaste are both reborn in exactly the same place in the next life? My father Purāṇa was celibate, set apart, avoiding the common practice of sex. When he passed away the Buddha declared that he was a once-returner, who was reborn in the company of the Joyful Gods. But my uncle Isidatta was not celibate; he lived content with his wife. When he passed away the Buddha declared that he was also a once-returner, who was reborn in the company of the Joyful Gods. - -How on earth are we supposed to understand the teaching taught by the Buddha, when the chaste and the unchaste are both reborn in exactly the same place in the next life?” - -“You’re right, sister, but that’s how the Buddha declared it.” - -Then Ānanda, after receiving almsfood at Migasālā’s house, rose from his seat and left. Then after the meal, on his return from alms-round, Ānanda went to the Buddha, bowed, sat down to one side, and told him what had happened. - -“Ānanda, who is this laywoman Migasālā, a foolish incompetent matron, with a matron’s wit? And who is it that knows how to assess individuals? - -These ten people are found in the world. What ten? Take a certain person who is unethical. And they don’t truly understand the freedom of heart and freedom by wisdom where that unethical conduct ceases without anything left over. And they’ve not listened or learned or comprehended theoretically or found even temporary freedom. When their body breaks up, after death, they’re headed for a lower place, not a higher. They’re going to a lower place, not a higher. - -Take a certain person who is unethical. But they truly understand the freedom of heart and freedom by wisdom where that unethical conduct ceases without anything left over. And they have listened and learned and comprehended theoretically and found at least temporary freedom. When their body breaks up, after death, they’re headed for a higher place, not a lower. They’re going to a higher place, not a lower. - -Judgmental people compare them, saying: ‘This one has just the same qualities as the other, so why is one worse and one better?’ This will be for their lasting harm and suffering. - -In this case, the person who is unethical, but truly understands the freedom of heart … and has listened and learned and comprehended theoretically and found at least temporary freedom is better and finer than the other person. Why is that? Because the stream of the teaching carries them along. But who knows the difference between them except a Realized One? So, Ānanda, don’t be judgmental about people. Don’t pass judgment on people. Those who pass judgment on people harm themselves. I, or someone like me, may pass judgment on people. - -Take a certain person who is ethical. But they don’t truly understand the freedom of heart and freedom by wisdom where that ethical conduct ceases without anything left over. And they’ve not listened or learned or comprehended theoretically or found even temporary freedom. When their body breaks up, after death, they’re headed for a lower place, not a higher. They’re going to a lower place, not a higher. - -Take a certain person who is ethical. And they truly understand the freedom of heart and freedom by wisdom where that ethical conduct ceases without anything left over. And they’ve listened and learned and comprehended theoretically and found at least temporary freedom. When their body breaks up, after death, they’re headed for a higher place, not a lower. They’re going to a higher place, not a lower. - -Judgmental people compare them … I, or someone like me, may pass judgment on people. - -Take a certain person who is very lustful. And they don’t truly understand the freedom of heart and freedom by wisdom where that lust ceases without anything left over. And they’ve not listened or learned or comprehended theoretically or found even temporary freedom. When their body breaks up, after death, they’re headed for a lower place, not a higher. They’re going to a lower place, not a higher. - -Take a certain person who is very lustful. But they truly understand the freedom of heart and freedom by wisdom where that lust ceases without anything left over. And they’ve listened and learned and comprehended theoretically and found at least temporary freedom. When their body breaks up, after death, they’re headed for a higher place, not a lower. They’re going to a higher place, not a lower. - -Judgmental people compare them … I, or someone like me, may pass judgment on people. - -Take a certain person who is irritable. And they don’t truly understand the freedom of heart and freedom by wisdom where that anger ceases without anything left over. And they’ve not listened or learned or comprehended theoretically or found even temporary freedom. When their body breaks up, after death, they’re headed for a lower place, not a higher. They’re going to a lower place, not a higher. - -Take a certain person who is irritable. But they truly understand the freedom of heart and freedom by wisdom where that anger ceases without anything left over. And they’ve listened and learned and comprehended theoretically and found at least temporary freedom. When their body breaks up, after death, they’re headed for a higher place, not a lower. They’re going to a higher place, not a lower. - -Judgmental people compare them … I, or someone like me, may pass judgment on people. - -Take a certain person who is restless. And they don’t truly understand the freedom of heart and freedom by wisdom where that restlessness ceases without anything left over. And they’ve not listened or learned or comprehended theoretically or found even temporary freedom. When their body breaks up, after death, they’re headed for a lower place, not a higher. They’re going to a lower place, not a higher. - -Take a certain person who is restless. But they truly understand the freedom of heart and freedom by wisdom where that restlessness ceases without anything left over. And they’ve listened and learned and comprehended theoretically and found at least temporary freedom. When their body breaks up, after death, they’re headed for a higher place, not a lower. They’re going to a higher place, not a lower. - -Judgmental people compare them, saying: ‘This one has just the same qualities as the other, so why is one worse and one better?’ This will be for their lasting harm and suffering. - -In this case the person who is restless, but truly understands the freedom of heart … and has listened and learned and comprehended theoretically and found at least temporary freedom is better and finer than the other person. Why is that? Because the stream of the teaching carries them along. But who knows the difference between them except a Realized One? So, Ānanda, don’t be judgmental about people. Don’t pass judgment on people. Those who pass judgment on people harm themselves. I, or someone like me, may pass judgment on people. - -Who is this laywoman Migasālā, a foolish incompetent matron, with a matron’s wit? And who is it that knows how to assess individuals? These ten people are found in the world. - -If Isidatta had achieved Purāṇa’s level of ethical conduct, Purāṇa could not have even known Isidatta’s destination. And if Purāṇa had achieved Isidatta’s level of wisdom, Isidatta could not have even known Purāṇa’s destination. So both individuals were lacking in one respect.” - -10.76 Three Things - -“Mendicants, if three things were not found, the Realized One, the perfected one, the fully awakened Buddha would not arise in the world, and the teaching and training proclaimed by the Realized One would not shine in the world. What three? Rebirth, old age, and death. If these three things were not found, the Realized One, the perfected one, the fully awakened Buddha would not arise in the world, and the teaching and training proclaimed by the Realized One would not shine in the world. But since these three things are found, the Realized One, the perfected one, the fully awakened Buddha arises in the world, and the teaching and training proclaimed by the Realized One shines in the world. - -Without giving up three things you can’t give up rebirth, old age, and death. What three? Greed, hate, and delusion. Without giving up these three things you can’t give up rebirth, old age, and death. - -Without giving up three things you can’t give up greed, hate, and delusion. What three? Identity view, doubt, and misapprehension of precepts and observances. Without giving up these three things you can’t give up greed, hate, and delusion. - -Without giving up three things you can’t give up identity view, doubt, and misapprehension of precepts and observances. What three? Improper attention, following a wrong path, and mental sluggishness. Without giving up these three things you can’t give up identity view, doubt, and misapprehension of precepts and observances. - -Without giving up three things you can’t give up improper attention, following a wrong path, and mental sluggishness. What three? Unmindfulness, lack of situational awareness, and distracted mind. Without giving up these three things you can’t give up improper attention, following a wrong path, and mental sluggishness. - -Without giving up three things you can’t give up unmindfulness, lack of situational awareness, and distracted mind. What three? Not wanting to see the noble ones, not wanting to hear the teaching of the noble ones, and a fault-finding mind. Without giving up these three things you can’t give up unmindfulness, lack of situational awareness, and distracted mind. - -Without giving up three things you can’t give up not wanting to see the noble ones, not wanting to hear the teaching of the noble ones, and a fault-finding mind. What three? Restlessness, lack of restraint, and unethical conduct. Without giving up these three things you can’t give up not wanting to see the noble ones, not wanting to hear the teaching of the noble ones, and a fault-finding mind. - -Without giving up three things you can’t give up restlessness, lack of restraint, and unethical conduct. What three? Faithlessness, uncharitableness, and laziness. Without giving up these three things you can’t give up restlessness, lack of restraint, and unethical conduct. - -Without giving up three things you can’t give up faithlessness, uncharitableness, and laziness. What three? Disregard, being hard to admonish, and having bad friends. Without giving up these three things you can’t give up faithlessness, uncharitableness, and laziness. - -Without giving up three things you can’t give up disregard, being hard to admonish, and having bad friends. What three? Lack of conscience, imprudence, and negligence. Without giving up these three things you can’t give up disregard, being hard to admonish, and having bad friends. - -Mendicants, someone who lacks conscience and prudence is negligent. When you’re negligent you can’t give up disregard, being hard to admonish, and having bad friends. When you’ve got bad friends you can’t give up faithlessness, uncharitableness, and laziness. When you’re lazy you can’t give up restlessness, lack of restraint, and unethical conduct. When you’re unethical you can’t give up not wanting to see the noble ones, not wanting to hear the teaching of the noble ones, and a fault-finding mind. When you’ve got a fault-finding mind you can’t give up unmindfulness, lack of situational awareness, and a distracted mind. When your mind is scattered you can’t give up improper attention, following a wrong path, and mental sluggishness. When your mind is sluggish you can’t give up identity view, doubt, and misapprehension of precepts and observances. When you have doubts you can’t give up greed, hate, and delusion. Without giving up greed, hate, and delusion you can’t give up rebirth, old age, and death. - -After giving up three things you can give up rebirth, old age, and death. What three? Greed, hate, and delusion. After giving up these three things you can give up rebirth, old age, and death. - -After giving up three things you can give up greed, hate, and delusion. What three? Identity view, doubt, and misapprehension of precepts and observances. After giving up these three things you can give up greed, hate, and delusion. - -After giving up three things you can give up identity view, doubt, and misapprehension of precepts and observances. What three? Improper attention, following a wrong path, and mental sluggishness. After giving up these three things you can give up identity view, doubt, and misapprehension of precepts and observances. - -After giving up three things you can give up improper attention, following a wrong path, and mental sluggishness. What three? Unmindfulness, lack of situational awareness, and a distracted mind. After giving up these three things you can give up improper attention, following a wrong path, and mental sluggishness. - -After giving up three things you can give up unmindfulness, lack of situational awareness, and distracted mind. What three? Not wanting to see the noble ones, not wanting to hear the teaching of the noble ones, and a fault-finding mind. After giving up these three things you can give up unmindfulness, lack of situational awareness, and distracted mind. - -After giving up three things you can give up not wanting to see the noble ones, not wanting to hear the teaching of the noble ones, and a fault-finding mind. What three? Restlessness, lack of restraint, and unethical conduct. After giving up these three things you can give up not wanting to see the noble ones, not wanting to hear the teaching of the noble ones, and a fault-finding mind. - -After giving up three things you can give up restlessness, lack of restraint, and unethical conduct. What three? Faithlessness, uncharitableness, and laziness. After giving up these three things you can give up restlessness, lack of restraint, and unethical conduct. - -After giving up three things you can give up faithlessness, uncharitableness, and laziness. What three? Disregard, being hard to admonish, and having bad friends. After giving up these three things you can give up faithlessness, uncharitableness, and laziness. - -After giving up three things you can give up disregard, being hard to admonish, and having bad friends. What three? Lack of conscience, imprudence, and negligence. After giving up these three things you can give up disregard, being hard to admonish, and having bad friends. - -Mendicants, someone who has conscience and prudence is diligent. When you’re diligent you can give up disregard, being hard to admonish, and having bad friends. When you’ve got good friends you can give up faithlessness, uncharitableness, and laziness. When you’re energetic you can give up restlessness, lack of restraint, and unethical conduct. When you’re ethical you can give up not wanting to see the noble ones, not wanting to hear the teaching of the noble ones, and a fault-finding mind. When you don’t have a fault-finding mind you can give up unmindfulness, lack of situational awareness, and a distracted mind. When your mind isn’t scattered you can give up improper attention, following a wrong path, and mental sluggishness. When your mind isn’t sluggish you can give up identity view, doubt, and misapprehension of precepts and observances. When you have no doubts you can give up greed, hate, and delusion. After giving up greed, hate, and delusion you can give up rebirth, old age, and death.” - -10.77 A Crow - -“Mendicants, a crow has ten bad qualities. What ten? They’re rude and impudent, gluttonous and voracious, cruel and pitiless, weak and raucous, unmindful and acquisitive. A crow has these ten bad qualities. In the same way, a bad mendicant has these ten bad qualities. What ten? They’re rude and impudent, gluttonous and voracious, cruel and pitiless, weak and raucous, unmindful and acquisitive. A bad mendicant has these ten bad qualities.” - -10.78 Jains - -“Mendicants, Jain ascetics have ten bad qualities. What ten? They’re faithless and unethical, without conscience or prudence, and devoted to bad persons. They glorify themselves and put others down. They’re attached to their own views, holding them tight, and refusing to let go. They’re deceptive, with bad desires and bad friends. Jain ascetics have these ten bad qualities.” - -10.79 Grounds for Resentment - -“Mendicants, there are ten grounds for resentment. What ten? Thinking: ‘They did wrong to me,’ you harbor resentment. Thinking: ‘They are doing wrong to me’ … ‘They will do wrong to me’ … ‘They did wrong by someone I love’ … ‘They are doing wrong by someone I love’ … ‘They will do wrong by someone I love’ … ‘They helped someone I dislike’ … ‘They are helping someone I dislike’ … Thinking: ‘They will help someone I dislike,’ you harbor resentment. You get angry for no reason. These are the ten grounds for resentment.” - -10.80 Getting Rid of Resentment - -“Mendicants, there are these ten methods to get rid of resentment. What ten? Thinking: ‘They harmed me, but what can I possibly do?’ you get rid of resentment. Thinking: ‘They are harming me …’ … ‘They will harm me …’ … ‘They harmed someone I love …’ … ‘They are harming someone I love …’ ‘They will harm someone I love …’ … They helped someone I dislike …’ … ‘They are helping someone I dislike …’ … Thinking: ‘They will help someone I dislike, but what can I possibly do?’ you get rid of resentment. And you don’t get angry for no reason. These are the ten ways of getting rid of resentment.” - -9. Senior Mendicants - -10.81 With Bāhuna - -At one time the Buddha was staying near Campā on the banks of the Gaggarā Lotus Pond. Then Venerable Bāhuna went up to the Buddha, bowed, sat down to one side, and said to him: - -“Sir, how many things has the Realized One escaped from, so that he lives unattached, liberated, his mind free of limits?” - -“Bāhuna, the Realized One has escaped from ten things, so that he lives unattached, liberated, his mind free of limits. What ten? Form … feeling … perception … choices … consciousness … rebirth … old age … death … suffering … defilements … Suppose there was a blue water lily, or a pink or white lotus. Though it sprouted and grew in the water, it would rise up above the water and stand with no water clinging to it. In the same way, the Realized One has escaped from ten things, so that he lives unattached, liberated, his mind free of limits.” - -10.82 With Ānanda - -Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: - -“Ānanda, it’s not possible for a faithless mendicant to achieve growth, improvement, or maturity in this teaching and training. - -It’s not possible for a mendicant who is unethical … - -uneducated … - -hard to admonish … - -with bad friends … - -lazy … - -unmindful … - -lacking contentment … - -of bad desires … - -of wrong view to achieve growth, improvement, or maturity in this teaching and training. - -It’s not possible for a mendicant with these ten qualities to achieve growth, improvement, or maturity in this teaching and training. - -It is possible for a faithful mendicant to achieve growth, improvement, or maturity in this teaching and training. - -It is possible for a mendicant who is ethical … - -a learned memorizer … - -easy to admonish … - -with good friends … - -energetic … - -mindful … - -contented … - -of few desires … - -of right view to achieve growth, improvement, or maturity in this teaching and training. - -It is possible for a mendicant with these ten qualities to achieve growth, improvement, or maturity in this teaching and training.” - -10.83 With Puṇṇiya - -Then Venerable Puṇṇiya went up to the Buddha, bowed, sat down to one side, and said to him: - -“Sir, what is the cause, what is the reason why sometimes the Realized One feels inspired to teach, and other times not?” - -“Puṇṇiya, when a mendicant has faith but doesn’t approach, the Realized One doesn’t feel inspired to teach. But when a mendicant has faith and approaches, the Realized One feels inspired to teach. - -When a mendicant has faith and approaches, but doesn’t pay homage … they pay homage, but don’t ask questions … they ask questions, but don’t lend an ear … they lend an ear, but don’t remember the teaching they’ve heard … they remember the teaching they’ve heard, but don’t reflect on the meaning of the teachings they’ve remembered … they reflect on the meaning of the teachings they’ve remembered, but, having understood the meaning and the teaching, they don’t practice accordingly … they practice accordingly, but they’re not a good speaker. Their voice is not polished, clear, articulate, and doesn’t express the meaning … They’re a good speaker, but they don’t educate, encourage, fire up, and inspire their spiritual companions. The Realized One doesn’t feel inspired to teach. - -But when a mendicant has faith, approaches, pays homage, asks questions, lends an ear, remembers the teachings, reflects on the meaning, practices accordingly, has a good voice, and encourages their spiritual companions, the Realized One feels inspired to teach. When someone has these ten qualities, the Realized One feels totally inspired to teach.” - -10.84 Declaration - -There Venerable Mahāmoggallāna addressed the mendicants: “Reverends, mendicants!” - -“Reverend,” they replied. Venerable Mahāmoggallāna said this: - -“Take a mendicant who declares enlightenment: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.”’ They’re pursued, pressed, and grilled by the Realized One, or by one of his disciples who has the absorptions, and is skilled in attainments, in the minds of others, and in the ways of another’s mind. Grilled in this way they get stuck or lose their way. They fall to ruin and disaster. - -The Realized One or one of his disciples comprehends their mind and investigates: ‘Why does this venerable declare enlightenment, saying: - -“I understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’?”’ - -They understand: - -‘This venerable gets irritable, and often lives with a heart full of anger. But being full of anger means decline in the teaching and training proclaimed by the Realized One. - -This venerable is hostile … - -prone to offensiveness … - -contemptuous … - -jealous … - -stingy … - -devious … - -deceitful … - -This venerable has bad desires, and often lives with a heart full of desire. But being full of desire means decline in the teaching and training proclaimed by the Realized One. - -When there is still more to be done, this venerable stopped half-way after achieving some insignificant distinction. But stopping half-way means decline in the teaching and training proclaimed by the Realized One.’ - -It’s not possible for a mendicant to achieve growth, improvement, or maturity in this teaching and training without giving up these ten qualities. It is possible for a mendicant to achieve growth, improvement, or maturity in this teaching and training after giving up these ten qualities.” - -10.85 A Boaster - -At one time Venerable Mahācunda was staying in the land of the Cetis at Sahajāti. There he addressed the mendicants: “Reverends, mendicants!” - -“Reverend,” they replied. Venerable Mahācunda said this: - -“Take a mendicant who boasts and brags about their achievements: ‘I enter and emerge from the first absorption, the second absorption, the third absorption, and the fourth absorption. And I enter and emerge from the dimensions of infinite space, infinite consciousness, nothingness, and neither perception nor non-perception. And I enter and emerge from the cessation of perception and feeling.’ - -They’re pursued, pressed, and grilled by the Realized One, or by one of his disciples who has the absorptions, and is skilled in attainments, in the minds of others, and in the ways of another’s mind. Grilled in this way they get stuck or lose their way. They fall to ruin and disaster. - -The Realized One or one of his disciples comprehends their mind and investigates: ‘Why does this venerable boast and brag about their achievements, saying, “I enter and emerge from the first absorption … and the cessation of perception and feeling.”’ - -They understand, ‘For a long time this venerable’s deeds have been broken, tainted, spotty, and marred. Their deeds and behavior are inconsistent. This venerable is unethical, and unethical conduct means decline in the teaching and training proclaimed by the Realized One. - -This venerable is unfaithful, and lack of faith means decline … - -This venerable is uneducated and unpracticed, and lack of learning means decline … - -This venerable is hard to admonish, and being hard to admonish means decline … - -This venerable has bad friends, and bad friends mean decline … - -This venerable is lazy, and laziness means decline … - -This venerable is unmindful, and unmindfulness means decline … - -This venerable is deceptive, and deceitfulness means decline … - -This venerable is hard to look after, and being hard to look after means decline … - -This venerable is witless, and lack of wisdom means decline in the teaching and training proclaimed by the Realized One.’ - -Suppose one friend was to say to another: ‘My dear friend, when you need money for some payment, just ask me and I’ll give it.’ Then when some payment falls due, that friend says to their friend: ‘I need some money, my dear friend. Give me some.’ They’d say: ‘Well then, my dear friend, dig here.’ So they dig there, but don’t find anything. They’d say: ‘You lied to me, my dear friend, you spoke hollow words when you told me to dig here.’ They’d say: ‘My dear friend, I didn’t lie or speak hollow words. Well then, dig here.’ So they dig there as well, but don’t find anything. They’d say: ‘You lied to me, my dear friend, you spoke hollow words when you said dig here.’ They’d say: ‘My dear friend, I didn’t lie or speak hollow words. Well then, dig here.’ So they dig there as well, but don’t find anything. They’d say: ‘You lied to me, my dear friend, you spoke hollow words when you said dig here.’ They’d say: ‘My dear friend, I didn’t lie or speak hollow words. But I had gone mad, I was out of my mind.’ - -In the same way, take a mendicant who boasts and brags about their achievements: ‘I enter and emerge from the first absorption … and the cessation of perception and feeling.’ - -They’re pursued, pressed, and grilled by the Realized One, or by one of his disciples … Grilled in this way they get stuck or lose their way. They fall to ruin and disaster. - -The Realized One or one of his disciples comprehends their mind and investigates: ‘Why does this venerable boast and brag about their achievements, saying, “I enter and emerge from the first absorption … and the cessation of perception and feeling.”’ - -They understand, ‘For a long time this venerable’s deeds have been broken, tainted, spotty, and marred. Their deeds and behavior are inconsistent. This venerable is unethical, and unethical conduct means decline in the teaching and training proclaimed by the Realized One. - -This venerable is unfaithful … - -uneducated and unpracticed … - -hard to admonish … - -with bad friends … - -lazy … - -unmindful … - -deceptive … - -hard to look after … - -This venerable is witless, and lack of wisdom means decline in the teaching and training proclaimed by the Realized One.’ - -It’s not possible for a mendicant to achieve growth, improvement, or maturity in this teaching and training without giving up these ten qualities. It is possible for a mendicant to achieve growth, improvement, or maturity in this teaching and training after giving up these ten qualities.” - -10.86 Overestimation - -At one time Venerable Mahākassapa was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. There he addressed the mendicants: “Reverends, mendicants!” - -“Reverend,” they replied. Venerable Mahākassapa said this: - -“Take a mendicant who declares enlightenment: ‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.”’ They’re pursued, pressed, and grilled by the Realized One, or by one of his disciples who has the absorptions, and is skilled in attainments, in the minds of others, and in the ways of another’s mind. Grilled in this way they get stuck or lose their way. They fall to ruin and disaster. - -The Realized One or one of his disciples comprehends their mind and investigates: ‘Why does this venerable declare enlightenment, saying, “I understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’?”’ - -They understand, ‘This venerable overestimates themselves and takes that to be the truth. They perceive that they’ve attained what they haven’t attained, done what they haven’t done, and achieved what they haven’t achieved. And they declare enlightenment out of overestimation: - -“I understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”’ - -The Realized One or one of his disciples comprehends their mind and investigates: ‘Why does this venerable overestimate themselves and take that to be the truth? Why do they perceive that they’ve attained what they haven’t attained, done what they haven’t done, and achieved what they haven’t achieved? And why do they declare enlightenment out of overestimation: - -“I understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”’ - -They understand, ‘This venerable is very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically. Therefore this venerable overestimates themselves and takes that to be the truth. …’ - -They understand, ‘This venerable is covetous, and often lives with a heart full covetousness. Being full of covetousness means decline in the teaching and training proclaimed by the Realized One. - -This venerable has ill will … - -dullness and drowsiness … - -restlessness … - -doubt … - -This venerable relishes work. They love it and like to relish it … - -This venerable relishes talk … - -sleep … - -company … - -When there is still more to be done, this venerable stopped half-way after achieving some insignificant distinction. Stopping half-way means decline in the teaching and training proclaimed by the Realized One.’ - -It’s not possible for a mendicant to achieve growth, improvement, or maturity in this teaching and training without giving up these ten qualities. It is possible for a mendicant to achieve growth, improvement, or maturity in this teaching and training after giving up these ten qualities.” - -10.87 Disciplinary Issues - -There the Buddha addressed the mendicants concerning the mendicant Kalandaka: - -“Mendicants!” - -“Venerable sir,” they replied. The Buddha said this: - -“Firstly, a mendicant raises disciplinary issues and doesn’t praise the settlement of disciplinary issues. This quality doesn’t conduce to warmth, respect, esteem, harmony, and unity. - -Furthermore, a mendicant doesn’t want to train, and doesn’t praise taking up the training. … - -Furthermore, a mendicant has bad desires, and doesn’t praise getting rid of desires. … - -Furthermore, a mendicant is irritable, and doesn’t praise getting rid of anger. … - -Furthermore, a mendicant denigrates others, and doesn’t praise getting rid of denigration. … - -Furthermore, a mendicant is devious, and doesn’t praise getting rid of deviousness. … - -Furthermore, a mendicant is deceitful, and doesn’t praise getting rid of deceitfulness. … - -Furthermore, a mendicant doesn’t pay attention to the teachings, and doesn’t praise attending to the teachings. … - -Furthermore, a mendicant is not in retreat, and doesn’t praise retreat. … - -Furthermore, a mendicant is inhospitable to their spiritual companions, and doesn’t praise hospitality. This quality doesn’t conduce to warmth, respect, esteem, harmony, and unity. - -Even though a mendicant such as this might wish: ‘If only my spiritual companions would honor, respect, esteem, and venerate me!’ Still they don’t honor, respect, esteem, and venerate them. Why is that? Because their sensible spiritual companions see that they haven’t given up those bad unskillful qualities. - -Suppose a wild colt was to wish: ‘If only the humans would put me in a thoroughbred’s place, feed me a thoroughbred’s food, and give me a thoroughbred’s grooming.’ Still the humans wouldn’t put them in a thoroughbred’s place, feed them a thoroughbred’s food, or give them a thoroughbred’s grooming. Why is that? Because sensible humans see that they haven’t given up their tricks, bluffs, ruses, and feints. In the same way, even though a mendicant such as this might wish: ‘If only my spiritual companions would honor, respect, esteem, and venerate me!’ Still they don’t honor, respect, esteem, and venerate them. Why is that? Because their sensible spiritual companions see that they haven’t given up those bad unskillful qualities. - -Next, a mendicant doesn’t raise disciplinary issues and praises the settlement of disciplinary issues. This quality conduces to warmth, respect, esteem, harmony, and unity. - -Furthermore, a mendicant wants to train, and praises taking up the training. … - -Furthermore, a mendicant has few desires, and praises getting rid of desires. … - -Furthermore, a mendicant is not irritable, and praises getting rid of anger. … - -Furthermore, a mendicant doesn’t denigrate others, and praises getting rid of denigration. … - -Furthermore, a mendicant isn’t devious, and praises getting rid of deviousness. … - -Furthermore, a mendicant isn’t deceitful, and praises getting rid of deceitfulness. … - -Furthermore, a mendicant pays attention to the teachings, and praises attending to the teachings. … - -Furthermore, a mendicant is in retreat, and praises retreat. … - -Furthermore, a mendicant is hospitable to their spiritual companions, and praises hospitality. This quality conduces to warmth, respect, esteem, harmony, and unity. - -Even though a mendicant such as this might never wish: ‘If only my spiritual companions would honor, respect, esteem, and venerate me!’ Still they honor, respect, esteem, and venerate them. Why is that? Because their sensible spiritual companions see that they’ve given up those bad unskillful qualities. - -Suppose a fine thoroughbred never wished: ‘If only the humans would put me in a thoroughbred’s place, feed me a thoroughbred’s food, and give me a thoroughbred’s grooming.’ Still the humans would put them in a thoroughbred’s place, feed them a thoroughbred’s food, and give them a thoroughbred’s grooming. Why is that? Because sensible humans see that they’ve given up their tricks, bluffs, ruses, and feints. - -In the same way, even though a mendicant such as this might never wish: ‘If only my spiritual companions would honor, respect, esteem, and venerate me!’ Still they honor, respect, esteem, and venerate them. Why is that? Because their sensible spiritual companions see that they’ve given up those bad unskillful qualities.” - -10.88 An Abuser - -“Mendicants, any mendicant who abuses and insults their spiritual companions, speaking ill of the noble ones, will, without a doubt, fall into one or other of these ten disasters. What ten? They don’t achieve the unachieved. What they have achieved falls away. They don’t refine their good qualities. They overestimate their good qualities, or live the spiritual life dissatisfied, or commit a corrupt offense, or contract a severe illness, or go mad and lose their mind. They feel lost when they die. And when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell. Any mendicant who abuses and insults their spiritual companions, speaking ill of the noble ones, will, without a doubt, fall into one or other of these ten disasters.” - -10.89 With Kokālika - -Then the mendicant Kokālika went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, Sāriputta and Moggallāna have wicked desires. They’ve fallen under the sway of wicked desires.” - -“Don’t say that, Kokālika! Don’t say that, Kokālika! Have confidence in Sāriputta and Moggallāna, they’re good monks.” - -For a second time Kokālika said to the Buddha, “Despite my faith and trust in the Buddha, Sāriputta and Moggallāna have wicked desires. They’ve fallen under the sway of wicked desires.” - -“Don’t say that, Kokālika! Don’t say that, Kokālika! Have confidence in Sāriputta and Moggallāna, they’re good monks.” - -For a third time Kokālika said to the Buddha, “Despite my faith and trust in the Buddha, Sāriputta and Moggallāna have wicked desires. They’ve fallen under the sway of wicked desires.” - -“Don’t say that, Kokālika! Don’t say that, Kokālika! Have confidence in Sāriputta and Moggallāna, they’re good monks.” - -Then Kokālika got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. Not long after he left his body erupted with boils the size of mustard seeds. The boils grew to the size of mung beans, then chickpeas, then jujube seeds, then jujubes, then myrobalans, then unripe wood apples, then ripe wood apples. Finally they burst open, and pus and blood oozed out. He just laid down on banana leaves like a poisoned fish. - -Then Tudu the independent brahmā went to Kokālika, and standing in the sky he said to him, “Kokālika, have confidence in Sāriputta and Moggallāna, they’re good monks.” - -“Who are you, reverend?” - -“I am Tudu the independent brahmā.” - -“Didn’t the Buddha declare you a non-returner? So what are you doing back here? See how far you have strayed!” - -Then Tudu addressed Kokālika in verse: - - “A person is born - with an axe in their mouth. - A fool cuts themselves with it - when they say bad words. - - When you praise someone worthy of criticism, - or criticize someone worthy of praise, - you choose bad luck with your own mouth: - you’ll never find happiness that way. - - Bad luck at dice is a trivial thing, - if all you lose is your money - and all you own, even yourself. - What’s really terrible luck - is to hate the holy ones. - - For more than two quinquadecillion years, - and another five quattuordecillion years, - a slanderer of noble ones goes to hell, - having aimed bad words and thoughts at them.” - -Then the mendicant Kokālika died of that illness. He was reborn in the Pink Lotus hell because of his resentment for Sāriputta and Moggallāna. - -Then, late at night, the beautiful Brahmā Sahampati, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him, “Sir, the mendicant Kokālika has passed away. He was reborn in the pink lotus hell because of his resentment for Sāriputta and Moggallāna.” - -That’s what Brahmā Sahampati said. Then he bowed and respectfully circled the Buddha, keeping him on his right side, before vanishing right there. - -Then, when the night had passed, the Buddha told the mendicants all that had happened. - -When he said this, one of the mendicants asked the Buddha, “Sir, how long is the life span in the Pink Lotus hell?” - -“It’s long, mendicant. It’s not easy to calculate how many years, how many hundreds or thousands or hundreds of thousands of years it lasts.” - -“But sir, is it possible to give a simile?” - -“It’s possible,” said the Buddha. - -“Suppose there was a Kosalan cartload of twenty bushels of sesame seed. And at the end of every hundred years someone would remove a single seed from it. By this means the Kosalan cartload of twenty bushels of sesame seed would run out faster than a single lifetime in the Abbuda hell. Now, twenty lifetimes in the Abbuda hell equal one lifetime in the Nirabbuda hell. Twenty lifetimes in the Nirabbuda hell equal one lifetime in the Ababa hell. Twenty lifetimes in the Ababa hell equal one lifetime in the Aṭaṭa hell. Twenty lifetimes in the Aṭaṭa hell equal one lifetime in the Ahaha hell. Twenty lifetimes in the Ahaha hell equal one lifetime in the Yellow Lotus hell. Twenty lifetimes in the Yellow Lotus hell equal one lifetime in the Sweet-Smelling hell. Twenty lifetimes in the Sweet-Smelling hell equal one lifetime in the Blue Water Lily hell. Twenty lifetimes in the Blue Water Lily hell equal one lifetime in the White Lotus hell. Twenty lifetimes in the White Lotus hell equal one lifetime in the Pink Lotus hell. The mendicant Kokālika has been reborn in the Pink Lotus hell because of his resentment for Sāriputta and Moggallāna.” - -That is what the Buddha said. Then the Holy One, the Teacher, went on to say: - - “A person is born - with an axe in their mouth. - A fool cuts themselves with it - when they say bad words. - - When you praise someone worthy of criticism, - or criticize someone worthy of praise, - you choose bad luck with your own mouth: - you’ll never find happiness that way. - - Bad luck at dice is a trivial thing, - if all you lose is your money - and all you own, even yourself. - What’s really terrible luck - is to hate the holy ones. - - For more than two quinquadecillion years, - and another five quattuordecillion years, - a slanderer of noble ones goes to hell, - having aimed bad words and thoughts at them.” - - -10.90 The Powers of One Who has Ended Defilements - -Then Venerable Sāriputta went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: - -“Sāriputta, how many powers does a mendicant who has ended the defilements have that qualify them to claim: ‘My defilements have ended.’” - -“Sir, a mendicant who has ended the defilements has ten powers that qualify them to claim: ‘My defilements have ended.’ What ten? Firstly, a mendicant with defilements ended has clearly seen with right wisdom all conditions as truly impermanent. This is a power that a mendicant who has ended the defilements relies on to claim: ‘My defilements have ended.’ - -Furthermore, a mendicant with defilements ended has clearly seen with right wisdom that sensual pleasures are truly like a pit of glowing coals. This is a power that a mendicant who has ended the defilements relies on to claim: ‘My defilements have ended.’ - -Furthermore, the mind of a mendicant with defilements ended slants, slopes, and inclines to seclusion. They’re withdrawn, loving renunciation, and they’ve totally done with defiling influences. This is a power that a mendicant who has ended the defilements relies on to claim: ‘My defilements have ended.’ - -Furthermore, a mendicant with defilements ended has well developed the four kinds of mindfulness meditation. This is a power that a mendicant who has ended the defilements relies on to claim: ‘My defilements have ended.’ - -Furthermore, a mendicant with defilements ended has well developed the four right efforts. … the four bases of psychic power … the five faculties … the five powers … the seven awakening factors … the noble eightfold path. This is a power that a mendicant who has ended the defilements relies on to claim: ‘My defilements have ended.’ - -A mendicant who has ended the defilements has these ten powers that qualify them to claim: ‘My defilements have ended.’” - -10. With Upāli - -10.91 Pleasure Seekers - -At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. Seated to one side, the Buddha said to the householder Anāthapiṇḍika: - -“These ten pleasure seekers are found in the world. What ten? First, a pleasure seeker seeks wealth using illegitimate, coercive means. They don’t make themselves happy and pleased, nor share it and make merit. - -Next, a pleasure seeker seeks wealth using illegitimate, coercive means. They make themselves happy and pleased, but don’t share it and make merit. - -Next, a pleasure seeker seeks wealth using illegitimate, coercive means. They make themselves happy and pleased, and they share it and make merit. - -Next, a pleasure seeker seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive. They don’t make themselves happy and pleased, nor share it and make merit. - -Next, a pleasure seeker seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive. They make themselves happy and pleased, but don't share it and make merit. - -Next, a pleasure seeker seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive. They make themselves happy and pleased, and they share it and make merit. - -Next, a pleasure seeker seeks wealth using legitimate, non-coercive means. They don’t make themselves happy and pleased, nor share it and make merit. - -Next, a pleasure seeker seeks wealth using legitimate, non-coercive means. They make themselves happy and pleased, but don’t share it and make merit. - -Next, a pleasure seeker seeks wealth using legitimate, non-coercive means. They make themselves happy and pleased, and they share it and make merit. But they enjoy that wealth tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. - -Next, a pleasure seeker seeks wealth using legitimate, non-coercive means. They make themselves happy and pleased, and they share it and make merit. And they enjoy that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape. - -Now, consider the pleasure seeker who seeks wealth using illegitimate, coercive means, and who doesn’t make themselves happy and pleased, nor share it and make merit. They may be criticized on three grounds. They seek for wealth using illegitimate, coercive means. This is the first ground for criticism. They don’t make themselves happy and pleased. This is the second ground for criticism. They don’t share it and make merit. This is the third ground for criticism. This pleasure seeker may be criticized on these three grounds. - -Now, consider the pleasure seeker who seeks wealth using illegitimate, coercive means, and who makes themselves happy and pleased, but doesn’t share it and make merit. They may be criticized on two grounds, and praised on one. They seek for wealth using illegitimate, coercive means. This is the first ground for criticism. They make themselves happy and pleased. This is the one ground for praise. They don’t share it and make merit. This is the second ground for criticism. This pleasure seeker may be criticized on these two grounds, and praised on this one. - -Now, consider the pleasure seeker who seeks wealth using illegitimate, coercive means, and who makes themselves happy and pleased, and shares it and makes merit. They may be criticized on one ground, and praised on two. They seek for wealth using illegitimate, coercive means. This is the one ground for criticism. They make themselves happy and pleased. This is the first ground for praise. They share it and make merit. This is the second ground for praise. This pleasure seeker may be criticized on this one ground, and praised on these two. - -Now, consider the pleasure seeker who seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive, and who doesn’t make themselves happy and pleased, nor share it and make merit. They may be praised on one ground, and criticized on three. They seek for wealth using legitimate, non-coercive means. This is the one ground for praise. They seek for wealth using illegitimate, coercive means. This is the first ground for criticism. They don’t make themselves happy and pleased. This is the second ground for criticism. They don’t share it and make merit. This is the third ground for criticism. This pleasure seeker may be praised on this one ground, and criticized on these three. - -Now, consider the pleasure seeker who seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive, and who makes themselves happy and pleased, but doesn’t share it and make merit. They may be praised on two grounds, and criticized on two. They seek for wealth using legitimate, non-coercive means. This is the first ground for praise. They seek for wealth using illegitimate, coercive means. This is the first ground for criticism. They make themselves happy and pleased. This is the second ground for praise. They don’t share it and make merit. This is the second ground for criticism. This pleasure seeker may be praised on these two grounds, and criticized on these two. - -Now, consider the pleasure seeker who seeks wealth using means both legitimate and illegitimate, and coercive and non-coercive, and who makes themselves happy and pleased, and shares it and make merit. They may be praised on three grounds, and criticized on one. They seek for wealth using legitimate, non-coercive means. This is the first ground for praise. They seek for wealth using illegitimate, coercive means. This is the one ground for criticism. They make themselves happy and pleased. This is the second ground for praise. They share it and make merit. This is the third ground for praise. This pleasure seeker may be praised on these three grounds, and criticized on this one. - -Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, and who doesn’t make themselves happy and pleased, nor share it and make merit. They may be praised on one ground and criticized on two. They seek for wealth using legitimate, non-coercive means. This is the one ground for praise. They don’t make themselves happy and pleased. This is the first ground for criticism. They don’t share it and make merit. This is the second ground for criticism. This pleasure seeker may be praised on this one ground, and criticized on these two. - -Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, and who makes themselves happy and pleased, but doesn’t share it and make merit. They may be praised on two grounds and criticized on one. They seek for wealth using legitimate, non-coercive means. This is the first ground for praise. They make themselves happy and pleased. This is the second ground for praise. They don’t share it and make merit. This is the one ground for criticism. This pleasure seeker may be praised on these two grounds, and criticized on this one. - -Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, and who makes themselves happy and pleased, and shares it and makes merit. But they enjoy that wealth tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. They may be praised on three grounds and criticized on one. They seek for wealth using legitimate, non-coercive means. This is the first ground for praise. They make themselves happy and pleased. This is the second ground for praise. They share it and make merit. This is the third ground for praise. They enjoy that wealth tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. This is the one ground for criticism. This pleasure seeker may be praised on these three grounds, and criticized on this one. - -Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, and who makes themselves happy and pleased, and shares it and makes merit. And they enjoy that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape. They may be praised on four grounds. They seek for wealth using legitimate, non-coercive means. This is the first ground for praise. They make themselves happy and pleased. This is the second ground for praise. They share it and make merit. This is the third ground for praise. They enjoy that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape. This is the fourth ground for praise. This pleasure seeker may be praised on these four grounds. - -These are the ten pleasure seekers found in the world. The pleasure seeker who seeks wealth using legitimate, non-coercive means, who makes themselves happy and pleased, and shares it and makes merit, and who uses that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape is the foremost, best, chief, highest, and finest of the ten. From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these. - -In the same way, the pleasure seeker who seeks wealth using legitimate, non-coercive means, who makes themselves happy and pleased, and shares it and makes merit, and who uses that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape is the foremost, best, chief, highest, and finest of the ten.” - -10.92 Dangers - -Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: - -“Householder, when a noble disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble cycle with wisdom, they may, if they wish, declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’ - -What are the five dangers and threats they have quelled? Anyone who kills living creatures creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from killing living creatures creates no dangers and threats either in the present life or in lives to come, and doesn’t experience mental pain and sadness. So that danger and threat is quelled for anyone who refrains from killing living creatures. - -Anyone who steals … Anyone who commits sexual misconduct … Anyone who lies … Anyone who uses alcoholic drinks that cause negligence creates dangers and threats both in the present life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from using alcoholic drinks that cause negligence creates no dangers and threats either in the present life or in lives to come, and doesn’t experience mental pain and sadness. So that danger and threat is quelled for anyone who refrains from using alcoholic drinks that cause negligence. These are the five dangers and threats they have quelled. - -What are the four factors of stream-entry that they have? It’s when a noble disciple has experiential confidence in the Buddha: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, awakened, blessed.’ They have experiential confidence in the teaching: ‘The teaching is well explained by the Buddha—visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ They have experiential confidence in the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.’ And a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. These are the four factors of stream-entry that they have. - -And what is the noble cycle that they have clearly seen and comprehended with wisdom? It’s when a noble disciple reflects: ‘When this exists, that is; due to the arising of this, that arises. When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is: Ignorance is a condition for choices. Choices are a condition for consciousness. Consciousness is a condition for name and form. Name and form are conditions for the six sense fields. The six sense fields are conditions for contact. Contact is a condition for feeling. Feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates. When ignorance fades away and ceases with nothing left over, choices cease. When choices cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases.’ This is the noble cycle that they have clearly seen and comprehended with wisdom. - -When a noble disciple has quelled five dangers and threats, has the four factors of stream-entry, and has clearly seen and comprehended the noble cycle with wisdom, they may, if they wish, declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’” - -10.93 What Is Your View? - -At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. - -Then the householder Anāthapiṇḍika left Sāvatthī in the middle of the day to see the Buddha. Then it occurred to him, “It’s the wrong time to see the Buddha, as he’s in retreat. And it’s the wrong time to see the esteemed mendicants, as they’re in retreat. Why don’t I go to the monastery of the wanderers who follow other paths?” - -Then he went to the monastery of the wanderers who follow other paths. Now at that time, the wanderers who follow other paths had come together, making an uproar, a dreadful racket as they sat and talked about all kinds of unworthy topics. - -They saw Anāthapiṇḍika coming off in the distance, and stopped each other, saying, “Be quiet, good sirs, don’t make a sound. The householder Anāthapiṇḍika, a disciple of the ascetic Gotama, is coming into our monastery. He is included among the white-clothed lay disciples of the ascetic Gotama, who is residing in Sāvatthī. Such venerables like the quiet, are educated to be quiet, and praise the quiet. Hopefully if he sees that our assembly is quiet he’ll see fit to approach.” - -Then those wanderers who follow other paths fell silent. Then Anāthapiṇḍika went up to them, and exchanged greetings with those wanderers. When the greetings and polite conversation were over, he sat down to one side. The wanderers said to him, “Tell us, householder, what is the view of the ascetic Gotama?” - -“Sirs, I don’t know all his views.” - -“Well then, since it seems you don’t know all the views of the ascetic Gotama, tell us, what are the views of the mendicants?” - -“Sirs, I don’t know all the mendicants’ views.” - -“Well then, since it seems you don’t know all the views of the ascetic Gotama or of the mendicants, tell us, householder, what is your view?” - -“Sirs, it’s not hard for me to explain what my views are. But please, let the venerables explain their own convictions first. Afterwards it won’t be hard for me to explain my views.” - -When he said this, one of the wanderers said to him, “The world is eternal. This is the only truth, other ideas are silly. That’s my view, householder.” - -Another wanderer said, “The world is not eternal. This is the only truth, other ideas are silly. That’s my view, householder.” - -Another wanderer said, “The world is finite …” … “The world is infinite …” … “The soul and the body are the same thing …” … “The soul and the body are different things …” … “A Realized One exists after death …” … “A Realized One doesn’t exist after death …” … “A Realized One both exists and doesn’t exist after death …” … “A Realized One neither exists nor doesn’t exist after death. This is the only truth, other ideas are silly. That’s my view, householder.” - -When this was said, Anāthapiṇḍika said this, “Sirs, regarding the venerable who said this: ‘The world is eternal. This is the only truth, other ideas are silly. That’s my view, householder.’ This view of his has either arisen from his own improper attention, or is conditioned by what someone else says. But that view is created, conditioned, chosen, dependently originated. Anything that is created, conditioned, chosen, and dependently originated is impermanent. And what’s impermanent is suffering. What he clings to and holds to is just suffering. - -Regarding the venerable who said this: ‘The world is not eternal. This is the only truth, other ideas are silly. That’s my view, householder.’ This view of his has either arisen from his own improper attention, or is conditioned by what someone else says. But that view is created, conditioned, chosen, dependently originated. Anything that is created, conditioned, chosen, and dependently originated is impermanent. And what’s impermanent is suffering. What he clings to and holds to is just suffering. - -Regarding the venerable who said this: ‘The world is finite …’ … ‘The world is infinite …’ … ‘The soul and the body are the same thing …’ … ‘The soul and the body are different things …’ … ‘A Realized One exists after death …’ … ‘A Realized One doesn’t exist after death …’ … ‘A Realized One both exists and doesn’t exist after death …’ … ‘A Realized One neither exists nor doesn’t exist after death. This is the only truth, other ideas are silly. That’s my view, householder.’ This view of his has either arisen from his own improper attention, or is conditioned by what someone else says. But that view is created, conditioned, chosen, dependently originated. Anything that is created, conditioned, chosen, and dependently originated is impermanent. And what’s impermanent is suffering. What he clings to and holds to is just suffering.” - -When he said this the wanderers said to him, “Householder, we’ve each explained our own convictions. Tell us, householder, what is your view?” - -“Sirs, anything that is created, conditioned, chosen, and dependently originated is impermanent. And what’s impermanent is suffering. And what’s suffering is not mine, I am not this, this is not my self. That’s my view, sirs.” - -“Householder, anything that is created, conditioned, chosen, and dependently originated is impermanent. And what’s impermanent is suffering. What you cling to and hold to is just suffering.” - -“Sirs, anything that is created, conditioned, chosen, and dependently originated is impermanent. And what’s impermanent is suffering. And I’ve truly seen clearly with right wisdom that what’s suffering is not mine, I am not this, it’s not my self. And I truly understand the escape beyond that.” - -When this was said, those wanderers sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say. Seeing this, Anāthapiṇḍika got up from his seat. He went to the Buddha, bowed, sat down to one side, and informed the Buddha of all they had discussed. - -“Good, good, householder! That’s how you should legitimately and completely refute those foolish men from time to time.” - -Then the Buddha educated, encouraged, fired up, and inspired the householder Anāthapiṇḍika with a Dhamma talk, after which Anāthapiṇḍika got up from his seat, bowed, and respectfully circled the Buddha before leaving. - -Then, not long after Anāthapiṇḍika had left, the Buddha addressed the mendicants: “Mendicants, even a mendicant who has ordained for a hundred years in this teaching and training would legitimately and completely refute those wanderers who follow other paths just as the householder Anāthapiṇḍika did.” - -10.94 With Vajjiyamāhita - -At one time the Buddha was staying near Campā on the banks of the Gaggarā Lotus Pond. - -Then the householder Vajjiyamāhita left Sāvatthī in the middle of the day to see the Buddha. Then it occurred to him, “It’s the wrong time to see the Buddha, as he’s in retreat. And it’s the wrong time to see the esteemed mendicants, as they’re in retreat. Why don’t I go to the monastery of the wanderers who follow other paths?” - -Then he went to the monastery of the wanderers who follow other paths. Now at that time, the wanderers who follow other paths had come together, making an uproar, a dreadful racket as they sat and talked about all kinds of unworthy topics. - -They saw Vajjiyamāhita coming off in the distance, and stopped each other, saying, “Be quiet, good sirs, don’t make a sound. The householder Vajjiyamāhita, a disciple of the ascetic Gotama, is coming into our monastery. He is included among the white-clothed lay disciples of the ascetic Gotama, who is residing near Campā. Such venerables like the quiet, are educated to be quiet, and praise the quiet. Hopefully if he sees that our assembly is quiet he’ll see fit to approach.” - -Then those wanderers who follow other paths fell silent. Then Vajjiyamāhita went up to them, and exchanged greetings with the wanderers there. When the greetings and polite conversation were over, he sat down to one side. The wanderers said to him: - -“Is it really true, householder? Does the ascetic Gotama criticize all forms of mortification? Does he categorically condemn and denounce those self-mortifiers who live rough?” - -“No, sirs, the ascetic Gotama does not criticize all forms of mortification. Nor does he categorically condemn and denounce those self-mortifiers who live rough. The Buddha criticizes where it is due, and praises where it is due. In doing so he is one who speaks after analyzing the question, without making generalizations on this point.” - -When he said this, one of the wanderers said to him, “Hold on, householder! That ascetic Gotama who you praise is an exterminator who refrains from making statements.” - -“On this point, also, I reasonably respond to the venerables. The Buddha has stated ‘This is skillful’ and ‘This is unskillful’. So when it comes to what is skillful and unskillful the Buddha makes a statement. He is not an exterminator who refrains from making statements.” - -When this was said, those wanderers sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say. Seeing this, Vajjiyamāhita got up from his seat. He went to the Buddha, bowed, sat down to one side, and informed the Buddha of all they had discussed. - -“Good, good, householder! That’s how you should legitimately and completely refute those foolish men from time to time. Householder, I don’t say that all mortifications should be undergone. But I don’t say that no mortifications should be undergone. I don’t say that all observances should be undertaken. But I don’t say that no observances should be undertaken. I don’t say that all efforts should be tried. But I don’t say that no efforts should be tried. I don’t say that everything should be given up. But I don’t say that nothing should be given up. I don’t say that you should be liberated with all kinds of freedom. But I don’t say that you should not be liberated with any kind of freedom. - -When undergoing certain mortifications, unskillful qualities grow while skillful qualities decline. I say that you shouldn’t undergo those mortifications. When undergoing certain mortifications, unskillful qualities decline while skillful qualities grow. I say that you should undergo those mortifications. - -When undertaking certain observances, unskillful qualities grow while skillful qualities decline. I say that you shouldn’t undertake those observances. When undertaking certain observances, unskillful qualities decline while skillful qualities grow. I say that you should undertake those observances. - -When trying certain efforts, unskillful qualities grow while skillful qualities decline. I say that you shouldn’t try those efforts. When trying certain efforts, unskillful qualities decline while skillful qualities grow. I say that you should try those efforts. - -When giving up certain things, unskillful qualities grow while skillful qualities decline. I say that you shouldn’t give up those things. When giving up certain things, unskillful qualities decline while skillful qualities grow. I say that you should give up those things. - -When being liberated with certain kinds of freedom, unskillful qualities grow while skillful qualities decline. I say that you shouldn’t be liberated with those kinds of freedom. When being liberated with certain kinds of freedom, unskillful qualities decline while skillful qualities grow. I say that you should be liberated with those kinds of freedom.” - -After Vajjiyamāhita had been educated, encouraged, fired up, and inspired with a Dhamma talk by the Buddha, he got up from his seat, bowed, and respectfully circled the Buddha before leaving. - -Then, not long after Vajjiyamāhita had left, the Buddha addressed the mendicants: “Mendicants, even a mendicant who for a long time has had little dust in their eye in this teaching and training would legitimately and completely refute those wanderers who follow other paths just as the householder Vajjiyamāhita did.” - -10.95 With Uttiya - -Then the wanderer Uttiya went up to the Buddha, and exchanged greetings with him. - -When the greetings and polite conversation were over, he sat down to one side and said to the Buddha, “Master Gotama, is this right: ‘The world is eternal. This is the only truth, other ideas are silly’?” - -“This has not been declared by me, Uttiya.” - -“Then is this right: ‘The world is not eternal. This is the only truth, other ideas are silly’?” - -“This has not been declared by me, Uttiya.” - -“Then is this right: ‘The world is finite …’ … ‘The world is infinite …’ … ‘The soul and the body are the same thing …’ … ‘The soul and the body are different things …’ … ‘A Realized One exists after death …’ … ‘A Realized One doesn’t exist after death …’ … ‘A Realized One both exists and doesn’t exist after death …’ … ‘A Realized One neither exists nor doesn’t exist after death. This is the only truth, other ideas are silly’?” - -“This has not been declared by me, Uttiya.” - -“When asked about all these points, Master Gotama says that they have not been declared by him. - -So what exactly has been declared by Master Gotama?” - -“Uttiya, I teach my disciples from my own insight in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to end the cycle of suffering, and to realize extinguishment.” - -“But when Master Gotama teaches in this way, is the whole world saved, or half, or a third?” But when he said this, the Buddha kept silent. - -Then Venerable Ānanda thought, “The wanderer Uttiya must not get the harmful misconception: ‘When the ascetic Gotama was asked this all-important question he falters without answering. He just can’t do it!’ That would be for his lasting harm and suffering.” - -Then Ānanda said to the wanderer Uttiya, “Well then, Reverend Uttiya, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said. Suppose there was a king’s frontier citadel with fortified embankments, ramparts, and arches, and a single gate. And it has a gatekeeper who is astute, competent, and clever. He keeps strangers out and lets known people in. As he walks around the patrol path, he doesn’t see a hole or cleft in the wall, not even one big enough for a cat to slip out. He doesn’t know how many creatures enter or leave the citadel. But he does know that whatever sizable creatures enter or leave the citadel, all of them do so via this gate. - -In the same way, it’s not the Realized One’s concern whether the whole world is saved by this, or half, or a third. But the Realized One knows that whoever is saved from the world—whether in the past, the future, or the present—all have given up the five hindrances, corruptions of the heart that weaken wisdom. They have firmly established their mind in the four kinds of mindfulness meditation. And they have truly developed the seven awakening factors. That’s how they’re saved from the world, in the past, future, or present. Uttiya, you were just asking the Buddha the same question as before in a different way. That’s why he didn’t answer.” - -10.96 With Kokanada - -At one time Venerable Ānanda was staying near Rājagaha in the Hot Springs Monastery. Then Ānanda rose at the crack of dawn and went to the hot springs to bathe. When he had bathed and emerged from the water he stood in one robe drying himself. The wanderer Kokanada also rose at the crack of dawn and went to the hot springs to bathe. - -He saw Ānanda coming off in the distance and said to him, “Who’s here, reverend?” - -“I’m a mendicant, reverend.” - -“Of which mendicants?” - -“Of the ascetics who follow the Sakyan.” - -“I’d like to ask the venerable about a certain point, if you’d take the time to answer.” - -“Ask, reverend. When I’ve heard it I’ll know.” - -“Is this your view: ‘The world is eternal. This is the only truth, other ideas are silly’?” - -“That’s not my view, reverend.” - -“Then is this your view: ‘The world is not eternal. This is the only truth, other ideas are silly’?” - -“That’s not my view, reverend.” - -“Then is this your view: ‘The world is finite …’ … ‘The world is infinite …’ … ‘The soul and the body are the same thing …’ … ‘The soul and the body are different things …’ … ‘A Realized One exists after death …’ … ‘A Realized One doesn’t exist after death …’ … ‘A Realized One both exists and doesn’t exist after death …’ … ‘A Realized One neither exists nor doesn’t exist after death. This is the only truth, other ideas are silly’?” - -“That’s not my view, reverend.” - -“Then, sir, do you neither know nor see?” - -“That’s not so, reverend. I do know and see.” - -“When asked about all these points, you say that’s not your view. - -Yet when asked whether you neither know nor see, you say, ‘That’s not so, reverend. I do know and see.’ How then should we see the meaning of this statement?” - -“‘The world is eternal. This is the only truth, other ideas are silly:’ that’s a misconception. ‘The world is not eternal. This is the only truth, other ideas are silly:’ that’s a misconception. ‘The world is finite …’ … ‘The world is infinite …’ … ‘The soul and the body are the same thing …’ … ‘The soul and the body are different things …’ … ‘A Realized One exists after death …’ … ‘A Realized One doesn’t exist after death …’ … ‘A Realized One both exists and doesn’t exist after death …’ … ‘A Realized One neither exists nor doesn’t exist after death. This is the only truth, other ideas are silly:’ that’s a misconception. - -I know and see the scope of convictions, the scope of grounds for views, fixation on views, obsession with views, the origin of views, and the uprooting of views. Knowing and seeing thus, why should I say: ‘I neither know nor see?’ I do know and see.” - -“What is the venerable’s name? And how are you known among your spiritual companions?” - -“Reverend, my name is Ānanda. And that’s how I’m known among my spiritual companions.” - -“Goodness! I had no idea I was consulting such a great teacher as Venerable Ānanda! If I had known who you were, I wouldn’t have said so much. May Venerable Ānanda please forgive me.” - -10.97 Worthy of Offerings Dedicated to the Gods - -“Mendicants, a mendicant with ten factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world. What ten? - -It’s when a mendicant is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. - -They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically. - -They have good friends, companions, and associates. - -They have right view, possessing right perspective. - -They wield the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the Brahmā realm. - -With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and divine, whether near or far. - -They understand the minds of other beings and individuals, having comprehended them with their own mind. They understand mind with greed as ‘mind with greed’, and mind without greed as ‘mind without greed’. They understand mind with hate … mind without hate … mind with delusion … mind without delusion … constricted mind … scattered mind … expansive mind … unexpansive mind … mind that is not supreme … mind that is supreme … mind immersed in samādhi … mind not immersed in samādhi … freed mind … They understand unfreed mind as ‘unfreed mind’. - -They recollect many kinds of past lives, that is, one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ Thus they recollect their many past lives, with features and details. - -With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. - -They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. - -A mendicant with these ten factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with joined palms, and is the supreme field of merit for the world.” - -10.98 A Senior Mendicant - -“Mendicants, a senior mendicant with ten qualities lives comfortably in whatever region they live. What ten? - -They are senior and have long gone forth. - -They’re ethical, restrained in the code of conduct, with good behavior and supporters. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. - -They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically. - -Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well judged in both the rules and accompanying material. - -They’re skilled in raising and settling disciplinary issues. - -They love the teachings and are a delight to converse with, being full of joy in the teaching and training. - -They’re content with any kind of robes, alms-food, lodgings, and medicines and supplies for the sick. - -They look impressive when going out and coming back, and are well restrained when sitting in an inhabited area. - -They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. - -They realize the undefiled freedom of heart and freedom by wisdom in this very life, and they live having realized it with their own insight due to the ending of defilements. - -A senior mendicant with these ten qualities lives comfortably in whatever region they live.” - -10.99 With Upāli - -Then Venerable Upāli went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, I wish to frequent remote lodgings in the wilderness and the forest.” - -“Upāli, remote lodgings in the wilderness and the forest are challenging. It’s hard to maintain seclusion and hard to find joy in it. Staying alone, the forests seem to rob the mind of a mendicant who isn’t immersed in samādhi. If someone should say this, ‘Though I don’t have immersion, I’m going to frequent remote lodgings in the wilderness and the forest.’ You can expect that they’ll sink down or float away. - -Suppose there was a large lake, and along comes a bull elephant with a height of seven or eight cubits. He’d think, ‘Why don’t I plunge into this lake and play around while washing my ears and back? When I’ve bathed and emerged from the water, I’ll come out and go wherever I want.’ And that’s just what he does. Why is that? Because his large life-form finds a footing in the depths. - -Then along comes a rabbit or a cat. They’d think, ‘What difference is there between me and a bull elephant? Why don’t I plunge into this lake and play around while washing my ears and back? When I’ve bathed and drunk, I’ll emerge from the water and go wherever I want.’ They jump into the lake rashly, without thinking. You can expect that they’ll sink down or float away. Why is that? Because their little life-form finds no footing in the depths. If someone should say this, ‘Though I don’t have immersion, I’m going to frequent remote lodgings in the wilderness and the forest.’ You can expect that they’ll sink down or float away. - -Suppose there was a little baby boy playing in his own urine and feces. What do you think, Upāli? Isn’t that a totally foolish game?” - -“Yes, sir.” - -“After some time that boy grows up and his faculties mature. He accordingly plays childish games such as toy plows, tip-cat, somersaults, pinwheels, toy measures, toy carts, and toy bows. What do you think, Upāli? Aren’t such games better than what he did before?” - -“Yes, sir.” - -“After some time that boy grows up and his faculties mature further. He accordingly amuses himself, supplied and provided with the five kinds of sensual stimulation. Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing. What do you think, Upāli? Aren’t such games better than what he did before?” - -“Yes, sir.” - -“But then a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed. He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. - -A householder hears that teaching, or a householder’s child, or someone reborn in some good family. They gain faith in the Realized One, and reflect, ‘Living in a house is cramped and dirty, but the life of one gone forth is wide open. It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’ - -After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. - -Once they’ve gone forth, they take up the training and livelihood of the mendicants. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings. - -They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving. - -They give up unchastity. They are celibate, set apart, avoiding the common practice of sex. - -They give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words. - -They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony. - -They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people. - -They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial. - -They avoid injuring plants and seeds. They eat in one part of the day, abstaining from eating at night and food at the wrong time. They avoid dancing, singing, music, and seeing shows. They avoid beautifying and adorning themselves with garlands, perfumes, and makeup. They avoid high and luxurious beds. They avoid receiving gold and money, raw grains, raw meat, women and girls, male and female bondservants, goats and sheep, chickens and pigs, elephants, cows, horses, and mares, and fields and land. They avoid running errands and messages; buying and selling; falsifying weights, metals, or measures; bribery, fraud, cheating, and duplicity; mutilation, murder, abduction, banditry, plunder, and violence. - -They’re content with robes to look after the body and alms-food to look after the belly. Wherever they go, they set out taking only these things. They’re like a bird: wherever it flies, wings are its only burden. In the same way, a mendicant is content with robes to look after the body and alms-food to look after the belly. Wherever they go, they set out taking only these things. When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves. - -When they see a sight with their eyes, they don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving restraint over it. When they hear a sound with their ears … When they smell an odor with their nose … When they taste a flavor with their tongue … When they feel a touch with their body … When they know a thought with their mind, they don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. When they have this noble sense restraint, they experience an unsullied bliss inside themselves. - -They act with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent. - -When they have this noble spectrum of ethics, this noble sense restraint, and this noble mindfulness and situational awareness, they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. Gone to a wilderness, or to the root of a tree, or to an empty hut, they sit down cross-legged, with their body straight, and establish mindfulness right there. - -Giving up desire for the world, they meditate with a heart rid of desire, cleansing the mind of desire. Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will. Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse. Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt. - -They give up these five hindrances, corruptions of the heart that weaken wisdom. Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. What do you think, Upāli? Isn’t this state better than what they had before?” - -“Yes, sir.” - -“When my disciples see this quality inside themselves they frequent remote lodgings in the wilderness and the forest. But so far they haven’t achieved their own goal. - -Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected. What do you think, Upāli? Isn’t this state better than what they had before?” - -“Yes, sir.” - -“When my disciples see this quality inside themselves they frequent remote lodgings in the wilderness and the forest. But so far they haven’t achieved their own goal. - -Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption. They meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ What do you think, Upāli? Isn’t this state better than what they had before?” - -“Yes, sir.” - -“When my disciples see this quality inside themselves they frequent remote lodgings in the wilderness and the forest. But so far they haven’t achieved their own goal. - -Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. …” … - -“Furthermore, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, a mendicant enters and remains in the dimension of infinite space. What do you think, Upāli? Isn’t this state better than what they had before?” - -“Yes, sir.” - -“When my disciples see this quality inside themselves they frequent remote lodgings in the wilderness and the forest. But so far they haven’t achieved their own goal. - -Furthermore, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, a mendicant enters and remains in the dimension of infinite consciousness. …” … - -“Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. …” … - -“Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception. What do you think, Upāli? Isn’t this state better than what they had before?” - -“Yes, sir.” - -“When my disciples see this quality inside themselves they frequent remote lodgings in the wilderness and the forest. But so far they haven’t achieved their own goal. - -Furthermore, going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end. What do you think, Upāli? Isn’t this state better than what they had before?” - -“Yes, sir.” - -“When my disciples see this quality inside themselves they frequent remote lodgings in the wilderness and the forest. And they have achieved their own goal. Come on, Upāli, stay with the Saṅgha. If you stay with the Saṅgha you’ll be comfortable.” - -10.100 Cannot - -“Mendicants, without giving up ten things you can’t realize perfection. What ten? Greed, hate, delusion, anger, hostility, offensiveness, contempt, jealousy, stinginess, and conceit. Without giving up these ten things you can’t realize perfection. - -After giving up ten things you can realize perfection. What ten? Greed, hate, delusion, anger, hostility, offensiveness, contempt, jealousy, stinginess, and conceit. After giving up these ten things you can realize perfection.” - -11. Perceptions for Ascetics - -10.101 Perceptions for Ascetics - -“Mendicants, when these three perceptions for ascetics are developed and cultivated they fulfill seven things. What three? ‘I have secured freedom from class.’ ‘My livelihood is tied up with others.’ ‘My behavior should be different.’ When these three perceptions for ascetics are developed and cultivated they fulfill seven things. - -What seven? Their deeds and behavior are always consistent with the precepts. They’re content, kind-hearted, and humble. They want to train. They use the necessities of life after reflecting on their purpose. They’re energetic. When those three perceptions for ascetics are developed and cultivated they fulfill these seven things.” - -10.102 Awakening Factors - -“Mendicants, when the seven awakening factors are developed and cultivated they fulfill three knowledges. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. When these seven awakening factors are developed and cultivated they fulfill three knowledges. What three? It’s when a mendicant recollects their many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They recollect their many kinds of past lives, with features and details. With clairvoyance that is purified and surpasses the human, they understand how sentient beings are reborn according to their deeds. They realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements. When those seven awakening factors are developed and cultivated they fulfill these three knowledges.” - -10.103 The Wrong Way - -“Mendicants, relying on the wrong way leads to failure, not success. And how does relying on the wrong way lead to failure, not success? Wrong view gives rise to wrong thought. Wrong thought gives rise to wrong speech. Wrong speech gives rise to wrong action. Wrong action gives rise to wrong livelihood. Wrong livelihood gives rise to wrong effort. Wrong effort gives rise to wrong mindfulness. Wrong mindfulness gives rise to wrong immersion. Wrong immersion gives rise to wrong knowledge. Wrong knowledge gives rise to wrong freedom. That’s how relying on the wrong way leads to failure, not success. - -Relying on the right way leads to success, not failure. And how does relying on the right way lead to success, not failure? Right view gives rise to right thought. Right thought gives rise to right speech. Right speech gives rise to right action. Right action gives rise to right livelihood. Right livelihood gives rise to right effort. Right effort gives rise to right mindfulness. Right mindfulness gives rise to right immersion. Right immersion gives rise to right knowledge. Right knowledge gives rise to right freedom. That’s how relying on the right way leads to success, not failure.” - -10.104 A Seed - -“Mendicants, consider a person who has wrong view, thought, speech, action, livelihood, effort, mindfulness, immersion, knowledge, and freedom. Whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is unlikable, undesirable, disagreeable, harmful, and suffering. Why is that? Because their view is bad. - -Suppose a seed of neem, angled gourd, or bitter gourd was planted in moist earth. Whatever nutrients it takes up from the earth and water would lead to its bitter, acerbic, and unpleasant taste. Why is that? Because the seed is bad. In the same way, consider a person who has wrong view, thought, speech, action, livelihood, effort, mindfulness, immersion, knowledge, and freedom. Whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is unlikable, undesirable, disagreeable, harmful, and suffering. Why is that? Because their view is bad. - -Consider a person who has right view, thought, speech, action, livelihood, effort, mindfulness, immersion, knowledge, and freedom. Whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is likable, desirable, agreeable, beneficial, and pleasant. Why is that? Because their view is good. - -Suppose a seed of sugar cane, fine rice, or grape was planted in moist earth. Whatever nutrients it takes up from the earth and water would lead to its sweet, pleasant, and delicious taste. Why is that? Because the seed is good. In the same way, consider a person who has right view, thought, speech, action, livelihood, effort, mindfulness, immersion, knowledge, and freedom. Whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is likable, desirable, agreeable, beneficial, and pleasant. Why is that? Because their view is good.” - -10.105 Knowledge - -“Mendicants, ignorance precedes the attainment of unskillful qualities, with lack of conscience and prudence following along. An ignoramus, sunk in ignorance, gives rise to wrong view. Wrong view gives rise to wrong thought. Wrong thought gives rise to wrong speech. Wrong speech gives rise to wrong action. Wrong action gives rise to wrong livelihood. Wrong livelihood gives rise to wrong effort. Wrong effort gives rise to wrong mindfulness. Wrong mindfulness gives rise to wrong immersion. Wrong immersion gives rise to wrong knowledge. Wrong knowledge gives rise to wrong freedom. - -Knowledge precedes the attainment of skillful qualities, with conscience and prudence following along. A sage, firm in knowledge, gives rise to right view. Right view gives rise to right thought. Right thought gives rise to right speech. Right speech gives rise to right action. Right action gives rise to right livelihood. Right livelihood gives rise to right effort. Right effort gives rise to right mindfulness. Right mindfulness gives rise to right immersion. Right immersion gives rise to right knowledge. Right knowledge gives rise to right freedom.” - -10.106 Wearing Away - -“Mendicants, there are these ten grounds for wearing away. What ten? - -For one of right view, wrong view is worn away. And the many bad, unskillful qualities that arise because of wrong view are worn away. And because of right view, many skillful qualities are fully developed. - -For one of right thought, wrong thought is worn away. And the many bad, unskillful qualities that arise because of wrong thought are worn away. And because of right thought, many skillful qualities are fully developed. - -For one of right speech, wrong speech is worn away. And the many bad, unskillful qualities that arise because of wrong speech are worn away. And because of right speech, many skillful qualities are fully developed. - -For one of right action, wrong action is worn away. And the many bad, unskillful qualities that arise because of wrong action are worn away. And because of right action, many skillful qualities are fully developed. - -For one of right livelihood, wrong livelihood is worn away. And the many bad, unskillful qualities that arise because of wrong livelihood are worn away. And because of right livelihood, many skillful qualities are fully developed. - -For one of right effort, wrong effort is worn away. And the many bad, unskillful qualities that arise because of wrong effort are worn away. And because of right effort, many skillful qualities are fully developed. - -For one of right mindfulness, wrong mindfulness is worn away. And the many bad, unskillful qualities that arise because of wrong mindfulness are worn away. And because of right mindfulness, many skillful qualities are fully developed. - -For one of right immersion, wrong immersion is worn away. And the many bad, unskillful qualities that arise because of wrong immersion are worn away. And because of right immersion, many skillful qualities are fully developed. - -For one of right knowledge, wrong knowledge is worn away. And the many bad, unskillful qualities that arise because of wrong knowledge are worn away. And because of right knowledge, many skillful qualities are fully developed. - -For one of right freedom, wrong freedom is worn away. And the many bad, unskillful qualities that arise because of wrong freedom are worn away. And because of right freedom, many skillful qualities are fully developed. - -These are the ten grounds for wearing away.” - -10.107 Washing - -“Mendicants, there is a country in the south called ‘Washing’. They have food, drink, snacks, meals, refreshments, and beverages, as well as dancing, singing, and music. There is such a ‘Washing’, I don’t deny it. But that washing is low, crude, ordinary, ignoble, and pointless. It doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. - -I will teach a noble washing that leads solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. Relying on that washing, sentient beings who are liable to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress are freed from all these things. Listen and pay close attention, I will speak.” - -“Yes, sir,” they replied. The Buddha said this: - -“And what is that noble washing? - -For one of right view, wrong view is washed away. And the many bad, unskillful qualities that arise because of wrong view are washed away. And because of right view, many skillful qualities are fully developed. - -For one of right thought, wrong thought is washed away. … For one of right speech, wrong speech is washed away. … For one of right action, wrong action is washed away. … For one of right livelihood, wrong livelihood is washed away. … For one of right effort, wrong effort is washed away. … For one of right mindfulness, wrong mindfulness is washed away. … For one of right immersion, wrong immersion is washed away. … For one of right knowledge, wrong knowledge is washed away. … - -For one of right freedom, wrong freedom is washed away. And the many bad, unskillful qualities that arise because of wrong freedom are washed away. And because of right freedom, many skillful qualities are fully developed. This is the noble washing that leads solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. Relying on this washing, sentient beings who are liable to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress are freed from all these things.” - -10.108 Doctors - -“Mendicants, doctors prescribe a purgative for eliminating illnesses stemming from disorders of bile, phlegm, and wind. There is such a purgative, I don’t deny it. But this kind of purgative sometimes works and sometimes fails. - -I will teach a noble purgative that works without fail. Relying on that purgative, sentient beings who are liable to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress are freed from all these things. Listen and pay close attention, I will speak.” - -“Yes, sir,” they replied. The Buddha said this: - -“And what is the noble purgative that works without fail? - -For one of right view, wrong view is purged. And the many bad, unskillful qualities produced by wrong view are purged. And because of right view, many skillful qualities are fully developed. - -For one of right thought, wrong thought is purged. … For one of right speech, wrong speech is purged. … For one of right action, wrong action is purged. … For one of right livelihood, wrong livelihood is purged. … For one of right effort, wrong effort is purged. For one of right mindfulness, wrong mindfulness is purged. … For one of right immersion, wrong immersion is purged. … For one of right knowledge, wrong knowledge is purged. … - -For one of right freedom, wrong freedom is purged. And the many bad, unskillful qualities produced by wrong freedom are purged. And because of right freedom, many skillful qualities are fully developed. This is the noble purgative that works without fail. Relying on this purgative, sentient beings who are liable to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress are freed from all these things.” - -10.109 Emetic - -“Mendicants, doctors prescribe an emetic for eliminating illnesses stemming from disorders of bile, phlegm, and wind. There is such an emetic, I don’t deny it. But this kind of emetic sometimes works and sometimes fails. - -I will teach a noble emetic that works without fail. Relying on that emetic, sentient beings who are liable to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress are freed from all these things. Listen and pay close attention, I will speak. … - -And what is that noble emetic that works without fail? - -For one of right view, wrong view is vomited up. And the many bad, unskillful qualities produced by wrong view are vomited up. And because of right view, many skillful qualities are fully developed. - -For one of right thought, wrong thought is vomited up. … For one of right speech, wrong speech is vomited up. … For one of right action, wrong action is vomited up. … For one of right livelihood, wrong livelihood is vomited up. … For one of right effort, wrong effort is vomited up. … For one of right mindfulness, wrong mindfulness is vomited up. … For one of right immersion, wrong immersion is vomited up. … For one of right knowledge, wrong knowledge is vomited up. … - -For one of right freedom, wrong freedom is vomited up. And the many bad, unskillful qualities produced by wrong freedom are vomited up. And because of right freedom, many skillful qualities are fully developed. This is the noble emetic that works without fail. Relying on this emetic, sentient beings who are liable to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress are freed from all these things.” - -10.110 Blown Away - -“Mendicants, these ten qualities should be blown away. What ten? For one of right view, wrong view is blown away. And the many bad, unskillful qualities produced by wrong view are blown away. And because of right view, many skillful qualities are fully developed. - -For one of right thought, wrong thought is blown away. … For one of right speech, wrong speech is blown away. … For one of right action, wrong action is blown away. … For one of right livelihood, wrong livelihood is blown away. … For one of right effort, wrong effort is blown away. … For one of right mindfulness, wrong mindfulness is blown away. … For one of right immersion, wrong immersion is blown away. … For one of right knowledge, wrong knowledge is blown away. … - -For one of right freedom, wrong freedom is blown away. And the many bad, unskillful qualities produced by wrong freedom are blown away. And because of right freedom, many skillful qualities are fully developed. These are the ten qualities that should be blown away.” - -10.111 An Adept (1st) - -Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him: - -“Sir, they speak of this person called ‘an adept’. How is an adept mendicant defined?” - -“Mendicant, it’s when a mendicant has an adept’s right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. That’s how a mendicant is an adept.” - -10.112 An Adept (2nd) - -“Mendicants, there are ten qualities of an adept. What ten? An adept's right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. These are the ten qualities of an adept.” - -12. The Ceremony of Descent - -10.113 Bad Principles (1st) - -“Mendicants, you should know bad principles with bad results. And you should know good principles with good results. Knowing these things, your practice should follow the good principles with good results. - -And what are bad principles with bad results? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. These are called bad principles with bad results. - -And what are good principles with good results? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. These are called good principles with good results. - -‘You should know bad principles with bad results. And you should know good principles with good results. Knowing these things, your practice should follow the good principles with good results.’ That’s what I said, and this is why I said it.” - -10.114 Bad Principles (2nd) - -“Mendicants, you should know bad principles and good principles. And you should know bad results and good results. Knowing these things, your practice should follow the good principles with good results. - -So what are bad principles? What are good principles? What are bad results? And what are good results? - -Wrong view is a bad principle. Right view is a good principle. And the many bad, unskillful qualities produced by wrong view are bad results. And the many skillful qualities fully developed because of right view are good results. - -Wrong thought is a bad principle. Right thought is a good principle. And the many bad, unskillful qualities produced by wrong thought are bad results. And the many skillful qualities fully developed because of right thought are good results. - -Wrong speech is a bad principle. Right speech is a good principle. And the many bad, unskillful qualities produced by wrong speech are bad results. And the many skillful qualities fully developed because of right speech are good results. - -Wrong action is a bad principle. Right action is a good principle. And the many bad, unskillful qualities produced by wrong action are bad results. And the many skillful qualities fully developed because of right action are good results. - -Wrong livelihood is a bad principle. Right livelihood is a good principle. And the many bad, unskillful qualities produced by wrong livelihood are bad results. And the many skillful qualities fully developed because of right livelihood are good results. - -Wrong effort is a bad principle. Right effort is a good principle. And the many bad, unskillful qualities produced by wrong effort are bad results. And the many skillful qualities fully developed because of right effort are good results. - -Wrong mindfulness is a bad principle. Right mindfulness is a good principle. And the many bad, unskillful qualities produced by wrong mindfulness are bad results. And the many skillful qualities fully developed because of right mindfulness are good results. - -Wrong immersion is a bad principle. Right immersion is a good principle. And the many bad, unskillful qualities produced by wrong immersion are bad results. And the many skillful qualities fully developed because of right immersion are good results. - -Wrong knowledge is a bad principle. Right knowledge is a good principle. And the many bad, unskillful qualities produced by wrong knowledge are bad results. And the many skillful qualities fully developed because of right knowledge are good results. - -Wrong freedom is a bad principle. Right freedom is a good principle. And the many bad, unskillful qualities produced by wrong freedom are bad results. And the many skillful qualities fully developed because of right freedom are good results. - -‘You should know bad principles and good principles. And you should know bad results and good results. Knowing these things, your practice should follow the good principles with good results.’ That’s what I said, and this is why I said it.” - -10.115 Bad Principles (3rd) - -“Mendicants, you should know bad principles and good principles. And you should know bad results and good results. Knowing these things, your practice should follow the good principles with good results.” - -That is what the Buddha said. When he had spoken, the Holy One got up from his seat and entered his dwelling. - -Soon after the Buddha left, those mendicants considered, “The Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail. Who can explain in detail the meaning of this brief passage for recitation given by the Buddha?” - -Then they considered, “This Venerable Ānanda is praised by the Buddha and esteemed by his sensible spiritual companions. He is capable of explaining in detail the meaning of this brief passage for recitation given by the Buddha. Let’s go to him, and ask him about this matter. As he answers, so we’ll remember it.” - -Then those mendicants went to Ānanda, and exchanged greetings with him. When the greetings and polite conversation were over, they sat down to one side. They told him what had happened, and said, “May Venerable Ānanda please explain this.” - -“Reverends, suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But he’d pass over the roots and trunk, imagining that the heartwood should be sought in the branches and leaves. Such is the consequence for the venerables. Though you were face to face with the Buddha, you passed him by, imagining that you should ask me about this matter. For he is the Buddha, who knows and sees. He is vision, he is knowledge, he is the truth, he is holiness. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One. That was the time to approach the Buddha and ask about this matter. You should have remembered it in line with the Buddha’s answer.” - -“Certainly he is the Buddha, who knows and sees. He is vision, he is knowledge, he is the truth, he is holiness. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One. That was the time to approach the Buddha and ask about this matter. We should have remembered it in line with the Buddha’s answer. Still, Venerable Ānanda is praised by the Buddha and esteemed by his sensible spiritual companions. You are capable of explaining in detail the meaning of this brief passage for recitation given by the Buddha. Please explain this, if it’s no trouble.” - -“Then listen and pay close attention, I will speak.” - -“Yes, reverend,” they replied. Ānanda said this: - -“Reverends, the Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail: ‘You should know bad principles and good principles. And you should know bad results and good results. Knowing these things, your practice should follow the good principles with good results.’ - -So what are bad principles? What are good principles? What are bad results? And what are good results? - -Wrong view is a bad principle. Right view is a good principle. And the many bad, unskillful qualities produced by wrong view are bad results. And the many skillful qualities fully developed because of right view are good results. - -Wrong thought is a bad principle. Right thought is a good principle. … Wrong speech is a bad principle. Right speech is a good principle. … Wrong action is a bad principle. Right action is a good principle. … Wrong livelihood is a bad principle. Right livelihood is a good principle. … Wrong effort is a bad principle. Right effort is a good principle. … Wrong mindfulness is a bad principle. Right mindfulness is a good principle. … Wrong immersion is a bad principle. Right immersion is a good principle. … Wrong knowledge is a bad principle. Right knowledge is a good principle. … - -Wrong freedom is a bad principle. Right freedom is a good principle. And the many bad, unskillful qualities produced by wrong freedom are bad results. And the many skillful qualities fully developed because of right freedom are good results. - -The Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail: ‘You should know bad principles and good principles … and practice accordingly.’ And this is how I understand the detailed meaning of this passage for recitation. If you wish, you may go to the Buddha and ask him about this. You should remember it in line with the Buddha’s answer.” - -“Yes, reverend,” said those mendicants, approving and agreeing with what Ānanda said. Then they rose from their seats and went to the Buddha, bowed, sat down to one side, and told him what had happened. Then they said: - -“Sir, we went to Ānanda and asked him about this matter. And Ānanda clearly explained the meaning to us in this manner, with these words and phrases.” - -“Good, good, mendicants! Ānanda is astute, he has great wisdom. If you came to me and asked this question, I would answer it in exactly the same way as Ānanda. That is what it means, and that’s how you should remember it.” - -10.116 With Ajita - -Then the wanderer Ajita went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha, “Master Gotama, we have a spiritual companion called ‘The Philosopher’. He has worked out around five hundred arguments by which followers of other paths will know when they’ve been refuted.” - -Then the Buddha said to the mendicants, “Mendicants, do you remember this philosopher’s points?” - -“Now is the time, Blessed One! Now is the time, Holy One! Let the Buddha speak and the mendicants will remember it.” - -“Well then, mendicants, listen and pay close attention, I will speak.” - -“Yes, sir,” they replied. The Buddha said this: - -“Mendicants, take a certain person who rebuts and quashes unprincipled statements with unprincipled statements. This delights an unprincipled assembly, who make a dreadful racket: ‘He’s a true philosopher! He’s a true philosopher!’ - -Another person rebuts and quashes principled statements with unprincipled statements. This delights an unprincipled assembly, who make a dreadful racket: ‘He’s a true philosopher! He’s a true philosopher!’ - -Another person rebuts and quashes principled and unprincipled statements with unprincipled statements. This delights an unprincipled assembly, who make a dreadful racket: ‘He’s a true philosopher! He’s a true philosopher!’ - -Mendicants, you should know bad principles and good principles. And you should know bad results and good results. Knowing these things, your practice should follow the good principles with good results. - -So what are bad principles? What are good principles? What are bad results? And what are good results? Wrong view is a bad principle. Right view is a good principle. And the many bad, unskillful qualities produced by wrong view are bad results. And the many skillful qualities fully developed because of right view are good results. - -Wrong thought is a bad principle. Right thought is a good principle. … Wrong speech is a bad principle. Right speech is a good principle. … Wrong action is a bad principle. Right action is a good principle. … Wrong livelihood is a bad principle. Right livelihood is a good principle. … Wrong effort is a bad principle. Right effort is a good principle. … Wrong mindfulness is a bad principle. Right mindfulness is a good principle. … Wrong immersion is a bad principle. Right immersion is a good principle. … Wrong knowledge is a bad principle. Right knowledge is a good principle. … - -Wrong freedom is a bad principle. Right freedom is a good principle. And the many bad, unskillful qualities produced by wrong freedom are bad results. And the many skillful qualities fully developed because of right freedom are good results. - -‘You should know bad principles and good principles. And you should know bad results and good results. Knowing these things, your practice should follow the good principles with good results.’ That’s what I said, and this is why I said it.” - -10.117 With Saṅgārava - -Then Saṅgārava the brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: - -“Master Gotama, what is the near shore? And what is the far shore?” - -“Wrong view is the near shore, brahmin, and right view is the far shore. Wrong thought is the near shore, and right thought is the far shore. Wrong speech is the near shore, and right speech is the far shore. Wrong action is the near shore, and right action is the far shore. Wrong livelihood is the near shore, and right livelihood is the far shore. Wrong effort is the near shore, and right effort is the far shore. Wrong mindfulness is the near shore, and right mindfulness is the far shore. Wrong immersion is the near shore, and right immersion is the far shore. Wrong knowledge is the near shore, and right knowledge is the far shore. Wrong freedom is the near shore, and right freedom is the far shore. This is the near shore, and this is the far shore. - - Few are those among humans - who cross to the far shore. - The rest just run - around on the near shore. - - When the teaching is well explained, - those who practice accordingly - are the ones who will cross over - Death’s domain so hard to pass. - - Rid of dark qualities, - an astute person should develop the bright. - Leaving home behind - for the seclusion so hard to enjoy, - - you should try to find delight there, - having left behind sensual pleasures. - With no possessions, an astute person - should cleanse themselves of mental corruptions. - - And those whose minds are rightly developed - in the awakening factors; - letting go of attachments, - they delight in not grasping. - With defilements ended, brilliant, - they are extinguished in this world.” - - -10.118 The Near Shore - -“Mendicants, I will teach you the near shore and the far shore. Listen and pay close attention, I will speak.” - -“Yes, sir,” they replied. The Buddha said this: - -“And what, mendicants, is the near shore? What is the far shore? Wrong view is the near shore, and right view is the far shore. … Wrong freedom is the near shore, and right freedom is the far shore. This is the near shore, and this is the far shore. - - Few are those among humans - who cross to the far shore. - The rest just run - around on the near shore. - - When the teaching is well explained, - those who practice accordingly - are the ones who will cross over - Death’s domain so hard to pass. - - Rid of dark qualities, - an astute person should develop the bright. - Leaving home behind - for the seclusion so hard to enjoy, - - you should try to find delight there, - having left behind sensual pleasures. - With no possessions, an astute person - should cleanse themselves of mental corruptions. - - And those whose minds are rightly developed - in the awakening factors; - letting go of attachments, - they delight in not grasping. - With defilements ended, brilliant, - they are extinguished in this world.” - - -10.119 The Ceremony of Descent (1st) - -Now, at that time it was the sabbath. The brahmin Jāṇussoṇi had bathed his head and dressed in a new pair of linen robes. Holding a handful of fresh grass, he stood to one side not far from the Buddha. - -The Buddha saw him, and said, “Brahmin, why have you bathed your head and dressed in a new pair of linen robes? Why are you standing to one side holding a handful of fresh grass? What’s going on today with the brahmin clan?” - -“Master Gotama, today is the ceremony of descent for the brahmin clan.” - -“But how do the brahmins observe the ceremony of descent?” - -“Well, Master Gotama, on the sabbath the brahmins bathe their heads and dress in a new pair of linen robes. They make a heap of fresh cow dung and spread it with green grass. Then they make their beds between the boundary and the fire chamber. That night they rise three times and worship the fire with joined palms: ‘We descend, lord! We descend, lord!’ And they serve the fire with abundant ghee, oil, and butter. And when the night has passed they serve the brahmins with a variety of delicious foods. That’s how the brahmins observe the ceremony of descent.” - -“The ceremony of descent observed by the brahmins is quite different from that observed in the training of the noble one.” - -“But Master Gotama, how is the ceremony of descent observed in the training of the noble one? Master Gotama, please teach me this.” - -“Well then, brahmin, listen and pay close attention, I will speak.” - -“Yes sir,” Jāṇussoṇi replied. The Buddha said this: - -“It’s when a noble disciple reflects: ‘Wrong view has a bad result in both this life and the next.’ Reflecting like this, they give up wrong view, they descend from wrong view. - -‘Wrong thought has a bad result in both this life and the next.’ Reflecting like this, they give up wrong thought, they descend from wrong thought. - -‘Wrong speech has a bad result in both this life and the next.’ Reflecting like this, they give up wrong speech, they descend from wrong speech. - -‘Wrong action has a bad result in both this life and the next.’ Reflecting like this, they give up wrong action, they descend from wrong action. - -‘Wrong livelihood has a bad result in both this life and the next.’ Reflecting like this, they give up wrong livelihood, they descend from wrong livelihood. - -‘Wrong effort has a bad result in both this life and the next.’ Reflecting like this, they give up wrong effort, they descend from wrong effort. - -‘Wrong mindfulness has a bad result in both this life and the next.’ Reflecting like this, they give up wrong mindfulness, they descend from wrong mindfulness. - -‘Wrong immersion has a bad result in both this life and the next.’ Reflecting like this, they give up wrong immersion, they descend from wrong immersion. - -‘Wrong knowledge has a bad result in both this life and the next.’ Reflecting like this, they give up wrong knowledge, they descend from wrong knowledge. - -‘Wrong freedom has a bad result in both this life and the next.’ Reflecting like this, they give up wrong freedom, they descend from wrong freedom. This is the ceremony of descent in the training of the noble one.” - -“The ceremony of descent observed by the brahmins is quite different from that observed in the training of the noble one. And, Master Gotama, the ceremony of descent observed by the brahmins is not worth a sixteenth part of a master of the ceremony of descent observed in the training of the noble one. Excellent, Master Gotama! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” - -10.120 The Ceremony of Descent (2nd) - -“Mendicants, I will teach you the noble descent. Listen and pay close attention, I will speak. … And what is the noble descent? It’s when a noble disciple reflects: ‘Wrong view has a bad result in both this life and the next.’ Reflecting like this, they give up wrong view, they descend from wrong view. ‘Wrong thought has a bad result …’ … ‘Wrong speech …’ … ‘Wrong action …’ … ‘Wrong livelihood …’ … ‘Wrong effort …’ … ‘Wrong mindfulness …’ … ‘Wrong immersion …’ … ‘Wrong knowledge …’ … ‘Wrong freedom has a bad result in both this life and the next.’ Reflecting like this, they give up wrong freedom, they descend from wrong freedom. This is called the noble descent.” - -10.121 Forerunner - -“Mendicants, the dawn is the forerunner and precursor of the sunrise. In the same way right view is the forerunner and precursor of skillful qualities. Right view gives rise to right thought. Right thought gives rise to right speech. Right speech gives rise to right action. Right action gives rise to right livelihood. Right livelihood gives rise to right effort. Right effort gives rise to right mindfulness. Right mindfulness gives rise to right immersion. Right immersion gives rise to right knowledge. Right knowledge gives rise to right freedom.” - -10.122 The Ending of Defilements - -“Mendicants, these ten things, when developed and cultivated, lead to the ending of defilements. What ten? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. These ten things, when developed and cultivated, lead to the ending of defilements.” - -13. Purified - -10.123 First - -“Mendicants, these ten things are not purified and cleansed apart from the Holy One’s training. What ten? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. These ten things are not purified and cleansed apart from the Holy One’s training.” - -10.124 Second - -“Mendicants, these ten things don’t arise apart from the Holy One’s training. What ten? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. These are the ten things that don’t arise apart from the Holy One’s training.” - -10.125 Third - -“Mendicants, these ten things are not very fruitful and beneficial apart from the Holy One’s training. What ten? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. These are the ten things that are not very fruitful and beneficial apart from the Holy One’s training.” - -10.126 Fourth - -“Mendicants, these ten things don’t culminate in the removal of greed, hate, and delusion apart from the Holy One’s training. What ten? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. These are the ten things that don’t culminate in the removal of greed, hate, and delusion apart from the Holy One’s training.” - -10.127 Fifth - -“Mendicants, these ten things don’t lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment apart from the Holy One’s training. What ten? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. These are the ten things that don’t lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment apart from the Holy One’s training.” - -10.128 Sixth - -“Mendicants, these ten things don’t arise to be developed and cultivated apart from the Holy One’s training. What ten? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. These are the ten things that don’t arise to be developed and cultivated apart from the Holy One’s training.” - -10.129 Seventh - -“Mendicants, these ten things when developed and cultivated are not very fruitful and beneficial apart from the Holy One’s training. What ten? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. These are the ten things that when developed and cultivated are not very fruitful and beneficial apart from the Holy One’s training.” - -10.130 Eighth - -“Mendicants, these ten things when developed and cultivated don’t culminate in the removal of greed, hate, and delusion apart from the Holy One’s training. What ten? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. These are the ten things that when developed and cultivated don’t culminate in the removal of greed, hate, and delusion apart from the Holy One’s training.” - -10.131 Ninth - -“Mendicants, these ten things when developed and cultivated don’t lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment apart from the Holy One’s training. What ten? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. These are the ten things that when developed and cultivated don’t lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment apart from the Holy One’s training.” - -10.132 Tenth - -“Mendicants, there are ten wrong ways. What ten? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. These are the ten wrong ways.” - -10.133 Eleventh - -“Mendicants, there are ten right ways. What ten? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. These are the ten right ways.” - -14. Good - -10.134 Good - -“Mendicants, I will teach you what is good and what is not good. Listen and pay close attention, I will speak.” - -“Yes, sir,” they replied. The Buddha said this: - -“And what, mendicants, is not good? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called what is not good. And what is good? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called what is good.” - -10.135 The Teaching of the Noble Ones - -“Mendicants, I will teach you the teaching of the noble ones, and what is not the teaching of the noble ones. … And what is not the teaching of the noble ones? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called what is not the teaching of the noble ones. And what is the teaching of the noble ones? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the teaching of the noble ones.” - -10.136 Unskillful - -“I will teach you the skillful and the unskillful … And what is the unskillful? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called the unskillful. And what is the skillful? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the skillful.” - -10.137 Beneficial - -“I will teach you the beneficial and the harmful. … And what is the harmful? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called the harmful. And what is the beneficial? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the beneficial.” - -10.138 The Teaching - -“I will teach you what is the teaching and what is not the teaching. … And what is not the teaching? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called what is not the teaching. And what is the teaching? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the teaching.” - -10.139 Defiled - -“I will teach you the defiled principle and the undefiled. … And what is the defiled principle? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called the defiled principle. And what is the undefiled principle? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the undefiled principle.” - -10.140 Blameworthy - -“I will teach you the blameworthy principle and the blameless principle. … And what is the blameworthy principle? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called the blameworthy principle. And what is the blameless principle? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the blameless principle.” - -10.141 Mortifying - -“I will teach you the mortifying principle and the unmortifying. … And what is the mortifying principle? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called the mortifying principle. And what is the unmortifying principle? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the unmortifying principle.” - -10.142 Accumulation - -“I will teach you the principle that leads to accumulation and that which leads to dispersal. … And what is the principle that leads to accumulation? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called the principle that leads to accumulation. And what is the principle that leads to dispersal? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the principle that leads to dispersal.” - -10.143 With Suffering as Outcome - -“I will teach you the principle that has suffering as outcome, and that which has happiness as outcome. … And what is the principle whose outcome is suffering? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is the principle whose outcome is suffering. And what is the principle whose outcome is happiness? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is the principle whose outcome is happiness.” - -10.144 Result in Suffering - -“I will teach you the principle that results in suffering and that which results in happiness. … And what principle results in suffering? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called the principle that results in suffering. And what principle results in happiness? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the principle that results in happiness.” - -15. The Noble Path - -10.145 The Noble Path - -“I will teach you the noble path and the ignoble path. … And what is the ignoble path? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called the ignoble path. And what is the noble path? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the noble path.” - -10.146 The Dark Path - -“I will teach you the dark path and the bright path. … And what is the dark path? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called the dark path. And what is the bright path? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the bright path.” - -10.147 The True Teaching - -“I will teach you what is the true teaching and what is not the true teaching. … And what is not the true teaching? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called what is not the true teaching. And what is the true teaching? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the true teaching.” - -10.148 The Teaching of the Good Persons - -“Mendicants, I will teach you the teaching of the good persons and the teaching of the bad persons. … And what is the teaching of the bad persons? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is the teaching of the bad persons. And what is the teaching of the good persons? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is the teaching of the good persons.” - -10.149 Should Be Activated - -“I will teach you the principle to activate and the principle not to activate. … And what is the principle not to activate? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called the principle not to activate. And what is the principle to activate? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the principle to activate.” - -10.150 Should Be Cultivated - -“I will teach you the principle to cultivate and the principle not to cultivate. … And what is the principle not to cultivate? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called the principle not to cultivate. And what is the principle to cultivate? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the principle to cultivate.” - -10.151 Should Be Developed - -“I will teach you the principle to develop and the principle not to develop. … And what is the principle not to develop? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called the principle not to develop. And what is the principle to develop? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the principle to develop.” - -10.152 Should Be Made Much Of - -“I will teach you the principle to make much of and the principle not to make much of. … And what is the principle not to make much of? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called the principle not to make much of. And what is the principle to make much of? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the principle to make much of.” - -10.153 Should Be Recollected - -“I will teach you the principle to recollect and the principle not to recollect. … And what is the principle not to recollect? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called the principle not to recollect. And what is the principle to recollect? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the principle to recollect.” - -10.154 Should Be Realized - -“I will teach you the principle to realize and the principle not to realize. … And what is the principle not to realize? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called the principle not to realize. And what is the principle to realize? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called the principle to realize.” - -16. Persons - -10.155 You Should Associate - -“Mendicants, you should not associate with a person who has ten qualities. What ten? Wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. You should not associate with a person who has these ten qualities. - -You should associate with a person who has ten qualities. What ten? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. You should associate with a person who has these ten qualities.” - -10.156–166 Frequenting, Etc. - -“Mendicants, you should not frequent a person who has ten qualities. … you should frequent … you should not pay homage … you should pay homage … you should not venerate … you should venerate … you should not praise … you should praise … you should not respect … you should respect … you should not revere … you should revere … is not a success … is a success … is not pure … is pure … does not win over conceit … wins over conceit … does not grow in wisdom … grows in wisdom … - -makes much bad karma … makes much merit. What ten? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. A person who has these ten qualities makes much merit.” - -17. With Jāṇussoṇī - -10.167 The Brahmin Ceremony of Descent - -Now, at that time it was the sabbath. The brahmin Jāṇussoṇi had bathed his head and dressed in a new pair of linen robes. Holding a handful of fresh grass, he stood to one side not far from the Buddha. - -The Buddha saw him, and said, “Brahmin, why have you bathed your head and dressed in a new pair of linen robes? Why are you standing to one side holding a handful of fresh grass? What’s going on today with the brahmin clan?” - -“Master Gotama, today is the ceremony of descent for the brahmin clan.” - -“But how do the brahmins observe the ceremony of descent?” - -“Well, Master Gotama, on the sabbath the brahmins bathe their heads and dress in a new pair of linen robes. They make a heap of fresh cow dung and spread it with green grass. Then they make their beds between the boundary and the fire chamber. That night they rise three times and worship the fire with joined palms: ‘We descend, lord! We descend, lord!’ And they serve the fire with abundant ghee, oil, and butter. And when the night has passed they serve the brahmins with a variety of delicious foods. That’s how the brahmins observe the ceremony of descent.” - -“The ceremony of descent observed by the brahmins is quite different from that observed in the training of the noble one.” - -“But Master Gotama, how is the ceremony of descent observed in the training of the noble one? Master Gotama, please teach me this.” - -“Well then, brahmin, listen and pay close attention, I will speak.” - -“Yes sir,” Jāṇussoṇi replied. The Buddha said this: - -“It’s when a noble disciple reflects: ‘Killing living creatures has a bad result in the present life and in lives to come.’ Reflecting like this, they give up killing living creatures, they descend from killing living creatures. - -… ‘Stealing has a bad result in the present life and in lives to come.’ Reflecting like this, they give up stealing, they descend from stealing. - -… ‘Sexual misconduct has a bad result in the present life and in lives to come.’ Reflecting like this, they give up sexual misconduct, they descend from sexual misconduct. - -… ‘Lying has a bad result in the present life and in lives to come.’ Reflecting like this, they give up lying, they descend from lying. - -… ‘Divisive speech has a bad result in the present life and in lives to come.’ Reflecting like this, they give up divisive speech, they descend from divisive speech. - -… ‘Harsh speech has a bad result in the present life and in lives to come.’ Reflecting like this, they give up harsh speech, they descend from harsh speech. - -… ‘Talking nonsense has a bad result in the present life and in lives to come.’ Reflecting like this, they give up talking nonsense, they descend from talking nonsense. - -… ‘Covetousness has a bad result in the present life and in lives to come.’ Reflecting like this, they give up covetousness, they descend from covetousness. - -… ‘Ill will has a bad result in the present life and in lives to come.’ Reflecting like this, they give up ill will, they descend from ill will. - -‘Wrong view has a bad result in the present life and in lives to come.’ Reflecting like this, they give up wrong view, they descend from wrong view. This is the ceremony of descent in the training of the noble one.” - -“The ceremony of descent observed by the brahmins is quite different from that observed in the training of the noble one. And, Master Gotama, the ceremony of descent observed by the brahmins is not worth a sixteenth part of the ceremony of descent observed in the training of the noble one. Excellent, Master Gotama, excellent! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” - -17. With Jāṇussoṇi - -10.168 The Noble Descent - -“Mendicants, I will teach you the noble descent. Listen and pay close attention, I will speak.” - -“Yes, sir,” they replied. The Buddha said this: - -“And what, mendicants, is the noble descent? It’s when a noble disciple reflects: ‘Killing living creatures has a bad result in the present life and in lives to come.’ Reflecting like this, they give up killing living creatures, they descend from killing living creatures. - -… ‘Stealing has a bad result in the present life and in lives to come.’ Reflecting like this, they give up stealing, they descend from stealing. - -… ‘Sexual misconduct has a bad result …’ … they descend from sexual misconduct. - -… ‘Lying has a bad result …’ … they descend from lying. - -… ‘Divisive speech has a bad result …’ … they descend from divisive speech. - -… ‘Harsh speech has a bad result …’ … they descend from harsh speech. - -… ‘Talking nonsense has a bad result …’ … they descend from talking nonsense. - -… ‘Covetousness has a bad result …’ … they descend from covetousness. - -… ‘Ill will has a bad result …’ … they descend from ill will. - -… ‘Wrong view has a bad result both in the present life and in lives to come.’ Reflecting like this, they give up wrong view, they descend from wrong view. This is called the noble descent.” - -10.169 With Saṅgārava - -Then Saṅgārava the brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: - -“Master Gotama, what is the near shore? And what is the far shore?” - -“Killing living creatures is the near shore, brahmin, and not killing living creatures is the far shore. Stealing is the near shore, and not stealing is the far shore. Sexual misconduct is the near shore, and avoiding sexual misconduct is the far shore. Lying is the near shore, and not lying is the far shore. Divisive speech is the near shore, and avoiding divisive speech is the far shore. Harsh speech is the near shore, and avoiding harsh speech is the far shore. Talking nonsense is the near shore, and avoiding talking nonsense is the far shore. Covetousness is the near shore, and contentment is the far shore. Ill will is the near shore, and good will is the far shore. Wrong view is the near shore, and right view is the far shore. This is the near shore, and this is the far shore. - - Few are those among humans - who cross to the far shore. - The rest just run - around on the near shore. - - When the teaching is well explained, - those who practice accordingly - are the ones who will cross over - Death’s domain so hard to pass. - - Rid of dark qualities, - an astute person should develop the bright. - Leaving home behind - for the seclusion so hard to enjoy, - - you should try to find delight there, - having left behind sensual pleasures. - With no possessions, an astute person - should cleanse themselves of mental corruptions. - - And those whose minds are rightly developed - in the awakening factors; - letting go of attachments, - they delight in not grasping. - With defilements ended, brilliant, - they are extinguished in this world.” - - -10.170 The Near Shore - -“Mendicants, I will teach you the near shore and the far shore. Listen and pay close attention, I will speak. … And what, mendicants, is the near shore? What is the far shore? Killing living creatures is the near shore, mendicants, and not killing living creatures is the far shore. Stealing is the near shore, and not stealing is the far shore. Sexual misconduct is the near shore, and avoiding sexual misconduct is the far shore. Lying is the near shore, and not lying is the far shore. Divisive speech is the near shore, and avoiding divisive speech is the far shore. Harsh speech is the near shore, and avoiding harsh speech is the far shore. Talking nonsense is the near shore, and avoiding talking nonsense is the far shore. Covetousness is the near shore, and contentment is the far shore. Ill will is the near shore, and good will is the far shore. Wrong view is the near shore, and right view is the far shore. This is the near shore, and this is the far shore. - - Few are those among humans - who cross to the far shore. - The rest just run - around on the near shore. - - When the teaching is well explained, - those who practice accordingly - are the ones who will cross over - Death’s domain so hard to pass. - - Rid of dark qualities, - an astute person should develop the bright. - Leaving home behind - for the seclusion so hard to enjoy, - - you should try to find delight there, - having left behind sensual pleasures. - With no possessions, an astute person - should cleanse themselves of mental corruptions. - - And those whose minds are rightly developed - in the awakening factors; - letting go of attachments, - they delight in not grasping. - With defilements ended, brilliant, - they are extinguished in this world.” - - -10.171 Bad Principles (1st) - -“Mendicants, you should know bad principles with bad results. And you should know good principles with good results. Knowing these things, your practice should follow the good principles with good results. - -And what are bad principles with bad results? Killing living creatures, stealing, and sexual misconduct; speech that’s false, divisive, harsh, or nonsensical; covetousness, ill will, and wrong view. These are called bad principles with bad results. - -And what are good principles with good results? Avoiding killing living creatures, stealing, and sexual misconduct; avoiding speech that’s false, divisive, harsh, or nonsensical; contentment, good will, and right view. These are called good principles with good results. - -‘You should know bad principles with bad results. And you should know good principles with good results. Knowing these things, your practice should follow the good principles with good results.’ That’s what I said, and this is why I said it.” - -10.172 Bad Principles (2nd) - -“Mendicants, you should know bad principles and good principles. And you should know bad results and good results. Knowing these things, your practice should follow the good principles with good results.” - -That is what the Buddha said. When he had spoken, the Holy One got up from his seat and entered his dwelling. - -Soon after the Buddha left, those mendicants considered, “The Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail. ‘You should know bad principles and good principles. And you should know bad results and good results. Knowing these things, your practice should follow the good principles with good results.’ Who can explain in detail the meaning of this brief passage for recitation given by the Buddha?” - -Then those mendicants thought, “This Venerable Mahākaccāna is praised by the Buddha and esteemed by his sensible spiritual companions. He is capable of explaining in detail the meaning of this brief passage for recitation given by the Buddha. Let’s go to him, and ask him about this matter. As he answers, so we’ll remember it.” - -Then those mendicants went to Mahākaccāna, and exchanged greetings with him. When the greetings and polite conversation were over, they sat down to one side. They told him what had happened, and said, “May Venerable Mahākaccāna please explain this.” - -“Reverends, suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But he’d pass over the roots and trunk, imagining that the heartwood should be sought in the branches and leaves. Such is the consequence for the venerables. Though you were face to face with the Buddha, you passed him by, imagining that you should ask me about this matter. For he is the Buddha, who knows and sees. He is vision, he is knowledge, he is the truth, he is holiness. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One. That was the time to approach the Buddha and ask about this matter. You should have remembered it in line with the Buddha’s answer.” - -“Certainly he is the Buddha, who knows and sees. He is vision, he is knowledge, he is the truth, he is holiness. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One. That was the time to approach the Buddha and ask about this matter. We should have remembered it in line with the Buddha’s answer. Still, Venerable Mahākaccāna is praised by the Buddha and esteemed by his sensible spiritual companions. He is capable of explaining in detail the meaning of this brief passage for recitation given by the Buddha. Please explain this, if it’s no trouble.” - -“Well then, reverends, listen and pay close attention, I will speak.” - -“Yes, reverend,” they replied. Mahākaccāna said this: - -“Reverends, the Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail: ‘You should know bad principles and good principles … and practice accordingly.’ - -So what are bad principles? What are good principles? What are bad results? And what are good results? Killing living creatures is a bad principle. Not killing living creatures is a good principle. And the many bad, unskillful qualities produced by killing living creatures are bad results. And the many skillful qualities fully developed because of not killing living creatures are good results. - -Stealing is a bad principle. Not stealing is a good principle. And the many bad, unskillful qualities produced by stealing are bad results. And the many skillful qualities fully developed because of not stealing are good results. - -Sexual misconduct is a bad principle. Avoiding sexual misconduct is a good principle. And the many bad, unskillful qualities produced by sexual misconduct are bad results. And the many skillful qualities fully developed because of avoiding sexual misconduct are good results. - -Lying is a bad principle. Not lying is a good principle. And the many bad, unskillful qualities produced by lying are bad results. And the many skillful qualities fully developed because of not lying are good results. - -Divisive speech is a bad principle. Avoiding divisive speech is a good principle. And the many bad, unskillful qualities produced by divisive speech are bad results. And the many skillful qualities fully developed because of avoiding divisive speech are good results. - -Harsh speech is a bad principle. Avoiding harsh speech is a good principle. And the many bad, unskillful qualities produced by harsh speech are bad results. And the many skillful qualities fully developed because of avoiding harsh speech are good results. - -Talking nonsense is a bad principle. Avoiding talking nonsense is a good principle. And the many bad, unskillful qualities produced by talking nonsense are bad results. And the many skillful qualities fully developed because of avoiding talking nonsense are good results. - -Covetousness is a bad principle. Contentment is a good principle. And the many bad, unskillful qualities produced by covetousness are bad results. And the many skillful qualities fully developed because of contentment are good results. - -Ill will is a bad principle. Good will is a good principle. And the many bad, unskillful qualities produced by ill will are bad results. And the many skillful qualities fully developed because of good will are good results. - -Wrong view is a bad principle. Right view is a good principle. And the many bad, unskillful qualities produced by wrong view are bad results. And the many skillful qualities fully developed because of right view are good results. - -The Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail: ‘You should know bad principles and good principles … and practice accordingly.’ And this is how I understand the detailed meaning of this passage for recitation. If you wish, you may go to the Buddha and ask him about this. You should remember it in line with the Buddha’s answer.” - -“Yes, reverend,” said those mendicants, approving and agreeing with what Mahākaccāna said. Then they rose from their seats and went to the Buddha, bowed, sat down to one side, and told him what had happened. Then they said: - -“Sir, we went to Mahākaccāna and asked him about this matter. And Mahākaccāna clearly explained the meaning to us in this manner, with these words and phrases.” - -“Good, good, mendicants! Mahākaccāna is astute, he has great wisdom. If you came to me and asked this question, I would answer it in exactly the same way as Mahākaccāna. That is what it means, and that’s how you should remember it.” - -10.173 Bad Principles (3rd) - -“Mendicants, you should know bad principles and good principles. And you should know bad results and good results. Knowing these things, your practice should follow the good principles with good results. - -So what are bad principles? What are good principles? What are bad results? And what are good results? Killing living creatures is a bad principle. Not killing living creatures is a good principle. And the many bad, unskillful qualities produced by killing living creatures are bad results. And the many skillful qualities fully developed because of not killing living creatures are good results. - -Stealing is a bad principle. Not stealing is a good principle. … Sexual misconduct is a bad principle. Avoiding sexual misconduct is a good principle. … Lying is a bad principle. Not lying is a good principle. … Divisive speech is a bad principle. Avoiding divisive speech is a good principle. … Harsh speech is a bad principle. Avoiding harsh speech is a good principle. … Talking nonsense is a bad principle. Avoiding talking nonsense is a good principle. … Covetousness is a bad principle. Contentment is a good principle. … Ill will is a bad principle. Good will is a good principle. … - -Wrong view is a bad principle. Right view is a good principle. And the many bad, unskillful qualities produced by wrong view are bad results. And the many skillful qualities fully developed because of right view are good results. - -‘You should know bad principles and good principles. And you should know bad results and good results. Knowing these things, your practice should follow the good principles with good results.’ That’s what I said, and this is why I said it.” - -10.174 Sources of Deeds - -“Mendicants, I say that killing living creatures is threefold: caused by greed, hate, or delusion. - -I say that stealing is threefold: caused by greed, hate, or delusion. - -I say that sexual misconduct is threefold: caused by greed, hate, or delusion. - -I say that lying is threefold: caused by greed, hate, or delusion. - -I say that divisive speech is threefold: caused by greed, hate, or delusion. - -I say that harsh speech is threefold: caused by greed, hate, or delusion. - -I say that talking nonsense is threefold: caused by greed, hate, or delusion. - -I say that covetousness is threefold: caused by greed, hate, or delusion. - -I say that ill will is threefold: caused by greed, hate, or delusion. - -I say that wrong view is threefold: caused by greed, hate, or delusion. And so greed, hate, and delusion are sources and origins for deeds. With the ending of greed, hate, and delusion, the sources of deeds are ended.” - -10.175 The Bypass - -“Mendicants, this teaching provides a bypass, it doesn’t lack a bypass. And how does this teaching provide a bypass, not lacking a bypass? Not killing living creatures bypasses killing living creatures. Not stealing bypasses stealing. Avoiding sexual misconduct bypasses sexual misconduct. Not lying bypasses lying. Avoiding divisive speech bypasses divisive speech. Avoiding harsh speech bypasses harsh speech. Avoiding talking nonsense bypasses talking nonsense. Contentment bypasses covetousness. Good will bypasses ill will. Right view bypasses wrong view. That’s how this teaching provides a bypass, it doesn’t lack a bypass.” - -10.176 With Cunda - -So I have heard. At one time the Buddha was staying near Pāvā in Cunda the smith’s mango grove. Then Cunda the smith went to the Buddha, bowed, and sat down to one side. The Buddha said to him, “Cunda, whose purity do you believe in?” - -“Sir, I believe in the purity advocated by the western brahmins draped with moss who carry pitchers, serve the sacred flame, and immerse themselves in water.” - -“But Cunda, what kind of purity do these western brahmins advocate?” - -“The western brahmins encourage their disciples like this: ‘Please, good people, rising early you should stroke the earth from your bed. If you don’t stroke the earth, stroke fresh cow dung. If you don’t stroke fresh cow dung, stroke green grass. If you don’t stroke green grass, serve the sacred flame. If you don’t serve the sacred flame, revere the sun with joined palms. If you don’t revere the sun with joined palms, immerse yourself in water three times, including the evening.’ The western brahmins advocate this kind of purity.” - -“The purity advocated by the western brahmins is quite different from that in the training of the noble one.” - -“But what, Master Gotama, is purity in the training of the noble one? Master Gotama, please teach me this.” - -“Well then, brahmin, listen and pay close attention, I will speak.” - -“Yes, sir,” Cunda replied. The Buddha said this: - -“Cunda, impurity is threefold by way of body, fourfold by way of speech, and threefold by way of mind. - -And how is impurity threefold by way of body? It’s when a certain person kills living creatures. They’re violent, bloody-handed, a hardened killer, merciless to living beings. - -They steal. With the intention to commit theft, they take the wealth or belongings of others from village or wilderness. - -They commit sexual misconduct. They have sexual relations with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They have sexual relations with a woman who is protected on principle, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal. - -This is the threefold impurity by way of body. - -And how is impurity fourfold by way of speech? It’s when a certain person lies. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, mister, say what you know.’ Not knowing, they say ‘I know.’ Knowing, they say ‘I don’t know.’ Not seeing, they say ‘I see.’ And seeing, they say ‘I don’t see.’ So they deliberately lie for the sake of themselves or another, or for some trivial worldly reason. - -They speak divisively. They repeat in one place what they heard in another so as to divide people against each other. And so they divide those who are harmonious, supporting division, delighting in division, loving division, speaking words that promote division. - -They speak harshly. They use the kinds of words that are cruel, nasty, hurtful, offensive, bordering on anger, not leading to immersion. - -They talk nonsense. Their speech is untimely, and is neither factual nor beneficial. It has nothing to do with the teaching or the training. Their words have no value, and are untimely, unreasonable, rambling, and pointless. This is the fourfold impurity by way of speech. - -And how is impurity threefold by way of mind? It’s when a certain person is covetous. They covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’ - -They have ill will and hateful intentions: ‘May these sentient beings be killed, slaughtered, slain, destroyed, or annihilated!’ - -They have wrong view. Their perspective is distorted: ‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no obligation to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’ This is the threefold impurity by way of mind. - -These are the ten ways of doing unskillful deeds. When you have these ten ways of doing unskillful deeds, then if you rise early, whether or not you stroke the earth from your bed, you’re still impure. - -Whether or not you stroke fresh cow dung, you’re still impure. - -Whether or not you stroke green grass, you’re still impure. - -Whether or not you serve the sacred flame, you’re still impure. - -Whether or not you revere the sun with joined palms, you’re still impure. - -Whether or not you immerse yourself in water three times, you’re still impure. Why is that? These ten ways of doing unskillful deeds are impure and make things impure. - -It’s because of those who do these ten kinds of unskillful deeds that hell, the animal realm, the ghost realm, or any other bad places are found. - -Cunda, purity is threefold by way of body, fourfold by way of speech, and threefold by way of mind. - -And how is purity threefold by way of body? It’s when a certain person gives up killing living creatures. They renounce the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings. - -They give up stealing. They don’t, with the intention to commit theft, take the wealth or belongings of others from village or wilderness. - -They give up sexual misconduct. They don’t have sexual relations with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They don’t have sexual relations with a woman who is protected on principle, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal. - -This is the threefold purity by way of body. - -And how is purity fourfold by way of speech? It’s when a certain person gives up lying. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, mister, say what you know.’ Not knowing, they say ‘I don’t know.’ Knowing, they say ‘I know.’ Not seeing, they say ‘I don’t see.’ And seeing, they say ‘I see.’ So they don’t deliberately lie for the sake of themselves or another, or for some trivial worldly reason. - -They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony. - -They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people. - -They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial. - -This is the fourfold purity by way of speech. - -And how is purity threefold by way of mind? It’s when a certain person is content. They don’t covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’ - -They have a kind heart and loving intentions: ‘May these sentient beings live free of enmity and ill will, untroubled and happy!’ - -They have right view, an undistorted perspective: ‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There is obligation to mother and father. There are beings reborn spontaneously. And there are ascetics and brahmins who are well attained and practiced, and who describe the afterlife after realizing it with their own insight.’ - -This is the threefold purity by way of mind. - -These are the ten ways of doing skillful deeds. When you have these ten ways of doing skillful deeds, then if you rise early, whether or not you stroke the earth from your bed, you’re still pure. - -Whether or not you stroke fresh cow dung, you’re still pure. - -Whether or not you stroke green grass, you’re still pure. - -Whether or not you serve the sacred flame, you’re still pure. - -Whether or not you revere the sun with joined palms, you’re still pure. - -Whether or not you immerse yourself in water three times, you’re still pure. Why is that? These ten ways of doing skillful deeds are pure and make things pure. - -It’s because of those who do these ten kinds of skillful deeds that gods, humans, or any other good places are found.” - -When he said this, Cunda the smith said to the Buddha, “Excellent, sir! Excellent! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.” - -10.177 With Jāṇussoṇi - -Then the brahmin Jāṇussoṇi went up to the Buddha, and exchanged greetings with him. - -When the greetings and polite conversation were over, he sat down to one side and said to the Buddha, “We who are known as brahmins give gifts and perform memorial rites for the dead: ‘May this gift aid my departed relatives and family. May they partake of this gift.’ But does this gift really aid departed relatives and family? Do they actually partake of it?” - -“It aids them if the conditions are right, brahmin, but not if the conditions are wrong.” - -“Then, Master Gotama, what are the right and wrong conditions?” - -“Brahmin, take someone who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, with wrong view. When their body breaks up, after death, they’re reborn in hell. There they survive feeding on the food of the hell beings. The conditions there are wrong, so the gift does not aid the one who lives there. - -Take someone else who kills living creatures … and has wrong view. When their body breaks up, after death, they’re reborn in the animal realm. There they survive feeding on the food of the beings in the animal realm. The conditions there too are wrong, so the gift does not aid the one who lives there. - -Take someone else who doesn’t kill living creatures, steal, commit sexual misconduct, or use speech that’s false, divisive, harsh, or nonsensical. They're contented, kind-hearted, and have right view. When their body breaks up, after death, they’re reborn in the human realm. There they survive feeding on human food. The conditions there too are wrong, so the gift does not aid the one who lives there. - -Take someone else who doesn’t kill living creatures … and has right view. When their body breaks up, after death, they’re reborn in the company of the gods. There they survive feeding on the food of the gods. The conditions there too are wrong, so the gift does not aid the one who lives there. - -Take someone else who kills living creatures … and has wrong view. When their body breaks up, after death, they’re reborn in the ghost realm. There they survive feeding on the food of the beings in the ghost realm. Or else they survive feeding on what friends and colleagues, relatives and kin provide them with from here. The conditions there are right, so the gift aids the one who lives there.” - -“But Master Gotama, who partakes of that gift if the departed relative is not reborn in that place?” - -“Other departed relatives reborn there will partake of that gift.” - -“But who partakes of the gift when neither that relative nor other relatives have been reborn in that place?” - -“It’s impossible, brahmin, it cannot happen that that place is vacant of departed relatives in all this long time. It’s never fruitless for the donor.” - -“Does Master Gotama propose this even when the conditions are wrong?” - -“I propose this even when the conditions are wrong. Take someone who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, with wrong view. They give to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, perfumes, and makeup; and bed, house, and lighting. When their body breaks up, after death, they’re reborn in the company of elephants. There they get to have food and drink, garlands and various adornments. - -Since in this life they killed living creatures … and had wrong view, they were reborn in the company of elephants. Since they gave to ascetics or brahmins … they get to have food and drink, garlands and various adornments. - -Take someone else who kills living creatures … and has wrong view. They give to ascetics or brahmins … When their body breaks up, after death, they’re reborn in the company of horses. … cattle … dogs. There they get to have food and drink, garlands and various adornments. - -Since in this life they killed living creatures … and had wrong view, they were reborn in the company of dogs. Since they gave to ascetics or brahmins … they get to have food and drink, garlands and various adornments. - -Take someone else who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, with right view. They give to ascetics or brahmins … When their body breaks up, after death, they’re reborn in the human realm. There they get to have the five kinds of human sensual stimulation. - -Since in this life they didn’t kill living creatures … and had right view, they were reborn in the company of humans. Since they gave to ascetics or brahmins … they get to have the five kinds of human sensual stimulation. - -Take someone else who doesn’t kill living creatures … and has right view. They give to ascetics or brahmins … When their body breaks up, after death, they’re reborn in the company of the gods. There they get to have the five kinds of heavenly sensual stimulation. - -Since in this life they didn’t kill living creatures … and had right view, they were reborn in the company of the gods. Since they gave to ascetics or brahmins … they get to have the five kinds of heavenly sensual stimulation. It’s never fruitless for the donor.” - -“It’s incredible, Master Gotama, it’s amazing, Just this much is quite enough to justify giving gifts and performing memorial rites for the dead, since it’s never fruitless for the donor.” - -“That’s so true, brahmin. It’s never fruitless for the donor.” - -“Excellent, Master Gotama! Excellent! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” - -18. Good - -10.178 Good - -“Mendicants, I will teach you what is good and what is not good. Listen and pay close attention, I will speak.” - -“Yes, sir,” they replied. The Buddha said this: - -“And what, mendicants, is not good? Killing living creatures, stealing, and sexual misconduct; speech that’s false, divisive, harsh, or nonsensical; covetousness, ill will, and wrong view. This is called what is not good. - -And what is good? Avoiding killing living creatures, stealing, and sexual misconduct; avoiding speech that’s false, divisive, harsh, or nonsensical; contentment, good will, and right view. This is called what is good.” - -10.179 The Teaching of the Noble Ones - -“Mendicants, I will teach you the teaching of the noble ones, and what is not the teaching of the noble ones. Listen and pay close attention, I will speak. … And what is not the teaching of the noble ones? Killing living creatures … wrong view. This is called what is not the teaching of the noble ones. - -And what is the teaching of the noble ones? Not killing living creatures … right view. This is called the teaching of the noble ones.” - -10.180 Skillful - -“I will teach you the skillful and the unskillful … And what is the unskillful? Killing living creatures … wrong view. This is called the unskillful. - -And what is the skillful? Not killing living creatures … right view. This is called the skillful.” - -10.181 Beneficial - -“I will teach you the beneficial and the harmful. … And what is the harmful? Killing living creatures … wrong view. This is called the harmful. - -And what is the beneficial? Not killing living creatures … right view. This is called the beneficial.” - -10.182 The Teaching - -“I will teach you what is the teaching and what is not the teaching. … And what is not the teaching? Killing living creatures … wrong view. This is called what is not the teaching. - -And what is the teaching? Not killing living creatures … right view. This is called the teaching.” - -10.183 Defiled - -“I will teach you the defiled principle and the undefiled. … And what is the defiled principle? Killing living creatures … wrong view. This is called the defiled principle. - -And what is the undefiled principle? Not killing living creatures … right view. This is called the undefiled principle.” - -10.184 Blameworthy - -“I will teach you the blameworthy principle and the blameless. … And what is the blameworthy principle? Killing living creatures … wrong view. This is called the blameworthy principle. - -And what is the blameless principle? Not killing living creatures … right view. This is called the blameless principle.” - -10.185 Mortifying - -“I will teach you the mortifying principle and the unmortifying. … And what is the mortifying principle? Killing living creatures … wrong view. This is called the mortifying principle. - -And what is the unmortifying principle? Not killing living creatures … right view. This is called the unmortifying principle.” - -10.186 Leading to Accumulation - -“I will teach you the principle that leads to accumulation and that which leads to dispersal. … And what is the principle that leads to accumulation? Killing living creatures … wrong view. This is called the principle that leads to accumulation. - -And what is the principle that leads to dispersal? Not killing living creatures … right view. This is called the principle that leads to dispersal.” - -10.187 With Suffering as Outcome - -“I will teach you the principle that has suffering as outcome, and that which has happiness as outcome. … And what is the principle whose outcome is suffering? Killing living creatures … wrong view. This is the principle whose outcome is suffering. - -And what is the principle whose outcome is happiness? Not killing living creatures … right view. This is the principle whose outcome is happiness.” - -10.188 Result - -“I will teach you the principle that results in suffering and that which results in happiness. … And what is the principle that results in suffering? Killing living creatures … wrong view. This is called the principle that results in suffering. - -And what is the principle that results in happiness? Not killing living creatures … right view. This is called the principle that results in happiness.” - -19. The Noble Path - -10.189 The Noble Path - -“I will teach you the noble path and the ignoble path. … And what is the ignoble path? Killing living creatures … wrong view. This is called the ignoble path. - -And what is the noble path? Not killing living creatures … right view. This is called the noble path.” - -10.190 The Dark Path - -“I will teach you the dark path and the bright path. … And what is the dark path? Killing living creatures … wrong view. This is called the dark path. - -And what is the bright path? Not killing living creatures … right view. This is called the bright path.” - -10.191 The True Teaching - -“I will teach you what is the true teaching and what is not the true teaching. … And what is not the true teaching? Killing living creatures … wrong view. This is called what is not the true teaching. - -And what is the true teaching? Not killing living creatures … right view. This is called the true teaching.” - -10.192 The Teaching of the Good Persons - -“Mendicants, I will teach you the teaching of the good persons and the teaching of the bad persons. And what is the teaching of the bad persons? Killing living creatures … wrong view. This is the teaching of the bad persons. - -And what is the teaching of the good persons? Not killing living creatures … right view. This is the teaching of the good persons.” - -10.193 Principles That Should Be Activated - -“I will teach you the principle to activate and the principle not to activate. … And what is the principle not to activate? Killing living creatures … wrong view. This is called the principle not to activate. - -And what is the principle to activate? Not killing living creatures … right view. This is called the principle to activate.” - -10.194 Principles That Should Be Cultivated - -“I will teach you the principle to cultivate and the principle not to cultivate. … And what is the principle not to cultivate? Killing living creatures … wrong view. This is called the principle not to cultivate. - -And what is the principle to cultivate? Not killing living creatures … right view. This is called the principle to cultivate.” - -10.195 Principles That Should Be Developed - -“I will teach you the principle to develop and the principle not to develop. … Listen and pay close attention, I will speak. And what is the principle not to develop? Killing living creatures … wrong view. This is called the principle not to develop. - -And what is the principle to develop? Not killing living creatures … right view. This is called the principle to develop.” - -10.196 Principles That Should Be Made Much Of - -“I will teach you the principle to make much of and the principle not to make much of. … And what is the principle not to make much of? Killing living creatures … wrong view. This is called the principle not to make much of. - -And what is the principle to make much of? Not killing living creatures … right view. This is called the principle to make much of.” - -10.197 Should Be Recollected - -“I will teach you the principle to recollect and the principle not to recollect. … And what is the principle not to recollect? Killing living creatures … wrong view. This is called the principle not to recollect. - -And what is the principle to recollect? Not killing living creatures … right view. This is called the principle to recollect.” - -10.198 Should Be Realized - -“I will teach you the principle to realize and the principle not to realize. … And what is the principle not to realize? Killing living creatures … wrong view. This is called the principle not to realize. - -And what is the principle to realize? Not killing living creatures … right view. This is called the principle to realize.” - -20. Another Chapter on Persons - -10.199–210 Should Not Associate, Etc. - -“Mendicants, you should not associate with a person who has ten qualities. What ten? They kill living creatures, steal, and commit sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, with wrong view. You should not associate with a person who has these ten qualities. - -You should associate with a person who has ten qualities. What ten? They don’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. They’re contented, kind-hearted, with right view. You should associate with a person who has these ten qualities.” - -“Mendicants, you should not frequent a person who has ten qualities. you should frequent … you should not pay homage … you should pay homage … you should not venerate … you should venerate … you should not praise … you should praise … you should not revere … you should revere … you should not defer to … you should defer to … is not a success … is a success … is not pure … is pure … does not win over conceit … wins over conceit … does not grow in wisdom … grows in wisdom … - -A person who has these ten qualities makes much bad karma. … makes much merit. What ten? They don’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. They’re contented, kind-hearted, with right view. A person who has these ten qualities makes much merit.” - -21. The Body Born of Deeds - -10.211 Heaven and Hell (1st) - -“Someone with ten qualities is cast down to hell. What ten? It’s when a certain person kills living creatures. They’re violent, bloody-handed, a hardened killer, merciless to living beings. - -They steal. With the intention to commit theft, they take the wealth or belongings of others from village or wilderness. - -They commit sexual misconduct. They have sexual relations with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They have sexual relations with a woman who is protected on principle, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal. - -They lie. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, mister, say what you know.’ Not knowing, they say ‘I know.’ Knowing, they say ‘I don’t know.’ Not seeing, they say ‘I see.’ And seeing, they say ‘I don’t see.’ So they deliberately lie for the sake of themselves or another, or for some trivial worldly reason. - -They speak divisively. They repeat in one place what they heard in another so as to divide people against each other. And so they divide those who are harmonious, supporting division, delighting in division, loving division, speaking words that promote division. - -They speak harshly. They use the kinds of words that are cruel, nasty, hurtful, offensive, bordering on anger, not leading to immersion. - -They talk nonsense. Their speech is untimely, and is neither factual nor beneficial. It has nothing to do with the teaching or the training. Their words have no value, and are untimely, unreasonable, rambling, and pointless. - -They’re covetous. They covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’ - -They have ill will and hateful intentions: ‘May these sentient beings be killed, slaughtered, slain, destroyed, or annihilated!’ - -They have wrong view. Their perspective is distorted: ‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no obligation to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’ Someone with these ten qualities is cast down to hell. - -Someone with ten qualities is raised up to heaven. What ten? It’s when a certain person gives up killing living creatures. They renounce the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings. - -They give up stealing. They don’t, with the intention to commit theft, take the wealth or belongings of others from village or wilderness. - -They give up sexual misconduct. They don’t have sex with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They don’t have sex with a woman who is protected on principle, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal. - -They give up lying. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, mister, say what you know.’ Not knowing, they say ‘I don’t know.’ Knowing, they say ‘I know.’ Not seeing, they say ‘I don’t see.’ And seeing, they say ‘I see.’ So they don’t deliberately lie for the sake of themselves or another, or for some trivial worldly reason. - -They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony. - -They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people. - -They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial. - -They’re content. They don’t covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’ - -They have a kind heart and loving intentions: ‘May these sentient beings live free of enmity and ill will, untroubled and happy!’ - -They have right view, an undistorted perspective: ‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There is obligation to mother and father. There are beings reborn spontaneously. And there are ascetics and brahmins who are well attained and practiced, and who describe the afterlife after realizing it with their own insight.’ - -Someone with these ten qualities is raised up to heaven.” - -10.212 Heaven and Hell (2nd) - -“Someone with ten qualities is cast down to hell. What ten? It’s when a certain person kills living creatures. They’re violent, bloody-handed, a hardened killer, merciless to living beings. - -They steal. … They commit sexual misconduct. … They lie. … They speak divisively. … They speak harshly. … They indulge in talking nonsense. … They’re covetous. … They have cruel intentions. … They have wrong view. … Someone with these ten qualities is cast down to hell. - -Someone with ten qualities is raised up to heaven. What ten? It’s when a certain person gives up killing living creatures. They renounce the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings. - -They give up stealing. … They give up sexual misconduct. … They give up lying. … They give up divisive speech. … They give up harsh speech. … They give up talking nonsense. … They’re content. … They’re kind hearted. … They have right view. … Someone with these ten qualities is raised up to heaven.” - -10.213 A Female - -“A female with ten qualities is cast down to hell. What ten? She kills living creatures. … She steals. … She commits sexual misconduct. … She lies. … She speaks divisively. … She speaks harshly. … She indulges in talking nonsense. … She’s covetous. … She has cruel intentions. … She has wrong view. … A female with these ten qualities is cast down to hell. - -A female with ten qualities is raised up to heaven. What ten? She doesn’t kill living creatures. … She doesn’t steal. … She doesn’t commit sexual misconduct. … She doesn’t lie. … She doesn’t speak divisively. … She doesn’t speak harshly. … She doesn’t indulge in talking nonsense. … She’s content. … She’s kind hearted. … She has right view. … A female with these ten qualities is raised up to heaven.” - -10.214 A Laywoman - -“A laywoman with ten qualities is cast down to hell. What ten? She kills living creatures. … She has wrong view. … A laywoman with these ten qualities is cast down to hell. - -A laywoman with ten qualities is raised up to heaven. What ten? She doesn’t kill living creatures. … She has right view. … A laywoman with these ten qualities is raised up to heaven.” - -10.215 Assured - -“A laywoman living at home with these ten qualities is not self-assured. What ten? She kills living creatures. … She has wrong view. … A laywoman living at home with these ten qualities is not self-assured. - -A laywoman living at home with these ten qualities is self-assured. What ten? She doesn’t kill living creatures. … She has right view. … A laywoman living at home with these ten qualities is self-assured.” - -10.216 Creepy Creatures - -“Mendicants, I will teach you an exposition of the teaching on creepy creatures. Listen and pay close attention, I will speak.” - -“Yes, sir,” they replied. The Buddha said this: - -“What is the exposition of the teaching on creepy creatures? Sentient beings are the owners of their deeds and heir to their deeds. Deeds are their womb, their relative, and their refuge. They shall be the heir of whatever deeds they do, whether good or bad. - -Take a certain person who kills living creatures. They’re violent, bloody-handed, a hardened killer, merciless to living beings. They’re creepy in body, speech, and mind. Doing crooked deeds by way of body, speech, and mind, their destiny and rebirth is crooked. - -Someone whose destiny and rebirth is crooked is reborn in one of two places, I say: in an exclusively painful hell, or among the species of creepy animals. And what are the species of creepy animals? Snakes, scorpions, centipedes, mongooses, cats, mice, owls, or whatever other species of animal that creep away when they see humans. This is how a being is born from a being. For your deeds determine your rebirth, and when you’re reborn contacts affect you. This is why I say that sentient beings are heirs to their deeds. - -Take someone else who steals … commits sexual misconduct … lies … speaks divisively … speaks harshly … indulges in talking nonsense … is covetous … has cruel intentions … has wrong view … They’re creepy in body, speech, and mind. Doing crooked deeds by way of body, speech, and mind, their destiny and rebirth is crooked. - -Someone whose destiny and rebirth is crooked is reborn in one of two places, I say: in an exclusively painful hell, or among the species of creepy animals. And what are the species of creepy animals? Snakes, scorpions, centipedes, mongooses, cats, mice, owls, or whatever other species of animal that creep away when they see humans. This is how a being is born from a being. For your deeds determine your rebirth, and when you’re reborn contacts affect you. This is why I say that sentient beings are heirs to their deeds. Sentient beings are the owners of their deeds and heir to their deeds. Deeds are their womb, their relative, and their refuge. They shall be the heir of whatever deeds they do, whether good or bad. - -Take a certain person who gives up killing living creatures. They renounce the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings. They’re not creepy in body, speech, and mind. Doing virtuous deeds by way of body, speech, and mind, their destiny and rebirth is virtuous. - -Someone whose destiny and rebirth is virtuous is reborn in one of two places, I say: in a heaven of perfect happiness, or in an eminent well-to-do family of aristocrats, brahmins, or householders—rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain. This is how a being is born from a being. For your deeds determine your rebirth, and when you’re reborn contacts affect you. This is why I say that sentient beings are heirs to their deeds. - -Take someone else who gives up stealing … sexual misconduct … lying … divisive speech … harsh speech … talking nonsense … They’re content … kind hearted … they have right view … They’re not creepy in body, speech, and mind. Doing virtuous deeds by way of body, speech, and mind, their destiny and rebirth is virtuous. - -Someone whose destiny and rebirth is virtuous is reborn in one of two places, I say: in a heaven of perfect happiness, or in an eminent well-to-do family of aristocrats, brahmins, or householders—rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain. This is how a being is born from a being. For your deeds determine your rebirth, and when you’re reborn contacts affect you. This is why I say that sentient beings are heirs to their deeds. - -Sentient beings are the owners of their deeds and heir to their deeds. Deeds are their womb, their relative, and their refuge. They shall be the heir of whatever deeds they do, whether good or bad. This is the exposition of the teaching on creepy creatures.” - -10.217 Intentional (1st) - -“Mendicants, I don’t say that intentional deeds that have been performed and accumulated are eliminated without being experienced. And that may be in the present life, or in the next life, or in some subsequent period. And I don’t say that suffering is ended without experiencing intentional deeds that have been performed and accumulated. - -Now, there are three kinds of corruption and failure of bodily action that have unskillful intention, with suffering as their outcome and result. There are four kinds of corruption and failure of verbal action that have unskillful intention, with suffering as their outcome and result. There are three kinds of corruption and failure of mental action that have unskillful intention, with suffering as their outcome and result. - -And what are the three kinds of corruption and failure of bodily action? It’s when a certain person kills living creatures. They’re violent, bloody-handed, a hardened killer, merciless to living beings. - -They steal. With the intention to commit theft, they take the wealth or belongings of others from village or wilderness. - -They commit sexual misconduct. They have sex with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They have sex with a woman who is protected on principle, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal. - -These are the three kinds of corruption and failure of bodily action. - -And what are the four kinds of corruption and failure of verbal action? It’s when a certain person lies. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, mister, say what you know.’ Not knowing, they say ‘I know.’ Knowing, they say ‘I don’t know.’ Not seeing, they say ‘I see.’ And seeing, they say ‘I don’t see.’ So they deliberately lie for the sake of themselves or another, or for some trivial worldly reason. - -They speak divisively. They repeat in one place what they heard in another so as to divide people against each other. And so they divide those who are harmonious, supporting division, delighting in division, loving division, speaking words that promote division. - -They speak harshly. They use the kinds of words that are cruel, nasty, hurtful, offensive, bordering on anger, not leading to immersion. - -They indulge in talking nonsense. Their speech is untimely, and is neither factual nor beneficial. It has nothing to do with the teaching or the training. Their words have no value, and are untimely, unreasonable, rambling, and pointless. - -These are the four kinds of corruption and failure of verbal action. - -And what are the three kinds of corruption and failure of mental action? It’s when someone is covetous. They covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’ - -They have ill will and hateful intentions: ‘May these sentient beings be killed, slaughtered, slain, destroyed, or annihilated!’ - -They have wrong view. Their perspective is distorted: ‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no obligation to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’ - -These are the three kinds of corruption and failure of mental action. - -When their body breaks up, after death, sentient beings are reborn in a place of loss, a bad place, the underworld, hell because of these three kinds of corruption and failure of bodily action, these four kinds of corruption and failure of verbal action, or these three kinds of corruption and failure of mental action that have unskillful intention, with suffering as their outcome and result. - -It’s like throwing loaded dice: they always fall the right side up. In the same way, when their body breaks up, after death, sentient beings are reborn in a place of loss, a bad place, the underworld, hell because of these three kinds of corruption and failure of bodily action, these four kinds of corruption and failure of verbal action, or these three kinds of corruption and failure of mental action that have unskillful intention, with suffering as their outcome and result. - -I don’t say that intentional deeds that have been performed and accumulated are eliminated without being experienced. And that may be in the present life, or in the next life, or in some subsequent period. And I don’t say that suffering is ended without experiencing intentional deeds that have been performed and accumulated. - -Now, there are three kinds of successful bodily action that have skillful intention, with happiness as their outcome and result. There are four kinds of successful verbal action that have skillful intention, with happiness as their outcome and result. There are three kinds of successful mental action that have skillful intention, with happiness as their outcome and result. - -And what are the three kinds of successful bodily action? It’s when a certain person gives up killing living creatures. They renounce the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings. - -They don’t steal. They don’t, with the intention to commit theft, take the wealth or belongings of others from village or wilderness. - -They give up sexual misconduct. They don’t have sex with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They don’t have sex with a woman who is protected on principle, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal. - -These are the three kinds of successful bodily action. - -And what are the four kinds of successful verbal action? It’s when a certain person gives up lying. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, mister, say what you know.’ Not knowing, they say ‘I don’t know.’ Knowing, they say ‘I know.’ Not seeing, they say ‘I don’t see.’ And seeing, they say ‘I see.’ They don’t deliberately lie for the sake of themselves or another, or for some trivial worldly reason. - -They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony. - -They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people. - -They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial. - -These are the four kinds of successful verbal action. - -And what are the three kinds of successful mental action? It’s when someone is content. They don’t covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’ - -They have a kind heart and loving intentions: ‘May these sentient beings live free of enmity and ill will, untroubled and happy!’ - -They have right view, an undistorted perspective: ‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There is obligation to mother and father. There are beings reborn spontaneously. And there are ascetics and brahmins who are well attained and practiced, and who describe the afterlife after realizing it with their own insight.’ - -These are the three kinds of successful mental action. - -When their body breaks up, after death, sentient beings are reborn in a good place, in heaven because of these three kinds of successful bodily action, these four kinds of successful verbal action, or these three kinds of successful mental action that have skillful intention, with happiness as their outcome and result. - -It’s like throwing loaded dice: they always fall the right side up. In the same way, when their body breaks up, after death, sentient beings are reborn in a good place, in heaven because of these three kinds of successful bodily action, these four kinds of successful verbal action, or these three kinds of successful mental action that have skillful intention, with happiness as their outcome and result. I don’t say that intentional deeds that have been performed and accumulated are eliminated without being experienced. And that may be in the present life, or in the next life, or in some subsequent period. And I don’t say that suffering is ended without experiencing intentional deeds that have been performed and accumulated.” - -10.218 Intentional (2nd) - -“Mendicants, I don’t say that intentional deeds that have been performed and accumulated are eliminated without being experienced. And that may be in the present life, or in the next life, or in some subsequent period. And I don’t say that suffering is ended without experiencing intentional deeds that have been performed and accumulated. - -Now, there are three kinds of corruption and failure of bodily action that have unskillful intention, with suffering as their outcome and result. There are four kinds of corruption and failure of verbal action that have unskillful intention, with suffering as their outcome and result. There are three kinds of corruption and failure of mental action that have unskillful intention, with suffering as their outcome and result. - -And what are the three kinds of corruption and failure of bodily action? … These are the three kinds of corruption and failure of bodily action. - -And what are the four kinds of corruption and failure of verbal action? … These are the four kinds of corruption and failure of verbal action. - -And what are the three kinds of corruption and failure of mental action? … These are the three kinds of corruption and failure of mental action. - -When their body breaks up, after death, sentient beings are reborn in a place of loss, a bad place, the underworld, hell because of these three kinds of corruption and failure of bodily action, these four kinds of corruption and failure of verbal action, or these three kinds of corruption and failure of mental action that have unskillful intention, with suffering as their outcome and result. - -I don’t say that intentional deeds that have been performed and accumulated are eliminated without being experienced. And that may be in the present life, or in the next life, or in some subsequent period. And I don’t say that suffering is ended without experiencing intentional deeds that have been performed and accumulated. - -Now, there are three kinds of successful bodily action that have skillful intention, with happiness as their outcome and result. There are four kinds of successful verbal action that have skillful intention, with happiness as their outcome and result. There are three kinds of successful mental action that have skillful intention, with happiness as their outcome and result. - -And what are the three kinds of successful bodily action? … These are the three kinds of successful bodily action. - -And what are the four kinds of successful verbal action? … These are the four kinds of successful verbal action. - -And what are the three kinds of successful mental action? … These are the three kinds of successful mental action. - -When their body breaks up, after death, sentient beings are reborn in a good place, in heaven because of these three kinds of successful bodily action, these four kinds of successful verbal action, or these three kinds of successful mental action that have skillful intention, with happiness as their outcome and result. …” - -10.219 The Body Born of Deeds - -“Mendicants, I don’t say that intentional deeds that have been performed and accumulated are eliminated without being experienced. And that may be in the present life, or in the next life, or in some subsequent period. And I don’t say that suffering is ended without experiencing intentional deeds that have been performed and accumulated. - -That noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. - -They understand: ‘Formerly my mind was limited and undeveloped. Now it’s limitless and well developed. Whatever limited deeds I’ve done don’t remain or persist there.’ - -What do you think, mendicants? Suppose a child had developed the heart’s release by love from their childhood on. Would they still do any bad deed?” - -“No, sir.” - -“Not doing any bad deed, would they still experience any suffering?” - -“No, sir. For if they don’t do any bad deed, from where would suffering afflict them?” - -“This heart’s release by love should be developed by women or men. For neither women nor men take this body with them when they go. The mind is what’s inside mortal beings. They understand: ‘Whatever bad deeds I have done in the past with this deed-born body I will experience here. It will not follow me to my next life.’ The heart’s release by love developed in this way leads to non-return for a wise mendicant here who has not penetrated to a higher freedom. - -They meditate spreading a heart full of compassion … They meditate spreading a heart full of rejoicing … They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. - -They understand: ‘Formerly my mind was limited and undeveloped. Now it’s limitless and well developed. Whatever limited deeds I’ve done don’t remain or persist there.’ - -What do you think, mendicants? Suppose a child had developed the heart’s release by equanimity from their childhood on. Would they still do any bad deed?” - -“No, sir.” - -“Not doing any bad deed, would they still experience any suffering?” - -“No, sir. For if they don’t do any bad deed, from where would suffering afflict them?” - -“This heart’s release by equanimity should be developed by women or men. For neither women nor men take this body with them when they go. The mind is what’s inside mortal beings. They understand: ‘Whatever bad deeds I have done in the past with this deed-born body I will experience here. It will not follow me to my next life.’ The heart’s release by equanimity developed in this way leads to non-return for a wise mendicant here who has not penetrated to a higher freedom.” - -10.220 Unprincipled Conduct - -Then a certain brahmin went up to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: - -“What is the cause, Master Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell?” - -“Unprincipled and immoral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.” - -“But what is the cause, Master Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm?” - -“Principled and moral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.” - -“I don’t understand the detailed meaning of what Master Gotama has said in brief. Please, Master Gotama, teach me this matter so I can understand the detailed meaning.” - -“Well then, brahmin, listen and pay close attention, I will speak.” - -“Yes, sir,” the brahmin replied. The Buddha said this: - -“Brahmin, unprincipled and immoral conduct is threefold by way of body, fourfold by way of speech, and threefold by way of mind. - -And how is unprincipled and immoral conduct threefold by way of body? … That’s how unprincipled and immoral conduct is threefold by way of body. - -And how is unprincipled and immoral conduct fourfold by way of speech? … That’s how unprincipled and immoral conduct is fourfold by way of speech. - -And how is unprincipled and immoral conduct threefold by way of mind? … That’s how unprincipled and immoral conduct is threefold by way of mind. That’s how unprincipled and immoral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell. - -Principled and moral conduct is threefold by way of body, fourfold by way of speech, and threefold by way of mind. - -And how is principled and moral conduct threefold by way of body? … That’s how principled and moral conduct is threefold by way of body. - -And how is principled and moral conduct fourfold by way of speech? … That’s how principled and moral conduct is fourfold by way of speech. - -And how is principled and moral conduct threefold by way of mind? … That’s how principled and moral conduct is threefold by way of mind. That’s how principled and moral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.” - -“Excellent, Master Gotama! Excellent! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.” - -22. Similarity -221. - -“Someone with ten qualities is cast down to hell. What ten? They kill living creatures, steal, and commit sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, with wrong view. Someone with these ten qualities is cast down to hell. - -Someone with ten qualities is raised up to heaven. What ten? They don’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. They’re contented, kind-hearted, with right view. Someone with these ten qualities is raised up to heaven.” -222. - -“Someone with twenty qualities is cast down to hell. What twenty? They kill living creatures, steal, and commit sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. They’re covetous, malicious, with wrong view. And they encourage others to do these things. Someone with these twenty qualities is cast down to hell. - -Someone with twenty qualities is raised up to heaven. What twenty? They don’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. They’re contented, kind-hearted, with right view. And they encourage others to do these things. Someone with these twenty qualities is raised up to heaven.” -223. - -“Someone with thirty qualities is cast down to hell. What thirty? They kill living creatures, steal, and commit sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. They’re covetous, malicious, with wrong view. They encourage others to do these things. And they approve of these things. Someone with these thirty qualities is cast down to hell. - -Someone with thirty qualities is raised up to heaven. What thirty? They don’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. They’re contented, kind-hearted, with right view. They encourage others to do these things. And they approve of these things. Someone with these thirty qualities is raised up to heaven.” -224. - -“Someone with forty qualities is cast down to hell. What forty? They kill living creatures, steal, and commit sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. They’re covetous, malicious, with wrong view. They encourage others to do these things. They approve of these things. And they praise these things. Someone with these forty qualities is cast down to hell. - -Someone with forty qualities is raised up to heaven. What forty? They don’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. They’re contented, kind-hearted, with right view. They encourage others to do these things. They approve of these things. And they praise these things. Someone with these forty qualities is raised up to heaven.” -225–228. - -“Someone with ten qualities keeps themselves broken and damaged … keeps themselves healthy and whole … twenty … thirty … forty …” - -() -229–232. - -“When they have ten qualities, some people, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell. … some people, when their body breaks up, after death, are reborn in a good place, a heavenly realm … twenty … thirty … forty …” -233–236. - -“A fool is known by ten qualities … astute person … twenty … thirty … forty …” - -23. Abbreviated Texts Beginning With Greed - -10.237. - -“For insight into greed, ten things should be developed. What ten? The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, and not-self in suffering, giving up, fading away, and cessation. For insight into greed, these ten things should be developed.” - -10.238. - -“For insight into greed, ten things should be developed. What ten? The perceptions of impermanence, not-self, death, repulsiveness of food, dissatisfaction with the whole world, a skeleton, a worm-infested corpse, a livid corpse, a split open corpse, and a bloated corpse. For insight into greed, these ten things should be developed.” - -10.239. - -“For insight into greed, ten things should be developed. What ten? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. For insight into greed, these ten things should be developed.” - -10.240–266. - -“For the complete understanding of greed … complete ending … giving up … ending … vanishing … fading away … cessation … giving away … letting go … these ten things should be developed.” - -10.267–746. - -“Of hate … delusion … anger … hostility … offensiveness … contempt … jealousy … stinginess … deceitfulness … deviousness … obstinacy … aggression … conceit … arrogance … vanity … for the complete understanding of negligence … complete ending … giving up … ending … vanishing … fading away … cessation … giving away … letting go of negligence … these ten things should be developed.” - -The Book of the Tens is finished. -Numbered Discourses 11 - -1. Dependence - -11.1 What’s the Purpose? - -So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. - -Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him: - -“Sir, what’s the purpose and benefit of skillful ethics?” - -“Ānanda, having no regrets is the purpose and benefit of skillful ethics.” - -“But what’s the purpose and benefit of having no regrets?” - -“Joy is the purpose and benefit of having no regrets.” - -“But what’s the purpose and benefit of joy?” - -“Rapture …” - -“But what’s the purpose and benefit of rapture?” - -“Tranquility …” - -“But what’s the purpose and benefit of tranquility?” - -“Bliss …” - -“But what’s the purpose and benefit of bliss?” - -“Immersion …” - -“But what’s the purpose and benefit of immersion?” - -“Truly knowing and seeing …” - -“But what’s the purpose and benefit of truly knowing and seeing?” - -“Disillusionment …” - -“But what’s the purpose and benefit of disillusionment?” - -“Dispassion …” - -“But what’s the purpose and benefit of dispassion?” - -“Knowledge and vision of freedom is the purpose and benefit of dispassion. - -So, Ānanda, the purpose and benefit of skillful ethics is not having regrets. Joy is the purpose and benefit of not having regrets. Rapture is the purpose and benefit of joy. Tranquility is the purpose and benefit of rapture. Bliss is the purpose and benefit of tranquility. Immersion is the purpose and benefit of bliss. Truly knowing and seeing is the purpose and benefit of immersion. Disillusionment is the purpose and benefit of truly knowing and seeing. Dispassion is the purpose and benefit of disillusionment. And knowledge and vision of freedom is the purpose and benefit of dispassion. So, Ānanda, skillful ethics progressively lead up to the highest.” - -11.2 Making a Wish - -“Mendicants, an ethical person, who has fulfilled ethical conduct, need not make a wish: ‘May I have no regrets!’ It’s only natural that an ethical person has no regrets. - -When you have no regrets you need not make a wish: ‘May I feel joy!’ It’s only natural that joy springs up when you have no regrets. - -When you feel joy you need not make a wish: ‘May I experience rapture!’ It’s only natural that rapture arises when you’re joyful. - -When your mind is full of rapture you need not make a wish: ‘May my body become tranquil!’ It’s only natural that your body becomes tranquil when your mind is full of rapture. - -When your body is tranquil you need not make a wish: ‘May I feel bliss!’ It’s only natural to feel bliss when your body is tranquil. - -When you feel bliss you need not make a wish: ‘May my mind be immersed in samādhi!’ It’s only natural for the mind to become immersed in samādhi when you feel bliss. - -When your mind is immersed in samādhi you need not make a wish: ‘May I truly know and see!’ It’s only natural to truly know and see when your mind is immersed in samādhi. - -When you truly know and see you need not make a wish: ‘May I grow disillusioned!’ It’s only natural to grow disillusioned when you truly know and see. - -When you’re disillusioned you need not make a wish: ‘May I become dispassionate!’ It’s only natural to grow dispassionate when you’re disillusioned. - -When you’re dispassionate you need not make a wish: ‘May I realize the knowledge and vision of freedom!’ It’s only natural to realize the knowledge and vision of freedom when you’re dispassionate. - -And so, mendicants, the knowledge and vision of freedom is the purpose and benefit of dispassion. Dispassion is the purpose and benefit of disillusionment. Disillusionment is the purpose and benefit of truly knowing and seeing. Truly knowing and seeing is the purpose and benefit of immersion. Immersion is the purpose and benefit of bliss. Bliss is the purpose and benefit of tranquility. Tranquility is the purpose and benefit of rapture. Rapture is the purpose and benefit of joy. Joy is the purpose and benefit of not having regrets. Not having regrets is the purpose and benefit of skillful ethics. And so, mendicants, good qualities flow on and fill up from one to the other, for going from the near shore to the far shore.” - -11.3 Vital Conditions (1st) - -“Mendicants, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets. When there are regrets, one who has regrets has destroyed a vital condition for joy. When there is no joy, one who lacks joy has destroyed a vital condition for rapture. When there is no rapture, one who lacks rapture has destroyed a vital condition for tranquility. When there is no tranquility, one who lacks tranquility has destroyed a vital condition for bliss. When there is no bliss, one who lacks bliss has destroyed a vital condition for right immersion. When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision. When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment. When there is no disillusionment, one who lacks disillusionment has destroyed a vital condition for dispassion. When there is no dispassion, one who lacks dispassion has destroyed a vital condition for knowledge and vision of freedom. - -Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness. - -In the same way, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets. When there are regrets, one who has regrets has destroyed a vital condition for joy. … When there is no dispassion, one who lacks dispassion has destroyed a vital condition for knowledge and vision of freedom. - -An ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets. When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. When there is joy, one who has fulfilled joy has fulfilled a vital condition for rapture. When there is rapture, one who has fulfilled rapture has fulfilled a vital condition for tranquility. When there is tranquility, one who has fulfilled tranquility has fulfilled a vital condition for bliss. When there is bliss, one who has fulfilled bliss has fulfilled a vital condition for right immersion. When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment. When there is disillusionment, one who has fulfilled disillusionment has fulfilled a vital condition for dispassion. When there is dispassion, one who has fulfilled dispassion has fulfilled a vital condition for knowledge and vision of freedom. - -Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness. - -In the same way, an ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets. When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. … When there is dispassion, one who has fulfilled dispassion has fulfilled a vital condition for knowledge and vision of freedom.” - -11.4 Vital Conditions (2nd) - -There Venerable Sāriputta addressed the mendicants: “Reverends, mendicants!” - -“Reverend,” they replied. Sāriputta said this: - -“An unethical person, who lacks ethics, has destroyed a vital condition for not having regrets. When there are regrets, one who has regrets has destroyed a vital condition for joy. When there is no joy, one who lacks joy has destroyed a vital condition for rapture. When there is no rapture, one who lacks rapture has destroyed a vital condition for tranquility. When there is no tranquility, one who lacks tranquility has destroyed a vital condition for bliss. When there is no bliss, one who lacks bliss has destroyed a vital condition for right immersion. When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision. When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment. When there is no disillusionment, one who lacks disillusionment has destroyed a vital condition for dispassion. When there is no dispassion, one who lacks dispassion has destroyed a vital condition for knowledge and vision of freedom. - -Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness. - -In the same way, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets. When there are regrets, one who has regrets has destroyed a vital condition for joy. … When there is dispassion, one who lacks dispassion has destroyed a vital condition for knowledge and vision of freedom. - -An ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets. When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. When there is joy, one who has fulfilled joy has fulfilled a vital condition for rapture. When there is rapture, one who has fulfilled rapture has fulfilled a vital condition for tranquility. When there is tranquility, one who has fulfilled tranquility has fulfilled a vital condition for bliss. When there is bliss, one who has fulfilled bliss has fulfilled a vital condition for right immersion. When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment. When there is disillusionment, one who has fulfilled disillusionment has fulfilled a vital condition for dispassion. When there is dispassion, one who has fulfilled dispassion has fulfilled a vital condition for knowledge and vision of freedom. - -Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness. - -In the same way, an ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets. When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. … When there is dispassion, one who has fulfilled dispassion has fulfilled a vital condition for knowledge and vision of freedom.” - -11.5 Vital Conditions (3rd) - -There Venerable Ānanda addressed the mendicants … - -“An unethical person, who lacks ethics, has destroyed a vital condition for not having regrets. When there are regrets, one who has regrets has destroyed a vital condition for joy. When there is no joy, one who lacks joy has destroyed a vital condition for rapture. When there is no rapture, one who lacks rapture has destroyed a vital condition for tranquility. When there is no tranquility, one who lacks tranquility has destroyed a vital condition for bliss. When there is no bliss, one who lacks bliss has destroyed a vital condition for right immersion. When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision. When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment. When there is no disillusionment, one who lacks disillusionment has destroyed a vital condition for dispassion. When there is no dispassion, one who lacks dispassion has destroyed a vital condition for knowledge and vision of freedom. - -Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness. - -In the same way, an unethical person, who lacks ethics, has destroyed a vital condition for having no regrets. When there are regrets, one who has regrets has destroyed a vital condition for joy. … When there is no dispassion, one who lacks dispassion has destroyed a vital condition for knowledge and vision of freedom. - -An ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets. When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. When there is joy, one who has fulfilled joy has fulfilled a vital condition for rapture. When there is rapture, one who has fulfilled rapture has fulfilled a vital condition for tranquility. When there is tranquility, one who has fulfilled tranquility has fulfilled a vital condition for bliss. When there is bliss, one who has fulfilled bliss has fulfilled a vital condition for right immersion. When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment. When there is disillusionment, one who has fulfilled disillusionment has fulfilled a vital condition for dispassion. When there is dispassion, one who has fulfilled dispassion has fulfilled a vital condition for knowledge and vision of freedom. - -Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness. - -In the same way, an ethical person, who has fulfilled ethics, has fulfilled a vital condition for not having regrets. When there are no regrets, one who has no regrets has fulfilled a vital condition for joy. … When there is dispassion, one who has fulfilled dispassion has fulfilled a vital condition for knowledge and vision of freedom.” - -11.6 Disasters - -“Mendicants, any mendicant who abuses and insults their spiritual companions, speaking ill of the noble ones, will, without a doubt, fall into one or other of these eleven disasters. What eleven? - -They don’t achieve the unachieved. What they have achieved falls away. They don’t refine their good qualities. They overestimate their good qualities. Or they live the spiritual life dissatisfied. Or they commit a corrupt offense. Or they reject the training and return to a lesser life. Or they contract a severe illness. Or they go mad and lose their mind. They feel lost when they die. And when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell. - -Any mendicant who abuses and insults their spiritual companions, speaking ill of the noble ones, will, without a doubt, fall into one or other of these eleven disasters. - -Any mendicant who does not abuse and insult their spiritual companions, speaking ill of the noble ones, will, without a doubt, not fall into one or other of these eleven disasters. What eleven? - -They don’t achieve the unachieved. What they have achieved falls away. They don’t refine their good qualities. They overestimate their good qualities. Or they live the spiritual life dissatisfied. Or they commit one of the corrupt offenses. Or they reject the training and return to a lesser life. Or they contract a severe illness. Or they go mad and lose their mind. They feel lost when they die. And when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell. - -Any mendicant who does not abuse and insult their spiritual companions, speaking ill of the noble ones, will, without a doubt, not fall into one or other of these eleven disasters.” - -11.7 Percipient - -Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him: - -“Could it be, sir, that a mendicant might gain a state of immersion like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.” - -“It could be, Ānanda, that a mendicant might gain a state of immersion like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.” - -“But how could this be, sir?” - -“Ānanda, it’s when a mendicant perceives: ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ - -That’s how a mendicant might gain a state of immersion like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.” - -And then Ānanda approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right. Then he went up to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Sāriputta: - -“Could it be, reverend Sāriputta, that a mendicant might gain a state of immersion like this? They wouldn’t perceive earth in earth … And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.” - -“It could be, Reverend Ānanda.” - -“But how could this be?” - -“Ānanda, it’s when a mendicant perceives: ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ That’s how a mendicant might gain a state of immersion like this. They wouldn’t perceive earth in earth … And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.” - -“It’s incredible, it’s amazing! How the meaning and the phrasing of the teacher and the disciple fit together and agree without conflict when it comes to the chief matter! Just now I went to the Buddha and asked him about this matter. And the Buddha explained it to me in this manner, with these words and phrases, just like Venerable Sāriputta. It’s incredible, it’s amazing! How the meaning and the phrasing of the teacher and the disciple fit together and agree without conflict when it comes to the chief matter!” - -11.8 Awareness - -Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him: - -“Could it be, sir, that a mendicant might gain a state of immersion like this. They wouldn’t be aware of the eye or sights, ear or sounds, nose or smells, tongue or tastes, or body or touches. They wouldn’t be aware of earth in earth, water in water, fire in fire, or air in air. And they wouldn’t be aware of the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t be aware of this world in this world, or the other world in the other world. And they wouldn’t be aware of what is seen, heard, thought, known, attained, sought, or explored by the mind. Yet they would be aware?” - -“It could be, Ānanda.” - -“But how could this be?” - -“Ānanda, it’s when a mendicant is aware: ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ - -That’s how a mendicant might gain a state of immersion like this. They wouldn’t be aware of the eye or sights, ear or sounds, nose or smells, tongue or tastes, or body or touches. … And they wouldn’t be aware of what is seen, heard, thought, known, attained, sought, or explored by the mind. Yet they would be aware.” - -11.9 With Sandha - -At one time the Buddha was staying at Nādika in the brick house. - -Then Venerable Sandha went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: - -“Sandha, meditate like a thoroughbred, not like a wild colt. - -And how does a wild colt meditate? A wild colt, tied up by the feeding trough, meditates: ‘Fodder, fodder!’ Why is that? Because it doesn’t occur to the wild colt tied up by the feeding trough: ‘What task will the horse trainer have me do today? How should I respond?’ Tied up by the feeding trough they just meditate: ‘Fodder, fodder!’ - -In the same way, take a certain wild person who has gone to the forest, the root of a tree, or an empty hut. Their heart is overcome and mired in sensual desire, and they don’t truly understand the escape from sensual desire that has arisen. Harboring sensual desire within they meditate and concentrate and contemplate and ruminate. Their heart is overcome by ill will … dullness and drowsiness … restlessness and remorse … doubt … Harboring doubt within they meditate and concentrate and contemplate and ruminate. They meditate dependent on earth, water, fire, and air. They meditate dependent on the dimension of infinite space, infinite consciousness, nothingness, or neither perception nor non-perception. They meditate dependent on this world or the other world. They meditate dependent on what is seen, heard, thought, known, attained, sought, or explored by the mind. That’s how a wild colt meditates. - -And how does a thoroughbred meditate? A fine thoroughbred, tied up by the feeding trough, doesn’t meditate: ‘Fodder, fodder!’ Why is that? Because it occurs to the fine thoroughbred tied up by the feeding trough: ‘What task will the horse trainer have me do today? How should I respond?’ Tied up by the feeding trough they don’t meditate: ‘Fodder, fodder!’ For that fine thoroughbred regards the use of the goad as a debt, a bond, a loss, a misfortune. - -In the same way, take a certain fine thoroughbred person who has gone to the forest, the root of a tree, or an empty hut. Their heart is not overcome and mired in sensual desire, and they truly understand the escape from sensual desire that has arisen. Their heart is not overcome by ill will … dullness and drowsiness … restlessness and remorse … doubt … They don’t meditate dependent on earth, water, fire, and air. They don’t meditate dependent on the dimension of infinite space, infinite consciousness, nothingness, or neither perception nor non-perception. They don’t meditate dependent on this world or the other world. They don’t meditate dependent on what is seen, heard, thought, known, attained, sought, or explored by the mind. Yet they do meditate. - -When a fine thoroughbred meditates like this, the gods together with Indra, Brahmā, and Pajāpati worship them from afar: - - ‘Homage to you, O thoroughbred! - Homage to you, supreme among men! - We don’t understand - the basis of your absorption.’” - -When he said this, Venerable Sandha asked the Buddha, “But sir, how does that fine thoroughbred meditate?” - -“Sandha, for a fine thoroughbred person, the perception of earth has vanished in relation to earth. The perception of water … fire … air has vanished in relation to air. The perception of the dimension of infinite space has vanished in relation to the dimension of infinite space. The perception of the dimension of infinite consciousness … nothingness … neither perception nor non-perception has vanished in relation to the dimension of neither perception nor non-perception. The perception of this world has vanished in relation to this world. The perception of the other world has vanished in relation to the other world. And the perception of what is seen, heard, thought, known, attained, sought, or explored by the mind has vanished. That’s how that fine thoroughbred person doesn’t meditate dependent on earth, water, fire, and air. They don’t meditate dependent on the dimension of infinite space, infinite consciousness, nothingness, or neither perception nor non-perception. They don’t meditate dependent on this world or the other world. They don’t meditate dependent on what is seen, heard, thought, known, attained, sought, or explored by the mind. Yet they do meditate. - -When a fine thoroughbred person meditates like this, the gods together with Indra, Brahmā, and Pajāpati worship them from afar: - - ‘Homage to you, O thoroughbred! - Homage to you, supreme among men! - We don’t understand - the basis of your absorption.’” - - -11.10 At the Peacocks’ Feeding Ground - -At one time the Buddha was staying near Rājagaha, at the monastery of the wanderers in the peacocks’ feeding ground. There the Buddha addressed the mendicants, “Mendicants!” - -“Venerable sir,” they replied. The Buddha said this: - -“Mendicants, a mendicant who has three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans. What three? The entire spectrum of an adept’s ethics, immersion, and wisdom. A mendicant with these three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans. - -A mendicant who has another three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans. What three? A demonstration of psychic power, a demonstration of revealing, and a demonstration of instruction. A mendicant with these three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans. - -A mendicant who has another three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans. What three? Right view, right knowledge, and right freedom. A mendicant with these three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans. - -A mendicant who has two qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans. What two? Knowledge and conduct. A mendicant with these two qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans. Brahmā Sanaṅkumāra also spoke this verse: - - ‘The aristocrat is best of those people - who take clan as the standard. - But one accomplished in knowledge and conduct - is best of gods and humans.’ - -Now, that verse spoken by Brahmā Sanaṅkumāra is well spoken, not poorly spoken. It’s beneficial, not pointless, and I agree with it. I also say: - - ‘The aristocrat is best of those people - who take clan as the standard. - But one accomplished in knowledge and conduct - Is best of gods and humans.’” - - -2. Recollection - -11.11 With Mahānāma (1st) - -At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. - -At that time several mendicants were making a robe for the Buddha, thinking that when his robe was finished and the three months of the rains residence had passed the Buddha would set out wandering. - -Mahānāma the Sakyan heard about this. He went up to the Buddha, bowed, sat down to one side, and said to him: - -“Sir, I have heard that several mendicants are making a robe for the Buddha, thinking that when his robe was finished and the three months of the rains residence had passed the Buddha would set out wandering. Now, we spend our life in various ways. Which of these should we practice?” - -“Good, good, Mahānāma! It’s appropriate that gentlemen such as you come to me and ask: ‘We spend our life in various ways. Which of these should we practice?’ The faithful succeed, not the faithless. The energetic succeed, not the lazy. The mindful succeed, not the unmindful. Those with immersion succeed, not those without immersion. The wise succeed, not the witless. - -When you’re grounded on these five things, go on to develop six further things. - -Firstly, you should recollect the Realized One: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ When a noble disciple recollects the Realized One their mind is not full of greed, hate, and delusion. At that time their mind is unswerving, based on the Realized One. A noble disciple whose mind is unswerving finds joy in the meaning and the teaching, and finds joy connected with the teaching. When they’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when they’re blissful, the mind becomes immersed in samādhi. This is called a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and developed the recollection of the Buddha. - -Furthermore, you should recollect the teaching: ‘The teaching is well explained by the Buddha—visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ When a noble disciple recollects the teaching their mind is not full of greed, hate, and delusion. … This is called a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and developed the recollection of the teaching. - -Furthermore, you should recollect the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.’ When a noble disciple recollects the Saṅgha their mind is not full of greed, hate, and delusion. … This is called a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and developed the recollection of the Saṅgha. - -Furthermore, a noble disciple recollects their own ethical conduct, which is unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. When a noble disciple recollects their ethical conduct their mind is not full of greed, hate, and delusion. … This is called a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and developed the recollection of their ethical conduct. - -Furthermore, you should recollect your own generosity: ‘I’m so fortunate, so very fortunate. Among people with hearts full of the stain of stinginess I live at home rid of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.’ When a noble disciple recollects their own generosity their mind is not full of greed, hate, and delusion. … This is called a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and developed the recollection of generosity. - -Furthermore, you should recollect the deities: ‘There are the Gods of the Four Great Kings, the Gods of the Thirty-Three, the Gods of Yama, the Joyful Gods, the Gods Who Love to Create, the Gods Who Control the Creations of Others, the Gods of Brahmā’s Host, and gods even higher than these. When those deities passed away from here, they were reborn there because of their faith, ethics, learning, generosity, and wisdom. I, too, have the same kind of faith, ethics, learning, generosity, and wisdom.’ When a noble disciple recollects the faith, ethics, learning, generosity, and wisdom of both themselves and the deities their mind is not full of greed, hate, and delusion. At that time their mind is unswerving, based on the deities. A noble disciple whose mind is unswerving finds joy in the meaning and the teaching, and finds joy connected with the teaching. When they’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when they’re blissful, the mind becomes immersed in samādhi. This is called a noble disciple who lives in balance among people who are unbalanced, and lives untroubled among people who are troubled. They’ve entered the stream of the teaching and developed the recollection of the deities.” - -11.12 With Mahānāma (2nd) - -At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. Now at that time Mahānāma the Sakyan had recently recovered from an illness. At that time several mendicants were making a robe for the Buddha … - -Mahānāma the Sakyan heard about this. He went up to the Buddha, bowed, sat down to one side, and said to him: - -“Sir, I have heard that several mendicants are making a robe for the Buddha, thinking that when his robe was finished and the three months of the rains residence had passed the Buddha would set out wandering. Now, we spend our life in various ways. Which of these should we practice?” - -“Good, good, Mahānāma! It’s appropriate that gentlemen such as you come to me and ask: ‘We spend our life in various ways. Which of these should we practice?’ The faithful succeed, not the faithless. The energetic succeed, not the lazy. The mindful succeed, not the unmindful. Those with immersion succeed, not those without immersion. The wise succeed, not the witless. When you’re grounded on these five things, go on to develop six further things. - -Firstly, you should recollect the Realized One: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ When a noble disciple recollects the Realized One their mind is not full of greed, hate, and delusion. At that time their mind is unswerving, based on the Realized One. A noble disciple whose mind is unswerving finds joy in the meaning and the teaching, and finds joy connected with the teaching. When they’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when they’re blissful, the mind becomes immersed in samādhi. You should develop this recollection of the Buddha while walking, standing, sitting, lying down, while working, and while at home with your children. - -Furthermore, you should recollect the teaching … the Saṅgha … your own ethical conduct … your own generosity … the deities … When a noble disciple recollects the faith, ethics, learning, generosity, and wisdom of both themselves and the deities their mind is not full of greed, hate, and delusion. At that time their mind is unswerving, based on the deities. A noble disciple whose mind is unswerving finds joy in the meaning and the teaching, and finds joy connected with the teaching. When they’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when they’re blissful, the mind becomes immersed in samādhi. You should develop this recollection of the deities while walking, standing, sitting, lying down, while working, and while at home with your children.” - -11.13 With Nandiya - -At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. - -Now at that time the Buddha wanted to commence the rains residence at Sāvatthī. - -Nandiya the Sakyan heard about this, and thought, “Why don’t I also commence the rains residence at Sāvatthī. There I can apply myself to my work and from time to time get to see the Buddha.” - -So the Buddha commenced the rains residence in Sāvatthī, and so did Nandiya. There he applied himself to his work and from time to time got to see the Buddha. - -At that time several mendicants were making a robe for the Buddha, thinking that when his robe was finished and the three months of the rains residence had passed the Buddha would set out wandering. - -Nandiya the Sakyan heard about this. He went up to the Buddha, bowed, sat down to one side, and said to him: - -“Sir, I have heard that several mendicants are making a robe for the Buddha, thinking that when his robe was finished and the three months of the rains residence had passed the Buddha would set out wandering. Now, we spend our life in various ways. Which of these should we practice?” - -“Good, good Nandiya! It’s appropriate that gentlemen such as you come to me and ask: ‘We spend our life in various ways. Which of these should we practice?’ The faithful succeed, not the faithless. The ethical succeed, not the unethical. The energetic succeed, not the lazy. The mindful succeed, not the unmindful. Those with immersion succeed, not those without immersion. The wise succeed, not the witless. When you’re grounded on these six things, go on to develop five further things. - -Firstly, you should recollect the Realized One: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ In this way you should establish mindfulness internally based on the Realized One. - -Furthermore, you should recollect the teaching: ‘The teaching is well explained by the Buddha—visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ In this way you should establish mindfulness internally based on the teaching. - -Furthermore, you should recollect your good friends: ‘I’m fortunate, so very fortunate, to have good friends who advise and instruct me out of kindness and compassion.’ In this way you should establish mindfulness internally based on good friends. - -Furthermore, you should recollect your own generosity: ‘I’m so fortunate, so very fortunate. Among people with hearts full of the stain of stinginess I live at home rid of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.’ In this way you should establish mindfulness internally based on generosity. - -Furthermore, you should recollect the deities: ‘There are deities who, surpassing the company of deities that consume solid food, are reborn in a certain host of mind-made deities. They don’t see in themselves anything more to do, or anything that needs improvement.’ An irreversibly freed mendicant doesn’t see in themselves anything more to do, or anything that needs improvement. In the same way, Nandiya, there are deities who, surpassing the company of deities that consume solid food, are reborn in a certain host of mind-made deities. They don’t see in themselves anything more to do, or anything that needs improvement. In this way you should establish mindfulness internally based on the deities. - -A noble disciple who has these eleven qualities gives up bad, unskillful qualities and doesn’t cling to them. It’s like when a pot full of water is tipped over, so the water drains out and doesn’t go back in. Suppose there was an uncontrolled fire. It advances burning up dry woodlands and doesn’t go back over what it has burned. In the same way, a noble disciple who has these eleven qualities gives up bad, unskillful qualities and doesn’t cling to them.” - -11.14 With Subhūti - -And then Venerable Subhūti together with the mendicant Saddha went up to the Buddha, bowed, and sat down to one side. The Buddha said to him, “Subhūti, what is the name of this mendicant?” - -“Sir, the name of this mendicant is Saddha. He is the son of the layman Saddha, and has gone forth out of faith from the lay life to homelessness.” - -“Well, I hope this mendicant Saddha exhibits the outcomes of faith.” - -“Now is the time, Blessed One! Now is the time, Holy One! Let the Buddha to speak on the outcomes of faith. Now I will find out whether or not this mendicant Saddha exhibits the outcomes of faith.” - -“Well then, Subhūti, listen and pay close attention, I will speak.” - -“Yes, sir,” Subhūti replied. The Buddha said this: - -“Firstly, a mendicant is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. When a mendicant is ethical, this is an outcome of faith. - -Furthermore, a mendicant is very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically. When a mendicant is learned, this is an outcome of faith. - -Furthermore, a mendicant has good friends, companions, and associates. When a mendicant has good friends, this is an outcome of faith. - -Furthermore, a mendicant is easy to admonish, having qualities that make them easy to admonish. They’re patient, and take instruction respectfully. When a mendicant is easy to admonish, this is an outcome of faith. - -Furthermore, a mendicant is deft and tireless in a diverse spectrum of duties for their spiritual companions, understanding how to go about things in order to complete and organize the work. When a mendicant is skilled and tireless in a diverse spectrum of duties, this is an outcome of faith. - -Furthermore, a mendicant loves the teachings and is a delight to converse with, being full of joy in the teaching and training. When a mendicant loves the teachings, this is an outcome of faith. - -Furthermore, a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. When a mendicant is energetic, this is an outcome of faith. - -Furthermore, a mendicant gets the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. When a mendicant gets the four absorptions, this is an outcome of faith. - -Furthermore, a mendicant recollects many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details. When a mendicant recollects many kinds of past lives, this is an outcome of faith. - -Furthermore, with clairvoyance that is purified and superhuman, a mendicant sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. When a mendicant has clairvoyance that is purified and superhuman, this is an outcome of faith. - -Furthermore, a mendicant has realized the undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with their own insight due to the ending of defilements. When a mendicant has ended the defilements, this is an outcome of faith.” - -When he said this, Venerable Subhūti said to the Buddha: - -“Sir, the outcomes of faith for a faithful person that the Buddha speaks of are found in this mendicant; he does exhibit them. - -This mendicant is ethical … - -This mendicant is learned … - -This mendicant has good friends … - -This mendicant is easy to admonish … - -This mendicant is skilled and tireless in a diverse spectrum of duties … - -This mendicant loves the teachings … - -This mendicant is energetic … - -This mendicant gets the four absorptions … - -This mendicant recollects their many kinds of past lives … - -This mendicant has clairvoyance that is purified and surpasses the human … - -This mendicant has ended the defilements … - -The outcomes of faith for a faithful person that the Buddha speaks of are found in this mendicant; he does exhibit them.” - -“Good, good, Subhūti! So, Subhūti, you should live together with this mendicant Saddha. And when you want to see the Realized One, you should come together with him.” - -11.15 The Benefits of Love - -“Mendicants, you can expect eleven benefits when the heart’s release by love has been cultivated, developed, and practiced, made a vehicle and a basis, kept up, consolidated, and properly implemented. - -What eleven? You sleep well. You wake happily. You don’t have bad dreams. Humans love you. Non-humans love you. Deities protect you. You can’t be harmed by fire, poison, or blade. Your mind quickly enters immersion. Your face is clear and bright. You don’t feel lost when you die. If you don’t penetrate any higher, you’ll be reborn in a Brahmā realm. You can expect eleven benefits when the heart’s release by love has been cultivated, developed, and practiced, made a vehicle and a basis, kept up, consolidated, and properly implemented.” - -11.16 The Man From the City of Aṭṭhaka - -At one time Venerable Ānanda was staying near Vesālī in the little village of Beluva. - -Now at that time the householder Dasama from the city of Aṭṭhaka had arrived at Pāṭaliputta on some business. He went to the Chicken Monastery, approached a certain mendicant, and said to him, “Sir, where is Venerable Ānanda now staying? For I want to see him.” - -“Householder, Venerable Ānanda is staying near Vesālī in the little village of Beluva.” - -Then the householder Dasama, having concluded his business there, went to the little village of Beluva in Vesālī to see Ānanda. He bowed, sat down to one side, and said to Ānanda: - -“Sir, Ānanda, is there one thing that has been rightly explained by the Blessed One—who knows and sees, the perfected one, the fully awakened Buddha—practicing which a diligent, keen, and resolute mendicant’s mind is freed, their defilements are ended, and they arrive at the supreme sanctuary?” - -“There is, householder.” - -“And what is that one thing?” - -“Householder, it’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Then they reflect: ‘Even this first absorption is produced by choices and intentions.’ They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’ Abiding in that they attain the ending of defilements. If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world. This is one thing that has been rightly explained by the Blessed One—who knows and sees, the perfected one, the fully awakened Buddha—practicing which a diligent, keen, and resolute mendicant’s mind is freed, their defilements are ended, and they arrive at the supreme sanctuary. - -Furthermore, as the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption … third absorption … fourth absorption. Then they reflect: ‘Even this fourth absorption is produced by choices and intentions.’ They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’ Abiding in that they attain the ending of defilements. If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world. This too is one thing that has been rightly explained by the Blessed One—who knows and sees, the perfected one, the fully awakened Buddha—practicing which a diligent, keen, and resolute mendicant’s mind is freed, their defilements are ended, and they arrive at the supreme sanctuary. - -Furthermore, a mendicant meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. Then they reflect: ‘Even this heart’s release by love is produced by choices and intentions.’ They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’ Abiding in that they attain the ending of defilements. If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world. This too is one thing that has been rightly explained by the Blessed One … - -Furthermore, a mendicant meditates spreading a heart full of compassion … They meditate spreading a heart full of rejoicing … They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. Then they reflect: ‘Even this heart’s release by equanimity is produced by choices and intentions.’ They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’ Abiding in that they attain the ending of defilements. If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world. This too is one thing that has been rightly explained by the Blessed One … - -Furthermore, a mendicant, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. Then they reflect: ‘Even this attainment of the dimension of infinite space is produced by choices and intentions.’ They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’ Abiding in that they attain the ending of defilements. If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world. This too is one thing that has been rightly explained by the Blessed One … - -Furthermore, a mendicant, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. … Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. … Then they reflect: ‘Even this attainment of the dimension of nothingness is produced by choices and intentions.’ They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’ Abiding in that they attain the ending of defilements. If they don’t attain the ending of defilements, with the ending of the five lower fetters they’re reborn spontaneously, because of their passion and love for that meditation. They are extinguished there, and are not liable to return from that world. This too is one thing that has been rightly explained by the Blessed One—who knows and sees, the perfected one, the fully awakened Buddha—practicing which a diligent, keen, and resolute mendicant’s mind is freed, their defilements are ended, and they reach the supreme sanctuary.” - -When he said this, the householder Dasama said to Venerable Ānanda: - -“Sir, suppose a person was looking for an entrance to a hidden treasure. And all at once they’d come across eleven entrances! In the same way, I was searching for the door to the deathless. And all at once I got to hear of eleven doors to the deathless. Suppose a person had a house with eleven doors. If the house caught fire they’d be able to flee to safety through any one of those doors. In the same way, I’m able to flee to safety through any one of these eleven doors to the deathless. Sir, those who follow other paths seek a fee for the teacher. Why shouldn’t I make an offering to Venerable Ānanda?” - -Then the householder Dasama, having assembled the Saṅgha from Vesālī and Pāṭaliputta, served and satisfied them with his own hands with a variety of delicious foods. He clothed each and every mendicant in a pair of garments, with a set of three robes for Ānanda. And he had a dwelling worth five hundred built for Ānanda. - -11.17 The Cowherd - -“Mendicants, a cowherd with eleven factors can’t maintain and expand a herd of cattle. What eleven? It’s when a cowherd doesn’t know form, is unskilled in characteristics, doesn’t pick out flies’ eggs, doesn’t dress wounds, doesn’t smoke out pests, doesn’t know the ford, doesn’t know satisfaction, doesn’t know the trail, is not skilled in pastures, milks dry, and doesn’t show extra respect to the bulls who are fathers and leaders of the herd. A cowherd with these eleven factors can’t maintain and expand a herd of cattle. - -In the same way, a mendicant with eleven qualities can’t achieve growth, improvement, or maturity in this teaching and training. What eleven? It’s when a mendicant doesn’t know form, is unskilled in characteristics, doesn’t pick out flies’ eggs, doesn’t dress wounds, doesn’t smoke out pests, doesn’t know the ford, doesn’t know satisfaction, doesn’t know the trail, is not skilled in pastures, milks dry, and doesn’t show extra respect to senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha. - -And how does a mendicant not know form? It’s when a mendicant doesn’t truly understand that all form is the four primary elements, or form derived from the four primary elements. That’s how a mendicant doesn’t know form. - -And how is a mendicant not skilled in characteristics? It’s when a mendicant doesn’t understand that a fool is characterized by their deeds, and an astute person is characterized by their deeds. That’s how a mendicant isn’t skilled in characteristics. - -And how does a mendicant not pick out flies’ eggs? It’s when a mendicant tolerates a sensual, malicious, or cruel thought that has arisen. They don’t give it up, get rid of it, eliminate it, and obliterate it. They tolerate any bad, unskillful qualities that have arisen. They don’t give them up, get rid of them, eliminate them, and obliterate them. That’s how a mendicant doesn’t pick out flies’ eggs. - -And how does a mendicant not dress wounds? When a mendicant sees a sight with their eyes, they get caught up in the features and details. Since the faculty of sight is left unrestrained, bad unskillful qualities of desire and aversion become overwhelming. They don’t practice restraint, they don’t protect the faculty of sight, and they don’t achieve its restraint. When they hear a sound with their ears … When they smell an odor with their nose … When they taste a flavor with their tongue … When they feel a touch with their body … When they know a thought with their mind, they get caught up in the features and details. Since the faculty of the mind is left unrestrained, bad unskillful qualities of desire and aversion become overwhelming. They don’t practice restraint, they don’t protect the faculty of the mind, and they don’t achieve its restraint. That’s how a mendicant doesn’t dress wounds. - -And how does a mendicant not smoke out pests? It’s when a mendicant doesn’t teach others the Dhamma in detail as they learned and memorized it. That’s how a mendicant doesn’t smoke out pests. - -And how does a mendicant not know the ford? It’s when a mendicant doesn’t from time to time go up to those mendicants who are very learned—knowledgeable in the scriptures, who have memorized the teachings, the texts on monastic training, and the outlines—and ask them questions: ‘Why, sir, does it say this? What does that mean?’ Those venerables don’t clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters. That’s how a mendicant doesn’t know the ford. - -And how does a mendicant not know satisfaction? It’s when a mendicant, when the teaching and training proclaimed by the Realized One are being taught, finds no joy in the meaning and the teaching, and finds no joy connected with the teaching. That’s how a mendicant doesn’t know satisfaction. - -And how does a mendicant not know the trail? It’s when a mendicant doesn’t truly understand the noble eightfold path. That’s how a mendicant doesn’t know the trail. - -And how is a mendicant not skilled in pastures? It’s when a mendicant doesn’t truly understand the four kinds of mindfulness meditation. That’s how a mendicant is not skilled in pastures. - -And how does a mendicant milk dry? It’s when a mendicant is invited by a householder to accept robes, alms-food, lodgings, and medicines and supplies for the sick. But they don’t know moderation in accepting. That’s how a mendicant milks dry. - -And how does a mendicant not show extra respect to senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha? It’s when a mendicant doesn’t consistently treat senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha with kindness by way of body, speech, and mind, both in public and in private. That’s how a mendicant doesn’t show extra respect to senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha. - -A mendicant with these eleven qualities can’t achieve growth, improvement, or maturity in this teaching and training. - -A cowherd with eleven factors can maintain and expand a herd of cattle. What eleven? It’s when a cowherd knows form, is skilled in characteristics, picks out flies’ eggs, dresses wounds, smokes out pests, knows the ford, knows satisfaction, knows the trail, is skilled in pastures, doesn’t milk dry, and shows extra respect to the bulls who are fathers and leaders of the herd. A cowherd with these eleven factors can maintain and expand a herd of cattle. - -In the same way, a mendicant with eleven qualities can achieve growth, improvement, and maturity in this teaching and training. What eleven? It’s when a mendicant knows form, is skilled in characteristics, picks out flies’ eggs, dresses wounds, smokes out pests, knows the ford, knows satisfaction, knows the trail, is skilled in pastures, doesn’t milk dry, and shows extra respect to senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha. - -And how does a mendicant know form? It’s when a mendicant truly understands that all form is the four primary elements, or form derived from the four primary elements. That’s how a mendicant knows form. - -And how is a mendicant skilled in characteristics? It’s when a mendicant understands that a fool is characterized by their deeds, and an astute person is characterized by their deeds. That’s how a mendicant is skilled in characteristics. - -And how does a mendicant pick out flies’ eggs? It’s when a mendicant doesn’t tolerate a sensual, malicious, or cruel thought that has arisen, but gives it up, gets rid of it, eliminates it, and exterminates it. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, eliminate them, and obliterate them. That’s how a mendicant picks out flies’ eggs. - -And how does a mendicant dress wounds? When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. When they hear a sound with their ears … When they smell an odor with their nose … When they taste a flavor with their tongue … When they feel a touch with their body … When they know a thought with their mind, they don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. That’s how a mendicant dresses wounds. - -And how does a mendicant smoke out pests? It’s when a mendicant teaches others the Dhamma in detail as they learned and memorized it. That’s how a mendicant smokes out pests. - -And how does a mendicant know the ford? It’s when from time to time a mendicant goes up to those mendicants who are very learned—knowledgeable in the scriptures, who have memorized the teachings, the texts on monastic training, and the outlines—and asks them questions: ‘Why, sir, does it say this? What does that mean?’ Those venerables clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters. That’s how a mendicant knows the ford. - -And how does a mendicant know satisfaction? It’s when a mendicant, when the teaching and training proclaimed by the Realized One are being taught, finds joy in the meaning and the teaching, and finds joy connected with the teaching. That’s how a mendicant knows satisfaction. - -And how does a mendicant know the trail? It’s when a mendicant truly understands the noble eightfold path. That’s how a mendicant knows the trail. - -And how is a mendicant skilled in pastures? It’s when a mendicant truly understands the four kinds of mindfulness meditation. That’s how a mendicant is skilled in pastures. - -And how does a mendicant not milk dry? It’s when a mendicant is invited by a householder to accept robes, alms-food, lodgings, and medicines and supplies for the sick. And that mendicant knows moderation in accepting. That’s how a mendicant doesn’t milk dry. - -And how does a mendicant show extra respect to senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha? It’s when a mendicant consistently treats senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha with kindness by way of body, speech, and mind, both in public and in private. That’s how a mendicant shows extra respect to senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha. - -A mendicant with these eleven qualities can achieve growth, improvement, or maturity in this teaching and training.” - -11.18 Immersion (1st) - -And then several mendicants went up to the Buddha, bowed, sat down to one side, and said to him: - -“Could it be, sir, that a mendicant might gain a state of immersion like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.” - -“It could be, mendicants.” - -“But how could this be?” - -“It’s when a mendicant perceives: ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ That’s how a mendicant might gain a state of immersion like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.” - -11.19 Immersion (2nd) - -There the Buddha addressed the mendicants, “Mendicants!” - -“Venerable sir,” they replied. The Buddha said this: - -“Could it be, mendicants, that a mendicant might gain a state of immersion like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.” - -“Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.” - -“Well then, mendicants, listen and pay close attention, I will speak.” - -“Yes, sir,” they replied. The Buddha said this: - -“A mendicant could gain such a state of immersion.” - -“But how could this be?” - -“It’s when a mendicant perceives: ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ That’s how a mendicant might gain a state of immersion like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.” - -11.20 Immersion (3rd) - -And then several mendicants went up to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, they sat down to one side and said to him: - -“Could it be, reverend, that a mendicant might gain a state of immersion like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.” - -“It could be, reverends.” - -“But how could this be?” - -“It’s when a mendicant perceives: ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ That’s how a mendicant might gain a state of immersion like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.” - -11.21 Immersion (4th) - -There Sāriputta addressed the mendicants: - -“Could it be, reverends, that a mendicant might gain a state of immersion like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.” - -“Reverend, we would travel a long way to learn the meaning of this statement in the presence of Venerable Sāriputta. May Venerable Sāriputta himself please clarify the meaning of this. The mendicants will listen and remember it.” - -“Then listen and pay close attention, I will speak.” - -“Yes, friend,” they replied. Sāriputta said this: - -“A mendicant could gain such a state of immersion.” - -“But how could this be?” - -“It’s when a mendicant perceives: ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’ That’s how a mendicant might gain a state of immersion like this. They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.” - -The First Fifty - - -3. Similarity - -11.22–29 - -1pts -5.359“Mendicants, a cowherd with eleven factors can’t maintain and expand a herd of cattle. What eleven? It’s when a cowherd doesn’t know form, is unskilled in characteristics, doesn’t pick out flies’ eggs, doesn’t dress wounds, doesn’t smoke out pests, doesn’t know the ford, doesn’t know satisfaction, doesn’t know the trail, is not skilled in pastures, milks dry, and doesn’t show extra respect to the bulls who are fathers and leaders of the herd. A cowherd with these eleven factors can’t maintain and expand a herd of cattle. - -2In the same way, a mendicant with eleven qualities can’t meditate observing impermanence in the eye … suffering … not-self … ending … vanishing … fading away … cessation … letting go …” - -11.30–69 - -1… “… ear … nose … tongue … body … mind …” - -11.70–117 - -1… “… sights … sounds … smells … tastes … touches … thoughts …” - -11.118–165 - -1… “… eye consciousness … ear consciousness … nose consciousness … tongue consciousness … body consciousness … mind consciousness. …” - -11.166–213 - -1… “… eye contact … ear contact … nose contact … tongue contact … body contact … mind contact. …” - -11.214–261 - -1… “… feeling born of eye contact … feeling born of ear contact … feeling born of nose contact … feeling born of tongue contact … feeling born of body contact … feeling born of mind contact … - -11.262–309 - -1pts -5.360… “… perception of sights … perception of sounds … perception of smells … perception of tastes … perception of touches … perception of thoughts. …” - -11.310–357 - -1… “… intention regarding sights … intention regarding sounds … intention regarding smells … intention regarding tastes … intention regarding touches … intention regarding thoughts. …” - -11.358–405 - -1… “… Craving for sights … craving for sounds … craving for smells … craving for tastes … craving for touches … craving for thoughts. …” - -11.406–453 - -1… “… thoughts about sights … thoughts about sounds … thoughts about smells … thoughts about tastes … thoughts about touches … thoughts about thoughts. …” - -11.454–501 - -1… “… considerations regarding sights … considerations regarding sounds … considerations regarding smells … considerations regarding tastes … considerations regarding touches … meditate observing impermanence in considerations about thoughts … meditate observing suffering … meditate observing not-self … meditate observing ending … meditate observing vanishing … meditate observing fading away … meditate observing cessation … meditate observing letting go. …” - -11.502–981 - -1“Mendicants, a cowherd with eleven factors can maintain and expand a herd of cattle. What eleven? It’s when a cowherd knows form … - -2In the same way, a mendicant with eleven qualities can meditate observing impermanence in the eye … … meditate observing letting go. …” - - -4. Abbreviated Texts Beginning with Greed - - -11.982 - -1“For insight into greed, eleven things should be developed. What eleven? The first, second, third, and fourth absorptions; the heart’s releases by love, compassion, rejoicing, and equanimity; the dimensions of infinite space, infinite consciousness, and nothingness. For insight into greed, these eleven things should be developed.” - -11.983–991 - -1“For the complete understanding of greed … complete ending … giving up … ending … vanishing … fading away … cessation … giving away … letting go of negligence … these eleven things should be developed.” - -11.992–1151 - -“Of hate … delusion … anger … hostility … offensiveness … contempt … jealousy … stinginess … deceitfulness … deviousness … obstinacy … aggression … conceit … arrogance … vanity … for insight into negligence … complete understanding … complete ending … giving up … ending … vanishing … fading away … cessation … giving away … For the letting go of negligence, these eleven things should be developed.” - -That is what the Buddha said. Satisfied, the mendicants were happy with what the Buddha said. - - - - - -The Book of the Elevens is finished. - -The Numbered Discourses is completed. diff --git a/code/jimi_spier/python/count_words/Dighanikaya.txt b/code/jimi_spier/python/count_words/Dighanikaya.txt deleted file mode 100644 index 68b2cb38..00000000 --- a/code/jimi_spier/python/count_words/Dighanikaya.txt +++ /dev/null @@ -1,15150 +0,0 @@ -Dighanikaya: - -Long Discourses - - -Translated for SuttaCentral - -by - -Sujato Bhikkhu - - - -This EBook was automatically generated - -by SuttaCentral.net - -on November 13, 2019 - -and reformatted by ReadingFaithfully.org - - - - - -Dighanikaya: Long Discourses - - -Translated for SuttaCentral by Bhikkhu Sujato, 2018. Dedicated to the public domain via Creative Commons Zero (CC0). You are encouraged to copy, reproduce, adapt, alter, or otherwise make use of this translation in any way you wish. Attribution is appreciated but not legally required. - -The Long Discourses (Digha Nikaya, abbreviated DN) is a collection of 34 discourses in the Pali canon (Tipitaka) of the Theravada school. The word "long" refers to the length of the individual discourses, not the collection as a whole, which is in fact the smallest of the five Pali Nikayas. It is one of the fundamental collections of early Buddhist teachings, depicting the Buddha in a lively range of settings. Compared to other collections it contains more extended narratives in diverse literary styles. Many discourses feature interreligious dialog with brahmins and other non-Buddhists. This collection parallels the Dirghagama (DA) of the Dharmaguptaka school, which is the first text in the Taisho edition of the Chinese canon. Several uncollected suttas in Chinese and Sanskrit also belong to this collection. Two-thirds of a Dirghagama from the Sarvastivada school has been found, but only small portions have been published. - -This EBook was automatically generated by suttacentral.net - - - - - -Section on Ethics: - -Silakkhandha Vagga - - - - - -1. The Prime Net: - -Brahmajala Sutta - - -1. Talk on Wanderers - - -So I have heard. At one time the Buddha was traveling along the road between Rajagaha and Nalanda together with a large Sangha of around five hundred mendicants. The wanderer Suppiya was also traveling along the same road, together with his pupil, the brahmin student Brahmadatta. Meanwhile, Suppiya criticized the Buddha, the teaching, and the Sangha in many ways, but his pupil Brahmadatta praised them in many ways. And so both teacher and pupil followed behind the Buddha and the Sangha of mendicants directly contradicting each other. - -Then the Buddha took up residence for the night in the royal rest-house in Ambalatthika together with the Sangha of mendicants. And Suppiya and Brahmadatta did likewise. There too, Suppiya criticized the Buddha, the teaching, and the Sangha in many ways, but his pupil Brahmadatta praised them in many ways. And so both teacher and pupil kept on directly contradicting each other. - -Then several mendicants rose at the crack of dawn and sat together in the pavilion, where the topic of evaluation came up: - -"It's incredible, reverends, it's amazing how the diverse attitudes of sentient beings have been clearly comprehended by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. For this Suppiya criticizes the Buddha, the teaching, and the Sangha in many ways, while his pupil Brahmadatta praises them in many ways. And so both teacher and pupil followed behind the Buddha and the Sangha of mendicants directly contradicting each other." - -When the Buddha found out about this discussion on evaluation among the mendicants, he went to the pavilion, where he sat on the seat spread out and addressed the mendicants, "Mendicants, what were you sitting talking about just now? What conversation was left unfinished?" - -The mendicants told him what had happened, adding, "This was our conversation that was unfinished when the Buddha arrived." - -"Mendicants, if others criticize me, the teaching, or the Sangha, don't make yourselves resentful, bitter, and exasperated. You'll get angry and upset, which would be an obstacle for you alone. If others were to criticize me, the teaching, or the Sangha, and you got angry and upset, would you be able to understand whether they spoke well or poorly?" - -"No, sir." - -"If others criticize me, the teaching, or the Sangha, you should explain that what is untrue is in fact untrue: 'This is why that's untrue, this is why that's false. There's no such thing in us, it's not found among us.' - -If others praise me, the teaching, or the Sangha, don't make yourselves thrilled, elated, and excited. You'll get thrilled, elated, and excited, which would be an obstacle for you alone. If others praise me, the teaching, or the Sangha, you should acknowledge that what is true is in fact true: 'This is why that's true, this is why that's correct. There is such a thing in us, it is found among us.' - - - - - -2. Ethics - - -2.1. The Shorter Section on Ethics - - -When an ordinary person speaks praise of the Realized One, they speak only of trivial, insignificant details of mere ethics. And what are the trivial, insignificant details of mere ethics that an ordinary person speaks of? - -'The ascetic Gotama has given up killing living creatures. He has renounced the rod and the sword. He's scrupulous and kind, living full of compassion for all living beings.' Such is an ordinary person's praise of the Realized One. - -'The ascetic Gotama has given up stealing. He takes only what's given, and expects only what's given. He keeps himself clean by not thieving.' Such is an ordinary person's praise of the Realized One. - -'The ascetic Gotama has given up unchastity. He is celibate, set apart, avoiding the common practice of sex.' Such is an ordinary person's praise of the Realized One. - -'The ascetic Gotama has given up lying. He speaks the truth and sticks to the truth. He's honest and trustworthy, and doesn't trick the world with his words.' Such is an ordinary person's praise of the Realized One. - -'The ascetic Gotama has given up divisive speech. He doesn't repeat in one place what he heard in another so as to divide people against each other. Instead, he reconciles those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony.' Such is an ordinary person's praise of the Realized One. - -'The ascetic Gotama has given up harsh speech. He speaks in a way that's mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.' Such is an ordinary person's praise of the Realized One. - -'The ascetic Gotama has given up talking nonsense. His words are timely, true, and meaningful, in line with the teaching and training. He says things at the right time which are valuable, reasonable, succinct, and beneficial.' Such is an ordinary person's praise of the Realized One. - -'The ascetic Gotama refrains from injuring plants and seeds.' - -'He eats in one part of the day, abstaining from eating at night and food at the wrong time.' - -'He refrains from dancing, singing, music, and seeing shows.' - -'He refrains from beautifying and adorning himself with garlands, perfumes, and makeup.' - -'He refrains from high and luxurious beds.' - -'He refrains from receiving gold and money, raw grains, raw meat, women and girls, male and female bondservants, goats and sheep, chickens and pigs, elephants, cows, horses, and mares, and fields and land.' - -'He refrains from running errands and messages; buying and selling; falsifying weights, metals, or measures; bribery, fraud, cheating, and duplicity; mutilation, murder, abduction, banditry, plunder, and violence.' Such is an ordinary person's praise of the Realized One. - -The shorter section on ethics is finished. - - - - - -2.2. The Middle Section on Ethics - - -'There are some ascetics and brahmins who, while enjoying food given in faith, still engage in injuring plants and seeds. These include plants propagated from roots, stems, cuttings, or joints; and those from regular seeds as the fifth. The ascetic Gotama refrains from such injury to plants and seeds.' Such is an ordinary person's praise of the Realized One. - -'There are some ascetics and brahmins who, while enjoying food given in faith, still engage in storing up goods for their own use. This includes such things as food, drink, clothes, vehicles, bedding, fragrance, and material possessions. The ascetic Gotama refrains from storing up such goods.' Such is an ordinary person's praise of the Realized One. - -'There are some ascetics and brahmins who, while enjoying food given in faith, still engage in seeing shows. This includes such things as dancing, singing, music, performances, and storytelling; clapping, gongs, and kettle-drums; art exhibitions and acrobatic displays; battles of elephants, horses, buffaloes, bulls, goats, rams, chickens, and quails; staff-fights, boxing, and wrestling; combat, roll calls of the armed forces, battle-formations, and regimental reviews. The ascetic Gotama refrains from such shows.' Such is an ordinary person's praise of the Realized One. - -'There are some ascetics and brahmins who, while enjoying food given in faith, still engage in gambling that causes negligence. This includes such things as checkers, draughts, checkers in the air, hopscotch, spillikins, board-games, tip-cat, drawing straws, dice, leaf-flutes, toy plows, somersaults, pinwheels, toy measures, toy carts, toy bows, guessing words from syllables, and guessing another's thoughts. The ascetic Gotama refrains from such gambling.' Such is an ordinary person's praise of the Realized One. - -'There are some ascetics and brahmins who, while enjoying food given in faith, still make use of high and luxurious bedding. This includes such things as sofas, couches, woolen covers-shag-piled, colorful, white, embroidered with flowers, quilted, embroidered with animals, double- or single-fringed-and silk covers studded with gems, as well as silken sheets, woven carpets, rugs for elephants, horses, or chariots, antelope hide rugs, and spreads of fine deer hide, with a canopy above and red cushions at both ends. The ascetic Gotama refrains from such bedding.' Such is an ordinary person's praise of the Realized One. - -'There are some ascetics and brahmins who, while enjoying food given in faith, still engage in beautifying and adorning themselves with garlands, fragrance, and makeup. This includes such things as applying beauty products by anointing, massaging, bathing, and rubbing; mirrors, ointments, garlands, fragrances, and makeup; face-powder, foundation, bracelets, headbands, fancy walking-sticks or containers, rapiers, parasols, fancy sandals, turbans, jewelry, chowries, and long-fringed white robes. The ascetic Gotama refrains from such beautification and adornment.' Such is an ordinary person's praise of the Realized One. - -'There are some ascetics and brahmins who, while enjoying food given in faith, still engage in unworthy talk. This includes such topics as talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that state of existence. The ascetic Gotama refrains from such unworthy talk.' Such is an ordinary person's praise of the Realized One. - -'There are some ascetics and brahmins who, while enjoying food given in faith, still engage in arguments. They say such things as: "You don't understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You're practicing wrong. I'm practicing right. I stay on topic, you don't. You said last what you should have said first. You said first what you should have said last. What you've thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You're trapped; get yourself out of this-if you can!" The ascetic Gotama refrains from such argumentative talk.' Such is an ordinary person's praise of the Realized One. - -'There are some ascetics and brahmins who, while enjoying food given in faith, still engage in running errands and messages. This includes running errands for rulers, ministers, aristocrats, brahmins, householders, or princes who say: "Go here, go there. Take this, bring that from there." The ascetic Gotama refrains from such errands.' Such is an ordinary person's praise of the Realized One. - -'There are some ascetics and brahmins who, while enjoying food given in faith, still engage in deceit, flattery, hinting, and belittling, and using material possessions to pursue other material possessions. The ascetic Gotama refrains from such deceit and flattery.' Such is an ordinary person's praise of the Realized One. - -The middle section on ethics is finished. - - - - - -2.3. The Large Section on Ethics - - -'There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by unworthy branches of knowledge, by wrong livelihood. This includes such fields as limb-reading, omenology, divining celestial portents, interpreting dreams, divining bodily marks, divining holes in cloth gnawed by mice, fire offerings, ladle offerings, offerings of husks, rice powder, rice, ghee, or oil; offerings from the mouth, blood sacrifices, palmistry; geomancy for building sites, fields, and cemeteries; exorcisms, earth magic, snake charming, poisons; the crafts of the scorpion, the rat, the bird, and the crow; prophesying life span, chanting for protection, and animal cries. The ascetic Gotama refrains from such unworthy branches of knowledge, such wrong livelihood.' Such is an ordinary person's praise of the Realized One. - -'There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by unworthy branches of knowledge, by wrong livelihood. This includes reading the marks of gems, cloth, clubs, swords, spears, arrows, weapons, women, men, boys, girls, male and female bondservants, elephants, horses, buffaloes, bulls, cows, goats, rams, chickens, quails, monitor lizards, rabbits, tortoises, or deer. The ascetic Gotama refrains from such unworthy branches of knowledge, such wrong livelihood.' Such is an ordinary person's praise of the Realized One. - -'There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by unworthy branches of knowledge, by wrong livelihood. This includes making predictions that the king will march forth or march back; or that our king will attack and the enemy king will retreat, or vice versa; or that our king will triumph and the enemy king will be defeated, or vice versa; and so there will be victory for one and defeat for the other. The ascetic Gotama refrains from such unworthy branches of knowledge, such wrong livelihood.' Such is an ordinary person's praise of the Realized One. - -'There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by unworthy branches of knowledge, by wrong livelihood. This includes making predictions that there will be an eclipse of the moon, or sun, or stars; that the sun, moon, and stars will be in conjunction or in opposition; that there will be a meteor shower, a fiery sky, an earthquake, thunder; that there will be a rising, a setting, a darkening, a brightening of the moon, sun, and stars. And it also includes making predictions about the results of all such phenomena. The ascetic Gotama refrains from such unworthy branches of knowledge, such wrong livelihood.' Such is an ordinary person's praise of the Realized One. - -'There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by unworthy branches of knowledge, by wrong livelihood. This includes predicting whether there will be plenty of rain or drought; plenty to eat or famine; an abundant harvest or a bad harvest; security or peril; sickness or health. It also includes such occupations as computing, accounting, calculating, poetry, and cosmology. The ascetic Gotama refrains from such unworthy branches of knowledge, such wrong livelihood.' Such is an ordinary person's praise of the Realized One. - -'There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by unworthy branches of knowledge, by wrong livelihood. This includes making arrangements for giving and taking in marriage; for engagement and divorce; and for scattering rice inwards or outwards at the wedding ceremony. It also includes casting spells for good or bad luck, curses to prevent conception, bind the tongue, or lock the jaws; charms for the hands and ears; questioning a mirror, a girl, or a god as an oracle; worshiping the sun, worshiping the Great One, breathing fire, and invoking Siri, the goddess of luck. The ascetic Gotama refrains from such unworthy branches of knowledge, such wrong livelihood.' Such is an ordinary person's praise of the Realized One. - -'There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by unworthy branches of knowledge, by wrong livelihood. This includes rites for propitiation, for granting wishes, for ghosts, for the earth, for rain, for property settlement, and for preparing and consecrating house sites, and rites involving rinsing and bathing, and oblations. It also includes administering emetics, purgatives, expectorants, and phlegmagogues; administering ear-oils, eye restoratives, nasal medicine, ointments, and counter-ointments; surgery with needle and scalpel, treating children, prescribing root medicines, and binding on herbs. The ascetic Gotama refrains from such unworthy branches of knowledge, such wrong livelihood.' Such is an ordinary person's praise of the Realized One. - -These are the trivial, insignificant details of mere ethics that an ordinary person speaks of when they speak praise of the Realized One. - -The longer section on ethics is finished. - - - - - -3. Views - - -3.1. Theories About the Past - - -There are other principles-deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of reason, subtle, comprehensible to the astute-which the Realized One makes known after realizing them with his own insight. Those who genuinely praise the Realized One would rightly speak of these things. And what are these principles? - -There are some ascetics and brahmins who theorize about the past, and assert various hypotheses concerning the past on eighteen grounds. And what are the eighteen grounds on which they rely? - - - - - -3.1.1. Eternalism - - -There are some ascetics and brahmins who are eternalists, who assert that the self and the cosmos are eternal on four grounds. And what are the four grounds on which they rely? - -It's when some ascetic or brahmin-by dint of keen, resolute, committed, and diligent effort, and right focus-experiences an immersion of the heart of such a kind that they recollect their many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the cosmos contracting, many eons of the cosmos expanding, many eons of the cosmos contracting and expanding. They remember: 'There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.' And so they recollect their many kinds of past lives, with features and details. - -They say: 'The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar. They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise. Why is that? Because by dint of keen, resolute, committed, and diligent effort, and right focus I experience an immersion of the heart of such a kind that I recollect my many kinds of past lives, with features and details. - -Because of this I know: - -"The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar. They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.' This is the first ground on which some ascetics and brahmins rely to assert that the self and the cosmos are eternal. - -And what is the second ground on which they rely? It's when some ascetic or brahmin-by dint of keen, resolute, committed, and diligent effort, and right focus-experiences an immersion of the heart of such a kind that they recollect their many kinds of past lives. That is: one eon of the cosmos contracting and expanding; two, three, four, five, or ten eons of the cosmos contracting and expanding. They remember: 'There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.' And so they recollect their many kinds of past lives, with features and details. - -They say: 'The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar. They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise. Why is that? Because by dint of keen, resolute, committed, and diligent effort, and right focus I experience an immersion of the heart of such a kind that I recollect my many kinds of past lives, with features and details. - -Because of this I know: - -"The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar. They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise."' This is the second ground on which some ascetics and brahmins rely to assert that the self and the cosmos are eternal. - -And what is the third ground on which they rely? It's when some ascetic or brahmin-by dint of keen, resolute, committed, and diligent effort, and right focus-experiences an immersion of the heart of such a kind that they recollect their many kinds of past lives. That is: ten eons of the cosmos contracting and expanding; twenty, thirty, or forty eons of the cosmos contracting and expanding. They remember: 'There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.' And so they recollect their many kinds of past lives, with features and details. - -They say: 'The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar. They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise. Why is that? Because by dint of keen, resolute, committed, and diligent effort, and right focus I experience an immersion of the heart of such a kind that I recollect my many kinds of past lives, with features and details. - -Because of this I know: - -"The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar. They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise."' This is the third ground on which some ascetics and brahmins rely to assert that the self and the cosmos are eternal. - -And what is the fourth ground on which they rely? It's when some ascetic or brahmin relies on logic and inquiry. They speak of what they have worked out by logic, following a line of inquiry, expressing their own perspective: 'The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar. They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.' This is the fourth ground on which some ascetics and brahmins rely to assert that the self and the cosmos are eternal. - -These are the four grounds on which those ascetics and brahmins assert that the self and the cosmos are eternal. Any ascetics and brahmins who assert that the self and the cosmos are eternal do so on one or other of these four grounds. Outside of this there is none. - -The Realized One understands this: 'If you hold on to and attach to these grounds for views it leads to such and such a destiny in the next life.' He understands this, and what goes beyond this. Yet since he does not misapprehend that understanding, he has realized extinguishment within himself. Having truly understood the origin, ending, gratification, drawback, and escape from feelings, the Realized One is freed through not grasping. - -These are the principles-deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of reason, subtle, comprehensible to the astute-which the Realized One makes known after realizing them with his own insight. And those who genuinely praise the Realized One would rightly speak of these things. - - - - - -3.1.2. Partial Eternalism - - -There are some ascetics and brahmins who are partial eternalists, who assert that the self and the cosmos are partially eternal and partially not eternal on four grounds. And what are the four grounds on which they rely? - -There comes a time when, after a very long period has passed, this cosmos contracts. As the cosmos contracts, sentient beings are mostly headed for the realm of streaming radiance. There they are mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and they remain like that for a very long time. - -There comes a time when, after a very long period has passed, this cosmos expands. As it expands an empty mansion of Brahma appears. Then a certain sentient being-due to the running out of their life-span or merit-passes away from that host of radiant deities and is reborn in that empty mansion of Brahma. There they are mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and they remain like that for a very long time. - -But after staying there all alone for a long time, they become dissatisfied and anxious: 'Oh, if only another being would come to this state of existence.' Then other sentient beings-due to the running out of their life-span or merit-pass away from that host of radiant deities and are reborn in that empty mansion of Brahma in company with that being. There they too are mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and they remain like that for a very long time. - -Now, the being who was reborn there first thinks: 'I am Brahma, the Great Brahma, the Undefeated, the Champion, the Universal Seer, the Wielder of Power, the Lord God, the Maker, the Author, the Best, the Begetter, the Controller, the Father of those who have been born and those yet to be born. These beings were created by me! Why is that? Because first I thought: - -"Oh, if only another being would come to this state of existence." Such was my heart's wish, and then these creatures came to this state of existence.' - -And the beings who were reborn there later also think: 'This must be Brahma, the Great Brahma, the Undefeated, the Champion, the Universal Seer, the Wielder of Power, the Lord God, the Maker, the Author, the Best, the Begetter, the Controller, the Father of those who have been born and those yet to be born. And we have been created by him. Why is that? Because we see that he was reborn here first, and we arrived later.' - -And the being who was reborn first is more long-lived, beautiful, and illustrious than those who arrived later. - -It's possible that one of those beings passes away from that host and is reborn in this state of existence. Having done so, they go forth from the lay life to homelessness. By dint of keen, resolute, committed, and diligent effort, and right focus, they experience an immersion of the heart of such a kind that they recollect that past life, but no further. - -They say: 'He who is Brahma-the Great Brahma, the Undefeated, the Champion, the Universal Seer, the Wielder of Power, the Lord God, the Maker, the Author, the Best, the Begetter, the Controller, the Father of those who have been born and those yet to be born-is permanent, everlasting, eternal, imperishable, remaining the same for all eternity. We who were created by that Brahma are impermanent, not lasting, short-lived, perishable, and have come to this state of existence. This is the first ground on which some ascetics and brahmins rely to assert that the self and the cosmos are partially eternal. - -And what is the second ground on which they rely? There are gods named 'depraved by play.' They spend too much time laughing, playing, and making merry. And in doing so, they lose their mindfulness, and they pass away from that host of gods. - -It's possible that one of those beings passes away from that host and is reborn in this state of existence. Having done so, they go forth from the lay life to homelessness. By dint of keen, resolute, committed, and diligent effort, and right focus, they experience an immersion of the heart of such a kind that they recollect that past life, but no further. - -They say: 'The gods not depraved by play don't spend too much time laughing, playing, and making merry. So they don't lose their mindfulness, and don't pass away from that host of gods. They are permanent, everlasting, eternal, imperishable, remaining the same for all eternity. But we who were depraved by play spent too much time laughing, playing, and making merry. In doing so, we lost our mindfulness, and passed away from that host of gods. We are impermanent, not lasting, short-lived, perishable, and have come to this state of existence.' This is the second ground on which some ascetics and brahmins rely to assert that the self and the cosmos are partially eternal. - -And what is the third ground on which they rely? There are gods named 'malevolent'. They spend too much time gazing at each other, so they grow angry with each other, and their bodies and minds get tired. They pass away from that host of gods. - -It's possible that one of those beings passes away from that host and is reborn in this state of existence. Having done so, they go forth from the lay life to homelessness. By dint of keen, resolute, committed, and diligent effort, and right focus, they experience an immersion of the heart of such a kind that they recollect that past life, but no further. - -They say: 'The gods who are not malevolent don't spend too much time gazing at each other, so they don't grow angry with each other, their bodies and minds don't get tired, and they don't pass away from that host of gods. They are permanent, everlasting, eternal, imperishable, remaining the same for all eternity. But we who were malevolent spent too much time gazing at each other, we grew angry with each other, our bodies and minds got tired, and we passed away from that host of gods. We are impermanent, not lasting, short-lived, perishable, and have come to this state of existence.' This is the third ground on which some ascetics and brahmins rely to assert that the self and the cosmos are partially eternal. - -And what is the fourth ground on which they rely? It's when some ascetic or brahmin relies on logic and inquiry. They speak of what they have worked out by logic, following a line of inquiry, expressing their own perspective: 'That which is called "the eye" or "the ear" or "the nose" or "the tongue" or "the body": that self is impermanent, not lasting, transient, perishable. That which is called "mind" or "sentience" or "consciousness": that self is permanent, everlasting, eternal, imperishable, remaining the same for all eternity.' This is the fourth ground on which some ascetics and brahmins rely to assert that the self and the cosmos are partially eternal. - -These are the four grounds on which those ascetics and brahmins assert that the self and the cosmos are partially eternal and partially not eternal. Any ascetics and brahmins who assert that the self and the cosmos are partially eternal and partially not eternal do so on one or other of these four grounds. Outside of this there is none. - -The Realized One understands this: 'If you hold on to and attach to these grounds for views it leads to such and such a destiny in the next life.' He understands this, and what goes beyond this. Yet since he does not misapprehend that understanding, he has realized extinguishment within himself. Having truly understood the origin, ending, gratification, drawback, and escape from feelings, the Realized One is freed through not grasping. - -These are the principles-deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of reason, subtle, comprehensible to the astute-which the Realized One makes known after realizing them with his own insight. And those who genuinely praise the Realized One would rightly speak of these things. - - - - - -3.1.3. The Cosmos is Finite or Infinite - - -There are some ascetics and brahmins who theorize about size, and assert that the cosmos is finite or infinite on four grounds. And what are the four grounds on which they rely? - -It's when some ascetic or brahmin-by dint of keen, resolute, committed, and diligent effort, and right focus-experiences an immersion of the heart of such a kind that they meditate perceiving the cosmos as finite. - -They say: 'The cosmos is finite and bounded. Why is that? Because by dint of keen, resolute, committed, and diligent effort, and right focus I experience an immersion of the heart of such a kind that I meditate perceiving the cosmos as finite. Because of this I know: - -"The cosmos is finite and bounded."' This is the first ground on which some ascetics and brahmins rely to assert that the cosmos is finite or infinite. - -And what is the second ground on which they rely? It's when some ascetic or brahmin-by dint of keen, resolute, committed, and diligent effort, and right focus-experiences an immersion of the heart of such a kind that they meditate perceiving the cosmos as infinite. - -They say: 'The cosmos is infinite and unbounded. The ascetics and brahmins who say that the cosmos is finite are wrong. The cosmos is infinite and unbounded. Why is that? Because by dint of keen, resolute, committed, and diligent effort, and right focus I experience an immersion of the heart of such a kind that I meditate perceiving the cosmos as infinite. Because of this I know: - -"The cosmos is infinite and unbounded."' This is the second ground on which some ascetics and brahmins rely to assert that the cosmos is finite or infinite. - -And what is the third ground on which they rely? It's when some ascetic or brahmin-by dint of keen, resolute, committed, and diligent effort, and right focus-experiences an immersion of the heart of such a kind that they meditate perceiving the cosmos as finite vertically but infinite horizontally. - -They say: 'The cosmos is both finite and infinite. The ascetics and brahmins who say that the cosmos is finite are wrong, and so are those who say that the cosmos is infinite. The cosmos is both finite and infinite. Why is that? Because by dint of keen, resolute, committed, and diligent effort, and right focus I experience an immersion of the heart of such a kind that I meditate perceiving the cosmos as finite vertically but infinite horizontally. Because of this I know: - -"The cosmos is both finite and infinite."' This is the third ground on which some ascetics and brahmins rely to assert that the cosmos is finite or infinite. - -And what is the fourth ground on which they rely? It's when some ascetic or brahmin relies on logic and inquiry. They speak of what they have worked out by logic, following a line of inquiry, expressing their own perspective: 'The cosmos is neither finite nor infinite. The ascetics and brahmins who say that the cosmos is finite are wrong, as are those who say that the cosmos is infinite, and also those who say that the cosmos is both finite and infinite. The cosmos is neither finite nor infinite.' This is the fourth ground on which some ascetics and brahmins rely to assert that the cosmos is finite or infinite. - -These are the four grounds on which those ascetics and brahmins assert that the cosmos is finite or infinite. Any ascetics and brahmins who assert that the cosmos is finite or infinite do so on one or other of these four grounds. Outside of this there is none. - -The Realized One understands this: 'If you hold on to and attach to these grounds for views it leads to such and such a destiny in the next life.' He understands this, and what goes beyond this. Yet since he does not misapprehend that understanding, he has realized extinguishment within himself. Having truly understood the origin, ending, gratification, drawback, and escape from feelings, the Realized One is freed through not grasping. - -These are the principles-deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of reason, subtle, comprehensible to the astute-which the Realized One makes known after realizing them with his own insight. And those who genuinely praise the Realized One would rightly speak of these things. - - - - - -3.1.4. Equivocators - - -There are some ascetics and brahmins who are equivocators. Whenever they're asked a question, they resort to evasiveness and equivocation on four grounds. And what are the four grounds on which they rely? - -It's when some ascetic or brahmin doesn't truly understand what is skillful and what is unskillful. They think: 'I don't truly understand what is skillful and what is unskillful. If I were to declare that something was skillful or unskillful I might be wrong. That would be stressful for me, and that stress would be an obstacle.' So from fear and disgust with false speech they avoid stating whether something is skillful or unskillful. Whenever they're asked a question, they resort to evasiveness and equivocation: 'I don't say it's like this. I don't say it's like that. I don't say it's otherwise. I don't say it's not so. And I don't deny it's not so.' This is the first ground on which some ascetics and brahmins rely when resorting to evasiveness and equivocation. - -And what is the second ground on which they rely? It's when some ascetic or brahmin doesn't truly understand what is skillful and what is unskillful. They think: 'I don't truly understand what is skillful and what is unskillful. If I were to declare that something was skillful or unskillful I might feel desire or greed or hate or repulsion. That would be grasping on my part. That would be stressful for me, and that stress would be an obstacle.' So from fear and disgust with grasping they avoid stating whether something is skillful or unskillful. Whenever they're asked a question, they resort to evasiveness and equivocation: 'I don't say it's like this. I don't say it's like that. I don't say it's otherwise. I don't say it's not so. And I don't deny it's not so.' This is the second ground on which some ascetics and brahmins rely when resorting to evasiveness and equivocation. - -And what is the third ground on which they rely? It's when some ascetic or brahmin doesn't truly understand what is skillful and what is unskillful. They think: 'I don't truly understand what is skillful and what is unskillful. Suppose I were to declare that something was skillful or unskillful. There are clever ascetics and brahmins who are subtle, accomplished in the doctrines of others, hair-splitters. You'd think they live to demolish convictions with their intellect. They might pursue, press, and grill me about that. I'd be stumped by such a grilling. That would be stressful for me, and that stress would be an obstacle.' So from fear and disgust with examination they avoid stating whether something is skillful or unskillful. Whenever they're asked a question, they resort to evasiveness and equivocation: 'I don't say it's like this. I don't say it's like that. I don't say it's otherwise. I don't say it's not so. And I don't deny it's not so.' This is the third ground on which some ascetics and brahmins rely when resorting to evasiveness and equivocation. - -And what is the fourth ground on which they rely? It's when some ascetic or brahmin is dull and stupid. Because of that, whenever they're asked a question, they resort to evasiveness and equivocation: 'Suppose you were to ask me whether there is another world. If I believed there was, I would say so. But I don't say it's like this. I don't say it's like that. I don't say it's otherwise. I don't say it's not so. And I don't deny it's not so. Suppose you were to ask me whether there is no other world ... whether there both is and is not another world ... whether there neither is nor is not another world ... whether there are beings who are reborn spontaneously ... whether there are not beings who are reborn spontaneously ... whether there both are and are not beings who are reborn spontaneously ... whether there neither are nor are not beings who are reborn spontaneously ... whether there is fruit and result of good and bad deeds ... whether there is not fruit and result of good and bad deeds ... whether there both is and is not fruit and result of good and bad deeds ... whether there neither is nor is not fruit and result of good and bad deeds ... whether a Realized One exists after death ... whether a Realized One doesn't exist after death ... whether a Realized One both exists and doesn't exist after death ... whether a Realized One neither exists nor doesn't exist after death. If I believed there was, I would say so. But I don't say it's like this. I don't say it's like that. I don't say it's otherwise. I don't say it's not so. And I don't deny it's not so.' This is the fourth ground on which some ascetics and brahmins rely when resorting to evasiveness and equivocation. - -These are the four grounds on which those ascetics and brahmins who are equivocators resort to evasiveness and equivocation whenever they're asked a question. Any ascetics and brahmins who resort to equivocation do so on one or other of these four grounds. Outside of this there is none. The Realized One understands this ... And those who genuinely praise the Realized One would rightly speak of these things. - - - - - -3.1.5. Doctrines of Origination by Chance - - -There are some ascetics and brahmins who theorize about chance. They assert that the self and the cosmos arose by chance on two grounds. And what are the two grounds on which they rely? - -There are gods named 'non-percipient beings'. When perception arises they pass away from that host of gods. It's possible that one of those beings passes away from that host and is reborn in this state of existence. Having done so, they go forth from the lay life to homelessness. By dint of keen, resolute, committed, and diligent effort, and right focus, they experience an immersion of the heart of such a kind that they recollect the arising of perception, but no further. They say: 'The self and the cosmos arose by chance. Why is that? Because formerly I didn't exist. Now, having not been, I've sprung into existence.' This is the first ground on which some ascetics and brahmins rely to assert that the self and the cosmos arose by chance. - -And what is the second ground on which they rely? It's when some ascetic or brahmin relies on logic and inquiry. They speak of what they have worked out by logic, following a line of inquiry, expressing their own perspective: 'The self and the cosmos arose by chance.' This is the second ground on which some ascetics and brahmins rely to assert that the self and the cosmos arose by chance. - -These are the two grounds on which those ascetics and brahmins who theorize about chance assert that the self and the cosmos arose by chance. Any ascetics and brahmins who theorize about chance do so on one or other of these two grounds. Outside of this there is none. The Realized One understands this ... And those who genuinely praise the Realized One would rightly speak of these things. - -These are the eighteen grounds on which those ascetics and brahmins who theorize about the past assert various hypotheses concerning the past. Any ascetics and brahmins who theorize about the past do so on one or other of these eighteen grounds. Outside of this there is none. - -The Realized One understands this: 'If you hold on to and attach to these grounds for views it leads to such and such a destiny in the next life.' He understands this, and what goes beyond this. Yet since he does not misapprehend that understanding, he has realized extinguishment within himself. Having truly understood the origin, ending, gratification, drawback, and escape from feelings, the Realized One is freed through not grasping. - -These are the principles-deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of reason, subtle, comprehensible to the astute-which the Realized One makes known after realizing them with his own insight. And those who genuinely praise the Realized One would rightly speak of these things. - - - - - -3.2. Theories About the Future - - -There are some ascetics and brahmins who theorize about the future, and assert various hypotheses concerning the future on forty-four grounds. And what are the forty-four grounds on which they rely? - - - - - -3.2.1. Percipient Life After Death - - -There are some ascetics and brahmins who say there is life after death, and assert that the self lives on after death in a percipient form on sixteen grounds. And what are the sixteen grounds on which they rely? - -They assert: 'The self is sound and percipient after death, and it is physical ... - -non-physical ... - -both physical and non-physical ... - -neither physical nor non-physical ... - -finite ... - -infinite ... - -both finite and infinite ... - -neither finite nor infinite ... - -of unified perception ... - -of diverse perception ... - -of limited perception ... - -of limitless perception ... - -experiences nothing but happiness ... - -experiences nothing but suffering ... - -experiences both happiness and suffering ... - -experiences neither happiness nor suffering.' - -These are the sixteen grounds on which those ascetics and brahmins assert that the self lives on after death in a percipient form. Any ascetics and brahmins who assert that the self lives on after death in a percipient form do so on one or other of these sixteen grounds. Outside of this there is none. The Realized One understands this ... And those who genuinely praise the Realized One would rightly speak of these things. - - - - - -3.2.2. Non-Percipient Life After Death - - -There are some ascetics and brahmins who say there is life after death, and assert that the self lives on after death in a non-percipient form on eight grounds. And what are the eight grounds on which they rely? - -They assert: 'The self is sound and non-percipient after death, and it is physical ... - -non-physical ... - -both physical and non-physical ... - -neither physical nor non-physical ... - -finite ... - -infinite ... - -both finite and infinite ... - -neither finite nor infinite.' - -These are the eight grounds on which those ascetics and brahmins assert that the self lives on after death in a non-percipient form. Any ascetics and brahmins who assert that the self lives on after death in a non-percipient form do so on one or other of these eight grounds. Outside of this there is none. The Realized One understands this ... And those who genuinely praise the Realized One would rightly speak of these things. - - - - - -3.2.3. Neither Percipient Nor Non-Percipient Life After Death - - -There are some ascetics and brahmins who say there is life after death, and assert that the self lives on after death in a neither percipient nor non-percipient form on eight grounds. And what are the eight grounds on which they rely? - -They assert: 'The self is sound and neither percipient nor non-percipient after death, and it is physical ... - -non-physical ... - -both physical and non-physical ... - -neither physical nor non-physical ... - -finite ... - -infinite ... - -both finite and infinite ... - -neither finite nor infinite.' - -These are the eight grounds on which those ascetics and brahmins assert that the self lives on after death in a neither percipient nor non-percipient form. Any ascetics and brahmins who assert that the self lives on after death in a neither percipient nor non-percipient form do so on one or other of these eight grounds. Outside of this there is none. The Realized One understands this ... And those who genuinely praise the Realized One would rightly speak of these things. - - - - - -3.2.4. Annihilationism - - -There are some ascetics and brahmins who are annihilationists. They assert the annihilation, eradication, and obliteration of an existing being on seven grounds. And what are the seven grounds on which they rely? - -There are some ascetics and brahmins who have this doctrine and view: 'This self is physical, made up of the four primary elements, and produced by mother and father. Since it's annihilated and destroyed when the body breaks up, and doesn't exist after death, that's how this self becomes rightly annihilated.' That is how some assert the annihilation of an existing being. - -But someone else says to them: '*That* self of which you speak does exist, I don't deny it. But that's not how *this* self becomes rightly annihilated. There is another self that is divine, physical, sensual, consuming solid food. You don't know or see that. But I know it and see it. Since this self is annihilated and destroyed when the body breaks up, and doesn't exist after death, that's how this self becomes rightly annihilated.' That is how some assert the annihilation of an existing being. - -But someone else says to them: '*That* self of which you speak does exist, I don't deny it. But that's not how *this* self becomes rightly annihilated. There is another self that is divine, physical, mind-made, complete in all its various parts, not deficient in any faculty. You don't know or see that. But I know it and see it. Since this self is annihilated and destroyed when the body breaks up, and doesn't exist after death, that's how this self becomes rightly annihilated.' That is how some assert the annihilation of an existing being. - -But someone else says to them: '*That* self of which you speak does exist, I don't deny it. But that's not how *this* self becomes rightly annihilated. There is another self which has gone totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that "space is infinite", it's reborn in the dimension of infinite space. You don't know or see that. But I know it and see it. Since this self is annihilated and destroyed when the body breaks up, and doesn't exist after death, that's how this self becomes rightly annihilated.' That is how some assert the annihilation of an existing being. - -But someone else says to them: '*That* self of which you speak does exist, I don't deny it. But that's not how *this* self becomes rightly annihilated. There is another self which has gone totally beyond the dimension of infinite space. Aware that "consciousness is infinite", it's reborn in the dimension of infinite consciousness. You don't know or see that. But I know it and see it. Since this self is annihilated and destroyed when the body breaks up, and doesn't exist after death, that's how this self becomes rightly annihilated.' That is how some assert the annihilation of an existing being. - -But someone else says to them: '*That* self of which you speak does exist, I don't deny it. But that's not how *this* self becomes rightly annihilated. There is another self that has gone totally beyond the dimension of infinite consciousness. Aware that "there is nothing at all", it's been reborn in the dimension of nothingness. You don't know or see that. But I know it and see it. Since this self is annihilated and destroyed when the body breaks up, and doesn't exist after death, that's how this self becomes rightly annihilated.' That is how some assert the annihilation of an existing being. - -But someone else says to them: '*That* self of which you speak does exist, I don't deny it. But that's not how *this* self becomes rightly annihilated. There is another self that has gone totally beyond the dimension of nothingness. Aware that "this is peaceful, this is sublime", it's been reborn in the dimension of neither perception nor non-perception. You don't know or see that. But I know it and see it. Since this self is annihilated and destroyed when the body breaks up, and doesn't exist after death, that's how this self becomes rightly annihilated.' That is how some assert the annihilation of an existing being. - -These are the seven grounds on which those ascetics and brahmins assert the annihilation, eradication, and obliteration of an existing being. Any ascetics and brahmins who assert the annihilation, eradication, and obliteration of an existing being do so on one or other of these seven grounds. Outside of this there is none. The Realized One understands this ... And those who genuinely praise the Realized One would rightly speak of these things. - - - - - -3.2.5. Extinguishment in the Present Life - - -There are some ascetics and brahmins who speak of extinguishment in the present life. They assert the ultimate extinguishment of an existing being in the present life on five grounds. And what are the five grounds on which they rely? - -There are some ascetics and brahmins who have this doctrine and view: 'When this self amuses itself, supplied and provided with the five kinds of sensual stimulation, that's how this self attains ultimate extinguishment in the present life.' That is how some assert the extinguishment of an existing being in the present life. - -But someone else says to them: '*That* self of which you speak does exist, I don't deny it. But that's not how *this* self attains ultimate extinguishment in the present life. Why is that? Because sensual pleasures are impermanent, suffering, and perishable. Their decay and perishing give rise to sorrow, lamentation, pain, sadness, and distress. Quite secluded from sensual pleasures, secluded from unskillful qualities, this self enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. That's how this self attains ultimate extinguishment in the present life.' That is how some assert the extinguishment of an existing being in the present life. - -But someone else says to them: '*That* self of which you speak does exist, I don't deny it. But that's not how *this* self attains ultimate extinguishment in the present life. Why is that? Because the placing of the mind and the keeping it connected there are coarse. But when the placing of the mind and keeping it connected are stilled, this self enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected. That's how this self attains ultimate extinguishment in the present life.' That is how some assert the extinguishment of an existing being in the present life. - -But someone else says to them: '*That* self of which you speak does exist, I don't deny it. But that's not how *this* self attains ultimate extinguishment in the present life. Why is that? Because the rapture and emotional excitement there are coarse. But with the fading away of rapture, this self enters and remains in the third absorption, where it meditates with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, "Equanimous and mindful, one meditates in bliss". That's how this self attains ultimate extinguishment in the present life.' That is how some assert the extinguishment of an existing being in the present life. - -But someone else says to them: '*That* self of which you speak does exist, I don't deny it. But that's not how *this* self attains ultimate extinguishment in the present life. Why is that? Because the bliss and enjoyment there are coarse. But giving up pleasure and pain, and ending former happiness and sadness, this self enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. That's how this self attains ultimate extinguishment in the present life.' That is how some assert the extinguishment of an existing being in the present life. - -These are the five grounds on which those ascetics and brahmins assert the ultimate extinguishment of an existing being in the present life. Any ascetics and brahmins who assert the ultimate extinguishment of an existing being in the present life do so on one or other of these five grounds. Outside of this there is none. The Realized One understands this ... And those who genuinely praise the Realized One would rightly speak of these things. - -These are the forty-four grounds on which those ascetics and brahmins who theorize about the future assert various hypotheses concerning the future. Any ascetics and brahmins who theorize about the future do so on one or other of these forty-four grounds. Outside of this there is none. The Realized One understands this ... And those who genuinely praise the Realized One would rightly speak of these things. - -These are the sixty-two grounds on which those ascetics and brahmins who theorize about the past and the future assert various hypotheses concerning the past and the future. - -Any ascetics and brahmins who theorize about the past or the future do so on one or other of these sixty-two grounds. Outside of this there is none. - -The Realized One understands this: 'If you hold on to and attach to these grounds for views it leads to such and such a destiny in the next life.' He understands this, and what goes beyond this. Yet since he does not misapprehend that understanding, he has realized extinguishment within himself. Having truly understood the origin, ending, gratification, drawback, and escape from feelings, the Realized One is freed through not grasping. - -These are the principles-deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of reason, subtle, comprehensible to the astute-which the Realized One makes known after realizing them with his own insight. And those who genuinely praise the Realized One would rightly speak of these things. - - - - - -4. The Grounds For Assertions About the Self and the Cosmos - - -4.1. Anxiety and Evasiveness - - -Now, these things are only the feeling of those who do not know or see, the agitation and evasiveness of those under the sway of craving. Namely, when those ascetics and brahmins assert that the self and the cosmos are eternal on four grounds ... - -partially eternal on four grounds ... - -finite or infinite on four grounds ... - -or they resort to equivocation on four grounds ... - -or they assert that the self and the cosmos arose by chance on two grounds ... - -they theorize about the past on these eighteen grounds ... - -or they assert that the self lives on after death in a percipient form on sixteen grounds ... - -or that the self lives on after death in a non-percipient form on eight grounds ... - -or that the self lives on after death in a neither percipient nor non-percipient form on eight grounds ... - -or they assert the annihilation of an existing being on seven grounds ... - -or they assert the ultimate extinguishment of an existing being in the present life on five grounds ... - -they theorize about the future on these forty-four grounds ... - -When those ascetics and brahmins theorize about the past and the future on these sixty-two grounds, these things are only the feeling of those who do not know or see, the agitation and evasiveness of those under the sway of craving. - - - - - -4.2. Conditioned by Contact - - -Now, these things are conditioned by contact. Namely, when those ascetics and brahmins assert that the self and the cosmos are eternal on four grounds ... - -partially eternal on four grounds ... - -finite or infinite on four grounds ... - -or they resort to equivocation on four grounds ... - -or they assert that the self and the cosmos arose by chance on two grounds ... - -they theorize about the past on these eighteen grounds ... - -or they assert that the self lives on after death in a percipient form on sixteen grounds ... - -or that the self lives on after death in a non-percipient form on eight grounds ... - -or that the self lives on after death in a neither percipient nor non-percipient form on eight grounds ... - -or they assert the annihilation of an existing being on seven grounds ... - -or they assert the ultimate extinguishment of an existing being in the present life on five grounds ... - -they theorize about the future on these forty-four grounds ... - -When those ascetics and brahmins theorize about the past and the future on these sixty-two grounds, that too is conditioned by contact. - - - - - -4.3. Not Possible - - -Now, when those ascetics and brahmins theorize about the past and the future on these sixty-two grounds, it is not possible that they should experience these things without contact. - - - - - -4.4. Dependent Origination - - -Now, when those ascetics and brahmins theorize about the past and the future on these sixty-two grounds, all of them experience this by repeated contact through the six fields of contact. Their feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. - - - - - -5. The End of the Round - - -When a mendicant truly understands the six fields of contacts' origin, ending, gratification, drawback, and escape, they understand what lies beyond all these things. - -All of these ascetics and brahmins who theorize about the past or the future are trapped in the net of these sixty-two grounds, so that wherever they emerge they are caught and trapped in this very net. - -Suppose a deft fisherman or his apprentice were to cast a fine-meshed net over a small pond. They'd think: 'Any sizable creatures in this pond will be trapped in the net. Wherever they emerge they are caught and trapped in this very net.' In the same way, all of these ascetics and brahmins who theorize about the past or the future are trapped in the net of these sixty-two grounds, so that wherever they emerge they are caught and trapped in this very net. - -The Realized One's body remains, but his attachment to rebirth has been cut off. As long as his body remains he will be seen by gods and humans. But when his body breaks up, after life has ended, gods and humans will see him no more. - -When the stalk of a bunch of mangoes is cut, all the mangoes attached to the stalk will follow along. In the same way, the Realized One's body remains, but his attachment to rebirth has been cut off. As long as his body remains he will be seen by gods and humans. But when his body breaks up, after life has ended, gods and humans will see him no more." - -When he had spoken, Venerable Ananda said to the Buddha, "It's incredible, sir, it's amazing! What is the name of this exposition of the teaching?" - -"Well, then, Ananda, you may remember this exposition of the teaching as 'The Net of Meaning', or else 'The Net of the Teaching', or else 'The Prime Net', or else 'The Net of Views', or else 'The Supreme Victory in Battle'." - -That is what the Buddha said. Satisfied, the mendicants were happy with what the Buddha said. And while this discourse was being spoken, the galaxy shook. - - - - - -2. The Fruits of the Ascetic Life: - -Samannaphala Sutta - - - - - -1. A Discussion With the King's Ministers - - -So I have heard. At one time the Buddha was staying near Rajagaha in the Mango Grove of Jivaka Komarabhacca, together with a large Sangha of 1,250 mendicants. - -Now, at that time it was the sabbath-the Komudi full moon on the fifteenth day of the fourth month-and King Ajatasattu Vedehiputta of Magadha was sitting upstairs in the stilt longhouse surrounded by his ministers. - -Then Ajatasattu was inspired to exclaim, "Oh, sirs, this moonlit night is so very delightful, so beautiful, so glorious, so lovely, so striking. Now, what ascetic or brahmin might I pay homage to today, paying homage to whom my mind might find peace?" - -When he had spoken, one of the king's ministers said to him, "Sire, Purana Kassapa leads an order and a community, and teaches a community. He's a well-known and famous religious founder, regarded as holy by many people. He is of long standing, long gone forth; he is advanced in years and has reached the final stage of life. Let Your Majesty pay homage to him. Hopefully in so doing your mind will find peace." But when he had spoken, the king remained silent. - -Another of the king's ministers said to him, "Sire, Makkhali Gosala leads an order and a community, and teaches a community. He's a well-known and famous religious founder, regarded as holy by many people. He is of long standing, long gone forth; he is advanced in years and has reached the final stage of life. Let Your Majesty pay homage to him. Hopefully in so doing your mind will find peace." But when he had spoken, the king remained silent. - -Another of the king's ministers said to him, "Sire, Ajita Kesakambala leads an order and a community, and teaches a community. He's a well-known and famous religious founder, regarded as holy by many people. He is of long standing, long gone forth; he is advanced in years and has reached the final stage of life. Let Your Majesty pay homage to him. Hopefully in so doing your mind will find peace." But when he had spoken, the king remained silent. - -Another of the king's ministers said to him, "Sire, Pakudha Kaccayana leads an order and a community, and teaches a community. He's a well-known and famous religious founder, regarded as holy by many people. He is of long standing, long gone forth; he is advanced in years and has reached the final stage of life. Let Your Majesty pay homage to him. Hopefully in so doing your mind will find peace." But when he had spoken, the king remained silent. - -Another of the king's ministers said to him, "Sire, Sanjaya Belatthiputta leads an order and a community, and teaches a community. He's a well-known and famous religious founder, regarded as holy by many people. He is of long standing, long gone forth; he is advanced in years and has reached the final stage of life. Let Your Majesty pay homage to him. Hopefully in so doing your mind will find peace." But when he had spoken, the king remained silent. - -Another of the king's ministers said to him, "Sire, Nigantha Nataputta leads an order and a community, and teaches a community. He's a well-known and famous religious founder, regarded as holy by many people. He is of long standing, long gone forth; he is advanced in years and has reached the final stage of life. Let Your Majesty pay homage to him. Hopefully in so doing your mind will find peace." But when he had spoken, the king remained silent. - - - - - -2. A Discussion With Jivaka Komarabhacca - - -Now at that time Jivaka Komarabhacca was sitting silently not far from the king. Then the king said to him, "But my dear Jivaka, why are you silent?" - -"Sire, the Blessed One, the perfected one, the fully awakened Buddha is staying in my mango grove together with a large Sangha of 1,250 mendicants. He has this good reputation: 'That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.' Let Your Majesty pay homage to him. Hopefully in so doing your mind will find peace." - -"Well then, my dear Jivaka, have the elephants readied." - -"Yes, Your Majesty," replied Jivaka. He had around five hundred female elephants readied, in addition to the king's bull elephant for riding. Then he informed the king, "The elephants are ready, sire. Please go at your convenience." - -Then King Ajatasattu had women mounted on each of the five hundred female elephants, while he mounted his bull elephant. With attendants carrying torches, he set out in full royal pomp from Rajagaha to Jivaka's mango grove. - -But as he drew near the mango grove, the king became frightened, scared, his hair standing on end. He said to Jivaka, "My dear Jivaka, I hope you're not deceiving me! I hope you're not betraying me! I hope you're not turning me over to my enemies! For how on earth can there be no sound of coughing or clearing throats or any noise in such a large Sangha of 1,250 mendicants?" - -"Do not fear, great king, do not fear! I am not deceiving you, or betraying you, or turning you over to your enemies. Go forward, great king, go forward! Those are lamps shining in the pavilion." - - - - - -3. The Question About the Fruits of the Ascetic Life - - -Then King Ajatasattu rode on the elephant as far as the terrain allowed, then descended and approached the pavilion door on foot, where he asked Jivaka, "But my dear Jivaka, where is the Buddha?" - -"That is the Buddha, great king, that is the Buddha! He's sitting against the central column facing east, in front of the Sangha of mendicants." - -Then the king went up to the Buddha and stood to one side. He looked around the Sangha of monks, who were so very silent, like a still, clear lake, and was inspired to exclaim, "May my son, Prince Udayibhadda, be blessed with such peace as the Sangha of mendicants now enjoys!" - -"Has your mind gone to one you love, great king?" - -"I love my son, sir, Prince Udayibhadda. May he be blessed with such peace as the Sangha of mendicants now enjoys!" - -Then the king bowed to the Buddha, raised his joined palms toward the Sangha, and sat down to one side. He said to the Buddha, "Sir, I'd like to ask you about a certain point, if you'd take the time to answer." - -"Ask what you wish, great king." - -"Sir, there are many different professional fields. These include elephant riders, cavalry, charioteers, archers, bannermen, adjutants, food servers, warrior-chiefs, princes, chargers, great warriors, heroes, leather-clad soldiers, and sons of bondservants. They also include bakers, barbers, bathroom attendants, cooks, garland-makers, dyers, weavers, basket-makers, potters, accountants, finger-talliers, or those following any similar professions. All these live off the fruits of their profession which are apparent in the present life. With that they bring happiness and joy to themselves, their parents, their children and partners, and their friends and colleagues. And they establish an uplifting religious donation for ascetics and brahmins that's conducive to heaven, ripens in happiness, and leads to heaven. Sir, can you point out a fruit of the ascetic life that's likewise apparent in the present life?" - -"Great king, do you recall having asked this question of other ascetics and brahmins?" - -"I do, sir." - -"If you wouldn't mind, great king, tell me how they answered." - -"It's no trouble when someone such as the Blessed One is sitting here." - -"Well, speak then, great king." - - - - - -3.1. The Doctrine of Purana Kassapa - - -"One time, sir, I approached Purana Kassapa and exchanged greetings with him. When the greetings and polite conversation were over, I sat down to one side, and asked him the same question. - -He said to me: 'Great king, the one who acts does nothing wrong when they punish, mutilate, torture, aggrieve, oppress, intimidate, or when they encourage others to do the same. They do nothing wrong when they kill, steal, break into houses, plunder wealth, steal from isolated buildings, commit highway robbery, commit adultery, and lie. If you were to reduce all the living creatures of this earth to one heap and mass of flesh with a razor-edged chakram, no evil comes of that, and no outcome of evil. If you were to go along the south bank of the Ganges killing, mutilating, and torturing, and encouraging others to do the same, no evil comes of that, and no outcome of evil. If you were to go along the north bank of the Ganges giving and sacrificing and encouraging others to do the same, no merit comes of that, and no outcome of merit. In giving, self-control, restraint, and truthfulness there is no merit or outcome of merit.' - -And so, when I asked Purana Kassapa about the fruits of the ascetic life apparent in the present life, he answered with the doctrine of inaction. It was like someone who, when asked about a mango, answered with a breadfruit, or when asked about a breadfruit, answered with a mango. I thought: 'How could one such as I presume to rebuke an ascetic or brahmin living in my realm?' So I neither approved nor dismissed that statement of Purana Kassapa. I was displeased, but did not express my displeasure. Neither accepting what he said nor contradicting it, I got up from my seat and left. - - - - - -3.2. The Doctrine of Makkhali Gosala - - -One time, sir, I approached Makkhali Gosala and exchanged greetings with him. When the greetings and polite conversation were over, I sat down to one side, and asked him the same question. - -He said: 'Great king, there is no cause or condition for the corruption of sentient beings. Sentient beings are corrupted without cause or condition. There's no cause or condition for the purification of sentient beings. Sentient beings are purified without cause or condition. One does not act of one's own volition, one does not act of another's volition, one does not act from a person's volition. There is no power, no energy, no manly strength or vigor. All sentient beings, all living creatures, all beings, all souls lack control, power, and energy. Molded by destiny, circumstance, and nature, they experience pleasure and pain in the six classes of rebirth. There are 1.4 million main wombs, and 6,000, and 600. There are 500 deeds, and five, and three. There are deeds and half-deeds. There are 62 paths, 62 sub-eons, six classes of rebirth, and eight stages in a person's life. There are 4,900 Ajivakaascetics, 4,900 wanderers, and 4,900 naked ascetics. There are 2,000 faculties, 3,000 hells, and 36 realms of dust. There are seven percipient embryos, seven non-percipient embryos, and seven embryos without attachments. There are seven gods, seven humans, and seven goblins. There are seven lakes, seven winds, 700 winds, seven cliffs, and 700 cliffs. There are seven dreams and 700 dreams. There are 8.4 million great eons through which the foolish and the astute transmigrate before making an end of suffering. And here there is no such thing as this: "By this precept or observance or mortification or spiritual life I shall force unripened deeds to bear their fruit, or eliminate old deeds by experiencing their results little by little," for that cannot be. Pleasure and pain are allotted. Transmigration lasts only for a limited period, so there's no increase or decrease, no getting better or worse. It's like how, when you toss a ball of string, it rolls away unraveling. In the same way, after transmigrating the foolish and the astute will make an end of suffering.' - -And so, when I asked Makkhali Gosala about the fruits of the ascetic life apparent in the present life, he answered with the doctrine of purification through transmigration. It was like someone who, when asked about a mango, answered with a breadfruit, or when asked about a breadfruit, answered with a mango. I thought: 'How could one such as I presume to rebuke an ascetic or brahmin living in my realm?' So I neither approved nor dismissed that statement of Makkhali Gosala. I was displeased, but did not express my displeasure. Neither accepting what he said nor contradicting it, I got up from my seat and left. - - - - - -3.3. The Doctrine of Ajita Kesakambala - - -One time, sir, I approached Ajita Kesakambala and exchanged greetings with him. When the greetings and polite conversation were over, I sat down to one side, and asked him the same question. - -He said: 'Great king, there is no meaning in giving, sacrifice, or offerings. There's no fruit or result of good and bad deeds. There's no afterlife. There's no obligation to mother and father. No beings are reborn spontaneously. And there's no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight. This person is made up of the four primary elements. When they die, the earth in their body merges and coalesces with the main mass of earth. The water in their body merges and coalesces with the main mass of water. The fire in their body merges and coalesces with the main mass of fire. The air in their body merges and coalesces with the main mass of air. The faculties are transferred to space. Four men with a bier carry away the corpse. Their footprints show the way to the cemetery. The bones become bleached. Offerings dedicated to the gods end in ashes. Giving is a doctrine of morons. When anyone affirms a positive teaching it's just hollow, false nonsense. Both the foolish and the astute are annihilated and destroyed when their body breaks up, and don't exist after death.' - -And so, when I asked Ajita Kesakambala about the fruits of the ascetic life apparent in the present life, he answered with the doctrine of annihilationism. It was like someone who, when asked about a mango, answered with a breadfruit, or when asked about a breadfruit, answered with a mango. I thought: 'How could one such as I presume to rebuke an ascetic or brahmin living in my realm?' So I neither approved nor dismissed that statement of Ajita Kesakambala. I was displeased, but did not express my displeasure. Neither accepting what he said nor contradicting it, I got up from my seat and left. - - - - - -3.4. The Doctrine of Pakudha Kaccayana - - -One time, sir, I approached Pakudha Kaccayana and exchanged greetings with him. When the greetings and polite conversation were over, I sat down to one side, and asked him the same question. - -He said: 'Great king, these seven substances are not made, not derived, not created, without a creator, barren, steady as a mountain peak, standing firm like a pillar. They don't move or deteriorate or obstruct each other. They're unable to cause pleasure, pain, or neutral feeling to each other. What seven? The substances of earth, water, fire, air; pleasure, pain, and the soul is the seventh. These seven substances are not made, not derived, not created, without a creator, barren, steady as a mountain peak, standing firm like a pillar. They don't move or deteriorate or obstruct each other. They're unable to cause pleasure, pain, or neutral feeling to each other. And here there is no-one who kills or who makes others kill; no-one who learns or who educates others; no-one who understands or who helps others understand. If you chop off someone's head with a sharp sword, you don't take anyone's life. The sword simply passes through the gap between the seven substances.' - -And so, when I asked Pakudha Kaccayana about the fruits of the ascetic life apparent in the present life, he answered with something else entirely. It was like someone who, when asked about a mango, answered with a breadfruit, or when asked about a breadfruit, answered with a mango. I thought: 'How could one such as I presume to rebuke an ascetic or brahmin living in my realm?' So I neither approved nor dismissed that statement of Pakudha Kaccayana. I was displeased, but did not express my displeasure. Neither accepting what he said nor contradicting it, I got up from my seat and left. - - - - - -3.5. The Doctrine of Nigantha Nataputta - - -One time, sir, I approached Nigantha Nataputta and exchanged greetings with him. When the greetings and polite conversation were over, I sat down to one side, and asked him the same question. - -He said: 'Great king, consider a Jain ascetic who is restrained in the fourfold restraint. And how is a Jain ascetic restrained in the fourfold restraint? It's when a Jain ascetic is obstructed by all water, devoted to all water, shaking off all water, pervaded by all water. That's how a Jain ascetic is restrained in the fourfold restraint. When a Jain ascetic is restrained in the fourfold restraint, they're called a knotless one who is self-realized, self-controlled, and steadfast.' - -And so, when I asked Nigantha Nataputta about the fruits of the ascetic life apparent in the present life, he answered with the fourfold restraint. It was like someone who, when asked about a mango, answered with a breadfruit, or when asked about a breadfruit, answered with a mango. I thought: 'How could one such as I presume to rebuke an ascetic or brahmin living in my realm?' So I neither approved nor dismissed that statement of Nigantha Nataputta. I was displeased, but did not express my displeasure. Neither accepting what he said nor contradicting it, I got up from my seat and left. - - - - - -3.6. The Doctrine of Sanjaya Belatthiputta - - -One time, sir, I approached Sanjaya Belatthiputta and exchanged greetings with him. When the greetings and polite conversation were over, I sat down to one side, and asked him the same question. - -He said: 'Suppose you were to ask me whether there is another world. If I believed there was, I would say so. But I don't say it's like this. I don't say it's like that. I don't say it's otherwise. I don't say it's not so. And I don't deny it's not so. Suppose you were to ask me whether there is no other world ... whether there both is and is not another world ... whether there neither is nor is not another world ... whether there are beings who are reborn spontaneously ... whether there are no beings who are reborn spontaneously ... whether there both are and are not beings who are reborn spontaneously ... whether there neither are nor are not beings who are reborn spontaneously ... whether there is fruit and result of good and bad deeds ... whether there is no fruit and result of good and bad deeds ... whether there both is and is not fruit and result of good and bad deeds ... whether there neither is nor is not fruit and result of good and bad deeds ... whether a Realized One exists after death ... whether a Realized One doesn't exist after death ... whether a Realized One both exists and doesn't exist after death ... whether a Realized One neither exists nor doesn't exist after death. If I believed there was, I would say so. But I don't say it's like this. I don't say it's like that. I don't say it's otherwise. I don't say it's not so. And I don't deny it's not so.' - -And so, when I asked Sanjaya Belatthiputta about the fruits of the ascetic life apparent in the present life, he answered with evasiveness. It was like someone who, when asked about a mango, answered with a breadfruit, or when asked about a breadfruit, answered with a mango. I thought: 'This is the most foolish and stupid of all these ascetics and brahmins! How on earth can he answer with evasiveness when asked about the fruits of the ascetic life apparent in the present life?' I thought: 'How could one such as I presume to rebuke an ascetic or brahmin living in my realm?' So I neither approved nor dismissed that statement of Sanjaya Belatthiputta. I was displeased, but did not express my displeasure. Neither accepting what he said nor contradicting it, I got up from my seat and left. - - - - - -4. The Fruits of the Ascetic Life - - -4.1. The First Fruit of the Ascetic Life - - -And so I ask the Buddha: Sir, there are many different professional fields. These include elephant riders, cavalry, charioteers, archers, bannermen, adjutants, food servers, warrior-chiefs, princes, chargers, great warriors, heroes, leather-clad soldiers, and sons of bondservants. They also include bakers, barbers, bathroom attendants, cooks, garland-makers, dyers, weavers, basket-makers, potters, accountants, finger-talliers, or those following any similar professions. All these live off the fruits of their profession which are apparent in the present life. With that they bring happiness and joy to themselves, their parents, their children and partners, and their friends and colleagues. And they establish an uplifting religious donation for ascetics and brahmins that's conducive to heaven, ripens in happiness, and leads to heaven. Sir, can you point out a fruit of the ascetic life that's likewise apparent in the present life?" - -"I can, great king. Well then, I'll ask you about this in return, and you can answer as you like. What do you think, great king? Suppose you had a person who was a bondservant, a worker. They get up before you and go to bed after you, and are obliging, behaving nicely and speaking politely, and gazing up at your face. They'd think: 'The outcome and result of good deeds is just so incredible, so amazing! For this King Ajatasattu is a human being, and so am I. Yet he amuses himself, supplied and provided with the five kinds of sensual stimulation as if he were a god. Whereas I'm his bondservant, his worker. I get up before him and go to bed after him, and am obliging, behaving nicely and speaking politely, and gazing up at his face. I should do good deeds. Why don't I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?' - -After some time, that is what they do. Having gone forth they'd live restrained in body, speech, and mind, living content with nothing more than food and clothes, delighting in seclusion. And suppose your men were to report all this to you. Would you say to them: 'Bring that person to me! Let them once more be my bondservant, my worker'?" - -"No, sir. Rather, I would bow to them, rise in their presence, and offer them a seat. I'd invite them to accept robes, alms-food, lodgings, and medicines and supplies for the sick. And I'd arrange for their lawful guarding and protection." - -"What do you think, great king? If this is so, is there a fruit of the ascetic life apparent in the present life or not?" - -"Clearly, sir, there is." - -"This is the first fruit of the ascetic life that's apparent in the present life, which I point out to you." - - - - - -4.2. The Second Fruit of the Ascetic Life - - -"But sir, can you point out another fruit of the ascetic life that's likewise apparent in the present life?" - -"I can, great king. Well then, I'll ask you about this in return, and you can answer as you like. What do you think, great king? Suppose you had a person who was a farmer, a householder, a hard worker, someone who builds up their capital. They'd think: 'The outcome and result of good deeds is just so incredible, so amazing! For this King Ajatasattu is a human being, and so am I. Yet he amuses himself, supplied and provided with the five kinds of sensual stimulation as if he were a god. Whereas I'm a farmer, a householder, a hard worker, someone who builds up their capital. I should do good deeds. Why don't I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?' - -After some time they give up a large or small fortune, and a large or small family circle. They'd shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. Having gone forth they'd live restrained in body, speech, and mind, living content with nothing more than food and clothes, delighting in seclusion. And suppose your men were to report all this to you. Would you say to them: 'Bring that person to me! Let them once more be a farmer, a householder, a hard worker, someone who builds up their capital'?" - -"No, sir. Rather, I would bow to them, rise in their presence, and offer them a seat. I'd invite them to accept robes, alms-food, lodgings, and medicines and supplies for the sick. And I'd arrange for their lawful guarding and protection." - -"What do you think, great king? If this is so, is there a fruit of the ascetic life apparent in the present life or not?" - -"Clearly, sir, there is." - -"This is the second fruit of the ascetic life that's apparent in the present life, which I point out to you." - - - - - -4.3. The Finer Fruits of the Ascetic Life - - -"But sir, can you point out a fruit of the ascetic life that's apparent in the present life which is better and finer than these?" - -"I can, great king. Well then, listen and pay close attention, I will speak." - -"Yes, sir," replied the king. - -The Buddha said this: - -"Consider when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed. He has realized with his own insight this world-with its gods, Maras and Brahmas, this population with its ascetics and brahmins, gods and humans-and he makes it known to others. He teaches Dhamma that's good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that's entirely full and pure. - -A householder hears that teaching, or a householder's child, or someone reborn in some clan. They gain faith in the Realized One, and reflect: 'Living in a house is cramped and dirty, but the life of one gone forth is wide open. It's not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. Why don't I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?' - -After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. - -Once they've gone forth, they live restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they've undertaken. They act skillfully by body and speech. They're purified in livelihood and accomplished in ethical conduct. They guard the sense doors, have mindfulness and situational awareness, and are content. - - - - - -4.3.1. Ethics - - - -4.3.1.1. The Shorter Section on Ethics - - -And how, great king, is a mendicant accomplished in ethics? It's when a mendicant gives up killing living creatures, renouncing the rod and the sword. They're scrupulous and kind, living full of compassion for all living beings. This pertains to their ethics. - -They give up stealing. They take only what's given, and expect only what's given. They keep themselves clean by not thieving. This pertains to their ethics. - -They give up unchastity. They are celibate, set apart, avoiding the common practice of sex. This pertains to their ethics. - -They give up lying. They speak the truth and stick to the truth. They're honest and trustworthy, and don't trick the world with their words. This pertains to their ethics. - -They give up divisive speech. They don't repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony. This pertains to their ethics. - -They give up harsh speech. They speak in a way that's mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people. This pertains to their ethics. - -They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial. This pertains to their ethics. - -They refrain from injuring plants and seeds. They eat in one part of the day, abstaining from eating at night and food at the wrong time. They avoid dancing, singing, music, and seeing shows. They refrain from beautifying and adorning themselves with garlands, fragrance, and makeup. They avoid high and luxurious beds. They avoid receiving gold and money, raw grains, raw meat, women and girls, male and female bondservants, goats and sheep, chickens and pigs, elephants, cows, horses, and mares, and fields and land. They refrain from running errands and messages; buying and selling; falsifying weights, metals, or measures; bribery, fraud, cheating, and duplicity; mutilation, murder, abduction, banditry, plunder, and violence. This pertains to their ethics. - -The shorter section on ethics is finished. - - - - - -4.3.1.2. The Middle Section on Ethics - - -There are some ascetics and brahmins who, while enjoying food given in faith, still engage in injuring plants and seeds. These include plants propagated from roots, stems, cuttings, or joints; and those from regular seeds as the fifth. They refrain from such injury to plants and seeds. This pertains to their ethics. - -There are some ascetics and brahmins who, while enjoying food given in faith, still engage in storing up goods for their own use. This includes such things as food, drink, clothes, vehicles, bedding, fragrance, and material possessions. They refrain from storing up such goods. This pertains to their ethics. - -There are some ascetics and brahmins who, while enjoying food given in faith, still engage in seeing shows. This includes such things as dancing, singing, music, performances, and storytelling; clapping, gongs, and kettle-drums; art exhibitions and acrobatic displays; battles of elephants, horses, buffaloes, bulls, goats, rams, chickens, and quails; staff-fights, boxing, and wrestling; combat, roll calls of the armed forces, battle-formations, and regimental reviews. They refrain from such shows. This pertains to their ethics. - -There are some ascetics and brahmins who, while enjoying food given in faith, still engage in gambling that causes negligence. This includes such things as checkers, draughts, checkers in the air, hopscotch, spillikins, board-games, tip-cat, drawing straws, dice, leaf-flutes, toy plows, somersaults, pinwheels, toy measures, toy carts, toy bows, guessing words from syllables, and guessing another's thoughts. They refrain from such gambling. This pertains to their ethics. - -There are some ascetics and brahmins who, while enjoying food given in faith, still make use of high and luxurious bedding. This includes such things as sofas, couches, woolen covers-shag-piled, colorful, white, embroidered with flowers, quilted, embroidered with animals, double-or single-fringed-and silk covers studded with gems, as well as silken sheets, woven carpets, rugs for elephants, horses, or chariots, antelope hide rugs, and spreads of fine deer hide, with a canopy above and red cushions at both ends. They refrain from such bedding. This pertains to their ethics. - -There are some ascetics and brahmins who, while enjoying food given in faith, still engage in beautifying and adorning themselves with garlands, fragrance, and makeup. This includes such things as applying beauty products by anointing, massaging, bathing, and rubbing; mirrors, ointments, garlands, fragrances, and makeup; face-powder, foundation, bracelets, headbands, fancy walking-sticks or containers, rapiers, parasols, fancy sandals, turbans, jewelry, chowries, and long-fringed white robes. They refrain from such beautification and adornment. This pertains to their ethics. - -There are some ascetics and brahmins who, while enjoying food given in faith, still engage in unworthy talk. This includes such topics as talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that state of existence. They refrain from such unworthy talk. This pertains to their ethics. - -There are some ascetics and brahmins who, while enjoying food given in faith, still engage in arguments. They say such things as: 'You don't understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You're practicing wrong. I'm practicing right. I stay on topic, you don't. You said last what you should have said first. You said first what you should have said last. What you've thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You're trapped; get yourself out of this-if you can!' They refrain from such argumentative talk. This pertains to their ethics. - -There are some ascetics and brahmins who, while enjoying food given in faith, still engage in running errands and messages. This includes running errands for rulers, ministers, aristocrats, brahmins, householders, or princes who say: 'Go here, go there. Take this, bring that from there.' They refrain from such errands. This pertains to their ethics. - -There are some ascetics and brahmins who, while enjoying food given in faith, still engage in deceit, flattery, hinting, and belittling, and using material possessions to pursue other material possessions. They refrain from such deceit and flattery. This pertains to their ethics. - -The middle section on ethics is finished. - - - - - -4.3.1.3. The Long Section on Ethics - - -There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by unworthy branches of knowledge, by wrong livelihood. This includes such fields as limb-reading, omenology, divining celestial portents, interpreting dreams, divining bodily marks, divining holes in cloth gnawed by mice, fire offerings, ladle offerings, offerings of husks, rice powder, rice, ghee, or oil; offerings from the mouth, blood sacrifices, palmistry; geomancy for building sites, fields, and cemeteries; exorcisms, earth magic, snake charming, poisons; the crafts of the scorpion, the rat, the bird, and the crow; prophesying life span, chanting for protection, and animal cries. They refrain from such unworthy branches of knowledge, such wrong livelihood. This pertains to their ethics. - -There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by unworthy branches of knowledge, by wrong livelihood. This includes reading the marks of gems, cloth, clubs, swords, spears, arrows, weapons, women, men, boys, girls, male and female bondservants, elephants, horses, buffaloes, bulls, cows, goats, rams, chickens, quails, monitor lizards, rabbits, tortoises, or deer. They refrain from such unworthy branches of knowledge, such wrong livelihood. This pertains to their ethics. - -There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by unworthy branches of knowledge, by wrong livelihood. This includes making predictions that the king will march forth or march back; or that our king will attack and the enemy king will retreat, or vice versa; or that our king will triumph and the enemy king will be defeated, or vice versa; and so there will be victory for one and defeat for the other. They refrain from such unworthy branches of knowledge, such wrong livelihood. This pertains to their ethics. - -There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by unworthy branches of knowledge, by wrong livelihood. This includes making predictions that there will be an eclipse of the moon, or sun, or stars; that the sun, moon, and stars will be in conjunction or in opposition; that there will be a meteor shower, a fiery sky, an earthquake, thunder; that there will be a rising, a setting, a darkening, a brightening of the moon, sun, and stars. And it also includes making predictions about the results of all such phenomena. They refrain from such unworthy branches of knowledge, such wrong livelihood. This pertains to their ethics. - -There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by unworthy branches of knowledge, by wrong livelihood. This includes predicting whether there will be plenty of rain or drought; plenty to eat or famine; an abundant harvest or a bad harvest; security or peril; sickness or health. It also includes such occupations as computing, accounting, calculating, poetry, and cosmology. They refrain from such unworthy branches of knowledge, such wrong livelihood. This pertains to their ethics. - -There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by unworthy branches of knowledge, by wrong livelihood. This includes making arrangements for giving and taking in marriage; for engagement and divorce; and for scattering rice inwards or outwards at the wedding ceremony. It also includes casting spells for good or bad luck, curses to prevent conception, bind the tongue, or lock the jaws; charms for the hands and ears; questioning a mirror, a girl, or a god as an oracle; worshiping the sun, worshiping the Great One, breathing fire, and invoking Siri, the goddess of luck. They refrain from such unworthy branches of knowledge, such wrong livelihood. This pertains to their ethics. - -There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by unworthy branches of knowledge, by wrong livelihood. This includes rites for propitiation, for granting wishes, for ghosts, for the earth, for rain, for property settlement, and for preparing and consecrating house sites, and rites involving rinsing and bathing, and oblations. It also includes administering emetics, purgatives, expectorants, and phlegmagogues; administering ear-oils, eye restoratives, nasal medicine, ointments, and counter-ointments; surgery with needle and scalpel, treating children, prescribing root medicines, and binding on herbs. They refrain from such unworthy branches of knowledge, such wrong livelihood. This pertains to their ethics. - -A mendicant thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint. It's like a king who has defeated his enemies. He sees no danger from his foes in any quarter. In the same way, a mendicant thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint. When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves. That's how a mendicant is accomplished in ethics. - -The longer section on ethics is finished. - - - - - -4.3.2. Immersion - - - -4.3.2.1. Sense Restraint - - -And how does a mendicant guard the sense doors? When a noble disciple sees a sight with their eyes, they don't get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. When they hear a sound with their ears ... When they smell an odor with their nose ... When they taste a flavor with their tongue ... When they feel a touch with their body ... When they know a thought with their mind, they don't get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. When they have this noble sense restraint, they experience an unsullied bliss inside themselves. That's how a mendicant guards the sense doors. - - - - - -4.3.2.2. Mindfulness and Situational Awareness - - -And how does a mendicant have mindfulness and situational awareness? It's when a mendicant acts with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent. That's how a mendicant has mindfulness and situational awareness. - - - - - -4.3.2.3. Contentment - - -And how is a mendicant content? It's when a mendicant is content with robes to look after the body and alms-food to look after the belly. Wherever they go, they set out taking only these things. They're like a bird: wherever it flies, wings are its only burden. In the same way, a mendicant is content with robes to look after the body and alms-food to look after the belly. Wherever they go, they set out taking only these things. That's how a mendicant is content. - - - - - -4.3.2.4. Giving Up the Hindrances - - -When they have this noble spectrum of ethics, this noble sense restraint, this noble mindfulness and situational awareness, and this noble contentment, they frequent a secluded lodging-a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. After the meal, they return from alms-round, sit down cross-legged with their body straight, and establish mindfulness right there. - -Giving up desire for the world, they meditate with a heart rid of desire, cleansing the mind of desire. Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will. Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse. Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt. - -Suppose a man who has gotten into debt were to apply himself to work, and his efforts proved successful. He would pay off the original loan and have enough left over to support his partner. Thinking about this, he'd be filled with joy and happiness. - -Suppose there was a person who was sick, suffering, gravely ill. They'd lose their appetite and get physically weak. But after some time they'd recover from that illness, and regain their appetite and their strength. Thinking about this, they'd be filled with joy and happiness. - -Suppose a person was imprisoned in a jail. But after some time they were released from jail, safe and sound, with no loss of wealth. Thinking about this, they'd be filled with joy and happiness. - -Suppose a person was a bondservant. They belonged to someone else and were unable to go where they wish. But after some time they'd be freed from servitude and become their own master, an emancipated individual able to go where they wish. Thinking about this, they'd be filled with joy and happiness. - -Suppose there was a person with wealth and property who was traveling along a desert road, which was perilous, with nothing to eat. But after some time they crossed over the desert safely, reaching the neighborhood of a village, a sanctuary free of peril. Thinking about this, they'd be filled with joy and happiness. - -In the same way, as long as these five hindrances are not given up inside themselves, a mendicant regards them thus as a debt, a disease, a prison, slavery, and a desert crossing. - -But when these five hindrances are given up inside themselves, a mendicant regards this as freedom from debt, good health, release from prison, emancipation, and sanctuary. - -Seeing that the hindrances have been given up in them, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed. - - - - - -4.3.2.5. First Absorption - - -Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. They drench, steep, fill, and spread their body with rapture and bliss born of seclusion. There's no part of the body that's not spread with rapture and bliss born of seclusion. - -It's like when a deft bathroom attendant or their apprentice pours bath powder into a bronze dish, sprinkling it little by little with water. They knead it until the ball of bath powder is soaked and saturated with moisture, spread through inside and out; yet no moisture oozes out. In the same way, a mendicant drenches, steeps, fills, and spreads their body with rapture and bliss born of seclusion. There's no part of the body that's not spread with rapture and bliss born of seclusion. This, great king, is a fruit of the ascetic life that's apparent in the present life which is better and finer than the former ones. - - - - - -4.3.2.6. Second Absorption - - -Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without applying the mind and keeping it connected. In the same way, a mendicant drenches, steeps, fills, and spreads their body with rapture and bliss born of immersion. There's no part of the body that's not spread with rapture and bliss born of immersion. - -It's like a deep lake fed by spring water. There's no inlet to the east, west, north, or south, and no rainfall to replenish it from time to time. But the stream of cool water welling up in the lake drenches, steeps, fills, and spreads throughout the lake. There's no part of the lake that's not spread through with cool water. - -In the same way, a mendicant drenches, steeps, fills, and spreads their body with rapture and bliss born of immersion. There's no part of the body that's not spread with rapture and bliss born of immersion. This too, great king, is a fruit of the ascetic life that's apparent in the present life which is better and finer than the former ones. - - - - - -4.3.2.7. Third Absorption - - -Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, 'Equanimous and mindful, one meditates in bliss.' They drench, steep, fill, and spread their body with bliss free of rapture. There's no part of the body that's not spread with bliss free of rapture. - -It's like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. From the tip to the root they're drenched, steeped, filled, and soaked with cool water. There's no part of them that's not soaked with cool water. In the same way, a mendicant drenches, steeps, fills, and spreads their body with bliss free of rapture. There's no part of the body that's not spread with bliss free of rapture. This too, great king, is a fruit of the ascetic life that's apparent in the present life which is better and finer than the former ones. - - - - - -4.3.2.8. Fourth Absorption - - -Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. - -It's like someone sitting wrapped from head to foot with white cloth. There's no part of the body that's not spread over with white cloth. In the same way, they sit spreading their body through with pure bright mind. There's no part of the body that's not spread with pure bright mind. This too, great king, is a fruit of the ascetic life that's apparent in the present life which is better and finer than the former ones. - - - - - -4.3.3. The Eight Knowledges - - - -4.3.3.1. Knowledge and Vision - - -When their mind has become immersed in samadhi like this-purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable-they extend it and project it toward knowledge and vision. They understand: 'This body of mine is physical. It's made up of the four primary elements, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. And this consciousness of mine is attached to it, tied to it.' - -Suppose there was a beryl gem that was naturally beautiful, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities. And it was strung with a thread of blue, yellow, red, white, or golden brown. And someone with good eyesight were to take it in their hand and check it: 'This beryl gem is naturally beautiful, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities. And it's strung with a thread of blue, yellow, red, white, or golden brown.' - -In the same way, when their mind has become immersed in samadhi like this-purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable-they extend it and project it toward knowledge and vision. This too, great king, is a fruit of the ascetic life that's apparent in the present life which is better and finer than the former ones. - - - - - -4.3.3.2. Mind-Made Body - - -When their mind has become immersed in samadhi like this-purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable-they extend it and project it toward the creation of a mind-made body. From this body they create another body, physical, mind-made, complete in all its various parts, not deficient in any faculty. - -Suppose a person was to draw a reed out from its sheath. They'd think: 'This is the reed, this is the sheath. The reed and the sheath are different things. The reed has been drawn out from the sheath.' Or suppose a person was to draw a sword out from its scabbard. They'd think: 'This is the sword, this is the scabbard. The sword and the scabbard are different things. The sword has been drawn out from the scabbard.' Or suppose a person was to draw a snake out from its slough. They'd think: 'This is the snake, this is the slough. The snake and the slough are different things. The snake has been drawn out from the slough.' - -In the same way, when their mind has become immersed in samadhi like this-purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable-they extend it and project it toward the creation of a mind-made body. From this body they create another body, physical, mind-made, complete in all its various parts, not deficient in any faculty. This too, great king, is a fruit of the ascetic life that's apparent in the present life which is better and finer than the former ones. - - - - - -4.3.3.3. Psychic Powers - - -When their mind has become immersed in samadhi like this-purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable-they extend it and project it toward psychic power. They wield the many kinds of psychic power: multiplying themselves and becoming one again; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the Brahma realm. - -Suppose an expert potter or their apprentice had some well-prepared clay. They could produce any kind of pot that they like. Or suppose a deft ivory-carver or their apprentice had some well-prepared ivory. They could produce any kind of ivory item that they like. Or suppose a deft goldsmith or their apprentice had some well-prepared gold. They could produce any kind of gold item that they like. - -In the same way, when their mind has become immersed in samadhi like this-purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable-they extend it and project it toward psychic power. This too, great king, is a fruit of the ascetic life that's apparent in the present life which is better and finer than the former ones. - - - - - -4.3.3.4. Clairaudience - - -When their mind has become immersed in samadhi like this-purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable-they extend it and project it toward clairaudience. With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and divine, whether near or far. - -Suppose there was a person traveling along the road. They'd hear the sound of drums, clay drums, horns, kettledrums, and tom-toms. They'd think: 'That's the sound of drums,' and 'that's the sound of clay-drums,' and 'that's the sound of horns, kettledrums, and tom-toms.' - -In the same way, when their mind has become immersed in samadhi like this-purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable-they extend it and project it toward clairaudience. With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and divine, whether near or far. This too, great king, is a fruit of the ascetic life that's apparent in the present life which is better and finer than the former ones. - - - - - -4.3.3.5. Comprehending the Minds of Others - - -When their mind has become immersed in samadhi like this-purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable-they extend it and project it toward comprehending the minds of others. They understand the minds of other beings and individuals, having comprehended them with their own mind. They understand mind with greed as 'mind with greed', and mind without greed as 'mind without greed'. They understand mind with hate ... mind without hate ... mind with delusion ... mind without delusion ... constricted mind ... scattered mind ... expansive mind ... unexpansive mind ... mind that is not supreme ... mind that is supreme ... immersed mind ... unimmersed mind ... freed mind ... They understand unfreed mind as 'unfreed mind'. - -Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they had a spot they'd know 'I have a spot,' and if they had no spots they'd know 'I have no spots.' In the same way, when their mind has become immersed in samadhi like this-purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable-they extend it and project it toward comprehending the minds of others. They understand the minds of other beings and individuals, having comprehended them with their own mind. This too, great king, is a fruit of the ascetic life that's apparent in the present life which is better and finer than the former ones. - - - - - -4.3.3.6. Recollection of Past Lives - - -When their mind has become immersed in samadhi like this-purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable-they extend it and project it toward recollection of past lives. They recollect many kinds of past lives, that is, one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: 'There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.' And so they recollect their many kinds of past lives, with features and details. - -Suppose a person was to leave their home village and go to another village. From that village they'd go to yet another village. And from that village they'd return to their home village. They'd think: 'I went from my home village to another village. There I stood like this, sat like that, spoke like this, or kept silent like that. From that village I went to yet another village. There too I stood like this, sat like that, spoke like this, or kept silent like that. And from that village I returned to my home village.' - -In the same way, when their mind has become immersed in samadhi like this-purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable-they extend it and project it toward recollection of past lives. This too, great king, is a fruit of the ascetic life that's apparent in the present life which is better and finer than the former ones. - - - - - -4.3.3.7. Clairvoyance - - -When their mind has become immersed in samadhi like this-purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable-they extend it and project it toward knowledge of the death and rebirth of sentient beings. With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn-inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: 'These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they're reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they're reborn in a good place, a heavenly realm.' And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn-inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. - -Suppose there was a stilt longhouse at the central square. A person with good eyesight standing there might see people entering and leaving a house, walking along the streets and paths, and sitting at the central square. They'd think: 'These are people entering and leaving a house, walking along the streets and paths, and sitting at the central square.' - -In the same way, when their mind has become immersed in samadhi like this-purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable-they extend and project it toward knowledge of the death and rebirth of sentient beings. This too, great king, is a fruit of the ascetic life that's apparent in the present life which is better and finer than the former ones. - - - - - -4.3.3.8. Ending of Defilements - - -When their mind has become immersed in samadhi like this-purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable-they extend it and project it toward knowledge of the ending of defilements. They truly understand: 'This is suffering' ... 'This is the origin of suffering' ... 'This is the cessation of suffering' ... 'This is the practice that leads to the cessation of suffering'. They truly understand: 'These are defilements' ... 'This is the origin of defilements' ... 'This is the cessation of defilements' ... 'This is the practice that leads to the cessation of defilements'. Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. When they're freed, they know they're freed. They understand: 'Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.' - -Suppose that in a mountain glen there was a lake that was transparent, clear, and unclouded. A person with good eyesight standing on the bank would see the mussel shells, gravel and pebbles, and schools of fish swimming about or staying still. They'd think: 'This lake is transparent, clear, and unclouded. And here are the mussel shells, gravel and pebbles, and schools of fish swimming about or staying still.' - -In the same way, when their mind has become immersed in samadhi like this-purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable-they extend it and project it toward knowledge of the ending of defilements. This too, great king, is a fruit of the ascetic life that's apparent in the present life which is better and finer than the former ones. And, great king, there is no other fruit of the ascetic life apparent in the present life which is better and finer than this." - - - - - -5. Ajatasattu Declares Himself a Lay Follower - - -When the Buddha had spoken, King Ajatasattu said to him, "Excellent, sir! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what's there, the Buddha has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Sangha. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life. - -I have made a mistake, sir. It was foolish, stupid, and unskillful of me to take the life of my father, a just and principled king, for the sake of authority. Please, sir, accept my mistake for what it is, so I will restrain myself in future." - -"Indeed, great king, you made a mistake. It was foolish, stupid, and unskillful of you to take the life of your father, a just and principled king, for the sake of sovereignty. But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it. For it is growth in the training of the noble one to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future." - -When the Buddha had spoken, King Ajatasattu said to him, "Well, now, sir, I must go. I have many duties, and much to do." - -"Please, great king, go at your convenience." - -Then the king, having approved and agreed with what the Buddha said, got up from his seat, bowed, and respectfully circled him, keeping him on his right, before leaving. - -Soon after the king had left, the Buddha addressed the mendicants, "The king is broken, mendicants, he is ruined. If he had not taken the life of his father, a just and principled king, the stainless, immaculate vision of the Dhamma would have arisen in him in that very seat." - -That is what the Buddha said. Satisfied, the mendicants were happy with what the Buddha said. - - - - - -3. With Ambattha: - -Ambattha Sutta - - - - -So I have heard. At one time the Buddha was wandering in the land of the Kosalans together with a large Sangha of around five hundred mendicants when he arrived at a village of the Kosalan brahmins named Icchanangala. He stayed in a forest near Icchanangala. - - - - - -1. The Section on Pokkharasati - - -Now at that time the brahmin Pokkharasati was living in Ukkattha. It was a crown property given by King Pasenadi of Kosala, teeming with living creatures, full of hay, wood, water, and grain, a royal endowment of the highest quality. Pokkharasati heard: - -"It seems the ascetic Gotama-a Sakyan, gone forth from a Sakyan family-has arrived at Icchanangala and is staying in a forest nearby. He has this good reputation: 'That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.' He has realized with his own insight this world-with its gods, Maras and Brahmas, this population with its ascetics and brahmins, gods and humans-and he makes it known to others. He teaches Dhamma that's good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that's entirely full and pure. It's good to see such perfected ones." - - - - - -2. The Brahmin Student Ambattha - - -Now at that time Pokkharasati had a student named Ambattha. He was one who recited and remembered the hymns, and had mastered in the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. He knew philology and grammar, and was well versed in cosmology and the marks of a great man. He had been authorized as a master in his own teacher's scriptural heritage of the three Vedas with the words: "What I know, you know. And what you know, I know." - -Then Pokkharasati addressed Ambattha, "Dear Ambattha, the ascetic Gotama-a Sakyan, gone forth from a Sakyan family-has arrived at Icchanangala and is staying in a forest nearby. ... It's good to see such perfected ones. Please, dear Ambattha, go to the ascetic Gotama and find out whether or not he lives up to his reputation. Through you I shall learn about Master Gotama." - -"But sir, how shall I find out whether or not the ascetic Gotama lives up to his reputation?" - -"Dear Ambattha, the thirty-two marks of a great man have been handed down in our hymns. A great man who possesses these has only two possible destinies, no other. If he stays at home he becomes a king, a wheel-turning monarch, a just and principled king. His dominion extends to all four sides, he achieves stability in the country, and he possesses the seven treasures. He has the following seven treasures: the wheel, the elephant, the horse, the jewel, the woman, the treasurer, and the counselor as the seventh treasure. He has over a thousand sons who are valiant and heroic, crushing the armies of his enemies. After conquering this land girt by sea, he reigns by principle, without rod or sword. But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who draws back the veil from the world. But, dear Ambattha, I am the one who gives the hymns, and you are the one who receives them." - -"Yes, sir," replied Ambattha. He got up from his seat, bowed, and respectfully circled Pokkharasati, keeping him to his right. He mounted a mare-drawn chariot and, together with several students, set out for the forest near Icchanangala. He went by carriage as far as the terrain allowed, then descended and entered the monastery on foot. - -At that time several mendicants were walking meditation in the open air. Then the student Ambattha went up to those mendicants and said, "Gentlemen, where is Master Gotama at present? For we have come here to see him." - -Then those mendicants thought, "This Ambattha is from a well-known family, and he is the pupil of the well-known brahmin Pokkharasati. The Buddha won't mind having a discussion together with such gentlemen." - -They said to Ambattha, "Ambattha, that's his dwelling, with the door closed. Approach it quietly, without hurrying; go onto the porch, clear your throat, and knock with the latch. The Buddha will open the door." - -So he approached the Buddha's dwelling and knocked, and the Buddha opened the door. Ambattha and the other students entered the dwelling. The other students exchanged greetings with the Buddha, and when the greetings and polite conversation were over, sat down to one side. But while the Buddha was sitting, Ambattha spoke some polite words or other while walking around or standing. - -So the Buddha said to him, "Ambattha, is this how you hold a discussion with elderly and senior brahmins, the teachers of teachers: walking around or standing while I'm sitting, speaking some polite words or other?" - - - - - -2.1. The First Use of the Word "Riffraff" - - -"No, Master Gotama. For it is proper for one brahmin to converse with another while both are walking, standing, sitting, or lying down. But as to these shavelings, fake ascetics, riffraff, black spawn from the feet of our Kinsman, I converse with them as I do with Master Gotama." - -"But Ambattha, you must have come here for some purpose. You should focus on that. Though this Ambattha is unqualified, he thinks he's qualified. What is that but lack of qualifications?" - -When he said this, Ambattha became angry and upset with the Buddha because of being described as unqualified. He even attacked and badmouthed the Buddha himself, saying, "The ascetic Gotama will be worsted!" He said to the Buddha, "Master Gotama, the Sakyan clan are rude, harsh, touchy, and argumentative. Riffraff they are, and riffraff they remain! They don't honor, respect, revere, worship, or venerate brahmins. It is neither proper nor appropriate that the Sakyans-riffraff that they are-don't honor, respect, revere, worship, or venerate brahmins." - -And that's how Ambattha denigrated the Sakyans with the word "riffraff" for the first time. - - - - - -2.2. The Second Use of the Word "Riffraff" - - -"But Ambattha, how have the Sakyans wronged you?" - -"This one time, Master Gotama, my teacher, the brahmin Pokkharasati, went to Kapilavatthu on some business. He approached the Sakyans in their meeting hall. Now at that time several Sakyans and Sakyan princes were sitting on high seats, poking each other with their fingers, giggling and playing together. In fact, they even presumed to giggle at me, and didn't invite me to a seat. It is neither proper nor appropriate that the Sakyans-riffraff that they are-don't honor, respect, revere, worship, or venerate brahmins." - -And that's how Ambattha denigrated the Sakyans with the word "riffraff" for the second time. - - - - - -2.3. The Third Use of the Word "Riffraff" - - -"Even a little quail, Ambattha, speaks as she likes in her own nest. Kapilavatthu is the Sakyans own place, Ambattha. It's not worthy of the Venerable Ambattha to lose his temper over such a small thing." - -"Master Gotama, there are these four castes: aristocrats, brahmins, merchants, and workers. Three of these castes- aristocrats, merchants, and workers- in fact succeed only in serving the brahmins. It is neither proper nor appropriate that the Sakyans-riffraff that they are-don't honor, respect, revere, worship, or venerate brahmins." - -And that's how Ambattha denigrated the Sakyans with the word "riffraff" for the third time. - - - - - -2.4. The Word "Son of Bondservants" is Used - - -Then it occurred to the Buddha, "This Ambattha puts the Sakyans down too much by calling them riffraff. Why don't I ask him about his own clan?" - -So the Buddha said to him, "What is your clan, Ambattha?" - -"I am a Kanhayana, Master Gotama." - -"But, recollecting the ancient name and clan of your mother and father, the Sakyans were the children of the masters, while you're descended from the son of a female bondservant of the Sakyans. But the Sakyans claim King Okkaka as their grandfather. - -Once upon a time, King Okkaka, wishing to divert the royal succession to the son of his most beloved queen, banished the elder princes from the realm- Okkamukha, Karakanda, Hatthinika, and Sinisura. They made their home beside a lotus pond on the slopes of the Himalayas, where there was a large teak grove. For fear of diluting their lineage, they slept with their own sisters. - -Then King Okkaka addressed his ministers and counselors, 'Where, sirs, have the princes settled now?' - -'Sire, there is a lotus pond on the slopes of the Himalayas, by a large grove of saka, the teak tree. They've settled there. For fear of diluting their lineage, they are sleeping with their own (saka) sisters.' - -Then, Ambattha, King Okkaka was inspired to exclaim: 'The princes are indeed Sakyans! The princes are indeed the best Sakyans!' From that day on the Sakyans were recognized, and he was their founder. - -Now, King Okkaka had a female bondservant named Disa. She gave birth to a black boy. When he was born, Black Boy said: 'Wash me, mum, bathe me! Get this filth off of me! I will be useful for you!' Whereas these days when people see goblins they know them as goblins, in those days they knew goblins as 'blackboys'. - -They said: 'He spoke as soon as he was born-a blackboy is born! A goblin is born!' From that day on the Kanhayanas were recognized, and he was their founder. That's how, recollecting the ancient name and clan of your mother and father, the Sakyans were the children of the masters, while you're descended from the son of a female bondservant of the Sakyans." - -When he said this, those students said to him, "Master Gotama, please don't put Ambattha down too much by calling him the son of a bondservant. He's well-born, a gentleman, learned, a good speaker, and astute. He's capable of having a dialogue with Master Gotama about this." - -So the Buddha said to them, "Well, students, if you think that Ambattha is ill-born, not a gentleman, uneducated, a poor speaker, witless, and not capable of having a dialogue with me about this, then leave him aside and you can have a dialogue with me. But if you think that he's well-born, a gentleman, learned, a good speaker, astute, and capable of having a dialogue with me about this, then you should stand aside and let him have a dialogue with me." - -"He is capable of having a dialogue. We will be silent, and let Ambattha have a dialogue with Master Gotama." - -So the Buddha said to Ambattha, "Well, Ambattha, there's a legitimate question that comes up. You won't like it, but you ought to answer anyway. If you don't answer, but dodge the issue, remain silent, or simply leave, your head will explode into seven pieces right here. What do you think, Ambattha? According to what you have heard from elderly and senior brahmins, the teachers of teachers, what is the origin of the Kanhayanas, and who is their founder?" - -When he said this, Ambattha kept silent. - -For a second time, the Buddha put the question, and for a second time Ambattha kept silent. - -So the Buddha said to him, "Answer now, Ambattha. Now is not the time for silence. If someone fails to answer a legitimate question when asked three times by the Buddha, their head explodes into seven pieces there and then." - -Now at that time the spirit Vajirapani, holding a massive iron spear, burning, blazing, and glowing, stood in the sky above Ambattha, thinking, "If this Ambattha doesn't answer when asked a third time, I'll blow his head into seven pieces there and then!" And both the Buddha and Ambattha could see Vajirapani. - -Ambattha was terrified, shocked, and awestruck. Looking to the Buddha for shelter, protection, and refuge, he sat down close by the Buddha and said, "What did you say? Please repeat the question." - -"What do you think, Ambattha? According to what you have heard from elderly and senior brahmins, the teachers of teachers, what is the origin of the Kanhayanas, and who is their founder?" - -"I have heard, Master Gotama, that it is just as you say. That's the origin of the Kanhayanas, and that's who their founder is." - - - - - -2.5. The Discussion of Ambattha's Heritage - - -When he said this, those students made an uproar, "It turns out Ambattha is ill-born, not a gentleman, son of a Sakyan bondservant, and that the Sakyans are sons of his masters! And it seems that the ascetic Gotama spoke only the truth, though we presumed to rebuke him!" - -Then it occurred to the Buddha, "These students put Ambattha down too much by calling him the son of a bondservant. Why don't I get him out of this?" - -So the Buddha said to the students, "Students, please don't put Ambattha down too much by calling him the son of a bondservant. That Black Boy was an eminent sage. He went to a southern country and memorized the Prime Spell. Then he approached King Okkaka and asked for the hand of his daughter Maddarupi. - -The king said to him, 'Who the hell is this son of a bondservant to ask for the hand of my daughter!' Angry and upset he fastened a razor-tipped arrow. But he wasn't able to either shoot it or to relax it. - -Then the ministers and counselors approached the sage Black Boy and said: 'Spare the king, sir, spare him!' - -'The king will be safe. But if he shoots the arrow downwards, there will be an earthquake across the entire realm.' - -'Spare the king, sir, and spare the country!' - -'Both king and country will be safe. But if he shoots the arrow upwards, there will be no rain in the entire realm for seven years.' - -'Spare the king, sir, spare the country, and let there be rain!' - -'Both king and country will be safe, and the rain will fall. And if the king aims the arrow at the crown prince, he will be safe and untouched.' - -So the ministers said to Okkaka: 'Okkaka must aim the arrow at the crown prince. He will be safe and untouched.' - -So King Okkaka aimed the arrow at the crown prince. And he was safe and untouched. Then the king was terrified, shocked, and awestruck. Scared by the prime punishment, he gave the hand of his daughter Maddarupi. - -Students, please don't put Ambattha down too much by calling him the son of a bondservant. That Black Boy was an eminent sage." - - - - - -3. The Supremacy of the Aristocrats - - -Then the Buddha addressed Ambattha, "What do you think, Ambattha? Suppose an aristocrat boy was to sleep with a brahmin girl, and they had a son. Would he receive a seat and water from the brahmins?" - -"He would, Master Gotama." - -"And would the brahmins feed him at an offering of food for ancestors, an offering of a dish of milk-rice, a sacrifice, or a feast for guests?" - -"They would." - -"And would the brahmins teach him the hymns or not?" - -"They would." - -"And would he be kept from the women or not?" - -"He would not." - -"And would the aristocrats anoint him as king?" - -"No, Master Gotama. Why is that? Because his maternity is unsuitable." - -"What do you think, Ambattha? Suppose a brahmin boy was to sleep with an aristocrat girl, and they had a son. Would he receive a seat and water from the brahmins?" - -"He would, Master Gotama." - -"And would the brahmins feed him at an offering of food for ancestors, an offering of a dish of milk-rice, a sacrifice, or a feast for guests?" - -"They would." - -"And would the brahmins teach him the hymns or not?" - -"They would." - -"And would he be kept from the women or not?" - -"He would not." - -"And would the aristocrats anoint him as king?" - -"No, Master Gotama. Why is that? Because his paternity is unsuitable." - -"And so, Ambattha, the aristocrats are superior and the brahmins inferior, whether comparing women with women or men with men. What do you think, Ambattha? Suppose the brahmins for some reason were to shave a brahmin's head, inflict him with a sack of ashes, and banish him from the nation or the city. Would he receive a seat and water from the brahmins?" - -"No, Master Gotama." - -"And would the brahmins feed him at an offering of food for ancestors, an offering of a dish of milk-rice, a sacrifice, or a feast for guests?" - -"No, Master Gotama." - -"And would the brahmins teach him the hymns or not?" - -"No, Master Gotama." - -"And would he be kept from the women or not?" - -"He would be." - -"What do you think, Ambattha? Suppose the aristocrats for some reason were to shave an aristocrat's head, inflict him with a sack of ashes, and banish him from the nation or the city. Would he receive a seat and water from the brahmins?" - -"He would, Master Gotama." - -"And would the brahmins feed him at an offering of food for ancestors, an offering of a dish of milk-rice, a sacrifice, or a feast for guests?" - -"They would." - -"And would the brahmins teach him the hymns or not?" - -"They would." - -"And would he be kept from the women or not?" - -"He would not." - -"At this point, Ambattha, that aristocrat has reached rock bottom, with head shaven, inflicted with a sack of ashes, and banished from city or nation. Yet still the aristocrats are superior and the brahmins inferior. Brahma Sanankumara also spoke this verse: - -'The aristocrat is best of those people - -who take clan as the standard. - -But one accomplished in knowledge and conduct - -is best of gods and humans.' - - - -That verse was well sung by Brahma Sanankumara, not poorly sung; well spoken, not poorly spoken, beneficial, not harmful, and it was approved by me. For I also say this: - -The aristocrat is best of those people - -who take clan as the standard. - -But one accomplished in knowledge and conduct - -is best of gods and humans." - - - - - -4. Knowledge and Conduct - - -"But what, Master Gotama, is that conduct, and what is that knowledge?" - -"Ambattha, in the supreme knowledge and conduct there is no discussion of ancestry or clan or pride- 'You deserve me' or 'You don't deserve me.' Wherever there is giving and taking in marriage there is such discussion. Whoever is attached to questions of ancestry or clan or pride, or to giving and taking in marriage, is far from the supreme knowledge and conduct. The realization of supreme knowledge and conduct occurs when you've given up such things." - -"But what, Master Gotama, is that conduct, and what is that knowledge?" - -"Ambattha, it's when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed. He has realized with his own insight this world-with its gods, Maras and Brahmas, this population with its ascetics and brahmins, gods and humans-and he makes it known to others. He teaches Dhamma that's good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that's entirely full and pure. A householder hears that teaching, or a householder's child, or someone reborn in some clan. They gain faith in the Realized One, and reflect ... - -Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption ... This pertains to their conduct. - -Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption ... This pertains to their conduct. - -Furthermore, with the fading away of rapture, they enter and remain in the third absorption ... This pertains to their conduct. - -Furthermore, giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption ... This pertains to their conduct. This is that conduct. - -When their mind has become immersed in samadhi like this-purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable-they extend it and project it toward knowledge and vision. This pertains to their knowledge. ... They understand: 'There is no return to any state of existence.' This pertains to their knowledge. This is that knowledge. - -This mendicant is said to be 'accomplished in knowledge', and also 'accomplished in conduct', and also 'accomplished in knowledge and conduct'. And, Ambattha, there is no accomplishment in knowledge and conduct that is better or finer than this. - - - - - -5. Four Drains - - -There are these four drains that affect this supreme knowledge and conduct. What four? Firstly, take some ascetic or brahmin who, not managing to obtain this supreme knowledge and conduct, plunges into a wilderness region carrying their stuff with a shoulder-pole, thinking they will get by eating fallen fruit. In fact they succeed only in serving someone accomplished in knowledge and conduct. This is the first drain that affects this supreme knowledge and conduct. - -Furthermore, take some ascetic or brahmin who, not managing to obtain this supreme knowledge and conduct or to get by eating fallen fruit, plunges into a wilderness region carrying a spade and basket, thinking they will get by eating tubers and fruit. In fact they succeed only in serving someone accomplished in knowledge and conduct. This is the second drain that affects this supreme knowledge and conduct. - -Furthermore, take some ascetic or brahmin who, not managing to obtain this supreme knowledge and conduct, or to get by eating fallen fruit, or to get by eating tubers and fruit, sets up a fire chamber in the neighborhood of a village or town and dwells there serving the sacred flame. In fact they succeed only in serving someone accomplished in knowledge and conduct. This is the third drain that affects this supreme knowledge and conduct. - -Furthermore, take some ascetic or brahmin who, not managing to obtain this supreme knowledge and conduct, or to get by eating fallen fruit, or to get by eating tubers and fruit, or to serve the sacred flame, sets up a fire chamber in the central square and dwells there, thinking: 'When an ascetic or brahmin comes from the four quarters, I will honor them as best I can.' In fact they succeed only in serving someone accomplished in knowledge and conduct. This is the fourth drain that affects this supreme knowledge and conduct. These are the four drains that affect this supreme knowledge and conduct. - -What do you think, Ambattha? Is this supreme knowledge and conduct seen in your own tradition?" - -"No, Master Gotama. Who am I and my tradition compared with the supreme knowledge and conduct? We are far from that." - -"What do you think, Ambattha? Since you're not managing to obtain this supreme knowledge and conduct, have you with your tradition plunged into a wilderness region carrying your stuff with a shoulder-pole, thinking you will get by eating fallen fruit?" - -"No, Master Gotama." - -"What do you think, Ambattha? Have you with your tradition ... plunged into a wilderness region carrying a spade and basket, thinking you will get by eating tubers and fruit?" - -"No, Master Gotama." - -"What do you think, Ambattha? Have you with your tradition ... set up a fire chamber in the neighborhood of a village or town and dwelt there serving the sacred flame?" - -"No, Master Gotama." - -"What do you think, Ambattha? Have you with your tradition ... set up a fire chamber in the central square and dwelt there, thinking: 'When an ascetic or brahmin comes from the four quarters, I will honor them as best I can'?" - -"No, Master Gotama." - -"So you with your tradition are not only inferior to the supreme knowledge and conduct, you are even inferior to the four drains that affect the supreme knowledge and conduct. But you have been told this by your teacher, the brahmin Pokkharasati: 'Who are these shavelings, fake ascetics, riffraff, black spawn from the feet of our Kinsman compared with conversation with the brahmins of the three knowledges?" Yet he himself has not even fulfilled one of the drains! See, Ambattha, how your teacher Pokkharasati has wronged you. - - - - - -6. Being Like the Sages of the Past - - -But Pokkharasati lives off an endowment provided by King Pasenadi of Kosala. But the king won't even grant him an audience face to face. When he consults, he does so behind a curtain. Why wouldn't the king grant a face to face audience with someone who'd receive his legitimate presentation of food? See, Ambattha, how your teacher Pokkharasati has wronged you. - -What do you think, Ambattha? Suppose King Pasenadi was holding consultations with warrior-chiefs or chieftains while sitting on an elephant's neck or on horseback, or while standing on the mat in a chariot. And suppose he'd get down from that place and stand aside. Then along would come a worker or their bondservant, who'd stand in the same place and continue the consultation: 'This is what King Pasenadi says, and this too is what the king says.' Though he spoke the king's words and gave the king's advice, does that qualify him to be the king or the king's minister?" - -"No, Master Gotama." - -"In the same way, Ambattha, the brahmin seers of the past were Atthaka, Vamaka, Vamadeva, Vessamitta, Yamadaggi, Angirasa, Bharadvaja, Vasettha, Kassapa, and Bhagu. They were the authors and propagators of the hymns. Their hymnal was sung and propagated and compiled in ancient times; and these days, brahmins continue to sing and chant it, chanting what was chanted and teaching what was taught. You might imagine that, since you've learned their hymns by heart in your own tradition, that makes you a hermit or someone on the path to becoming a hermit. But that is not possible. - -What do you think, Ambattha? According to what you have heard from elderly and senior brahmins, the teachers of teachers, did those brahmin hermits of the past- nicely bathed and anointed, with hair and beard dressed, bedecked with jewels, earrings, and bracelets, dressed in white-amuse themselves, supplied and provided with the five kinds of sensual stimulation, like you do today in your tradition?" - -"No, Master Gotama." - -"Did they eat boiled fine rice, garnished with clean meat, with the dark grains picked out, served with many soups and sauces, like you do today in your tradition?" - -"No, Master Gotama." - -"Did they amuse themselves with girls wearing thongs that show off their curves, like you do today in your tradition?" - -"No, Master Gotama." - -"Did they drive about in chariots drawn by mares with plaited manes, whipping and lashing them onward with long goads, like you do today in your tradition?" - -"No, Master Gotama." - -"Did they get men with long swords to guard them in fortresses with moats dug and barriers in place, like you do today in your tradition?" - -"No, Master Gotama." - -"So, Ambattha, in your own tradition you are neither hermit nor someone on the path to becoming a hermit. Whoever has any doubt or uncertainty about me, let them ask me and I will clear up their doubts with my answer." - - - - - -7. Seeing the Two Marks - - -Then the Buddha came out of his dwelling and proceeded to begin walking meditation, and Ambattha did likewise. Then while walking beside the Buddha, Ambattha scrutinized his body for the thirty-two marks of a great man. He saw all of them except for two, which he had doubts about: whether the private parts are retracted, and the largeness of the tongue. - -Then it occurred to the Buddha, "This brahmin student Ambattha sees all the marks except for two, which he has doubts about: whether the private parts are retracted, and the largeness of the tongue." Then the Buddha used his psychic power to will that Ambattha would see his retracted private parts. And he stuck out his tongue and stroked back and forth on his ear holes and nostrils, and covered his entire forehead with his tongue. - -Then Ambattha thought, "The ascetic Gotama possesses the thirty-two marks completely, lacking none." - -He said to the Buddha, "Well, now, sir, I must go. I have many duties, and much to do." - -"Please, Ambattha, go at your convenience." Then Ambattha mounted his mare-drawn chariot and left. - -Now at that time the brahmin Pokkharasati had come out from Ukkattha together with a large group of brahmins and was sitting in his own park just waiting for Ambattha. Then Ambattha entered the park. He went by carriage as far as the terrain allowed, then descended and approached the brahmin Pokkharasati on foot. He bowed and sat down to one side, and Pokkharasati said to him: - -"I hope, dear Ambattha, you saw the Master Gotama?" - -"I saw him, sir." - -"Well, does he live up to his reputation or not?" - -"He does, sir. Master Gotama possesses the thirty-two marks completely, lacking none." - -"And did you have some discussion with him?" - -"I did." - -"And what kind of discussion did you have with him?" Then Ambattha informed Pokkharasati of all they had discussed. - -Then Pokkharasati said to Ambattha, "Oh, our bloody fake scholar, our fake learned man, who pretends to be proficient in the three Vedas! A man who behaves like this ought, when their body breaks up, after death, to be reborn in a place of loss, a bad place, the underworld, hell. It's only because you repeatedly attacked Master Gotama like that that he kept bringing up charges against us!" Angry and upset, he kicked Ambattha over, and wanted to go and see the Buddha right away. - - - - - -8. Pokkharasati Visits the Buddha - - -Then those brahmins said to Pokkharasati, "It's much too late to visit the ascetic Gotama today. You can visit him tomorrow." - -So Pokkharasati had a variety of delicious foods prepared in his own home. Then he mounted a carriage and, with attendants carrying torches, set out from Ukkattha for the forest near Icchanangala. He went by carriage as far as the terrain allowed, then descended and entered the monastery on foot. He went up to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha, "Master Gotama, has my pupil, the student Ambattha, come here?" - -"Yes he has, brahmin." - -"And did you have some discussion with him?" - -"I did." - -"And what kind of discussion did you have with him?" Then the Buddha informed Pokkharasati of all they had discussed. - -Then Pokkharasati said to the Buddha, "Ambattha is a fool, Master Gotama. Please forgive him." - -"May the student Ambattha be happy, brahmin." - -Then Pokkharasati scrutinized the Buddha's body for the thirty-two marks of a great man. He saw all of them except for two, which he had doubts about: whether the private parts are retracted, and the largeness of the tongue. - -Then it occurred to the Buddha, "Pokkharasati sees all the marks except for two, which he has doubts about: whether the private parts are retracted, and the largeness of the tongue." Then the Buddha used his psychic power to will that Brahmayu would see his retracted private parts. And he stuck out his tongue and stroked back and forth on his ear holes and nostrils, and covered his entire forehead with his tongue. - -Pokkharasati thought, "The ascetic Gotama possesses the thirty-two marks completely, lacking none." - -He said to the Buddha, "Would Master Gotama together with the mendicant Sangha please accept today's meal from me?" The Buddha consented in silence. - -Then, knowing that the Buddha had consented, Pokkharasati announced the time to him, "It's time, Master Gotama, the meal is ready." Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Pokkharasati together with the mendicant Sangha, where he sat on the seat spread out. Then Pokkharasati served and satisfied the Buddha with his own hands with a variety of delicious foods, while his students served the Sangha. When the Buddha had eaten and washed his hand and bowl, Pokkharasati took a low seat and sat to one side. - -Then the Buddha taught him step by step, with a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. And when the Buddha knew that Pokkharasati's mind was ready, pliable, rid of hindrances, joyful, and confident he explained the special teaching of the Buddhas: suffering, its origin, its cessation, and the path. Just as a clean cloth rid of stains would properly absorb dye, in that very seat the stainless, immaculate vision of the Dhamma arose in the brahmin Pokkharasati: "Everything that has a beginning has an end." - - - - - -9. Pokkharasati Declares Himself a Lay Follower - - -Then Pokkharasati saw, attained, understood, and fathomed the Dhamma. He went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher's instructions. He said to the Buddha, "Excellent, Master Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what's there, just so has Master Gotama made the Teaching clear in many ways. Together with my children, wives, retinue, and ministers, I go for refuge to Master Gotama, to the teaching, and to the mendicant Sangha. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life. - -Just as Master Gotama visits other devoted families in Ukkattha, may he visit mine. The brahmin boys and girls there will bow to you, rise in your presence, give you a seat and water, and gain confidence in their hearts. That will be for their lasting welfare and happiness." - -"That's good of you to say, householder." - - - - - -4. With Sonadanda: - -Sonadanda Sutta - - - - - -1. The Brahmins and Householders of Campa - - -So I have heard. At one time the Buddha was wandering in the land of the Angas together with a large Sangha of around five hundred mendicants when he arrived at Campa, where he stayed by the banks of the Gaggara Lotus Pond. - -Now at that time the brahmin Sonadanda was living in Campa. It was a crown property given by King Seniya Bimbisara of Magadha, teeming with living creatures, full of hay, wood, water, and grain, a royal endowment of the highest quality. - -The brahmins and householders of Campa heard: - -"It seems the ascetic Gotama-a Sakyan, gone forth from a Sakyan family-has arrived at Campa and is staying on the banks of the Gaggara Lotus Pond. He has this good reputation: 'That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.' He has realized with his own insight this world-with its gods, Maras and Brahmas, this population with its ascetics and brahmins, gods and humans-and he makes it known to others. He teaches Dhamma that's good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that's entirely full and pure. It's good to see such perfected ones." Then, having departed Campa, they formed into companies and headed to the Gaggara Lotus Pond. - -Now at that time the brahmin Sonadanda had retired to the upper floor of his stilt longhouse for his midday nap. He saw the brahmins and householders heading for the lotus pond, and addressed his steward, "My steward, why are the brahmins and householders headed for the Gaggara Lotus Pond?" - -"The ascetic Gotama has arrived at Campa and is staying on the banks of the Gaggara Lotus Pond. He has this good reputation: 'That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.' They're going to see that Master Gotama." - -"Well then, go to the brahmins and householders and say to them: 'Sirs, the brahmin Sonadanda asks you to wait, as he will also go to see the ascetic Gotama.'" - -"Yes, sir," replied the steward, and did as he was asked. - - - - - -2. The Qualities of Sonadanda - - -Now at that time around five hundred brahmins from abroad were residing in Campa on some business. They heard that the brahmin Sonadanda was going to see the ascetic Gotama. They approached Sonadanda and said to him, "Is it really true that you are going to see the ascetic Gotama?" - -"Yes, gentlemen, it is true." - -"Please don't, master Sonadanda! It's not appropriate for you to go to see the ascetic Gotama. For if you do so, your reputation will diminish and his will increase. For this reason it's not appropriate for you to go to see the ascetic Gotama; it's appropriate that he comes to see you. - -You are well born on both your mother's and father's side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation. For this reason it's not appropriate for you to go to see the ascetic Gotama; it's appropriate that he comes to see you. - -You're rich, affluent, and wealthy. ... - -You recite and remember the hymns, and are have mastered the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. You know philology and grammar, and are well versed in cosmology and the marks of a great man. ... - -You are attractive, good-looking, lovely, of surpassing beauty. You are magnificent, splendid, remarkable to behold. ... - -You are ethical, mature in ethical conduct. ... - -You're a good speaker, with a polished, clear, and articulate voice that expresses the meaning. ... - -You teach the teachers of many, and teach three hundred students to recite the hymns. Many students come from various districts and countries for the sake of the hymns, wishing to learn the hymns. ... - -You're old, elderly and senior, advanced in years, and have reached the final stage of life. The ascetic Gotama is young, and has newly gone forth. ... - -You're honored, respected, revered, venerated, and esteemed by King Bimbisara of Magadha ... - -and the brahmin Pokkharasati. ... - -You live in Campa, a crown property given by King Seniya Bimbisara of Magadha, teeming with living creatures, full of hay, wood, water, and grain, a royal endowment of the highest quality. For this reason, too, it's not appropriate for you to go to see the ascetic Gotama; it's appropriate that he comes to see you. - - - - - -3. The Qualities of the Buddha - - -When they had spoken, Sonadanda said to those brahmins: - -"Well then, gentlemen, listen to why it's appropriate for me to go to see the ascetic Gotama, and it's not appropriate for him to come to see me. He is well born on both his mother's and father's side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation. For this reason it's not appropriate for the ascetic Gotama to come to see me; rather, it's appropriate for me to go to see him. - -When he went forth he abandoned a large family circle. ... - -When he went forth he abandoned abundant gold coin and bullion stored in dungeons and towers. ... - -He went forth from the lay life to homelessness while still a youth, young, black-haired, blessed with youth, in the prime of life. ... - -Though his mother and father wished otherwise, weeping with tearful faces, he shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness. ... - -He is attractive, good-looking, lovely, of surpassing beauty. He is magnificent, splendid, remarkable to behold. ... - -He is ethical, possessing ethical conduct that is noble and skillful. ... - -He's a good speaker, with a polished, clear, and articulate voice that expresses the meaning. ... - -He's a teacher of teachers. ... - -He has ended sensual desire, and is rid of caprice. ... - -He teaches the efficacy of deeds and action. He doesn't wish any harm upon the community of brahmins. ... - -He went forth from an eminent family of unbroken aristocratic lineage. ... - -He went forth from a rich, affluent, and wealthy family. ... - -People come from distant lands and distant countries to question him. ... - -Many thousands of deities have gone for refuge for life to him. ... - -He has this good reputation: 'That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.' ... - -He has the thirty-two marks of a great man. ... - -He is welcoming, congenial, polite, smiling, open, the first to speak. ... - -He's honored, respected, revered, venerated, and esteemed by the four assemblies. ... - -Many gods and humans are devoted to him. ... - -While he is residing in a village or town, non-human entities do not harass them. ... - -He leads an order and a community, and teaches a community, and is said to be the best of the various religious founders. He didn't come by his fame in the same ways as those other ascetics and brahmins. Rather, he came by his fame due to his supreme knowledge and conduct. ... - -King Seniya Bimbisara of Magadha and his wives and children have gone for refuge for life to the ascetic Gotama. ... - -King Pasenadi of Kosala and his wives and children have gone for refuge for life to the ascetic Gotama. ... - -The brahmin Pokkharasati and his wives and children have gone for refuge for life to the ascetic Gotama. ... - -He's honored, respected, revered, venerated, and esteemed by King Bimbisara of Magadha ... - -King Pasenadi of Kosala ... - -and the brahmin Pokkharasati. - -The ascetic Gotama has arrived at Campa and is staying at the Gaggara Lotus Pond. Any ascetic or brahmin who comes to stay in our village district is our guest, and should be honored and respected as such. For this reason, too, it's not appropriate for Master Gotama to come to see me; rather, it's appropriate for me to go to see him. This is the extent of Master Gotama's praise that I have learned. But his praises are not confined to this, for the praise of Master Gotama is limitless." - -When he had spoken, those brahmins said to him, "According to Sonadanda's praises, if Master Gotama were staying within a hundred leagues, it'd be worthwhile for a faithful gentleman to go to see him, even if they had to carry their own provisions in a shoulder bag." - -"Well then, gentlemen, let's all go to see the ascetic Gotama." - - - - - -4. Sonadanda's Second Thoughts - - -Then Sonadanda together with a large group of brahmins went to see the Buddha. - -But as he reached the far side of the forest, this thought came to mind, "Suppose I was to ask the ascetic Gotama a question. He might say to me: 'Brahmin, you shouldn't ask your question like that. This is how you should ask it.' And the assembly might disparage me for that: 'Sonadanda is foolish and incompetent. He's not able to properly ask the ascetic Gotama a question.' And when you're disparaged by the assembly, your reputation diminishes. When your reputation diminishes, your wealth also diminishes. But my wealth relies on my reputation. - -Or if the ascetic Gotama asks me a question, I might not satisfy him with my answer. He might say to me: 'Brahmin, you shouldn't answer the question like that. This is how you should answer it.' And the assembly might disparage me for that: 'Sonadanda is foolish and incompetent. He's not able to satisfy the ascetic Gotama's mind with his answer.' And when you're disparaged by the assembly, your reputation diminishes. When your reputation diminishes, your wealth also diminishes. But my wealth relies on my reputation. - -On the other hand, if I were to turn back after having come so far without having seen the ascetic Gotama, the assembly might disparage me for that: 'Sonadanda is foolish and incompetent. He's stuck-up and scared. He doesn't dare to go and see the ascetic Gotama. For how on earth can he turn back after having come so far without having seen the ascetic Gotama!' And when you're disparaged by the assembly, your reputation diminishes. When your reputation diminishes, your wealth also diminishes. But my wealth relies on my reputation." - -Then Sonadanda went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side. Before sitting down to one side, some of the brahmins and householders of Campa bowed, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent. - -But while sitting there, Sonadanda continued to be plagued by many second thoughts. He thought, "If only the ascetic Gotama would ask me about my own teacher's scriptural heritage of the three Vedas! Then I could definitely satisfy his mind with my answer." - - - - - -5. What Makes a Brahmin - - -Then the Buddha, knowing what Sonadanda was thinking, thought, "This brahmin Sonadanda is worried by his own thoughts. Why don't I ask him about his own teacher's scriptural heritage of the three Vedas?" - -So he said to Sonadanda, "Brahmin, how many factors must a brahmin possess for the brahmins to describe him as a brahmin; and so that when he says 'I am a brahmin' he speaks rightly, without falling into falsehood?" - -Then Sonadanda thought, "The ascetic Gotama has asked me about exactly what I wanted, what I wished for, what I desired, what I yearned for; that is, my own scriptural heritage. I can definitely satisfy his mind with my answer." - -Then Sonadanda straightened his back, looked around the assembly, and said to the Buddha, "Master Gotama, a brahmin must possess five factors for the brahmins to describe him as a brahmin; and so that when he says 'I am a brahmin' he speaks rightly, without falling into falsehood. What five? It's when a brahmin is well born on both his mother's and father's side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation. He recites and remembers the hymns, and have mastered the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. He knows philology and grammar, and is well versed in cosmology and the marks of a great man. He is attractive, good-looking, lovely, of surpassing beauty. He is magnificent, splendid, remarkable to behold. He is ethical, mature in ethical conduct. He's astute and clever, being the first or second to hold the sacrificial ladle. These are the five factors which a brahmin must possess for the brahmins to describe him as a brahmin; and so that when he says 'I am a brahmin' he speaks rightly, without falling into falsehood." - -"But brahmin, is it possible to set aside one of these five factors and still rightly describe someone as a brahmin?" - -"It is possible, Master Gotama. We could leave appearance out of the five factors. For what does appearance matter? A brahmin must possess the remaining four factors for the brahmins to rightly describe him as a brahmin." - -"But brahmin, is it possible to set aside one of these four factors and still rightly describe someone as a brahmin?" - -"It is possible, Master Gotama. We could leave the hymns out of the five factors. For what do the hymns matter? A brahmin must possess the remaining three factors for the brahmins to rightly describe him as a brahmin." - -"But brahmin, is it possible to set aside one of these three factors and still rightly describe someone as a brahmin?" - -"It is possible, Master Gotama. We could leave birth out of the five factors. For what does birth matter? It's when a brahmin is ethical, mature in ethical conduct; and he's astute and clever, being the first or second to hold the sacrificial ladle. A brahmin must possess these two factors for the brahmins to rightly describe him as a brahmin." - -When he had spoken, those brahmins said to him, "Please don't say that, Master Sonadanda, please don't say that! You're just condemning appearance, the hymns, and birth! You're totally going over to the ascetic Gotama's doctrine!" - -So the Buddha said to them, "Well, brahmins, if you think that Sonadanda is uneducated, a poor speaker, witless, and not capable of having a dialogue with me about this, then leave him aside and you can have a dialogue with me. But if you think that he's learned, a good speaker, astute, and capable of having a dialogue with me about this, then you should stand aside and let him have a dialogue with me." - -When he said this, Sonadanda said to the Buddha, "Let it be, Master Gotama, be silent. I myself will respond to them in a legitimate manner." Then he said to those brahmins, "Don't say this, gentlemen, don't say this: 'You're just condemning appearance, the hymns, and birth! You're totally going over to the ascetic Gotama's doctrine!' I'm not condemning appearance, hymns, or birth." - -Now at that time Sonadanda's nephew, the student Angaka was sitting in that assembly. Then Sonadanda said to those brahmins, "Gentlemen, do you see my nephew, the student Angaka?" - -"Yes, sir." - -"Angaka is attractive, good-looking, lovely, of surpassing beauty. He is magnificent, splendid, remarkable to behold. There's no-one in this assembly so good-looking, apart from the ascetic Gotama. Angaka recites and remembers the hymns, and have mastered the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. He knows philology and grammar, and is well versed in cosmology and the marks of a great man. And I am the one who teaches him the hymns. Angaka is well born on both his mother's and father's side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation. And I know his mother and father. But if Angaka were to kill living creatures, steal, commit adultery, lie, and drink alcohol, then what's the use of his appearance, his hymns, or his birth? It's when a brahmin is ethical, mature in ethical conduct; and he's astute and clever, being the first or second to hold the sacrificial ladle. A brahmin must possess these two factors for the brahmins to rightly describe him as a brahmin." - - - - - -6. The Discussion of Ethics and Wisdom - - -"But brahmin, is it possible to set aside one of these two factors and still rightly describe someone as a brahmin?" - -"No, Master Gotama. For wisdom is cleansed by ethics, and ethics are cleansed by wisdom. Ethics and wisdom always go together. An ethical person is wise, and a wise person ethical. And ethics and wisdom are said to be the best things in the world. It's just like when you clean one hand with the other, or clean one foot with the other. In the same way, wisdom is cleansed by ethics, and ethics are cleansed by wisdom. Ethics and wisdom always go together. An ethical person is wise, and a wise person ethical. And ethics and wisdom are said to be the best things in the world." - -"That's so true, brahmin, that's so true! For wisdom is cleansed by ethics, and ethics are cleansed by wisdom. Ethics and wisdom always go together. An ethical person is wise, and a wise person ethical. And ethics and wisdom are said to be the best things in the world. It's just like when you clean one hand with the other, or clean one foot with the other. In the same way, wisdom is cleansed by ethics, and ethics are cleansed by wisdom. Ethics and wisdom always go together. An ethical person is wise, and a wise person ethical. And ethics and wisdom are said to be the best things in the world. - -But what, brahmin, is that ethical conduct? And what is that wisdom?" - -"That's all I know about this matter, Master Gotama. May Master Gotama himself please clarify the meaning of this." - -"Well then, brahmin, listen and pay close attention, I will speak." - -"Yes sir," Sonadanda replied. The Buddha said this: - -"It's when a Realized One arises in the world, perfected, a fully awakened Buddha ... That's how a mendicant is accomplished in ethics. This, brahmin, is that ethical conduct. ... They enter and remain in the first absorption ... second absorption ... third absorption ... fourth absorption ... They extend and project the mind toward knowledge and vision ... This pertains to their wisdom. ... They understand: '... there is no return to any state of existence.' This pertains to their wisdom. This, brahmin, is that wisdom." - - - - - -7. Sonadanda Declares Himself a Lay Follower - - -When he had spoken, Sonadanda said to the Buddha, "Excellent, Master Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what's there, Master Gotama has made the Teaching clear in many ways. I go for refuge to Master Gotama, to the teaching, and to the mendicant Sangha. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life. Would you and the Order of monks please accept a meal from me tomorrow?" The Buddha consented in silence. - -Then, knowing that the Buddha had consented, Sonadanda got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. And when the night had passed Sonadanda had a variety of delicious foods prepared in his own home. Then he had the Buddha informed of the time, saying, "It's time, Master Gotama, the meal is ready." Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Sonadanda together with the mendicant Sangha, where he sat on the seat spread out. Then Sonadanda served and satisfied the mendicant Sangha headed by the Buddha with his own hands with a variety of delicious foods. - -When the Buddha had eaten and washed his hand and bowl, Sonadanda took a low seat and sat to one side. Seated to one side he said to the Buddha: "Master Gotama, if, when I have gone to an assembly, I rise from my seat and bow to the Buddha, that assembly might disparage me for that. And when you're disparaged by the assembly, your reputation diminishes. When your reputation diminishes, your wealth also diminishes. But my wealth relies on my reputation. If, when I have gone to an assembly, I raise my joined palms, please take it that I have risen from my seat. And if I undo my turban, please take it that I have bowed. And Master Gotama, if, when I am in a carriage, I rise from my seat and bow to the Buddha, that assembly might disparage me for that. If, when I am in a carriage, I hold up my goad, please take it that I have got down from my carriage. And if I lower my sunshade, please take it that I have bowed." - -Then the Buddha educated, encouraged, fired up, and inspired the brahmin Sonadanda with a Dhamma talk, after which he got up from his seat and left. - - - - - -5. With Kutadanta: - -Kutadanta Sutta - - - - - -1. The Brahmins and Householders of Khanumata - - -So I have heard. At one time the Buddha was wandering in the land of the Magadhans together with a large Sangha of around five hundred mendicants when he arrived at a village of the Magadhan brahmins named Khanumata. There he stayed nearby at Ambalatthika. - -Now at that time the brahmin Kutadanta was living in Khanumata. It was a crown property given by King Seniya Bimbisara of Magadha, teeming with living creatures, full of hay, wood, water, and grain, a royal endowment of the highest quality. Now at that time Kutadanta had prepared a great sacrifice. Bulls, bullocks, heifers, goats and rams-seven hundred of each-had been led to the post for the sacrifice. - -The brahmins and householders of Khanumataka heard: - -"It seems the ascetic Gotama-a Sakyan, gone forth from a Sakyan family-has arrived at Khanumataka and is staying in a forest nearby. He has this good reputation: 'That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.' He has realized with his own insight this world-with its gods, Maras and Brahmas, this population with its ascetics and brahmins, gods and humans-and he makes it known to others. He teaches Dhamma that's good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that's entirely full and pure. It's good to see such perfected ones." - -Then, having departed Khanumataka, they formed into companies and headed to Ambalatthika. - -Now at that time the brahmin Kutadanta had retired to the upper floor of his stilt longhouse for his midday nap. He saw the brahmins and householders heading for Ambalatthika, and addressed his steward, "My steward, why are the brahmins and householders headed for Ambalatthika?" - -"The ascetic Gotama has arrived at Khanumataka and is staying at Ambalatthika. He has this good reputation: 'That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.' They're going to see that Master Gotama." - -Then Kutadanta thought, "I've heard that the ascetic Gotama knows how to accomplish the sacrifice with three modes and sixteen accessories. I don't know about that, but I wish to perform a great sacrifice. Why don't I ask him how to accomplish the sacrifice with three modes and sixteen accessories?" - -Then Kutadanta addressed his steward, "Well then, go to the brahmins and householders and say to them: 'Sirs, the brahmin Kutadanta asks you to wait, as he will also go to see the ascetic Gotama.'" - -"Yes, sir," replied the steward, and did as he was asked. - - - - - -2. The Qualities of Kutadanta - - -Now at that time several hundred brahmins were residing in Khanumata thinking to participate in Kutadanta's sacrifice. They heard that Kutadanta was going to see the ascetic Gotama. They approached Kutadanta and said to him: - -"Is it really true that you are going to see the ascetic Gotama?" - -"Yes, gentlemen, it is true." - -"Please don't! It's not appropriate for you to go to see the ascetic Gotama. For if you do so, your reputation will diminish and his will increase. For this reason it's not appropriate for you to go to see the ascetic Gotama; it's appropriate that he comes to see you. - -You are well born on both your mother's and father's side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation. For this reason it's not appropriate for you to go to see the ascetic Gotama; it's appropriate that he comes to see you. - -You're rich, affluent, and wealthy, with lots of property and assets, and lots of money and grain ... - -You recite and remember the hymns, and have mastered the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. You know philology and grammar, and are well versed in cosmology and the marks of a great man. ... - -You are attractive, good-looking, lovely, of surpassing beauty. You are magnificent, splendid, remarkable to behold. ... - -You are ethical, mature in ethical conduct. ... - -You're a good speaker, with a polished, clear, and articulate voice that expresses the meaning. ... - -You teach the teachers of many, and teach three hundred students to recite the hymns. Many students come from various districts and countries for the sake of the hymns, wishing to learn the hymns. ... - -You're old, elderly and senior, advanced in years, and have reached the final stage of life. The ascetic Gotama is young, and has newly gone forth. ... - -You're honored, respected, revered, venerated, and esteemed by King Bimbisara of Magadha ... - -and the brahmin Pokkharasati. ... - -You live in Khanumata, a crown property given by King Seniya Bimbisara of Magadha, teeming with living creatures, full of hay, wood, water, and grain, a royal endowment of the highest quality. For this reason it's not appropriate for you to go to see the ascetic Gotama; it's appropriate that he comes to see you." - - - - - -3. The Qualities of the Buddha - - -When they had spoken, Kutadanta said to those brahmins: - -"Well then, gentlemen, listen to why it's appropriate for me to go to see the ascetic Gotama, and it's not appropriate for him to come to see me. He is well born on both his mother's and father's side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation. For this reason it's not appropriate for the ascetic Gotama to come to see me; rather, it's appropriate for me to go to see him. - -When he went forth he abandoned a large family circle. ... - -When he went forth he abandoned abundant gold coin and bullion stored in dungeons and towers. ... - -He went forth from the lay life to homelessness while still a youth, young, black-haired, blessed with youth, in the prime of life. ... - -Though his mother and father wished otherwise, weeping with tearful faces, he shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness. ... - -He is attractive, good-looking, lovely, of surpassing beauty. He is magnificent, splendid, remarkable to behold. ... - -He is ethical, possessing ethical conduct that is noble and skillful. ... - -He's a good speaker, with a polished, clear, and articulate voice that expresses the meaning. ... - -He's a teacher of teachers. ... - -He has ended sensual desire, and is rid of caprice. ... - -He teaches the efficacy of deeds and action. He doesn't wish any harm upon the community of brahmins. ... - -He went forth from an eminent family of unbroken aristocratic lineage. ... - -He went forth from a rich, affluent, and wealthy family. ... - -People come from distant lands and distant countries to question him. ... - -Many thousands of deities have gone for refuge for life to him. ... - -He has this good reputation: 'That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.' ... - -He has the thirty-two marks of a great man. ... - -He is welcoming, congenial, polite, smiling, open, the first to speak. ... - -He's honored, respected, revered, venerated, and esteemed by the four assemblies. ... - -Many gods and humans are devoted to him. ... - -While he is residing in a village or town, non-human entities do not harass them. ... - -He leads an order and a community, and teaches a community, and is said to be the best of the various religious founders. He didn't come by his fame in the same ways as those other ascetics and brahmins. Rather, he came by his fame due to his supreme knowledge and conduct. ... - -King Seniya Bimbisara of Magadha and his wives and children have gone for refuge for life to the ascetic Gotama. ... - -King Pasenadi of Kosala and his wives and children have gone for refuge for life to the ascetic Gotama. ... - -The brahmin Pokkharasati and his wives and children have gone for refuge for life to the ascetic Gotama. ... - -He's honored, respected, revered, venerated, and esteemed by King Bimbisara of Magadha ... - -King Pasenadi of Kosala ... - -and the brahmin Pokkharasati. - -The ascetic Gotama has arrived at Khanumata and is staying at Ambalatthika. Any ascetic or brahmin who comes to stay in our village district is our guest, and should be honored and respected as such. For this reason, too, it's not appropriate for Master Gotama to come to see me, rather, it's appropriate for me to go to see him. This is the extent of Master Gotama's praise that I have learned. But his praises are not confined to this, for the praise of Master Gotama is limitless." - -When he had spoken, those brahmins said to him, "According to Kutadanta's praises, if Master Gotama were staying within a hundred leagues, it'd be worthwhile for a faithful gentleman to go to see him, even if they had to carry their own provisions in a shoulder bag." - -"Well then, gentlemen, let's all go to see the ascetic Gotama." - - - - - -4. The Story of King Mahavijita's Sacrifice - - -Then Kutadanta together with a large group of brahmins went to see the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side. Before sitting down to one side, some of the brahmins and householders of Khanumataka bowed, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent. - -Kutadanta said to the Buddha, "Master Gotama, I've heard that you know how to accomplish the sacrifice with three modes and sixteen accessories. I don't know about that, but I wish to perform a great sacrifice. Please teach me how to accomplish the sacrifice with three modes and sixteen accessories." - -"Well then, brahmin, listen and pay close attention, I will speak." - -"Yes sir," Kutadanta replied. The Buddha said this: Once upon a time, brahmin, there was a king named Mahavijita. He was rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, lots of money and grain, and a full treasury and storehouses. Then as King Mahavijita was in private retreat this thought came to his mind: 'I have achieved human wealth, and reign after conquering this vast territory. Why don't I hold a large sacrifice? That will be for my lasting welfare and happiness.' - -Then he summoned the brahmin high priest and said to him: 'Just now, brahmin, as I was in private retreat this thought came to mind, "I have achieved human wealth, and reign after conquering this vast territory. Why don't I perform a great sacrifice? That will be for my lasting welfare and happiness." Brahmin, I wish to perform a great sacrifice. Please instruct me. It will be for my lasting welfare and happiness.' - -When he had spoken, the brahmin high priest said to him: 'Sir, the king's realm is harried and oppressed. Bandits have been seen raiding villages, towns, and cities, and infesting the highways. But if the king were to extract more taxes while his realm is thus harried and oppressed, he would not be doing his duty. - -Now the king might think, "I'll eradicate this barbarian obstacle by execution or imprisonment or confiscation or condemnation or banishment!" But that's not the right way to eradicate this barbarian obstacle. Those who remain after the killing will return to harass the king's realm. - -Rather, here is a plan, relying on which the barbarian obstacle will be properly uprooted. So let the king provide seed and fodder for those in the realm who work in farming and raising cattle. Let the king provide funding for those who work in trade. Let the king guarantee food and wages for those in government service. Then the people, occupied with their own work, will not harass the realm. The king's revenues will be great. When the country is secured as a sanctuary, free of being harried and oppressed, the happy people, with joy in their hearts, dancing with children at their breast, will dwell as if their houses were wide open.' - -The king agreed with the high priest's advice and followed his recommendation. - -Then the king summoned the brahmin high priest and said to him: 'I have eradicated the barbarian obstacle. And relying on your plan my revenue is now great. Since the country is secured as a sanctuary, free of being harried and oppressed, the happy people, with joy in their hearts, dancing with children at their breast, dwell as if their houses were wide open. Brahmin, I wish to perform a great sacrifice. Please instruct me. It will be for my lasting welfare and happiness.' - - - - - -4.1. The Four Accessories - - -'In that case, let the king announce this throughout the realm to the aristocrat vassals, ministers and counselors, well-to-do brahmins, and well-off householders, both of town and country: "I wish to perform a great sacrifice. Please grant your approval, gentlemen; it will be for my lasting welfare and happiness." - -The king agreed with the high priest's advice and followed his recommendation. And all of the people who were thus informed responded by saying: 'May the king perform a sacrifice! It is time for a sacrifice, great king.' And so these four consenting factions became accessories to the sacrifice. - - - - - -4.2. The Eight Accessories - - -King Mahavijita possessed eight factors. - -He was well born on both his mother's and father's side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation. - -He was attractive, good-looking, lovely, of surpassing beauty. He was magnificent, splendid, remarkable to behold. - -He was rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, lots of money and grain, and a full treasury and storehouses. - -He was powerful, having an army of four divisions that was obedient and carried out instructions. He'd probably prevail over his enemies just with his reputation. - -He was faithful, generous, a donor, his door always open. He was a well-spring of support, making merit with ascetics and brahmins, for paupers, vagrants, travelers, and beggars. - -He was very learned in diverse fields of learning. He understood the meaning of diverse statements, saying: 'This is what that statement means; that is what this statement means.' - -He was astute, competent, and intelligent, able to think issues through as they bear upon the past, future, and present. - -These are the eight factors that King Mahavijita possessed. And so these eight factors also became accessories to the sacrifice. - - - - - -4.3. Four More Accessories - - -And the brahmin high priest had four factors. - -He was well born on both his mother's and father's side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation. - -He recited and remembered the hymns, and had mastered the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. He knew philology and grammar, and was well versed in cosmology and the marks of a great man. - -He was ethical, mature in ethical conduct. - -He was astute and clever, being the first or second to hold the sacrificial ladle. - -These are the four factors that the brahmin high priest possessed. And so these four factors also became accessories to the sacrifice. - - - - - -4.4. The Three Modes - - -Next, before the sacrifice, the brahmin high priest taught the three modes to the king. 'Now, though the king wants to perform a great sacrifice, he might have certain regrets, thinking: "I shall lose a great fortune," or "I am losing a great fortune," or "I have lost a great fortune." But the king should not harbor such regrets.' - -These are the three modes that the brahmin high priest taught to the king before the sacrifice. - - - - - -4.5. The Ten Respects - - -Next, before the sacrifice, the brahmin high priest dispelled the king's regret regarding the recipients in ten respects: - -'There will come to the sacrifice those who kill living creatures and those who refrain from killing living creatures. As to those who kill living creatures, the outcome of that is theirs alone. But as to those who refrain from killing living creatures, it is for their sakes that the king should sacrifice, relinquish, rejoice, and gain confidence in his heart. - -There will come to the sacrifice those who steal ... commit sexual misconduct ... lie ... use divisive speech ... use harsh speech ... talk nonsense ... are covetous ... have ill will ... have wrong view and those who have right view. As to those who have wrong view, the outcome of that is theirs alone. But as to those who have right view, it is for their sakes that the king should sacrifice, relinquish, rejoice, and gain confidence in his heart.' - -These are the ten respects in which the high priest dispelled the king's regret regarding the recipients before the sacrifice. - - - - - -4.6. The Sixteen Respects - - -Next, while the king was performing the great sacrifice, the brahmin high priest educated, encouraged, fired up, and inspired the king's mind in sixteen respects: - -'Now, while the king is performing the great sacrifice, someone might say, "King Mahavijita performs a great sacrifice, but he did not announce it to the aristocrat vassals of town and country. That's the kind of great sacrifice that this king performs." Those who speak against the king in this way have no legitimacy. For the king did indeed announce it to the aristocrat vassals of town and country. Let the king know this as a reason to sacrifice, relinquish, rejoice, and gain confidence in his heart. - -While the king is performing the great sacrifice, someone might say, "King Mahavijita performs a great sacrifice, but he did not announce it to the ministers and counselors, well-to-do brahmins, and well-off householders, both of town and country. That's the kind of great sacrifice that this king performs." Those who speak against the king in this way have no legitimacy. For the king did indeed announce it to all these people. Let the king know this too as a reason to sacrifice, relinquish, rejoice, and gain confidence in his heart. - -While the king is performing the great sacrifice, someone might say that he does not possess the eight factors. Those who speak against the king in this way have no legitimacy. For the king does indeed possess the eight factors. Let the king know this too as a reason to sacrifice, relinquish, rejoice, and gain confidence in his heart. - -While the king is performing the great sacrifice, someone might say that the high priest does not possess the four factors. Those who speak against the king in this way have no legitimacy. For the high priest does indeed possess the four factors. Let the king know this too as a reason to sacrifice, relinquish, rejoice, and gain confidence in his heart.' - -These are the sixteen respects in which the high priest educated, encouraged, fired up, and inspired the king's mind while he was performing the sacrifice. - -And brahmin, in that sacrifice no cattle were killed, no goats were killed, and no chickens or pigs were killed. There was no slaughter of various kinds of creatures. No trees were felled for the sacrificial post. No grass was reaped to strew over the place of sacrifice. No bondservants, employees, or workers did their jobs under threat of punishment and danger, weeping with tearful faces. Those who wished to work did so, while those who did not wish to did not. They did the work they wanted to, and did not do what they didn't want to. The sacrifice was completed with just ghee, oil, butter, curds, honey, and molasses. - -Then the aristocrat vassals, ministers and counselors, well-to-do brahmins, and well-off householders of both town and country came to the king bringing abundant wealth and said, 'Sire, this abundant wealth is specially for you alone; may Your Highness accept it!' - -'There's enough raised for me through regular taxes. Let this be for you; and here, take even more!' - -When the king turned them down, they withdrew to one side to think up a plan, 'It wouldn't be proper for us to take this abundant wealth back to our own homes. King Mahavijita is performing a great sacrifice. Let us make an offering as an auxiliary sacrifice.' - -Then the aristocrat vassals of town and country set up gifts to the east of the sacrificial pit. The ministers and counselors of town and country set up gifts to the south of the sacrificial pit. The well-to-do brahmins of town and country set up gifts to the west of the sacrificial pit. The well-off householders of town and country set up gifts to the north of the sacrificial pit. - -And brahmin, in that sacrifice too no cattle were killed, no goats were killed, and no chickens or pigs were killed. There was no slaughter of various kinds of creatures. No trees were felled for the sacrificial post. No grass was reaped to strew over the place of sacrifice. No bondservants, employees, or workers did their jobs under threat of punishment and danger, weeping with tearful faces. Those who wished to work did so, while those who did not wish to did not. They did the work they wanted to, and did not do what they didn't want to. The sacrifice was completed with just ghee, oil, butter, curds, honey, and molasses. - -And so there were four consenting factions, eight factors possessed by King Mahavijita, four factors possessed by the high priest, and three modes. Brahmin, this is called the sacrifice accomplished with three modes and sixteen accessories." - -When he said this, those brahmins made an uproar, "Hooray for such sacrifice! Hooray for the accomplishment of such sacrifice!" - -But the brahmin Kutadanta sat in silence. So those brahmins said to him, "How can you not applaud the ascetic Gotama's fine words?" - -"It's not that I don't applaud what he said. If anyone didn't applaud such fine words, their head would explode! - -But, gentlemen, it occurs to me that the ascetic Gotama does not say: 'So I have heard' or 'It ought to be like this.' Rather, he just says: 'So it was then, this is how it was then.' - -It occurs to me that the ascetic Gotama at that time must have been King Mahavijita, the owner of the sacrifice, or else the brahmin high priest who facilitated the sacrifice for him. - -Does Master Gotama recall having performed such a sacrifice, or having facilitated it, and then, when his body broke up, after death, being reborn in a good place, a heavenly realm?" - -"I do recall that, brahmin. For at that time I was the brahmin high priest who facilitated the sacrifice." - - - - - -5. A Regular Gift as an Ongoing Family Sacrifice. - - -"But Master Gotama, apart from that sacrifice accomplished with three modes and sixteen accessories, is there any other sacrifice that has fewer requirements and undertakings, yet is more fruitful and beneficial?" - -"There is, brahmin." - -"But what is it?" - -"The regular gifts as ongoing family sacrifice given specially to ethical renunciates; this sacrifice, brahmin, has fewer requirements and undertakings, yet is more fruitful and beneficial." - -"What is the cause, Master Gotama, what is the reason why those regular gifts as ongoing family sacrifice have fewer requirements and undertakings, yet are more fruitful and beneficial, compared with the sacrifice accomplished with three modes and sixteen accessories?" - -"Because neither perfected ones nor those who have entered the path to perfection will attend such a sacrifice. Why is that? Because beatings and throttlings are seen there. - -But the regular gifts as ongoing family sacrifice given specially to ethical renunciates; perfected ones and those who have entered the path to perfection will attend such a sacrifice. Why is that? Because no beatings and throttlings are seen there. - -This is the cause, brahmin, this is the reason why those regular gifts as ongoing family sacrifice have fewer requirements and undertakings, yet are more fruitful and beneficial, compared with the sacrifice accomplished with three modes and sixteen accessories." - -"But Master Gotama, apart from that sacrifice accomplished with three modes and sixteen accessories and those regular gifts as ongoing family sacrifice, is there any other sacrifice that has fewer requirements and undertakings, yet is more fruitful and beneficial?" - -"There is, brahmin." - -"But what is it?" - -"When someone gives a dwelling specially for the Sangha of the four quarters." - -"But is there any other sacrifice that has fewer requirements and undertakings, yet is more fruitful and beneficial?" - -"When someone with confident heart goes for refuge to the Buddha, the teaching, and the Sangha." - -"But is there any other sacrifice that has fewer requirements and undertakings, yet is more fruitful and beneficial?" - -"When someone with a confident heart undertakes the training rules to refrain from killing living creatures, stealing, sexual misconduct, lying, and alcoholic drinks that cause negligence." - -"But is there any other sacrifice that has fewer requirements and undertakings, yet is more fruitful and beneficial?" - -"There is, brahmin. - -It's when a Realized One arises in the world, perfected, a fully awakened Buddha ... That's how a mendicant is accomplished in ethics. ... They enter and remain in the first absorption ... This sacrifice has fewer requirements and undertakings than the former, yet is more fruitful and beneficial. ... - -They enter and remain in the second absorption ... third absorption ... fourth absorption. This sacrifice has fewer requirements and undertakings than the former, yet is more fruitful and beneficial. ... - -They extend and project the mind toward knowledge and vision ... This sacrifice has fewer requirements and undertakings than the former, yet is more fruitful and beneficial. - -They understand: '... there is no return to any state of existence.' This sacrifice has fewer requirements and undertakings than the former, yet is more fruitful and beneficial. And, brahmin, there is no other accomplishment of sacrifice which is better and finer than this." - - - - - -6. Kutadanta Declares Himself a Lay Follower - - -When he had spoken, Kutadanta said to the Buddha, "Excellent, Master Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what's there, Master Gotama has made the Teaching clear in many ways. I go for refuge to Master Gotama, to the teaching, and to the mendicant Sangha. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life. - -And these bulls, bullocks, heifers, goats, and rams-seven hundred of each-I release them, I grant them life! Let them eat green grass and drink cool water, and may a cool breeze blow upon them!" - - - - - -7. The Realization of the Fruit of Stream-Entry - - -Then the Buddha taught Kutadanta step by step, with a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. And when he knew that Kutadanta's mind was ready, pliable, rid of hindrances, joyful, and confident he explained the special teaching of the Buddhas: suffering, its origin, its cessation, and the path. Just as a clean cloth rid of stains would properly absorb dye, in that very seat the stainless, immaculate vision of the Dhamma arose in the brahmin Kutadanta: "Everything that has a beginning has an end." - -Then Kutadanta saw, attained, understood, and fathomed the Dhamma. He went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher's instructions. He said to the Buddha, "Would Master Gotama together with the mendicant Sangha please accept tomorrow's meal from me?" The Buddha consented in silence. - -Then, knowing that the Buddha had consented, Kutadanta got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. And when the night had passed Kutadanta had a variety of delicious foods prepared in his own home. Then he had the Buddha informed of the time, saying, "It's time, Master Gotama, the meal is ready." - -Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Kutadanta together with the mendicant Sangha, where he sat on the seat spread out. - -Then Kutadanta served and satisfied the mendicant Sangha headed by the Buddha with his own hands with a variety of delicious foods. When the Buddha had eaten and washed his hand and bowl, Kutadanta took a low seat and sat to one side. Then the Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk, after which he got up from his seat and left. - - - - - -6. With Mahali: - -Mahali Sutta - - - - - -1. On the Brahmin Emissaries - - -So I have heard. At one time the Buddha was staying near Vesali, at the Great Wood, in the hall with the peaked roof. Now at that time several brahmin emissaries from Kosala and Magadha were residing in Vesali on some business. They heard: - -"It seems the ascetic Gotama-a Sakyan, gone forth from a Sakyan family-is staying near Vesali, at the Great Wood, in the hall with the peaked roof. He has this good reputation: 'That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.' He has realized with his own insight this world-with its gods, Maras and Brahmas, this population with its ascetics and brahmins, gods and humans-and he makes it known to others. He teaches Dhamma that's good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that's entirely full and pure. It's good to see such perfected ones." - -Then they went to the hall with the peaked roof in the Great Wood to see the Buddha. - -Now, at that time Venerable Nagita was the Buddha's attendant. The brahmin emissaries went up to him and said, "Master Nagita, where is Master Gotama at present? For we want to see him." - -"It's the wrong time to see the Buddha; he is on retreat." - -So the brahmin emissaries sat down to one side, thinking, "We'll go only after we've seen Master Gotama." - - - - - -2. On Otthaddha the Licchavi - - -Otthaddha the Licchavi together with a large assembly of Licchavis also approached Nagita at the hall with the peaked roof. He bowed, stood to one side, and said to Nagita, "Master Nagita, where is the Blessed One at present, the perfected one, the fully awakened Buddha? For we want to see him." - -"It's the wrong time to see the Buddha; he is on retreat." - -So Otthaddha also sat down to one side, thinking, "I'll go only after I've seen the Blessed One, the perfected one, the fully awakened Buddha." - -Then the novice Siha approached Nagita. He bowed, stood to one side, and said to Nagita, "Sir, Kassapa, these several brahmin emissaries from Kosala and Magadha, and also Otthaddha the Licchavi together with a large assembly of Licchavis, have come here to see the Buddha. It'd be good if these people got to see the Buddha." - -"Well then, Siha, tell the Buddha yourself." - -"Yes, sir," replied Siha. He went to the Buddha, bowed, stood to one side, and told him of the people waiting to see him, adding: "Sir, it'd be good if these people got to see the Buddha." - -"Well then, Siha, spread out a seat in the shade of the dwelling." - -"Yes, sir," replied Siha, and he did so. - -Then the Buddha came out of his dwelling and sat in the shade of the dwelling on the seat spread out. Then the brahmin emissaries went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, they sat down to one side. - -Otthaddha the Licchavi together with a large assembly of Licchavis also went up to the Buddha, bowed, and sat down to one side. Otthaddha said to the Buddha, "Sir, a few days ago Sunakkhatta the Licchavi came to me and said: 'Mahali, soon I will have been living in dependence on the Buddha for three years. I see heavenly sights that are pleasant, sensual, and arousing, but I don't hear heavenly sounds that are pleasant, sensual, and arousing.' The heavenly sounds that Sunakkhatta cannot hear: do such sounds really exist or not?" - - - - - -2.1. One-Sided Immersion - - -"Such sounds really do exist, but Sunakkhatta cannot hear them." - -"What is the cause, sir, what is the reason why Sunakkhatta cannot hear them, even though they really do exist?" - -"Mahali, take a mendicant who has developed one-sided immersion to the eastern quarter so as to see heavenly sights but not to hear heavenly sounds. When they have developed immersion for that purpose, they see heavenly sights but don't hear heavenly sounds. Why is that? Because that is how it is for a mendicant who develops immersion in that way. - -Furthermore, take a mendicant who has developed one-sided immersion to the southern quarter ... western quarter ... northern quarter ... above, below, across ... That is how it is for a mendicant who develops immersion in that way. - -Take a mendicant who has developed one-sided immersion to the eastern quarter so as to hear heavenly sounds but not to see heavenly sights. When they have developed immersion for that purpose, they hear heavenly sounds but don't see heavenly sights. Why is that? Because that is how it is for a mendicant who develops immersion in that way. - -Furthermore, take a mendicant who has developed one-sided immersion to the southern quarter ... western quarter ... northern quarter ... above, below, across ... That is how it is for a mendicant who develops immersion in that way. - -Take a mendicant who has developed two-sided immersion to the eastern quarter so as to both hear heavenly sounds and see heavenly sights. When they have developed immersion for that purpose, they both see heavenly sights and hear heavenly sounds. Why is that? Because that is how it is for a mendicant who develops immersion in that way. - -Furthermore, take a mendicant who has developed two-sided immersion to the southern quarter ... western quarter ... northern quarter ... above, below, across ... That is how it is for a mendicant who develops immersion in that way. This is the cause, Mahali, this is the reason why Sunakkhatta cannot hear heavenly sounds that are pleasant, sensual, and arousing, even though they really do exist." - -"Surely the mendicants must live the spiritual life under the Buddha for the sake of realizing such a development of immersion?" - -"No, Mahali, the mendicants don't live the spiritual life under me for the sake of realizing such a development of immersion. There are other things that are finer, for the sake of which the mendicants live the spiritual life under me." - - - - - -2.2. The Four Noble Fruits - - -"But sir, what are those finer things?" - -"Firstly, Mahali, with the ending of three fetters a mendicant is a stream-enterer, not liable to be reborn in the underworld, bound for awakening. This is one of the finer things for the sake of which the mendicants live the spiritual life under me. - -Furthermore, a mendicant-with the ending of three fetters, and the weakening of greed, hate, and delusion-is a once-returner. They come back to this world once only, then make an end of suffering. This too is one of the finer things. - -Furthermore, with the ending of the five lower fetters, a mendicant is reborn spontaneously and will become extinguished there, not liable to return from that world. This too is one of the finer things. - -Furthermore, a mendicant has realized the undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with their own insight due to the ending of defilements. This too is one of the finer things. - -These are the finer things, for the sake of which the mendicants live the spiritual life under me." - - - - - -2.3. The Noble Eightfold Path - - -"But, sir, is there a path and a practice for realizing these things?" - -"There is, Mahali." - -"Well, what is it?" - -"It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is the path and the practice for realizing these things. - - - - - -2.4. On the Two Renunciates - - -This one time, Mahali, I was staying near Kosambi, in Ghosita's Monastery. Then two renunciates- the wanderer Mundiya and Jaliya the pupil of Darupattika-came and exchanged greetings with me. When the greetings and polite conversation were over, they stood to one side and said to me: 'Reverend Gotama, are the soul and the body the same thing, or they are different things?' - -'Well then, reverends, listen and pay close attention, I will speak.' - -'Yes, reverend,' they replied. - -I said this: 'Take the case when a Realized One arises in the world, perfected, a fully awakened Buddha ... That's how a mendicant is accomplished in ethics. ... - -They enter and remain in the first absorption. When a mendicant knows and sees like this, would it be appropriate to say of them: "The soul and the body are the same thing" or "The soul and the body are different things"?' - -'It would, reverend.' - -'But reverends, I know and see like this. Nevertheless, I do not say: "The soul and the body are the same thing" or "The soul and the body are different things". ... - -They enter and remain in the second absorption ... third absorption ... fourth absorption. When a mendicant knows and sees like this, would it be appropriate to say of them: "The soul and the body are the same thing" or "The soul and the body are different things"?' - -'It would, reverend.' - -'But reverends, I know and see like this. Nevertheless, I do not say: "The soul and the body are the same thing" or "The soul and the body are different things". ... - -They extend and project the mind toward knowledge and vision ... When a mendicant knows and sees like this, would it be appropriate to say of them: "The soul and the body are the same thing" or "The soul and the body are different things"?' - -'It would, reverend.' - -'But reverends, I know and see like this. Nevertheless, I do not say: "The soul and the body are the same thing" or "The soul and the body are different things". ... - -They understand: "... there is no return to any state of existence." When a mendicant knows and sees like this, would it be appropriate to say of them: "The soul and the body are the same thing" or "The soul and the body are different things"?' - -'It would not, reverend.' - -'But reverends, I know and see like this. Nevertheless, I do not say: "The soul and the body are the same thing" or "The soul and the body are different things".'" - -That is what the Buddha said. Satisfied, Otthaddha the Licchavi was happy with what the Buddha said. - - - - - -7. With Jaliya: - -Jaliya Sutta - - - - -So I have heard. At one time the Buddha was staying near Kosambi, in Ghosita's Monastery. - -Now at that time two renunciates- the wanderer Mundiya and Jaliya the pupil of Darupattika-came to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, they stood to one side and said to the Buddha, "Reverend Gotama, are the soul and the body the same thing, or they are different things?" - -"Well then, reverends, listen and pay close attention, I will speak." - -"Yes, reverend," they replied. The Buddha said this: - -"Take the case when a Realized One arises in the world, perfected, a fully awakened Buddha ... That's how a mendicant is accomplished in ethics. ... - -They enter and remain in the first absorption ... When a mendicant knows and sees like this, would it be appropriate to say of them: 'The soul and the body are the same thing' or 'The soul and the body are different things'?" - -"It would, reverend." - -"But reverends, I know and see like this. Nevertheless, I do not say: 'The soul and the body are the same thing' or 'The soul and the body are different things'. ... - -They enter and remain in the second absorption ... third absorption ... fourth absorption. When a mendicant knows and sees like this, would it be appropriate to say of them: 'The soul and the body are the same thing' or 'The soul and the body are different things'?" - -"It would, reverend." - -"But reverends, I know and see like this. Nevertheless, I do not say: 'The soul and the body are the same thing' or 'The soul and the body are different things'. ... - -They extend and project the mind toward knowledge and vision ... When a mendicant knows and sees like this, would it be appropriate to say of them: 'The soul and the body are the same thing' or 'The soul and the body are different things'?" - -"It would, reverend." - -"But reverends, I know and see like this. Nevertheless, I do not say: 'The soul and the body are the same thing' or 'The soul and the body are different things'. ... - -They understand: '... there is no return to any state of existence.' When a mendicant knows and sees like this, would it be appropriate to say of them: 'The soul and the body are the same thing' or 'The soul and the body are different things'?" - -"It would not, reverend." - -"But reverends, I know and see like this. Nevertheless, I do not say: 'The soul and the body are the same thing' or 'The soul and the body are different things'." - -That is what the Buddha said. Satisfied, the two renunciates were happy with what the Buddha said. - - - - - -8. The Longer Discourse on the Lion's Roar: - -Mahasihanada Sutta - - - - -So I have heard. At one time the Buddha was staying near Ujunna, in the deer park at Kannakatthala. - -Then the naked ascetic Kassapa went up to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he stood to one side, and said to the Buddha: - -"Master Gotama, I have heard the following: 'The ascetic Gotama criticizes all forms of mortification. He categorically condemns and denounces those self-mortifiers who live rough.' Do those who say this repeat what the Buddha has said, and not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuke and criticism? For we don't want to misrepresent Master Gotama." - -"Kassapa, those who say this do not repeat what I have said. They misrepresent me with what is false, baseless, and untrue. With clairvoyance that is purified and superhuman, I see some self-mortifier who lives rough reborn in a place of loss, a bad place, the underworld, hell. But I see another self-mortifier who lives rough reborn in a good place, a heavenly realm. - -I see some self-mortifier who takes it easy reborn in a place of loss. But I see another self-mortifier who takes it easy reborn in a good place, a heavenly realm. Since I truly understand the coming and going, passing away and rebirth of these self-mortifiers in this way, how could I criticize all forms of mortification, or categorically condemn and denounce those self-mortifiers who live rough? - -There are some clever ascetics and brahmins who are subtle, accomplished in the doctrines of others, hair-splitters. You'd think they live to demolish convictions with their intellect. They agree with me in some matters and disagree in others. Some of the things that they applaud, I also applaud. Some of the things that they don't applaud, I also don't applaud. But some of the things that they applaud, I don't applaud. And some of the things that they don't applaud, I do applaud. - -Some of the things that I applaud, others also applaud. Some of the things that I don't applaud, they also don't applaud. But some of the things that I don't applaud, others do applaud. And some of the things that I do applaud, others don't applaud. - - - - - -1. Examination - - -I go up to them and say: 'Let us leave aside those matters on which we disagree. But there are some matters on which we agree. Regarding these, sensible people, pursuing, pressing, and grilling, would compare teacher with teacher or community with community: - -"There are things that are unskillful, blameworthy, not to be cultivated, unworthy of the noble ones, and dark-and are reckoned as such. Who behaves like they've totally given these things up: the ascetic Gotama, or the teachers of other communities?"' - -It's possible that they might say: 'The ascetic Gotama behaves like he's totally given those unskillful things up, compared with the teachers of other communities.' And that's how, when sensible people pursue the matter, they will mostly praise us. - -In addition, sensible people, engaging, pressing, and grilling, would compare teacher with teacher or community with community: 'There are things that are skillful, blameless, worth cultivating, worthy of the noble ones, and bright-and are reckoned as such. Who proceeds having totally undertaken these things: the ascetic Gotama, or the teachers of other communities?' - -It's possible that they might say: 'The ascetic Gotama proceeds having totally undertaken these things, compared with the teachers of other communities.' And that's how, when sensible people pursue the matter, they will mostly praise us. - -In addition, sensible people, pursuing, pressing, and grilling, would compare teacher with teacher or community with community: 'There are things that are unskillful, blameworthy, not to be cultivated, unworthy of the noble ones, and dark-and are reckoned as such. Who behaves like they've totally given these things up: the ascetic Gotama's disciples, or the disciples of other teachers?' - -It's possible that they might say: 'The ascetic Gotama's disciples behave like they've totally given those unskillful things up, compared with the disciples of other teachers.' And that's how, when sensible people pursue the matter, they will mostly praise us. - -In addition, sensible people, pursuing, pressing, and grilling, would compare teacher with teacher or community with community: 'There are things that are skillful, blameless, worth cultivating, worthy of the noble ones, and bright-and are reckoned as such. Who proceeds having totally undertaken these things: the ascetic Gotama's disciples, or the disciples of other teachers?' - -It's possible that they might say: 'The ascetic Gotama's disciples proceed having totally undertaken those skillful things, compared with the disciples of other teachers.' And that's how, when sensible people pursue the matter, they will mostly praise us. - - - - - -2. The Noble Eightfold Path - - -There is, Kassapa, a path, there is a practice, practicing in accordance with which you will know and see for yourself: 'Only the ascetic Gotama's words are timely, true, and meaningful, in line with the teaching and training.' And what is that path? It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is the path, this is the practice, practicing in accordance with which you will know and see for yourself: 'Only the ascetic Gotama's words are timely, true, and meaningful, in line with the teaching and training.'" - - - - - -3. Practicing Self-Mortification - - -When he had spoken, Kassapa said to the Buddha: - -"Reverend Gotama, those ascetics and brahmins consider these practices of self-mortification to be what makes someone a true ascetic or brahmin. They go naked, ignoring conventions. They lick their hands, and don't come or wait when asked. They don't consent to food brought to them, or food prepared on purpose for them, or an invitation for a meal. They don't receive anything from a pot or bowl; or from someone who keeps sheep, or who has a weapon or a shovel in their home; or where a couple is eating; or where there is a woman who is pregnant, breastfeeding, or who has a man in her home; or where there's a dog waiting or flies buzzing. They accept no fish or meat or liquor or wine, and drink no beer. They go to just one house for alms, taking just one mouthful, or two houses and two mouthfuls, up to seven houses and seven mouthfuls. They feed on one saucer a day, two saucers a day, up to seven saucers a day. They eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live committed to the practice of eating food at set intervals. - -Those ascetics and brahmins also consider these practices of self-mortification to be what makes someone a true ascetic or brahmin. They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit. - -Those ascetics and brahmins also consider these practices of mortification to be what makes someone a true ascetic or brahmin. They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls' wings. They tear out hair and beard, committed to this practice. They constantly stand, refusing seats. They squat, committed to persisting in the squatting position. They lie on a mat of thorns, making a mat of thorns their bed. They make their bed on a plank, or the bare ground. They lie only on one side. They wear dust and dirt. They stay in the open air. They sleep wherever they lay their mat. They eat unnatural things, committed to the practice of eating unnatural foods. They don't drink, committed to the practice of not drinking liquids. They're committed to the practice of immersion in water three times a day, including the evening." - - - - - -4. The Uselessness of Self-Mortification - - -"Kassapa, someone may practice all those forms of self-mortification, but if they haven't developed and realized any accomplishment in ethics, mind, and wisdom, they are far from being a true ascetic or brahmin. But take a mendicant who develops a heart of love, free of enmity and ill will. And they realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements. When they achieve this, they're called a mendicant who is a 'true ascetic' and also 'a true brahmin'. - -When he had spoken, Kassapa said to the Buddha, "It's hard, Master Gotama, to be a true ascetic or a true brahmin." - -"It's typical, Kassapa, in this world to think that it's hard to be a true ascetic or brahmin. But someone might practice all those forms of self-mortification. And if it was only because of just that much, only because of that self-mortification that it was so very hard to be a true ascetic or brahmin, it wouldn't be appropriate to say that it's hard to be a true ascetic or brahmin. - -For it would be quite possible for a householder or a householder's child-or even the bonded maid who carries the water-jar- to practice all those forms of self-mortification. - -It's because there's something other than just that much, something other than that self-mortification that it's so very hard to be a true ascetic or brahmin. And that's why it is appropriate to say that it's hard to be a true ascetic or brahmin. Take a mendicant who develops a heart of love, free of enmity and ill will. And they realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements. When they achieve this, they're called a mendicant who is a 'true ascetic' and also 'a true brahmin'. - -When he had spoken, Kassapa said to the Buddha, "It's hard, Master Gotama, to know a true ascetic or a true brahmin." - -"It's typical in this world to think that it's hard to know a true ascetic or brahmin. But someone might practice all those forms of self-mortification. And if it was only by just that much, only by that self-mortification that it was so very hard to know a true ascetic or brahmin, it wouldn't be appropriate to say that it's hard to know a true ascetic or brahmin. - -For it would be quite possible for a householder or a householder's child-or even the bonded maid who carries the water-jar- to know that someone is practicing all those forms of self-mortification. - -It's because there's something other than just that much, something other than that self-mortification that it's so very hard to know a true ascetic or brahmin. And that's why it is appropriate to say that it's hard to know a true ascetic or brahmin. Take a mendicant who develops a heart of love, free of enmity and ill will. And they realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements. When they achieve this, they're called a mendicant who is a 'true ascetic' and also 'a true brahmin'." - - - - - -5. The Accomplishment of Ethics, Immersion, and Wisdom - - -When he had spoken, Kassapa said to the Buddha, "But Master Gotama, what is that accomplishment in ethics, in mind, and in wisdom?" - -"It's when a Realized One arises in the world, perfected, a fully awakened Buddha ... Seeing danger in the slightest fault, a mendicant keeps the rules they've undertaken. They act skillfully by body and speech. They're purified in livelihood and accomplished in ethical conduct. They guard the sense doors, have mindfulness and situational awareness, and are content. - -And how is a mendicant accomplished in ethics? It's when a mendicant gives up killing living creatures. They renounce the rod and the sword. They're scrupulous and kind, living full of compassion for all living beings. This pertains to their accomplishment in ethics. ... - -There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by unworthy branches of knowledge, by wrong livelihood. ... They refrain from such unworthy branches of knowledge, such wrong livelihood. This pertains to their accomplishment in ethics. - -A mendicant thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint. It's like a king who has defeated his enemies. He sees no danger from his foes in any quarter. In the same way, a mendicant thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint. When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves. That's how a mendicant is accomplished in ethics. This, Kassapa, is that accomplishment in ethics. ... They enter and remain in the first absorption ... This pertains to their accomplishment in mind. ... They enter and remain in the second absorption ... third absorption ... fourth absorption. This pertains to their accomplishment in mind. This, Kassapa, is that accomplishment in mind. - -When their mind is immersed like this, they extend and project it toward knowledge and vision ... This pertains to their accomplishment in wisdom. ... They understand: '... there is no return to any state of existence.' This pertains to their accomplishment in wisdom. This, Kassapa, is that accomplishment in wisdom. - -And, Kassapa, there is no accomplishment in ethics, mind, and wisdom that is better or finer than this. - - - - - -6. The Lion's Roar - - -There are, Kassapa, some ascetics and brahmins who teach ethics. They praise ethical conduct in many ways. But as far as the highest noble ethics goes, I don't see anyone who's my equal, still less my superior. Rather, I am the one who is superior when it comes to the higher ethics. - -There are, Kassapa, some ascetics and brahmins who teach mortification in disgust of sin. They praise mortification in disgust of sin in many ways. But as far as the highest noble mortification in disgust of sin goes, I don't see anyone who's my equal, still less my superior. Rather, I am the one who is superior when it comes to the higher mortification in disgust of sin. - -There are, Kassapa, some ascetics and brahmins who teach wisdom. They praise wisdom in many ways. But as far as the highest noble wisdom goes, I don't see anyone who's my equal, still less my superior. Rather, I am the one who is superior when it comes to the higher wisdom. - -There are, Kassapa, some ascetics and brahmins who teach freedom. They praise freedom in many ways. But as far as the highest noble freedom goes, I don't see anyone who's my equal, still less my superior. Rather, I am the one who is superior when it comes to the higher freedom. - -It's possible that wanderers who follow other paths might say: 'The ascetic Gotama only roars his lion's roar in an empty hut, not in an assembly.' They should be told, 'Not so!' What should be said is this: 'The ascetic Gotama roars his lion's roar, and he roars it in an assembly.' - -It's possible that wanderers who follow other paths might say: 'The ascetic Gotama roars his lion's roar, and he roars it in an assembly. But he doesn't roar it boldly.' They should be told, 'Not so!' What should be said is this: 'The ascetic Gotama roars his lion's roar, he roars it in an assembly, and he roars it boldly.' - -It's possible that wanderers who follow other paths might say: 'The ascetic Gotama roars his lion's roar, he roars it in an assembly, and he roars it boldly. But they don't question him. ... Or he doesn't answer their questions. ... Or his answers are not satisfactory. ... Or they don't think him worth listening to. ... Or they're not confident after listening. ... Or they don't show their confidence. ... Or they don't practice accordingly. ... Or they don't succeed in their practice.' They should be told, 'Not so!' What should be said is this: 'The ascetic Gotama roars his lion's roar; he roars it in an assembly; he roars it boldly; they question him; he answers their questions; his answers are satisfactory; they think him worth listening to; they're confident after listening; they show their confidence; they practice accordingly; and they succeed in their practice.' - - - - - -7. The Probation For One Previously Ordained - - -Kassapa, this one time I was staying near Rajagaha, on the Vulture's Peak Mountain. There a certain practitioner of self-mortification named Nigrodha asked me about the higher mortification in disgust of sin. I answered his question. He was extremely happy with my answer." - -"Sir, who wouldn't be extremely happy after hearing the Buddha's teaching? For I too am extremely happy after hearing the Buddha's teaching! Excellent, sir! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what's there, so too the Buddha has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Sangha. Sir, may I receive the going forth, the ordination in the Buddha's presence?" - -"Kassapa, if someone formerly ordained in another sect wishes to take the going forth, the ordination in this teaching and training, they must spend four months on probation. When four months have passed, if the mendicants are satisfied, they'll give the going forth, the ordination into monkhood. However, I have recognized individual differences in this matter." - -"Sir, if four months probation are required in such a case, I'll spend four years on probation. When four years have passed, if the mendicants are satisfied, let them give me the going forth, the ordination into monkhood." - -And the naked ascetic Kassapa received the going forth, the ordination in the Buddha's presence. Not long after his ordination, Venerable Kassapa, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. - -He understood: "Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence." And Venerable Kassapa became one of the perfected. - - - - - -9. With Potthapada: - -Potthapada Sutta - - - - - -1. On the Wanderer Potthapada - - -So I have heard. At one time the Buddha was staying near Savatthi in Jeta's Grove, Anathapindika's monastery. - -Now at that time the wanderer Potthapada was residing together with three hundred wanderers in Mallika's single-halled monastery for group debates, set among the flaking pale-moon ebony trees. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Savatthi for alms. - -Then it occurred to him, "It's too early to wander for alms in Savatthi. Why don't I go to Mallika's monastery to visit the wanderer Potthapada?" So that's what he did. - -Now at that time, Potthapada was sitting together with a large assembly of wanderers making an uproar, a dreadful racket. They engaged in all kinds of unworthy talk, such as talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that state of existence. - -Potthapada saw the Buddha coming off in the distance, and hushed his own assembly, "Be quiet, good sirs, don't make a sound. Here comes the ascetic Gotama. The venerable likes quiet and praises quiet. Hopefully if he sees that our assembly is quiet he'll see fit to approach." Then those wanderers fell silent. - -Then the Buddha approached Potthapada, who said to him, "Come, Blessed One! Welcome, Blessed One! It's been a long time since you took the opportunity to come here. Please, sir, sit down, this seat is ready." - -The Buddha sat on the seat spread out, while Potthapada took a low seat and sat to one side. The Buddha said to him, "Potthapada, what were you sitting talking about just now? What conversation was unfinished?" - - - - - -1.1. On the Cessation of Perception - - -When he said this, the wanderer Potthapada said to the Buddha, "Sir, leave aside what we were sitting talking about just now. It won't be hard for you to hear about that later. - -Sir, a few days ago several ascetics and brahmins who follow various other paths were sitting together at the debating hall, and this discussion came up among them: 'How does the cessation of perception happen?' - -Some of them said: 'A person's perceptions arise and cease without cause or reason. When they arise, you become percipient. When they cease, you become non-percipient.' That's how some describe the cessation of perception. - -But someone else says: 'That's not how it is, gentlemen ! Perception is a person's self, When it enters, you become percipient. When it departs, you become non-percipient.' That's how some describe the cessation of perception. - -But someone else says: 'That's not how it is, gentlemen ! There are ascetics and brahmins of great power and might. They insert and extract a person's perception. When they insert it, you become percipient. When they extract it, you become non-percipient.' That's how some describe the cessation of perception. - -But someone else says: 'That's not how it is, gentlemen ! There are deities of great power and might. They insert and extract a person's perception. When they insert it, you become percipient. When they extract it, you become non-percipient.' That's how some describe the cessation of perception. - -That reminded me of the Buddha: 'Surely it must be the Blessed One, the Holy One who is so skilled in such matters.' The Buddha is skilled and well-versed in the cessation of perception. How does the cessation of perception happen?" - - - - - -1.2. Perception Arises With a Cause - - -"Regarding this, Potthapada, those ascetics and brahmins who say that a person's perceptions arise and cease without cause or reason are wrong from the start. Why is that? Because a person's perceptions arise and cease with cause and reason. With training, certain perceptions arise and certain perceptions cease. - -And what is that training?" said the Buddha. - -"It's when a Realized One arises in the world, perfected, a fully awakened Buddha ... That's how a mendicant is accomplished in ethics. ... Seeing that the hindrances have been given up in them, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed. Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. The sensual perception that they had previously ceases. At that time they have a subtle and true perception of the rapture and bliss born of seclusion. That's how, with training, certain perceptions arise and certain perceptions cease. And this is that training," said the Buddha. - -"Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected. The subtle and true perception of the rapture and bliss born of seclusion that they had previously ceases. At that time they have a subtle and true perception of the rapture and bliss born of immersion. That's how, with training, certain perceptions arise and certain perceptions cease. And this is that training," said the Buddha. - -"Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, 'Equanimous and mindful, one meditates in bliss.' The subtle and true perception of the rapture and bliss born of immersion that they had previously ceases. At that time they have a subtle and true perception of equanimous bliss. That's how, with training, certain perceptions arise and certain perceptions cease. And this is that training," said the Buddha. - -"Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. The subtle and true perception of equanimous bliss that they had previously ceases. At that time they have a subtle and true perception of neutral feeling. That's how, with training, certain perceptions arise and certain perceptions cease. And this is that training," said the Buddha. - -"Furthermore, a mendicant, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that 'space is infinite', enters and remains in the dimension of infinite space. The perception of luminous form that they had previously ceases. At that time they have a subtle and true perception of the dimension of infinite space. That's how, with training, certain perceptions arise and certain perceptions cease. And this is that training," said the Buddha. - -"Furthermore, a mendicant, going totally beyond the dimension of infinite space, aware that 'consciousness is infinite', enters and remains in the dimension of infinite consciousness. The subtle and true perception of the dimension of infinite space that they had previously ceases. At that time they have a subtle and true perception of the dimension of infinite consciousness. That's how, with training, certain perceptions arise and certain perceptions cease. And this is that training," said the Buddha. - -"Furthermore, a mendicant, going totally beyond the dimension of infinite consciousness, aware that 'there is nothing at all', enters and remains in the dimension of nothingness. The subtle and true perception of the dimension of infinite consciousness that they had previously ceases. At that time they have a subtle and true perception of the dimension of nothingness. That's how, with training, certain perceptions arise and certain perceptions cease. And this is that training," said the Buddha. - -"Potthapada, from the time a mendicant here takes responsibility for their own perception, they proceed from one stage to the next, gradually reaching the peak of perception. Standing on the peak of perception they think, 'Intentionality is bad for me, it's better to be free of it. For if I were to intend and choose, these perceptions would cease in me, and other coarser perceptions would arise. Why don't I neither make a choice nor form an intention?' They neither make a choice nor form an intention. Those perceptions cease in them, and other coarser perceptions don't arise. They touch cessation. And that, Potthapada, is how the gradual cessation of perception is attained with awareness. - -What do you think, Potthapada? Have you ever heard of this before?" - -"No, sir. This is how I understand what the Buddha said: 'From the time a mendicant here takes responsibility for their own perception, they proceed from one stage to the next, gradually reaching the peak of perception. Standing on the peak of perception they think, "Intentionality is bad for me, it's better to be free of it. For if I were to intend and choose, these perceptions would cease in me, and other coarser perceptions would arise. Why don't I neither make a choice nor form an intention?" Those perceptions cease in them, and other coarser perceptions don't arise. They touch cessation. And that is how the gradual cessation of perception is attained with awareness.'" - -"That's right, Potthapada." - -"Does the Buddha describe just one peak of perception, or many?" - -"I describe the peak of perception as both one and many." - -"But sir, how do you describe it as one peak and as many?" - -"I describe the peak of perception according to the specific manner in which one touches cessation. That's how I describe the peak of perception as both one and many." - -"But sir, does perception arise first and knowledge afterwards? Or does knowledge arise first and perception afterwards? Or do they both arise at the same time?" - -"Perception arises first and knowledge afterwards. The arising of perception leads to the arising of knowledge. They understand, 'My knowledge arose from a specific condition.' That is a way to understand how perception arises first and knowledge afterwards; that the arising of perception leads to the arising of knowledge." - - - - - -1.3. Perception and the Self - - -"Sir, is perception a person's self, or are perception and self different things?" - -"But Potthapada, do you believe in a self?" - -"I believe in a substantial self, sir, which is physical, made up of the four primary elements, and consumes solid food." - -"Suppose there were such a substantial self, Potthapada. In that case, perception would be one thing, the self another. Here is another way to understand how perception and self are different things. So long as that substantial self remains, still some perceptions arise in a person and others cease. That is a way to understand how perception and self are different things." - -"Sir, I believe in a mind-made self which is complete in all its various parts, not deficient in any faculty." - -"Suppose there were such a mind-made self, Potthapada. In that case, perception would be one thing, the self another. Here is another way to understand how perception and self are different things. So long as that mind-made self remains, still some perceptions arise in a person and others cease. That too is a way to understand how perception and self are different things." - -"Sir, I believe in a non-physical self which is made of perception." - -"Suppose there were such a non-physical self, Potthapada. In that case, perception would be one thing, the self another. Here is another way to understand how perception and self are different things. So long as that non-physical self remains, still some perceptions arise in a person and others cease. That too is a way to understand how perception and self are different things." - -"But, sir, am I able to know whether perception is a person's self, or whether perception and self are different things?" - -"It's hard for you to understand this, since you have a different view, creed, preference, practice, and tradition." - -"Well, if that's the case, sir, then is this right: 'The cosmos is eternal. This is the only truth, anything else is wrong'?" - -"This has not been declared by me, Potthapada." - -"Then is this right: 'The cosmos is not eternal. This is the only truth, anything else is wrong'?" - -"This too has not been declared by me." - -"Then is this right: 'The cosmos is finite ...' ... 'The cosmos is infinite ...' ... 'The soul and the body are the same thing ...' ... 'The soul and the body are different things ...' ... 'A Realized One exists after death ...' ... 'A Realized One doesn't exist after death ...' ... 'A Realized One both exists and doesn't exist after death ...' ... 'A Realized One neither exists nor doesn't exist after death. This is the only truth, anything else is wrong'?" - -"This too has not been declared by me." - -"Why haven't these things been declared by the Buddha?" - -"Because they're not beneficial or relevant to the fundamentals of the spiritual life. They don't lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That's why I haven't declared them." - -"Then what has been declared by the Buddha?" - -"I have declared this: 'This is suffering' ... 'This is the origin of suffering' ... 'This is the cessation of suffering' ... 'This is the practice that leads to the cessation of suffering'." - -"Why have these things been declared by the Buddha?" - -"Because they are beneficial and relevant to the fundamentals of the spiritual life. They lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That's why I have declared them." - -"That's so true, Blessed One! That's so true, Holy One! Please, sir, go at your convenience." Then the Buddha got up from his seat and left. - -Soon after the Buddha left, those wanderers gave Potthapada a comprehensive tongue-lashing, "No matter what the ascetic Gotama says, Potthapada agrees with him: 'That's so true, Blessed One! That's so true, Holy One!' We understand that the ascetic Gotama didn't make any definitive statement at all regarding whether the cosmos is eternal and so on." - -When they said this, Potthapada said to them, "I too understand that the ascetic Gotama didn't make any definitive statement at all regarding whether the cosmos is eternal and so on. Nevertheless, the practice that he describes is true, real, and accurate. It is the regularity of natural principles, the invariance of natural principles. So how could a sensible person such as I not agree that what was well spoken by the ascetic Gotama was in fact well spoken?" - - - - - -2. On Citta Hatthisariputta - - -Then after two or three days had passed, Citta Hatthisariputta and Potthapada went to see the Buddha. Citta Hatthisariputta bowed and sat down to one side. But the wanderer Potthapada exchanged greetings with the Buddha, and when the greetings and polite conversation were over, he sat down to one side. Potthapada told the Buddha what had happened after he left. The Buddha said: - -"All those wanderers, Potthapada, are blind and sightless. You are the only one who sees. For I have taught and pointed out both things that are definitive and things that are not definitive. - -And what things have I taught and pointed out that are not definitive? 'The cosmos is eternal' ... 'The cosmos is not eternal' ... 'The cosmos is finite' ... 'The cosmos is infinite' ... 'The soul is the same thing as the body' ... 'The soul and the body are different things' ... 'A Realized One exists after death' ... 'A Realized One doesn't exist after death' ... 'A Realized One both exists and doesn't exist after death' ... 'A Realized One neither exists nor doesn't exist after death.' - -And why haven't I taught and pointed out such things that are not definitive? Because those things aren't beneficial or relevant to the fundamentals of the spiritual life. They don't lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That's why I haven't taught and pointed them out. - - - - - -2.1. Things That Are Definitive - - -And what things have I taught and pointed out that are definitive? 'This is suffering' ... 'This is the origin of suffering' ... 'This is the cessation of suffering' ... 'This is the practice that leads to the cessation of suffering'." - -And why have I taught and pointed out such things that are definitive? Because they are beneficial and relevant to the fundamentals of the spiritual life. They lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That's why I have taught and pointed them out. - -There are some ascetics and brahmins who have this doctrine and view: 'The self is exclusively happy and is sound after death.' I go up to them and say, 'Is it really true that this is the venerables' view?' And they answer, 'Yes'. I say to them, 'But do you meditate knowing and seeing an exclusively happy world?' Asked this, they say, 'No.' - -I say to them, 'But have you perceived an exclusively happy self for a single day or night, or even half a day or night?' Asked this, they say, 'No.' - -I say to them, 'But do you know a path and a practice to realize an exclusively happy world?' Asked this, they say, 'No.' - -I say to them, 'But have you ever heard the voice of the deities reborn in an exclusively happy world saying, "Practice well, dear sirs, practice directly so as to realize an exclusively happy world. For this is how we practiced, and we were reborn in an exclusively happy world"?' Asked this, they say, 'No.' - -What do you think, Potthapada? This being so, doesn't what they say turn out to have no demonstrable basis?" - -"Clearly that's the case, sir." - -"Suppose, Potthapada, a man were to say: 'Whoever the finest lady in the land is, it is her that I want, her that I desire!' They'd say to him, 'Mister, that finest lady in the land who you desire-do you know whether she's an aristocrat, a brahmin, a merchant, or a worker?' Asked this, he'd say, 'No.' They'd say to him, 'Mister, that finest lady in the land who you desire-do you know her name or clan? Whether she's tall or short or medium? Whether her skin is black, brown, or tawny? What village, town, or city she comes from?' Asked this, he'd say, 'No.' They'd say to him, 'Mister, do you desire someone who you've never even known or seen?' Asked this, he'd say, 'Yes.' - -What do you think, Potthapada? This being so, doesn't that man's statement turn out to have no demonstrable basis?" - -"Clearly that's the case, sir." - -"In the same way, the ascetics and brahmins who have those various doctrines and views ... - -Doesn't what they say turn out to have no demonstrable basis?" - -"Clearly that's the case, sir." - -"Suppose a man was to build a ladder at the crossroads for climbing up to a stilt longhouse. They'd say to him, 'Mister, that stilt longhouse that you're building a ladder for-do you know whether it's to the north, south, east, or west? Or whether it's tall or short or medium?' Asked this, he'd say, 'No.' They'd say to him, 'Mister, are you building a ladder for a longhouse that you've never even known or seen?' Asked this, he'd say, 'Yes.' - -What do you think, Potthapada? This being so, doesn't that man's statement turn out to have no demonstrable basis?" - -"Clearly that's the case, sir." - -"In the same way, the ascetics and brahmins who have those various doctrines and views ... - -Doesn't what they say turn out to have no demonstrable basis?" - -"Clearly that's the case, sir." - - - - - -2.2. Three Kinds of Reincarnation - - -"Potthapada, there are these three kinds of reincarnation: a substantial reincarnation, a mind-made reincarnation, and a non-physical reincarnation. And what is a substantial reincarnation? It is physical, made up of the four primary elements, and consumes solid food. What is a mind-made reincarnation? It is physical, mind-made, complete in all its various parts, not deficient in any faculty. What is a non-physical reincarnation? It is non-physical, made of perception. - -I teach the Dhamma for the giving up of these three kinds of reincarnation: 'When you practice accordingly, corrupting qualities will be given up in you and cleansing qualities will grow. You'll enter and remain in the fullness and abundance of wisdom, having realized it with your own insight in this very life.' Potthapada, you might think: 'Corrupting qualities will be given up and cleansing qualities will grow. One will enter and remain in the fullness and abundance of wisdom, having realized it with one's own insight in this very life. But such a life is suffering.' But you should not see it like this. Corrupting qualities will be given up and cleansing qualities will grow. One will enter and remain in the fullness and abundance of wisdom, having realized it with one's own insight in this very life. And there will be only joy and happiness, tranquility, mindfulness and awareness. Such a life is blissful. - -If others should ask us, 'But reverends, what is that substantial reincarnation?' We'd answer like this, 'This is that substantial reincarnation.' - -If others should ask us, 'But reverends, what is that mind-made reincarnation?' We'd answer like this, 'This is that mind-made reincarnation.' - -If others should ask us, 'But reverends, what is that non-physical reincarnation?' We'd answer like this, 'This is that non-physical reincarnation.' - -What do you think, Potthapada? This being so, doesn't that statement turn out to have a demonstrable basis?" - -"Clearly that's the case, sir." - -"Suppose a man were to build a ladder for climbing up to a stilt longhouse right underneath that longhouse. They'd say to him, 'Mister, that stilt longhouse that you're building a ladder for-do you know whether it's to the north, south, east, or west? Or whether it's tall or short or medium?' He'd say, 'This is that stilt longhouse for which I'm building a ladder, right underneath it.' - -What do you think, Potthapada? This being so, doesn't that man's statement turn out to have a demonstrable basis?" - -"Clearly that's the case, sir." - -When the Buddha had spoken, Citta Hatthisariputta said, "Sir, while in a substantial reincarnation, are the mind-made and non-physical reincarnations fictitious, and only the substantial reincarnation real? While in a mind-made reincarnation, are the substantial and non-physical reincarnations fictitious, and only the mind-made reincarnation real? While in a non-physical reincarnation, are the substantial and mind-made reincarnations fictitious, and only the non-physical reincarnation real?" - -"While in a substantial reincarnation, it's not referred to as a mind-made or non-physical reincarnation, only as a substantial reincarnation. While in a mind-made reincarnation, it's not referred to as a substantial or non-physical reincarnation, only as a mind-made reincarnation. While in a non-physical reincarnation, it's not referred to as a substantial or mind-made reincarnation, only as a non-physical reincarnation. - -Citta, suppose they were to ask you, 'Did you exist in the past? Will you exist in the future? Do you exist now?' How would you answer?" - -"Sir, if they were to ask me this, I'd answer like this, 'I existed in the past. I will exist in the future. I exist now.' That's how I'd answer." - -"But Citta, suppose they were to ask you, 'Is the reincarnation you had in the past your only real one, and those of the future and present fictitious? Is the reincarnation you will have in the future your only real one, and those of the past and present fictitious? Is the reincarnation you have now your only real one, and those of the past and future fictitious?' How would you answer?" - -"Sir, if they were to ask me this, I'd answer like this, 'The reincarnation I had in the past was real at that time, and those of the future and present fictitious. The reincarnation I will have in the future will be real at the time, and those of the past and present fictitious. The reincarnation I have now is real at this time, and those of the past and future fictitious.' That's how I'd answer." - -"In the same way, while in any one of the three reincarnations, it's not referred to as the other two, only under its own name. - -From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these. While it's milk, it's not referred to as curds, butter, ghee, or cream of ghee. It's only referred to as milk. While it's curd or butter or ghee or cream of ghee, it's not referred to as anything else, only under its own name. In the same way, while in any one of the three reincarnations, it's not referred to as the other two, only under its own name. These are the world's usages, terms, expressions, and descriptions, which the Realized One uses without misapprehending them." - -When he had spoken, the wanderer Potthapada said to the Buddha, "Excellent, sir! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what's there, so too the Buddha has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Sangha. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life." - - - - - -2.3. The Ordination of Citta Hatthisariputta - - -But Citta Hatthisariputta said to the Buddha, "Excellent, sir! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what's there, so too the Buddha has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Sangha. Sir, may I receive the going forth, the ordination in the Buddha's presence?" - -And Citta Hatthisariputta received the going forth, the ordination in the Buddha's presence. Not long after his ordination, Venerable Citta Hatthisariputta, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. He understood: "Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence." And Venerable Citta Hatthisariputta became one of the perfected. - - - - - -10. With Subha: - -Subha Sutta - - - - -So I have heard. At one time Venerable Ananda was staying near Savatthi in Jeta's Grove, Anathapindika's monastery. It was not long after the Buddha had become fully extinguished. - -Now at that time the brahmin student Subha, Todeyya's son, was residing in Savatthi on some business. Then he addressed a certain student, "Here, student, go to the ascetic Ananda and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably. And then say: 'Sir, please visit the student Subha, Todeyya's son, at his home out of compassion.'" - -"Yes, sir," replied the student, and did as he was asked. - -When he had spoken, Venerable Ananda said to him, "It's not the right time, student. I've drunk sufficient refreshments for today. But hopefully tomorrow I'll get a chance to visit him." - -"Yes, sir," replied the student. He went back to Subha, and told him what had happened, adding, "This much, sir, I managed to do. At least Master Ananda will take the opportunity to visit tomorrow." - -Then when the night had passed, Ananda robed up in the morning and, taking his bowl and robe, went with Venerable Cetaka as his second monk to Subha's home, where he sat on the seat spread out. Then Subha went up to Ananda, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Ananda: - -"Master Ananda, you were Master Gotama's attendant. You were close to him, living in his presence. You ought to know what things Master Gotama praised, and in which he encouraged, settled, and grounded all these people. What were those things?" - -"Student, the Buddha praised three sets of things, and that's what he encouraged, settled, and grounded all these people in. What three? The entire spectrum of noble ethics, immersion, and wisdom. These are the three sets of things that the Buddha praised." - - - - - -1. The Entire Spectrum of Ethics - - -"But what was that noble spectrum of ethics that the Buddha praised?" - -"Student, it's when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed. He has realized with his own insight this world-with its gods, Maras and Brahmas, this population with its ascetics and brahmins, gods and humans-and he makes it known to others. He teaches Dhamma that's good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that's entirely full and pure. A householder hears that teaching, or a householder's child, or someone reborn in some clan. They gain faith in the Realized One, and reflect: 'Living in a house is cramped and dirty, but the life of one gone forth is wide open. It's not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. Why don't I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?' After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. Once they've gone forth, they live restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they've undertaken. They act skillfully by body and speech. They're purified in livelihood and accomplished in ethical conduct. They guard the sense doors, have mindfulness and situational awareness, and are content. - -And how is a mendicant accomplished in ethics? It's when a mendicant gives up killing living creatures. They renounce the rod and the sword. They're scrupulous and kind, living full of compassion for all living beings. ... This pertains to their ethics. - -There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by unworthy branches of knowledge, by wrong livelihood. This includes rites for propitiation, for granting wishes, for ghosts, for the earth, for rain, for property settlement, and for preparing and consecrating house sites, and rites involving rinsing and bathing, and oblations. It also includes administering emetics, purgatives, expectorants, and phlegmagogues; administering ear-oils, eye restoratives, nasal medicine, ointments, and counter-ointments; surgery with needle and scalpel, treating children, prescribing root medicines, and binding on herbs. They refrain from such unworthy branches of knowledge, such wrong livelihood. ... This pertains to their ethics. - -A mendicant thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint. It's like a king who has defeated his enemies. He sees no danger from his foes in any quarter. A mendicant thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint. When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves. That's how a mendicant is accomplished in ethics. - -This is that noble spectrum of ethics that the Buddha praised. But there is still more to be done." - -"It's incredible, Master Ananda, it's amazing, This noble spectrum of ethics is complete, not lacking anything! Such a complete spectrum of ethics cannot be seen among the other ascetics and brahmins. Were other ascetics and brahmins to see such a complete spectrum of noble ethics in themselves, they'd be delighted with just that much: 'At this point it's enough; at this point our work is done. We've reached the goal of our ascetic life. There is nothing more to be done.' And yet you say: 'But there is still more to be done.' - - - - - -2. The Spectrum of Immersion - - -But what, Master Ananda, was that noble spectrum of immersion that the Buddha praised?" - -"And how, student, does a mendicant guard the sense doors? When a mendicant sees a sight with their eyes, they don't get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. When they hear a sound with their ears ... When they smell an odor with their nose ... When they taste a flavor with their tongue ... When they feel a touch with their body ... When they know a thought with their mind, they don't get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. When they have this noble sense restraint, they experience an unsullied bliss inside themselves. That's how a mendicant guards the sense doors. - -And how does a mendicant have mindfulness and situational awareness? It's when a mendicant acts with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent. That's how a mendicant has mindfulness and situational awareness. - -And how is a mendicant content? It's when a mendicant is content with robes to look after the body and alms-food to look after the belly. Wherever they go, they set out taking only these things. They're like a bird: wherever it flies, wings are its only burden. In the same way, a mendicant is content with robes to look after the body and alms-food to look after the belly. Wherever they go, they set out taking only these things. That's how a mendicant is content. - -When they have this noble spectrum of ethics, this noble sense restraint, this noble mindfulness and situational awareness, and this noble contentment, they frequent a secluded lodging-a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. After the meal, they return from alms-round, sit down cross-legged with their body straight, and establish mindfulness right there. - -Giving up desire for the world, they meditate with a heart rid of desire, cleansing the mind of desire. Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will. Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse. Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt. - -Suppose a man who has gotten into debt were to apply himself to work, and his efforts proved successful. He would pay off the original loan and have enough left over to support his partner. Thinking about this, he'd be filled with joy and happiness. - -Suppose there was a person who was sick, suffering, gravely ill. They'd lose their appetite and get physically weak. But after some time they'd recover from that illness, and regain their appetite and their strength. Thinking about this, they'd be filled with joy and happiness. - -Suppose a person was imprisoned in a jail. But after some time they were released from jail, safe and sound, with no loss of wealth. Thinking about this, they'd be filled with joy and happiness. - -Suppose a person was a bondservant. They belonged to someone else and were unable to go where they wish. But after some time they'd be freed from servitude and become their own master, an emancipated individual able to go where they wish. Thinking about this, they'd be filled with joy and happiness. - -Suppose there was a person with wealth and property who was traveling along a desert road, which was perilous, with nothing to eat. But after some time they crossed over the desert safely, reaching the neighborhood of a village, a sanctuary free of peril. Thinking about this, they'd be filled with joy and happiness. - -In the same way, as long as these five hindrances are not given up inside themselves, a mendicant regards them as a debt, a disease, a prison, slavery, and a desert crossing. - -But when these five hindrances are given up inside themselves, a mendicant regards this as freedom from debt, good health, release from prison, emancipation, and sanctuary. - -Seeing that the hindrances have been given up in them, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed. - -Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. They drench, steep, fill, and spread their body with rapture and bliss born of seclusion. There's no part of the body that's not spread with rapture and bliss born of seclusion. - -It's like when a deft bathroom attendant or their apprentice pours bath powder into a bronze dish, sprinkling it little by little with water. They knead it until the ball of bath powder is soaked and saturated with moisture, spread through inside and out; yet no moisture oozes out. - -In the same way, a mendicant drenches, steeps, fills, and spreads their body with rapture and bliss born of seclusion. There's no part of the body that's not spread with rapture and bliss born of seclusion. This pertains to their immersion. - -Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected. They drench, steep, fill, and spread their body with rapture and bliss born of immersion. There's no part of the body that's not spread with rapture and bliss born of immersion. - -It's like a deep lake fed by spring water. There's no inlet to the east, west, north, or south, and no rainfall to replenish it from time to time. But the stream of cool water welling up in the lake drenches, steeps, fills, and spreads throughout the lake. There's no part of the lake that's not spread through with cool water. - -In the same way, a mendicant drenches, steeps, fills, and spreads their body with rapture and bliss born of immersion. There's no part of the body that's not spread with rapture and bliss born of immersion. This pertains to their immersion. - -Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, 'Equanimous and mindful, one meditates in bliss.' They drench, steep, fill, and spread their body with bliss free of rapture. There's no part of the body that's not spread with bliss free of rapture. - -It's like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. From the tip to the root they're drenched, steeped, filled, and soaked with cool water. There's no part of them that's not soaked with cool water. - -In the same way, a mendicant drenches, steeps, fills, and spreads their body with bliss free of rapture. There's no part of the body that's not spread with bliss free of rapture. This pertains to their immersion. - -Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. They sit spreading their body through with pure bright mind. There's no part of the body that's not spread with pure bright mind. - -It's like someone sitting wrapped from head to foot with white cloth. There's no part of the body that's not spread over with white cloth. - -In the same way, a mendicant sits spreading their body through with pure bright mind. There's no part of their body that's not spread with pure bright mind. This pertains to their immersion. - -This is that noble spectrum of immersion that the Buddha praised. But there is still more to be done." - -"It's incredible, Master Ananda, it's amazing! This noble spectrum of immersion is complete, not lacking anything! Such a complete spectrum of immersion cannot be seen among the other ascetics and brahmins. Were other ascetics and brahmins to see such a complete spectrum of noble immersion in themselves, they'd be delighted with just that much: 'At this point it's enough; at this point our work is done. We've reached the goal of our ascetic life. There is nothing more to be done.' And yet you say: 'But there is still more to be done.' - - - - - -3. The Spectrum of Wisdom - - -But what, Master Ananda, was that noble spectrum of wisdom that the Buddha praised?" - -"When their mind has become immersed in samadhi like this-purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable-they extend it and project it toward knowledge and vision. They understand: 'This body of mine is physical. It's made up of the four primary elements, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. And this consciousness of mine is attached to it, tied to it.' - -Suppose there was a beryl gem that was naturally beautiful, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities. And it was strung with a thread of blue, yellow, red, white, or golden brown. And someone with good eyesight were to take it in their hand and examine it: 'This beryl gem is naturally beautiful, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities. And it's strung with a thread of blue, yellow, red, white, or golden brown.' - -In the same way, when their mind has become immersed in samadhi like this-purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable-they extend it and project it toward knowledge and vision. This pertains to their wisdom. - -When their mind has become immersed in samadhi like this-purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable-they extend it and project it toward the creation of a mind-made body. From this body they create another body, physical, mind-made, complete in all its various parts, not deficient in any faculty. - -Suppose a person was to draw a reed out from its sheath. They'd think: 'This is the reed, this is the sheath. The reed and the sheath are different things. The reed has been drawn out from the sheath.' Or suppose a person was to draw a sword out from its scabbard. They'd think: 'This is the sword, this is the scabbard. The sword and the scabbard are different things. The sword has been drawn out from the scabbard.' Or suppose a person was to draw a snake out from its slough. They'd think: 'This is the snake, this is the slough. The snake and the slough are different things. The snake has been drawn out from the slough.' - -In the same way, when their mind has become immersed in samadhi like this-purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable-they extend it and project it toward the creation of a mind-made body. This pertains to their wisdom. - -When their mind has become immersed in samadhi like this-purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable-they extend it and project it toward psychic power. They wield the many kinds of psychic power: multiplying themselves and becoming one again; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the Brahma realm. - -Suppose an expert potter or their apprentice had some well-prepared clay. They could produce any kind of pot that they like. Or suppose an expert ivory-carver or their apprentice had some well-prepared ivory. They could produce any kind of ivory item that they like. Or suppose an expert goldsmith or their apprentice had some well-prepared gold. They could produce any kind of gold item that they like. - -In the same way, when their mind has become immersed in samadhi like this-purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable-they extend it and project it toward psychic power. This pertains to their wisdom. - -When their mind has become immersed in samadhi like this-purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable-they extend it and project it toward clairaudience. With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and divine, whether near or far. Suppose there was a person traveling along the road. They'd hear the sound of drums, clay drums, horns, kettledrums, and tom-toms. They'd think: 'That's the sound of drums,' and 'that's the sound of clay-drums,' and 'that's the sound of horns, kettledrums, and tom-toms.' - -In the same way, when their mind has become immersed in samadhi like this-purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable-they extend it and project it toward clairaudience. This pertains to their wisdom. - -When their mind has become immersed in samadhi like this-purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable-they extend it and project it toward comprehending the minds of others. They understand mind with greed as 'mind with greed', and mind without greed as 'mind without greed'. They understand mind with hate ... mind without hate ... mind with delusion ... mind without delusion ... constricted mind ... scattered mind ... expansive mind ... unexpansive mind ... mind that is not supreme ... mind that is supreme ... immersed mind ... unimmersed mind ... freed mind ... They understand unfreed mind as 'unfreed mind'. - -Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they had a spot they'd know 'I have a spot,' and if they had no spots they'd know 'I have no spots.' - -In the same way, when their mind has become immersed in samadhi like this-purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable-they extend it and project it toward comprehending the minds of others. This pertains to their wisdom. - -When their mind has become immersed in samadhi like this-purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable-they extend it and project it toward recollection of past lives. They recollect many kinds of past lives, that is, one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: 'There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. Passing away from there, I was reborn elsewhere, and there I had such a name, such a family, such appearance, such food, such experience of happiness and suffering, and such a life-span. Passing away from there, I was reborn here.' And so they recollect their many kinds of past lives, with features and details. - -Suppose a person was to leave their home village and go to another village. From that village they'd go to yet another village. And from that village they'd return to their home village. They'd think: 'I went from my home village to another village. There I stood like this, sat like that, spoke like this, or kept silent like that. From that village I went to yet another village. There too I stood like this, sat like that, spoke like this, or kept silent like that. And from that village I returned to my home village.' - -In the same way, when their mind has become immersed in samadhi like this-purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable-they extend it and project it toward recollection of past lives. This pertains to their wisdom. - -When their mind has become immersed in samadhi like this-purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable-they extend it and project it toward knowledge of the death and rebirth of sentient beings. With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn-inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. 'These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they're reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they're reborn in a good place, a heavenly realm.' And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn-inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. - -Suppose there was a stilt longhouse at the central square. A person with good eyesight standing there might see people entering and leaving a house, walking along the streets and paths, and sitting at the central square. They'd think: 'These are people entering and leaving a house, walking along the streets and paths, and sitting at the central square.' - -In the same way, when their mind has become immersed in samadhi like this-purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable-they extend and project it toward knowledge of the death and rebirth of sentient beings. This pertains to their wisdom. - -When their mind has become immersed in samadhi like this-purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable-they extend it and project it toward knowledge of the ending of defilements. They truly understand: 'This is suffering' ... 'This is the origin of suffering' ... 'This is the cessation of suffering' ... 'This is the practice that leads to the cessation of suffering'. They truly understand: 'These are defilements' ... 'This is the origin of defilements' ... 'This is the cessation of defilements' ... 'This is the practice that leads to the cessation of defilements'. Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. When they're freed, they know they're freed. - -They understand: 'Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.' - -Suppose that in a mountain glen there was a lake that was transparent, clear, and unclouded. A person with good eyesight standing on the bank would see the mussel shells, gravel and pebbles, and schools of fish swimming about or staying still. They'd think: 'This lake is transparent, clear, and unclouded. And here are the mussel shells, gravel and pebbles, and schools of fish swimming about or staying still.' - -In the same way, when their mind has become immersed in samadhi like this-purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable-they extend it and project it toward knowledge of the ending of defilements. This pertains to their wisdom. - -This is that noble spectrum of wisdom that the Buddha praised. And there is nothing more to be done." - -"It's incredible, Master Ananda, it's amazing! This noble spectrum of wisdom is complete, not lacking anything! Such a complete spectrum of wisdom cannot be seen among the other ascetics and brahmins. And there is nothing more to be done. Excellent, Master Ananda! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what's there, Master Ananda has made the teaching clear in many ways. I go for refuge to Master Gotama, to the teaching, and to the mendicant Sangha. From this day forth, may Master Ananda remember me as a lay follower who has gone for refuge for life." - - - - - -11. With Kevaddha: - -Kevatta Sutta - - - - -So I have heard. At one time the Buddha was staying near Nalanda in Pavarika's mango grove. - -Then the householder Kevaddha went up to the Buddha, bowed, sat down to one side, and said to him, "Sir, this Nalanda is successful and prosperous and full of people. Sir, please direct a mendicant to perform a demonstration of superhuman psychic power. Then Nalanda will become even more devoted to the Buddha!" - -When he said this, The Buddha said, "Kevaddha, I do not teach the mendicants like this: 'Come now, mendicants, perform a demonstration of superhuman psychic power for the white-clothed laypeople.'" - -For a second time, Kevaddha made the same request, and the Buddha gave the same answer. - -For a third time, Kevaddha made the same request, and the Buddha said the following. - - - - - -1. The Demonstration of Psychic Power - - -"Kevaddha, there are three kinds of demonstration, which I declare having realized them with my own insight. What three? The demonstration of psychic power, the demonstration of revealing, and the demonstration of instruction. - -And what is the demonstration of psychic power? It's a mendicant who wields the many kinds of psychic power: multiplying themselves and becoming one again; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the Brahma realm. - -Then someone with faith and confidence sees that mendicant performing those superhuman feats. - -They tell someone else who lacks faith and confidence: 'It's incredible, it's amazing! The ascetic has such psychic power and might! I saw him myself, performing all these superhuman feats!' - -But the one lacking faith and confidence would say to them: 'There's a spell named Gandhari. Using that a mendicant can perform such superhuman feats.' - -What do you think, Kevaddha? Wouldn't someone lacking faith speak like that?" - -"They would, sir." - -"Seeing this drawback in psychic power, I'm horrified, repelled, and disgusted by demonstrations of psychic power. - - - - - -2. The Demonstration of Revealing - - -And what is the demonstration of revealing? In one case, someone reveals the mind, mentality, thoughts, and reflections of other beings and individuals: 'This is what you're thinking, such is your thought, and thus is your state of mind.' - -Then someone with faith and confidence sees that mendicant revealing another person's thoughts. They tell someone else who lacks faith and confidence: 'It's incredible, it's amazing! The ascetic has such psychic power and might! I saw him myself, revealing the thoughts of another person!' - -But the one lacking faith and confidence would say to them: 'There's a spell named Manika. Using that a mendicant can reveal another person's thoughts.' - -What do you think, Kevaddha? Wouldn't someone lacking faith speak like that?" - -"They would, sir." - -"Seeing this drawback in psychic power, I'm horrified, repelled, and disgusted by demonstrations of psychic power. - - - - - -3. The Demonstration of Instruction - - -And what is the demonstration of instruction? It's when a mendicant instructs others like this: 'Think like this, not like that. Focus your mind like this, not like that. Give up this, and live having achieved that.' This is called the demonstration of instruction. - -Furthermore, a Realized One arises in the world ... That's how a mendicant is accomplished in ethics. ... They enter and remain in the first absorption ... This is called the demonstration of instruction. - -They enter and remain in the second absorption ... third absorption ... fourth absorption. This too is called the demonstration of instruction. - -They extend and project the mind toward knowledge and vision ... This too is called the demonstration of instruction. - -They understand: '... there is no return to any state of existence.' This too is called the demonstration of instruction. - -These, Kevaddha, are the three kinds of demonstration, which I declare having realized them with my own insight. - - - - - -4. On the Mendicant In Search of the Cessation of Being - - -Once it so happened, Kevaddha, that a mendicant in this very Sangha had the following thought, 'Where do these four primary elements cease without anything left over, namely, the elements of earth, water, fire, and air?' - -Then that mendicant attained a state of immersion such that a path to the gods appeared. Then he approached the Gods of the Four Great Kings and said, 'Reverends, where do these four primary elements cease without anything left over, namely, the elements of earth, water, fire, and air?' - -When he said this, those gods said to him, 'Mendicant, we too do not know this. But the Four Great Kings are our superiors. They might know.' - -Then he approached the Four Great Kings and asked the same question. But they also said to him, 'Mendicant, we too do not know this. But the gods of the Thirty-Three ... Sakka, lord of gods ... the gods of Yama ... the god named Suyama ... the Joyful gods ... the god named Santussita ... the gods who delight in creation ... the god named Sunimmita ... the gods who control the creation of others ... the god named Vasavatti ... the gods of Brahma's Host. They might know.' - -Then that mendicant attained a state of immersion such that a path to Brahma appeared. Then he approached those gods and said, 'Reverends, where do these four primary elements cease without anything left over, namely, the elements of earth, water, fire, and air?' But they also said to him, 'Mendicant, we too do not know this. But there is Brahma, the Great Brahma, the Undefeated, the Champion, the Universal Seer, the Wielder of Power, the Lord God, the Maker, the Author, the Best, the Begetter, the Controller, the Father of those who have been born and those yet to be born. He is our superior. He might know.' - -'But reverends, where is that Brahma now?' 'We also don't know where he is or what way he lies. But by the signs that are seen-light arising and radiance appearing-we know that Brahma will appear. For this is the precursor for the appearance of Brahma, namely light arising and radiance appearing.' Not long afterwards, the Great Brahma appeared. - -Then that mendicant approached the Great Brahma and said to him, 'Reverend, where do these four primary elements cease without anything left over, namely, the elements of earth, water, fire, and air?' The Great Brahma said to him, 'I am Brahma, the Great Brahma, the Undefeated, the Champion, the Universal Seer, the Wielder of Power, the Lord God, the Maker, the Author, the Best, the Begetter, the Controller, the Father of those who have been born and those yet to be born.' - -For a second time, that mendicant said to the Great Brahma, 'Reverend, I am not asking you whether you are Brahma, the Great Brahma, the Undefeated, the Champion, the Universal Seer, the Wielder of Power, the Lord God, the Maker, the Author, the Best, the Begetter, the Controller, the Father of those who have been born and those yet to be born. I am asking where these four primary elements cease without anything left over.' - -For a second time, the Great Brahma said to him, 'I am Brahma, the Great Brahma, the Undefeated, the Champion, the Universal Seer, the Wielder of Power, the Lord God, the Maker, the Author, the Best, the Begetter, the Controller, the Father of those who have been born and those yet to be born.' For a third time, that mendicant said to the Great Brahma, 'Reverend, I am not asking you whether you are Brahma, the Great Brahma, the Undefeated, the Champion, the Universal Seer, the Wielder of Power, the Lord God, the Maker, the Author, the Best, the Begetter, the Controller, the Father of those who have been born and those yet to be born. I am asking where these four primary elements cease without anything left over.' - -Then the Great Brahma took that mendicant by the arm, led him off to one side, and said to him, 'Mendicant, these gods think that there is nothing at all that I don't know and see and understand and realize. That's why I didn't answer in front of them. But I too do not know where these four primary elements cease with nothing left over. Therefore, mendicant, the misdeed is yours alone, the mistake is yours alone, in that you passed over the Buddha and searched elsewhere for an answer to this question. Mendicant, go to the Buddha and ask him this question. You should remember it in line with his answer.' - -Then that mendicant, as easily as a strong person would extend or contract their arm, vanished from the Brahma realm and reappeared in front of me. Then he bowed, sat down to one side, and said to me, 'Sir, where do these four primary elements cease without anything left over, namely, the elements of earth, water, fire, and air?' - - - - - -4.1. The Simile of the Land-Spotting Bird - - -When he said this, I said to him: - -'Once upon a time, mendicant, some sea-merchants set sail for the ocean deeps, taking with them a land-spotting bird. When their ship was out of sight of land, they released the bird. It flew right away to the east, the west, the north, the south, upwards, and in-between. If it saw land on any side, it went there and stayed. But if it saw no land on any side it returned to the ship. - -In the same way, after failing to get an answer to this question even after searching as far as the Brahma realm, you've returned to me. Mendicant, this is not how the question should be asked: "Sir, where do these four primary elements cease without anything left over, namely, the elements of earth, water, fire, and air?" - -This is how the question should be asked: - -"Where do water and earth, - -fire and air find no footing; - -where do long and short, - -fine and coarse, beautiful and ugly; - -where do name and form - -cease with nothing left over?" - - - -And the answer to that is: - -"Consciousness that's invisible, - -infinite, radiant all round. - -Here's where water and earth, - -fire and air find no footing; - -here's where long and short, - -fine and coarse, beautiful and ugly; - -here's where name and form - -cease with nothing left over- - -with the cessation of consciousness, - -that's where this ceases."'" - - - -That is what the Buddha said. Satisfied, the householder Kevaddha was happy with what the Buddha said. - - - - - -12. With Lohicca: - -Lohicca Sutta - - - - -So I have heard. At one time the Buddha was wandering in the land of the Kosalans together with a large Sangha of five hundred mendicants when he arrived at Salavatika. - -Now at that time the brahmin Lohicca was living in Salavatika. It was a crown property given by King Pasenadi of Kosala, teeming with living creatures, full of hay, wood, water, and grain, a royal endowment of the highest quality. - -Now at that time Lohicca had the following harmful misconception: "Should an ascetic or brahmin achieve some skillful quality, they ought not inform anyone else. For what can one person do for another? Suppose someone cut off an old bond, only to create another new bond. That's the consequence of such a wicked, greedy deed, I say. For what can one person do for another?" - -Lohicca heard: - -"It seems the ascetic Gotama-a Sakyan, gone forth from a Sakyan family-has arrived at Salavatika, together with a large Sangha of five hundred mendicants. He has this good reputation: 'That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.' He has realized with his own insight this world-with its gods, Maras and Brahmas, this population with its ascetics and brahmins, gods and humans-and he makes it known to others. He teaches Dhamma that's good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that's entirely full and pure. It's good to see such perfected ones." - -Then Lohicca addressed his barber Rosika, "Here, dear Rosika, go to the ascetic Gotama and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably. And then ask him whether he, together with the mendicant Sangha, might accept tomorrow's meal from the brahmin Lohicca." - -"Yes, sir," Rosika replied. He did as he was asked, and the Buddha consented in silence. - -Then, knowing that the Buddha had consented, Rosika got up from his seat, went to Lohicca, and said to him, "I gave the Buddha your message, and he accepted." - -And when the night had passed Lohicca had a variety of delicious foods prepared in his own home. Then he had the Buddha informed of the time, saying, "Here, dear Rosika, go to the ascetic Gotama and announce the time, saying: 'It's time, Master Gotama, the meal is ready.'" - -"Yes, sir," Rosika replied. He did as he was asked. - -Then the Buddha robed up in the morning and, taking his bowl and robe, went to Salavatika together with the Sangha of mendicants. Now, Rosika was following behind the Buddha, and told him of Lohicca's views, adding, "Sir, please dissuade him from that harmful misconception." - -"Hopefully that'll happen, Rosika, hopefully that'll happen." - -Then the Buddha approached Lohicca's home, where he sat on the seat spread out. Then Lohicca served and satisfied the mendicant Sangha headed by the Buddha with his own hands with a variety of delicious foods. - - - - - -1. Questioning Lohicca - - -When the Buddha had eaten and washed his hand and bowl, Lohicca took a low seat and sat to one side. - -The Buddha said to him, "Is it really true, Lohicca, that you have such a harmful misconception: 'Should an ascetic or brahmin achieve some skillful quality, they ought not inform anyone else. For what can one person do for another? Suppose someone cut off an old bond, only to create another new bond. That's the consequence of such a wicked, greedy deed, I say. For what can one person do for another?'" - -"Yes, Master Gotama." - -"What do you think, Lohicca? Do you reside in Salavatika?" - -"Yes, Master Gotama." - -"Lohicca, suppose someone were to say: 'The brahmin Lohicca reigns over Salavatika. He alone should enjoy the revenues produced in Salavatika and not share them with anyone else.' Would the person who spoke like that make it difficult for those whose living depends on you or not?" - -"They would, Master Gotama." - -"But is someone who creates difficulties for others acting kindly or unkindly?" - -"Unkindly, sir." - -"But does an unkind person have love in their heart or hostility?" - -"Hostility, sir." - -"And when the heart is full of hostility, is there right view or wrong view?" - -"Wrong view, Master Gotama." - -"An individual with wrong view is reborn in one of two places, I say: hell or the animal realm. - -What do you think, Lohicca? Does King Pasenadi reign over Kasi and Kosala?" - -"Yes, Master Gotama." - -"Lohicca, suppose someone were to say: 'King Pasenadi reigns over Kasi and Kosala. He alone should enjoy the revenues produced in Kasi and Kosala and not share them with anyone else.' Would the person who spoke like that make it difficult for yourself and others whose living depends on King Pasenadi or not?" - -"They would, Master Gotama." - -"But is someone who creates difficulties for others acting kindly or unkindly?" - -"Unkindly, sir." - -"But does an unkind person have love in their heart or hostility?" - -"Hostility, sir." - -"And when the heart is full of hostility, is there right view or wrong view?" - -"Wrong view, Master Gotama." - -"An individual with wrong view is reborn in one of two places, I say: hell or the animal realm. - -So it seems, Lohicca, that should someone say such a thing either of Lohicca or of King Pasenadi, that is wrong view. - -In the same way, suppose someone were to say: 'Should an ascetic or brahmin achieve some skillful quality, they ought not inform anyone else. For what can one person do for another? Suppose someone cut off an old bond, only to create another new bond. That's the consequence of such a wicked, greedy deed, I say. For what can one person do for another?' - -Now, there are gentlemen who, relying on the teaching and training proclaimed by the Realized One, achieve a high distinction such as the following: they realize the fruit of stream-entry, the fruit of once-return, the fruit of non-return, or the fruit of perfection. And in addition, there are those who ripen the seeds for rebirth in a heavenly state. The person who spoke like that makes it difficult for them. They're acting unkindly, their heart is full of hostility, and they have wrong view. An individual with wrong view is reborn in one of two places, I say: hell or the animal realm. - - - - - -2. Three Teachers Who Deserve to Be Reprimanded - - -Lohicca, there are three kinds of teachers in the world who deserve to be reprimanded. When someone reprimands such teachers, the reprimand is true, substantive, legitimate, and blameless. What three? - -Firstly, take a teacher who has not reached the goal of the ascetic life for which they went forth from the lay life to homelessness. They teach their disciples: 'This is for your welfare. This is for your happiness.' But their disciples don't want to listen. They don't pay attention or apply their minds to understand. They proceed having turned away from the teacher's instruction. That teacher deserves to be reprimanded: 'Venerable, you haven't reached the goal of the ascetic life; and when you teach disciples they proceed having turned away from the teacher's instruction. It's like a man who makes advances on a woman though she pulls away, or embraces her though she turns her back. That's the consequence of such a wicked, greedy deed, I say. For what can one do for another?' This is the first kind of teacher who deserves to be reprimanded. - -Furthermore, take a teacher who has not reached the goal of the ascetic life for which they went forth from the lay life to homelessness. They teach their disciples: 'This is for your welfare. This is for your happiness.' Their disciples do want to listen. They pay attention and apply their minds to understand. They don't proceed having turned away from the teacher's instruction. That teacher deserves to be reprimanded: 'Venerable, you haven't reached the goal of the ascetic life; and when you teach disciples they don't proceed having turned away from the teacher's instruction. It's like someone who abandons their own field and presumes to weed someone else's field. That's the consequence of such a wicked, greedy deed, I say. For what can one do for another?' This is the second kind of teacher who deserves to be reprimanded. - -Furthermore, take a teacher who has reached the goal of the ascetic life for which they went forth from the lay life to homelessness. They teach their disciples: 'This is for your welfare. This is for your happiness.' But their disciples don't want to listen. They don't pay attention or apply their minds to understand. They proceed having turned away from the teacher's instruction. That teacher deserves to be reprimanded: 'Venerable, you have reached the goal of the ascetic life; yet when you teach disciples they proceed having turned away from the teacher's instruction. Suppose someone cut off an old bond, only to create another new bond. That's the consequence of such a wicked, greedy deed, I say. For what can one person do for another?' This is the third kind of teacher who deserves to be reprimanded. - -These are the three kinds of teachers in the world who deserve to be reprimanded. When someone reprimands such teachers, the reprimand is true, substantive, legitimate, and blameless." - - - - - -3. A Teacher Who Does Not Deserve to Be Reprimanded - - -When he had spoken, Lohicca said to the Buddha, "But Master Gotama, is there a teacher in the world who does not deserve to be reprimanded?" - -"There is, Lohicca." - -"But who is that teacher?" - -"It's when a Realized One arises in the world, perfected, a fully awakened Buddha ... That's how a mendicant is accomplished in ethics. ... They enter and remain in the first absorption ... A teacher under whom a disciple achieves such a high distinction is one who does not deserve to be reprimanded. When someone reprimands such a teacher, the reprimand is false, baseless, illegitimate, and blameworthy. - -They enter and remain in the second absorption ... third absorption ... fourth absorption. A teacher under whom a disciple achieves such a high distinction is one who does not deserve to be reprimanded. ... - -They extend and project the mind toward knowledge and vision ... A teacher under whom a disciple achieves such a high distinction is one who does not deserve to be reprimanded. ... - -They understand: '... there is no return to any state of existence.' A teacher under whom a disciple achieves such a high distinction is one who does not deserve to be reprimanded. When someone reprimands such a teacher, the reprimand is false, baseless, illegitimate, and blameworthy." - -When he had spoken, Lohicca said to the Buddha: - -"Suppose, Master Gotama, a person was on the verge of falling off a cliff, and another person were to grab them by the hair, pull them up, and place them on firm ground. In the same way, when I was falling off a cliff Master Gotama pulled me up and placed me on safe ground. - -Excellent, Master Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what's there, Master Gotama has made the Teaching clear in many ways. I go for refuge to Master Gotama, to the teaching, and to the mendicant Sangha. From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life." - - - - - -13. The Three Knowledges: - -Tevijja Sutta - - - - -So I have heard. At one time the Buddha was wandering in the land of the Kosalans together with a large Sangha of five hundred mendicants when he arrived at a village of the Kosalan brahmins named Manasakata. He stayed in a mango grove on a bank of the river Aciravati to the north of Manasakata. - -Now at that time several very well-known well-to-do brahmins were residing in Manasakata. They included the brahmins Canki, Tarukkha, Pokkharasati, Janussoni, Todeyya, and others. - -Then as the students Vasettha and Bharadvaja were going for a walk they began a discussion regarding the variety of paths. - -Vasettha said this: "This is the only straight path, the direct route that leads someone who practices it to the company of Brahma; namely, that explained by the brahmin Pokkharasati." - -Bharadvaja said this: "This is the only straight path, the direct route that leads someone who practices it to the company of Brahma; namely, that explained by the brahmin Tarukkha." - -But neither was able to persuade the other. So Vasettha said to Bharadvaja, "Bharadvaja, the ascetic Gotama-a Sakyan, gone forth from a Sakyan family-is staying in a mango grove on a bank of the river Aciravati to the north of Manasakata. He has this good reputation: 'That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.' Come, let's go to see him and ask him about this matter. As he answers, so we'll remember it." - -"Yes, sir," replied Bharadvaja. - - - - - -1. The Variety of Paths - - -So they went to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, they sat down to one side and Vasettha told him of their conversation, adding: "In this matter we have a dispute, a disagreement, a difference of opinion." - -"So, Vasettha, it seems that you say that the straight path is that explained by Pokkharasati, while Bharadvaja says that the straight path is that explained by Tarukkha. But what exactly is your disagreement about?" - -"About the variety of paths, Master Gotama. Even though brahmins describe different paths-the Addhariya brahmins, the Tittiriya brahmins, the Chandoka brahmins, and the Bavhadija brahmins-all of them lead someone who practices them to the company of Brahma. - -It's like a village or town that has many different roads nearby, yet all of them meet at that village. In the same way, even though brahmins describe different paths-the Addhariya brahmins, the Tittiriya brahmins, the Chandoka brahmins, and the Bavhadija brahmins-all of them lead someone who practices them to the company of Brahma." - - - - - -2. Questioning Vasettha - - -"Do you say, 'they lead someone', Vasettha?" - -"I do, Master Gotama." - -"Do you say, 'they lead someone', Vasettha?" - -"I do, Master Gotama." - -"Do you say, 'they lead someone', Vasettha?" - -"I do, Master Gotama." - -"Well, of the brahmins who are proficient in the three Vedas, Vasettha, is there even a single one who has seen Brahma with their own eyes?" - -"No, Master Gotama." - -"Well, has even a single one of their teachers seen Brahma with their own eyes?" - -"No, Master Gotama." - -"Well, has even a single one of their teachers' teachers seen Brahma with their own eyes?" - -"No, Master Gotama." - -"Well, has anyone back to the seventh generation of teachers seen Brahma with their own eyes?" - -"No, Master Gotama." - -"Well, what of the ancient hermits of the brahmins, namely Atthaka, Vamaka, Vamadeva, Vessamitta, Yamadaggi, Angirasa, Bharadvaja, Vasettha, Kassapa, and Bhagu? They were the authors and propagators of the hymns. Their hymnal was sung and propagated and compiled in ancient times; and these days, brahmins continue to sing and chant it, chanting what was chanted and teaching what was taught. Did they say: 'We know and see where Brahma is or what way he lies'?" - -"No, Master Gotama." - -"So it seems that none of the brahmins have seen Brahma with their own eyes, and not even the ancient hermits claimed to know where he is. Yet the brahmins proficient in the three Vedas say: 'We teach the path to the company of that which we neither know nor see. This is the only straight path, the direct route that leads someone who practices it to the company of Brahma.' - -What do you think, Vasettha? This being so, doesn't their statement turn out to have no demonstrable basis?" - -"Clearly that's the case, Master Gotama." - -"Good, Vasettha. For it is impossible that they should teach the path to that which they neither know nor see. - -Suppose there was a queue of blind men, each holding the one in front: the first one does not see, the middle one does not see, and the last one does not see. In the same way, it seems to me that the brahmins' statement turns out to be comparable to a queue of blind men: the first one does not see, the middle one does not see, and the last one does not see. Their statement turns out to be a joke-mere words, void and hollow. - -What do you think, Vasettha? Do the brahmins proficient in the three Vedas see the sun and moon just as other folk do? And do they pray to them and beseech them, following their course from where they rise to where they set with joined palms held in worship?" - -"Yes, Master Gotama." - -"What do you think, Vasettha? Though this is so, are the brahmins proficient in the three Vedas able to teach the path to the company of the sun and moon, saying: 'This is the only straight path, the direct route that leads someone who practices it to the company of the sun and moon'?" - -"No, Master Gotama." - -"So it seems that even though the brahmins proficient in the three Vedas see the sun and moon, they are not able to teach the path to the company of the sun and moon. - -But it seems that even though they have not seen Brahma with their own eyes, they still claim to teach the path to the company of that which they neither know nor see. - -What do you think, Vasettha? This being so, doesn't their statement turn out to have no demonstrable basis?" - -"Clearly that's the case, Master Gotama." - -"Good, Vasettha. For it is impossible that they should teach the path to that which they neither know nor see. - - - - - -2.1. The Simile of the Finest Lady in the Land - - -Suppose a man were to say, 'Whoever the finest lady in the land is, it is her that I want, her that I desire!' - -They'd say to him, 'Mister, that finest lady in the land who you desire-do you know whether she's an aristocrat, a brahmin, a merchant, or a worker?' Asked this, he'd say, 'No.' - -They'd say to him, 'Mister, that finest lady in the land who you desire-do you know her name or clan? Whether she's tall or short or medium? Whether her skin is black, brown, or tawny? What village, town, or city she comes from?' - -Asked this, he'd say, 'No.' - -They'd say to him, 'Mister, do you desire someone who you've never even known or seen?' - -Asked this, he'd say, 'Yes.' - -What do you think, Vasettha? This being so, doesn't that man's statement turn out to have no demonstrable basis?" - -"Clearly that's the case, sir." - -"In the same way, doesn't the statement of those brahmins turn out to have no demonstrable basis?" - -"Clearly that's the case, Master Gotama." - -"Good, Vasettha. For it is impossible that they should teach the path to that which they neither know nor see. - - - - - -2.2. The Simile of the Ladder - - -Suppose a man was to build a ladder at the crossroads for climbing up to a stilt longhouse. - -They'd say to him, 'Mister, that stilt longhouse that you're building a ladder for-do you know whether it's to the north, south, east, or west? Or whether it's tall or short or medium?' - -Asked this, he'd say, 'No.' - -They'd say to him, 'Mister, are you building a ladder for a longhouse that you've never even known or seen?' - -Asked this, he'd say, 'Yes.' - -What do you think, Vasettha? This being so, doesn't that man's statement turn out to have no demonstrable basis?" - -"Clearly that's the case, sir." - -"In the same way, doesn't the statement of those brahmins turn out to have no demonstrable basis?" - -"Clearly that's the case, Master Gotama." - -"Good, Vasettha. For it is impossible that they should teach the path to that which they neither know nor see. - - - - - -2.3. The Simile of the River Aciravati - - -Suppose the river Aciravati was full to the brim so a crow could drink from it. Then along comes a person who wants to cross over to the far shore. Standing on the near shore, they'd call out to the far shore, 'Come here, far shore! Come here, far shore!' - -What do you think, Vasettha? Would the far shore of the Aciravati river come over to the near shore because of that man's call, request, desire, or expectation?" - -"No, Master Gotama." - -"In the same way, Vasettha, the brahmins proficient in the three Vedas proceed having given up those things that make one a true brahmin, and having undertaken those things that make one not a true brahmin. Yet they say: 'We call upon Inda! We call upon Soma! We call upon Isana! We call upon Pajapati! We call upon Brahma! We call upon Mahiddhi! We call upon Yama!' - -So long as they proceed in this way it's impossible that they will, when the body breaks up, after death, be reborn in the company of Brahma. - -Suppose the river Aciravati was full to the brim so a crow could drink from it. Then along comes a person who wants to cross over to the far shore. But while still on the near shore, their arms are tied tightly behind their back with a strong chain. - -What do you think, Vasettha? Could that person cross over to the far shore?" - -"No, Master Gotama." - -"In the same way, the five kinds of sensual stimulation are called 'chains' and 'fetters' in the training of the noble one. What five? Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear ... Smells known by the nose ... Tastes known by the tongue ... Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing. - -These are the five kinds of sensual stimulation that are called 'chains' and 'fetters' in the training of the noble one. The brahmins proficient in the three Vedas enjoy these five kinds of sensual stimulation tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. So long as they enjoy them it's impossible that they will, when the body breaks up, after death, be reborn in the company of Brahma. - -Suppose the river Aciravati was full to the brim so a crow could drink from it. Then along comes a person who wants to cross over to the far shore. But they'd lie down wrapped in cloth from head to foot. - -What do you think, Vasettha? Could that person cross over to the far shore?" - -"No, Master Gotama." - -"In the same way, the five hindrances are called 'obstacles' and 'hindrances' and 'coverings' and 'shrouds' in the training of the noble one. What five? The hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. These five hindrances are called 'obstacles' and 'hindrances' and 'coverings' and 'shrouds' in the training of the noble one. - -The brahmins proficient in the three Vedas are hindered, obstructed, covered, and shrouded by these five hindrances. So long as they are so obstructed it's impossible that they will, when the body breaks up, after death, be reborn in the company of Brahma. - - - - - -3. Converging - - -What do you think, Vasettha? Have you heard that the brahmins who are elderly and senior, the teachers of teachers, say whether Brahma is possessive or not?" - -"That he is not, Master Gotama." - -"Is his heart full of enmity or not?" - -"It is not." - -"Is his heart full of ill will or not?" - -"It is not." - -"Is his heart corrupted or not?" - -"It is not." - -"Does he wield power or not?" - -"He does." - -"What do you think, Vasettha? Are the brahmins proficient in the three Vedas possessive or not?" - -"They are." - -"Are their hearts full of enmity or not?" - -"They are." - -"Are their hearts full of ill will or not?" - -"They are." - -"Are their hearts corrupted or not?" - -"They are." - -"Do they wield power or not?" - -"They do not." - -"So it seems that the brahmins proficient in the three Vedas are possessive, but Brahma is not. But would brahmins who are possessive come together and converge with Brahma, who isn't possessive?" - -"No, Master Gotama." - -"Good, Vasettha! It's impossible that the brahmins who are possessive will, when the body breaks up, after death, be reborn in the company of Brahma, who isn't possessive. - -And it seems that the brahmins have enmity, ill will, corruption, and do not wield power, while Brahma is the opposite in all these things. But would brahmins who are opposite to Brahma in all things come together and converge with him?" - -"No, Master Gotama." - -"Good, Vasettha! It's impossible that such brahmins will, when the body breaks up, after death, be reborn in the company of Brahma. - -But here the brahmins proficient in the three Vedas sink down where they have sat, only to be torn apart; all the while imagining that they're crossing over to drier ground. That's why the three Vedas of the brahmins are called a 'salted land' and a 'barren land' and a 'disaster'." - -When he said this, Vasettha said to the Buddha, "I have heard, Master Gotama, that you know the path to company with Brahma." - -"What do you think, Vasettha? Is the village of Manasakata nearby?" - -"Yes it is." - -"What do you think, Vasettha? Suppose a person was born and raised in Manasakata. And as soon as they left the town some people asked them for the road to Manasakata. Would they be slow or hesitant to answer?" - -"No, Master Gotama. Why is that? Because they were born and raised in Manasakata. They're well acquainted with all the roads to the village." - -"Still, it's possible they might be slow or hesitant to answer. But the Realized One is never slow or hesitant when questioned about the Brahma realm or the practice that leads to the Brahma realm. I understand Brahma, the Brahma realm, and the practice that leads to the Brahma realm, practicing in accordance with which one is reborn in the Brahma realm." - -When he said this, Vasettha said to the Buddha, "I have heard, Master Gotama, that you teach the path to company with Brahma. Please teach us that path and elevate this generation of brahmins." - -"Well then, Vasettha, listen and pay close attention, I will speak." - -"Yes, sir," replied Vasettha. - - - - - -4. Teaching the Path to Brahma - - -The Buddha said this: - -"It's when a Realized One arises in the world, perfected, a fully awakened Buddha ... That's how a mendicant is accomplished in ethics. ... Seeing that the hindrances have been given up in them, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed. - -They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world-abundant, expansive, limitless, free of enmity and ill will. - -Suppose there was a powerful horn blower. They'd easily make themselves heard in the four directions. In the same way, when the heart's release by love has been developed and cultivated like this, any limited deeds they've done don't remain or persist there. This is a path to companionship with Brahma. - -Furthermore, a mendicant meditates spreading a heart full of compassion ... - -They meditate spreading a heart full of rejoicing ... - -They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world-abundant, expansive, limitless, free of enmity and ill will. - -Suppose there was a powerful horn blower. They'd easily make themselves heard in the four directions. In the same way, when the heart's release by equanimity has been developed and cultivated like this, any limited deeds they've done don't remain or persist there. This too is a path to companionship with Brahma. - -What do you think, Vasettha? When a mendicant meditates like this, are they possessive or not?" - -"They are not." - -"Is their heart full of enmity or not?" - -"It is not." - -"Is their heart full of ill will or not?" - -"It is not." - -"Is their heart corrupted or not?" - -"It is not." - -"Do they wield power or not?" - -"They do." - -"So it seems that that mendicant is not possessive, and neither is Brahma. Would a mendicant who is not possessive come together and converge with Brahma, who isn't possessive?" - -"Yes, Master Gotama." - -"Good, Vasettha! It's possible that a mendicant who is not possessive will, when the body breaks up, after death, be reborn in the company of Brahma, who isn't possessive. - -And it seems that that mendicant has no enmity, ill will, corruption, and does wield power, while Brahma is the same in all these things. Would a mendicant who is the same as Brahma in all things come together and converge with him?" - -"Yes, Master Gotama." - -"Good, Vasettha! It's possible that that mendicant will, when the body breaks up, after death, be reborn in the company of Brahma." - -When he had spoken, Vasettha and Bharadvaja said to him, "Excellent, Master Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what's there, Master Gotama has made the teaching clear in many ways. We go for refuge to Master Gotama, to the teaching, and to the mendicant Sangha. From this day forth, may Master Gotama remember us as lay followers who have gone for refuge for life." - - - - - -The Great Section: - -Maha Vagga - - - - - -14. The Great Discourse on the Harvest of Deeds: - -Mahapadana Sutta - - -1. On Past Lives - - -So I have heard. At one time the Buddha was staying near Savatthi in Jeta's Grove, Anathapindika's monastery, in the hut by the kareri tree. - -Then after the meal, on return from alms-round, several senior mendicants sat together in the pavilion by the kareritree and this Dhamma talk on the subject of past lives came up among them, "So it was in a past life; such it was in a past life." - -With clairaudience that is purified and superhuman, the Buddha heard that discussion among the mendicants. So he got up from his seat and went to the pavilion, where he sat on the seat spread out and addressed the mendicants, "Mendicants, what were you sitting talking about just now? What conversation was unfinished?" - -The mendicants told him what had happened, adding, "This is the conversation that was unfinished when the Buddha arrived." - -"Would you like to hear a Dhamma talk on the subject of past lives?" - -"Now is the time, Blessed One! Now is the time, Holy One! Let the Buddha give a Dhamma talk on the subject of past lives. The mendicants will listen and remember it." - -"Well then, mendicants, listen and pay close attention, I will speak." - -"Yes, sir," they replied. The Buddha said this: - -"Ninety-one eons ago, the Buddha Vipassi arose in the world, perfected and fully awakened. Thirty-one eons ago, the Buddha Sikhi arose in the world, perfected and fully awakened. In the same thirty-first eon, the Buddha Vessabhu arose in the world, perfected and fully awakened. In the present fortunate eon, the Buddhas Kakusandha, Konagamana, and Kassapa arose in the world, perfected and fully awakened. And in the present fortunate eon, I have arisen in the world, perfected and fully awakened. - -The Buddhas Vipassi, Sikhi, and Vessabhu were born as aristocrats into aristocrat families. The Buddhas Kakusandha, Konagamana, and Kassapa were born as brahmins into brahmin families. I was born as an aristocrat into an aristocrat family. - -Kondanna was the clan of Vipassi, Sikhi, and Vessabhu. Kassapa was the clan of Kakusandha, Konagamana, and Kassapa. Gotama is my clan. - -Vipassi lived for 80,000 years. Sikhi lived for 70,000 years. Vessabhu lived for 60,000 years. Kakusandha lived for 40,000 years. Konagamana lived for 30,000 years. Kassapa lived for 20,000 years. For me these days the life-span is short, brief, and fleeting. A long-lived person lives for a century or a little more. - -Vipassi was awakened at the root of a trumpet flower tree. Sikhi was awakened at the root of a white-mango tree. Vessabhu was awakened at the root of a saltree. Kakusandha was awakened at the root of an acacia tree. Konagamana was awakened at the root of a cluster fig tree. Kassapa was awakened at the root of a banyan tree. I was awakened at the root of a peepul tree. - -Vipassi had a fine pair of chief disciples named Khanda and Tissa. Sikhi had a fine pair of chief disciples named Abhibhu and Sambhava. Vessabhu had a fine pair of chief disciples named Sona and Uttara. Kakusandha had a fine pair of chief disciples named Vidhura and Sanjiva. Konagamana had a fine pair of chief disciples named Bhiyyosa and Uttara. Kassapa had a fine pair of chief disciples named Tissa and Bharadvaja. I have a fine pair of chief disciples named Sariputta and Moggallana. - -Vipassi had three gatherings of disciples-one of 6,800,000, one of 100,000, and one of 80,000-all of them mendicants who had ended their defilements. - -Sikhi had three gatherings of disciples-one of 100,000, one of 80,000, and one of 70,000-all of them mendicants who had ended their defilements. - -Vessabhu had three gatherings of disciples-one of 80,000, one of 70,000, and one of 60,000-all of them mendicants who had ended their defilements. - -Kakusandha had one gathering of disciples-40,000 mendicants who had ended their defilements. - -Konagamana had one gathering of disciples-30,000 mendicants who had ended their defilements. - -Kassapa had one gathering of disciples-20,000 mendicants who had ended their defilements. - -I have had one gathering of disciples-1,250 mendicants who had ended their defilements. - -Vipassi had as chief attendant a mendicant named Asoka. Sikhi had as chief attendant a mendicant named Khemankara. Vessabhu had as chief attendant a mendicant named Upasanta. Kakusandha had as chief attendant a mendicant named Buddhija. Konagamana had as chief attendant a mendicant named Sotthija. Kassapa had as chief attendant a mendicant named Sabbamitta. I have as chief attendant a mendicant named Ananda. - -Vipassi's father was King Bandhuma, his birth mother was Queen Bandhumati, and their capital city was named Bandhumati. - -Sikhi's father was King Aruna, his birth mother was Queen Pabhavati, and their capital city was named Arunavati. - -Vessabhu's father was King Suppatita, his birth mother was Queen Vassavati, and their capital city was named Suppatita. - -Kakusandha's father was the brahmin Aggidatta, and his birth mother was the brahmin lady Visakha. At that time the king was Khema, whose capital city was named Khemavati. - -Konagamana's father was the brahmin Yannadatta, and his birth mother was the brahmin lady Uttara. At that time the king was Sobha, whose capital city was named Sobhavati. - -Kassapa's father was the brahmin Brahmadatta, and his birth mother was the brahmin lady Dhanavati. At that time the king was Kiki, whose capital city was named Benares. - -My father was King Suddhodana, my birth mother was Queen Maya, and our capital city was Kapilavatthu." - -That is what the Buddha said. When he had spoken, the Holy One got up from his seat and entered his dwelling. - -Soon after the Buddha left, those mendicants discussed among themselves: - -"It's incredible, reverends, it's amazing, the power and might of a Realized One! For he is able to recollect the caste, names, clans, life-span, chief disciples, and gatherings of disciples of the Buddhas of the past who have become completely extinguished, cut off proliferation, cut off the track, finished off the cycle, and transcended suffering. He knows the caste they were born in, and also their names, clans, conduct, qualities, wisdom, meditation, and freedom. - -Is it because the Realized One has clearly comprehended the principle of the teachings that he can recollect all these things? Or did deities tell him?" But this conversation among those mendicants was left unfinished. - -Then in the late afternoon, the Buddha came out of retreat and went to the pavilion by the kareritree, where he sat on the seat spread out and addressed the mendicants, "Mendicants, what were you sitting talking about just now? What conversation was unfinished?" - -The mendicants told him what had happened, adding, "This was our conversation that was unfinished when the Buddha arrived." - -"It is because the Realized One has clearly comprehended the principle of the teachings that he can recollect all these things. And the deities also told me. - -Would you like to hear a further Dhamma talk on the subject of past lives?" - -"Now is the time, Blessed One! Now is the time, Holy One! Let the Buddha give a further Dhamma talk on the subject of past lives. The mendicants will listen and remember it." - -"Well then, mendicants, listen and pay close attention, I will speak." - -"Yes, sir," they replied. The Buddha said this: - -"Ninety-one eons ago, the Buddha Vipassi arose in the world, perfected and fully awakened. He was born as an aristocrat into an aristocrat family. His clan was Kondanna. He lived for 80,000 years. He was awakened at the root of a trumpet flower tree. He had a fine pair of chief disciples named Khanda and Tissa. He had three gatherings of disciples- one of 6,800,000, one of 100,000, and one of 80,000- all of them mendicants who had ended their defilements. He had as chief attendant a mendicant named Asoka. His father was King Bandhuma, his birth mother was Queen Bandhumati, and their capital city was named Bandhumati. - - - - - -2. What's Normal For One Intent on Awakening - - -When Vipassi, the being intent on awakening, passed away from the host of Joyful Gods, he was conceived in his mother's womb, mindful and aware. This is normal in such a case. - -It's normal that, when the being intent on awakening passes away from the host of Joyful Gods, he is conceived in his mother's womb. And then-in this world with its gods, Maras and Brahmas, this population with its ascetics and brahmins, gods and humans-an immeasurable, magnificent light appears, surpassing the glory of the gods. Even in the boundless desolation of interstellar space-so utterly dark that even the light of the moon and the sun, so mighty and powerful, makes no impression-an immeasurable, magnificent light appears, surpassing the glory of the gods. And the sentient beings reborn there recognize each other by that light: 'So, it seems other sentient beings have been reborn here!' And this galaxy shakes and rocks and trembles. And an immeasurable, magnificent light appears in the world, surpassing the glory of the gods. This is normal in such a case. - -It's normal that, when the being intent on awakening is conceived in his mother's belly, four gods approach to guard the four directions, so that no human or non-human or anyone at all shall harm the being intent on awakening or his mother. This is normal in such a case. - -It's normal that, when the being intent on awakening is conceived in his mother's belly, she becomes naturally ethical. She refrains from killing living creatures, stealing, sexual misconduct, lying, and alcoholic drinks that cause negligence. This is normal in such a case. - -It's normal that, when the being intent on awakening is conceived in his mother's belly, she no longer feels sexual desire for men, and she cannot be violated by a man of lustful intent. This is normal in such a case. - -It's normal that, when the being intent on awakening is conceived in his mother's belly, she obtains the five kinds of sensual stimulation and amuses herself, supplied and provided with them. This is normal in such a case. - -It's normal that, when the being intent on awakening is conceived in his mother's belly, no afflictions beset her. She's happy and free of bodily fatigue. And she sees the being intent on awakening in her womb, complete with all his various parts, not deficient in any faculty. Suppose there was a beryl gem that was naturally beautiful, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities. And it was strung with a thread of blue, yellow, red, white, or golden brown. And someone with good eyesight were to take it in their hand and examine it: 'This beryl gem is naturally beautiful, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities. And it's strung with a thread of blue, yellow, red, white, or golden brown.' - -In the same way, when the being intent on awakening is conceived in his mother's belly, no afflictions beset her. She's happy and free of bodily fatigue. And she sees the being intent on awakening in her womb, complete with all his various parts, not deficient in any faculty. This is normal in such a case. - -It's normal that, seven days after the being intent on awakening is born, his mother passes away and is reborn in the host of Joyful Gods. This is normal in such a case. - -It's normal that, while other women carry the infant in the womb for nine or ten months before giving birth, not so the mother of the being intent on awakening. She gives birth after exactly ten months. This is normal in such a case. - -It's normal that, while other women give birth while sitting or lying down, not so the mother of the being intent on awakening. She only gives birth standing up. This is normal in such a case. - -It's normal that, when the being intent on awakening emerges from his mother's womb, gods receive him first, then humans. This is normal in such a case. - -It's normal that, when the being intent on awakening emerges from his mother's womb, before he reaches the ground, four gods receive him and place him before his mother, saying: 'Rejoice, O Queen! An illustrious child is born to you.' This is normal in such a case. - -It's normal that, when the being intent on awakening emerges from his mother's womb, he emerges already clean, unsoiled by waters, mucus, blood, or any other kind of impurity, pure and clean. Suppose a jewel-treasure was placed on a cloth from Kasi. The jewel would not soil the cloth, nor would the cloth soil the jewel. Why is that? Because of the cleanliness of them both. - -In the same way, when the being intent on awakening emerges from his mother's womb, he emerges already clean, unsoiled by waters, mucus, blood, or any other kind of impurity, pure and clean. This is normal in such a case. - -It's normal that, when the being intent on awakening emerges from his mother's womb, two streams of water appear in the sky, one cool, one warm, for bathing the being intent on awakening and his mother. This is normal in such a case. - -It's normal that, as soon as he's born, the being intent on awakening stands firm with his own feet on the ground. Facing north, he takes seven strides with a white parasol held above him, surveys all quarters, and makes this dramatic statement: 'I am the foremost in the world! I am the eldest in the world! I am the best in the world! This is my last rebirth. Now there are no more future lives.' This is normal in such a case. - -It's normal that, when the being intent on awakening emerges from his mother's womb, then-in this world with its gods, Maras and Brahmas, this population with its ascetics and brahmins, gods and humans-an immeasurable, magnificent light appears, surpassing the glory of the gods. Even in the boundless desolation of interstellar space-so utterly dark that even the light of the moon and the sun, so mighty and powerful, makes no impression-an immeasurable, magnificent light appears, surpassing the glory of the gods. And the sentient beings reborn there recognize each other by that light: 'So, it seems other sentient beings have been reborn here!' And this galaxy shakes and rocks and trembles. And an immeasurable, magnificent light appears in the world, surpassing the glory of the gods. This is normal in such a case. - - - - - -3. The Thirty-Two Marks of a Great Man - - -When Prince Vipassi was born, they announced it to King Bandhumata, 'Sire, your son is born! Let your majesty examine him!' When the king had examined the prince, he had the brahmin soothsayers summoned and said to them, 'Gentlemen, please examine the prince.' When they had examined him they said to the king, 'Rejoice, O King! An illustrious son is born to you. You are fortunate, so very fortunate, to have a son such as this born in this family!' For the prince has the thirty-two marks of a great man. A great man who possesses these has only two possible destinies, no other. If he stays at home he becomes a king, a wheel-turning monarch, a just and principled king. His dominion extends to all four sides, he achieves stability in the country, and he possesses the seven treasures. He has the following seven treasures: the wheel, the elephant, the horse, the jewel, the woman, the treasurer, and the counselor as the seventh treasure. He has over a thousand sons who are valiant and heroic, crushing the armies of his enemies. After conquering this land girt by sea, he reigns by principle, without rod or sword. But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who draws back the veil from the world. - -And what are the marks which he possesses? After conquering this land girt by sea, he reigns by principle, without rod or sword. - -He has well-planted feet. - -On the soles of his feet there are thousand-spoked wheels, with rims and hubs, complete in every detail. - -He has projecting heels. - -He has long fingers. - -His hands and feet are tender. - -His hands and feet cling gracefully. - -His feet are arched. - -His calves are like those of an antelope. - -When standing upright and not bending over, the palms of both hands touch the knees. - -His private parts are retracted. - -He is gold colored; his skin has a golden sheen. - -He has delicate skin, so delicate that dust and dirt don't stick to his body. - -His hairs grow one per pore. - -His hairs stand up; they're blue-black and curl clockwise. - -His body is as straight as Brahma's. - -He has bulging muscles in seven places. - -His chest is like that of a lion. - -The gap between the shoulder-blades is filled in. - -He has the proportional circumference of a banyan tree: the span of his arms equals the height of his body. - -His torso is cylindrical. - -He has an excellent sense of taste. - -His jaw is like that of a lion. - -He has forty teeth. - -His teeth are even. - -His teeth have no gaps. - -His teeth are perfectly white. - -He has a large tongue. - -He has the voice of Brahma, like a cuckoo's call. - -His eyes are deep blue. - -He has eyelashes like a cow's. - -Between his eyebrows there grows a tuft, soft and white like cotton-wool. - -His head is shaped like a turban. - -These are the thirty-two marks of a great man that the prince has. A great man who possesses these has only two possible destinies, no other. If he stays at home he becomes a king, a wheel-turning monarch. But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who draws back the veil from the world.' - - - - - -4. How He Came to be Known as Vipassi - - -Then King Bandhuma had the brahmin soothsayers dressed in fresh clothes and satisfied all their needs. Then the king appointed nurses for Prince Vipassi. Some suckled him, some bathed him, some held him, and some carried him on their hip. From when he was born, a white parasol was held over him night and day, with the thought, 'Don't let cold, heat, grass, dust, or damp bother him.' He was dear and beloved by many people, like a blue water lily, or a pink or white lotus. He was always passed from hip to hip. - -From when he was born, his voice was charming, graceful, sweet, and lovely. It was as sweet as the song of a cuckoo-bird found in the Himalayas. - -From when he was born, Prince Vipassi had the power of clairvoyance which manifested as a result of past deeds. He could see for a league all around both by day and by night. - -And he was unblinkingly watchful, like the gods of the Thirty-Three. And because it was said that he was unblinkingly watchful, he came to be known as 'Vipassi'. - -Then while King Bandhuma was sitting in judgment, he'd sit Prince Vipassi in his lap and explain the case to him. And sitting there in his father's lap, Vipassi would thoroughly consider the case and draw a conclusion using a logical procedure. So this was all the more reason for him to be known as 'Vipassi'. - -Then King Bandhuma had three stilt longhouses built for him-one for the winter, one for the summer, and one for the rainy season, and provided him with the five kinds of sensual stimulation. Prince Vipassi stayed in a stilt longhouse without coming downstairs for the four months of the rainy season, where he was entertained by musicians-none of them men. - - - - - -5. The Old Man - - -Then, after many thousand years had passed, Prince Vipassi addressed his charioteer, 'My dear charioteer, harness the finest chariots. We will go to a park and see the scenery.' - -'Yes, sir,' replied the charioteer. He harnessed the chariots and informed the prince, 'Sire, the finest chariots are harnessed. Please go at your convenience.' Then Prince Vipassi mounted a fine carriage and, along with other fine carriages, set out for the park. - -Along the way he saw an elderly man, bent double, crooked, leaning on a staff, trembling as he walked, ailing, past his prime. He addressed his charioteer, 'My dear charioteer, what has that man done? For his hair and his body are unlike those of other men.' - -'That, Your Majesty, is called an old man.' - -'But why is he called an old man?' - -'He's called an old man because now he has not long to live.' - -'But my dear charioteer, am I liable to grow old? Am I not exempt from old age?' - -'Everyone is liable to grow old, Your Majesty, including you. No-one is exempt from old age.' - -'Well then, my dear charioteer, that's enough of the park for today. Let's return to the royal compound.' - -'Yes, Your Majesty,' replied the charioteer and did so. - -Back at the royal compound, the prince brooded, miserable and sad: 'Damn this thing called rebirth, since old age will come to anyone who's born.' - -Then King Bandhuma summoned the charioteer and said, 'My dear charioteer, I hope the prince enjoyed himself at the park? I hope he was happy there?' - -'No, Your Majesty, the prince didn't enjoy himself at the park.' - -'But what did he see on the way to the park?' And the charioteer told the king about seeing the old man and the prince's reaction. - - - - - -6. The Sick Man - - -Then King Bandhuma thought, 'Prince Vipassi must not renounce the throne. He must not go forth from the lay life to homelessness. And the words of the brahmin soothsayers must not come true.' To this end he provided the prince with even more of the five kinds of sensual stimulation, with which the prince amused himself. - -Then, after many thousand years had passed, Prince Vipassi had his charioteer drive him to the park once more. - -Along the way he saw a man who was ill, suffering, gravely ill, collapsed in his own urine and feces, being picked up by some and put down by others. He addressed his charioteer, 'My dear charioteer, what has that man done? For his eyes and his voice are unlike those of other men.' - -'That, Your Majesty, is called a sick man.' - -'But why is he called a sick man?' - -'He's called an sick man; hopefully he will recover from that illness.' - -'But my dear charioteer, am I liable to fall sick? Am I not exempt from sickness?' - -'Everyone is liable to fall sick, Your Majesty, including you. No-one is exempt from sickness.' - -'Well then, my dear charioteer, that's enough of the park for today. Let's return to the royal compound.' - -'Yes, Your Majesty,' replied the charioteer and did so. - -Back at the royal compound, the prince brooded, miserable and sad: 'Damn this thing called rebirth, since old age and sickness will come to anyone who's born.' - -Then King Bandhuma summoned the charioteer and said, 'My dear charioteer, I hope the prince enjoyed himself at the park? I hope he was happy there?' - -'No, Your Majesty, the prince didn't enjoy himself at the park.' - -'But what did he see on the way to the park?' And the charioteer told the king about seeing the sick man and the prince's reaction. - - - - - -7. The Dead Man - - -Then King Bandhuma thought, 'Prince Vipassi must not renounce the throne. He must not go forth from the lay life to homelessness. And the words of the brahmin soothsayers must not come true.' To this end he provided the prince with even more of the five kinds of sensual stimulation, with which the prince amused himself. - -Then, after many thousand years had passed, Prince Vipassi had his charioteer drive him to the park once more. - -Along the way he saw a large crowd gathered making a bier out of garments of different colors. He addressed his charioteer, 'My dear charioteer, why is that crowd making a bier?' - -'That, Your Majesty, is for someone who's departed.' - -'Well then, drive the chariot up to the departed.' - -'Yes, Your Majesty,' replied the charioteer, and did so. - -When the prince saw the corpse of the departed, he addressed the charioteer, 'But why is he called departed?' - -'He's called departed because now his mother and father, his relatives and kin shall see him no more, and he shall never again see them.' - -'But my dear charioteer, am I liable to die? Am I not exempt from death? Will the king and queen and my other relatives and kin see me no more? And shall I never again see them?' - -'Everyone is liable to die, Your Majesty, including you. No-one is exempt from death. The king and queen and your other relatives and kin shall see you no more, and you shall never again see them.' - -'Well then, my dear charioteer, that's enough of the park for today. Let's return to the royal compound.' - -'Yes, Your Majesty,' replied the charioteer and did so. - -Back at the royal compound, the prince brooded, miserable and sad: 'Damn this thing called rebirth, since old age, sickness, and death will come to anyone who's born.' - -Then King Bandhuma summoned the charioteer and said, 'My dear charioteer, I hope the prince enjoyed himself at the park? I hope he was happy there?' - -'No, Your Majesty, the prince didn't enjoy himself at the park.' - -'But what did he see on the way to the park?' And the charioteer told the king about seeing the dead man and the prince's reaction. - - - - - -8. The Renunciate - - -Then King Bandhuma thought, 'Prince Vipassi must not renounce the throne. He must not go forth from the lay life to homelessness. And the words of the brahmin soothsayers must not come true.' To this end he provided the prince with even more of the five kinds of sensual stimulation, with which the prince amused himself. - -Then, after many thousand years had passed, Prince Vipassi had his charioteer drive him to the park once more. - -Along the way he saw a man, a renunciate with shaven head, wearing an ocher robe. He addressed his charioteer, 'My dear charioteer, what has that man done? For his head and his clothes are unlike those of other men.' - -'That, Your Majesty, is called a renunciate.' - -'But why is he called a renunciate?' - -'He is called a renunciate because he celebrates principled and fair conduct, skillful actions, good deeds, harmlessness, and compassion for living creatures.' - -'Then I celebrate the one called a renunciate, who celebrates principled and fair conduct, skillful actions, good deeds, harmlessness, and compassion for living creatures! Well then, drive the chariot up to that renunciate.' - -'Yes, Your Majesty,' replied the charioteer, and did so. - -Then Prince Vipassi said to that renunciate, 'My good man, what have you done? For your head and your clothes are unlike those of other men.' - -'Sire, I am what is called a renunciate.' - -'But why are you called a renunciate?' - -'I am called a renunciate because I celebrate principled and fair conduct, skillful actions, good deeds, harmlessness, and compassion for living creatures.' - -'Then I celebrate the one called a renunciate, who celebrates principled and fair conduct, skillful actions, good deeds, harmlessness, and compassion for living creatures!' - - - - - -9. The Going Forth - - -Then the prince addressed the charioteer, 'Well then, my dear charioteer, take the chariot and return to the royal compound. I shall shave off my hair and beard right here, dress in ocher robes, and go forth from the lay life to homelessness.' - -'Yes, Your Majesty,' replied the charioteer and did so. - -Then Prince Vipassi shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness. - - - - - -10. A Great Crowd Goes Forth - - -A large crowd of 84,000 people in the capital of Bandhumati heard that Vipassi had gone forth. It occurred to them, 'This must be no ordinary teaching and training, no ordinary going forth in which Prince Vipassi has gone forth. If even the prince goes forth, why don't we do the same?' - -Then that great crowd of 84,000 people shaved off their hair and beard, dressed in ocher robes, and followed the one intent on awakening, Vipassi, by going forth from the lay life to homelessness. Escorted by that assembly, Vipassi wandered on tour among the villages, towns, and capital cities. - -Then as he was in private retreat this thought came to his mind, 'It's not appropriate for me to live in a crowd. Why don't I live alone, withdrawn from the group?' After some time he withdrew from the group to live alone. The 84,000 went one way, but Vipassi went another. - - - - - -11. Vipassi's Reflections - - -Then as Vipassi, the one intent on awakening, was in private retreat this thought came to his mind, 'Alas, this world has fallen into trouble. It's born, grows old, dies, passes away, and is reborn, yet it doesn't understand how to escape from this suffering, from old age and death. Oh, when will an escape be found from this suffering, from old age and death?' - -Then Vipassi thought, 'When what exists is there old age and death? What is a condition for old age and death?' Then, through proper attention, Vipassi comprehended with wisdom, 'When rebirth exists there's old age and death. Rebirth is a condition for old age and death.' - -Then Vipassi thought, 'When what exists is there rebirth? What is a condition for rebirth?' Then, through proper attention, Vipassi comprehended with wisdom, 'When continued existence exists there's rebirth. Continued existence is a condition for rebirth.' - -Then Vipassi thought, 'When what exists is there continued existence? What is a condition for continued existence?' Then, through proper attention, Vipassi comprehended with wisdom, 'When grasping exists there's continued existence. Grasping is a condition for continued existence.' - -Then Vipassi thought, 'When what exists is there grasping? What is a condition for grasping?' Then, through proper attention, Vipassi comprehended with wisdom, 'When craving exists there's grasping. Craving is a condition for grasping.' - -Then Vipassi thought, 'When what exists is there craving? What is a condition for craving?' Then, through proper attention, Vipassi comprehended with wisdom, 'When feeling exists there's craving. Feeling is a condition for craving.' - -Then Vipassi thought, 'When what exists is there feeling? What is a condition for feeling?' Then, through proper attention, Vipassi comprehended with wisdom, 'When contact exists there's feeling. Contact is a condition for feeling.' - -Then Vipassi thought, 'When what exists is there contact? What is a condition for contact?' Then, through proper attention, Vipassi comprehended with wisdom, 'When the six sense fields exist there's contact. The six sense fields are a condition for contact.' - -Then Vipassi thought, 'When what exists are there the six sense fields? What is a condition for the six sense fields?' Then, through proper attention, Vipassi comprehended with wisdom, 'When name and form exist there are the six sense fields. Name and form are a condition for the six sense fields.' - -Then Vipassi thought, 'When what exists are there name and form? What is a condition for name and form?' Then, through proper attention, Vipassi comprehended with wisdom, 'When consciousness exists there are name and form. Consciousness is a condition for name and form.' - -Then Vipassi thought, 'When what exists is there consciousness? What is a condition for consciousness?' Then, through proper attention, Vipassi comprehended with wisdom, 'When name and form exist there's consciousness. Name and form are a condition for consciousness.' - -Then Vipassi thought, 'This consciousness turns back from name and form, and doesn't go beyond that.' It is to this extent that one may be reborn, grow old, die, pass away, or reappear. That is: Name and form are conditions for consciousness. Consciousness is a condition for name and form. Name and form are conditions for the six sense fields. The six sense fields are conditions for contact. Contact is a condition for feeling. Feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates.' - -'Origination, origination.' Such was the vision, knowledge, wisdom, realization, and light that arose in Vipassi, the one intent on awakening, regarding teachings not learned before from another. - -Then Vipassi thought, 'When what doesn't exist is there no old age and death? When what ceases do old age and death cease?' Then, through proper attention, Vipassi comprehended with wisdom, 'When rebirth doesn't exist there's no old age and death. When rebirth ceases, old age and death cease.' - -Then Vipassi thought, 'When what doesn't exist is there no rebirth? When what ceases does rebirth cease?' Then, through proper attention, Vipassi comprehended with wisdom, 'When continued existence doesn't exist there's no rebirth. When continued existence ceases, rebirth ceases.' - -Then Vipassi thought, 'When what doesn't exist is there no continued existence? When what ceases does continued existence cease?' Then, through proper attention, Vipassi comprehended with wisdom, 'When grasping doesn't exist there's no continued existence. When grasping ceases, continued existence ceases.' - -Then Vipassi thought, 'When what doesn't exist is there no grasping? When what ceases does grasping cease?' Then, through proper attention, Vipassi comprehended with wisdom, 'When craving doesn't exist there's no grasping. When craving ceases, grasping ceases.' - -Then Vipassi thought, 'When what doesn't exist is there no craving? When what ceases does craving cease?' Then, through proper attention, Vipassi comprehended with wisdom, 'When feeling doesn't exist there's no craving. When feeling ceases, craving ceases.' - -Then Vipassi thought, 'When what doesn't exist is there no feeling? When what ceases does feeling cease?' Then, through proper attention, Vipassi comprehended with wisdom, 'When contact doesn't exist there's no feeling. When contact ceases, feeling ceases.' - -Then Vipassi thought, 'When what doesn't exist is there no contact? When what ceases does contact cease?' Then, through proper attention, Vipassi comprehended with wisdom, 'When the six sense fields don't exist there's no contact. When the six sense fields cease, contact ceases.' - -Then Vipassi thought, 'When what doesn't exist are there no six sense fields? When what ceases do the six sense fields cease?' Then, through proper attention, Vipassi comprehended with wisdom, 'When name and form don't exist there are no six sense fields. When name and form cease, the six sense fields cease.' - -Then Vipassi thought, 'When what doesn't exist are there no name and form? When what ceases do name and form cease?' Then, through proper attention, Vipassi comprehended with wisdom, 'When consciousness doesn't exist there are no name and form. When consciousness ceases, name and form cease.' - -Then Vipassi thought, 'When what doesn't exist is there no consciousness? When what ceases does consciousness cease?' Then, through proper attention, Vipassi comprehended with wisdom, 'When name and form don't exist there's no consciousness. When name and form cease, consciousness ceases.' - -Then Vipassi thought, 'I have discovered the path to awakening. That is: When name and form cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases.' - -'Cessation, cessation.' Such was the vision, knowledge, wisdom, realization, and light that arose in Vipassi, the one intent on awakening, regarding teachings not learned before from another. - -Some time later Vipassi meditated observing rise and fall in the five grasping aggregates. 'Such is form, such is the origin of form, such is the ending of form. Such is feeling, such is the origin of feeling, such is the ending of feeling. Such is perception, such is the origin of perception, such is the ending of perception. Such are choices, such is the origin of choices, such is the ending of choices. Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.' Meditating like this his mind was soon freed from defilements by not grasping. - - - - - -12. The Appeal of Brahma - - -Then the Blessed One Vipassi, the perfected one, the fully awakened Buddha, thought, 'Why don't I teach the Dhamma?' - -Then he thought, 'This principle I have discovered is deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of reason, subtle, comprehensible to the astute. But people like attachment, they love it and enjoy it. It's hard for them to see this thing; that is, specific conditionality, dependent origination. It's also hard for them to see this thing; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment. And if I were to teach the Dhamma, others might not understand me, which would be wearying and troublesome for me.' - -And then these verses, which were neither supernaturally inspired, nor learned before in the past, occurred to him: - -'I've struggled hard to realize this, - -enough with trying to explain it! - -This teaching is not easily understood - -by those mired in greed and hate. - -Those caught up in greed can't see - -what's subtle, going against the stream, - -deep, hard to see, and very fine, - -for they're shrouded in a mass of darkness.' - - - -So, as the Buddha Vipassi reflected like this, his mind inclined to remaining passive, not to teaching the Dhamma. - -Then a certain Great Brahma, knowing what the Buddha Vipassi was thinking, thought, 'Oh my goodness! The world will be lost, the world will perish! For the mind of the Realized One Vipassi, the perfected one, the fully awakened Buddha, inclines to remaining passive, not to teaching the Dhamma.' Then, as easily as a strong person would extend or contract their arm, he vanished from the Brahma realm and reappeared in front of the Buddha Vipassi. He arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward the Buddha Vipassi, and said, 'Sir, let the Blessed One teach the Dhamma! Let the Holy One teach the Dhamma! There are beings with little dust in their eyes. They're in decline because they haven't heard the teaching. There will be those who understand the teaching!' - -When he said this, the Buddha Vipassi said to him, 'I too thought this, Brahma, "Why don't I teach the Dhamma?" Then it occurred to me, "If I were to teach the Dhamma, others might not understand me, which would be wearying and troublesome for me." - -So, as I reflected like this, my mind inclined to remaining passive, not to teaching the Dhamma.' - -For a second time, and a third time that Great Brahma begged the Buddha to teach. - -Then, understanding Brahma's invitation, the Buddha Vipassi surveyed the world with the eye of a Buddha, because of his compassion for sentient beings. And he saw sentient beings with little dust in their eyes, and some with much dust in their eyes; with keen faculties and with weak faculties, with good qualities and with bad qualities, easy to teach and hard to teach. And some of them lived seeing the danger in the fault to do with the next world, while others did not. It's like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. Some of them sprout and grow in the water reaching the water's surface. And some of them sprout and grow in the water but rise up above the water and stand with no water clinging to them. - -In the same way, the Buddha Vipassi saw sentient beings with little dust in their eyes, and some with much dust in their eyes. - -Then that Great Brahma, knowing what the Buddha Vipassi was thinking, addressed him in verse: - -'Standing high on a rocky mountain, - -you can see the people all around. - -In just the same way, all-seer, wise one, - -ascend the palace built of Dhamma! - -You're free of sorrow; but look at these people - -overwhelmed with sorrow, oppressed by rebirth and old age. - -Rise, hero! Victor in battle, leader of the caravan, - -wander the world without obligation. - -Let the Blessed One teach the Dhamma! - -There will be those who understand!' - - - -Then the Buddha Vipassi addressed that Great Brahma in verse: - -'Flung open are the doors to the deathless! - -Let those with ears to hear decide their faith. - -Thinking it would be troublesome, Brahma, I did not teach - -the sophisticated, sublime Dhamma among humans.' - - - -Then the Great Brahma, knowing that his request for the Buddha Vipassi to teach the Dhamma had been granted, bowed and respectfully circled him, keeping him on his right, before vanishing right there. - - - - - -13. The Chief Disciples - - -Then the Blessed One Vipassi, the perfected one, the fully awakened Buddha, thought, 'Who should I teach first of all? Who will quickly understand this teaching?' Then he thought, 'That Khanda, the king's son, and Tissa, the high priest's son, are astute, competent, clever, and have long had little dust in their eyes. Why don't I teach them first of all? They will quickly understand this teaching.' - -Then, as easily as a strong person would extend or contract their arm, he vanished from the tree of awakening and reappeared near the capital city of Bandhumati, in the deer park named Sanctuary. - -Then the Buddha Vipassi addressed the park keeper, 'My dear park keeper, please enter the city and say this to the king's son Khanda and the high priest's son Tissa: "Sirs, the Blessed One Vipassi, the perfected one, the fully awakened Buddha, has arrived at Bandhumati and is staying in the deer park named Sanctuary. He wishes to see you."' - -'Yes, sir,' replied the park keeper, and did as he was asked. - -Then the king's son Khanda and the high priest's son Tissa had the finest carriages harnessed. Then they mounted a fine carriage and, along with other fine carriages, set out from Bandhumati for the Sanctuary. They went by carriage as far as the terrain allowed, then descended and approached the Buddha Vipassi on foot. They bowed and sat down to one side. - -The Buddha Vipassi taught them step by step, with a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. And when he knew that their minds were ready, pliable, rid of hindrances, joyful, and confident he explained the special teaching of the Buddhas: suffering, its origin, its cessation, and the path. Just as a clean cloth rid of stains would properly absorb dye, in that very seat the stainless, immaculate vision of the Dhamma arose in the king's son Khanda and the high priest's son Tissa: 'Everything that has a beginning has an end.' - -They saw, attained, understood, and fathomed the Dhamma. They went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher's instructions. They said to the Buddha Vipassi, 'Excellent, sir! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what's there, the Buddha has made the teaching clear in many ways. We go for refuge to the Blessed One, to the teaching, and to the mendicant Sangha. Sir, may we receive the going forth and ordination in the Buddha's presence?' - -And they received the going forth, the ordination in the Buddha Vipassi's presence. Then the Buddha Vipassi educated, encouraged, fired up, and inspired them with a Dhamma talk. He explained the drawbacks of conditioned phenomena, so sordid and corrupt, and the benefit of extinguishment. Being taught like this their minds were soon freed from defilements by not grasping. - - - - - -14. The Going Forth of the Large Crowd - - -A large crowd of 84,000 people in the capital of Bandhumati heard that the Blessed One Vipassi, the perfected one, the fully awakened Buddha, had arrived at Bandhumati and was staying in the deer park named Sanctuary. And they heard that the king's son Khanda and the high priest's son Tissa had shaved off their hair and beard, dressed in ocher robes, and gone forth from the lay life to homelessness in the Buddha's presence. It occurred to them, 'This must be no ordinary teaching and training, no ordinary going forth in which the king's son Khanda and the high priest's son Tissa have gone forth. If even they go forth, why don't we do the same?' Then those 84,000 people left Bandhumati for the deer park named Sanctuary, where they approached the Buddha Vipassi, bowed and sat down to one side. - -The Buddha Vipassi taught them step by step, with a talk on giving, ethical conduct, and heaven. He explained the drawbacks of sensual pleasures, so sordid and corrupt, and the benefit of renunciation. And when he knew that their minds were ready, pliable, rid of hindrances, joyful, and confident he explained the special teaching of the Buddhas: suffering, its origin, its cessation, and the path. Just as a clean cloth rid of stains would properly absorb dye, in that very seat the stainless, immaculate vision of the Dhamma arose in those 84,000 people: 'Everything that has a beginning has an end.' - -They saw, attained, understood, and fathomed the Dhamma. They went beyond doubt, got rid of indecision, and became self-assured and independent of others regarding the Teacher's instructions. They said to the Buddha Vipassi, 'Excellent, sir! Excellent!' And just like Khanda and Tissa they asked for and received ordination. Then the Buddha taught them further. - -Being taught like this their minds were soon freed from defilements by not grasping. - - - - - -15. The 84,000 Who Had Gone Forth Previously - - -The 84,000 people who had gone forth previously also heard: 'It seems the Blessed One Vipassi, the perfected one, the fully awakened Buddha, has arrived at Bandhumati and is staying in the deer park named Sanctuary. And he is teaching the Dhamma!' Then they too went to see the Buddha Vipassi, realized the Dhamma, went forth, and became freed from defilements. - - - - - -16. The Allowance to Wander - - -Now at that time a large Sangha of 6,800,000 mendicants were residing at Bandhumati. As the Buddha Vipassi was in private retreat this thought came to his mind, 'The Sangha residing at Bandhumati now is large. What if I was to urge them: - -"Wander forth, mendicants, for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans. Let not two go by one road. Teach the Dhamma that's good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And reveal a spiritual practice that's entirely full and pure. There are beings with little dust in their eyes. They're in decline because they haven't heard the teaching. There will be those who understand the teaching! But when six years have passed, you must all come to Bandhumati to recite the monastic code."' - -Then a certain Great Brahma, knowing what the Buddha Vipassi was thinking, as easily as a strong person would extend or contract their arm, vanished from the Brahma realm and reappeared in front of the Buddha Vipassi. He arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward the Buddha Vipassi, and said, 'That's so true, Blessed One! That's so true, Holy One! The Sangha residing at Bandhumati now is large. Please urge them to wander, as you thought. And sir, I'll make sure that when six years have passed the mendicants will return to Bandhumati to recite the monastic code.' - -That's what that Great Brahma said. Then he bowed and respectfully circled the Buddha Vipassi, keeping him on his right side, before vanishing right there. - -Then in the late afternoon, the Buddha Vipassi came out of retreat and addressed the mendicants, telling them all that had happened. Then he said, - -'Wander forth, mendicants, for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans. Let not two go by one road. Teach the Dhamma that's good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And reveal a spiritual practice that's entirely full and pure. There are beings with little dust in their eyes. They're in decline because they haven't heard the teaching. There will be those who understand the teaching! But when six years have passed, you must all come to Bandhumati to recite the monastic code.' - -Then most of the mendicants departed to wander the country that very day. - -Now at that time there were 84,000 monasteries in India. And when the first year came to an end the deities raised the cry: 'Good sirs, the first year has ended. Now five years remain. When five years have passed, you must all go to Bandhumati to recite the monastic code.' - -And when the second year ... the third year ... the fourth year ... the fifth year came to an end, the deities raised the cry: 'Good sirs, the fifth year has ended. Now one year remains. When one year has passed, you must all go to Bandhumati to recite the monastic code.' - -And when the sixth year came to an end the deities raised the cry: 'Good sirs, the sixth year has ended. Now is the time that you must go to Bandhumati to recite the monastic code.' Then that very day the mendicants went to Bandhumati to recite the monastic code. Some went by their own psychic power, and some by the psychic power of the deities. - -And there the Blessed One Vipassi, the perfected one, the fully awakened Buddha, recited the monastic code thus: - -'Patient acceptance is the highest austerity. - -Extinguishment is the highest, say the Buddhas. - -No true renunciate injures another, - -nor does an ascetic hurt another. - -Not to do any evil; - -to embrace the good; - -to purify one's mind: - -this is the instruction of the Buddhas. - -Not speaking ill nor doing harm; - -restraint in the monastic code; - -moderation in eating; - -staying in remote lodgings; - -commitment to the higher mind- - -this is the instruction of the Buddhas.' - - - - - -17. Being Informed by Deities - - -At one time, mendicants, I was staying near Ukkattha, in the Subhaga Forest at the root of a magnificent saltree. As I was in private retreat this thought came to mind, 'It's not easy to find an abode of sentient beings where I haven't previously abided in all this long time, except for the gods of the pure abodes. Why don't I go to see them?' - -Then, as easily as a strong person would extend or contract their arm, I vanished from the Subhaga Forest and reappeared with the Aviha gods. - -In that order of gods, many thousands, many hundreds of thousands of deities approached me, bowed, stood to one side, and said to me, 'Ninety-one eons ago, good sir, the Buddha Vipassi arose in the world, perfected and fully awakened. He was born as an aristocrat into an aristocrat family. Kondanna was his clan. He lived for 80,000 years. He was awakened at the root of a trumpet flower tree. He had a fine pair of chief disciples named Khanda and Tissa. He had three gatherings of disciples-one of 6,800,000, one of 100,000, and one of 80,000-all of them mendicants who had ended their defilements. He had as chief attendant a mendicant named Asoka. His father was King Bandhuma, his birth mother was Queen Bandhumati, and their capital city was named Bandhumati. And such was his renunciation, such his going forth, such his striving, such his awakening, and such his rolling forth of the wheel of Dhamma. And good sir, after leading the spiritual life under that Buddha Vipassi we lost our desire for sensual pleasures and were reborn here.' - -And other deities came and similarly recounted the details of the Buddhas Sikhi, Vessabhu, Kakusandha, Konagamana, and Kassapa. - -In that order of gods, many hundreds of deities approached me, bowed, stood to one side, and said to me, 'In the present fortunate eon, good sir, you have arisen in the world, perfected and fully awakened. You were born as an aristocrat into an aristocrat family. Gotama is your clan. For you the life-span is short, brief, and fleeting. A long-lived person lives for a century or a little more. You were awakened at the root of a peepul tree. You have a fine pair of chief disciples named Sariputta and Moggallana. You have had one gathering of disciples-1,250 mendicants who had ended their defilements. You have as chief attendant a mendicant named Ananda. Your father is King Suddhodana, your birth mother was Queen Maya, and your capital city was Kapilavatthu. And such was your renunciation, such your going forth, such your striving, such your awakening, and such your rolling forth of the wheel of Dhamma. And good sir, after leading the spiritual life under you we lost our desire for sensual pleasures and were reborn here.' - -Then together with the Aviha gods I went to see the Atappa gods ... the Gods Fair to See ... and the Fair Seeing Gods. Then together with all these gods I went to see the Gods of Akanittha, where we had a similar conversation. - -And that is how the Realized One is able to recollect the caste, names, clans, life-span, chief disciples, and gatherings of disciples of the Buddhas of the past who have become completely extinguished, cut off proliferation, cut off the track, finished off the cycle, and transcended suffering. It is both because I have clearly comprehended the principle of the teachings, and also because the deities told me." - -That is what the Buddha said. Satisfied, the mendicants were happy with what the Buddha said. - - - - - -15. The Great Discourse on Causation: - -Mahanidana Sutta - - - - - -1. Dependent Origination - - -So I have heard. At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammasadamma. - -Then Venerable Ananda went up to the Buddha, bowed, sat down to one side, and said to him, "It's incredible, sir, it's amazing, in that this dependent origination is deep and appears deep, yet to me it seems as plain as can be." - -"Don't say that, Ananda, don't say that! This dependent origination is deep and appears deep. It is because of not understanding and not penetrating this teaching that this population has become tangled like string, knotted like a ball of thread, and matted like rushes and reeds, and it doesn't escape the places of loss, the bad places, the underworld, transmigration. - -When asked, 'Is there a specific condition for old age and death?' you should answer, 'There is.' If they say, 'What is a condition for old age and death?' you should answer, 'Rebirth is a condition for old age and death.' - -When asked, 'Is there a specific condition for rebirth?' you should answer, 'There is.' If they say, 'What is a condition for rebirth?' you should answer, 'Continued existence is a condition for rebirth.' - -When asked, 'Is there a specific condition for continued existence?' you should answer, 'There is.' If they say, 'What is a condition for continued existence?' you should answer, 'Grasping is a condition for continued existence.' - -When asked, 'Is there a specific condition for grasping?' you should answer, 'There is.' If they say, 'What is a condition for grasping?' you should answer, 'Craving is a condition for grasping.' - -When asked, 'Is there a specific condition for craving?' you should answer, 'There is.' If they say, 'What is a condition for craving?' you should answer, 'Feeling is a condition for craving.' - -When asked, 'Is there a specific condition for feeling?' you should answer, 'There is.' If they say, 'What is a condition for feeling?' you should answer, 'Contact is a condition for feeling.' - -When asked, 'Is there a specific condition for contact?' you should answer, 'There is.' If they say, 'What is a condition for contact?' you should answer, 'Name and form are conditions for contact.' - -When asked, 'Is there a specific condition for name and form?' you should answer, 'There is.' If they say, 'What is a condition for name and form?' you should answer, 'Consciousness is a condition for name and form.' - -When asked, 'Is there a specific condition for consciousness?' you should answer, 'There is.' If they say, 'What is a condition for consciousness?' you should answer, 'Name and form are conditions for consciousness.' - -So: name and form are conditions for consciousness. Consciousness is a condition for name and form. Name and form are conditions for contact. Contact is a condition for feeling. Feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates. - -'Rebirth is a condition for old age and death'-that's what I said. And this is a way to understand how this is so. Suppose there were totally and utterly no rebirth for anyone anywhere. That is, there were no rebirth of sentient beings into their various realms-of gods, fairies, spirits, creatures, humans, quadrupeds, birds, or reptiles, each into their own realm. When there's no rebirth at all, with the cessation of rebirth, would old age and death still be found?" - -"No, sir." - -"That's why this is the cause, source, origin, and condition of old age and death, namely rebirth. - -'Continued existence is a condition for rebirth'-that's what I said. And this is a way to understand how this is so. Suppose there were totally and utterly no continued existence for anyone anywhere. That is, continued existence in the sensual realm, the realm of luminous form, or the formless realm. When there's no continued existence at all, with the cessation of continued existence, would rebirth still be found?" - -"No, sir." - -"That's why this is the cause, source, origin, and condition of rebirth, namely continued existence. - -'Grasping is a condition for continued existence'-that's what I said. And this is a way to understand how this is so. Suppose there were totally and utterly no grasping for anyone anywhere. That is, grasping at sensual pleasures, views, precepts and observances, and theories of a self. When there's no grasping at all, with the cessation of grasping, would continued existence still be found?" - -"No, sir." - -"That's why this is the cause, source, origin, and condition of continued existence, namely grasping. - -'Craving is a condition for grasping'-that's what I said. And this is a way to understand how this is so. Suppose there were totally and utterly no craving for anyone anywhere. That is, craving for sights, sounds, smells, tastes, touches, and thoughts. When there's no craving at all, with the cessation of craving, would grasping still be found?" - -"No, sir." - -"That's why this is the cause, source, origin, and condition of grasping, namely craving. - -'Feeling is a condition for craving'-that's what I said. And this is a way to understand how this is so. Suppose there were totally and utterly no feeling for anyone anywhere. That is, feeling born of contact through the eye, ear, nose, tongue, body, and mind. When there's no feeling at all, with the cessation of feeling, would craving still be found?" - -"No, sir." - -"That's why this is the cause, source, origin, and condition of craving, namely feeling. - -So it is, Ananda, that feeling is a cause of craving. Craving is a cause of seeking. Seeking is a cause of gaining material possessions. Gaining material possessions is a cause of assessing. Assessing is a cause of desire and lust. Desire and lust is a cause of attachment. Attachment is a cause of possessiveness. Possessiveness is a cause of stinginess. Stinginess is a cause of safeguarding. Owing to safeguarding, many bad, unskillful things come to be: taking up the rod and the sword, quarrels, arguments, and fights, accusations, divisive speech, and lies. - -'Owing to safeguarding, many bad, unskillful things come to be: taking up the rod and the sword, quarrels, arguments, and fights, accusations, divisive speech, and lies'-that's what I said. And this is a way to understand how this is so. Suppose there were totally and utterly no safeguarding for anyone anywhere. When there's no safeguarding at all, with the cessation of safeguarding, would those many bad, unskillful things still come to be?" - -"No, sir." - -"That's why this is the cause, source, origin, and condition for the origination of those many bad, unskillful things, namely safeguarding. - -'Stinginess is a cause of safeguarding'-that's what I said. And this is a way to understand how this is so. Suppose there were totally and utterly no stinginess for anyone anywhere. When there's no stinginess at all, with the cessation of stinginess, would safeguarding still be found?" - -"No, sir." - -"That's why this is the cause, source, origin, and condition of safeguarding, namely stinginess. - -'Possessiveness is a cause of stinginess'-that's what I said. And this is a way to understand how this is so. Suppose there were totally and utterly no possessiveness for anyone anywhere. When there's no possessiveness at all, with the cessation of possessiveness, would stinginess still be found?" - -"No, sir." - -"That's why this is the cause, source, origin, and condition of stinginess, namely possessiveness. - -'Attachment is a cause of possessiveness'-that's what I said. And this is a way to understand how this is so. Suppose there were totally and utterly no attachment for anyone anywhere. When there's no attachment at all, with the cessation of attachment, would possessiveness still be found?" - -"No, sir." - -"That's why this is the cause, source, origin, and condition of possessiveness, namely attachment. - -'Desire and lust is a cause of attachment'-that's what I said. And this is a way to understand how this is so. Suppose there were totally and utterly no desire and lust for anyone anywhere. When there's no desire and lust at all, with the cessation of desire and lust, would attachment still be found?" - -"No, sir." - -"That's why this is the cause, source, origin, and condition of attachment, namely desire and lust. - -'Assessing is a cause of desire and lust'-that's what I said. And this is a way to understand how this is so. Suppose there were totally and utterly no assessing for anyone anywhere. When there's no assessing at all, with the cessation of assessing, would desire and lust still be found?" - -"No, sir." - -"That's why this is the cause, source, origin, and condition of desire and lust, namely assessing. - -'Gaining material possessions is a cause of assessing'-that's what I said. And this is a way to understand how this is so. Suppose there were totally and utterly no gaining of material possessions for anyone anywhere. When there's no gaining of material possessions at all, with the cessation of gaining material possessions, would assessing still be found?" - -"No, sir." - -"That's why this is the cause, source, origin, and condition of assessing, namely the gaining of material possessions. - -'Seeking is a cause of gaining material possessions'-that's what I said. And this is a way to understand how this is so. Suppose there were totally and utterly no seeking for anyone anywhere. When there's no seeking at all, with the cessation of seeking, would the gaining of material possessions still be found?" - -"No, sir." - -"That's why this is the cause, source, origin, and condition of gaining material possessions, namely seeking. - -'Craving is a cause of seeking'-that's what I said. And this is a way to understand how this is so. Suppose there were totally and utterly no craving for anyone anywhere. That is, craving for sensual pleasures, craving for continued existence, and craving to end existence. When there's no craving at all, with the cessation of craving, would seeking still be found?" - -"No, sir." - -"That's why this is the cause, source, origin, and condition of seeking, namely craving. And so, Ananda, these two things are united by the two aspects of feeling. - -'Contact is a condition for feeling'-that's what I said. And this is a way to understand how this is so. Suppose there were totally and utterly no contact for anyone anywhere. That is, contact through the eye, ear, nose, tongue, body, and mind. When there's no contact at all, with the cessation of contact, would feeling still be found?" - -"No, sir." - -"That's why this is the cause, source, origin, and condition of feeling, namely contact. - -'Name and form are conditions for contact'-that's what I said. And this is a way to understand how this is so. Suppose there were none of the features, attributes, signs, and details by which the category of mental phenomena is found. Would linguistic contact still be found in the category of physical phenomena?" - -"No, sir." - -"Suppose there were none of the features, attributes, signs, and details by which the category of physical phenomena is found. Would impingement contact still be found in the category of mental phenomena?" - -"No, sir." - -"Suppose there were none of the features, attributes, signs, and details by which the categories of mental or physical phenomena are found. Would either linguistic contact or impingement contact still be found?" - -"No, sir." - -"Suppose there were none of the features, attributes, signs, and details by which name and form are found. Would contact still be found?" - -"No, sir." - -"That's why this is the cause, source, origin, and condition of contact, namely name and form. - -'Consciousness is a condition for name and form'-that's what I said. And this is a way to understand how this is so. If consciousness were not conceived in the mother's womb, would name and form coagulate there?" - -"No, sir." - -"If consciousness, after being conceived in the mother's womb, were to be miscarried, would name and form be born into this state of existence?" - -"No, sir." - -"If the consciousness of a young boy or girl were to be cut off, would name and form achieve growth, increase, and maturity?" - -"No, sir." - -"That's why this is the cause, source, origin, and condition of name and form, namely consciousness. - -'Name and form are conditions for consciousness'-that's what I said. And this is a way to understand how this is so. If consciousness were not to become established in name and form, would the coming to be of the origin of suffering-of rebirth, old age, and death in the future-be found?" - -"No, sir." - -"That's why this is the cause, source, origin, and condition of consciousness, namely name and form. This is the extent to which one may be reborn, grow old, die, pass away, or reappear. This is how far the scope of language, terminology, and description extends; how far the sphere of wisdom extends; how far the cycle of rebirths continues so that this state of existence is to be found; namely, name and form together with consciousness. - - - - - -2. Describing the Self - - -How do those who describe the self describe it? They describe it as physical and limited: 'My self is physical and limited.' Or they describe it as physical and infinite: 'My self is physical and infinite.' Or they describe it as formless and limited: 'My self is formless and limited.' Or they describe it as formless and infinite: 'My self is formless and infinite.' - -Now, take those who describe the self as physical and limited. They describe the self as physical and limited in the present; or in some future life; or else they think: 'Though it is not like that, I will ensure it is provided with what it needs to become like that.' This being so, it's appropriate to say that a view of self as physical and limited underlies them. - -Now, take those who describe the self as physical and infinite ... formless and limited ... formless and infinite. They describe the self as formless and infinite in the present; or in some future life; or else they think: 'Though it is not like that, I will ensure it is provided with what it needs to become like that.' This being so, it's appropriate to say that a view of self as formless and infinite underlies them. That's how those who describe the self describe it. - - - - - -3. Not Describing the Self - - -How do those who don't describe the self not describe it? They don't describe it as physical and limited ... physical and infinite ... formless and limited ... formless and infinite: 'My self is formless and infinite.' - -Now, take those who don't describe the self as physical and limited ... physical and infinite ... formless and limited ... formless and infinite. They don't describe the self as formless and infinite in the present; or in some future life; and they don't think: 'Though it is not like that, I will ensure it is provided with what it needs to become like that.' This being so, it's appropriate to say that a view of self as formless and infinite doesn't underlie them. That's how those who don't describe the self don't describe it. - - - - - -4. Regarding a Self - - -How do those who regard the self regard it? They regard feeling as self: 'Feeling is my self.' Or they regard it like this: 'Feeling is definitely not my self. My self does not experience feeling.' Or they regard it like this: 'Feeling is definitely not my self. But it's not that my self does not experience feeling. My self feels, for my self is liable to feel.' - -Now, as to those who say: 'Feeling is my self.' You should say this to them: 'Reverend, there are three feelings: pleasant, painful, and neutral. Which one of these do you regard as self?' Ananda, at a time when you feel a pleasant feeling, you don't feel a painful or neutral feeling; you only feel a pleasant feeling. At a time when you feel a painful feeling, you don't feel a pleasant or neutral feeling; you only feel a painful feeling. At a time when you feel a neutral feeling, you don't feel a pleasant or painful feeling; you only feel a neutral feeling. - -Pleasant feelings, painful feelings, and neutral feelings are all impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease. When feeling a pleasant feeling they think: 'This is my self.' When their pleasant feeling ceases they think: 'My self has disappeared.' When feeling a painful feeling they think: 'This is my self.' When their painful feeling ceases they think: 'My self has disappeared.' When feeling a neutral feeling they think: 'This is my self.' When their neutral feeling ceases they think: 'My self has disappeared.' So those who say 'feeling is my self' regard as self that which is evidently impermanent, a mixture of pleasure and pain, and liable to rise and fall. That's why it's not acceptable to regard feeling as self. - -Now, as to those who say: 'Feeling is definitely not my self. My self does not experience feeling.' You should say this to them, 'But reverend, where there is nothing felt at all, would the thought "I am" occur there?'" - -"No, sir." - -"That's why it's not acceptable to regard self as that which does not experience feeling. - -Now, as to those who say: 'Feeling is definitely not my self. But it's not that my self does not experience feeling. My self feels, for my self is liable to feel.' You should say this to them, 'Suppose feelings were to totally and utterly cease without anything left over. When there's no feeling at all, with the cessation of feeling, would the thought "I am this" occur there?'" - -"No, sir." - -"That's why it's not acceptable to regard self as that which is liable to feel. - -Not regarding anything in this way, they don't grasp at anything in the world. Not grasping, they're not anxious. Not being anxious, they personally become extinguished. They understand: 'Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.' - -It wouldn't be appropriate to say that a mendicant whose mind is freed like this holds the following views: 'A Realized One exists after death'; 'A Realized One doesn't exist after death'; 'A Realized One both exists and doesn't exist after death'; 'A Realized One neither exists nor doesn't exist after death'. - -Why is that? A mendicant is freed by directly knowing this: how far language and the scope of language extend; how far terminology and the scope of terminology extend; how far description and the scope of description extend; how far wisdom and the sphere of wisdom extend; how far the cycle of rebirths and its continuation extend. It wouldn't be appropriate to say that a mendicant freed by directly knowing this holds the view: 'There is no such thing as knowing and seeing.' - - - - - -5. Planes of Consciousness - - -Ananda, there are seven planes of consciousness and two dimensions. What seven? - -There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld. This is the first plane of consciousness. - -There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in Brahma's Host through the first absorption. This is the second plane of consciousness. - -There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance. This is the third plane of consciousness. - -There are sentient beings that are unified in body and unified in perception, such as the gods replete with glory. This is the fourth plane of consciousness. - -There are sentient beings that have gone totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that 'space is infinite', they have been reborn in the dimension of infinite space. This is the fifth plane of consciousness. - -There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that 'consciousness is infinite', they have been reborn in the dimension of infinite consciousness. This is the sixth plane of consciousness. - -There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that 'there is nothing at all', they have been reborn in the dimension of nothingness. This is the seventh plane of consciousness. - -Then there's the dimension of non-percipient beings, and secondly, the dimension of neither perception nor non-perception. - -Now, regarding these seven planes of consciousness and two dimensions, is it appropriate for someone who understands them-and their origin, ending, gratification, drawback, and escape-to take pleasure in them?" - -"No, sir." - -"When a mendicant, having truly understood the origin, ending, gratification, drawback, and escape regarding these seven planes of consciousness and these two dimensions, is freed by not grasping, they're called a mendicant who is freed by wisdom. - - - - - -6. The Eight Liberations - - -Ananda, there are these eight liberations. What eight? - -Having physical form, they see visions. This is the first liberation. - -Not perceiving form internally, they see visions externally. This is the second liberation. - -They're focused only on beauty. This is the third liberation. - -Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that 'space is infinite', they enter and remain in the dimension of infinite space. This is the fourth liberation. - -Going totally beyond the dimension of infinite space, aware that 'consciousness is infinite', they enter and remain in the dimension of infinite consciousness. This is the fifth liberation. - -Going totally beyond the dimension of infinite consciousness, aware that 'there is nothing at all', they enter and remain in the dimension of nothingness. This is the sixth liberation. - -Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception. This is the seventh liberation. - -Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling. This is the eighth liberation. - -These are the eight liberations. - -When a mendicant enters into and withdraws from these eight liberations-in forward order, in reverse order, and in forward and reverse order-wherever they wish, whenever they wish, and for as long as they wish; and when they realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements, they're called a mendicant who is freed both ways. And, Ananda, there is no other freedom both ways that is better or finer than this." - -That is what the Buddha said. Satisfied, Venerable Ananda was happy with what the Buddha said. - - - - - -16. The Great Discourse on the Buddha's Extinguishment: - -Mahaparinibbana Sutta - - - - -So I have heard. At one time the Buddha was staying near Rajagaha, on the Vulture's Peak Mountain. Now at that time King Ajatasattu Vedehiputta of Magadha wanted to invade the Vajjis. He declared: "I shall wipe out these Vajjis, so mighty and powerful! I shall destroy them, and lay ruin and devastation upon them!" - -And then King Ajatasattu addressed Vassakara the brahmin minister of Magadha, "Please, brahmin, go to the Buddha, and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably. And then say: 'Sir, King Ajatasattu Vedehiputta of Magadha wants to invade the Vajjis. He says, "I shall wipe out these Vajjis, so mighty and powerful! I shall destroy them, and lay ruin and devastation upon them!"' Remember well how the Buddha answers and tell it to me. For Realized Ones say nothing that is not so." - - - - - -1. The Brahmin Vassakara - - -"Yes, sir," Vassakara replied. He had the finest carriages harnessed. Then he mounted a fine carriage and, along with other fine carriages, set out from Rajagaha for the Vulture's Peak Mountain. He went by carriage as far as the terrain allowed, then descended and approached the Buddha on foot, and exchanged greetings with him. - -When the greetings and polite conversation were over, he sat down to one side and said to the Buddha, "Master Gotama, King Ajatasattu Vedehiputta of Magadha bows with his head to your feet. He asks if you are healthy and well, nimble, strong, and living comfortably. Master Gotama, King Ajatasattu wants to invade the Vajjis. He has declared: 'I shall wipe out these Vajjis, so mighty and powerful! I shall destroy them, and lay ruin and devastation upon them!'" - - - - - -2. Principles That Prevent Decline - - -Now at that time Venerable Ananda was standing behind the Buddha fanning him. Then the Buddha said to him, "Ananda, have you heard that the Vajjis meet frequently and have many meetings?" - -"I have heard that, sir." - -"As long as the Vajjis meet frequently and have many meetings, they can expect growth, not decline. - -Ananda, have you heard that the Vajjis meet in harmony, leave in harmony, and carry on their business in harmony?" - -"I have heard that, sir." - -"As long as the Vajjis meet in harmony, leave in harmony, and carry on their business in harmony, they can expect growth, not decline. - -Ananda, have you heard that the Vajjis don't make new decrees or abolish existing decrees, but proceed having undertaken the traditional Vajjian principles as they have been decreed?" - -"I have heard that, sir." - -"As long as the Vajjis don't make new decrees or abolish existing decrees, but proceed having undertaken the traditional Vajjian principles as they have been decreed, they can expect growth, not decline. - -Ananda, have you heard that the Vajjis honor, respect, esteem, and venerate Vajjian elders, and think them worth listening to?" - -"I have heard that, sir." - -"As long as the Vajjis honor, respect, esteem, and venerate Vajjian elders, and think them worth listening to, they can expect growth, not decline. - -Ananda, have you heard that the Vajjis don't rape or abduct women or girls from their families and force them to live with them?" - -"I have heard that, sir." - -"As long as the Vajjis don't rape or abduct women or girls from their families and force them to live with them, they can expect growth, not decline. - -Ananda, have you heard that the Vajjis honor, respect, esteem, and venerate the Vajjian shrines, whether inner or outer, not neglecting the proper spirit-offerings that were given and made in the past?" - -"I have heard that, sir." - -"As long as the Vajjis honor, respect, esteem, and venerate the Vajjian shrines, whether inner or outer, not neglecting the proper spirit-offerings that were given and made in the past, they can expect growth, not decline. - -Ananda, have you heard that the Vajjis arrange for proper protection, shelter, and security for perfected ones, so that more perfected ones might come to the realm and those already here may live in comfort?" - -"I have heard that, sir." - -"As long as the Vajjis arrange for proper protection, shelter, and security for perfected ones, so that more perfected ones might come to the realm and those already here may live in comfort, they can expect growth, not decline." - -Then the Buddha said to Vassakara, "Brahmin, this one time I was staying near Vesali at the Sarandada woodland shrine. There I taught the Vajjis these seven principles that prevent decline. As long as these seven principles that prevent decline last among the Vajjis, and as long as the Vajjis are seen following them, they can expect growth, not decline." - -When the Buddha had spoken, Vassakara said to him, "Master Gotama, if the Vajjis follow even a single one of these principles they can expect growth, not decline. How much more so all seven! King Ajatasattu cannot defeat the Vajjis in war, unless by diplomacy or by sowing dissension. Well, now, Master Gotama, I must go. I have many duties, and much to do." - -"Please, brahmin, go at your convenience." Then Vassakara the brahmin, having approved and agreed with what the Buddha said, got up from his seat and left. - - - - - -3. Principles That Prevent Decline Among the Mendicants - - -Soon after he had left, the Buddha said to Ananda, "Go, Ananda, gather all the mendicants staying in the vicinity of Rajagaha together in the assembly hall." - -"Yes, sir," replied Ananda. He did what the Buddha asked. Then he went back, bowed, stood to one side, and said to him, "Sir, the mendicant Sangha has assembled. Please, sir, go at your convenience." - -Then the Buddha went to the assembly hall, where he sat on the seat spread out and addressed the mendicants: "Mendicants, I will teach you these seven principles that prevent decline. Listen and pay close attention, I will speak." - -"Yes, sir," they replied. The Buddha said this: - -"As long as the mendicants meet frequently and have many meetings, they can expect growth, not decline. - -As long as the mendicants meet in harmony, leave in harmony, and carry on their business in harmony, they can expect growth, not decline. - -As long as the mendicants don't make new decrees or abolish existing decrees, but undertake and follow the training rules as they have been decreed, they can expect growth, not decline. - -As long as the mendicants honor, respect, esteem, and venerate the senior mendicants-of long standing, long gone forth, fathers and leaders of the Sangha-and think them worth listening to, they can expect growth, not decline. - -As long as the mendicants don't fall under the sway of arisen craving for future lives, they can expect growth, not decline. - -As long as the mendicants take care to live in wilderness lodgings, they can expect growth, not decline. - -As long as the mendicants individually establish mindfulness, so that more good-hearted spiritual companions might come, and those that have already come may live comfortably, they can expect growth, not decline. - -As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline. - -I will teach you seven more principles that prevent decline. ... - -As long as the mendicants don't relish work, loving it and liking to relish it, they can expect growth, not decline. - -As long as they don't enjoy talk ... - -sleep ... - -company ... - -they don't have wicked desires, falling under the sway of wicked desires ... - -they don't have bad friends, companions, and associates ... - -they don't stop half-way after achieving some insignificant distinction, they can expect growth, not decline. - -As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline. - -I will teach you seven more principles that prevent decline. ... As long as the mendicants are faithful ... conscientious ... prudent ... learned ... energetic ... mindful ... wise, they can expect growth, not decline. As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline. - -I will teach you seven more principles that prevent decline. ... - -As long as the mendicants develop the awakening factors of mindfulness ... investigation of principles ... energy ... rapture ... tranquility ... immersion ... equanimity, they can expect growth, not decline. - -As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline. - -I will teach you seven more principles that prevent decline. ... - -As long as the mendicants develop the perceptions of impermanence ... not-self ... ugliness ... drawbacks ... giving up ... fading away ... cessation, they can expect growth, not decline. - -As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline. - -I will teach you six principles that prevent decline. ... - -As long as the mendicants consistently treat their spiritual companions with bodily kindness ... verbal kindness ... and mental kindness both in public and in private, they can expect growth, not decline. - -As long as the mendicants share without reservation any material possessions they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions, they can expect growth, not decline. - -As long as the mendicants live according to the precepts shared with their spiritual companions, both in public and in private-such precepts as are unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion-they can expect growth, not decline. - -As long as the mendicants live according to the view shared with their spiritual companions, both in public and in private-the view that is noble and emancipating, and leads one who practices it to the complete end of suffering-they can expect growth, not decline. - -As long as these six principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline." - -And while staying there at the Vulture's Peak the Buddha often gave this Dhamma talk to the mendicants: - -"Such is ethics, such is immersion, such is wisdom. When immersion is imbued with ethics it's very fruitful and beneficial. When wisdom is imbued with immersion it's very fruitful and beneficial. When the mind is imbued with wisdom it is rightly freed from the defilements, namely, the defilements of sensuality, desire to be reborn, and ignorance." - -When the Buddha had stayed in Rajagaha as long as he wished, he addressed Venerable Ananda, "Come, Ananda, let's go to Ambalatthika." - -"Yes, sir," Ananda replied. Then the Buddha together with a large Sangha of mendicants arrived at Ambalatthika, where he stayed in the royal rest-house. And while staying there, too, he often gave this Dhamma talk to the mendicants: - -"Such is ethics, such is immersion, such is wisdom. When immersion is imbued with ethics it's very fruitful and beneficial. When wisdom is imbued with immersion it's very fruitful and beneficial. When the mind is imbued with wisdom it is rightly freed from the defilements, namely, the defilements of sensuality, desire to be reborn, and ignorance." - -When the Buddha had stayed in Ambalatthika as long as he wished, he addressed Venerable Ananda, "Come, Ananda, let's go to Nalanda." - -"Yes, sir," Ananda replied. Then the Buddha together with a large Sangha of mendicants arrived at Nalanda, where he stayed in Pavarika's mango grove. - - - - - -4. Sariputta's Lion's Roar - - -Then Sariputta went up to the Buddha, bowed, sat down to one side, and said to him, "Sir, I have such confidence in the Buddha that I believe there's no other ascetic or brahmin-whether past, future, or present-whose direct knowledge is superior to the Buddha when it comes to awakening." - -"That's a grand and dramatic statement, Sariputta. You've roared a definitive, categorical lion's roar, saying: 'I have such confidence in the Buddha that I believe there's no other ascetic or brahmin-whether past, future, or present-whose direct knowledge is superior to the Buddha when it comes to awakening.' - -What about all the perfected ones, the fully awakened Buddhas who lived in the past? Have you comprehended their minds to know that those Buddhas had such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?" - -"No, sir." - -"And what about all the perfected ones, the fully awakened Buddhas who will live in the future? Have you comprehended their minds to know that those Buddhas will have such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?" - -"No, sir." - -"And what about me, the perfected one, the fully awakened Buddha at present? Have you comprehended my mind to know that I have such ethics, or such teachings, or such wisdom, or such meditation, or such freedom?" - -"No, sir." - -"Well then, Sariputta, given that you don't comprehend the minds of Buddhas past, future, or present, what exactly are you doing, making such a grand and dramatic statement, roaring such a definitive, categorical lion's roar?" - -"Sir, though I don't comprehend the minds of Buddhas past, future, and present, still I understand this by inference from the teaching. Suppose there was a king's frontier citadel with fortified embankments, ramparts, and arches, and a single gate. And it has a gatekeeper who is astute, competent, and intelligent. He keeps strangers out and lets known people in. As he walks around the patrol path, he doesn't see a hole or cleft in the wall, not even one big enough for a cat to slip out. He thinks: 'Whatever sizable creatures enter or leave the citadel, all of them do so via this gate.' - -In the same way, I understand this by inference from the teaching: 'All the perfected ones, fully awakened Buddhas-whether past, future, or present-give up the five hindrances, corruptions of the heart that weaken wisdom. Their mind is firmly established in the four kinds of mindfulness meditation. They correctly develop the seven awakening factors. And they wake up to the supreme perfect awakening.'" - -And while staying at Nalanda, too, the Buddha often gave this Dhamma talk to the mendicants: - -"Such is ethics, such is immersion, such is wisdom. When immersion is imbued with ethics it's very fruitful and beneficial. When wisdom is imbued with immersion it's very fruitful and beneficial. When the mind is imbued with wisdom it is rightly freed from the defilements, namely, the defilements of sensuality, desire to be reborn, and ignorance." - - - - - -5. The Drawbacks of Unethical Conduct - - -When the Buddha had stayed in Nalanda as long as he wished, he addressed Venerable Ananda, "Come, Ananda, let's go to Pataligama." - -"Yes, sir," Ananda replied. Then the Buddha together with a large Sangha of mendicants arrived at Pataligama. - -The lay followers of Pataligama heard that he had arrived. So they went to see him, bowed, sat down to one side, and said to him, "Sir, please consent to come to our guest house." The Buddha consented in silence. - -Then, knowing that the Buddha had consented, the lay followers of Pataligama got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right. Then they went to the guest house, where they spread carpets all over, prepared seats, set up a water jar, and placed a lamp. Then they went back to the Buddha, bowed, stood to one side, and told him of their preparations, saying: "Please, sir, come at your convenience." - -In the morning, the Buddha robed up and, taking his bowl and robe, went to the guest house together with the Sangha of mendicants. Having washed his feet he entered the guest house and sat against the central column facing east. The Sangha of mendicants also washed their feet, entered the guest house, and sat against the west wall facing east, with the Buddha right in front of them. The lay followers of Pataligama also washed their feet, entered the guest house, and sat against the east wall facing west, with the Buddha right in front of them. - -Then the Buddha addressed them: - -"Householders, there are these five drawbacks for an unethical person because of their failure in ethics. What five? - -Firstly, an unethical person loses substantial wealth on account of negligence. This is the first drawback for an unethical person because of their failure in ethics. - -Furthermore, an unethical person gets a bad reputation. This is the second drawback. - -Furthermore, an unethical person enters any kind of assembly timid and embarrassed, whether it's an assembly of aristocrats, brahmins, householders, or ascetics. This is the third drawback. - -Furthermore, an unethical person dies feeling lost. This is the fourth drawback. - -Furthermore, an unethical person, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell. This is the fifth drawback. - -These are the five drawbacks for an unethical person because of their failure in ethics. - - - - - -6. The Benefits of Ethical Conduct - - -There are these five benefits for an ethical person because of their accomplishment in ethics. What five? - -Firstly, an ethical person gains substantial wealth on account of diligence. This is the first benefit. - -Furthermore, an ethical person gets a good reputation. This is the second benefit. - -Furthermore, an ethical person enters any kind of assembly bold and self-assured, whether it's an assembly of aristocrats, brahmins, householders, or ascetics. This is the third benefit. - -Furthermore, an ethical person dies not feeling lost. This is the fourth benefit. - -Furthermore, when an ethical person's body breaks up, after death, they're reborn in a good place, a heavenly realm. This is the fifth benefit. - -These are the five benefits for an ethical person because of their accomplishment in ethics." - -The Buddha spent most of the night educating, encouraging, firing up, and inspiring the lay followers of Pataligama with a Dhamma talk. Then he dismissed them, "The night is getting late, householders. Please go at your convenience." - -"Yes, sir," replied the lay followers of Pataligama. They got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right, before leaving. Soon after they left the Buddha entered a private cubicle. - - - - - -7. Building a Citadel - - -Now at that time the Magadhan ministers Sunidha and Vassakara were building a citadel at Pataligama to keep the Vajjis out. At that time thousands of deities were taking possession of building sites in Pataligama. Illustrious rulers or royal ministers inclined to build houses at sites possessed by illustrious deities. Middling rulers or royal ministers inclined to build houses at sites possessed by middling deities. Lesser rulers or royal ministers inclined to build houses at sites possessed by lesser deities. - -With clairvoyance that is purified and superhuman, the Buddha saw those deities taking possession of building sites in Pataligama. The Buddha rose at the crack of dawn and addressed Ananda, "Ananda, who is building a citadel at Pataligama?" - -"Sir, the Magadhan ministers Sunidha and Vassakara are building a citadel to keep the Vajjis out." - -"It's as if they were building the citadel in consultation with the gods of the Thirty-Three. With clairvoyance that is purified and superhuman, I saw those deities taking possession of building sites. Illustrious rulers or royal ministers inclined to build houses at sites possessed by illustrious deities. Middling rulers or royal ministers inclined to build houses at sites possessed by middling deities. Lesser rulers or royal ministers inclined to build houses at sites possessed by lesser deities. As far as the civilized region extends, as far as the trading zone extends, this will be the chief city: the Pataliputta trade center. But Pataliputta will face three threats: from fire, flood, and dissension." - -Then the Magadhan ministers Sunidha and Vassakara approached the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, they stood to one side and said, "Would Master Gotama together with the mendicant Sangha please accept today's meal from me?" The Buddha consented in silence. - -Then, knowing that the Buddha had consented, they went to their own guest house, where they had a variety of delicious foods prepared. Then they had the Buddha informed of the time, saying, "It's time, Master Gotama, the meal is ready." - -Then the Buddha robed up in the morning and, taking his bowl and robe, went to their guest house together with the mendicant Sangha, where he sat on the seat spread out. Then Sunidha and Vassakara served and satisfied the mendicant Sangha headed by the Buddha with their own hands with a variety of delicious foods. When the Buddha had eaten and washed his hand and bowl, Sunidha and Vassakara took a low seat and sat to one side. - -The Buddha expressed his appreciation with these verses: - -"In the place he makes his dwelling, - -having fed the astute - -and the virtuous here, - -the restrained spiritual practitioners, - -he should dedicate an offering - -to the deities there. - -Venerated, they venerate him; - -honored, they honor him. - -After that they have compassion for him, - -like a mother for the child at her breast. - -A man beloved of the deities - -always sees nice things." - - - -When the Buddha had expressed his appreciation to Sunidha and Vassakara with these verses, he got up from his seat and left. - -Sunidha and Vassakara followed behind the Buddha, thinking, "The gate through which the ascetic Gotama departs today shall be named the Gotama Gate. The ford at which he crosses the Ganges River shall be named the Gotama Ford." - -Then the gate through which the Buddha departed was named the Gotama Gate. - -Then the Buddha came to the Ganges River. - -Now at that time the Ganges was full to the brim so a crow could drink from it. Wanting to cross from the near to the far shore, some people were seeking a boat, some a dinghy, while some were tying up a raft. But, as easily as a strong person would extend or contract their arm, the Buddha, together with the mendicant Sangha, vanished from the near shore and landed on the far shore. - -He saw all those people wanting to cross over. Knowing the meaning of this, on that occasion the Buddha was inspired to exclaim: - -"Those who cross a river or stream - -have built a bridge and left the marshes behind. - -While some people are still tying a raft, - -intelligent people have crossed over." - - - - - -8. Talk on the Noble Truths - - -Then the Buddha said to Venerable Ananda, "Come, Ananda, let's go to Kotigama." - -"Yes, sir," Ananda replied. Then the Buddha together with a large Sangha of mendicants arrived at Kotigama, and stayed there. - -There he addressed the mendicants: - -"Mendicants, not understanding and not penetrating four noble truths, both you and I have wandered and transmigrated for such a very long time. What four? The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. These noble truths of suffering, origin, cessation, and the path have been understood and comprehended. Craving for continued existence has been cut off; the attachment to continued existence is ended; now there are no more future lives." - -That is what the Buddha said. Then the Holy One, the Teacher, went on to say: - -"Because of not truly seeing - -the four noble truths, - -we have transmigrated for a long time - -from one rebirth to the next. - -But now that these truths have been seen, - -the attachment to rebirth is eradicated. - -The root of suffering is cut off, - -now there are no more future lives." - - - -And while staying at Kotigama, too, the Buddha often gave this Dhamma talk to the mendicants: - -"Such is ethics, such is immersion, such is wisdom. When immersion is imbued with ethics it's very fruitful and beneficial. When wisdom is imbued with immersion it's very fruitful and beneficial. When the mind is imbued with wisdom it is rightly freed from the defilements, namely, the defilements of sensuality, desire to be reborn, and ignorance." - - - - - -9. The Deaths in Nadika - - -When the Buddha had stayed in Kotigama as long as he wished, he said to Ananda, "Come, Ananda, let's go to Nadika." - -"Yes, sir," Ananda replied. Then the Buddha together with a large Sangha of mendicants arrived at Nadika, where he stayed in the brick house. - -Then Venerable Ananda went up to the Buddha, bowed, sat down to one side, and said to him, "Sir, the monk named Salha has passed away in Nadika. Where has he been reborn in his next life? The nun named Nanda, the layman named Sudatta, and the laywoman named Sujata have passed away in Nadika. Where have they been reborn in the next life? The laymen named Kakkata, Kalibha, Nikata, Katissaha, Tuttha, Santuttha, Bhadda, and Subhadda have passed away in Nadika. Where have they been reborn in the next life?" - -"Ananda, the monk Salha had realized the undefiled freedom of heart and freedom by wisdom in this very life, having realized it with his own insight due to the ending of defilements. - -The nun Nanda had ended the five lower fetters. She's been reborn spontaneously, and will be extinguished there, not liable to return from that world. - -The layman Sudatta had ended three fetters, and weakened greed, hate, and delusion. He's a once-returner; he will come back to this world once only, then make an end of suffering. - -The laywoman Sujata had ended three fetters. She's a stream-enterer, not liable to be reborn in the underworld, bound for awakening. - -The laymen Kakkata, Kalibha, Nikata, Katissaha, Tuttha, Santuttha, Bhadda, and and Subhadda had ended the five lower fetters. They've been reborn spontaneously, and will be extinguished there, not liable to return from that world. - -Over fifty laymen in Nadika have passed away having ended the five lower fetters. They've been reborn spontaneously, and will be extinguished there, not liable to return from that world. - -More than ninety laymen in Nadika have passed away having ended three fetters, and weakened greed, hate, and delusion. They're once-returners, who will come back to this world once only, then make an end of suffering. - -In excess of five hundred laymen in Nadika have passed away having ended three fetters. They're stream-enterers, not liable to be reborn in the underworld, bound for awakening. - - - - - -10. The Mirror of the Teaching - - -It's hardly surprising that a human being should pass away. But if you should come and ask me about it each and every time someone passes away, that would be a bother for me. - -So Ananda, I will teach you the explanation of the Dhamma called 'the mirror of the teaching'. A noble disciple who has this may declare of themselves: 'I've finished with rebirth in hell, the animal realm, and the ghost realm. I've finished with all places of loss, bad places, the underworld. I am a stream-enterer! I'm not liable to be reborn in the underworld, and am bound for awakening.' - -And what is that mirror of the teaching? - -It's when a noble disciple has experiential confidence in the Buddha: 'That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.' - -They have experiential confidence in the teaching: 'The teaching is well explained by the Buddha-visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.' - -They have experiential confidence in the Sangha: 'The Sangha of the Buddha's disciples is practicing the way that's good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Sangha of the Buddha's disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.' - -And a noble disciple's ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. - -This is that mirror of the teaching." - -And while staying there in Nadika the Buddha often gave this Dhamma talk to the mendicants: - -"Such is ethics, such is immersion, such is wisdom. When immersion is imbued with ethics it's very fruitful and beneficial. When wisdom is imbued with immersion it's very fruitful and beneficial. When the mind is imbued with wisdom it is rightly freed from the defilements, namely, the defilements of sensuality, desire to be reborn, and ignorance." - -When the Buddha had stayed in Nadika as long as he wished, he addressed Venerable Ananda, "Come, Ananda, let's go to Vesali." - -"Yes, sir," Ananda replied. Then the Buddha together with a large Sangha of mendicants arrived at Vesali, where he stayed in Ambapali's mango grove. - -There the Buddha addressed the mendicants: - -"Mendicants, a mendicant should live mindful and aware. This is my instruction to you. - -And how is a mendicant mindful? It's when a mendicant meditates by observing an aspect of the body-keen, aware, and mindful, rid of desire and aversion for the world. They meditate observing an aspect of feelings ... mind ... principles-keen, aware, and mindful, rid of desire and aversion for the world. That's how a mendicant is mindful. - -And how is a mendicant aware? It's when a mendicant acts with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent. That's how a mendicant is aware. A mendicant should live mindful and aware. This is my instruction to you." - - - - - -11. Ambapali the Courtesan - - -Ambapali the courtesan heard that the Buddha had arrived and was staying in her mango grove. She had the finest carriages harnessed. Then she mounted a fine carriage and, along with other fine carriages, set out from Vesali for her own park. She went by carriage as far as the terrain allowed, then descended and approached the Buddha on foot. She bowed and sat down to one side. The Buddha educated, encouraged, fired up, and inspired her with a Dhamma talk. - -Then she said to the Buddha, "Sir, may the Buddha together with the mendicant Sangha please accept tomorrow's meal from me." The Buddha consented in silence. Then, knowing that the Buddha had consented, Ambapali got up from her seat, bowed, and respectfully circled the Buddha, keeping him on her right, before leaving. - -The Licchavis of Vesali also heard that the Buddha had arrived and was staying in Ambapali's mango grove. They had the finest carriages harnessed. Then they mounted a fine carriage and, along with other fine carriages, set out from Vesali. Some of the Licchavis were in blue, of blue color, clad in blue, adorned with blue. And some were similarly colored in yellow, red, or white. - -Then Ambapali the courtesan collided with those Licchavi youths, axle to axle, wheel to wheel, yoke to yoke. The Licchavis said to her, "What the hell, Ambapali, are you doing colliding with us axle to axle, wheel to wheel, yoke to yoke?" - -"Well, my lords, it's because I've invited the Buddha for tomorrow's meal together with the mendicant Sangha." - -"Girl, give us that meal for a hundred thousand!" - -"My lords, even if you were to give me Vesali with her fiefdoms, I still wouldn't give that meal to you." - -Then the Licchavis snapped their fingers, saying, "We've been beaten by the mango-matron! We've been beaten by the mango-matron!" Then they continued on to Ambapali's grove. - -The Buddha saw them coming off in the distance, and addressed the mendicants: "Any of the mendicants who've never seen the gods of the Thirty-Three, just have a look at the assembly of Licchavis. See the assembly of Licchavis, check them out: they're just like the Thirty-Three!" - -The Licchavis went by carriage as far as the terrain allowed, then descended and approached the Buddha on foot. They bowed to the Buddha, sat down to one side, and the Buddha educated, encouraged, fired up, and inspired them with a Dhamma talk. - -Then they said to the Buddha, "Sir, may the Buddha together with the mendicant Sangha please accept tomorrow's meal from us." - -Then the Buddha said to the Licchavis, "I have already accepted tomorrow's meal from Ambapali the courtesan." - -Then the Licchavis snapped their fingers, saying, "We've been beaten by the mango-matron! We've been beaten by the mango-matron!" - -And then those Licchavis approved and agreed with what the Buddha said. They got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right, before leaving. - -And when the night had passed Ambapali had a variety of delicious foods prepared in her own park. Then she had the Buddha informed of the time, saying, "Sir, it's time. The meal is ready." - -Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Ambapali together with the mendicant Sangha, where he sat on the seat spread out. Then Ambapali served and satisfied the mendicant Sangha headed by the Buddha with her own hands with a variety of delicious foods. - -When the Buddha had eaten and washed his hands and bowl, Ambapali took a low seat, sat to one side, and said to the Buddha, "Sir, I present this park to the mendicant Sangha headed by the Buddha." - -The Buddha accepted the park. - -Then the Buddha educated, encouraged, fired up, and inspired her with a Dhamma talk, after which he got up from his seat and left. - -And while staying at Vesali, too, the Buddha often gave this Dhamma talk to the mendicants: - -"Such is ethics, such is immersion, such is wisdom. When immersion is imbued with ethics it's very fruitful and beneficial. When wisdom is imbued with immersion it's very fruitful and beneficial. When the mind is imbued with wisdom it is rightly freed from the defilements, namely, the defilements of sensuality, desire to be reborn, and ignorance." - - - - - -12. Commencing the Rains at Beluva - - -When the Buddha had stayed in Ambapali's grove as long as he wished, he addressed Venerable Ananda, "Come, Ananda, let's go to the little village of Beluva." - -"Yes, sir," Ananda replied. Then the Buddha together with a large Sangha of mendicants arrived at the little village of Beluva, and stayed there. - -There the Buddha addressed the mendicants: "Mendicants, please enter the rainy season residence with whatever friends or acquaintances you have around Vesali. I'll commence the rainy season residence right here in the little village of Beluva." - -"Yes, sir," those mendicants replied. They did as the Buddha said, while the Buddha commenced the rainy season residence right there in the little village of Beluva. - -After the Buddha had commenced the rainy season residence, he fell severely ill, struck by dreadful pains, close to death. But he endured with mindfulness and situational awareness, without worrying. Then it occurred to the Buddha, "It would not be appropriate for me to become fully extinguished before informing my attendants and taking leave of the mendicant Sangha. Why don't I forcefully suppress this illness, stabilize the life force, and live on?" - -So that is what he did. Then the Buddha's illness died down. - -Soon after the Buddha had recovered from that sickness, he came out from his dwelling and sat in the shade of the porch on the seat spread out. Then Venerable Ananda went up to the Buddha, bowed, sat down to one side, and said to him, "Sir, it's fantastic that the Buddha is comfortable and well. Because when the Buddha was sick, my body felt like it was drugged. I was disorientated, and the teachings weren't clear to me. Still, at least I was consoled by the thought that the Buddha won't become fully extinguished without making some statement regarding the Sangha of mendicants." - -"But what could the mendicant Sangha expect from me, Ananda? I've taught the Dhamma without making any distinction between secret and public teachings. The Realized One doesn't have the closed fist of a teacher when it comes to the teachings. If there's anyone who thinks: 'I'll take charge of the Sangha of mendicants,' or 'the Sangha of mendicants is meant for me,' let them make a statement regarding the Sangha. But the Realized One doesn't think like this, so why should he make some statement regarding the Sangha? - -I'm now old, elderly and senior. I'm advanced in years and have reached the final stage of life. I'm currently eighty years old. Just as a decrepit cart keeps going by relying on straps, in the same way, the Realized One's body keeps going by relying on straps, or so you'd think. Sometimes the Realized One, not focusing on any signs, and with the cessation of certain feelings, enters and remains in the signless immersion of the heart. Only then does the Realized One's body become more comfortable. - -So Ananda, be your own island, your own refuge, with no other refuge. Let the teaching be your island and your refuge, with no other refuge. And how does a mendicant do this? It's when a mendicant meditates by observing an aspect of the body-keen, aware, and mindful, rid of desire and aversion for the world. They meditate observing an aspect of feelings ... mind ... principles-keen, aware, and mindful, rid of desire and aversion for the world. That's how a mendicant is their own island, their own refuge, with no other refuge. That's how the teaching is their island and their refuge, with no other refuge. - -Whether now or after I have passed, any who shall live as their own island, their own refuge, with no other refuge; with the teaching as their island and their refuge, with no other refuge-those mendicants of mine who want to train shall be among the best of the best." - - - - - -13. An Obvious Hint - - -Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesali for alms. Then, after the meal, on his return from alms-round, he addressed Venerable Ananda: "Ananda, get your sitting cloth. Let's go to the Capala shrine for the day's meditation." - -"Yes, sir," replied Ananda. Taking his sitting cloth he followed behind the Buddha. - -Then the Buddha went up to the Capala shrine, where he sat on the seat spread out. Ananda bowed to the Buddha and sat down to one side. - -The Buddha said to him: "Ananda, Vesali is lovely. And the Udena, Gotamaka, Sattamba, Bahuputta, Sarandada, and Capala shrines are all lovely. - -Whoever has developed and cultivated the four bases of psychic power-made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them-may, if they wish, live on for the eon or what's left of the eon. The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live on for the eon or what's left of the eon." - -But Ananda didn't get it, even though the Buddha dropped such an obvious hint, such a clear sign. He didn't beg the Buddha: "Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans." For his mind was as if possessed by Mara. - -For a second time ... And for a third time, the Buddha said to Ananda: "Ananda, Vesali is lovely. And the Udena, Gotamaka, Sattamba, Bahuputta, Sarandada, and Capala shrines are all lovely. Whoever has developed and cultivated the four bases of psychic power-made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them-may, if they wish, live on for the eon, or what's left of it. The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live on for the eon, or what's left of it." - -But Ananda didn't get it, even though the Buddha dropped such an obvious hint, such a clear sign. He didn't beg the Buddha: "Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans." For his mind was as if possessed by Mara. - -Then the Buddha got up and said to Venerable Ananda, "Go now, Ananda, at your convenience." - -"Yes, sir," replied Ananda. He rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before sitting at the root of a tree close by. - - - - - -14. The Appeal of Mara - - -And then, not long after Ananda had left, Mara the Wicked went up to the Buddha, stood to one side, and said to him: - -"Sir, may the Blessed One now become fully extinguished! May the Holy One now become fully extinguished! Now is the time for the Buddha to become fully extinguished. Sir, you once made this statement: 'Wicked One, I will not become fully extinguished until I have monk disciples who are competent, educated, assured, learned, have memorized the teachings, and practice in line with the teachings. Not until they practice properly, living in line with the teaching. Not until they've learned their tradition, and explain, teach, assert, establish, disclose, analyze, and make it clear. Not until they can legitimately and completely refute the doctrines of others that come up, and teach with a demonstrable basis.' - -Today you do have such monk disciples. May the Blessed One now become fully extinguished! May the Holy One now become fully extinguished! Now is the time for the Buddha to become fully extinguished. - -Sir, you once made this statement: 'Wicked One, I will not become fully extinguished until I have nun disciples who are competent, educated, assured, learned ...' - -Today you do have such nun disciples. May the Blessed One now become fully extinguished! May the Holy One now become fully extinguished! Now is the time for the Buddha to become fully extinguished. - -Sir, you once made this statement: 'Wicked One, I will not become fully extinguished until I have layman disciples who are competent, educated, assured, learned ...' - -Today you do have such layman disciples. May the Blessed One now become fully extinguished! May the Holy One now become fully extinguished! Now is the time for the Buddha to become fully extinguished. - -Sir, you once made this statement: 'Wicked One, I will not become fully extinguished until I have laywoman disciples who are competent, educated, assured, learned ...' - -Today you do have such laywoman disciples. May the Blessed One now become fully extinguished! May the Holy One now become fully extinguished! Now is the time for the Buddha to become fully extinguished. - -Sir, you once made this statement: 'Wicked One, I will not become fully extinguished until my spiritual life is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.' - -Today your spiritual life is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans. May the Blessed One now become fully extinguished! May the Holy One now become fully extinguished! Now is the time for the Buddha to become fully extinguished." - -When this was said, the Buddha said to Mara, "Relax, Wicked One. The final extinguishment of the Realized One will be soon. Three months from now the Realized One will finally be extinguished." - - - - - -15. Surrendering the Life Force - - -So at the Capala tree shrine the Buddha, mindful and aware, surrendered the life force. When he did so there was a great earthquake, awe-inspiring and hair-raising, and thunder cracked the sky. Then, knowing the meaning of this, on that occasion the Buddha was inspired to exclaim: - -"Weighing up the incomparable against an extension of life, - -the sage surrendered the life force. - -Happy inside, serene, - -he burst out of this self-made chain like a suit of armor." - - - - - -16. The Causes of Earthquakes - - -Then Venerable Ananda thought, "How incredible, how amazing! That was a really big earthquake! That was really a very big earthquake; awe-inspiring and hair-raising, and thunder cracked the sky! What's the cause, what's the reason for a great earthquake?" - -Then Venerable Ananda went up to the Buddha, bowed, sat down to one side, and said to him, "How incredible, sir, how amazing! That was a really big earthquake! That was really a very big earthquake; awe-inspiring and hair-raising, and thunder cracked the sky! What's the cause, what's the reason for a great earthquake?" - -"Ananda, there are these eight causes and reasons for a great earthquake. What eight? - -This great earth is grounded on water, the water is grounded on air, and the air stands in space. At a time when a great wind blows, it stirs the water, and the water stirs the earth. This is the first cause and reason for a great earthquake. - -Furthermore, there is an ascetic or brahmin with psychic power who has achieved mastery of the mind, or a god who is mighty and powerful. They've developed a limited perception of earth and a limitless perception of water. They make the earth shake and rock and tremble. This is the second cause and reason for a great earthquake. - -Furthermore, when the being intent on awakening passes away from the host of Joyful Gods, he's conceived in his mother's belly, mindful and aware. Then the earth shakes and rocks and trembles. This is the third cause and reason for a great earthquake. - -Furthermore, when the being intent on awakening comes out of his mother's belly mindful and aware, the earth shakes and rocks and trembles. This is the fourth cause and reason for a great earthquake. - -Furthermore, when the Realized One realizes the supreme perfect awakening, the earth shakes and rocks and trembles. This is the fifth cause and reason for a great earthquake. - -Furthermore, when the Realized One rolls forth the supreme Wheel of Dhamma, the earth shakes and rocks and trembles. This is the sixth cause and reason for a great earthquake. - -Furthermore, when the Realized One, mindful and aware, surrenders the life force, the earth shakes and rocks and trembles. This is the seventh cause and reason for a great earthquake. - -Furthermore, when the Realized One becomes fully extinguished through the natural principle of extinguishment, without anything left over, the earth shakes and rocks and trembles. This is the eighth cause and reason for a great earthquake. - -These are the eight causes and reasons for a great earthquake. - - - - - -17. Eight Assemblies - - -There are, Ananda, these eight assemblies. What eight? The assemblies of aristocrats, brahmins, householders, and ascetics. An assembly of the gods of the Four Great Kings. An assembly of the gods of the Thirty-Three. An assembly of Maras. An assembly of Brahmas. - -I recall having approached an assembly of hundreds of aristocrats. There I used to sit with them, converse, and engage in discussion. And my appearance and voice became just like theirs. I educated, encouraged, fired up, and inspired them with a Dhamma talk. But when I spoke they didn't know: 'Who is this that speaks? Is it a god or a human?' And when my Dhamma talk was finished I vanished. But when I vanished they didn't know: 'Who was that who vanished? Was it a god or a human?' - -I recall having approached an assembly of hundreds of brahmins ... householders ... ascetics ... the gods of the Four Great Kings ... the gods of the Thirty-Three ... Maras ... Brahmas. There too I used to sit with them, converse, and engage in discussion. And my appearance and voice became just like theirs. I educated, encouraged, fired up, and inspired them with a Dhamma talk. But when I spoke they didn't know: 'Who is this that speaks? Is it a god or a human?' And when my Dhamma talk was finished I vanished. But when I vanished they didn't know: 'Who was that who vanished? Was it a god or a human?' - -These are the eight assemblies. - - - - - -18. Eight Dimensions of Mastery - - -Ananda, there are these eight dimensions of mastery. What eight? - -Perceiving form internally, someone sees visions externally, limited, both pretty and ugly. Mastering them, they perceive: 'I know and see.' This is the first dimension of mastery. - -Perceiving form internally, someone sees visions externally, limitless, both pretty and ugly. Mastering them, they perceive: 'I know and see.' This is the second dimension of mastery. - -Not perceiving form internally, someone sees visions externally, limited, both pretty and ugly. Mastering them, they perceive: 'I know and see.' This is the third dimension of mastery. - -Not perceiving form internally, someone sees visions externally, limitless, both pretty and ugly. Mastering them, they perceive: 'I know and see.' This is the fourth dimension of mastery. - -Not perceiving form internally, someone sees visions externally that are blue, with blue color, blue hue, and blue tint. They're like a flax flower that's blue, with blue color, blue hue, and blue tint. Or a cloth from Baranasi that's smoothed on both sides, blue, with blue color, blue hue, and blue tint. In the same way, not perceiving form internally, someone sees visions externally, blue, with blue color, blue hue, and blue tint. Mastering them, they perceive: 'I know and see.' This is the fifth dimension of mastery. - -Not perceiving form internally, someone sees visions externally that are yellow, with yellow color, yellow hue, and yellow tint. They're like a champak flower that's yellow, with yellow color, yellow hue, and yellow tint. Or a cloth from Baranasi that's smoothed on both sides, yellow, with yellow color, yellow hue, and yellow tint. In the same way, not perceiving form internally, someone sees visions externally that are yellow, with yellow color, yellow hue, and yellow tint. Mastering them, they perceive: 'I know and see.' This is the sixth dimension of mastery. - -Not perceiving form internally, someone sees visions externally that are red, with red color, red hue, and red tint. They're like a scarlet mallow flower that's red, with red color, red hue, and red tint. Or a cloth from Baranasi that's smoothed on both sides, red, with red color, red hue, and red tint. In the same way, not perceiving form internally, someone sees visions externally that are red, with red color, red hue, and red tint. Mastering them, they perceive: 'I know and see.' This is the seventh dimension of mastery. - -Not perceiving form internally, someone sees visions externally that are white, with white color, white hue, and white tint. They're like the morning star that's white, with white color, white hue, and white tint. Or a cloth from Baranasi that's smoothed on both sides, white, with white color, white hue, and white tint. In the same way, not perceiving form internally, someone sees visions externally that are white, with white color, white hue, and white tint. Mastering them, they perceive: 'I know and see.' This is the eighth dimension of mastery. - -These are the eight dimensions of mastery. - - - - - -19. The Eight Liberations - - -Ananda, there are these eight liberations. What eight? - -Having physical form, they see visions. This is the first liberation. - -Not perceiving form internally, they see visions externally. This is the second liberation. - -They're focused only on beauty. This is the third liberation. - -Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that 'space is infinite', they enter and remain in the dimension of infinite space. This is the fourth liberation. - -Going totally beyond the dimension of infinite space, aware that 'consciousness is infinite', they enter and remain in the dimension of infinite consciousness. This is the fifth liberation. - -Going totally beyond the dimension of infinite consciousness, aware that 'there is nothing at all', they enter and remain in the dimension of nothingness. This is the sixth liberation. - -Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception. This is the seventh liberation. - -Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling. This is the eighth liberation. - -These are the eight liberations. - -Ananda, this one time, when I was first awakened, I was staying near Uruvela at the goatherd's banyan tree on the bank of the Neranjara River. Then Mara the wicked approached me, stood to one side, and said: 'Sir, may the Blessed One now become fully extinguished! May the Holy One now become fully extinguished! Now is the time for the Buddha to become fully extinguished.' When he had spoken, I said to Mara: - -'Wicked One, I will not become fully extinguished until I have monk disciples ... nun disciples ... layman disciples ... laywoman disciples who are competent, educated, assured, learned. - -Not until my spiritual life is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.' - -Today, just now at the Capala shrine Mara the Wicked approached me once more with the same request, reminding me of my former statement, and saying that those conditions had been fulfilled. - -When he had spoken, I said to Mara: 'Relax, Wicked One. The final extinguishment of the Realized One will be soon. Three months from now the Realized One will finally be extinguished.' So today, just now at the Capala tree shrine, mindful and aware, I surrendered the life force." - - - - - -20. The Appeal of Ananda - - -When he said this, Venerable Ananda said to the Buddha, "Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans." - -"Enough now, Ananda. Do not beg the Realized One. Now is not the time to beg the Realized One." - -For a second time ... For a third time, Ananda said to the Buddha, "Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans." - -"Ananda, do you have faith in the Realized One's awakening?" - -"Yes, sir." - -"Then why do you keep pressing me up to the third time?" - -"Sir, I have heard and learned this in the presence of the Buddha: 'Whoever has developed and cultivated the four bases of psychic power-made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them-may, if they wish, live on for the eon or what's left of the eon. The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live on for the eon or what's left of the eon.'" - -"Do you have faith, Ananda?" - -"Yes, sir." - -"Therefore, Ananda, the misdeed is yours alone, the mistake is yours alone. For even though the Realized One dropped such an obvious hint, such a clear sign, you didn't beg me to remain for the eon, or what's left of it. If you had begged me, I would have refused you twice, but consented on the third time. Therefore, Ananda, the misdeed is yours alone, the mistake is yours alone. - -Ananda, this one time I was staying near Rajagaha, on the Vulture's Peak Mountain. There I said to you: 'Ananda, Rajagaha is lovely, and so is the Vulture's Peak. Whoever has developed and cultivated the four bases of psychic power-made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them-may, if they wish, live on for the eon or what's left of the eon. The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live on for the eon or what's left of the eon.' But you didn't get it, even though I dropped such an obvious hint, such a clear sign. You didn't beg me to remain for the eon, or what's left of it. If you had begged me, I would have refused you twice, but consented on the third time. Therefore, Ananda, the misdeed is yours alone, the mistake is yours alone. - -Ananda, this one time I was staying right there near Rajagaha, at the Gotama banyan tree ... at Bandit's Cliff ... in the Sattapanni cave on the slopes of Vebhara ... at the Black rock on the slopes of Isigili ... in the Cool Wood, under the Snake's Hood Grotto ... in the Hot Springs Monastery ... in the Bamboo Grove, the squirrels' feeding ground ... in Jivaka's mango grove ... in the Maddakucchi deer park ... - -And in each place I said to you: 'Ananda, Rajagaha is lovely, and so are all these places. ... If he wished, the Realized One could live on for the eon or what's left of the eon.' But you didn't get it, even though I dropped such an obvious hint, such a clear sign. You didn't beg me to remain for the eon, or what's left of it. - -Ananda, this one time I was staying right here near Vesali, at the Udena shrine ... at the Gotamaka shrine ... at the Sattamba shrine ... at the Many Sons shrine ... at the Sarandada shrine ... and just now, today at the Capala shrine. There I said to you: 'Ananda, Vesali is lovely. And the Udena, Gotamaka, Sattamba, Bahuputta, Sarandada, and Capala shrines are all lovely. Whoever has developed and cultivated the four bases of psychic power-made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them-may, if they wish, live on for the eon or what's left of the eon. The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live on for the eon or what's left of the eon.' But you didn't get it, even though I dropped such an obvious hint, such a clear sign. You didn't beg me to remain for the eon, or what's left of it, saying: 'Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.' - -If you had begged me, I would have refused you twice, but consented on the third time. Therefore, Ananda, the misdeed is yours alone, the mistake is yours alone. - -Did I not prepare for this when I explained that we must be parted and separated from all we hold dear and beloved? How could it possibly be so that what is born, created, conditioned, and liable to fall apart should not fall apart? The Realized One has discarded, eliminated, released, given up, relinquished, and surrendered the life force. He has definitively stated: 'The final extinguishment of the Realized One will be soon. Three months from now the Realized One will finally be extinguished.' It's not possible for the Realized One, for the sake of life, to take back the life force once it has been given up like that. - -Come, Ananda, let's go to the Great Wood, the hall with the peaked roof." - -"Yes, sir," Ananda replied. - -So the Buddha went with Ananda to the hall with the peaked roof, and said to him, "Go, Ananda, gather all the mendicants staying in the vicinity of Vesali together in the assembly hall." - -"Yes, sir," replied Ananda. He did what the Buddha asked, went up to him, bowed, stood to one side, and said to him, "Sir, the mendicant Sangha has assembled. Please, sir, go at your convenience." - -Then the Buddha went to the assembly hall, where he sat on the seat spread out and addressed the mendicants: - -"So, mendicants, having carefully memorized those things I have taught you from my direct knowledge, you should cultivate, develop, and make much of them so that this spiritual practice may last for a long time. That would be for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans. And what are those things I have taught from my direct knowledge? They are: the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path. - -These are the things I have taught from my direct knowledge. Having carefully memorized them, you should cultivate, develop, and make much of them so that this spiritual practice may last for a long time. That would be for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans." - -Then the Buddha said to the mendicants: - -"Come now, mendicants, I say to you all: 'Conditions fall apart. Persist with diligence.' The final extinguishment of the Realized One will be soon. Three months from now the Realized One will finally be extinguished." - -That is what the Buddha said. Then the Holy One, the Teacher, went on to say: - -"I've reached a ripe old age, - -and little of my life is left. - -Having given it up, I'll depart; - -I've made a refuge for myself. - -Diligent and mindful, - -be of good virtues, mendicants! - -With well-settled thoughts, - -take good care of your minds. - -Whoever meditates diligently - -in this teaching and training, - -giving up transmigration through rebirths, - -will make an end to suffering." - - - - - -21. The Elephant Look - - -Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesali for alms. Then, after the meal, on his return from alms-round, he turned his whole body, the way that elephants do, to look back at Vesali. He said to Venerable Ananda: "Ananda, this will be the last time the Realized One sees Vesali. Come, Ananda, let's go to Bhandagama." - -"Yes, sir," Ananda replied. - -Then the Buddha together with a large Sangha of mendicants arrived at Bhandagama, and stayed there. There the Buddha addressed the mendicants: - -"Mendicants, not understanding and not penetrating four things, both you and I have wandered and transmigrated for such a very long time. What four? Noble ethics, immersion, wisdom, and freedom. These noble ethics, immersion, wisdom, and freedom have been understood and comprehended. Craving for continued existence has been cut off; the attachment to continued existence is ended; now there are no more future lives." - -That is what the Buddha said. Then the Holy One, the Teacher, went on to say: - -"Ethics, immersion, and wisdom, - -and the supreme freedom: - -these things have been understood - -by Gotama the renowned. - -And so the Buddha, having insight, - -explained this teaching to the mendicants. - -The teacher made an end of suffering, - -seeing clearly, he is extinguished." - - - -And while staying there, too, he often gave this Dhamma talk to the mendicants: - -"Such is ethics, such is immersion, such is wisdom. When immersion is imbued with ethics it's very fruitful and beneficial. When wisdom is imbued with immersion it's very fruitful and beneficial. When the mind is imbued with wisdom it is rightly freed from the defilements, namely, the defilements of sensuality, desire to be reborn, and ignorance." - - - - - -22. The Four Great References - - -When the Buddha had stayed in Bhandagama as long as he wished, he addressed Ananda, "Come, Ananda, let's go to Hatthigama."... - -"Let's go to Ambagama."... - -"Let's go to Jambugama."... - -"Let's go to Bhoganagara." - -"Yes, sir," Ananda replied. Then the Buddha together with a large Sangha of mendicants arrived at Bhoganagara, where he stayed at the Ananda shrine. - -There the Buddha addressed the mendicants: "Mendicants, I will teach you the four great references. Listen and pay close attention, I will speak." - -"Yes, sir," they replied. The Buddha said this: - -"Take a mendicant who says: 'Reverend, I have heard and learned this in the presence of the Buddha: this is the teaching, this is the training, this is the Teacher's instruction.' You should neither approve nor dismiss that mendicant's statement. Instead, you should carefully memorize those words and phrases, then check if they're included in the discourses or found in the texts on monastic training. If they're not included in the discourses or found in the texts on monastic training, you should draw the conclusion: 'Clearly this is not the word of the Buddha. It has been incorrectly memorized by that mendicant.' And so you should reject it. If they are included in the discourses or found in the texts on monastic training, you should draw the conclusion: 'Clearly this is the word of the Buddha. It has been correctly memorized by that mendicant.' You should remember it. This is the first great reference. - -Take another mendicant who says: 'In such-and-such monastery lives a Sangha with seniors and leaders. I've heard and learned this in the presence of that Sangha: this is the teaching, this is the training, this is the Teacher's instruction.' You should neither approve nor dismiss that mendicant's statement. Instead, you should carefully memorize those words and phrases, then check if they're included in the discourses or found in the texts on monastic training. If they're not included in the discourses or found in the texts on monastic training, you should draw the conclusion: 'Clearly this is not the word of the Buddha. It has been incorrectly memorized by that Sangha.' And so you should reject it. If they are included in the discourses or found in the texts on monastic training, you should draw the conclusion: 'Clearly this is the word of the Buddha. It has been correctly memorized by that Sangha.' You should remember it. This is the second great reference. - -Take another mendicant who says: 'In such-and-such monastery there are several senior mendicants who are very learned, knowledgeable in the scriptures, who have memorized the teachings, the texts on monastic training, and the outlines. I've heard and learned this in the presence of those senior mendicants: this is the teaching, this is the training, this is the Teacher's instruction.' You should neither approve nor dismiss that mendicant's statement. Instead, you should carefully memorize those words and phrases, then check if they're included in the discourses or found in the texts on monastic training. If they're not included in the discourses or found in the texts on monastic training, you should draw the conclusion: 'Clearly this is not the word of the Buddha. It has not been correctly memorized by those senior mendicants.' And so you should reject it. If they are included in the discourses and found in the texts on monastic training, you should draw the conclusion: 'Clearly this is the word of the Buddha. It has been correctly memorized by those senior mendicants.' You should remember it. This is the third great reference. - -Take another mendicant who says: 'In such-and-such monastery there is a single senior mendicant who is very learned and knowledgeable in the scriptures, who has memorized the teachings, the texts on monastic training, and the outlines. I've heard and learned this in the presence of that senior mendicant: this is the teaching, this is the training, this is the Teacher's instruction.' You should neither approve nor dismiss that mendicant's statement. Instead, you should carefully memorize those words and phrases, then check if they're included in the discourses or found in the texts on monastic training. If they're not included in the discourses or found in the texts on monastic training, you should draw the conclusion: 'Clearly this is not the word of the Buddha. It has been incorrectly memorized by that senior mendicant.' And so you should reject it. If they are included in the discourses and found in the texts on monastic training, you should draw the conclusion: 'Clearly this is the word of the Buddha. It has been correctly memorized by that senior mendicant.' You should remember it. This is the fourth great reference. - -These are the four great references. You should remember them." - -And while staying at the Ananda shrine, too, the Buddha often gave this Dhamma talk to the mendicants: - -"Such is ethics, such is immersion, such is wisdom. When immersion is imbued with ethics it's very fruitful and beneficial. When wisdom is imbued with immersion it's very fruitful and beneficial. When the mind is imbued with wisdom it is rightly freed from the defilements, namely, the defilements of sensuality, desire to be reborn, and ignorance." - - - - - -23. On Cunda the Smith - - -When the Buddha had stayed in Bhoganagara as long as he wished, he addressed Ananda, "Come, Ananda, let's go to Pava." - -"Yes, sir," Ananda replied. Then the Buddha together with a large Sangha of mendicants arrived at Pava, where he stayed in Cunda the smith's mango grove. - -Cunda heard that the Buddha had arrived and was staying in his mango grove. Then he went to the Buddha, bowed, and sat down to one side. The Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk. Then Cunda said to the Buddha, "Sir, may the Buddha together with the mendicant Sangha please accept tomorrow's meal from me." The Buddha consented in silence. - -Then, knowing that the Buddha had consented, Cunda got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. - -And when the night had passed Cunda had a variety of delicious foods prepared in his own home, and plenty of pork on the turn. Then he had the Buddha informed of the time, saying, "Sir, it's time. The meal is ready." - -Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Cunda together with the mendicant Sangha, where he sat on the seat spread out and addressed Cunda, "Cunda, please serve me with the pork on the turn that you've prepared. And serve the mendicant Sangha with the other foods." - -"Yes, sir," replied Cunda, and did as he was asked. - -Then the Buddha addressed Cunda, "Cunda, any pork on the turn that's left over, you should bury it in a pond. I don't see anyone in this world-with its gods, Maras, and Brahmas, this population with its ascetics and brahmins, its gods and humans-who could properly digest it except for the Realized One." - -"Yes, sir," replied Cunda. He did as he was asked, then came back to the Buddha, bowed, and sat down to one side. Then the Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk, after which he got up from his seat and left. - -After the Buddha had eaten Cunda's meal, he fell severely ill with bloody dysentery, struck by dreadful pains, close to death. But he endured with mindfulness and situational awareness, without worrying. Then he addressed Ananda, "Come, Ananda, let's go to Kusinara." - -"Yes, sir," Ananda replied. - -I've heard that after eating - -the meal of Cunda the smith, - -the wise one fell severely ill, - -with pains, close to death. - -A severe sickness attacked the Teacher - -who had eaten the pork on the turn. - -While still purging the Buddha said: - -"I'll go to the citadel of Kusinara." - - - - - -24. Bringing a Drink - - -Then the Buddha left the road and went to the root of a tree, where he addressed Ananda, "Please, Ananda, fold my outer robe in four and spread it out for me. I am tired and will sit down." - -"Yes, sir," replied Ananda, and did as he was asked. The Buddha sat on the seat spread out. - -When he was seated he said to Venerable Ananda, "Please, Ananda, fetch me some water. I am thirsty and will drink." - -When he said this, Venerable Ananda said to the Buddha, "Sir, just now around five hundred carts have passed by. The shallow water has been churned up by their wheels, and it flows cloudy and murky. The Kakuttha river is not far away, with clear, sweet, cool water, clean, with smooth banks, delightful. There the Buddha can drink and cool his limbs." - -For a second time, the Buddha asked Ananda for a drink, and for a second time Ananda suggested going to the Kakuttha river. - -And for a third time, the Buddha said to Ananda, "Please, Ananda, fetch me some water. I am thirsty and will drink." - -"Yes, sir," replied Ananda. Taking his bowl he went to the river. Now, though the shallow water in that creek had been churned up by wheels, and flowed cloudy and murky, when Ananda approached it flowed transparent, clear, and unclouded. - -Then Ananda thought, "It's incredible, it's amazing! The Realized One has such psychic power and might! For though the shallow water in that creek had been churned up by wheels, and flowed cloudy and murky, when I approached it flowed transparent, clear, and unclouded." Gathering a bowl of drinking water he went back to the Buddha, and said to him, "It's incredible, sir, it's amazing! The Realized One has such psychic power and might! Just now, though the shallow water in that creek had been churned up by wheels, and flowed cloudy and murky, when I approached it flowed transparent, clear, and unclouded. Drink the water, Blessed One! Drink the water, Holy One!" So the Buddha drank the water. - - - - - -25. On Pukkusa the Malla - - -Now at that time Pukkusa the Malla, a disciple of Alara Kalama, was traveling along the road from Kusinara and Pava. He saw the Buddha sitting at the root of a certain tree. He went up to him, bowed, sat down to one side, and said, "It's incredible, sir, it's amazing! Those who have gone forth remain in such peaceful meditations. - -Once it so happened that Alara Kalama, while traveling along a road, left the road and sat at the root of a nearby tree for the day's meditation. Then around five hundred carts passed by right next to Alara Kalama. Then a certain person coming behind those carts went up to Alara Kalama and said to him: 'Sir, didn't you see the five hundred carts pass by?' - -'No, friend, I didn't see them.' - -'But sir, didn't you hear a sound?' - -'No, friend, I didn't hear a sound.' - -'But sir, were you asleep?' - -'No, friend, I wasn't asleep.' - -'But sir, were you conscious?' - -'Yes, friend.' 'So, sir, while conscious and awake you neither saw nor heard a sound as five hundred carts passed by right next to you? Why sir, even your outer robe is covered with dust!' - -'Yes, friend.' - -Then that person thought: 'It's incredible, it's amazing! Those who have gone forth remain in such peaceful meditations, in that, while conscious and awake he neither saw nor heard a sound as five hundred carts passed by right next to him.' And after declaring his lofty confidence in Alara Kalama, he left." - -"What do you think, Pukkusa? Which is harder and more challenging to do while conscious and awake: to neither see nor hear a sound as five hundred carts pass by right next to you? Or to neither see nor hear a sound as it's raining and pouring, lightning's flashing, and thunder's cracking?" - -"What do five hundred carts matter, or six hundred, or seven hundred, or eight hundred, or nine hundred, or a thousand, or even a hundred thousand carts? It's far harder and more challenging to neither see nor hear a sound as it's raining and pouring, lightning's flashing, and thunder's cracking!" - -"This one time, Pukkusa, I was staying near Atuma in a threshing-hut. At that time it was raining and pouring, lightning was flashing, and thunder was cracking. And not far from the threshing-hut two farmers who were brothers were killed, as well as four oxen. Then a large crowd came from Atuma to the place where that happened. - -Now at that time I came out of the threshing-hut and was walking meditation in the open near the door of the hut. Then having left that crowd, a certain person approached me, bowed, and stood to one side. I said to them, 'Why, friend, has this crowd gathered?' - -'Just now, sir, it was raining and pouring, lightning was flashing, and thunder was cracking. And two farmers who were brothers were killed, as well as four oxen. Then this crowd gathered here. But sir, where were you?' - -'I was right here, friend.' - -'But sir, did you see?' - -'No, friend, I didn't see anything.' - -'But sir, didn't you hear a sound?' - -'No, friend, I didn't hear a sound.' - -'But sir, were you asleep?' - -'No, friend, I wasn't asleep.' - -'But sir, were you conscious?' - -'Yes, friend.' - -'So, sir, while conscious and awake you neither saw nor heard a sound as it was raining and pouring, lightning was flashing, and thunder was cracking?' - -'Yes, friend.' - -Then that person thought: 'It's incredible, it's amazing! Those who have gone forth remain in such peaceful meditations, in that, while conscious and awake he neither saw nor heard a sound as it was raining and pouring, lightning was flashing, and thunder was cracking.' And after declaring their lofty confidence in me, they bowed and respectfully circled me, keeping me on their right, before leaving." - -When he said this, Pukkusa said to him, "Any confidence I had in Alara Kalama I sweep away as in a strong wind, or float away as down a swift stream. Excellent, sir! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what's there, the Buddha has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Sangha. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life." - -Then Pukkusa addressed a certain man, "Please, my man, fetch a pair of ready to wear polished golden garments." - -"Yes, sir," replied that man, and did as he was asked. Then Pukkusa brought the garments to the Buddha, "Sir, please accept this pair of ready to wear polished golden garments from me out of compassion." - -"Well then, Pukkusa, clothe me in one, and Ananda in the other." - -"Yes, sir," replied Pukkusa, and did so. - -Then the Buddha educated, encouraged, fired up, and inspired Pukkusa the Malla with a Dhamma talk, after which he got up from his seat, bowed, and respectfully circled the Buddha before leaving. - -Then, not long after Pukkusa had left, Ananda placed the pair of golden garments on the Buddha's body. But when placed on the Buddha's body they seemed to lose their shine. Then Ananda said to the Buddha, "It's incredible, sir, it's amazing, how pure and bright is the color of the Realized One's skin. When this pair of ready to wear polished golden garments is placed on the Buddha's body they seem to lose their shine." - -"That's so true, Ananda, that's so true! There are two times when the color of the Realized One's skin becomes extra pure and bright. What two? The night when a Realized One understands the supreme perfect awakening; and the night he becomes fully extinguished through the natural principle of extinguishment, without anything left over. These are the are two times when the color of the Realized One's skin becomes extra pure and bright. - -Today, Ananda, in the last watch of the night, between a pair of sal trees in the sal forest of the Mallas at Upavattana near Kusinara, shall be the Realized One's full extinguishment. Come, Ananda, let's go to the Kakuttha River." - -"Yes, sir," Ananda replied. - -A pair of golden polished garments - -was presented by Pukkusa; - -when the teacher was clothed with them, - -his golden skin glowed bright. - - - -Then the Buddha together with a large Sangha of mendicants went to the Kakuttha River. He plunged into the river and bathed and drank. And when he had emerged, he went to the mango grove, where he addressed Venerable Cundaka, "Please, Cundaka, fold my outer robe in four and spread it out for me. I am tired and will lie down." - -"Yes, sir," replied Cundaka, and did as he was asked. And then the Buddha laid down in the lion's posture-on the right side, placing one foot on top of the other-mindful and aware, and focused on the time of getting up. But Cundaka sat down right there in front of the Buddha. - -Having gone to Kakuttha Creek, - -whose water was transparent, sweet, and clear, - -the Teacher, being tired, plunged in, - -the Realized One, without compare in the world. - -And after bathing and drinking the Teacher emerged. - -Before the group of mendicants, in the middle, the Buddha, - -the Teacher who rolled forth the present dispensation, - -the great hermit went to the mango grove. - -He addressed the mendicant named Cundaka: - -"Spread out my folded robe so I can lie down." - -The self-developed one urged Cunda, - -who quickly spread the folded robe. - -Teacher, being tired, lay down, - -while Cunda sat there before him. - - - -Then the Buddha said to Venerable Ananda: - -"Now it may happen, Ananda, that others may give rise to some regret for Cunda the smith: 'It's your loss, friend Cunda, it's your misfortune, in that the Realized One became fully extinguished after eating his last meal from you.' You should get rid of remorse in Cunda the smith like this: 'You're fortunate, friend Cunda, you're so very fortunate, in that the Realized One became fully extinguished after eating his last meal from you. I have heard and learned this in the presence of the Buddha. - -There are two meal offerings that have identical fruit and result, and are more fruitful and beneficial than other meal offerings. What two? The meal after eating which a Realized One understands the supreme perfect awakening; and the meal after eating which he becomes fully extinguished through the natural principle of extinguishment, without anything left over. These two meal offerings have identical fruit and result, and are more fruitful and beneficial than other meal offerings. - -You've accumulated a deed that leads to long life, beauty, happiness, fame, heaven, and sovereignty.' That's how you should get rid of remorse in Cunda the smith." - -Then, knowing the meaning of this, on that occasion the Buddha was inspired to exclaim: - -"A giver's merit grows; - -enmity doesn't build up when you have self-control. - -A skillful person gives up bad things- - -with the end of greed, hate, and delusion, they're extinguished." - - - - - -26. The Pair of Sal Trees - - -Then the Buddha said to Ananda, "Come, Ananda, let's go to the far shore of the Golden River, and on to the sal forest of the Mallas at Upavattana near Kusinara." - -"Yes, sir," Ananda replied. And that's where they went. Then the Buddha addressed Ananda, "Please, Ananda, set up a cot for me between the twin sal trees, with my head to the north. I am tired and will lie down." - -"Yes, sir," replied Ananda, and did as he was asked. And then the Buddha laid down in the lion's posture-on the right side, placing one foot on top of the other-mindful and aware. - -Now at that time the twin sal trees were in full blossom with flowers out of season. They sprinkled and bestrewed the Realized One's body in honor of the Realized One. And the flowers of the heavenly Flame Tree fell from the sky, and they too sprinkled and bestrewed the Realized One's body in honor of the Realized One. And heavenly sandalwood powder fell from the sky, and it too sprinkled and bestrewed the Realized One's body in honor of the Realized One. And heavenly music played in the sky in honor of the Realized One. And heavenly choirs sang in the sky in honor of the Realized One. - -Then the Buddha pointed out to Ananda what was happening, adding: "That's not how the Realized One is honored, respected, revered, venerated, and esteemed. Any monk or nun or male or female lay follower who practices in line with the teachings, practicing properly, living in line with the teachings-they honor, respect, revere, venerate, and esteem the Realized One with the highest honor. So Ananda, you should train like this: 'We shall practice in line with the teachings, practicing properly, living in line with the teaching.' - - - - - -27. The Monk Upavana - - -Now at that time Venerable Upavana was standing in front of the Buddha fanning him. Then the Buddha made him move, "Move over, mendicant, don't stand in front of me." - -Ananda thought, "This Venerable Upavana has been the Buddha's attendant for a long time, close to him, living in his presence. Yet in his final hour the Buddha makes him move, saying: 'Move over, mendicant, don't stand in front of me.' What is the cause, what is the reason for this?" - -Then Ananda said to the Buddha, "This Venerable Upavana has been the Buddha's attendant for a long time, close to him, living in his presence. Yet in his final hour the Buddha makes him move, saying: 'Move over, mendicant, don't stand in front of me.' What is the cause, sir, what is the reason for this?" - -"Most of the deities from ten solar systems have gathered to see the Realized One. For twelve leagues all around this sal grove there's no spot, not even a fraction of a hair's tip, that's not crowded full of illustrious deities. The deities are complaining: 'We've come such a long way to see the Realized One! Only rarely do Realized Ones arise in the world, perfected ones, fully awakened Buddhas. This very day, in the last watch of the night, the Realized One will become fully extinguished. And this illustrious mendicant is standing in front of the Buddha blocking the view. We won't get to see the Realized One in his final hour!'" - -"But sir, what kind of deities are you thinking of?" - -"There are, Ananda, deities-both in the sky and on the earth-who are percipient of the earth. With hair disheveled and arms raised, they fall down like their feet were chopped off, rolling back and forth, lamenting: 'Too soon the Blessed One will become fully extinguished! Too soon the Holy One will become fully extinguished! Too soon the seer will vanish from the world!' - -But the deities who are free of desire endure, mindful and aware, thinking: 'Conditions are impermanent. How could it possibly be otherwise?'" - - - - - -28. The Four Inspiring Places - - -"Previously, sir, when mendicants had completed the rainy season residence in various districts they came to see the Realized One. We got to see the esteemed mendicants, and to pay homage to them. But when the Buddha has passed, we won't get to see the esteemed mendicants or to pay homage to them." - -"Ananda, a faithful gentleman should go to see these four inspiring places. What four? Thinking: 'Here the Realized One was born!'-that is an inspiring place. Thinking: 'Here the Realized One became awakened as a supreme fully awakened Buddha!'-that is an inspiring place. Thinking: 'Here the supreme Wheel of Dhamma was rolled forth by the Realized One!'-that is an inspiring place. Thinking: 'Here the Realized One became fully extinguished through the natural principle of extinguishment, without anything left over!'-that is an inspiring place. These are the four inspiring places that a faithful gentleman should go to see. - -Faithful monks, nuns, laymen, and laywomen will come, and think: 'Here the Realized One was born!' and 'Here the Realized One became awakened as a supreme fully awakened Buddha!' and 'Here the supreme Wheel of Dhamma was rolled forth by the Realized One!' and 'Here the Realized One became fully extinguished through the natural principle of extinguishment, without anything left over!' Anyone who passes away while on pilgrimage to these shrines will, when their body breaks up, after death, be reborn in a good place, a heavenly realm." - - - - - -29. Ananda's Questions - - -"Sir, how do we proceed when it comes to females?" - -"Without seeing, Ananda." - -"But when seeing, how to proceed?" - -"Without getting into conversation, Ananda." - -"But when in a conversation, how to proceed?" - -"Be mindful, Ananda." - -"Sir, how do we proceed when it comes to the Realized One's corpse?" - -"Don't get involved in the rites for venerating the Realized One's corpse, Ananda. Please, Ananda, you must all strive and practice for your own goal! Meditate diligent, keen, and resolute for your own goal! There are astute aristocrats, brahmins, and householders who are devoted to the Realized One. They will perform the rites for venerating the Realized One's corpse." - -"But sir, how to proceed when it comes to the Realized One's corpse?" - -"Proceed in the same way as they do for the corpse of a wheel-turning monarch." - -"But how do they proceed with a wheel-turning monarch's corpse?" - -"They wrap a wheel-turning monarch's corpse with unworn cloth, then with uncarded cotton, then again with unworn cloth. In this way they wrap the corpse with five hundred double-layers. Then they place it in an iron case filled with oil and close it up with another case. Then, having built a funeral pyre out of all kinds of fragrant substances, they cremate the corpse. They build a monument for the wheel-turning monarch at the crossroads. That's how they proceed with a wheel-turning monarch's corpse. Proceed in the same way with the Realized One's corpse. A monument for the Realized One is to be built at the crossroads. When someone there lifts up garlands or fragrance or powder, or bows, or inspires confidence in their heart, that will be for their lasting welfare and happiness. - - - - - -30. Persons Worthy of Monument - - -Ananda, these four are worthy of a monument. What four? A Realized One, a perfected one, a fully awakened Buddha; a Buddha awakened for themselves; a disciple of a Realized One; and a wheel-turning monarch. - -And for what reason is a Realized One worthy of a monument? So that many people will inspire confidence in their hearts, thinking: 'This is the monument for that Blessed One, perfected and fully awakened!' And having done so, when their body breaks up, after death, they are reborn in a good place, a heavenly realm. It is for this reason that a Realized One is worthy of a monument. - -And for what reason is a Buddha awakened for themselves worthy of a monument? So that many people will inspire confidence in their hearts, thinking: 'This is the monument for that Buddha awakened for himself!' And having done so, when their body breaks up, after death, they are reborn in a good place, a heavenly realm. It is for this reason that a Buddha awakened for himself is worthy of a monument. - -And for what reason is a Realized One's disciple worthy of a monument? So that many people will inspire confidence in their hearts, thinking: 'This is the monument for that Blessed One's disciple!' And having done so, when their body breaks up, after death, they are reborn in a good place, a heavenly realm. It is for this reason that a Realized One's disciple is worthy of a monument. - -And for what reason is a wheel-turning monarch worthy of a monument? So that many people will inspire confidence in their hearts, thinking: 'This is the monument for that just and principled king!' And having done so, when their body breaks up, after death, they are reborn in a good place, a heavenly realm. It is for this reason that a wheel-turning monarch is worthy of a monument. - -These four are worthy of a monument." - - - - - -31. Ananda's Incredible Qualities - - -Then Venerable Ananda entered a dwelling, and stood there leaning against the door-jamb and crying, "Oh! I'm still only a trainee with work left to do; and my Teacher's about to become fully extinguished, he who is so kind to me!" - -Then the Buddha said to the mendicants, "Mendicants, where is Ananda?" - -"Sir, Ananda has entered a dwelling, and stands there leaning against the door-jamb and crying: 'Oh! I'm still only a trainee with work left to do; and my Teacher's about to become fully extinguished, he who is so kind to me!'" - -So the Buddha said to a certain monk, "Please, monk, in my name tell Ananda that the teacher summons him." - -"Yes, sir," that monk replied. He went to Ananda and said to him, "Reverend Ananda, the teacher summons you." - -"Yes, reverend," Ananda replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him: - -"Enough, Ananda! Do not grieve, do not lament. Did I not prepare for this when I explained that we must be parted and separated from all we hold dear and beloved? How could it possibly be so that what is born, created, conditioned, and liable to fall apart should not fall apart, even the Realized One's body? For a long time, Ananda, you've treated the Realized One with deeds of body, speech, and mind that are loving, beneficial, pleasant, whole-hearted, and limitless. You have done good deeds, Ananda. Devote yourself to meditation, and you will soon be free of defilements." - -Then the Buddha said to the mendicants: - -"The Buddhas of the past or the future have attendants who are no better than Ananda is for me. Ananda is astute, he is intelligent. He knows the time for monks, nuns, laymen, laywomen, king's ministers, religious founders, and the disciples of religious founders to visit the Realized One. - -There are these four incredible and amazing things about Ananda. What four? If an assembly of monks goes to see Ananda, they're uplifted by seeing him and uplifted by hearing him speak. And when he falls silent, they've never had enough. If an assembly of nuns ... laymen ... or laywomen goes to see Ananda, they're uplifted by seeing him and uplifted by hearing him speak. And when he falls silent, they've never had enough. These are the four incredible and amazing things about Ananda. - -There are these four incredible and amazing things about a wheel-turning monarch. What four? If an assembly of aristocrats goes to see a wheel-turning monarch, they're uplifted by seeing him and uplifted by hearing him speak. And when he falls silent, they've never had enough. If an assembly of brahmins ... householders ... or ascetics goes to see a wheel-turning monarch, they're uplifted by seeing him and uplifted by hearing him speak. And when he falls silent, they've never had enough. - -In the same way, there are those four incredible and amazing things about Ananda." - - - - - -32. Teaching the Discourse on Mahasudassana - - -When he said this, Venerable Ananda said to the Buddha: - -"Sir, please don't become fully extinguished in this little hamlet, this jungle hamlet, this branch hamlet. There are other great cities such as Campa, Rajagaha, Savatthi, Saketa, Kosambi, and Benares. Let the Buddha become fully extinguished there. There are many well-to-do aristocrats, brahmins, and householders there who are devoted to the Buddha. They will perform the rites of venerating the Realized One's corpse." - -"Don't say that Ananda! Don't say that this is a little hamlet, a jungle hamlet, a branch hamlet. - -Once upon a time there was a king named Mahasudassana who was a wheel-turning monarch, a just and principled king. His dominion extended to all four sides, he achieved stability in the country, and he possessed the seven treasures. His capital was this Kusinara, which at the time was named Kusavati. It stretched for twelve leagues from east to west, and seven leagues from north to south. The royal capital of Kusavati was successful, prosperous, populous, full of people, with plenty of food. It was just like Alakamanda, the royal capital of the gods, which is successful, prosperous, populous, full of spirits, with plenty of food. Kusavati was never free of ten sounds by day or night, namely: the sound of elephants, horses, chariots, drums, clay drums, arched harps, singing, horns, gongs, and handbells; and the cry: 'Eat, drink, be merry!' as the tenth. - -Go, Ananda, into Kusinara and inform the Mallas: 'This very day, Vasetthas, in the last watch of the night, the Realized One will become fully extinguished. Come forth, Vasetthas! Come forth, Vasetthas! Don't regret it later, thinking: 'The Realized One became fully extinguished in our own village district, but we didn't get a chance to see him in his final hour.'" - -"Yes, sir," replied Ananda. Then he robed up and, taking his bowl and robe, entered Kusinara with a companion. - - - - - -33. The Mallas Pay Homage - - -Now at that time the Mallas of Kusinara were sitting together at the meeting hall on some business. Ananda went up to them, and announced: "This very day, Vasetthas, in the last watch of the night, the Realized One will become fully extinguished. Come forth, Vasetthas! Come forth, Vasetthas! Don't regret it later, thinking: 'The Realized One became fully extinguished in our own village district, but we didn't get a chance to see him in his final hour.'" - -When they heard what Ananda had to say, the Mallas, their sons, daughters-in-law, and wives became distraught, saddened, and grief-stricken. And some, with hair disheveled and arms raised, falling down like their feet were chopped off, rolling back and forth, lamented, "Too soon the Blessed One will become fully extinguished! Too soon the Holy One will become fully extinguished! Too soon the seer will vanish from the world!" - -Then the Mallas, their sons, daughters-in-law, and wives, distraught, saddened, and grief-stricken went to the Mallian sal grove at Upavattana and approached Ananda. - -Then Ananda thought, "If I have the Mallas pay homage to the Buddha one by one, they won't be finished before first light. I'd better separate them family by family and then have them pay homage, saying: 'Sir, the Malla named so-and-so with children, wives, retinue, and ministers bows with his head at your feet.'" And so that's what he did. So by this means Ananda got the Mallas to finish paying homage to the Buddha in the first watch of the night. - - - - - -34. On Subhadda the Wanderer - - -Now at that time a wanderer named Subhadda was residing near Kusinara. He heard that on that very day, in the last watch of the night, the ascetic Gotama would become fully extinguished. He thought: "I have heard that brahmins of the past who were elderly and senior, the teachers of teachers, said: 'Only rarely do Realized Ones arise in the world, perfected ones, fully awakened Buddhas.' And this very day, in the last watch of the night, the ascetic Gotama will become fully extinguished. This state of uncertainty has come up in me. I am quite confident that the Buddha is capable of teaching me so that I can give up this state of uncertainty." - -Then Subhadda went to the Mallian sal grove at Upavattana, approached Ananda, and said to him, "Master Ananda, I have heard that brahmins of the past who were elderly and senior, the teachers of teachers, said: 'Only rarely do Realized Ones arise in the world, perfected ones, fully awakened Buddhas.' And this very day, in the last watch of the night, the ascetic Gotama will become fully extinguished. This state of uncertainty has come up in me. I am quite confident that the Buddha is capable of teaching me so that I can give up this state of uncertainty. Master Ananda, please let me see the ascetic Gotama." - -When he had spoken, Ananda said, "Enough, Reverend Subhadda, do not trouble the Realized One. He is tired." - -For a second time, and a third time, Subhadda asked Ananda, and a third time Ananda refused. - -The Buddha heard that discussion between Ananda and Subhadda. He said to Ananda, "Enough, Ananda, don't obstruct Subhadda; let him see the Realized One. For whatever he asks me, he will only be looking for understanding, not trouble. And he will quickly understand any answer I give to his question." - -So Ananda said to the wanderer Subhadda, "Go, Reverend Subhadda, the Buddha is taking the time for you." - -Then the wanderer Subhadda went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: - -"Master Gotama, there are those ascetics and brahmins who lead an order and a community, and teach a community. They're well-known and famous religious founders, regarded as holy by many people. Namely: Purana Kassapa, Makkhali Gosala, Nigantha Nataputta, Sanjaya Belatthiputta, Pakudha Kaccayana, and Ajita Kesakambala. According to their own claims, did all of them have direct knowledge, or none of them, or only some?" - -"Enough, Subhadda, let that be. I shall teach you the Dhamma. Listen and pay close attention, I will speak." - -"Yes, sir," Subhadda replied. The Buddha said this: - -"Subhadda, in whatever teaching and training the noble eightfold path is not found, there is no true ascetic found, no second ascetic, no third ascetic, and no fourth ascetic. In whatever teaching and training the noble eightfold path is found, there is a true ascetic found, a second ascetic, a third ascetic, and a fourth ascetic. In this teaching and training the noble eightfold path is found. Only here is there a true ascetic, here a second ascetic, here a third ascetic, and here a fourth ascetic. Other sects are empty of ascetics. - -Were these mendicants to practice well, the world would not be empty of perfected ones. - -I was twenty-nine years of age, Subaddha, - -when I went forth to discover what is skilful. - -It's been over fifty years - -since I went forth. - -I am the one who points out the proper teaching: - -Outside of here there is no true ascetic. - - - -Were these mendicants to practice well, the world would not be empty of perfected ones." - -When he had spoken, Subhadda said to the Buddha, "Excellent, sir! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what's there, the Buddha has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Sangha. Sir, may I receive the going forth, the ordination in the Buddha's presence?" - -"Subhadda, if someone formerly ordained in another sect wishes to take the going forth, the ordination in this teaching and training, they must spend four months on probation. When four months have passed, if the mendicants are satisfied, they'll give the going forth, the ordination into monkhood. However, I have recognized individual differences in this matter." - -"Sir, if four months probation are required in such a case, I'll spend four years on probation. When four years have passed, if the mendicants are satisfied, let them give me the going forth, the ordination into monkhood." - -Then the Buddha said to Ananda, "Well then, Ananda, give Subhadda the going forth." - -"Yes, sir," Ananda replied. - -Then Subhadda said to Ananda, "You're so fortunate, Reverand Ananda, so very fortunate, to be anointed here in the Teacher's presence as his pupil!" And the wanderer Subhadda received the going forth, the ordination in the Buddha's presence. Not long after his ordination, Venerable Subhadda, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. - -He understood: "Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence." And Venerable Subhadda became one of the perfected. He was the last personal disciple of the Buddha. - - - - - -35. The Buddha's Last Words - - -Then the Buddha addressed Venerable Ananda: - -"Now, Ananda, some of you might think: 'The teacher's dispensation has passed. Now we have no Teacher.' But you should not see it like this. The teaching and training that I have taught and pointed out for you shall be your Teacher after my passing. - -After my passing, mendicants ought not address each other as 'reverend', as they do today. A more senior mendicant ought to address a more junior mendicant by name or clan, or by saying 'reverend'. A more junior mendicant ought to address a more senior mendicant using 'sir' or 'venerable'. - -If it wishes, after my passing the Sangha may abolish the lesser and minor training rules. - -After my passing, give the prime punishment to the mendicant Channa." - -"But sir, what is the prime punishment?" - -"Channa may say what he likes, but the mendicants should not advise or instruct him." - -Then the Buddha said to the mendicants, "Perhaps even a single mendicant has doubt or uncertainty regarding the Buddha, the teaching, the Sangha, the path, or the practice. So ask, mendicants! Don't regret it later, thinking: 'We were in the Teacher's presence and we weren't able to ask the Buddha a question.'" - -When this was said, the mendicants kept silent. - -For a second time, and a third time the Buddha addressed the mendicants: "Perhaps even a single mendicant has doubt or uncertainty regarding the Buddha, the teaching, the Sangha, the path, or the practice. So ask, mendicants! Don't regret it later, thinking: 'We were in the Teacher's presence and we weren't able to ask the Buddha a question.'" - -For a third time, the mendicants kept silent. Then the Buddha said to the mendicants, - -"Mendicants, perhaps you don't ask out of respect for the Teacher. So let a friend tell a friend." - -When this was said, the mendicants kept silent. - -Then Venerable Ananda said to the Buddha, "It's incredible, sir, it's amazing! I am quite confident that there's not even a single mendicant in this Sangha who has doubt or uncertainty regarding the Buddha, the teaching, the Sangha, the path, or the practice." - -"Ananda, you speak from faith. But the Realized One knows that there's not even a single mendicant in this Sangha who has doubt or uncertainty regarding the Buddha, the teaching, the Sangha, the path, or the practice. Even the last of these five hundred mendicants is a stream-enterer, not liable to be reborn in the underworld, bound for awakening." - -Then the Buddha said to the mendicants: "Come now, mendicants, I say to you all: 'Conditions fall apart. Persist with diligence.'" - -These were the Realized One's last words. - - - - - -36. The Full Extinguishment - - -Then the Buddha entered the first absorption. Emerging from that, he entered the second absorption. Emerging from that, he successively entered into and emerged from the third absorption, the fourth absorption, the dimension of infinite space, the dimension of infinite consciousness, the dimension of nothingness, and the dimension of neither perception nor non-perception. Then he entered the cessation of perception and feeling. - -Then Venerable Ananda said to Venerable Anuruddha, "Venerable Anuruddha, has the Buddha become fully extinguished?" - -"No, Reverend Ananda. He has entered the cessation of perception and feeling." - -Then the Buddha emerged from the cessation of perception and feeling and entered the dimension of neither perception nor non-perception. Emerging from that, he successively entered into and emerged from the dimension of nothingness, the dimension of infinite consciousness, the dimension of infinite space, the fourth absorption, the third absorption, the second absorption, and the first absorption. Emerging from that, he successively entered into and emerged from the second absorption and the third absorption. Then he entered the fourth absorption. Emerging from that the Buddha immediately became fully extinguished. - -When the Buddha became fully extinguished, along with the full extinguishment there was a great earthquake, awe-inspiring and hair-raising, and thunder cracked the sky. When the Buddha became fully extinguished, Brahma Sahampati recited this verse: - -"All creatures in this world - -must lay down this bag of bones. - -For even a Teacher such as this, - -unrivaled in the world, - -the Realized One, attained to power, - -the Buddha became fully extinguished." - - - -When the Buddha became fully extinguished, Sakka, lord of gods, recited this verse: - -"Oh! Conditions are impermanent, - -their nature is to rise and fall; - -having arisen, they cease; - -their stilling is true bliss." - - - -When the Buddha became fully extinguished, Venerable Anuruddha recited this verse: - -"There was no more breathing - -for the poised one of steady heart. - -Imperturbable, committed to peace, - -the sage has done his time. - -He put up with painful feelings - -without flinching. - -The liberation of his heart - -was like the extinguishing of a lamp." - - - -When the Buddha became fully extinguished, Venerable Ananda recited this verse: - -"Then there was terror! - -Then they had goosebumps! - -When the Buddha, endowed with all fine qualities, - -became fully extinguished." - - - -When the Buddha became fully extinguished, some of the mendicants there, with arms raised, falling down like their feet were chopped off, rolling back and forth, lamented: "Too soon the Blessed One has become fully extinguished! Too soon the Holy One has become fully extinguished! Too soon the seer has vanished from the world!" But the mendicants who were free of desire endured, mindful and aware, thinking, "Conditions are impermanent. How could it possibly be otherwise?" - -Then Anuruddha addressed the mendicants: "Enough, reverends, do not grieve or lament. Did the Buddha not prepare us for this when he explained that we must be parted and separated from all we hold dear and beloved? How could it possibly be so that what is born, created, conditioned, and liable to fall apart should not fall apart? The deities are complaining." - -"But sir, what kind of deities are you thinking of?" - -"There are, Ananda, deities-both in the sky and on the earth-who are percipient of the earth. With hair disheveled and arms raised, they fall down like their feet were chopped off, rolling back and forth, lamenting: 'Too soon the Blessed One has become fully extinguished! Too soon the Holy One has become fully extinguished! Too soon the seer has vanished from the world!' But the deities who are free of desire endure, mindful and aware, thinking: 'Conditions are impermanent. How could it possibly be otherwise?'" - -Ananda and Anuruddha spent the rest of the night talking about Dhamma. - -Then Anuruddha said to Ananda, "Go, Ananda, into Kusinara and inform the Mallas: 'Vasetthas, the Buddha has become fully extinguished. Please come at your convenience.'" - -"Yes, sir," replied Ananda. Then, in the morning, he robed up and, taking his bowl and robe, entered Kusinara with a companion. - -Now at that time the Mallas of Kusinara were sitting together at the meeting hall on some business. Ananda went up to them, and announced, "Vasetthas, the Buddha has become fully extinguished. Please come at your convenience." - -When they heard what Ananda had to say, the Mallas, their sons, daughters-in-law, and wives became distraught, saddened, and grief-stricken. And some, with hair disheveled and arms raised, falling down like their feet were chopped off, rolling back and forth, lamented, "Too soon the Blessed One has become fully extinguished! Too soon the Holy One has become fully extinguished! Too soon the seer has vanished from the world!" - - - - - -37. The Rites of Venerating the Buddha's Corpse - - -Then the Mallas ordered their men, "So then, my men, collect fragrances and garlands, and all the musical instruments in Kusinara." - -Then-taking those fragrances and garlands, all the musical instruments, and five hundred pairs of garments-they went to the Mallian sal grove at Upavattana and approached the Buddha's corpse. They spent the day honoring, respecting, revering, and venerating the Buddha's corpse with dance and song and music and garlands and fragrances, and making awnings and setting up pavilions. - -Then they thought, "It's too late to cremate the Buddha's corpse today. Let's do it tomorrow." But they spent the next day the same way, and so too the third, fourth, fifth, and sixth days. - -Then on the seventh day they thought, "Honoring, respecting, revering, and venerating the Buddha's corpse with dance and song and music and garlands and fragrances, let us carry it to the south of the town, and cremate it there outside the town." - -Now at that time eight of the leading Mallas, having bathed their heads and dressed in unworn clothes, said, "We shall lift the Buddha's corpse." But they were unable to do so. - -The Mallas said to Anuruddha, "What is the cause, Venerable Anuruddha, what is the reason why these eight Mallian leaders are unable to lift the Buddha's corpse?" - -"Vasetthas, you have one plan, but the deities have a different one." - -"But sir, what is the deities' plan?" - -"You plan to carry the Buddha's corpse to the south of the town while venerating it with dance and song and music and garlands and fragrances, and cremate it there outside the town. The deities plan to carry the Buddha's corpse to the north of the town while venerating it with heavenly dance and song and music and garlands and fragrances. Then they plan to enter the town by the northern gate, carry it through the center of the town, leave by the eastern gate, and cremate it there at the Mallian shrine named Makutabandhana." - -"Sir, let it be as the deities plan." - -Now at that time the whole of Kusinara was covered knee-deep with the flowers of the Flame Tree, without gaps even on the filth and rubbish heaps. Then the deities and the Mallas of Kusinara carried the Buddha's corpse to the north of the town while venerating it with heavenly and human dance and song and music and garlands and fragrances. Then they entered the town by the northern gate, carried it through the center of the town, left by the eastern gate, and deposited the corpse there at the Mallian shrine named Makutabandhana. - -Then the Mallas said to Anuruddha, "Sir, how do we proceed when it comes to the Realized One's corpse?" - -"Proceed in the same way as they do for the corpse of a wheel-turning monarch." - -"But how do they proceed with a wheel-turning monarch's corpse?" - -"They wrap a wheel-turning monarch's corpse with unworn cloth, then with uncarded cotton, then again with unworn cloth. In this way they wrap the corpse with five hundred double-layers. Then they place it in an iron case filled with oil and close it up with another case. Then, having built a funeral pyre out of all kinds of fragrant substances, they cremate the corpse. They build a monument for the wheel-turning monarch at the crossroads. That's how they proceed with a wheel-turning monarch's corpse. Proceed in the same way with the Realized One's corpse. A monument for the Realized One is to be built at the crossroads. When someone there lifts up garlands or fragrance or powder, or bows, or inspires confidence in their heart, that will be for their lasting welfare and happiness." - -Then the Mallas ordered their men, "So then, my men, collect uncarded cotton." - -So the Mallas wrapped the Buddha's corpse, and placed it in an iron case filled with oil. Then, having built a funeral pyre out of all kinds of fragrant substances, they lifted the corpse on to the pyre. - - - - - -38. Mahakassapa's Arrival - - -Now at that time Venerable Mahakassapa was traveling along the road from Pava to Kusinara together with a large Sangha of around five hundred mendicants. Then he left the road and sat at the root of a tree. - -Now at that time a certain ajivakaascetic had picked up a Flame Tree flower in Kusinara and was traveling along the road to Pava. Mahakassapa saw him coming off in the distance and said to him, "Reverend, might you know about our Teacher?" - -"Yes, reverend. Seven days ago the ascetic Gotama became fully extinguished. From there I picked up this Flame Tree flower." Some of the mendicants there, with arms raised, falling down like their feet were chopped off, rolling back and forth, lamented, "Too soon the Blessed One has become fully extinguished! Too soon the Holy One has become fully extinguished! Too soon the seer has vanished from the world!" But the mendicants who were free of desire endured, mindful and aware, thinking, "Conditions are impermanent. How could it possibly be otherwise?" - -Now at that time a monk named Subhadda, who had gone forth when old, was sitting in that assembly. He said to those mendicants, "Enough, reverends, do not grieve or lament. We're well rid of that Great Ascetic harassing us: 'This is allowable for you; this is not allowable for you.' Well, now we shall do what we want and not do what we don't want." - -Then Venerable Mahakassapa addressed the mendicants, "Enough, reverends, do not grieve or lament. Did the Buddha not prepare us for this when he explained that we must be parted and separated from all we hold dear and beloved? How could it possibly be so that what is born, created, conditioned, and liable to fall apart should not fall apart, even the Realized One's body?" - -Now at that time four of the leading Mallas, having bathed their heads and dressed in unworn clothes, said, "We shall light the Buddha's funeral pyre." But they were unable to do so. - -The Mallas said to Anuruddha, "What is the cause, Venerable Anuruddha, what is the reason why these four Mallian leaders are unable to light the Buddha's funeral pyre?" - -"Vasetthas, the deities have a different plan." - -"But sir, what is the deities' plan?" - -"The deities' plan is this: Venerable Mahakassapa is traveling along the road from Pava to Kusinara together with a large Sangha of around five hundred mendicants. The Buddha's funeral pyre shall not burn until he bows with his head at the Buddha's feet." - -"Sir, let it be as the deities plan." - -Then Venerable Mahakassapa came to the Mallian shrine named Makutabandhana at Kusinara and approached the Buddha's funeral pyre. Arranging his robe over one shoulder and raising his joined palms, he respectfully circled the Buddha three times, keeping him on his right, and bowed with his head to the Buddha's feet. And the five hundred mendicants did likewise. And when Mahakassapa and the five hundred mendicants bowed the Buddha's funeral pyre burst into flames all by itself. - -And when the Buddha's corpse was cremated no ash or soot was found from outer or inner skin, flesh, sinews, or synovial fluid. Only the relics remained. It's like when ghee or oil blaze and burn, and neither ashes nor soot are found. In the same way, when the Buddha's corpse was cremated no ash or soot was found from outer or inner skin, flesh, sinews, or synovial fluid. Only the relics remained. And of those five hundred pairs of garments only two were not burnt: the innermost and the outermost. But when the Buddha's corpse was consumed the funeral pyre was extinguished by a stream of water that appeared in the sky, by water dripping from the sal trees, and by the Mallas' fragrant water. - -Then the Mallas made a cage of spears for the Buddha's relics in the meeting hall and surrounded it with a buttress of bows. For seven days they honored, respected, revered, and venerated them with dance and song and music and garlands and fragrances. - - - - - -39. Distributing the Relics - - -King Ajatasattu of Magadha heard that the Buddha had become fully extinguished at Kusinara. He sent an envoy to the Mallas of Kusinara: "The Buddha was an aristocrat, and so am I. I too deserve a share of the Buddha's relics. I will build a large monument for them." - -The Licchavis of Vesali also heard that the Buddha had become fully extinguished at Kusinara. They sent an envoy to the Mallas of Kusinara: "The Buddha was an aristocrat, and so are we. We too deserve a share of the Buddha's relics. We will build a large monument for them." - -The Sakyans of Kapilavatthu also heard that the Buddha had become fully extinguished at Kusinara. They sent an envoy to the Mallas of Kusinara: "The Buddha was our foremost relative. We too deserve a share of the Buddha's relics. We will build a large monument for them." - -The Bulas of Allakappa also heard that the Buddha had become fully extinguished at Kusinara. They sent an envoy to the Mallas of Kusinara: "The Buddha was an aristocrat, and so are we. We too deserve a share of the Buddha's relics. We will build a large monument for them." - -The Koliyans of Ramagama also heard that the Buddha had become fully extinguished at Kusinara. They sent an envoy to the Mallas of Kusinara: "The Buddha was an aristocrat, and so are we. We too deserve a share of the Buddha's relics. We will build a large monument for them." - -The brahmin of Vethadipa also heard that the Buddha had become fully extinguished at Kusinara. He sent an envoy to the Mallas of Kusinara: "The Buddha was an aristocrat, and I am a brahmin. I too deserve a share of the Buddha's relics. I will build a large monument for them." - -The Mallas of Pava also heard that the Buddha had become fully extinguished at Kusinara. They sent an envoy to the Mallas of Kusinara: "The Buddha was an aristocrat, and so are we. We too deserve a share of the Buddha's relics. We will build a large monument for them." - -When they had spoken, the Mallas of Kusinara said to those various groups: "The Buddha became fully extinguished in our village district. We will not give away a share of his relics." - -Then Dona the brahmin said to those various groups: - -"Hear, sirs, a single word from me. - -Our Buddha's teaching was acceptance. - -It would not be good to fight over - -a share of the supreme person's relics. - -Let us make eight portions, good sirs, - -rejoicing in unity and harmony. - -Let there be monuments far and wide, - -so many folk may gain faith in the Seer!" - - - -"Well then, brahmin, you yourself should fairly divide the Buddha's relics in eight portions." - -"Yes, sirs," replied Dona to those various groups. He divided the relics as asked and said to them, "Sirs, please give me the urn, and I shall build a large monument for it." So they gave Dona the urn. - -The Moras of Pippalivana heard that the Buddha had become fully extinguished at Kusinara. They sent an envoy to the Mallas of Kusinara: "The Buddha was an aristocrat, and so are we. We too deserve a share of the Buddha's relics. We will build a large monument for them." - -"There is no portion of the Buddha's relics left, they have already been portioned out. Here, take the embers." So they took the embers. - - - - - -40. Venerating the Relics - - -Then King Ajatasattu of Magadha, the Licchavis of Vesali, the Sakyans of Kapilavatthu, the Bulas of Allakappa, the Koliyans of Ramagama, the brahmin of Vethadipa, the Mallas of Pava, the Mallas of Kusinara, the brahmin Dona, and the Moriyas of Pippalivana built large monuments for their portions and held festivals in their honor. Thus there were eight monuments for the relics, a ninth for the urn, and a tenth for the embers. That is how it was in those days. - -There were eight shares of the Seer's relics. - -Seven were worshipped throughout India. - -But one share of the most excellent of men - -was worshipped in Ramagama by a dragon king. - -One tooth is venerated by the gods of the Three and Thirty, - -and one is worshipped in the city of Gandhara; - -another one in the realm of the Kalinga King, - -and one is worshipped by a dragon king. - -Through their glory this rich earth - -is adorned with the best of offerings. - -Thus the Seer's corpse - -is well honored by the honorable. - -It's venerated by lords of gods, dragons, and spirits; - -and likewise venerated by the finest lords of men. - -Honor it with joined palms when you get the chance, - -for a Buddha is rare even in a hundred eons. - -Altogether forty even teeth, - -and the body hair and head hair, - -were carried off individually by gods - -across the universe. - - - - - -17. King Mahasudassana: - -Mahasudassana Sutta - - - - -So I have heard. At one time the Buddha was staying between a pair of sal trees in the sal forest of the Mallas at Upavattana near Kusinara at the time of his final extinguishment. - -Then Venerable Ananda went up to the Buddha, bowed, sat down to one side, and said to him, "Sir, please don't become fully extinguished in this little hamlet, this jungle hamlet, this branch hamlet. There are other great cities such as Campa, Rajagaha, Savatthi, Saketa, Kosambi, and Benares. Let the Buddha become fully extinguished there. There are many well-to-do aristocrats, brahmins, and householders there who are devoted to the Buddha. They will perform the rites of venerating the Realized One's corpse." - -"Don't say that, Ananda! Don't say that this is a little hamlet, a jungle hamlet, a branch hamlet. - - - - - -1. The Capital City of Kusavati - - -Once upon a time there was a king named Mahasudassana whose dominion extended to all four sides, and who achieved stability in the country. His capital was this Kusinara, which at the time was named Kusavati. It stretched for twelve leagues from east to west, and seven leagues from north to south. The royal capital of Kusavati was successful, prosperous, populous, full of people, with plenty of food. It was just like Alakamanda, the royal capital of the gods, which is successful, prosperous, populous, full of spirits, with plenty of food. - -Kusavati was never free of ten sounds by day or night, namely: the sound of elephants, horses, chariots, drums, clay drums, arched harps, singing, horns, gongs, and handbells; and the cry, 'Eat, drink, be merry!' as the tenth. - -Kusavati was encircled by seven ramparts: one made of gold, one made of silver, one made of beryl, one made of crystal, one made of ruby, one made of emerald, and one made of all precious things. - -It had four gates, made of gold, silver, beryl, and crystal. At each gate there were seven pillars, three fathoms deep and four fathoms high, made of gold, silver, beryl, crystal, ruby, emerald, and all precious things. - -It was surrounded by seven rows of palm trees, made of gold, silver, beryl, crystal, ruby, emerald, and all precious things. The golden palms had trunks of gold, and leaves and fruits of silver. The silver palms had trunks of silver, and leaves and fruits of gold. The beryl palms had trunks of beryl, and leaves and fruits of crystal. The crystal palms had trunks of crystal, and leaves and fruits of beryl. The ruby palms had trunks of ruby, and leaves and fruits of emerald. The emerald palms had trunks of emerald, and leaves and fruits of ruby. The palms of all precious things had trunks of all precious things, and leaves and fruits of all precious things. When those rows of palm trees were blown by the wind they sounded graceful, tantalizing, sensuous, lovely, and intoxicating, like a quintet made up of skilled musicians who had practiced well and kept excellent rhythm. And any addicts, libertines, or drunkards in Kusavati at that time were entertained by that sound. - - - - - -2. The Seven Treasures - - -2.1. The Wheel Treasure - - -King Mahasudassana possessed seven treasures and four blessings. What seven? - -On a fifteenth day sabbath, King Mahasudassana had bathed his head and gone upstairs in the stilt longhouse to observe the sabbath. And the heavenly wheel-treasure appeared to him, with a thousand spokes, with rim and hub, complete in every detail. Seeing this, the king thought, 'I have heard that when the heavenly wheel-treasure appears to a king in this way, he becomes a wheel-turning monarch. Am I then a wheel-turning monarch?' - -Then King Mahasudassana, rising from his seat and arranging his robe over one shoulder, took a ceremonial vase in his left hand and besprinkled the wheel-treasure with his right hand, saying: 'Roll forth, O wheel-treasure! Triumph, O wheel-treasure!' - -Then the wheel-treasure rolled towards the east. And the king followed it together with his army of four divisions. In whatever place the wheel-treasure stood still, there the king came to stay together with his army. - -And any opposing rulers of the eastern quarter came to him and said, 'Come, great king! Welcome, great king! We are yours, great king, instruct us.' - -The king said, 'Do not kill living creatures. Do not steal. Do not commit sexual misconduct. Do not lie. Do not drink alcohol. Maintain the current level of taxation.' And so the opposing rulers of the eastern quarter became his vassals. - -Then the wheel-treasure, having plunged into the eastern ocean and emerged again, rolled towards the south. ... - -Having plunged into the southern ocean and emerged again, it rolled towards the west. ... - -Having plunged into the western ocean and emerged again, it rolled towards the north, followed by the king together with his army of four divisions. In whatever place the wheel-treasure stood still, there the king came to stay together with his army. - -And any opposing rulers of the northern quarter came to him and said, 'Come, great king! Welcome, great king! We are yours, great king, instruct us.' - -The king said, 'Do not kill living creatures. Do not steal. Do not commit sexual misconduct. Do not lie. Do not drink alcohol. Maintain the current level of taxation.' And so the opposing rulers of the northern quarter became his vassals. - -And then the wheel-treasure, having triumphed over this land surrounded by ocean, returned to the royal capital of Kusavati. There it stood still by the gate to Mahasudassana's royal compound at the High Court as if fixed to an axle, illuminating the royal compound. Such is the wheel-treasure that appeared to King Mahasudassana. - - - - - -2.2. The Elephant Treasure - - -Next, the elephant-treasure appeared to King Mahasudassana. It was an all-white sky-walker with psychic power, touching the ground in seven places, a king of elephants named Sabbath. Seeing him, the king was impressed, 'This would truly be a fine elephant vehicle, if he would submit to taming.' Then the elephant-treasure submitted to taming, as if he was a fine thoroughbred elephant that had been tamed for a long time. - -Once it so happened that King Mahasudassana, testing that same elephant-treasure, mounted him in the morning and traversed the land surrounded by ocean before returning to the royal capital in time for breakfast. Such is the elephant-treasure that appeared to King Mahasudassana. - - - - - -2.3. The Horse-Treasure - - -Next, the horse-treasure appeared to King Mahasudassana. It was an all-white sky-walker with psychic power, with head of black and mane like woven reeds, a royal steed named Thundercloud. Seeing him, the king was impressed, 'This would truly be a fine horse vehicle, if he would submit to taming.' Then the horse-treasure submitted to taming, as if he was a fine thoroughbred horse that had been tamed for a long time. - -Once it so happened that King Mahasudassana, testing that same horse-treasure, mounted him in the morning and traversed the land surrounded by ocean before returning to the royal capital in time for breakfast. Such is the horse-treasure that appeared to King Mahasudassana. - - - - - -2.4. The Jewel Treasure - - -Next, the jewel-treasure appeared to King Mahasudassana. It was a beryl gem that was naturally beautiful, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities. And the radiance of that jewel spread all-round for a league. - -Once it so happened that King Mahasudassana, testing that same jewel-treasure, mobilized his army of four divisions and, with the jewel hoisted on his banner, set out in the dark of the night. Then the villagers around them set off to work, thinking that it was day. Such is the jewel-treasure that appeared to King Mahasudassana. - - - - - -2.5. The Woman Treasure - - -Next, the woman-treasure appeared to King Mahasudassana. She was attractive, good-looking, lovely, of surpassing beauty. She was neither too tall nor too short; neither too thin nor too fat; neither too dark nor too light. She outdid human beauty without reaching divine beauty. And her touch was like a tuft of cotton-wool or kapok. When it was cool her limbs were warm, and when it was warm her limbs were cool. The fragrance of sandal floated from her body, and lotus from her mouth. She got up before the king and went to bed after him, and was obliging, behaving nicely and speaking politely. The woman-treasure did not betray the wheel-turning monarch even in thought, still less in deed. Such is the woman-treasure that appeared to King Mahasudassana. - - - - - -2.6. The Householder Treasure - - -Next, the householder-treasure appeared to King Mahasudassana. The power of clairvoyance manifested in him as a result of past deeds, by which he sees hidden treasure, both owned and ownerless. - -He approached the king and said, 'Relax, sire. I will take care of the treasury.' - -Once it so happened that the wheel-turning monarch, testing that same householder-treasure, boarded a boat and sailed to the middle of the Ganges river. Then he said to the householder-treasure, 'Householder, I need gold coins and bullion.' - -'Well then, great king, draw the boat up to one shore.' - -'It's right here, householder, that I need gold coins and bullion.' - -Then that householder-treasure, immersing both hands in the water, pulled up a pot full of gold coin and bullion, and said to the king, 'Is this sufficient, great king? Has enough been done, great king, enough offered?' - -The king said, 'That is sufficient, householder. Enough has been done, enough offered.' - -Such is the householder-treasure that appeared to King Mahasudassana. - - - - - -2.7. The Counselor Treasure - - -Next, the counselor-treasure appeared to King Mahasudassana. He was astute, competent, intelligent, and capable of getting the king to appoint who should be appointed, dismiss who should be dismissed, and retain who should be retained. - -He approached the king and said, 'Relax, sire. I shall issue instructions.' - -Such is the counselor-treasure that appeared to King Mahasudassana. - -These are the seven treasures possessed by King Mahasudassana. - - - - - -3. The Four Blessings - - -King Mahasudassana possessed four blessings. And what are the four blessings? - -He was attractive, good-looking, lovely, of surpassing beauty, more so than other people. This is the first blessing. - -Furthermore, he was long-lived, more so than other people. This is the second blessing. - -Furthermore, he was rarely ill or unwell, and his stomach digested well, being neither too hot nor too cold, more so than other people. This is the third blessing. - -Furthermore, he was as dear and beloved to the brahmins and householders as a father is to his children. And the brahmins and householders were as dear to the king as children are to their father. - -Once it so happened that King Mahasudassana went with his army of four divisions to visit a park. Then the brahmins and householders went up to him and said, 'Slow down, Your Majesty, so we may see you longer!' And the king addressed his charioteer, 'Drive slowly, charioteer, so I can see the brahmins and householders longer!' This is the fourth blessing. - -These are the four blessings possessed by King Mahasudassana. - - - - - -4. Lotus Ponds in the Palace of Principle - - -Then King Mahasudassana thought, 'Why don't I have lotus ponds built between the palms, at intervals of a hundred bow lengths?' - -So that's what he did. The lotus ponds were lined with tiles of four colors, made of gold, silver, beryl, and crystal. - -And four flights of stairs of four colors descended into each lotus pond, made of gold, silver, beryl, and crystal. The golden stairs had posts of gold, and banisters and finials of silver. The silver stairs had posts of silver, and banisters and finials of gold. The beryl stairs had posts of beryl, and banisters and finials of crystal. The crystal stairs had posts of crystal, and banisters and finials of beryl. Those lotus ponds were surrounded by two balustrades, made of gold and silver. The golden balustrades had posts of gold, and banisters and finials of silver. The silver balustrades had posts of silver, and banisters and finials of gold. - -Then King Mahasudassana thought, 'Why don't I plant flowers in the lotus ponds such as blue water lilies, and lotuses of pink, yellow, and white, blooming all year round, and accessible to the public?' So that's what he did. - -Then King Mahasudassana thought, 'Why don't I appoint bath attendants to help bathe the people who come to bathe in the lotus ponds?' So that's what he did. - -Then King Mahasudassana thought, 'Why don't I set up charities on the banks of the lotus ponds, so that those in need of food, drink, clothes, vehicles, beds, women, gold, or silver can get what they need?' So that's what he did. - -Then the brahmins and householders came to the king bringing abundant wealth and said, 'Sire, this abundant wealth is specially for you alone; may Your Highness accept it!' - -'There's enough raised for me through regular taxes. Let this be for you; and here, take even more!' - -When the king turned them down, they withdrew to one side to think up a plan, 'It wouldn't be proper for us to take this abundant wealth back to our own homes. Why don't we build a home for King Mahasudassana?' - -They went up to the king and said, 'We shall have a home built for you, sire!' King Mahasudassana consented in silence. - -And then Sakka, lord of gods, knowing what the king was thinking, addressed the god Vissakamma, 'Come, dear Vissakamma, build a palace named Principle as a home for King Mahasudassana.' - -'Yes, lord,' replied Vissakamma. Then, as easily as a strong person would extend or contract their arm, he vanished from the gods of the Thirty-Three and appeared in front of King Mahasudassana. - -Vissakamma said to the king, 'I shall build a palace named Principle as a home for you, sire.' King Mahasudassana consented in silence. - -And so that's what Vissakamma did. - -The Palace of Principle stretched for a league from east to west, and half a league from north to south. It was lined with tiles of four colors, three fathoms high, made of gold, silver, beryl, and crystal. - -It had 84,000 pillars of four colors, made of gold, silver, beryl, and crystal. It was covered with panels of four colors, made of gold, silver, beryl, and crystal. - -It had twenty-four staircases of four colors, made of gold, silver, beryl, and crystal. The golden stairs had posts of gold, and banisters and finials of silver. The silver stairs had posts of silver, and banisters and finials of gold. The beryl stairs had posts of beryl, and banisters and finials of crystal. The crystal stairs had posts of crystal, and banisters and finials of beryl. - -It had 84,000 chambers of four colors, made of gold, silver, beryl, and crystal. In each chamber a couch was spread: in the golden chamber a couch of silver; in the silver chamber a couch of beryl; in the beryl chamber a couch of ivory; in the crystal chamber a couch of hardwood. At the door of the golden chamber stood a palm tree of silver, with trunk of silver, and leaves and fruits of gold. At the door of the silver chamber stood a palm tree of gold, with trunk of gold, and leaves and fruits of silver. At the door of the beryl chamber stood a palm tree of crystal, with trunk of crystal, and leaves and fruits of beryl. At the door of the crystal chamber stood a palm tree of beryl, with trunk of beryl, and leaves and fruits of crystal. - -Then King Mahasudassana thought, 'Why don't I build a grove of golden palm trees at the door to the great foyer, where I can sit for the day?' So that's what he did. - -The Palace of Principle was surrounded by two balustrades, made of gold and silver. The golden balustrades had posts of gold, and banisters and finials of silver. The silver balustrades had posts of silver, and banisters and finials of gold. - -The Palace of Principle was surrounded by two nets of bells, made of gold and silver. The golden net had bells of silver, and the silver net had bells of gold. When those nets of bells were blown by the wind they sounded graceful, tantalizing, sensuous, lovely, and intoxicating, like a quintet made up of skilled musicians who had practiced well and kept excellent rhythm. And any addicts, libertines, or drunkards in Kusavati at that time were entertained by that sound. When it was finished, the palace was hard to look at, dazzling to the eyes, like the sun rising in a clear and cloudless sky in the last month of the rainy season. - -Then King Mahasudassana thought, 'Why don't I build a lotus pond named Principle in front of the palace?' So that's what he did. The Lotus Pond of Principle stretched for a league from east to west, and half a league from north to south. It was lined with tiles of four colors, made of gold, silver, beryl, and crystal. - -It had twenty-four staircases of four colors, made of gold, silver, beryl, and crystal. The golden stairs had posts of gold, and banisters and finials of silver. The silver stairs had posts of silver, and banisters and finials of gold. The beryl stairs had posts of beryl, and banisters and finials of crystal. The crystal stairs had posts of crystal, and banisters and finials of beryl. - -It was surrounded by two balustrades, made of gold and silver. The golden balustrades had posts of gold, and banisters and finials of silver. The silver balustrades had posts of silver, and banisters and finials of gold. - -It was surrounded by seven rows of palm trees, made of gold, silver, beryl, crystal, ruby, emerald, and all precious things. The golden palms had trunks of gold, and leaves and fruits of silver. The silver palms had trunks of silver, and leaves and fruits of gold. The beryl palms had trunks of beryl, and leaves and fruits of crystal. The crystal palms had trunks of crystal, and leaves and fruits of beryl. The ruby palms had trunks of ruby, and leaves and fruits of emerald. The emerald palms had trunks of emerald, and leaves and fruits of ruby. The palms of all precious things had trunks of all precious things, and leaves and fruits of all precious things. When those rows of palm trees were blown by the wind they sounded graceful, tantalizing, sensuous, lovely, and intoxicating, like a quintet made up of skilled musicians who had practiced well and kept excellent rhythm. And any addicts, libertines, or drunkards in Kusavati at that time were entertained by that sound. - -When the palace and its lotus pond were finished, King Mahasudassana served those who were reckoned as true ascetics and brahmins with all they desired. Then he ascended the Palace of Principle. - - - - - -5. Attaining Absorption - - -Then King Mahasudassana thought, 'Of what deed of mine is this the fruit and result, that I am now so mighty and powerful?' - -Then King Mahasudassana thought, 'It is the fruit and result of three kinds of deeds: giving, self-control, and restraint.' - -Then he went to the great foyer, stood at the door, and was inspired to exclaim: 'Stop here, sensual, malicious, and cruel thoughts- no further!' - -Then he entered the great foyer and sat on the golden couch. Quite secluded from sensual pleasures, secluded from unskillful qualities, he entered and remained in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected were stilled, he entered and remained in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected. And with the fading away of rapture, he entered and remained in the third absorption, where he meditated with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, 'Equanimous and mindful, one meditates in bliss.' With the giving up of pleasure and pain, and the ending of former happiness and sadness, he entered and remained in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. - -Then King Mahasudassana left the great foyer and entered the golden chamber, where he sat on the golden couch. He meditated spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way he spread a heart full of love above, below, across, everywhere, all around, to everyone in the world-abundant, expansive, limitless, free of enmity and ill will. He meditated spreading a heart full of compassion ... He meditated spreading a heart full of rejoicing ... He meditated spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, he spread a heart full of equanimity to the whole world-abundant, expansive, limitless, free of enmity and ill will. - - - - - -6. Of All Cities - - -King Mahasudassana had 84,000 cities, with the royal capital of Kusavati foremost. He had 84,000 palaces, with the Palace of Principle foremost. He had 84,000 chambers, with the great foyer foremost. He had 84,000 couches made of gold, silver, ivory, and hardwood. They were spread with woollen covers-shag-piled, pure white, or embroidered with flowers-and spread with a fine deer hide, with a canopy above and red pillows at both ends. He had 84,000 bull elephants with gold adornments and banners, covered with gold netting, with the royal bull elephant named Sabbath foremost. He had 84,000 horses with gold adornments and banners, covered with gold netting, with the royal steed named Thundercloud foremost. He had 84,000 chariots upholstered with the hide of lions, tigers, and leopards, and cream rugs, with gold adornments and banners, covered with gold netting, with the chariot named Triumph foremost. He had 84,000 jewels, with the jewel-treasure foremost. He had 84,000 women, with Queen Subhadda foremost. He had 84,000 householders, with the householder-treasure foremost. He had 84,000 aristocrat vassals, with the counselor-treasure foremost. He had 84,000 milk-cows with silken reins and bronze pails. He had 8,400,000,000 fine cloths of linen, silk, wool, and cotton. He had 84,000 servings of food, which were presented to him as offerings in the morning and evening. - -Now at that time his 84,000 royal elephants came to attend on him in the morning and evening. Then King Mahasudassana thought, 'What if instead half of the elephants took turns to attend on me at the end of each century?' He instructed the counselor-treasure to do this, and so it was done. - - - - - -7. The Visit of Queen Subhadda - - -Then, after many years, many hundred years, many thousand years had passed, Queen Subhadda thought, 'It is long since I have seen the king. Why don't I go to see him?' - -So the queen addressed the ladies of the harem, 'Come, bathe your heads and dress in yellow. It is long since we saw the king, and we shall go to see him.' - -'Yes, ma'am,' replied the ladies of the harem. They did as she asked and returned to the queen. - -Then the queen addressed the counselor-treasure, 'Dear counselor-treasure, please ready the army with four divisions. It is long since we saw the king, and we shall go to see him.' - -'Yes, my queen,' he replied, and did as he was asked. He informed the queen, 'My queen, the army with four divisions is ready, please go at your convenience.' - -Then Queen Subhadda together with the ladies of the harem went with the army to the Palace of Principle. She ascended the palace and went to the great foyer, where she stood leaning against a door-post. - -Hearing them, the king thought, 'What's that, it sounds like a big crowd!' Coming out of the foyer he saw Queen Subhadda leaning against a door-post and said to her, 'Please stay there, my queen, don't enter in here.' - -Then he addressed a certain man, 'Come, mister, bring the golden couch from the great foyer and set it up in the golden palm grove.' - -'Yes, Your Majesty,' that man replied, and did as he was asked. The king laid down in the lion's posture-on the right side, placing one foot on top of the other-mindful and aware. - -Then Queen Subhadda thought, 'The king's faculties are so very clear, and the complexion of his skin is pure and bright. Let him not pass away!' She said to him, 'Sire, you have 84,000 cities, with the royal capital of Kusavati foremost. Arouse desire for these! Take an interest in life!' - -And she likewise urged the king to live on by taking an interest in all his possessions as described above. - -When the queen had spoken, the king said to her, 'For a long time, my queen, you have spoken to me with loving, desirable, pleasant, and agreeable words. And yet in my final hour, your words are undesirable, unpleasant, and disagreeable!' - -'Then how exactly, Your Majesty, am I to speak to you?' - -'Like this, my queen: "Sire, we must be parted and separated from all we hold dear and beloved. Don't pass away with concerns. Such concern is suffering, and it's criticized. Sire, you have 84,000 cities, with the royal capital of Kusavati foremost. Give up desire for these! Take no interest in life!"' And so on for all the king's possessions. - -When the king had spoken, Queen Subhadda cried and burst out in tears. Wiping away her tears, the queen said to the king: 'Sire, we must be parted and separated from all we hold dear and beloved. Don't pass away with concerns. Such concern is suffering, and it's criticized. Sire, you have 84,000 cities, with the royal capital of Kusavati foremost. Give up desire for these! Take no interest in life!' And she continued, listing all the king's possessions. - - - - - -8. Rebirth in the Brahma Realm - - -Not long after that, King Mahasudassana passed away. And the feeling he had close to death was like a householder or their child falling asleep after eating a delectable meal. - -When he passed away King Mahasudassana was reborn in a good place, a Brahma realm. Ananda, King Mahasudassana played children's games for 84,000 years. He ruled as viceroy for 84,000 years. He ruled as king for 84,000 years. He led the spiritual life as a layman in the Palace of Principle for 84,000 years. And having developed the four Brahma meditations, when his body broke up, after death, he was reborn in a good place, a Brahma realm. - -Now, Ananda, you might think: 'Surely King Mahasudassana must have been someone else at that time?' But you should not see it like that. I myself was King Mahasudassana at that time. - -Mine were the 84,000 cities, with the royal capital of Kusavati foremost. And mine were all the other possessions. - -Of those 84,000 cities, I only stayed in one, the capital Kusavati. Of those 84,000 mansions, I only dwelt in one, the Palace of Principle. Of those 84,000 chambers, I only dwelt in the great foyer. Of those 84,000 couches, I only used one, made of gold or silver or ivory or heartwood. Of those 84,000 bull elephants, I only rode one, the royal bull elephant named Sabbath. Of those 84,000 horses, I only rode one, the royal horse named Thundercloud. Of those 84,000 chariots, I only rode one, the chariot named Triumph. Of those 84,000 women, I was only served by one, a maiden of the aristocratic or merchant classes. Of those 8,400,000,000 cloths, I only wore one pair, made of fine linen, cotton, silk, or wool. Of those 84,000 servings of food, I only had one, eating at most a serving of rice and suitable sauce. - -See, Ananda! All those conditioned phenomena have passed, ceased, and perished. So impermanent are conditions, so unstable are conditions, so unreliable are conditions. This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions. - -Six times, Ananda, I recall having laid down my body at this place. And the seventh time was as a wheel-turning monarch, a just and principled king, at which time my dominion extended to all four sides, I achieved stability in the country, and I possessed the seven treasures. But Ananda, I do not see any place in this world with its gods, Maras, and Brahmas, this population with its ascetics and brahmins, its gods and humans where the Realized One would lay down his body for the eighth time." - -That is what the Buddha said. Then the Holy One, the Teacher, went on to say: - -"Oh! Conditions are impermanent, - -their nature is to rise and fall; - -having arisen, they cease; - -their stilling is true bliss." - - - - - -18. With Janavasabha: - -Janavasabha Sutta - - - - - -1. Declaring the Rebirths of People From Nadika and Elsewhere - - -So I have heard. At one time the Buddha was staying at Nadika in the brick house. - -Now at that time the Buddha was explaining the rebirths of devotees all over the nations; the Kasis and Kosalans, Vajjis and Mallas, Cetis and Vamsas, Kurus and Pancalas, Macchas and Surasenas: - -"This one was reborn here, while that one was reborn there. - -Over fifty devotees in Nadika have passed away having ended the five lower fetters. They've been reborn spontaneously, and will be extinguished there, not liable to return from that world. - -More than ninety devotees in Nadika have passed away having ended three fetters, and weakened greed, hate, and delusion. They're once-returners, who will come back to this world once only, then make an end of suffering. - -In excess of five hundred devotees in Nadika have passed away having ended three fetters. They're stream-enterers, not liable to be reborn in the underworld, bound for awakening." - -When the devotees of Nadika heard about the Buddha's answers to those questions, they were uplifted and overjoyed, full of rapture and happiness. - -Venerable Ananda heard of the Buddha's statements and the Nadikans' happiness. - - - - - -2. Ananda's Suggestion - - -Then Venerable Ananda thought, "But there were also Magadhan devotees-many, and of long standing too-who have passed away. You'd think that Anga and Magadha were empty of devotees who have passed away! But they too had confidence in the Buddha, the teaching, and the Sangha, and had fulfilled their ethics. The Buddha hasn't declared their passing. It would be good to do so, for many people would gain confidence, and so be reborn in a good place. - -That King Seniya Bimbisara of Magadha was a just and principled king who benefited the brahmins and householders of town and country. People still sing his praises: 'That just and principled king, who made us so happy, has passed away. Life was good under his dominion.' He too had confidence in the Buddha, the teaching, and the Sangha, and had fulfilled his ethics. People say: 'Until his dying day, King Bimbisara sang the Buddha's praises!' The Buddha hasn't declared his passing. It would be good to do so, for many people would gain confidence, and so be reborn in a good place. - -Besides, the Buddha was awakened in Magadha; so why hasn't he declared the rebirth of the Magadhan devotees? If he fails to do so, they will be dejected." - -After pondering the fate of the Magadhan devotees alone in private, Ananda rose at the crack of dawn and went to see the Buddha. He bowed, sat down to one side, and told the Buddha of his concerns, finishing by saying, "Why hasn't the Buddha declared the rebirth of the Magadhan devotees? If he fails to do so, they will be dejected." Then Ananda, after making this suggestion regarding the Magadhan devotees, got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. - -Soon after Ananda had left, the Buddha robed up in the morning and, taking his bowl and robe, entered Nadika for alms. He wandered for alms in Nadika. After the meal, on his return from alms-round, he washed his feet and entered the brick house. He paid heed, paid attention, and concentrated wholeheartedly on the fate of Magadhan devotees, and sat on the seat spread out, thinking, "I shall know their destiny, where they are reborn in the next life." And he saw where they had been reborn. - -Then in the late afternoon, the Buddha came out of retreat. Emerging from the brick house, he sat on the seat spread out in the shade of the porch. - -Then Venerable Ananda went up to the Buddha, bowed, sat down to one side, and said to him, "Sir, you look so serene; your face seems to shine owing to the clarity of your faculties. Have you been abiding in a peaceful meditation today, sir?" - -The Buddha then recounted what had happened since speaking to Ananda, revealing that he had seen the destiny of the Magadhan devotees. He continued: - - - - - -3. Janavasabha the Spirit - - -"Then, Ananda an invisible spirit called out: 'I am Janavasabha, Blessed One! I am Janavasabha, Holy One!' Ananda, do you recall having previously heard such a name as Janavasabha?" - -"No, sir. But when I heard the word, I got goosebumps! I thought, 'This must be no ordinary spirit to bear such an exalted name as Janavasabha.'" - -"After making himself heard while invisible, Ananda, a very beautiful spirit appeared in front of me. And for a second time he called out: 'I am Bimbisara, Blessed One! I am Bimbisara, Holy One! This is the seventh time I have been reborn in the company of the Great King Vessavana. After passing away from there, I am now able to become a king of non-humans. - -Seven from here, seven from there- - -fourteen transmigrations in all. - -That's how many past lives - -I can recollect. - - - -For a long time I've known that I won't be reborn in the underworld, but that I still hope to become a once-returner.' - -'It's incredible and amazing that you, the venerable spirit Janavasabha, should say: - -"For a long time I've been aware that I won't be reborn in the underworld" and also "But I still hope to become a once-returner." But from what source do you know that you've achieved such a high distinction?' - -'None other than the Blessed One's instruction! None other than the Holy One's instruction! From the day I had absolute devotion to the Buddha I have known that I won't be reborn in the underworld, but that I still hope to become a once-returner. Just now, sir, I had been sent out by the great king Vessavana to the great king Virulhaka's presence on some business, and on the way I saw the Buddha giving his attention to the fate of the Magadhan devotees. But it comes as no surprise that I have heard and learned the fate of the Magadhan devotees in the presence of the great king Vessavana as he was speaking to his assembly. It occurred to me, "I shall see the Buddha and inform him of this." These are the two reasons I've come to see the Buddha. - - - - - -4. The Council of the Gods - - -Sir, it was more than a few days ago-on the fifteenth day sabbath on the full moon day at the entry to the rainy season-when all the gods of the Thirty-Three were sitting together in the Hall of Justice. A large assembly of gods was sitting all around, and the Four Great Kings were there. - -The Great King Dhatarattha was seated to the east, facing west, in front of his gods. The Great King Virulhaka was seated to the south, facing north, in front of his gods. The Great King Virupakkha was seated to the west, facing east, in front of his gods. The Great King Vessavana was seated to the north, facing south, in front of his gods. When the gods of the Thirty-Three have a gathering like this, that is how they are seated. After that come our seats. - -Sir, those gods who had been recently reborn in the company of the Thirty-Three after leading the spiritual life under the Buddha outshone the other gods in beauty and glory. The gods of the Thirty-Three were uplifted and overjoyed at that, full of rapture and happiness, saying, "The heavenly hosts swell, while the demon hosts dwindle!" - -Seeing the joy of those gods, Sakka, lord of gods, celebrated with these verses: - -"The gods rejoice- - -the Thirty-Three with their Lord- - -revering the Realized One, - -and the natural excellence of the teaching; - -and seeing the new gods, - -so beautiful and glorious, - -who have come here after leading - -the spiritual life under the Buddha! - -They outshine the others - -in beauty, glory, and lifespan. - -Here are the distinguished disciples - -of he whose wisdom is vast. - -Seeing this, they delight- - -the Thirty-Three with their Lord- - -revering the Realized One, - -and the natural excellence of the teaching." - - - -The gods of the Thirty-Three were even more uplifted and overjoyed at that, saying: "The heavenly hosts swell, while the demon hosts dwindle!" - -Then the gods of the Thirty-Three, having considered and deliberated on the matter for which they were seated together in the Hall of Justice, advised and instructed the Four Great Kings on the subject. And each stood at his own seat without departing. - -The Kings were instructed, - -and heeded good advice. - -With clear and peaceful minds, - -they stood by their own seats. - - - -Then in the northern quarter a magnificent light arose and radiance appeared, surpassing the glory of the gods. Then Sakka, lord of gods, addressed the gods of the Thirty-Three, "As indicated by the signs-light arising and radiance appearing-Brahma will appear. For this is the precursor for the appearance of Brahma, namely light arising and radiance appearing." - -As indicated by the signs, - -Brahma will appear. - -For this is the sign of Brahma: - -a light vast and great. - - - - - -5. On Sanankumara - - -Then the gods of the Thirty-Three sat in their own seats, saying, "We shall find out what has caused that light, and having realized it we shall go to it." And the Four Great Kings did likewise. - -Hearing that, the gods of the Thirty-Three agreed in unison, "We shall find out what has caused that light, and having realized it we shall go to it." - -When Brahma Sanankumara appears to the gods of the Thirty-Three, he does so after manifesting in a solid corporeal form. For the gods of the Thirty-Three aren't able to see a Brahma's normal appearance. When Brahma Sanankumara appears to the gods of the Thirty-Three, he outshines the other gods in beauty and glory, as a golden statue outshines the human form. - -When Brahma Sanankumara appears to the gods of the Thirty-Three, not a single god in that assembly greets him by bowing down or rising up or inviting him to a seat. They all sit silently on their couches with their joined palms raised, thinking, "Now Brahma Sanankumara will sit on the couch of whatever god he chooses." And the god on whose couch Brahma sits is overjoyed and brimming with happiness, like a king on the day of his coronation. - -Then Brahma Sanankumara manifested in a solid corporeal form, taking on the appearance of the youth Pancasikha, and appeared to the gods of the Thirty-Three. Rising into the air, he sat cross-legged in the sky, like a strong man might sit cross-legged on a well-appointed couch or on level ground. Seeing the joy of those gods, Brahma Sanankumara celebrated with these verses: - -"The gods rejoice- - -the Thirty-Three with their Lord- - -revering the Realized One, - -and the natural excellence of the teaching; - -and seeing the new gods, - -so beautiful and glorious, - -who have come here after leading - -the spiritual life under the Buddha! - -They outshine the others - -in beauty, glory, and lifespan. - -Here are the distinguished disciples - -of he whose wisdom is vast. - -Seeing this, they delight- - -the Thirty-Three with their Lord- - -revering the Realized One, - -and the natural excellence of the teaching!" - - - -That is the topic on which Brahma Sanankumara spoke. And while he was speaking on that topic, his voice had eight qualities: it was clear, comprehensible, charming, audible, rounded, undistorted, deep, and resonant. He makes sure his voice is intelligible as far as the assembly goes, but it doesn't extend outside the assembly. When someone has a voice like this, they're said to have the voice of Brahma. - -Then Brahma Sanankumara, having manifested thirty-three corporeal forms, sat down on the couches of each of the gods of the Thirty-Three and addressed them, "What do the good gods of the Thirty-Three think about how much the Buddha has acted for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans? For consider those who have gone for refuge to the Buddha, the teaching, and the Sangha, and have fulfilled their ethics. When their bodies break up, after death, some are reborn in the company of the Gods Who Control the Creations of Others, some with the Gods Who Love to Create, some with the Joyful Gods, some with the Gods of Yama, some with the Gods of the Thirty-Three, and some with the Gods of the Four Great Kings. And at the very least they swell the hosts of the fairies." - -That is the topic on which Brahma Sanankumara spoke. And while he was speaking on that topic, each of the gods fancied, "The one sitting on my couch is the only one speaking." - -When one is speaking, - -all the forms speak. - -When one sits in silence, - -they all remain silent. - -But those gods imagine- - -the Thirty-Three with their Lord- - -that the one on their seat - -is the only one to speak. - - - -The Brahma Sanankumara merged into one corporeal form. Then he sat on the couch of Sakka, lord of gods, and addressed the gods of the Thirty-Three: - - - - - -6. Developing the Bases of Psychic Power - - -"What do the good gods of the Thirty-Three think about how much the four bases of psychic power have been clearly described by the Blessed One-the one who knows and sees, the perfected one, the fully awakened Buddha-for the multiplication, generation, and transformation of corporeal forms through psychic power? What four? It's when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. They develop the basis of psychic power that has immersion due to energy, and active effort. They develop the basis of psychic power that has immersion due to mental development, and active effort. They develop the basis of psychic power that has immersion due to inquiry, and active effort. These are the four bases of psychic power that have been clearly described by the Buddha, for the multiplication, generation, and transformation of corporeal forms through psychic power. - -All the ascetics and brahmins in the past, future, or present who wield the many kinds of psychic power do so by developing and cultivating these four bases of psychic power. gentlemen, do you see such psychic might and power in me?" - -"Yes, Great Brahma." - -"I too became so mighty and powerful by developing and cultivating these four bases of psychic power." - -That is the topic on which Brahma Sanankumara spoke. And having spoken about that, he addressed the gods of the Thirty-Three: - - - - - -7. The Three Openings - - -"What do the good gods of the Thirty-Three think about how much the Buddha has understood the three opportunities for achieving happiness? What three? - -First, take someone who lives mixed up with sensual pleasures and unskillful qualities. After some time they hear the noble teaching, properly attend to how it applies to them, and practice accordingly. They live aloof from sensual pleasures and unskillful qualities. That gives rise to pleasure, and more than pleasure, happiness, like the joy that's born from gladness. This is the first opportunity for achieving happiness. - -Next, take someone whose coarse physical, verbal, and mental processes have not died down. After some time they hear the teaching of the noble ones, properly attend to how it applies to them, and practice accordingly. Their coarse physical, verbal, and mental processes die down. That gives rise to pleasure, and more than pleasure, happiness, like the joy that's born from gladness. This is the second opportunity for achieving happiness. - -Next, take someone who doesn't truly understand what is skillful and what is unskillful, what is blameworthy and what is blameless, what should be cultivated and what should not be cultivated, what is inferior and what is superior, and what is on the side of dark and the side of bright. After some time they hear the teaching of the noble ones, properly attend to how it applies to them, and practice accordingly. They truly understand what is skillful and what is unskillful, and so on. Knowing and seeing like this, ignorance is given up and knowledge arises. That gives rise to pleasure, and more than pleasure, happiness, like the joy that's born from gladness. This is the third opportunity for achieving happiness. - -These are the three opportunities for achieving happiness that have been understood by the Buddha." - -That is the topic on which Brahma Sanankumara spoke. And having spoken about that, he addressed the gods of the Thirty-Three: - - - - - -8. Mindfulness Meditation - - -"What do the good gods of the Thirty-Three think about how much the Buddha has clearly described the four kinds of mindfulness meditation for achieving what is skillful? What four? - -It's when a mendicant meditates by observing an aspect of the body internally-keen, aware, and mindful, rid of desire and aversion for the world. As they meditate in this way, they become rightly immersed in that, and rightly serene. Then they give rise to knowledge and vision of other people's bodies externally. - -They meditate observing an aspect of feelings internally ... Then they give rise to knowledge and vision of other people's feelings externally. - -They meditate observing an aspect of the mind internally ... Then they give rise to knowledge and vision of other people's minds externally. - -They meditate observing an aspect of principles internally-keen, aware, and mindful, rid of desire and aversion for the world. As they meditate in this way, they become rightly immersed in that, and rightly serene. Then they give rise to knowledge and vision of other people's principles externally. - -These are the four kinds of mindfulness meditation that the Buddha has clearly described for achieving what is skillful." - -That is the topic on which Brahma Sanankumara spoke. And having spoken about that, he addressed the gods of the Thirty-Three: - - - - - -9. Seven Prerequisites of Immersion - - -"What do the good gods of the Thirty-Three think about how much the Buddha has clearly described the seven prerequisites of immersion for the development and fulfillment of right immersion? What seven? Right view, right thought, right speech, right action, right livelihood, right effort, and right mindfulness. Unification of mind with these seven factors as prerequisites is called noble right immersion 'with its vital conditions' and 'with its prerequisites'. - -Right view gives rise to right thought. Right thought gives rise to right speech. Right speech gives rise to right action. Right action gives rise to right livelihood. Right livelihood gives rise to right effort. Right effort gives rise to right mindfulness. Right mindfulness gives rise to right immersion. Right immersion gives rise to right knowledge. Right knowledge gives rise to right freedom. - -If anything should be rightly described as 'a teaching that's well explained by the Buddha, visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves; and the doors to the deathless are flung open,' it's this. For the teaching is well explained by the Buddha-visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves-and the doors of the deathless are flung open. - -Whoever has experiential confidence in the Buddha, the teaching, and the Sangha, and has the ethical conduct loved by the noble ones; and whoever is spontaneously reborn, and is trained in the teaching; in excess of 2,400,000 such Magadhan devotees have passed away having ended three fetters. They're stream-enterers, not liable to be reborn in the underworld, bound for awakening. And there are once-returners here, too. - -And as for other people - -who I think have shared in merit- - -I couldn't even number them, - -for fear of speaking falsely." - - - -That is the topic on which Brahma Sanankumara spoke. And while he was speaking on that topic, this thought came to the great king Vessavana, "It's incredible, it's amazing! That there should be such a magnificent Teacher, and such a magnificent exposition of the teaching! And that such achievements of high distinction should be made known!" - -And then Brahma Sanankumara, knowing what the great king Vessavana was thinking, said to him, "What does Great King Vessavana think? In the past, too, there was such a magnificent Teacher, and such a magnificent exposition of the teaching! And such achievements of high distinction were made known! In the future, too, there will be such a magnificent Teacher, and such a magnificent exposition of the teaching! And such achievements of high distinction will be made known!" - -That, sir, is the topic on which Brahma Sanankumara spoke to the gods of the Thirty-Three. And the great king Vessavana, having heard and learned it in the presence of Brahma as he was speaking on that topic, informed his own assembly.'" - -And the spirit Janavasabha, having heard and learned it in the presence of the great king Vessavana as he was speaking on that topic to his own assembly, informed the Buddha. And the Buddha, having heard and learned it in the presence of the spirit Janavasabha, and also from his own direct knowledge, informed Venerable Ananda. And Venerable Ananda, having heard and learned it in the presence of the Buddha, informed the monks, nuns, laymen, and laywomen. And that's how this spiritual life has become successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans. - - - - - -19. The Great Steward: - -Mahagovinda Sutta - - - - -So I have heard. At one time the Buddha was staying near Rajagaha, on the Vulture's Peak Mountain. - -Then, late at night, the fairy Pancasikha, lighting up the entire Vulture's Peak, went up to the Buddha, bowed, stood to one side, and said to him, "Sir, I would tell you of what I heard and learned directly from the gods of the Thirty-Three." - -"Tell me, Pancasikha," said the Buddha. - - - - - -1. The Council of the Gods - - -"Sir, it was more than a few days ago-on the fifteenth day sabbath on the full moon day at the invitation to admonish held at the end of the rainy season-when all the gods of the Thirty-Three were sitting together in the Hall of Justice. A large assembly of gods was sitting all around, and the Four Great Kings were there. - -The Great King Dhatarattha was seated to the east, facing west, in front of his gods. The Great King Virulhaka was seated to the south, facing north, in front of his gods. The Great King Virupakkha was seated to the west, facing east, in front of his gods. The Great King Vessavana was seated to the north, facing south, in front of his gods. - -When the gods of the Thirty-Three have a gathering like this, that is how they are seated. After that come our seats. - -Sir, those gods who had been recently reborn in the company of the Thirty-Three after leading the spiritual life under the Buddha outshine the other gods in beauty and glory. The gods of the Thirty-Three were uplifted and overjoyed at that, full of rapture and happiness, saying, 'The heavenly hosts swell, while the demon hosts dwindle!' - -Seeing the joy of those gods, Sakka, lord of gods, celebrated with these verses: - -'The gods rejoice- - -the Thirty-Three with their Lord- - -revering the Realized One, - -and the natural excellence of the teaching; - -and seeing the new gods, - -so beautiful and glorious, - -who have come here after leading - -the spiritual life under the Buddha! - -They outshine the others - -in beauty, glory, and lifespan. - -Here are the distinguished disciples - -of he whose wisdom is vast. - -Seeing this, they delight- - -the Thirty-Three with their Lord- - -revering the Realized One, - -and the natural excellence of the teaching!' - - - -The gods of the Thirty-Three were even more uplifted and overjoyed at that, full of rapture and happiness, saying, 'The heavenly hosts swell, while the demon hosts dwindle!' - - - - - -2. Eight Genuine Praises - - -Seeing the joy of those gods, Sakka, lord of gods, addressed them, 'Gentlemen, would you like to hear eight genuine praises of the Buddha?' - -'Indeed we would, sir.' - -Then Sakka proffered these eight genuine praises of the Buddha: - -'What do the good gods of the Thirty-Three think about how much the Buddha has acted for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans? I don't see any Teacher, past or present, who has such compassion for the world, apart from the Buddha. - -Also, the Buddha has explained the teaching well-visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. I don't see any Teacher, past or present, who explains such a relevant teaching, apart from the Buddha. - -Also, the Buddha has clearly described what is skillful and what is unskillful, what is blameworthy and what is blameless, what should be cultivated and what should not be cultivated, what is inferior and what is superior, and what is on the side of dark and the side of bright. I don't see any Teacher, past or present, who so clearly describes all these things, apart from the Buddha. - -Also, the Buddha has clearly described the practice that leads to extinguishment for his disciples. And extinguishment and the practice come together, as the waters of the Ganges come together and converge with the waters of the Yamuna. I don't see any Teacher, past or present, who so clearly describes the practice that leads to extinguishment for his disciples, apart from the Buddha. - -Also, possessions and popularity have accrued to the Buddha, so much that you'd think it would thrill even the aristocrats. But he takes his food free of vanity. I don't see any Teacher, past or present, who takes their food so free of vanity, apart from the Buddha. - -Also, the Buddha has gained companions, both trainees who are practicing, and those with defilements ended who have completed their journey. The Buddha is committed to the joy of solitude, but doesn't send them away. I don't see any Teacher, past or present, so committed to the joy of solitude, apart from the Buddha. - -Also, the Buddha does as he says, and says as he does, thus: he does as he says, and says as he does. I don't see any Teacher, past or present, who so practices in line with the teaching, apart from the Buddha. - -Also, the Buddha has gone beyond doubt and got rid of indecision. He has achieved all he wished for regarding the fundamental purpose of the spiritual life. I don't see any Teacher, past or present, who has achieved these things, apart from the Buddha.' - -These are the eight genuine praises of the Buddha proffered by Sakka. Hearing them, the gods of the Thirty-Three were even more uplifted and overjoyed. - -Then some gods thought, 'If only four fully awakened Buddhas might arise in the world and teach the Dhamma, just like the Blessed One! That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans!' - -Other gods thought, 'Let alone four fully awakened Buddhas; if only three fully awakened Buddhas, or two fully awakened Buddhas might arise in the world and teach the Dhamma, just like the Blessed One! That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans!' - -When they said this, Sakka said, 'It's impossible, gentlemen, for two perfected ones, fully awakened Buddhas to arise in the same solar system at the same time. May that Blessed One be healthy and well, and remain with us for a long time! That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans!' - -Then the gods of the Thirty-Three, having considered and deliberated on the matter for which they were seated together in the Hall of Justice, advised and instructed the Four Great Kings on the subject. And each stood at their own seat without departing. - -The Kings were instructed, - -and heeded good advice. - -With clear and peaceful minds, - -they stood by their own seats. - - - -Then in the northern quarter a magnificent light arose and radiance appeared, surpassing the glory of the gods. Then Sakka, lord of gods, addressed the gods of the Thirty-Three, 'As indicated by the signs-light arising and radiance appearing-Brahma will appear. For this is the precursor for the appearance of Brahma, namely light arising and radiance appearing.' - -As indicated by the signs, - -Brahma will appear. - -For this is the sign of Brahma: - -a light vast and great. - - - - - -3. On Sanankumara - - -Then the gods of the Thirty-Three sat in their own seats, saying, 'We shall find out what has caused that light, and having realized it we shall go to it.' And the Four Great Kings did likewise. Hearing that, the gods of the Thirty-Three agreed in unison, 'We shall find out what has caused that light, and having realized it we shall go to it.' - -When Brahma Sanankumara appears to the gods of the Thirty-Three, he does so after manifesting in a solid corporeal form, for the gods of the Thirty-Three aren't able to see a Brahma's normal appearance. When Brahma Sanankumara appears to the gods of the Thirty-Three, he outshines the other gods in beauty and glory, as a golden statue outshines the human form. When Brahma Sanankumara appears to the gods of the Thirty-Three, not a single god in that assembly greets him by bowing down or rising up or inviting him to a seat. They all sit silently on their couches with their joined palms raised, thinking, 'Now Brahma Sanankumara will sit on the couch of whatever god he chooses.' And the god on whose couch Brahma sits is overjoyed and brimming with happiness, like a king on the day of his coronation. - -Seeing the joy of those gods, Brahma Sanankumara celebrated with these verses: - -'The gods rejoice- - -the Thirty-Three with their Lord- - -revering the Realized One, - -and the natural excellence of the teaching; - -and seeing the new gods, - -so beautiful and glorious, - -who have come here after leading - -the spiritual life under the Buddha! - -They outshine the others - -in beauty, glory, and lifespan. - -Here are the distinguished disciples - -of he whose wisdom is vast. - -Seeing this, they delight- - -the Thirty-Three with their Lord- - -revering the Realized One, - -and the natural excellence of the teaching!' - - - -That is the topic on which Brahma Sanankumara spoke. And while he was speaking on that topic, his voice had eight qualities: it was clear, comprehensible, charming, audible, rounded, undistorted, deep, and resonant. He makes sure his voice is intelligible as far as the assembly goes, but it doesn't extend outside the assembly. When someone has a voice like this, they're said to have the voice of Brahma. - -Then the gods of the Thirty-Three said to Brahma Sanankumara, 'Good, Great Brahma! Knowing this, we rejoice. And there are the eight genuine praises of the Buddha spoken by Sakka- knowing them, too, we rejoice.' - - - - - -4. Eight Genuine Praises - - -Then Brahma said to Sakka, 'It would be good, lord of gods, if I could also hear the eight genuine praises of the Buddha.' - -Saying, 'Yes, Great Brahma,' Sakka repeated the eight genuine praises for him. - -Hearing them, Brahma Sanankumara was uplifted and overjoyed, full of rapture and happiness. Then Brahma Sanankumara manifested in a solid corporeal form, taking on the appearance of the youth Pancasikha, and appeared to the gods of the Thirty-Three. Rising into the air, he sat cross-legged in the sky, like a strong man might sit cross-legged on a well-appointed couch or on level ground. There he addressed the gods of the Thirty-Three: - - - - - -5. The Story of the Steward - - -'What do the gods of the Thirty-Three think about the extent of the Buddha's great wisdom? - -Once upon a time, there was a king named Disampati. He had a brahmin high priest named the Steward. Disampati's son was the prince named Renu, while the Steward's son was the student named Jotipala. There were Renu the prince, Jotipala the student, and six other aristocrats; these eight became friends. - -In due course the brahmin Steward passed away. At his passing, King Disampati lamented, "At a time when I have relinquished all my duties to the brahmin Steward and amuse myself, supplied and provided with the five kinds of sensual stimulation, he passes away!" - -When he said this, Prince Renu said to him, "Sire, don't lament too much at the Steward's passing. He has a son named Jotipala, who is even more astute and expert than his father. He should manage the affairs that were managed by his father." - -"Is that so, my prince?" - -"Yes, sire." - - - - - -6. The Story of the Great Steward - - -So King Disampati addressed one of his men, "Please, mister, go to the student Jotipala, and say to him, 'Best wishes, Jotipala! You are summoned by King Disampati; he wants to see you.'" - -"Yes, Your Majesty," replied that man, and did as he was asked. Then Jotipala went to the king and exchanged greetings with him. - -When the greetings and polite conversation were over, he sat down to one side, and the king said to him, "May you, Jotipala, manage my affairs-please don't turn me down! I shall appoint you to your father's position, and anoint you as Steward." - -"Yes, sir," replied Jotipala. - -So the king anointed him as Steward and appointed him to his father's position. After his appointment, the Steward Jotipala managed both the affairs that his father had managed, and other affairs that his father had not managed. He organized both the works that his father had organized, and other works that his father had not organized. When people noticed this they said, "The brahmin is indeed a Steward, a Great Steward!" And that's how the student Jotipala came to be known as the Great Steward. - - - - - -6.1. Dividing the Realm - - -Then the Great Steward went to the six aristocrats and said, "King Disampati is old, elderly and senior, advanced in years, and has reached the final stage of life. Who knows how long he has to live? It's likely that when he passes away the king-makers will anoint Prince Renu as king. Come, sirs, go to Prince Renu and say, 'Prince Renu, we are your friends, dear, beloved, and cherished. We have shared your joys and sorrows. King Disampati is old, elderly and senior, advanced in years, and has reached the final stage of life. Who knows how long he has to live? It's likely that when he passes away the king-makers will anoint you as king. If you should gain kingship, share it with us.'" - -"Yes, sir," replied the six aristocrats. They went to Prince Renu and put the proposal to him. - -The prince replied, "Who else, sirs, in my realm ought to prosper if not you? If I gain kingship, I will share it with you all." - -In due course King Disampati passed away. At his passing, the king-makers anointed Prince Renu as king. But after being anointed, King Renu amused himself, supplied and provided with the five kinds of sensual stimulation. - -Then the Great Steward went to the six aristocrats and said, "King Disampati has passed away. But after being anointed, King Renu amused himself, supplied and provided with the five kinds of sensual stimulation. Who knows the intoxicating power of sensual pleasures? Come, sirs, go to Prince Renu and say, 'Sir, King Disampati has passed away, and you have been anointed as king. Do you remember what you said?'" - -"Yes, sir," replied the six aristocrats. They went to Prince Renu and said, "Sir, King Disampati has passed away, and you have been anointed as king. Do you remember what you said?" - -"I remember, sirs. Who is able to neatly divide into seven equal parts this great land, so broad in the north and narrow as the front of a cart in the south?" - -"Who else, sir, if not the Great Steward?" - -So King Renu addressed one of his men, "Please, mister, go to the brahmin Great Steward and say that King Renu summons him." - -"Yes, Your Majesty," replied that man, and did as he was asked. Then the Great Steward went to the king and exchanged greetings with him. - -When the greetings and polite conversation were over, he sat down to one side, and the king said to him, "Come, let the good Steward neatly divide into seven equal parts this great land, so broad in the north and narrow as the front of a cart in the south." - -"Yes, sir," replied the Great Steward, and did as he was asked. All were set up like the fronts of carts, with King Renu's nation in the center. - -Dantapura for the Kalingas; - -Potana for the Assakas; - -Mahissati for the Avantis; - -Roruka for the Soviras; - -Mithila for the Videhas; - -Campa was made for the Angas; - -and Varanasi for the Kasis: - -these were laid out by the Steward. - - - -Then those six aristocrats were delighted with their respective gains, having achieved all they wished for, "We have received exactly what we wanted, what we wished for, what we desired, what we yearned for." - -Sattabhu and Brahmadatta, - -Vessabhu and Bharata, - -Renu and the two Dhataratthas: - -these are the seven Bharatas. - - - -The first recitation section is finished. - - - - - -6.2. A Good Reputation - - -Then the six aristocrats approached the Great Steward and said, "Steward, just as you are King Renu's friend, dear, beloved, and cherished, you are also our friend. Would you manage our affairs? Please don't turn us down!" - -"Yes, sirs," replied the Great Steward. Then the Great Steward managed the realms of the seven kings. And he taught seven well-to-do brahmins, and seven hundred bathed initiates to recite the hymns. - -After some time he got this good reputation, "The Great Steward sees Brahma in person! The Great Steward discusses, converses, and consults with Brahma in person!" - -The Great Steward thought, "I have the reputation of seeing Brahma in person, and discussing with him in person. But I don't. I have heard that brahmins of the past who were elderly and senior, the teachers of teachers, said: 'Whoever goes on retreat for the four months of the rainy season and practices the absorption on compassion sees Brahma and discusses with him.' Why don't I do that?" - -So the Great Steward went to King Renu and told him of the situation, saying, "Sir, I wish to go on retreat for the four months of the rainy season and practice the absorption on compassion. No one should approach me, except for the one who brings my meal." - -"Please do so, Steward, at your convenience." - -Then the Great Steward went to the six aristocrats to put the same proposal, and received the same reply. - -He also went to the seven well-to-do brahmins and seven hundred bathed initiates and put to them the same proposal, adding, "Sirs, recite the hymns in detail as you have learned and memorized them, and teach each other how to recite." - -And they too said, "Please do so, Steward, at your convenience." - -Then the Great Steward went to his forty equal wives to put the same proposal to them, and received the same reply. - -Then the Great Steward had a new meeting hall built to the east of his citadel, where he went on retreat for the four months of the rainy season and practiced the absorption on compassion. And no one approached him except the one who brought him meals. - -But then, when the four months had passed, the Great Steward became dissatisfied and anxious, "I have heard that brahmins of the past said that whoever goes on retreat for the four months of the rainy season and practices the absorption on compassion sees Brahma and discusses with him. But I neither see Brahma nor discuss with him." - - - - - -6.3. A Discussion With Brahma - - -And then Brahma Sanankumara, knowing what the Great Steward was thinking, as easily as a strong person would extend or contract their arm, vanished from the Brahma realm and reappeared in the Great Steward's presence. At that, the Great Steward became frightened, scared, his hair standing on end, as he had never seen such a sight before. So he addressed Brahma Sanankumara in verse: - -"Who might you be, sir, - -so beautiful, glorious, majestic? - -Not knowing, I ask- - -how am I to know who you are?" - -"In the Brahma realm they know me - -as 'The Eternal Youth'. - -All the gods know me thus, - -and so you should know me, Steward." - -"A Brahma deserves a seat and water, - -foot-salve, and sweet cakes. - -Sir, I ask you to please accept - -these gifts of hospitality." - -"I accept the gifts of hospitality - -of which you speak. - -I grant you the opportunity - -to ask whatever you desire- - -about welfare and benefit in this life, - -or happiness in lives to come." - - - -Then the Great Steward thought, "Brahma Sanankumara has granted me an opportunity. Should I ask him about what is beneficial for this life or lives to come?" - -Then he thought, "I'm a skilled in what is beneficial for this life, and others even ask me about it. Why don't I ask Brahma about the benefit that specifically applies to lives to come?" So he addressed Brahma Sanankumara in verse: - -"I'm in doubt, so I ask Brahma-who is free of doubt- - -about things one may learn from another. - -Standing on what, training in what - -may a mortal reach the deathless Brahma realm?" - -"He among men, O brahmin, has given up possessions, - -become one, compassionate, - -free from the stench of decay, and refraining from sex. - -Standing on that, training in that - -a mortal may reach the deathless Brahma realm." - - - -"Sir, I understand what 'giving up possessions' means. It's when someone gives up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. That's how I understand 'giving up possessions'. - -Sir, I understand what 'oneness' means. It's when someone frequents a secluded lodging-a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. That's how I understand 'oneness'. - -Sir, I understand what 'compassionate' means. It's when someone meditates spreading a heart full of compassion to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of compassion to the whole world-abundant, expansive, limitless, free of enmity and ill will. That's how I understand 'compassionate'. - -But I don't understand what you say about the stench of decay. - -What among men, O Brahma, is the stench of decay? - -I don't understand, so tell me, wise one: - -wrapped in what do people stink, - -headed for hell, shut out of the Brahma realm?" - -"Anger, lies, fraud, and deceit, - -miserliness, vanity, jealousy, - -desire, stinginess, harassing others, - -greed, hate, pride, and delusion- - -those bound to such things have the stench of decay; - -they're headed for hell, shut out of the Brahma realm." - - - -"As I understand what you say about the stench of decay, it's not easy to quell while living at home. I shall go forth from the lay life to homelessness!" - -"Please do so, Steward, at your convenience." - - - - - -6.4. Informing King Renu - - -So the Great Steward went to King Renu and said, "Sir, please now find another high priest to manage the affairs of state for you. I wish to go forth from the lay life to homelessness. As I understand what Brahma says about the stench of decay, it's not easy to quell while living at home. I shall go forth from the lay life to homelessness. - -I announce to King Renu, - -the lord of the land: - -you must learn how to rule, - -for I no longer care for my ministry." - -"If you're lacking any pleasures, - -I'll supply them for you. - -I'll protect you from any harm, - -for I command the nation's army. - -You are my father, I am your son! - -O Steward, please don't leave!" - -"I'm lacking no pleasures, - -and no-one is harming me. - -I've heard a non-human voice, - -so I no longer care for lay life." - -"What was that non-human like? - -What did he say to you, - -hearing which you would abandon - -our house and all our people?" - -"Before entering this retreat, - -I only liked to sacrifice. - -I kindled the sacred flame, - -strewn about with kusa grass. - -But then Brahma appeared to me, - -the Eternal Youth from the Brahma realm. - -He answered my question, - -hearing which I no longer care for lay life." - -"I have faith, O Steward, - -in that of which you speak. - -Having heard a non-human voice, - -what else could you do? - -We will follow your example, - -Steward, be my Teacher! - -Like a gem of beryl- - -flawless, immaculate, beautiful- - -that's how pure we shall live, - -in the Steward's dispensation. - - - -If the Steward is going forth from the lay life to homelessness, we shall do so too. Your destiny shall be ours." - - - - - -6.5. Informing the Six Aristocrats - - -Then the Great Steward went to the six aristocrats and said, "Sirs, please now find another high priest to manage the affairs of state for you. I wish to go forth from the lay life to homelessness. As I understand what Brahma says about the stench of decay, it's not easy to quell while living at home. I shall go forth from the lay life to homelessness!" - -Then the six aristocrats withdrew to one side and thought up a plan, "These brahmins are really greedy for wealth. Why don't we try to persuade him with wealth?" - -They returned to the Great Steward and said, "In these seven kingdoms there is abundant wealth. We'll get you as much as you want." - -"Enough, sirs. I already have abundant wealth, owing to my lords. Giving up all that, I shall go forth." - -Then the six aristocrats withdrew to one side and thought up a plan, "These brahmins are really greedy for women. Why don't we try to persuade him with women?" - -They returned to the Great Steward and said, "In these seven kingdoms there are many women. We'll get you as many as you want." - -"Enough, sirs. I already have forty equal wives. Giving up all them, I shall go forth." - -"If the Steward is going forth from the lay life to homelessness, we shall do so too. Your destiny shall be ours." - -"If you all give up sensual pleasures, - -to which ordinary people are attached, - -exert yourselves, being strong, - -and possessing the power of patience. - -This path is the straight path, - -this path is supreme. - -Guarded by the good, the true teaching - -leads to rebirth in the Brahma realm." - - - -"Well then, sir, please wait for seven years. When seven years have passed, we shall go forth with you." - -"Seven years is too long, sirs. I cannot wait that long. Who knows what will happen to the living? We are heading to the next life. We must think about this and wake up! We must do what's good and live the spiritual life, for no-one born can escape death. I shall go forth." - -"Well then, sir, please wait for six years, five years, four years, three years, two years, one year, seven months, six months, five months, four months, three months, two months, one month, or even a fortnight. When a fortnight has passed, we shall go forth. Your destiny shall be ours." - -"A fortnight is too long, sirs. I cannot wait that long. Who knows what will happen to the living? We are heading to the next life. We must think about this and wake up! We must do what's good and live the spiritual life, for no-one born can escape death. As I understand what Brahma says about the stench of decay, it's not easy to quell while living at home. I shall go forth from the lay life to homelessness." - -"Well then, sir, please wait for a week, so that we can instruct our sons and brothers in kingship. When a week has passed, we shall go forth. Your destiny shall be ours." - -"A week is not too long, sirs. I will wait that long." - - - - - -6.6. Informing the Brahmins - - -Then the Great Steward also went to the seven well-to-do brahmins and seven hundred bathed initiates and said, "Sirs, please now find another teacher to teach you to recite the hymns. I wish to go forth from the lay life to homelessness. As I understand what Brahma says about the stench of decay, it's not easy to quell while living at home. I shall go forth from the lay life to homelessness." - -"Please don't go forth from the lay life to homelessness! The life of one gone forth is of little influence or profit, whereas the life of a brahmin is of great influence and profit." - -"Please, sirs, don't say that. Who has greater influence and profit than myself? For now I am like a king to kings, like Brahma to brahmins, like a deity to householders. Giving up all that, I shall go forth. As I understand what Brahma says about the stench of decay, it's not easy to quell while living at home. I shall go forth from the lay life to homelessness." - -"If the Steward is going forth from the lay life to homelessness, we shall do so too. Your destiny shall be ours." - - - - - -6.7. Informing the Wives - - -Then the Great Steward went to his forty equal wives and said, "Ladies, please do whatever you wish, whether returning to your own families, or finding another husband. I wish to go forth from the lay life to homelessness. As I understand what Brahma says about the stench of decay, it's not easy to quell while living at home. I shall go forth from the lay life to homelessness." - -"You are the only family we want! You are the only husband we want! If you are going forth from the lay life to homelessness, we shall do so too. Your destiny shall be ours." - - - - - -6.8. The Great Steward Goes Forth - - -When a week had passed, the Great Steward shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness. And when he had gone forth, the seven anointed aristocrat kings, the seven brahmins with seven hundred initiates, the forty equal wives, and many thousands of aristocrats, brahmins, householders, and many harem women shaved off their hair and beards, dressed in ocher robes, and went forth from the lay life to homelessness. - -Escorted by that assembly, the Great Steward wandered on tour among the villages, towns, and capital cities. And at that time, whenever he arrived at a village or town, he was like a king to kings, like Brahma to brahmins, like a deity to householders. And whenever people sneezed or tripped over they'd say: "Homage to the Great Steward! Homage to the high priest for the seven!" - -And the Great Steward meditated spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, he spread a heart full of love to the whole world-abundant, expansive, limitless, free of enmity and ill will. He meditated spreading a heart full of compassion ... rejoicing ... equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, he spread a heart full of equanimity to the whole world-abundant, expansive, limitless, free of enmity and ill will. And he taught his disciples the path to rebirth in the company of Brahma. - -Those of his disciples who completely understood the Great Steward's instructions, at the breaking up of the body, after death, were reborn in the Brahma realm. Of those disciples who only partly understood the Great Steward's instructions, some were reborn in the company of the Gods Who Control the Creations of Others, while some were reborn in the company of the Gods Who Love to Create, or the Joyful Gods, or the Gods of Yama, or the Gods of the Thirty-Three, or the Gods of the Four Great Kings. And at the very least they swelled the hosts of the fairies. - -And so the going forth of all those gentlemen was not in vain, was not wasted, but was fruitful and fertile.' - -Do you remember this, Blessed One?" - -"I remember, Pancasikha. I myself was the brahmin Great Steward at that time. And I taught those disciples the path to rebirth in the company of Brahma. But that spiritual path of mine doesn't lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. It only leads as far as rebirth in the Brahma realm. - -But this spiritual path does lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. And what is the spiritual path that leads to extinguishment? It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is the spiritual path that leads to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. - -Those of my disciples who completely understand my instructions realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. - -Of those disciples who only partly understand my instructions, some, with the ending of the five lower fetters, become reborn spontaneously. They are extinguished there, and are not liable to return from that world. - -Some, with the ending of three fetters, and the weakening of greed, hate, and delusion, become once-returners. They come back to this world once only, then make an end of suffering. - -And some, with the ending of three fetters, become stream-enterers, not liable to be reborn in the underworld, bound for awakening. - -And so the going forth of all those gentlemen was not in vain, was not wasted, but was fruitful and fertile." - -That is what the Buddha said. Delighted, the fairy Pancasikha approved and agreed with what the Buddha said. He bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there. - - - - - -20. The Great Congregation: - -Mahasamaya Sutta - - - - -So I have heard. At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Great Wood, together with a large Sangha of around five hundred mendicants, all of whom were perfected ones. And most of the deities from ten solar systems had gathered to see the Buddha and the Sangha of mendicants. - -Then four deities of the Pure Abodes, aware of what was happening, thought: "Why don't we go to the Buddha and each recite a verse in his presence?" - -Then, as easily as a strong person would extend or contract their arm, they vanished from the Pure Abodes and reappeared in front of the Buddha. They bowed to the Buddha and stood to one side. Standing to one side, one deity recited this verse in the Buddha's presence: - -"There's a great congregation in the woods, - -a host of gods have assembled. - -We've come to this righteous congregation - -to see the invincible Sangha!" - - - -Then another deity recited this verse in the Buddha's presence: - -"The mendicants there are immersed in samadhi, - -they've straightened out their own minds. - -Like a charioteer who has taken the reins, - -the astute ones protect their senses." - - - -Then another deity recited this verse in the Buddha's presence: - -"Having cut the stake and cut the bar, - -they're unstirred, with boundary pillar uprooted. - -They live pure and immaculate, - -the young dragons tamed by the seer." - - - -Then another deity recited this verse in the Buddha's presence: - -"Anyone who has gone to the Buddha for refuge - -won't go to a plane of loss. - -After giving up this human body, - -they swell the hosts of gods." - - - - - -1. The Gathering of Deities - - -Then the Buddha said to the mendicants: - -"Mendicants, most of the deities from ten solar systems have gathered to see the Realized One and the mendicant Sangha. The Buddhas of the past had, and the Buddhas of the future will have, gatherings of deities that are at most like the gathering for me now. I shall declare the names of the heavenly hosts; I shall extol the names of the heavenly hosts; I shall teach the names of the heavenly hosts. Listen and pay close attention, I will speak." - -"Yes, sir," they replied. - -The Buddha said this: - -"I shall invoke a paean of praise! - -Where the earth-gods dwell, - -there, in mountain caves, - -resolute and composed, - -dwell many like lonely lions, - -who have mastered their fears. - -Their minds are bright and pure, - -clear and undisturbed." - -The teacher knew that over five hundred - -were in the wood at Kapilavatthu. - -Therefore he addressed - -the disciples who love the teaching: - -"The heavenly hosts have come forth; - -mendicants, you should be aware of them." - -Those monks became keen, - -hearing the Buddha's instruction. - -Knowledge manifested in them, - -seeing those non-human beings. - -Some saw a hundred, - -a thousand, even seventy thousand, - -while some saw a hundred thousand - -non-human beings. - -But some saw an endless number - -spread out in every direction. - -And all that was known - -and distinguished by the Seer. - -Therefore he addressed - -the disciples who love the teaching: - -"The heavenly hosts have come forth; - -mendicants, you should be aware of them. - -I shall extol them for you, - -with lyrics in proper order. - -There are seven thousand spirits, - -earth-gods of Kapilavatthu. - -They're powerful and brilliant, - -so beautiful and glorious. - -Rejoicing, they've come forth - -to the meeting of mendicants in the wood. - -From the Himalayas there are six thousand - -spirits of different colors. - -They're powerful and brilliant, - -so beautiful and glorious. - -Rejoicing, they've come forth - -to the meeting of mendicants in the wood. - -From Satagira there are three thousand - -spirits of different colors. - -They're powerful and brilliant, - -so beautiful and glorious. - -Rejoicing, they've come forth - -to the meeting of mendicants in the wood. - -And thus there are sixteen thousand - -spirits of different colors. - -They're powerful and brilliant, - -so beautiful and glorious. - -Rejoicing, they've come forth - -to the meeting of mendicants in the wood. - -From Vessamitta there are five hundred - -spirits of different colors. - -They're powerful and brilliant, - -so beautiful and glorious. - -Rejoicing, they've come forth - -to the meeting of mendicants in the wood. - -And there's Kumbhira of Rajagaha, - -whose home is on Mount Vepulla. - -Attended by more than - -a hundred thousand spirits, - -Kumbhira of Rajagaha - -also came to the meeting in the wood. - -King Dhatarattha rules - -the eastern quarter. - -Lord of the fairies, - -he's a great king, glorious. - -And he has many mighty sons - -all of them named Inda. - -They're powerful and brilliant, - -so beautiful and glorious. - -Rejoicing, they've come forth - -to the meeting of mendicants in the wood. - -King Virulha rules - -the southern quarter. - -Lord of the goblins, - -he's a great king, glorious. - -And he has many mighty sons - -all of them named Inda. - -They're powerful and brilliant, - -so beautiful and glorious. - -Rejoicing, they've come forth - -to the meeting of mendicants in the wood. - -King Virupakkha rules - -the western quarter. - -Lord of the dragons, - -he's a great king, glorious. - -And he has many mighty sons - -all of them named Inda. - -They're powerful and brilliant, - -so beautiful and glorious. - -Rejoicing, they've come forth - -to the meeting of mendicants in the wood. - -King Kuvera rules - -the northern quarter. - -Lord of spirits, - -he's a great king, glorious. - -And he has many mighty sons - -all of them named Inda. - -They're powerful and brilliant, - -so beautiful and glorious. - -Rejoicing, they've come forth - -to the meeting of mendicants in the wood. - -Dhatarattha in the east, - -Virulhaka to the south, - -Virupakkha to the west, - -and Kuvera in the north. - -These Four Great Kings, - -all around in the four quarters, - -stood there dazzling - -in the wood at Kapilavatthu. - -Their deceitful bondservants came, - -so treacherous and crafty- - -the deceivers Kutendu, Vitendu, - -with Vitucca and Vituda. - -And Candana and Kamasettha, - -Kinnughandu and Nighandu, - -Panada and Opamanna, - -and Matali, the god's charioteer. - -Cittasena the fairy came too, - -and the kings Nala and Janesabha, - -as well as Pancasikha, - -Timbaru, and Suriyavaccasa. - -These and other kings there were, - -the fairies with their kings. - -Rejoicing, they've come forth - -to the meeting of mendicants in the wood. - -Then came dragons from Nabhasa, - -and Vesali, with the Tacchakas. - -The Kambalas and Assataras came - -from Payaga with their kin. - -From Yamuna the Dhatarattha - -dragons came, so glorious. - -And Eravana the great dragon - -also came to the meeting in the wood. - -Those who seize the dragon kings by force- - -divine, twice-born birds with piercing vision- - -swoop down to the wood from the sky; - -their name is 'Rainbow Phoenix'. - -But the dragon kings remained fearless, - -for the Buddha kept them safe from the phoenixes. - -Introducing each other with gentle words, - -the dragons and phoenixes took the Buddha as their refuge. - -Defeated by Vajirahattha, - -the demons live in the ocean. - -They're brothers of Vasava, - -powerful and glorious. - -There's the terrifying Kalakanjas, - -the Danaveghasa demons, - -Vepacitti and Sucitti, - -Paharada with Namuci, - -and a hundred of Bali's sons, - -all named after Veroca. - -Bali's army armed themselves - -and went up to the auspicious Rahu, saying: - -'Now is the time, sir, - -for the meeting of mendicants in the wood.' - -The gods of Water and Earth, - -and Fire and Wind came there. - -The Varuna and Varuna gods, - -and Soma together with Yasa. - -A host of the gods of Love - -and Compassion came, so glorious. - -These ten hosts of gods - -shone in all different colors. - -They're powerful and brilliant, - -so beautiful and glorious. - -Rejoicing, they've come forth - -to the meeting of mendicants in the wood. - -The Venhu and Sahali gods, - -and Asama, and the twin Yamas came. - -The gods living on the moon came, - -with the Moon before them. - -The gods living on the sun came, - -with the Sun before them. - -And with the stars before them - -came the silly gods of clouds. - -And Sakka came, the stronghold-giver, - -known as Vasava, the best of the Vasus. - -These ten hosts of gods - -shone in all different colors. - -They're powerful and brilliant, - -so beautiful and glorious. - -Rejoicing, they've come forth - -to the meeting of mendicants in the wood. - -Then came the Sahabhu gods, - -blazing like a crested flame; - -and the Aritthakas and Rojas too, - -and the gods hued blue as flax. - -The Varunas and Sahadhammas, - -the Accutas and Anejakas, - -the Suleyyas and Ruciras all came, - -as did the Vasavanesi gods. - -These ten hosts of gods - -shone in all different colors. - -They're powerful and brilliant, - -so beautiful and glorious. - -Rejoicing, they've come forth - -to the meeting of mendicants in the wood. - -The Samanas, Mahasamanas, - -Manusas, and Manusuttamas all came, - -and the gods depraved by play, - -and those who are malevolent. - -Then came the Hari gods, - -and the Lohitavasis. - -The Paragas and Mahaparagas came, - -such glorious gods. - -These ten hosts of gods - -shone in all different colors. - -They're powerful and brilliant, - -so beautiful and glorious. - -Rejoicing, they've come forth - -to the meeting of mendicants in the wood. - -The Sukkas, Karumhas, and Arunas - -came along with the Veghanasas. - -And the Odatagayhas came as chiefs - -of the Vicakkhana gods. - -The Sadamattas and Haragajas, - -and the glorious Missakas; - -Pajjuna came thundering, - -he who rains on all quarters. - -These ten hosts of gods - -shone in all different colors. - -They're powerful and brilliant, - -so beautiful and glorious. - -Rejoicing, they've come forth - -to the meeting of mendicants in the wood. - -The Khemiyas, Tusitas, Yamas, - -and the glorious Katthakas came; - -The Lambitakas, Lamasetthas, - -those called the Jotis and Asavas. - -The Gods Who Love to Create came too, - -and those who delight in the Creations of Others. - -These ten hosts of gods - -shone in all different colors. - -They're powerful and brilliant, - -so beautiful and glorious. - -Rejoicing, they've come forth - -to the meeting of mendicants in the wood. - -These sixty hosts of gods - -shone in all different colors. - -They came in order of their names, - -these and others likewise, thinking: - -'We shall see those rid of rebirth, kind, - -the undefiled ones who have crossed the flood, - -and the dragon who brought them across, - -who like the Moon has overcome darkness.' - -Subrahma and Paramatta came, - -with sons of those powerful ones. - -Sanankumara and Tissa - -also came to the meeting in the wood. - -Of a thousand Brahma realms, - -the Great Brahma stands forth. - -He has arisen, resplendent, - -his formidable body so glorious. - -The ten Issaras came there, - -each one of them wielding power, - -and in the middle of them came - -Harita with his following." - -When they had all come forth- - -the gods with their Lord, and the Brahmas- - -Mara's army came forth too: - -see the stupidity of the Dark Lord! - -"Come, seize them and bind them," he said, - -"let them be bound by desire! - -Surround them on all sides, - -don't let any escape!" - -And so there the great general - -sent forth his dark army. - -He struck the ground with his fist - -to make a horrifying sound - -like a storm cloud shedding rain, - -thundering and flashing. - -But then he retreated, - -furious, out of control. - -And all that was known - -and distinguished by the Seer. - -Therefore he addressed - -the disciples who love the teaching: - -"Mara's army has arrived; - -mendicants, you should be aware of them." - -Those monks became keen, - -hearing the Buddha's instruction. - -The army fled from those free of passion, - -and not a single hair was stirred! - -"All are triumphant in battle, - -so fearless and glorious. - -They rejoice with all the spirits, - -the disciples well-known among men." - - - - - -21. Sakka's Questions: - -Sakkapanha Sutta - - - - -So I have heard. At one time the Buddha was staying in the land of the Magadhans; east of Rajagaha there's a brahmin village named Ambasanda, north of which, on Mount Vediyaka, is the Indasala cave. - -Now at that time a keen desire to seeing the Buddha came over Sakka, the lord of gods. He thought, "Where is the Blessed One at present, the perfected one, the fully awakened Buddha?" - -He saw that the Buddha was at the Indasala cave, and addressed the gods of the Thirty-Three, "Good sirs, the Buddha is staying in the land of the Magadhans at the Indasala cave. What if we were to go and see that Blessed One, the perfected one, the fully awakened Buddha?" - -"Yes, lord," replied the gods. - -Then Sakka addressed the fairy Pancasikha, "Dear Pancasikha, the Buddha is staying in the land of the Magadhans at the Indasala cave. What if we were to go and see that Blessed One, the perfected one, the fully awakened Buddha?" - -"Yes, lord," replied the fairy Pancasikha. Taking his arched harp made from the pale timber of wood-apple, he went as Sakka's attendant. - -Then Sakka went at the head of a retinue consisting of the gods of the Thirty-Three and the fairy Pancasikha. As easily as a strong person would extend or contract their arm, he vanished from the heaven of the gods of the Thirty-Three and landed on Mount Vediyaka north of Ambasanda. - -Now at that time a dazzling light appeared over Mount Vediyaka and Ambasanda, as happens through the glory of the gods. People in the villages round about, terrified, shocked, and awestruck, said, "Mount Vediyaka must be on fire today, blazing and burning! Oh why has such a dazzling light appeared over Mount Vediyaka and Ambasanda?" - -Then Sakka addressed the fairy Pancasikha, "My dear Pancasikha, it's hard for one like me to get near the Realized Ones while they are on retreat practicing absorption, enjoying absorption. But if you were to charm the Buddha first, then I could go to see him." - -"Yes, lord," replied the fairy Pancasikha. Taking his arched harp made from the pale timber of wood-apple, he went to the Indasala cave. When he had drawn near, he stood to one side, thinking, "This is neither too far nor too near; and he'll hear my voice." - - - - - -1. Pancasikha's Song - - -Standing to one side, Pancasikha played his arched harp, and sang these verses on the Buddha, the teaching, the Sangha, the perfected ones, and sensual love. - -"My lady Suriyavaccasa, oh my Sunshine- - -I pay homage to your father Timbaru, - -through whom was born a lady so fine, - -to fill me with a joy I never knew. - -As sweet as a breeze to one who's sweating, - -or when thirsty, a sweet and cooling drink, - -so dear is your shining beauty to me, - -just like the teaching is to all the saints! - -Like a cure when you're struck by fever dire, - -or food to ease the hunger pain, - -come on, darling, please put out my fire, - -quench me like water on a flame. - -As elephants burning in the heat of summer, - -sink down in a lotus pond to rest, - -so cool, full of petals and of pollen- - -that's how I would plunge into your breast. - -Like elephants bursting bonds in rutting season, - -beating off the pricks of lance and pikes- - -I just don't understand what is the reason - -I'm so crazy for your shapely thighs! - -For you, my heart is full of passion, - -I'm in an altered state of mind. - -There is no going back, I'm just not able, - -I'm like a fish that's hooked up on the line. - -Come on, my darling, hold me, fair of thighs! - -Embrace me, with your so bashful eyes! - -Take me in your arms, my lovely lady, - -that's all I'd ever want or could desire. - -Ah, then my desire was such a small thing, - -my sweet, with your curling wavy hair; - -now, like to arahants an offering, - -it's grown so very much from there. - -Whatever the merit I have forged - -by giving to such perfected beings- - -may that, my altogether gorgeous, - -ripen in togetherness with you. - -Whatever the merit I have forged - -in this wide open land, - -may that, my altogether gorgeous, - -ripen in togetherness with you. - -Absorbed, the Sakyan meditates, - -unified, alert, and mindful, - -the sage aims right at the deathless state- - -like me, oh my Sunshine, aiming for you! - -And just like the sage would be rejoicing, - -were he to awaken to the truth, - -so I'd be rejoicing, lady, - -were I to end up as one with you. - -If Sakka were to grant me just one wish, - -as Lord of the holy Thirty-Three, - -my darling, you're the only one I'd wish for, - -so strong is the love I hold for you. - -Like a freshly blossoming sal tree - -is your father, my lady so wise. - -I pay homage to him, bowing down humbly, - -to he whose daughter is of such a kind." - - - -When Pancasikha had spoken, the Buddha said to him, "Pancasikha, the sound of the strings and the sound of your voice blend well together, so that neither overpowers the other. But when did you compose these verses on the Buddha, the teaching, the Sangha, the perfected ones, and sensual love?" - -"This one time, sir, when you were first awakened, you were staying near Uruvela at the goatherd's banyan tree on the bank of the Neranjara River. And at that time I was in love with the lady named Bhadda Suriyavaccasa, the daughter of the fairy king Timbaru. But the sister desired another- it was Matali the charioteer's son named Sikhaddi who she loved. Since I couldn't win that sister by any means, I took my arched harp to Timbaru's home, where I played those verses. - -When I finished, Suriyavacchasa said to me, 'Dear sir, I have not personally seen the Buddha. But I did hear about him when I went to dance for the gods of the Thirty-Three in the Hall of Justice. Since you extol the Buddha, let us meet up today.' And that's when I met up with that sister. But we have not met since." - - - - - -2. The Approach of Sakka - - -Then Sakka, lord of gods, thought, "Pancasikha is exchanging pleasantries with the Buddha." - -So he addressed Pancasikha, "My dear Pancasikha, please bow to the Buddha for me, saying: 'Sir, Sakka, lord of gods, with his ministers and retinue, bows with his head at your feet.'" - -"Yes, lord," replied Pancasikha. He bowed to the Buddha and said, "Sir, Sakka, lord of gods, with his ministers and retinue, bows with his head at your feet." - -"So may Sakka with his ministers and retinue be happy, Pancasikha," said the Buddha, "for all want to be happy-whether gods, humans, demons, dragons, fairies, or any of the other diverse creatures there may be." - -For that is how the Realized Ones salute such illustrious spirits. And being saluted by the Buddha, Sakka entered the Indasala cave, bowed to the Buddha, and stood to one side. And the gods of the Thirty-Three did likewise, as did Pancasikha. - -And at that time the uneven places were evened out, the cramped places were opened up, the darkness vanished and light appeared, as happens through the glory of the gods. - -Then the Buddha said to Sakka, "It's incredible and amazing that you, the venerable Kosiya, who has so many duties and so much to do, should come here." - -"For a long time I've wanted to go and see the Buddha, but I wasn't able, being prevented by my many duties and responsibilities for the gods of the Thirty-Three. This one time, sir, the Buddha was staying near Savatthi in the frankincense-tree hut. Then I went to Savatthi to see the Buddha. But at that time the Buddha was sitting immersed in some kind of meditation. And a divine maiden of Great King Vessavana named Bhujati was attending on the Buddha, standing there paying homage to him with joined palms. - -So I said to her, 'Sister, please bow to the Buddha for me, saying: "Sir, Sakka, lord of gods, with his ministers and retinue, bows with his head at your feet."' - -When I said this, she said to me, 'It's the wrong time to see the Buddha, as he's in retreat.' - -'Well then, sister, please convey my message when the Buddha emerges from that immersion.' I hope that sister bowed to you? Do you remember what she said?" - -"She did bow, lord of gods, and I remember what she said. I also remember that it was the sound of your chariot wheels that pulled me out of that immersion." - -"Sir, I have heard and learned this in the presence of the gods who were reborn in the host of the Thirty-Three before me: 'When a Realized One arises in the world, perfected and fully awakened, the heavenly hosts swell, while the demon hosts dwindle.' And I have seen this with my own eyes. - - - - - -2.1. The Story of Gopika - - -Right here in Kapilavatthu there was a Sakyan lady named Gopika who had confidence in the Buddha, the teaching, and the Sangha, and had fulfilled her ethics. Losing her attachment to femininity, she developed masculinity. When her body broke up, after death, she was reborn in a good place, a heavenly realm. In the company of the gods of the Thirty-Three she became one of my sons. There they knew him as the god Gopaka. - -Meanwhile three others, mendicants who had led the spiritual life under the Buddha, were reborn in the inferior fairy realm. There they amused themselves, supplied and provided with the five kinds of sensual stimulation, and became my servants and attendants. - -At that, Gopaka scolded them, 'Where on earth were you at, good sirs, when you heard the Buddha's teaching! For while I was still a woman I had confidence in the Buddha, the teaching, and the Sangha, and had fulfilled my ethics. I lost my attachment to femininity and developed masculinity. When my body broke up, after death, I was reborn in a good place, a heavenly realm. In the company of the gods of the Thirty-Three I became one of Sakka's sons. Here they know me as the god Gopaka. But you, having led the spiritual life under the Buddha, were reborn in the inferior fairy realm.' - -When scolded by Gopaka, two of those gods in that very life gained mindfulness leading to the host of Brahma's Ministers. But one god remained attached to sensuality. - -'I was a laywoman disciple of the seer, - -and my name was Gopika. - -I was devoted to the Buddha and the teaching, - -and I faithfully served the Sangha. - -Because of the excellence of the Buddha's teaching, - -I'm now a mighty, splendid son of Sakka, - -reborn among the Three and Thirty. - -And here they know me as Gopaka. - -Then I saw some mendicants who I'd seen before, - -dwelling in the host of fairies. - -When I used to be a human, - -they were disciples of Gotama. - -I served them with food and drink, - -and clasped their feet in my own home. - -Where on earth were they at - -when they learned the Buddha's teachings? - -For each must know for themselves the teaching - -so well-taught, realized by the seer. - -I was one who followed you, - -having heard the fine words of the noble ones. - -I'm now a mighty, splendid son of Sakka, - -reborn among the Three and Thirty. - -But you followed the best of men, - -and led the supreme spiritual life, - -but still you're born in this lesser realm, - -a rebirth not befitting. - -It's a sorry sight I see, good sirs, - -fellow Buddhists in a lesser realm. - -Reborn in the host of fairies, - -you only wait upon the gods. - -Meanwhile, I dwelt in a house- - -but see my distinction now! - -Having been a woman now I'm a male god, - -blessed with heavenly sensual pleasures.' - -Scolded by that disciple of Gotama, - -when they understood Gopaka, they were struck with urgency. - -'Let's strive, let's try hard- - -we won't serve others any more!' - -Two of them aroused energy, - -recalling the Buddha's instructions. - -Right away they became dispassionate, - -seeing the drawbacks in sensual pleasures. - -The fetters and bonds of sensual pleasures- - -the ties of the Wicked One so hard to break- - -they burst them like a bull elephant his ropes, - -and passed right over the Thirty-Three. - -The gods with Inda and Pajapati - -were all gathered in the Hall of Justice. - -As they sat there, they passed over them, - -the heroes desireless, practicing purity. - -Seeing them, Vasava was struck with a sense of urgency; - -the master of gods in the midst of the group said, - -'These were born in the lesser fairy realm, - -but now they pass us by!' - -Heeding the speech of one so moved, - -Gopaka addressed Vasava, - -'There is a Buddha, a lord of men, in the world. - -Known as the Sakyan Sage, he's mastered the senses. - -Those sons of his were bereft of mindfulness; - -but when scolded by me they gained it back. - -Of the three, there is one who remains - -dwelling in the host of fairies. - -But two, recollecting the path to awakening, - -serene, spurn even the gods.' - -The teaching's explained in such a way - -that not a single disciple doubts it. - -We venerate the Buddha, the victor, lord of men, - -who has crossed the flood and cut off doubt. - -They attained to distinction fitting - -the extent to which they understood the teaching here. - -Two of them mastered the distinction of - -the host of Brahma's Ministers. - -We have come here, dear sir, - -to realize this same teaching. - -If the Buddha would give me a chance, - -I would ask a question, dear sir." - - - -Then the Buddha thought, "For a long time now this spirit has led a pure life. Any question he asks me will be beneficial, not useless. And he will quickly understand any answer I give to his question." - -So the Buddha addressed Sakka in verse: - -"Ask me your question, Vasava, - -whatever you want. - -I'll solve each and every - -problem you have." - - - -The first recitation section is finished. - -Having been granted an opportunity by the Buddha, Sakka asked the first question. - -"Dear sir, what fetters bind the gods, humans, demons, dragons, fairies-and any of the other diverse creatures- so that, though they wish to be free of enmity, violence, hostility, and hate, they still have enmity, violence, hostility, and hate?" - -Such was Sakka's question to the Buddha. And the Buddha answered him: - -"Lord of gods, the fetters of jealousy and stinginess bind the gods, humans, demons, dragons, fairies-and any of the other diverse creatures- so that, though they wish to be free of enmity, violence, hostility, and hate, they still have enmity, violence, hostility, and hate." - -Such was the Buddha's answer to Sakka. Delighted, Sakka approved and agreed with what the Buddha said, saying, "That's so true, Blessed One! That's so true, Holy One! Hearing the Buddha's answer, I've gone beyond doubt and got rid of indecision." - -And then, having approved and agreed with what the Buddha said, Sakka asked another question: - -"But dear sir, what is the source, origin, birthplace, and inception of jealousy and stinginess? When what exists is there jealousy and stinginess? When what doesn't exist is there no jealousy and stinginess?" - -"The liked and the disliked, lord of gods, are the source of jealousy and stinginess. When the liked and the disliked exist there is jealousy and stinginess. When the liked and the disliked don't exist there is no jealousy and stinginess." - -"But dear sir, what is the source of what is liked and disliked?" - -"Desire is the source of what is liked and disliked." - -"But what is the source of desire?" - -"Thought is the source of desire." - -"But what is the source of thought?" - -"Concepts of identity that emerge from the proliferation of perceptions are the source of thoughts." - -"But how does a mendicant fittingly practice for the cessation of concepts of identity that emerge from the proliferation of perceptions?" - - - - - -2.2. Meditation on Feelings - - -"Lord of gods, there are two kinds of happiness, I say: that which you should cultivate, and that which you should not cultivate. There are two kinds of sadness, I say: that which you should cultivate, and that which you should not cultivate. There are two kinds of equanimity, I say: that which you should cultivate, and that which you should not cultivate. - -Why did I say that there are two kinds of happiness? Take a happiness of which you know: 'When I cultivate this kind of happiness, unskillful qualities grow, and skillful qualities decline.' You should not cultivate that kind of happiness. Take a happiness of which you know: 'When I cultivate this kind of happiness, unskillful qualities decline, and skillful qualities grow.' You should cultivate that kind of happiness. And that which is free of placing the mind and keeping it connected is better than that which still involves placing the mind and keeping it connected. That's why I said there are two kinds of happiness. - -Why did I say that there are two kinds of sadness? Take a sadness of which you know: 'When I cultivate this kind of sadness, unskillful qualities grow, and skillful qualities decline.' You should not cultivate that kind of sadness. Take a sadness of which you know: 'When I cultivate this kind of sadness, unskillful qualities decline, and skillful qualities grow.' You should cultivate that kind of sadness. And that which is free of placing the mind and keeping it connected is better than that which still involves placing the mind and keeping it connected. That's why I said there are two kinds of sadness. - -Why did I say that there are two kinds of equanimity? Take an equanimity of which you know: 'When I cultivate this kind of equanimity, unskillful qualities grow, and skillful qualities decline.' You should not cultivate that kind of equanimity. Take an equanimity of which you know: 'When I cultivate this kind of equanimity, unskillful qualities decline, and skillful qualities grow.' You should cultivate that kind of equanimity. And that which is free of placing the mind and keeping it connected is better than that which still involves placing the mind and keeping it connected. That's why I said there are two kinds of equanimity. - -That's how a mendicant fittlingly practices for the cessation of concepts of identity that emerge from the proliferation of perceptions." - -Such was the Buddha's answer to Sakka. Delighted, Sakka approved and agreed with what the Buddha said, saying, "That's so true, Blessed One! That's so true, Holy One! Hearing the Buddha's answer, I've gone beyond doubt and got rid of indecision." - - - - - -2.3. Restraint in the Monastic Code - - -And then Sakka asked another question: - -"But dear sir, how does a mendicant practice for restraint in the monastic code?" - -"Lord of gods, I say that there are two kinds of bodily behavior: that which you should cultivate, and that which you should not cultivate. I say that there are two kinds of verbal behavior: that which you should cultivate, and that which you should not cultivate. There are two kinds of search, I say: that which you should cultivate, and that which you should not cultivate. - -Why did I say that there are two kinds of bodily behavior? Take bodily conduct of which you know: 'When I cultivate this kind of bodily conduct, unskillful qualities grow, and skillful qualities decline.' You should not cultivate that kind of bodily conduct. Take bodily conduct of which you know: 'When I cultivate this kind of bodily conduct, unskillful qualities decline, and skillful qualities grow.' You should cultivate that kind of bodily conduct. That's why I said there are two kinds of bodily behavior. - -Why did I say that there are two kinds of verbal behavior? You should not cultivate the kind of verbal behavior which causes unskillful qualities to grow while skillful qualities decline. And you should cultivate the kind of verbal behavior which causes unskillful qualities to decline while skillful qualities grow. That's why I said there are two kinds of verbal behavior. - -Why did I say that there are two kinds of search? You should not cultivate the kind of search which causes unskillful qualities to grow while skillful qualities decline. And you should cultivate the kind of search which causes unskillful qualities to decline while skillful qualities grow. That's why I said there are two kinds of search. - -That's how a mendicant practices for restraint in the monastic code." - -Such was the Buddha's answer to Sakka. Delighted, Sakka approved and agreed with what the Buddha said, saying, "That's so true, Blessed One! That's so true, Holy One! Hearing the Buddha's answer, I've gone beyond doubt and got rid of indecision." - - - - - -2.4. Sense Restraint - - -And then Sakka asked another question: - -"But dear sir, how does a mendicant practice for restraint of the sense faculties?" - -"Lord of gods, I say that there are two kinds of sight known by the eye: that which you should cultivate, and that which you should not cultivate. There are two kinds of sound known by the ear ... smells known by the nose ... tastes known by the tongue ... touches known by the body ... thoughts known by the mind: that which you should cultivate, and that which you should not cultivate." - -When the Buddha said this, Sakka said to him: - -"Sir, this is how I understand the detailed meaning of the Buddha's brief statement: You should not cultivate the kind of sight known by the eye which causes unskillful qualities to grow while skillful qualities decline. And you should cultivate the kind of sight known by the eye which causes unskillful qualities to decline while skillful qualities grow. You should not cultivate the kind of sound, smell, taste, touch, or thought known by the mind which causes unskillful qualities to grow while skillful qualities decline. And you should cultivate the kind of thought known by the mind which causes unskillful qualities to decline while skillful qualities grow. - -Sir, that's how I understand the detailed meaning of the Buddha's brief statement. Hearing the Buddha's answer, I've gone beyond doubt and got rid of indecision." - -And then Sakka asked another question: - -"Dear sir, do all ascetics and brahmins have the same doctrine, ethics, desires, and attachments?" - -"No, lord of gods, they do not." - -"Why not?" - -"The world has many and diverse elements. Whatever element sentient beings insist on in this world of many and diverse elements, they obstinately stick to it, insisting that: 'This is the only truth, other ideas are silly.' That's why not all ascetics and brahmins have the same doctrine, ethics, desires, and attachments." - -"Dear sir, have all ascetics and brahmins reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal?" - -"No, lord of gods, they have not." - -"Why not?" - -"Those mendicants who are freed through the ending of craving have reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. That's why not all ascetics and brahmins have reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal." - -Such was the Buddha's answer to Sakka. Delighted, Sakka approved and agreed with what the Buddha said, saying, "That's so true, Blessed One! That's so true, Holy One! Hearing the Buddha's answer, I've gone beyond doubt and got rid of indecision." - -And then Sakka asked another question: - -"Passion, sir, is a disease, an abscess, a dart. Passion drags a person to be reborn in life after life. That's why a person finds themselves in states high and low. Elsewhere, among other ascetics and brahmins, I wasn't even given a chance to ask these questions that the Buddha has answered. The dart of doubt and uncertainty has lain within me for a long time, but the Buddha has plucked it out." - -"Lord of gods, do you recall having asked this question of other ascetics and brahmins?" - -"I do, sir." - -"If you wouldn't mind, lord of gods, tell me how they answered." - -"It's no trouble when someone such as the Blessed One is sitting here." - -"Well, speak then, lord of gods." - -"Sir, I approached those who I imagined were ascetics and brahmins living in the wilderness, in remote lodgings. But they could not answer, and they even questioned me in return: 'What is the venerable's name?' So I answered them: 'Dear sir, I am Sakka, lord of gods.' So they asked me another question: 'But lord of gods, what deed brought you to this position?' So I taught them the Dhamma as I had learned and memorized it. And they were pleased with just that much: 'We have seen Sakka, lord of gods! And he answered our questions!' Invariably, they become my disciples, I don't become theirs. But sir, I am the Buddha's disciple, a stream-enterer, not liable to be reborn in the underworld, bound for awakening." - - - - - -2.5. On Feeling Happy - - -"Lord of gods, do you recall ever feeling such joy and happiness before?" - -"I do, sir." - -"But how?" - -"Once upon a time, sir, a battle was fought between the gods and the demons. In that battle the gods won and the demons lost. It occurred to me as victor, 'Now the gods shall enjoy both the nectar of the gods and the nectar of the demons.' But sir, that joy and happiness is in the sphere of the rod and the sword. It doesn't lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. But the joy and happiness I feel listening to the Buddha's teaching is not in the sphere of the rod and the sword. It does lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment." - -"But lord of gods, what reason do you see for speaking of such joy and happiness?" - -"I see six reasons to speak of such joy and happiness, sir. - -While staying right here, - -remaining in the godly form, - -I have gained an extended life: - -know this, dear sir. - - - -This is the first reason. - -When I fall from the heavenly host, - -leaving behind the non-human life, - -I shall consciously go to a new womb, - -wherever my mind delights. - - - -This is the second reason. - -Living happily under the guidance - -of the one of unclouded wisdom, - -I shall practice according to method, - -aware and mindful. - - - -This is the third reason. - -And if awakening should arise - -as I practice according to the method, - -I shall live as one who understands, - -and my end shall come right there. - - - -This is the fourth reason. - -When I fall from the human realm, - -leaving behind the human life, - -I shall become a god again, - -in the supreme heaven realm. - - - -This is the fifth reason. - -They are the finest of gods, - -the glorious Akanitthas. - -So long as my final life goes on, - -there my home will be. - - - -This is the sixth reason. - -Seeing these six reasons I speak of such joy and happiness. - -My wishes unfulfilled, - -doubting and undecided, - -I wandered for such a long time, - -in search of the Realized One. - -I imagined that ascetics - -living in seclusion - -must surely be awakened, - -so I went to sit near them. - -'How is there success? - -How is there failure?' - -But they couldn't answer such questions - -about the path and practice. - -And when they found out that I - -was Sakka, come from the gods, - -they questioned me instead about - -the deed that brought me to this state. - -I taught them the Dhamma - -as I had learned it among men. - -They were delighted with that, saying: - -'We've seen Vasava!' - -Now since I've seen the Buddha, - -who helps us overcome doubt, - -today, free of fear, - -I pay homage to the awakened one. - -Destroyer of the dart of craving, - -the Buddha is unrivaled. - -I bow to the great hero, - -the Buddha, Kinsman of the Sun. - -Just as Brahma is worshipped - -by the gods, dear sir, - -today we shall worship you- - -come, let us bow to you! - -You alone are the Awakened! - -You are the Teacher supreme! - -In the world with its gods, - -there is no-one like you." - - - -Then Sakka addressed the fairy Pancasikha, "Dear Pancasikha, you were very helpful to me, since you first charmed the Buddha, after which I went to see him. I shall appoint you to your father's position-you shall be king of the fairies. And I give you Bhadda Suriyavaccasa, who you love so much." - -Then Sakka, touching the ground with his hand, was inspired to exclaim three times: - -"Homage to that Blessed One, the perfected one, the fully awakened Buddha! - -Homage to that Blessed One, the perfected one, the fully awakened Buddha! - -Homage to that Blessed One, the perfected one, the fully awakened Buddha!" - -And while this discourse was being spoken, the stainless, immaculate vision of the Dhamma arose in Sakka, lord of gods: "Everything that has a beginning has an end." And also for another 80,000 deities. - -Such were the questions Sakka was invited to ask, and which were answered by the Buddha. And that's why the name of this discussion is "Sakka's Questions". - - - - - -22. The Longer Discourse on Mindfulness Meditation: - -Mahasatipatthana Sutta - - - - -So I have heard. At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammasadamma. There the Buddha addressed the mendicants, "Mendicants!" - -"Venerable sir," they replied. The Buddha said this: - -"Mendicants, the four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to end the cycle of suffering, and to realize extinguishment. - -What four? It's when a mendicant meditates by observing an aspect of the body-keen, aware, and mindful, rid of desire and aversion for the world. They meditate observing an aspect of feelings-keen, aware, and mindful, rid of desire and aversion for the world. They meditate observing an aspect of the mind-keen, aware, and mindful, rid of desire and aversion for the world. They meditate observing an aspect of principles-keen, aware, and mindful, rid of desire and aversion for the world. - - - - - -1. Observing the Body - - -1.1. Mindfulness of Breathing - - -And how does a mendicant meditate observing an aspect of the body? - -It's when a mendicant-gone to a wilderness, or to the root of a tree, or to an empty hut-sits down cross-legged, with their body straight, and focuses their mindfulness right there. Just mindful, they breathe in. Mindful, they breathe out. - -When breathing in heavily they know: 'I'm breathing in heavily.' When breathing out heavily they know: 'I'm breathing out heavily.' - -When breathing in lightly they know: 'I'm breathing in lightly.' When breathing out lightly they know: 'I'm breathing out lightly.' - -They practice breathing in experiencing the whole body. They practice breathing out experiencing the whole body. - -They practice breathing in stilling the body's motion. They practice breathing out stilling the body's motion. - -It's like a deft carpenter or carpenter's apprentice. When making a deep cut they know: 'I'm making a deep cut,' and when making a shallow cut they know: 'I'm making a shallow cut.' - -And so they meditate observing an aspect of the body internally, externally, and both internally and externally. They meditate observing the body as liable to originate, as liable to vanish, and as liable to both originate and vanish. Or mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. - -That's how a mendicant meditates by observing an aspect of the body. - - - - - -1.2. The Postures - - -Furthermore, when a mendicant is walking they know: 'I am walking.' When standing they know: 'I am standing.' When sitting they know: 'I am sitting.' And when lying down they know: 'I am lying down.' Whatever posture their body is in, they know it. - -And so they meditate observing an aspect of the body internally, externally, and both internally and externally. They meditate observing the body as liable to originate, as liable to vanish, and as liable to both originate and vanish. Or mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. - -That too is how a mendicant meditates by observing an aspect of the body. - - - - - -1.3. Situational Awareness - - -Furthermore, a mendicant acts with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl, and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent. - -And so they meditate observing an aspect of the body internally ... - -That too is how a mendicant meditates by observing an aspect of the body. - - - - - -1.4. Focusing on the Repulsive - - -Furthermore, a mendicant examines their own body, up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of filth. 'In this body there is head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.' - -It's as if there were a bag with openings at both ends, filled with various kinds of grains, such as fine rice, wheat, mung beans, peas, sesame, and ordinary rice. And someone with good eyesight were to open it and examine the contents: 'These grains are fine rice, these are wheat, these are mung beans, these are peas, these are sesame, and these are ordinary rice.' - -And so they meditate observing an aspect of the body internally ... - -That too is how a mendicant meditates by observing an aspect of the body. - - - - - -1.5. Focusing on the Elements - - -Furthermore, a mendicant examines their own body, whatever its placement or posture, according to the elements: 'In this body there is the earth element, the water element, the fire element, and the air element.' - -It's as if a deft butcher or butcher's apprentice were to kill a cow and sit down at the crossroads with the meat cut into portions. - -And so they meditate observing an aspect of the body internally ... - -That too is how a mendicant meditates by observing an aspect of the body. - - - - - -1.6. The Charnel Ground Contemplations - - -Furthermore, suppose a mendicant were to see a corpse discarded in a charnel ground. And it had been dead for one, two, or three days, bloated, livid, and festering. They'd compare it with their own body: 'This body is also of that same nature, that same kind, and cannot go beyond that.' And so they meditate observing an aspect of the body internally ... - -That too is how a mendicant meditates by observing an aspect of the body. - -Furthermore, suppose they were to see a corpse discarded in a charnel ground being devoured by crows, hawks, vultures, herons, dogs, tigers, leopards, jackals, and many kinds of little creatures. They'd compare it with their own body: 'This body is also of that same nature, that same kind, and cannot go beyond that.' And so they meditate observing an aspect of the body internally ... - -That too is how a mendicant meditates by observing an aspect of the body. - -Furthermore, suppose they were to see a corpse discarded in a charnel ground, a skeleton with flesh and blood, held together by sinews ... - -A skeleton without flesh but smeared with blood, and held together by sinews ... - -A skeleton rid of flesh and blood, held together by sinews ... - -Bones without sinews, scattered in every direction. Here a hand-bone, there a foot-bone, here a shin-bone, there a thigh-bone, here a hip-bone, there a rib-bone, here a back-bone, there an arm-bone, here a neck-bone, there a jaw-bone, here a tooth, there the skull ... - -White bones, the color of shells ... - -Decrepit bones, heaped in a pile ... - -Bones rotted and crumbled to powder. They'd compare it with their own body: 'This body is also of that same nature, that same kind, and cannot go beyond that.' And so they meditate observing an aspect of the body internally, externally, and both internally and externally. They meditate observing the body as liable to originate, as liable to vanish, and as liable to both originate and vanish. Or mindfulness is established that the body exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. - -That too is how a mendicant meditates by observing an aspect of the body. - - - - - -2. Observing the Feelings - - -And how does a mendicant meditate observing an aspect of feelings? - -It's when a mendicant who feels a pleasant feeling knows: 'I feel a pleasant feeling.' - -When they feel a painful feeling, they know: 'I feel a painful feeling.' - -When they feel a neutral feeling, they know: 'I feel a neutral feeling.' - -When they feel a material pleasant feeling, they know: 'I feel a material pleasant feeling.' - -When they feel a spiritual pleasant feeling, they know: 'I feel a spiritual pleasant feeling.' - -When they feel a material painful feeling, they know: 'I feel a material painful feeling.' - -When they feel a spiritual painful feeling, they know: 'I feel a spiritual painful feeling.' - -When they feel a material neutral feeling, they know: 'I feel a material neutral feeling.' - -When they feel a spiritual neutral feeling, they know: 'I feel a spiritual neutral feeling.' - -And so they meditate observing an aspect of feelings internally, externally, and both internally and externally. They meditate observing feelings as liable to originate, as liable to vanish, and as liable to both originate and vanish. Or mindfulness is established that feelings exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. - -That's how a mendicant meditates by observing an aspect of feelings. - - - - - -3. Observing the Mind - - -And how does a mendicant meditate observing an aspect of the mind? - -It's when a mendicant knows mind with greed as 'mind with greed,' and mind without greed as 'mind without greed.' They know mind with hate as 'mind with hate,' and mind without hate as 'mind without hate.' They know mind with delusion as 'mind with delusion,' and mind without delusion as 'mind without delusion.' They know constricted mind as 'constricted mind,' and scattered mind as 'scattered mind.' They know expansive mind as 'expansive mind,' and unexpansive mind as 'unexpansive mind.' They know mind that is not supreme as 'mind that is not supreme,' and mind that is supreme as 'mind that is supreme.' They know mind immersed in meditation as 'mind immersed in meditation,' and mind not immersed in meditation as 'mind not immersed in meditation.' They know freed mind as 'freed mind,' and unfreed mind as 'unfreed mind.' - -And so they meditate observing an aspect of the mind internally, externally, and both internally and externally. They meditate observing the mind as liable to originate, as liable to vanish, and as liable to both originate and vanish. Or mindfulness is established that the mind exists, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. - -That's how a mendicant meditates by observing an aspect of the mind. - - - - - -4. Observing Principles - - -4.1. The Hindrances - - -And how does a mendicant meditate observing an aspect of principles? - -It's when a mendicant meditates by observing an aspect of principles with respect to the five hindrances. And how does a mendicant meditate observing an aspect of principles with respect to the five hindrances? - -It's when a mendicant who has sensual desire in them understands: 'I have sensual desire in me.' When they don't have sensual desire in them, they understand: 'I don't have sensual desire in me.' They understand how sensual desire arises; how, when it's already arisen, it's given up; and how, once it's given up, it doesn't arise again in the future. - -When they have ill will in them, they understand: 'I have ill will in me.' When they don't have ill will in them, they understand: 'I don't have ill will in me.' They understand how ill will arises; how, when it's already arisen, it's given up; and how, once it's given up, it doesn't arise again in the future. - -When they have dullness and drowsiness in them, they understand: 'I have dullness and drowsiness in me.' When they don't have dullness and drowsiness in them, they understand: 'I don't have dullness and drowsiness in me.' They understand how dullness and drowsiness arise; how, when they've already arisen, they're given up; and how, once they're given up, they don't arise again in the future. - -When they have restlessness and remorse in them, they understand: 'I have restlessness and remorse in me.' When they don't have restlessness and remorse in them, they understand: 'I don't have restlessness and remorse in me.' They understand how restlessness and remorse arise; how, when they've already arisen, they're given up; and how, once they're given up, they don't arise again in the future. - -When they have doubt in them, they understand: 'I have doubt in me.' When they don't have doubt in them, they understand: 'I don't have doubt in me.' They understand how doubt arises; how, when it's already arisen, it's given up; and how, once it's given up, it doesn't arise again in the future. - -And so they meditate observing an aspect of principles internally, externally, and both internally and externally. They meditate observing the principles as liable to originate, as liable to vanish, and as liable to both originate and vanish. Or mindfulness is established that principles exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. - -That's how a mendicant meditates by observing an aspect of principles with respect to the five hindrances. - - - - - -4.2. The Aggregates - - -Furthermore, a mendicant meditates by observing an aspect of principles with respect to the five grasping aggregates. And how does a mendicant meditate observing an aspect of principles with respect to the five grasping aggregates? - -It's when a mendicant contemplates: Such is form, such is the origin of form, such is the ending of form. Such is feeling, such is the origin of feeling, such is the ending of feeling. Such is perception, such is the origin of perception, such is the ending of perception. Such are choices, such is the origin of choices, such is the ending of choices. Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.' And so they meditate observing an aspect of principles internally ... - -That's how a mendicant meditates by observing an aspect of principles with respect to the five grasping aggregates. - - - - - -4.3. The Sense Fields - - -Furthermore, a mendicant meditates by observing an aspect of principles with respect to the six interior and exterior sense fields. And how does a mendicant meditate observing an aspect of principles with respect to the six interior and exterior sense fields? - -It's when a mendicant understands the eye, sights, and the fetter that arises dependent on both of these. They understand how the fetter that has not arisen comes to arise; how the arisen fetter comes to be abandoned; and how the abandoned fetter comes to not rise again in the future. - -They understand the ear, sounds, and the fetter ... - -They understand the nose, smells, and the fetter ... - -They understand the tongue, tastes, and the fetter ... - -They understand the body, touches, and the fetter ... - -They understand the mind, thoughts, and the fetter that arises dependent on both of these. They understand how the fetter that has not arisen comes to arise; how the arisen fetter comes to be abandoned; and how the abandoned fetter comes to not rise again in the future. - -And so they meditate observing an aspect of principles internally ... - -That's how a mendicant meditates by observing an aspect of principles with respect to the six internal and external sense fields. - - - - - -4.4. The Awakening Factors - - -Furthermore, a mendicant meditates by observing an aspect of principles with respect to the seven awakening factors. And how does a mendicant meditate observing an aspect of principles with respect to the seven awakening factors? - -It's when a mendicant who has the awakening factor of mindfulness in them understands: 'I have the awakening factor of mindfulness in me.' When they don't have the awakening factor of mindfulness in them, they understand: 'I don't have the awakening factor of mindfulness in me.' They understand how the awakening factor of mindfulness that has not arisen comes to arise; and how the awakening factor of mindfulness that has arisen becomes fulfilled by development. - -When they have the awakening factor of investigation of principles ... energy ... rapture ... tranquility ... immersion ... equanimity in them, they understand: 'I have the awakening factor of equanimity in me.' When they don't have the awakening factor of equanimity in them, they understand: 'I don't have the awakening factor of equanimity in me.' They understand how the awakening factor of equanimity that has not arisen comes to arise; and how the awakening factor of equanimity that has arisen becomes fulfilled by development. - -And so they meditate observing an aspect of principles internally, externally, and both internally and externally. They meditate observing the principles as liable to originate, as liable to vanish, and as liable to both originate and vanish. Or mindfulness is established that principles exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. - -That's how a mendicant meditates by observing an aspect of principles with respect to the seven awakening factors. - - - - - -4.5. The Truths - - -Furthermore, a mendicant meditates by observing an aspect of principles with respect to the four noble truths. And how does a mendicant meditate observing an aspect of principles with respect to the four noble truths? - -It's when a mendicant truly understands: 'This is suffering' ... 'This is the origin of suffering' ... 'This is the cessation of suffering' ... 'This is the practice that leads to the cessation of suffering.' - -The first recitation section is finished. - - - - - -4.5.1. The Truth of Suffering - - -And what is the noble truth of suffering? - -Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; association with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering. - -And what is rebirth? The rebirth, inception, conception, reincarnation, manifestation of the sets of phenomena, and acquisition of the sense fields of the various sentient beings in the various orders of sentient beings. This is called rebirth. - -And what is old age? The old age, decrepitude, broken teeth, grey hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings. This is called old age. - -And what is death? The passing away, perishing, disintegration, demise, mortality, death, decease, breaking up of the aggregates, laying to rest of the corpse, and cutting off of the life faculty of the various sentient beings in the various orders of sentient beings. This is called death. - -And what is sorrow? The sorrow, sorrowing, state of sorrow, inner sorrow, inner deep sorrow in someone who has undergone misfortune, who has experienced suffering. This is called sorrow. - -And what is lamentation? The wail, lament, wailing, lamenting, state of wailing and lamentation in someone who has undergone misfortune, who has experienced suffering. This is called lamentation. - -And what is pain? Physical pain, physical displeasure, the painful, unpleasant feeling that's born from physical contact. This is called pain. - -And what is sadness? Mental pain, mental displeasure, the painful, unpleasant feeling that's born from mental contact. This is called sadness. - -And what is distress? The stress, distress, state of stress and distress in someone who has undergone misfortune, who has experienced suffering. This is called distress. - -And what is meant by 'association with the disliked is suffering'? There are sights, sounds, smells, tastes, touches, and thoughts that are unlikable, undesirable, and disagreeable. And there are those who want to harm, injure, disturb, and threaten you. The coming together with these, the joining, inclusion, mixing with them: this is what is meant by 'association with the disliked is suffering'. - -And what is meant by 'separation from the liked is suffering'? There are sights, sounds, smells, tastes, touches, and thoughts that are likable, desirable, and agreeable. And there are those who want to benefit, help, comfort, and protect you. The division from these, the disconnection, segregation, and parting from them: this is what is meant by 'separation from the liked is suffering'. - -And what is meant by 'not getting what you wish for is suffering'? In sentient beings who are liable to be reborn, such a wish arises: 'Oh, if only we were not liable to be reborn! If only rebirth would not come to us!' But you can't get that by wishing. This is what is meant by 'not getting what you wish for is suffering.' In sentient beings who are liable to grow old ... fall ill ... die ... experience sorrow, lamentation, pain, sadness, and distress, such a wish arises: 'Oh, if only we were not liable to experience sorrow, lamentation, pain, sadness, and distress! If only sorrow, lamentation, pain, sadness, and distress would not come to us!' But you can't get that by wishing. This is what is meant by 'not getting what you wish for is suffering.' - -And what is meant by 'in brief, the five grasping aggregates are suffering'? They are the grasping aggregates that consist of form, feeling, perception, choices, and consciousness. This is what is meant by 'in brief, the five grasping aggregates are suffering'. - -This is called the noble truth of suffering. - - - - - -4.5.2. The Origin of Suffering - - -And what is the noble truth of the origin of suffering? - -It's the craving that leads to future rebirth, mixed up with relishing and greed, looking for enjoyment in various different realms. That is, craving for sensual pleasures, craving for continued existence, and craving to end existence. - -But where does that craving arise and where does it settle? Whatever in the world seems nice and pleasant, it is there that craving arises and settles. - -And what in the world seems nice and pleasant? The eye in the world seems nice and pleasant, and it is there that craving arises and settles. The ear ... nose ... tongue ... body ... mind in the world seems nice and pleasant, and it is there that craving arises and settles. - -Sights ... sounds ... smells ... tastes ... touches ... thoughts in the world seem nice and pleasant, and it is there that craving arises and settles. - -Eye consciousness ... ear consciousness ... nose consciousness ... tongue consciousness ... body consciousness ... mind consciousness in the world seems nice and pleasant, and it is there that craving arises and settles. - -Eye contact ... ear contact ... nose contact ... tongue contact ... body contact ... mind contact in the world seems nice and pleasant, and it is there that craving arises and settles. - -Feeling born of eye contact ... feeling born of ear contact ... feeling born of nose contact ... feeling born of tongue contact ... feeling born of body contact ... feeling born of mind contact in the world seems nice and pleasant, and it is there that craving arises and settles. - -Perception of sights ... perception of sounds ... perception of smells ... perception of tastes ... perception of touches ... perception of thoughts in the world seems nice and pleasant, and it is there that craving arises and settles. - -Intention regarding sights ... intention regarding sounds ... intention regarding smells ... intention regarding tastes ... intention regarding touches ... intention regarding thoughts in the world seems nice and pleasant, and it is there that craving arises and settles. - -Craving for sights ... craving for sounds ... craving for smells ... craving for tastes ... craving for touches ... craving for thoughts in the world seems nice and pleasant, and it is there that craving arises and settles. - -Thoughts about sights ... thoughts about sounds ... thoughts about smells ... thoughts about tastes ... thoughts about touches ... thoughts about thoughts in the world seem nice and pleasant, and it is there that craving arises and settles. - -Considerations regarding sights ... considerations regarding sounds ... considerations regarding smells ... considerations regarding tastes ... considerations regarding touches ... considerations regarding thoughts in the world seem nice and pleasant, and it is there that craving arises and settles. - -This is called the noble truth of the origin of suffering. - - - - - -4.5.3. The Cessation of Suffering - - -And what is the noble truth of the cessation of suffering? - -It's the fading away and cessation of that very same craving with nothing left over; giving it away, letting it go, releasing it, and not adhering to it. - -Whatever in the world seems nice and pleasant, it is there that craving is given up and ceases. - -And what in the world seems nice and pleasant? The eye in the world seems nice and pleasant, and it is there that craving is given up and ceases. ... - -Considerations regarding thoughts in the world seem nice and pleasant, and it is there that craving is given up and ceases. - -This is called the noble truth of the cessation of suffering. - - - - - -4.5.4. The Path - - -And what is the noble truth of the practice that leads to the cessation of suffering? - -It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. - -And what is right view? Knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. This is called right view. - -And what is right thought? Thoughts of renunciation, good will, and harmlessness. This is called right thought. - -And what is right speech? The refraining from lying, divisive speech, harsh speech, and talking nonsense. This is called right speech. - -And what is right action? Refraining from killing living creatures, stealing, and sexual misconduct. This is called right action. - -And what is right livelihood? It's when a noble disciple gives up wrong livelihood and earns a living by right livelihood. This is called right livelihood. - -And what is right effort? It's when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don't arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development. This is called right effort. - -And what is right mindfulness? It's when a mendicant meditates by observing an aspect of the body-keen, aware, and mindful, rid of desire and aversion for the world. They meditate observing an aspect of feelings-keen, aware, and mindful, rid of desire and aversion for the world. They meditate observing an aspect of the mind-keen, aware, and mindful, rid of desire and aversion for the world. They meditate observing an aspect of principles-keen, aware, and mindful, rid of desire and aversion for the world. This is called right mindfulness. - -And what is right immersion? It's when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected. And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, 'Equanimous and mindful, one meditates in bliss.' Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. This is called right immersion. - -This is called the noble truth of the practice that leads to the cessation of suffering. - -And so they meditate observing an aspect of principles internally, externally, and both internally and externally. They meditate observing the principles as liable to originate, as liable to vanish, and as liable to both originate and vanish. Or mindfulness is established that principles exist, to the extent necessary for knowledge and mindfulness. They meditate independent, not grasping at anything in the world. - -That's how a mendicant meditates by observing an aspect of principles with respect to the four noble truths. - -Anyone who develops these four kinds of mindfulness meditation in this way for seven years can expect one of two results: enlightenment in the present life, or if there's something left over, non-return. - -Let alone seven years, anyone who develops these four kinds of mindfulness meditation in this way for six years ... five years ... four years ... three years ... two years ... one year ... seven months ... six months ... five months ... four months ... three months ... two months ... one month ... a fortnight ... Let alone a fortnight, anyone who develops these four kinds of mindfulness meditation in this way for seven days can expect one of two results: enlightenment in the present life, or if there's something left over, non-return. - -'The four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to end the cycle of suffering, and to realize extinguishment.' That's what I said, and this is why I said it." - -That is what the Buddha said. Satisfied, the mendicants were happy with what the Buddha said. - - - - - -23. With Payasi: - -Payasi Sutta - - - - -So I have heard. At one time Venerable Kassapa the Prince was wandering in the land of the Kosalans together with a large Sangha of five hundred mendicants when he arrived at a Kosalan citadel named Setavya. He stayed in the grove of Indian Rosewood to the north of Setavya. - -Now at that time the chieftain Payasi was living in Setavya. It was a crown property given by King Pasenadi of Kosala, teeming with living creatures, full of hay, wood, water, and grain, a royal endowment of the highest quality. - - - - - -1. On Payasi - - -Now at that time Payasi had the following harmful misconception: "There's no afterlife. No beings are reborn spontaneously. There's no fruit or result of good and bad deeds." - -The brahmins and householders of Setavya heard, "It seems the ascetic Kassapa the Prince-a disciple of the ascetic Gotama-is staying in the grove of Indian Rosewood to the north of Setavya. He has this good reputation: 'He is astute, competent, intelligent, learned, a brilliant speaker, eloquent, mature, a perfected one.' It's good to see such perfected ones." Then, having departed Setavya, they formed into companies and headed north to the grove. - -Now at that time the chieftain Payasi had retired to the upper floor of his stilt longhouse for his midday nap. He saw the brahmins and householders heading north towards the grove, and addressed his steward, "My steward, why are the brahmins and householders heading north towards the grove?" - -"The ascetic Kassapa the Prince-a disciple of the ascetic Gotama-is staying in the grove of Indian Rosewood to the north of Setavya. He has this good reputation: 'He is astute, competent, intelligent, learned, a brilliant speaker, eloquent, mature, a perfected one.' They're going to see that Kassapa the Prince." - -"Well then, go to the brahmins and householders and say to them: 'Sirs, the chieftain Payasi asks you to wait, as he will also go to see the ascetic Kassapa the Prince.' Before Kassapa the Prince convinces those foolish and incompetent brahmins and householders that there is an afterlife, there are beings reborn spontaneously, and there is a fruit or result of good and bad deeds- for none of these things are true!" - -"Yes, sir," replied the steward, and did as he was asked. - -Then Payasi escorted by the brahmins and householders, went up to Kassapa the Prince, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side. Before sitting down to one side, some of the brahmins and householders of Setavya bowed, some exchanged greetings and polite conversation, some held up their joined palms toward Kassapa the Prince, some announced their name and clan, while some kept silent. - - - - - -2. Nihilism - - -Seated to one side, the chieftain Payasi said to Venerable Kassapa the Prince, "Master Kassapa, this is my doctrine and view: 'There's no afterlife. No beings are reborn spontaneously. There's no fruit or result of good and bad deeds.'" - -"Well, chieftain, I've never seen or heard of anyone holding such a doctrine or view. For how on earth can anyone say such a thing? - - - - - -2.1. The Simile of the Moon and Sun - - -Well then, chieftain, I'll ask you about this in return, and you can answer as you like. What do you think, chieftain? Are the moon and sun in this world or the other world? Are they gods or humans?" - -"They are in the other world, Master Kassapa, and they are gods, not humans." - -"By this method it ought to be proven that there is an afterlife, there are beings reborn spontaneously, and there is a fruit or result of good and bad deeds." - -"Even though Master Kassapa says this, still I think that there's no afterlife, no beings are reborn spontaneously, and there's no fruit or result of good and bad deeds." - -"Is there a method by which you can prove what you say?" - -"There is, Master Kassapa." - -"How, exactly, chieftain?" - -"Well, I have friends and colleagues, relatives and kin who kill living creatures, steal, and commit sexual misconduct. They use speech that's false, divisive, harsh, or nonsensical. And they're covetous, malicious, with wrong view. Some time later they become sick, suffering, gravely ill. When I know that they will not recover from their illness, I go to them and say, 'Sirs, there are some ascetics and brahmins who have this doctrine and view: "Those who kill living creatures, steal, and commit sexual misconduct; use speech that's false, divisive, harsh, or nonsensical; and are covetous, malicious, and have wrong view-when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell." You do all these things. If what those ascetics and brahmins say is true, when your body breaks up, after death, you'll be reborn in a place of loss, a bad place, the underworld, hell. If that happens, sirs, come and tell me that there is an afterlife, there are beings reborn spontaneously, and there is a fruit or result of good and bad deeds. I trust you and believe you. Anything you see will be just as if I've seen it for myself.' They agree to this. But they don't come back to tell me, nor do they send a messenger. This is the method by which I prove that there's no afterlife, no beings are reborn spontaneously, and there's no fruit or result of good and bad deeds." - - - - - -2.2. The Simile of the Bandit - - -"Well then, chieftain, I'll ask you about this in return, and you can answer as you like. What do you think, chieftain? Suppose they were to arrest a bandit, a criminal and present him to you, saying, 'Sir, this is a bandit, a criminal. Punish him as you will.' Then you'd say to them, 'Well then, my men, tie this man's arms tightly behind his back with a strong rope. Shave his head and march him from street to street and square to square to the beating of a harsh drum. Then take him out the south gate and there, at the place of execution to the south of the city, chop off his head.' Saying, 'Good,' they'd do as they were told, sitting him down at the place of execution. Could that bandit get the executioners to wait, saying, 'Please, good executioners! I have friends and colleagues, relatives and kin in such and such village or town. Wait until I've visited them, then I'll come back'? Or would they just chop off his head as he prattled on?" - -"They'd just chop off his head." - -"So even a human bandit couldn't get his human executioners to stay his execution. What then of your friends and colleagues, relatives and kin who are reborn in a lower realm after doing bad things? Could they get the wardens of hell to wait, saying, 'Please, good wardens of hell! Wait until I've gone to the chieftain Payasi to tell him that there is an afterlife, there are beings reborn spontaneously, and there is a fruit or result of good and bad deeds'? By this method, too, it ought to be proven that there is an afterlife, there are beings reborn spontaneously, and there is a fruit or result of good and bad deeds." - -"Even though Master Kassapa says this, still I think that there's no afterlife." - -"Is there a method by which you can prove what you say?" - -"There is, Master Kassapa." - -"How, exactly, chieftain?" - -"Well, I have friends and colleagues, relatives and kin who refrain from killing living creatures, stealing, and committing sexual misconduct. They refrain from speech that's false, divisive, harsh, or nonsensical. And they're content, kind-hearted, with right view. Some time later they become sick, suffering, gravely ill. When I know that they will not recover from their illness, I go to them and say, 'Sirs, there are some ascetics and brahmins who have this doctrine and view: "Those who refrain from killing living creatures, stealing, and committing sexual misconduct; who refrain from speech that's false, divisive, harsh, or nonsensical; and are content, kind-hearted, with right view-when their body breaks up, after death, are reborn in a good place, a heavenly realm." You do all these things. If what those ascetics and brahmins say is true, when your body breaks up, after death, you'll be reborn in a good place, a heavenly realm. If that happens, sirs, come and tell me that there is an afterlife. I trust you and believe you. Anything you see will be just as if I've seen it for myself.' They agree to this. But they don't come back to tell me, nor do they send a messenger. This is the method by which I prove that there's no afterlife." - - - - - -2.3. The Simile of the Sewer - - -"Well then, chieftain, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said. Suppose there were a man sunk over his head in a sewer. Then you were to order someone to pull him out of the sewer, and they'd agree to do so. Then you'd tell them to carefully scrape the dung off that man's body with bamboo scrapers, and they'd agree to do so. Then you'd tell them to carefully scrub that man's body down with pale clay three times, and they'd do so. Then you'd tell them to smear that man's body with oil, and carefully wash him down with fine paste three times, and they'd do so. Then you'd tell them to dress that man's hair and beard, and they'd do so. Then you'd tell them to provide that man with costly garlands, makeup, and clothes, and they'd do so. Then you'd tell them to bring that man up to the stilt longhouse and set him up with the five kinds of sensual stimulation, and they'd do so. - -What do you think, chieftain? Now that man is nicely bathed and anointed, with hair and beard dressed, bedecked with garlands and bracelets, dressed in white, supplied and provided with the five kinds of sensual stimulation upstairs in the stilt longhouse. Would he want to dive back into that sewer again?" - -"No, Master Kassapa. Why is that? Because that sewer is filthy, stinking, disgusting, and repulsive, and it's regarded as such." - -"In the same way, chieftain, to the gods, human beings are filthy, stinking, disgusting, and repulsive, and are regarded as such. The smell of humans reaches the gods even a hundred leagues away. What then of your friends and colleagues, relatives and kin who are reborn in a higher realm after doing good things? Will they come back to tell you that there is an afterlife? By this method, too, it ought to be proven that there is an afterlife." - -"Even though Master Kassapa says this, still I think that there's no afterlife." - -"Can you prove it?" - -"I can." - -"How, exactly, chieftain?" - -"Well, I have friends and colleagues, relatives and kin who refrain from killing living creatures and so on. Some time later they become sick, suffering, gravely ill. When I know that they will not recover from their illness, I go to them and say, 'Sirs, there are some ascetics and brahmins who have this doctrine and view: "Those who refrain from killing living creatures and so on are reborn in a good place, a heavenly realm, in the company of the gods of the Thirty-Three." You do all these things. If what those ascetics and brahmins say is true, when your body breaks up, after death, you'll be reborn in the company of the gods of the Thirty-Three. If that happens, sirs, come and tell me that there is an afterlife. I trust you and believe you. Anything you see will be just as if I've seen it for myself.' They agree to this. But they don't come back to tell me, nor do they send a messenger. This is how I prove that there's no afterlife." - - - - - -2.4. The Simile of the Gods of the Thirty-Three - - -"Well then, chieftain, I'll ask you about this in return, and you can answer as you like. A hundred human years are equivalent to one day and night for the gods of the Thirty-Three. Thirty such days make a month, and twelve months make a year. The gods of the Thirty Three have a lifespan of a thousand such years. Now, as to your friends who are reborn in the company of the gods of the Thirty-Three after doing good things. If they think, 'First I'll amuse myself for two or three days, supplied and provided with the five kinds of heavenly sensual stimulation. Then I'll go back to Payasi and tell him that there is an afterlife.' Would they come back to tell you that there is an afterlife?" - -"No, Master Kassapa. For I would be long dead by then. But Master Kassapa, who has told you that the gods of the Thirty-Three exist, or that they have such a long life span? I don't believe you." - - - - - -2.5. Blind From Birth - - -"Chieftain, suppose there was a person blind from birth. They couldn't see sights that are dark or bright, or blue, yellow, red, or magenta. They couldn't see even and uneven ground, or the stars, or the moon and sun. They'd say, 'There's no such thing as dark and bright sights, and no-one who sees them. There's no such thing as blue, yellow, red, magenta, even and uneven ground, stars, moon and sun, and no-one who sees these things. I don't know it or see it, therefore it doesn't exist.' Would they be speaking rightly?" - -"No, Master Kassapa. There are such things as dark and bright sights, and one who sees them. And those other things are real, too, as is the one who sees them. So it's not right to say this: 'I don't know it or see it, therefore it doesn't exist.'" - -"In the same way, chieftain, when you tell me you don't believe me you seem like the blind man in the simile. You can't see the other world the way you think, with the eye of the flesh. There are ascetics and brahmins who live in the wilderness, frequenting remote lodgings in the wilderness and the forest. Meditating diligent, keen, and resolute, they purify the divine eye, the power of clairvoyance. With clairvoyance that is purified and superhuman, they see this world and the other world, and sentient beings who are spontaneously reborn. That's how to see the other world, not how you think, with the eye of the flesh. By this method, too, it ought to be proven that there is an afterlife." - -"Even though Master Kassapa says this, still I think that there's no afterlife." - -"Can you prove it?" - -"I can." - -"How, exactly, chieftain?" - -"Well, I see ascetics and brahmins who are ethical, of good character, who want to live and don't want to die, who want to be happy and recoil from pain. I think to myself, 'If those ascetics and brahmins knew that things were going to be better for them after death, they'd drink poison, slit their wrists, hang themselves, or throw themselves off a cliff. They mustn't know that things are going to be better for them after death. That's why they are ethical, of good character, wanting to live and not wanting to die, wanting to be happy and recoiling from pain.' This is the method by which I prove that there's no afterlife." - - - - - -2.6. The Simile of the Pregnant Woman - - -"Well then, chieftain, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said. - -Once upon a time, a certain brahmin had two wives. One had a son ten or twelve years of age, while the other was pregnant and nearing her time. Then the brahmin passed away. - -So the youth said to his mother's co-wife, 'Madam, all the wealth, grain, silver, and gold is mine, and you get nothing. Transfer to me my father's inheritance.' - -But the brahmin lady said, 'Wait, my dear, until I give birth. If it's a boy, one portion shall be his. If it's a girl, she will be your reward.' - -But for a second time, and a third time, the youth insisted that the entire inheritance must be his. - -So the brahmin lady took a knife, went to her bedroom, and sliced open her belly, thinking, 'Until I give birth, whether it's a boy or a girl!' She destroyed her own life and that of the fetus, as well as any wealth. - -Being foolish and incompetent, she sought an inheritance irrationally and fell to ruin and disaster. In the same way, chieftain, being foolish and incompetent, you're seeking the other world irrationally and will fall to ruin and disaster, just like that brahmin lady. Good ascetics and brahmins don't force what is unripe to ripen; rather, they wait for it to ripen. For the life of clever ascetics and brahmins is beneficial. So long as they remain, good ascetics and brahmins make much merit, and act for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans. By this method, too, it ought to be proven that there is an afterlife." - -"Even though Master Kassapa says this, still I think that there's no afterlife." - -"Can you prove it?" - -"I can." - -"How, exactly, chieftain?" - -"Suppose they were to arrest a bandit, a criminal and present him to me, saying, 'Sir, this is a bandit, a criminal. Punish him as you will.' I say to them, 'Well then, sirs, place this man in a pot while he's still alive. Close up the mouth, bind it up with damp leather, and seal it with a thick coat of damp clay. Then lift it up on a stove and light the fire.' They agree, and do what I ask. When we know that that man has passed away, we lift down the pot and break it open, uncover the mouth, and slowly peek inside, thinking, 'Hopefully we'll see his soul escaping.' But we don't see his soul escaping. This is how I prove that there's no afterlife." - - - - - -2.7. The Simile of the Dream - - -"Well then, chieftain, I'll ask you about this in return, and you can answer as you like. Do you recall ever having a midday nap and seeing delightful parks, woods, meadows, and lotus ponds in a dream?" - -"I do, sir." - -"At that time were you guarded by hunchbacks, dwarves, midgets, and younglings?" - -"I was." - -"But did they see your soul entering or leaving?" - -"No they did not." - -"So if they couldn't even see your soul entering or leaving while you were still alive, how could you see the soul of a dead man? By this method, too, it ought to be proven that there is an afterlife, there are beings reborn spontaneously, and there is a fruit or result of good and bad deeds." - -"Even though Master Kassapa says this, still I think that there's no afterlife." - -"Can you prove it?" - -"I can." - -"How, exactly, chieftain?" - -"Suppose they were to arrest a bandit, a criminal and present him to me, saying, 'Sir, this is a bandit, a criminal. Punish him as you will.' I say to them, 'Well then, sirs, weigh this man with scales while he's still alive. Then strangle him with a bowstring, and when he's dead, weigh him again.' They agree, and do what I ask. So long as they are alive, they're lighter, softer, more flexible. But when they die they become heavier, stiffer, less flexible. This is how I prove that there's no afterlife." - - - - - -2.8. The Simile of the Hot Iron Ball - - -"Well then, chieftain, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said. Suppose a person was to heat an iron ball all day until it was burning, blazing, and glowing, and then they weigh it with scales. After some time, when it had cooled and become extinguished, they'd weigh it again. When would that iron ball be lighter, softer, and more workable-when it's burning or when it's cool?" - -"So long as the iron ball is full of heat and air-burning, blazing, and glowing-it's lighter, softer, and more workable. But when it lacks heat and air-cooled and extinguished-it's heavier, stiffer, and less workable." - -"In the same way, so long as this body is full of life and warmth and consciousness it's lighter, softer, and more flexible. But when it lacks life and warmth and consciousness it's heavier, stiffer, and less flexible. By this method, too, it ought to be proven that there is an afterlife." - -"Even though Master Kassapa says this, still I think that there's no afterlife." - -"Can you prove it?" - -"I can." - -"How, exactly, chieftain?" - -"Suppose they were to arrest a bandit, a criminal and present him to me, saying, 'Sir, this is a bandit, a criminal. Punish him as you will.' I say to them, 'Well then, sirs, take this man's life without injuring his outer skin, inner skin, flesh, sinews, bones, or marrow. Hopefully we'll see his soul escaping.' They agree, and do what I ask. When he's half-dead, I tell them to lay him on his back in hope of seeing his soul escape. They do so. But we don't see his soul escaping. I tell them to lay him bent over, to lay him on his side, to lay him on the other side; to stand him upright, to stand him upside down; to strike him with fists, stones, rods, and swords; and to give him a good shaking in hope of seeing his soul escape. They do all these things. But we don't see his soul escaping. For him the eye itself is present, and so are those sights. Yet he does not experience that sense-field. The ear itself is present, and so are those sounds. Yet he does not experience that sense-field. The nose itself is present, and so are those smells. Yet he does not experience that sense-field. The tongue itself is present, and so are those tastes. Yet he does not experience that sense-field. The body itself is present, and so are those touches. Yet he does not experience that sense-field. This is how I prove that there's no afterlife." - - - - - -2.9. The Simile of the Horn Blower - - -"Well then, chieftain, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said. - -Once upon a time, a certain horn blower took his horn and traveled to a borderland, where he went to a certain village. Standing in the middle of the village, he sounded his horn three times, then placed it on the ground and sat down to one side. - -Then the people of the borderland thought, 'What is making this sound, so arousing, sensuous, intoxicating, infatuating, and captivating?' They gathered around the horn blower and said, 'Mister, what is making this sound, so arousing, sensuous, intoxicating, infatuating, and captivating?' - -'The sound is made by this, which is called a horn.' - -They laid that horn on its back, saying, 'Speak, good horn! Speak, good horn!' But still the horn made no sound. - -Then they lay the horn bent over, they lay it on its side, they lay it on its other side; they stood it upright, they stood it upside down; they struck it with fists, stones, rods, and swords; and they gave it a good shake, saying, 'Speak, good horn! Speak, good horn!' But still the horn made no sound. - -So the horn blower thought, 'How foolish are these borderland folk! For how can they seek the sound of a horn so irrationally?' And as they looked on, he picked up the horn, sounded it three times, and took it away with him. - -Then the people of the borderland thought, 'So, it seems, when what is called a horn is accompanied by a person, effort, and wind, it makes a sound. But when these things are absent it makes no sound.' - -In the same way, so long as this body is full of life and warmth and consciousness it walks back and forth, stands, sits, and lies down. It sees sights with the eye, hears sounds with the ear, smells odors with the nose, tastes flavors with the tongue, feels touches with the body, and knows thoughts with the mind. But when it lacks life and warmth and consciousness it does none of these things. By this method, too, it ought to be proven that there is an afterlife." - -"Even though Master Kassapa says this, still I think that there's no afterlife." - -"Can you prove it?" - -"I can." - -"How, exactly, chieftain?" - -"Suppose they were to arrest a bandit, a criminal and present him to me, saying, 'Sir, this is a bandit, a criminal. Punish him as you will.' I say to them, 'Well then, sirs, cut open this man's outer skin. Hopefully we might see his soul.' They cut open his outer skin, but we see no soul. I say to them, 'Well then, sirs, cut open his inner skin, flesh, sinews, bones, or marrow. Hopefully we'll see his soul.' They do so, but we see no soul. This is how I prove that there's no afterlife." - - - - - -2.10. The Simile of the Fire-Worshiping Matted-Hair Ascetic - - -"Well then, chieftain, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said. - -Once upon a time, a certain fire-worshiping matted-hair ascetic settled in a leaf hut in a wilderness region. Then a caravan came out from a certain country. It stayed for one night not far from that ascetic's hermitage, and then moved on. The ascetic thought, 'Why don't I go to that caravan's campsite? Hopefully I'll find something useful there.' - -So he went, and he saw a young baby boy abandoned there. When he saw this he thought, 'It's not proper for me to look on while a human being dies. Why don't I bring this boy back to my hermitage, nurse him, nourish him, and raise him?' So that's what he did. - -When the boy was ten or twelve years old, the ascetic had some business come up in the country. So he said to the boy, 'My dear, I wish to go to the country. Serve the sacred flame. Do not extinguish it. But if you should extinguish it, here is the hatchet, the firewood, and the bundle of drill-sticks. Light the fire and serve it.' And having instructed the boy, the ascetic went to the country. - -But the boy was so intent on his play, the fire went out. He thought, 'My father told me to serve the sacred flame. Why don't I light it again and serve it?' - -So he chopped the bundle of drill-sticks with the hatchet, thinking, 'Hopefully I'll get a fire!' But he still got no fire. - -He split the bundle of drill-sticks into two, three, four, five, ten, or a hundred parts. He chopped them into splinters, pounded them in a mortar, and swept them away in a strong wind, thinking, 'Hopefully I'll get a fire!' But he still got no fire. - -Then the matted-hair ascetic, having concluded his business in the country, returned to his own hermitage, and said to the boy, 'I trust, my dear, that the fire didn't go out?' And the boy told him what had happened. Then the ascetic thought, 'How foolish is this boy, how incompetent! For how can he seek a fire so irrationally?' - -So while the boy looked on, he took a bundle of fire-sticks, lit the fire, and said, 'Dear boy, this is how to light a fire. Not the foolish and incompetent way you sought it so irrationally.' In the same way, chieftain, being foolish and incompetent, you seek the other world irrationally. Let go of this harmful misconception, chieftain, let go of it! Don't create lasting harm and suffering for yourself!" - -"Even though Master Kassapa says this, still I'm not able to let go of that harmful misconception. King Pasenadi of Kosala knows my views, and so do foreign kings. If I let go of this harmful misconception, people will say, 'How foolish is the chieftain Payasi, how incompetent, that he should hold on to a mistake!' I shall carry on with this view out of anger, contempt, and spite!" - - - - - -2.11. The Simile of the Two Caravan Leaders - - -"Well then, chieftain, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said. - -Once upon a time, a large caravan of a thousand wagons traveled from a country in the east to the west. Wherever they went they quickly used up the grass, wood, water, and the green foliage. Now, that caravan had two leaders, each in charge of five hundred wagons. They thought, 'This is a large caravan of a thousand wagons. Wherever we go we quickly use up the grass, wood, water, and the green foliage. Why don't we split the caravan in two halves?' So that's what they did. - -One caravan leader, having prepared much grass, wood, and water, started the caravan. After two or three days' journey he saw a dark man with red eyes coming the other way in a donkey cart with muddy wheels. He was armored with a quiver and wreathed with yellow lotus, his clothes and hair all wet. Seeing him, he said, 'Sir, where do you come from?' - -'From such and such a country.' - -'And where are you going?' - -'To the country named so and so.' - -'But has there been much rain in the desert up ahead?' - -'Indeed there has, sir. The paths are sprinkled with water, and there is much grass, wood, and water. Toss out your grass, wood, and water. Your wagons will move swiftly when lightly-laden, so don't tire your draught teams.' - -So the caravan leader addressed his drivers, 'This man says that there has been much rain in the desert up ahead. He advises us to toss out the grass, wood, and water. The wagons will move swiftly when lightly-laden, and won't tire our draught teams. So let's toss out the grass, wood, and water and restart the caravan with lightly-laden wagons.' - -'Yes, sir,' the drivers replied, and that's what they did. - -But in the caravan's first campsite they saw no grass, wood, or water. And in the second, third, fourth, fifth, sixth, and seventh campsites they saw no grass, wood, or water. And all fell to ruin and disaster. And the men and beasts in that caravan were all devoured by that non-human spirit. Only their bones remained. - -Now, when the second caravan leader knew that the first caravan was well underway, he prepared much grass, wood, and water and started the caravan. After two or three days' journey he saw a dark man with red eyes coming the other way in a donkey cart with muddy wheels. He was armored with a quiver and wreathed with yellow lotus, his clothes and hair all wet. Seeing him, he said, 'Sir, where do you come from?' - -'From such and such a country.' - -'And where are you going?' - -'To the country named so and so.' - -'But has there been much rain in the desert up ahead?' - -'Indeed there has, sir. The paths are sprinkled with water, and there is much grass, wood, and water. Toss out your grass, wood, and water. Your wagons will move swiftly when lightly-laden, so don't tire your draught teams.' - -So the caravan leader addressed his drivers, 'This man says that there has been much rain in the desert up ahead. He advises us to toss out the grass, wood, and water. The wagons will move swiftly when lightly-laden, and won't tire our draught teams. But this person is neither our friend nor relative. How can we proceed out of trust in him? We shouldn't toss out any grass, wood, or water, but continue with our goods laden as before. We shall not toss out any old stock.' - -'Yes, sir,' the drivers replied, and they restarted the caravan with the goods laden as before. - -And in the caravan's first campsite they saw no grass, wood, or water. And in the second, third, fourth, fifth, sixth, and seventh campsites they saw no grass, wood, or water. And they saw the other caravan that had come to ruin. And they saw the bones of the men and beasts who had been devoured by that non-human spirit. - -So the caravan leader addressed his drivers, 'This caravan came to ruin, as happens when guided by a foolish caravan leader. Well then, sirs, toss out any of our merchandise that's of little value, and take what's valuable from this caravan.' - -'Yes, sir' replied the drivers, and that's what they did. They crossed over the desert safely, as happens when guided by an astute caravan leader. - -In the same way, chieftain, being foolish and incompetent, you will come to ruin seeking the other world irrationally, like the first caravan leader. And those who think you're worth listening to and trusting will also come to ruin, like the drivers. Let go of this harmful misconception, chieftain, let go of it! Don't create lasting harm and suffering for yourself!" - -"Even though Master Kassapa says this, still I'm not able to let go of that harmful misconception. King Pasenadi of Kosala knows my views, and so do foreign kings. I shall carry on with this view out of anger, contempt, and spite!" - - - - - -2.12. The Simile of the Dung-Carrier - - -"Well then, chieftain, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said. - -Once upon a time, a certain swineherd went from his own village to another village. There he saw a large pile of dry dung abandoned. He thought, 'This pile of dry dung can serve as food for my pigs. Why don't I carry it off?' So he spread out his upper robe, shoveled the dry dung onto it, tied it up into a bundle, lifted it on to his head, and went on his way. While on his way a large sudden storm poured down. Smeared with leaking, oozing dung down to his fingernails, he kept on carrying the load of dung. - -When people saw him they said, 'Have you gone mad, sir? Have you lost your mind? For how can you, smeared with leaking, oozing dung down to your fingernails, keep on carrying that load of dung?' - -'You're the mad ones, sirs! You're the ones who've lost your minds! For this will serve as food for my pigs.' - -In the same way, chieftain, you seem like the dung carrier in the simile. Let go of this harmful misconception, chieftain, let go of it! Don't create lasting harm and suffering for yourself!" - -"Even though Master Kassapa says this, still I'm not able to let go of that harmful misconception. King Pasenadi of Kosala knows my views, and so do foreign kings. I shall carry on with this view out of anger, contempt, and spite!" - - - - - -2.13. The Simile of the Gamblers - - -"Well then, chieftain, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said. - -Once upon a time, two gamblers were playing with dice. One gambler, every time they made a bad throw, swallowed the dice. - -The second gambler saw him, and said, 'Well, my friend, you've won it all! Give me the dice, I will offer them as sacrifice.' - -'Yes, my friend,' the gambler replied, and gave them. - -Having soaked the dice in poison, the gambler said to the other, 'Come, my friend, let's play dice.' - -'Yes, my friend,' the other gambler replied. - -And for a second time the gamblers played with dice. And for the second time, every time they made a bad throw, that gambler swallowed the dice. - -The second gambler saw him, and said, - -'The man swallows the dice without realizing - -they're smeared with burning poison. - -Swallow, you bloody cheat, swallow! - -Soon you'll know the bitter fruit!' - - - -In the same way, chieftain, you seem like the gambler in the simile. Let go of this harmful misconception, chieftain, let go of it! Don't create lasting harm and suffering for yourself!" - -"Even though Master Kassapa says this, still I'm not able to let go of that harmful misconception. King Pasenadi of Kosala knows my views, and so do foreign kings. I shall carry on with this view out of anger, contempt, and spite!" - - - - - -2.14. The Simile of the Man Who Carried Hemp - - -"Well then, chieftain, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said. - -Once upon a time, the inhabitants of a certain country emigrated. Then one friend said to another, 'Come, my friend, let's go to that country. Hopefully we'll get some riches there!' - -'Yes, my friend,' the other replied. - -They went to that country, and to a certain place in a village. There they saw a pile of abandoned sunn hemp. Seeing it, one friend said to the other, 'This is a pile of abandoned sunn hemp. Well then, my friend, you make up a bundle of hemp, and I'll make one too. Let's both take a bundle of hemp and go on.' - -'Yes, my friend,' he said. Carrying their bundles of hemp they went to another place in the village. - -There they saw much sunn hemp thread abandoned. Seeing it, one friend said to the other, 'This pile of abandoned sunn hemp thread is just what we wanted the hemp for! Well then, my friend, let's abandon our bundles of hemp, and both take a bundle of hemp thread and go on.' - -'I've already carried this bundle of hemp a long way, and it's well tied up. It's good enough for me, you understand.' So one friend abandoned their bundle of hemp and picked up a bundle of hemp thread. - -They went to another place in the village. There they saw much sunn hemp cloth abandoned. Seeing it, one friend said to the other, 'This pile of abandoned sunn hemp cloth is just what we wanted the hemp and hemp thread for! Well then, my friend, let's abandon our bundles, and both take a bundle of hemp cloth and go on.' - -'I've already carried this bundle of hemp a long way, and it's well tied up. It's good enough for me, you understand.' So one friend abandoned their bundle of hemp thread and picked up a bundle of hemp cloth. - -They went to another place in the village. There they saw a pile of flax, and by turn, linen thread, linen cloth, silk, silk thread, silk cloth, iron, copper, tin, lead, silver, and gold abandoned. Seeing it, one friend said to the other, 'This pile of gold is just what we wanted all those other things for! Well then, my friend, let's abandon our bundles, and both take a bundle of gold and go on.' - -'I've already carried this bundle of hemp a long way, and it's well tied up. It's good enough for me, you understand.' So one friend abandoned their bundle of silver and picked up a bundle of gold. - -Then they returned to their own village. When one friend returned with a bundle of sunn hemp, they didn't please their parents, their partners and children, or their friends and colleagues. And they got no pleasure and happiness on that account. But when the other friend returned with a bundle of gold, they pleased their parents, their partners and children, and their friends and colleagues. And they got much pleasure and happiness on that account. - -In the same way, chieftain, you seem like the hemp-carrier in the simile. Let go of this harmful misconception, chieftain, let go of it! Don't create lasting harm and suffering for yourself!" - - - - - -3. Going for Refuge - - -"I was delighted and satisfied with your very first simile, Master Kassapa! Nevertheless, I wanted to hear your various solutions to the problem, so I thought I'd oppose you in this way. Excellent, Master Kassapa! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what's there, Master Kassapa has made the teaching clear in many ways. I go for refuge to Master Gotama, to the teaching, and to the mendicant Sangha. From this day forth, may Master Kassapa remember me as a lay follower who has gone for refuge for life. - -Master Kassapa, I wish to perform a great sacrifice. Please instruct me so it will be for my lasting welfare and happiness. - - - - - -4. On Sacrifice - - -"Chieftain, take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are slaughtered. And the recipients have wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. That kind of sacrifice is not very fruitful or beneficial or splendid or bountiful. - -Suppose a farmer was to enter a wood taking seed and plough. And on that barren field, that barren ground, with uncleared stumps he sowed seeds that were broken, spoiled, weather-damaged, infertile, and ill kept. And the heavens don't provide enough rain when needed. Would those seeds grow, increase, and mature, and would the farmer get abundant fruit?" - -"No, Master Kassapa." - -"In the same way, chieftain, take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are slaughtered. And the recipients have wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. That kind of sacrifice is not very fruitful or beneficial or splendid or bountiful. - -But take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are not slaughtered. And the recipients have right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. That kind of sacrifice is very fruitful and beneficial and splendid and bountiful. - -Suppose a farmer was to enter a wood taking seed and plough. And on that fertile field, that fertile ground, with well-cleared stumps he sowed seeds that were intact, unspoiled, not weather-damaged, fertile, and well kept. And the heavens provide plenty of rain when needed. Would those seeds grow, increase, and mature, and would the farmer get abundant fruit?" - -"Yes, Master Kassapa." - -"In the same way, chieftain, take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are not slaughtered. And the recipients have right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. That kind of sacrifice is very fruitful and beneficial and splendid and bountiful." - - - - - -5. On the Brahmin Student Uttara - - -Then the chieftain Payasi set up an offering for ascetics and brahmins, for paupers, vagrants, travelers, and beggars. At that offering such food as rough gruel with pickles was given, and heavy clothes with ball-tails. Now, it was a brahmin student named Uttara who organized that offering. - -When the offering was over he referred to it like this, "Through this offering may I be together with the chieftain Payasi in this world, but not in the next." - -Payasi heard of this, so he summoned Uttara and said, "Is it really true, dear Uttara, that you referred to the offering in this way?" - -"Yes, sir." - -"But why? Don't we who seek merit expect some result from the offering?" - -"At your offering such food as rough gruel with pickles was given, which you wouldn't even want to touch with your foot, much less eat. And also heavy clothes with ball-tails, which you also wouldn't want to touch with your foot, much less wear. Sir, you're dear and beloved to me. But how can I reconcile one so dear with something so disagreeable?" - -"Well then, dear Uttara, set up an offering with the same kind of food that I eat, and the same kind of clothes that I wear." - -"Yes, sir," replied Uttara, and did so. - -So the chieftain Payasi gave gifts carelessly, thoughtlessly, not with his own hands, giving the dregs. When his body broke up, after death, he was reborn in company with the gods of the Four Great Kings, in an empty palace of acacia. But the brahmin student Uttara who organized the offering gave gifts carefully, thoughtfully, with his own hands, not giving the dregs. When his body broke up, after death, he was reborn in company with the gods of the Thirty-Three. - - - - - -6. The God Payasi - - -Now at that time Venerable Gavampati would often go to that empty acacia palace for the day's meditation. Then the god Payasi went up to him, bowed, and stood to one side. Gavampati said to him, "Who are you, reverend?" - -"Sir, I am the chieftain Payasi." - -"Didn't you have the view that there's no afterlife, no beings are reborn spontaneously, and there's no fruit or result of good and bad deeds?" - -"It's true, sir, I did have such a view. But Venerable Kassapa the Prince dissuaded me from that harmful misconception." - -"But the student named Uttara who organized that offering for you-where has he been reborn?" - -"Sir, Uttara gave gifts carefully, thoughtfully, with his own hands, not giving the dregs. When his body broke up, after death, he was reborn in company with the gods of the Thirty-Three. But I gave gifts carelessly, thoughtlessly, not with my own hands, giving the dregs. When my body broke up, after death, I was reborn in company with the gods of the Four Great Kings, in an empty palace of acacia. - -So, sir, when you've returned to the human realm, please announce this: 'Give gifts carefully, thoughtfully, with your own hands, not giving the dregs. The chieftain Payasi gave gifts carelessly, thoughtlessly, not with his own hands, giving the dregs. When his body broke up, after death, he was reborn in company with the gods of the Four Great Kings, in an empty palace of acacia. But the brahmin student Uttara who organized the offering gave gifts carefully, thoughtfully, with his own hands, not giving the dregs. When his body broke up, after death, he was reborn in company with the gods of the Thirty-Three.'" - -So when Venerable Gavampati returned to the human realm he made that announcement. - - - - - -Pathika Section: - -Pathika Vagga - - - - - -24. About Patikaputta: - -Pathika Sutta - - -1. On Sunakkhatta - - -So I have heard. At one time the Buddha was staying in the land of the Mallas, near the Mallian town named Anupiya. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Anupiya for alms. Then it occurred to him, "It's too early to wander for alms in Anupiya. Why don't I go to the wanderer Bhaggavagotta's monastery to visit him?" - -So that's what he did. Then the wanderer Bhaggavagotta said to the Buddha, "Come, Blessed One! Welcome, Blessed One! It's been a long time since you took the opportunity to come here. Please, sir, sit down, this seat is ready." - -The Buddha sat on the seat spread out, while Bhaggavagotta took a low seat, sat to one side, and said to the Buddha, "Sir, a few days ago Sunakkhatta the Licchavi came to me and said: 'Now, Bhaggava, I have rejected the Buddha. Now I no longer live dedicated to him.' Sir, is what Sunakkhatta said true?" - -"Indeed it is, Bhaggava. - -A few days ago Sunakkhatta the Licchavi came to me, bowed, sat down to one side, and said: 'Now I reject the Buddha! Now I shall no longer live dedicated to you.' - -When Sunakkhatta said this, I said to him, 'But Sunakkhatta, did I ever say to you: "Come, live dedicated to me"?' - -'No, sir.' - -'Or did you ever say to me: "Sir, I shall live dedicated to the Buddha"?' - -'No, sir.' - -'So it seems that I did not ask you to live dedicated to me, nor did you say you would live dedicated to me. In that case, you silly man, are you really in a position to be rejecting anything? See how far you have strayed!' - -'But sir, the Buddha never performs any superhuman demonstrations of psychic power for me.' - -'But Sunakkhatta, did I ever say to you: "Come, live dedicated to me and I will perform a superhuman demonstration of psychic power for you"?' - -'No, sir.' - -'Or did you ever say to me: "Sir, I shall live dedicated to the Buddha, and the Buddha will perform a superhuman demonstration of psychic power for me"?' - -'No, sir.' - -'So it seems that I did not ask this of you, and you did not require it of me. In that case, you silly man, are you really in a position to be rejecting anything? What do you think, Sunakkhatta? Whether or not there is a demonstration of psychic power, does my teaching lead someone who practices it to the goal of the complete ending of suffering?' - -'It does, sir.' - -'So it seems that whether or not there is a demonstration of psychic power, my teaching leads someone who practices it to the goal of the complete ending of suffering. In that case, what is the point of superhuman demonstrations of psychic power? See how far you have strayed, you silly man!' - -'But sir, the Buddha never describes the origin of the world to me.' - -'But Sunakkhatta, did I ever say to you: "Come, live dedicated to me and I will describe the origin of the world to you"?' - -'No, sir.' - -'Or did you ever say to me: "Sir, I shall live dedicated to the Buddha, and the Buddha will describe the origin of the world to me"?' - -'No, sir.' - -'So it seems that I did not ask this of you, and you did not require it of me. In that case, you silly man, are you really in a position to be rejecting anything? What do you think, Sunakkhatta? Whether or not the origin of the world is described, does my teaching lead someone who practices it to the goal of the complete ending of suffering?' - -'It does, sir.' - -'So it seems that whether or not the origin of the world is described, my teaching leads someone who practices it to the goal of the complete ending of suffering. In that case, what is the point of describing the origin of the world? See how far you have strayed, you silly man! - -In many ways, Sunakkhatta, you have praised me like this in the Vajjian capital: "That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed." - -In many ways you have praised the teaching like this in the Vajjian capital: "The teaching is well explained by the Buddha-visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves." - -In many ways you have praised the Sangha like this in the Vajjian capital: "The Sangha of the Buddha's disciples is practicing the way that's good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Sangha of the Buddha's disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world." - -I declare this to you, Sunakkhatta, I announce this to you! There will be those who say that Sunakkhatta was unable to lead the spiritual life under the ascetic Gotama. That's why he rejected the training and returned to a lesser life. That's what they'll say.' - -Though I spoke to Sunakkhatta like this, he still left this teaching and training, like someone on the highway to hell. - - - - - -2. On Korakkhattiya - - -Bhaggava, this one time I was staying in the land of the Thulus where they have a town named Uttaraka. Then I robed up in the morning and, taking my bowl and robe, entered Uttaraka for alms with Sunakkhatta the Licchavi as my second monk. Now at that time the naked ascetic Korakkhattiya had taken a vow to behave like a dog. When food is tossed on the ground, he gets down on all fours, eating and devouring it just with his mouth. - -Sunakkhatta saw him doing this and thought, 'That ascetic is a true holy man!' - -Then, knowing what Sunakkhatta was thinking, I said to him, 'Don't you claim to be an ascetic, a follower of the Sakyan, you silly man?' - -'But why does the Buddha say this to me?' - -'When you saw that naked ascetic Korakkhattiya, didn't you think, "That ascetic is a true holy man!"?' - -'Yes, sir. But sir, are you jealous of the perfected ones?' - -'I'm not jealous of the perfected ones, you silly man. Rather, you should give up this harmful misconception that has arisen in you. Don't create lasting harm and suffering for yourself! - -That naked ascetic Korakkhattiya, who you imagine to be a true holy man, will die of flatulence in seven days. And when he dies, he'll be reborn in the very lowest rank of demons, named the Kalakanjas. And they'll throw him in the charnel ground on a clump of vetiver. If you wish, Sunakkhatta, go to Korakkhattiya and ask him whether he knows his own destiny. It's possible that he will answer: "Reverend Sunakkhatta, I know my own destiny. I'll be reborn in the very lowest rank of demons, named the Kalakanjas."' - -So, Bhaggava, Sunakkhatta went to see Korakkhattiya and said to him, 'Reverend Korakkhattiya, the ascetic Gotama has declared that you will die of flatulence in seven days. And when you die, you'll be reborn in the very lowest rank of demons, named the Kalakanjas. And when you die, they'll throw you in the charnel ground on a clump of vetiver. But by eating just a little food and drinking just a little water, you'll prove what the ascetic Gotama says to be false.' - -Then Sunakkhatta counted up the days until the seventh day, as happens when you have no faith in the Realized One. But on the seventh day, the naked ascetic Korakkhattiya died of flatulence. And when he passed away, he was reborn in the very lowest rank of demons, named the Kalakanjas. And when he passed away, they threw him in the charnel ground on a clump of vetiver. - -Sunakkhatta the Licchavi heard about this. So he went to see Korakkhattiya in the charnel ground on the clump of vetiver. There he struck Korakkhattiya with his fist three times, 'Reverend Korakkhattiya, do you know your destiny?' - -Then Korakkhattiya got up, rubbing his back with his hands, and said, 'Reverend Sunakkhatta, I know my own destiny. I've been reborn in the very lowest rank of demons, named the Kalakanjas.' After speaking, he fell flat right there. - -Then Sunakkhatta came to me, bowed, and sat down to one side. I said to him, 'What do you think, Sunakkhatta? Did the declaration I made about Korakkhattiya turn out to be correct, or not?' - -'It turned out to be correct.' - -'What do you think, Sunakkhatta? If that is so, has a superhuman demonstration of psychic power been performed or not?' - -'Clearly, sir, a superhuman demonstration of psychic power has been performed.' - -'Though I performed such a superhuman demonstration of psychic power you say this: "But sir, the Buddha never performs any superhuman demonstrations of psychic power for me." See how far you have strayed!' Though I spoke to Sunakkhatta like this, he still left this teaching and training, like someone on the highway to hell. - - - - - -3. On the Naked Ascetic Kalaramattaka - - -This one time, Bhaggava, I was staying near Vesali, at the Great Wood, in the hall with the peaked roof. Now at that time the naked ascetic Kalaramattaka was residing in Vesali. And in the Vajjian capital he had reached the peak of material possessions and fame. He had undertaken these seven vows. 'As long as I live, I will be a naked ascetic, not wearing clothes. As long as I live, I will be celibate, not having sex. As long as I live, I will consume only meat and alcohol, not eating rice and porridge. And I will not go past the following tree shrines near Vesali: the Udena shrine to the east, the Gotamaka to the south, the Sattamba to the west, and the Bahuputta to the north.' And it was due to undertaking these seven vows that he had reached the peak of material possessions and fame. - -So, Bhaggava, Sunakkhatta went to see Kalaramattaka and asked him a question. But when he couldn't answer it, he displayed irritation, hate, and bitterness. So Sunakkhatta thought, 'I've offended the holy man, the perfected one, the ascetic. I mustn't create lasting harm and suffering for myself!' - -Then Sunakkhatta came to me, bowed, and sat down to one side. I said to him, 'Don't you claim to be an ascetic, a follower of the Sakyan, you silly man?' - -'But why does the Buddha say this to me?' - -'Didn't you go to see the naked ascetic Kalaramattaka and ask him a question? But when he couldn't answer it, he displayed irritation, hate, and bitterness. Then you thought, "I've offended the holy man, the perfected one, the ascetic. I mustn't create lasting harm and suffering for myself!"' - -'Yes, sir. But sir, are you jealous of perfected ones?' - -'I'm not jealous of the perfected ones, you silly man. Rather, you should give up this harmful misconception that has arisen in you. Don't create lasting harm and suffering for yourself! - -That naked ascetic Kalaramattaka, who you imagine to be a true holy man, will shortly be clothed, living with a partner, eating rice and porridge, having gone past all the shrines near Vesali. And he will die after losing all his fame.' - -And that's exactly what happened. - -Sunakkhatta heard about this. He came to me, bowed, and sat down to one side. I said to him, 'What do you think, Sunakkhatta? Did the declaration I made about Kalaramattaka turn out to be correct, or not?' - -'It turned out to be correct.' - -'What do you think, Sunakkhatta? If that is so, has a superhuman demonstration of psychic power been performed or not?' - -'Clearly, sir, a superhuman demonstration of psychic power has been performed.' - -'Though I perform such a superhuman demonstration of psychic power you say this: "But sir, the Buddha never performs any superhuman demonstrations of psychic power for me." See how far you have strayed!' Though I spoke to Sunakkhatta like this, he still left this teaching and training, like someone on the highway to hell. - - - - - -4. On the Naked Ascetic Patikaputta - - -This one time, Bhaggava, I was staying right there near Vesali, at the Great Wood, in the hall with the peaked roof. Now at that time the naked ascetic Patikaputta was residing in Vesali. And in the Vajjian capital he had reached the peak of material possessions and fame. He was telling a crowd in Vesali: 'Both the ascetic Gotama and I speak from knowledge. One who speaks from knowledge ought to display a superhuman demonstration of psychic power to another who speaks from knowledge. If the ascetic Gotama meets me half-way, there we should both perform a superhuman demonstration of psychic power. If he performs one demonstration of psychic power, I'll perform two. If he performs two, I'll perform four. If he performs four, I'll perform eight. However many demonstrations of psychic power the ascetic Gotama performs, I'll perform double.' - -Then Sunakkhatta came to me, bowed, sat down to one side, and told me of all this. - -I said to him, 'Sunakkhatta, the naked ascetic Patikaputta is not capable of coming into my presence, unless he gives up that statement and that intention, and lets go of that view. If he thinks he can come into my presence without giving up those things, his head may explode.' - -'Careful what you say, Blessed One! Careful what you say, Holy One!' - -'But why do you say this to me, Sunakkhatta?' - -'Sir, the Buddha has definitively asserted that Patikaputta is not capable of coming into the Buddha's presence, otherwise his head may explode. But Patikaputta might come into the Buddha's presence in disguise, proving the Buddha wrong.' - -'Sunakkhatta, would the Realized One make an ambiguous statement?' - -'But sir, did you make that statement after comprehending Patikaputta's mind with your mind? Or did deities tell you about it?' - -'Both, Sunakkhatta. For Ajita the Licchavi general has recently passed away and been reborn in the host of the Thirty-Three. He came and told me this, "The naked ascetic Patikaputta is shameless, sir, he is a liar. For he has declared of me in the Vajjian capital: 'Ajita the Licchavi general has been reborn in the Great Hell.' - -But that is not true- I have been reborn in the host of the Thirty-Three. The naked ascetic Patikaputta is shameless, sir, he is a liar. Patikaputta is not capable of coming into the Buddha's presence, otherwise his head may explode." - -Thus I both made that statement after comprehending Patikaputta's mind with my mind, and deities told me about it. - -So Sunakkhatta, I'll wander for alms in Vesali. After the meal, on my return from alms-round, I'll go to Patikaputta's monastery for the day's meditation. Now you may tell him, if you so wish.' - - - - - -5. On Demonstrations of Psychic Power - - -Then, Bhaggava, I robed up in the morning and, taking my bowl and robe, entered Vesali for alms. After the meal, on my return from alms-round, I went to Patikaputta's monastery for the day's meditation. Then Sunakkhatta rushed into Vesali to see the very well-known Licchavis and said to them, 'Sirs, after his alms-round, the Buddha has gone to Patikaputta's monastery for the day's meditation. Come forth, sirs, come forth! There will be a superhuman demonstration of psychic power by the holy ascetics!' So the very well-known Licchavis thought, 'It seems there will be a superhuman demonstration of psychic power by the holy ascetics! Let's go!' - -Then he went to see the very well-known well-to-do brahmins, rich householders, and ascetics and brahmins who follow various other paths, and said the same thing. They all said, 'It seems there will be a superhuman demonstration of psychic power by the holy ascetics! Let's go!' - -Then all those very well-known people went to Patikaputta's monastery. That assembly was large, Bhaggava; there were many hundreds, many thousands of them. - -Patikaputta heard, 'It seems that very well-known Licchavis, well-to-do brahmins, rich householders, and ascetics and brahmins who follow various other paths have come forth. And the ascetic Gotama is sitting in my monastery for the day's meditation.' When he heard that, he became frightened, scared, his hair standing on end. In fear he went to the Pale-Moon Ebony Trunk Monastery of the wanderers. - -The assembly heard of this, and instructed a man, 'Come, my man, go to see Patikaputta at the Pale-Moon Ebony Trunk Monastery and say to him, "Come forth, Reverend Patikaputta! All these very well-known people have come forth, and the ascetic Gotama is sitting in your monastery for the day's meditation. For you stated this in the assembly at Vesali: 'Both the ascetic Gotama and I speak from knowledge. One who speaks from knowledge ought to display a superhuman demonstration of psychic power to another who speaks from knowledge. If the ascetic Gotama meets me half-way, there we should both perform a superhuman demonstration of psychic power. If he performs one demonstration of psychic power, I'll perform two. If he performs two, I'll perform four. If he performs four, I'll perform eight. However many demonstrations of psychic power the ascetic Gotama performs, I'll perform double.' Come forth, Reverend Patikaputta, half-way. The ascetic Gotama has come the first half, and is sitting in your monastery."' - -'Yes, sir,' replied that man, and delivered the message. - -When he had spoken, Patika said: 'I'm coming, sir, I'm coming!' But wriggle as he might, he couldn't get up from his seat. Then that man said to Patikaputta, 'What's up, Reverend Patikaputta? Is your bottom stuck to the bench, or is the bench stuck to your bottom? You say "I'm coming, sir, I'm coming!" But wriggle as you might, you can't get up from your seat.' And as he was speaking, Patika said: 'I'm coming, sir, I'm coming!' But wriggle as he might, he couldn't get up from his seat. - -When that man knew that Patikaputta had lost, he returned to the assembly and said, 'Patikaputta has lost, sirs. He says "I'm coming, sir, I'm coming!" But wriggle as he might, he can't get up from his seat.' When he said this, I said to the assembly, 'The naked ascetic Patikaputta is not capable of coming into my presence, unless he gives up that statement and that intention, and lets go of that view. If he thinks he can come into my presence without giving up those things, his head may explode.' - -The first recitation section is finished. - -Then, Bhaggava, a certain Licchavi minister stood up and said to the assembly, 'Well then, sirs, wait a moment, I'll go. Hopefully I'll be able to lead Patikaputta back to the assembly.' - -So that minister went to see Patikaputta and said, 'Come forth, Reverend Patikaputta! It's best for you to come forth. All these very well-known people have come forth, and the ascetic Gotama is sitting in your monastery for the day's meditation. You said you'd meet the ascetic Gotama half-way. The ascetic Gotama has come the first half, and is sitting in your monastery. The ascetic Gotama has told the assembly that you're not capable of coming into his presence. Come forth, Patikaputta! When you come forth we'll make you win and the ascetic Gotama lose.' - -When he had spoken, Patikaputta said: 'I'm coming, sir, I'm coming!' But wriggle as he might, he couldn't get up from his seat. Then the minister said to Patikaputta, 'What's up, Reverend Patikaputta? Is your bottom stuck to the bench, or is the bench stuck to your bottom? You say "I'm coming, sir, I'm coming!" But wriggle as you might, you can't get up from your seat.' And as he was speaking, Patikaputta said: 'I'm coming, sir, I'm coming!' But wriggle as he might, he couldn't get up from his seat. - -When the Licchavi minister knew that Patikaputta had lost, he returned to the assembly and said, 'Patikaputta has lost, sirs.' When he said this, I said to the assembly, 'Patikaputta is not capable of coming into my presence, otherwise his head may explode. Even if the good Licchavis were to think, "Let's bind Patikaputta with straps and drag him with a pair of oxen!" But either the straps will break or Patikaputta will.' - -Then, Bhaggava, Jaliya, the pupil of the wood-bowl ascetic, stood up and said to the assembly, 'Well then, sirs, wait a moment, I'll go. Hopefully I'll be able to lead Patikaputta back to the assembly.' - -So Jaliya went to see Patikaputta and said, 'Come forth, Reverend Patikaputta! It's best for you to come forth. All these very well-known people have come forth, and the ascetic Gotama is sitting in your monastery for the day's meditation. You said you'd meet the ascetic Gotama half-way. The ascetic Gotama has come the first half, and is sitting in your monastery. The ascetic Gotama has told the assembly that you're not capable of coming into his presence. And he said that even if the Licchavis try to bind you with straps and drag you with a pair of oxen, either the straps will break or you will. Come forth, Patikaputta! When you come forth we'll make you win and the ascetic Gotama lose.' - -When he had spoken, Patikaputta said: 'I'm coming, sir, I'm coming!' But wriggle as he might, he couldn't get up from his seat. Then Jaliya said to Patikaputta, 'What's up, Reverend Patikaputta? Is your bottom stuck to the bench, or is the bench stuck to your bottom? You say "I'm coming, sir, I'm coming!" But wriggle as you might, you can't get up from your seat.' And as he was speaking, Patikaputta said: 'I'm coming, sir, I'm coming!' But wriggle as he might, he couldn't get up from his seat. - -When Jaliya knew that Patikaputta had lost, he said to him, - -'Once upon a time, Reverend Patikaputta, it occurred to a lion, king of beasts, "Why don't I make my lair near a certain forest? Towards evening I can emerge from my den, yawn, look all around the four directions, roar my lion's roar three times, and set out on the hunt. Having slain the very best of the deer herd, and eaten the most tender flesh, I could return to my den." - -And so that's what he did. - -Now, there was an old jackal who had grown fat on the lion's leavings, becoming arrogant and strong. He thought, "What does the lion, king of beasts, have that I don't? Why don't I make my lair near a certain forest? Towards evening I can emerge from my den, yawn, look all around the four directions, roar my lion's roar three times, and set out on the hunt. Having slain the very best of the deer herd, and eaten the most tender flesh, I could return to my den." - -And so that's what he did. But when he tried to roar a lion's roar, he only managed to squeal and yelp like a jackal. And what is a pathetic jackal's squeal next to the roar of a lion? - -In the same way, reverend, while living on the harvest of the Holy One, enjoying the leftovers of the Holy One, you presume to attack the Realized One, the perfected one, the fully awakened Buddha! Who are the pathetic Patikaputtas to attack the Realized Ones, the perfected ones, the fully awakened Buddhas?' - -When Jaliya couldn't get Patikaputta to shift from his seat even with this simile, he said to him: - -'Seeing himself as equal to the lion, - -the jackal presumed "I'm the king of the beasts!" - -But in reality he only managed to yelp, - -and what's a sad jackal's squeal to the roar of a lion? - - - -In the same way, reverend, while living on the harvest of the Holy One, you presume to attack him!' - -When Jaliya couldn't get Patikaputta to shift from his seat even with this simile, he said to him: - -'Following in the steps of another, - -seeing himself grown fat on scraps, - -until he doesn't even see himself, - -the jackal presumes he's a tiger. - -But in reality he only managed to yelp, - -and what's a sad jackal's squeal to the roar of a lion? - - - -In the same way, reverend, while living on the harvest of the Holy One, you presume to attack him!' - -When Jaliya couldn't get Patikaputta to shift from his seat even with this simile, he said to him: - -'Gorged on frogs, and mice from the barn, - -and carcasses tossed in the cemetery, - -thriving in the great, empty wood, - -the jackal presumed "I'm the king of the beasts!" - -But in reality he only managed to yelp, - -and what's a sad jackal's squeal to the roar of a lion? - - - -In the same way, reverend, while living on the harvest of the Holy One, enjoying the leftovers of the Holy One, you presume to attack the Realized One, the perfected one, the fully awakened Buddha! Who are the pathetic Patikaputtas to attack the Realized Ones, the perfected ones, the fully awakened Buddhas?' - -When Jaliya couldn't get Patikaputta to shift from his seat even with this simile, he returned to the assembly and said, 'Patikaputta has lost, sirs. He says "I'm coming, sir, I'm coming!" But wriggle as he might, he can't get up from his seat.' - -When he said this, I said to the assembly, 'The naked ascetic Patikaputta is not capable of coming into my presence, unless he gives up that statement and that intention, and lets go of that view. If he thinks he can come into my presence without giving up those things, his head may explode. The good Licchavis might even think, "Let's bind Patikaputta with straps and drag him with a pair of oxen!" But either the straps will break or Patikaputta will. Patikaputta is not capable of coming into my presence, otherwise his head may explode.' - -Then, Bhaggava, I educated, encouraged, fired up, and inspired that assembly with a Dhamma talk. I released that assembly from the great bondage, and lifted 84,000 beings from the great swamp. Next I entered upon the fire element, rose into the sky to the height of seven palm trees, and created a flame another seven palm trees high, blazing and smoking. Finally I landed at the Great Wood, in the hall with the peaked roof. - -Then Sunakkhatta came to me, bowed, and sat down to one side. I said to him, 'What do you think, Sunakkhatta? Did the declaration I made about Patikaputta turn out to be correct, or not?' - -'It turned out to be correct.' - -'What do you think, Sunakkhatta? If that is so, has a superhuman demonstration of psychic power been performed or not?' - -'Clearly, sir, a superhuman demonstration of psychic power has been performed.' - -'Though I perform such a superhuman demonstration of psychic power you say this: "But sir, the Buddha never performs any superhuman demonstrations of psychic power for me." See how far you have strayed!' - -Though I spoke to Sunakkhatta like this, he still left this teaching and training, like someone on the highway to hell. - - - - - -6. On Describing the Origin of the World - - -Bhaggava, I understand the origin of the world. I understand this, and what goes beyond it. Yet since I do not misapprehend that understanding, I have realized extinguishment within myself. Directly knowing this, the Realized One does not come to ruin. - -There are some ascetics and brahmins who describe the origin of the world in their tradition as created by the Lord God, by Brahma. I go up to them and say, 'Is it really true that this is the venerables' view?' And they answer, 'Yes'. I say to them, 'But how do you describe in your tradition that the origin of the world came about as created by the Lord God, by Brahma?' But they cannot answer, and they even question me in return. So I answer them, - -'There comes a time when, reverends, after a very long period has passed, this cosmos contracts. As the cosmos contracts, sentient beings are mostly headed for the realm of streaming radiance. There they are mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and they remain like that for a very long time. - -There comes a time when, after a very long period has passed, this cosmos expands. As it expands an empty mansion of Brahma appears. Then a certain sentient being-due to the running out of their life-span or merit-passes away from that host of radiant deities and is reborn in that empty mansion of Brahma. There they are mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and they remain like that for a very long time. - -But after staying there all alone for a long time, they become dissatisfied and anxious, "Oh, if only another being would come to this state of existence." - -Then other sentient beings-due to the running out of their life-span or merit-pass away from that host of radiant deities and are reborn in that empty mansion of Brahma in company with that being. There they too are mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and they remain like that for a very long time. - -Now, the being who was reborn there first thinks, "I am Brahma, the Great Brahma, the Undefeated, the Champion, the Universal Seer, the Wielder of Power, the Lord God, the Maker, the Author, the Best, the Begetter, the Controller, the Father of those who have been born and those yet to be born. Why is that? Because first I thought, 'Oh, if only another being would come to this state of existence.' Such was my heart's wish, and then these creatures came to this state of existence." - -And the beings who were reborn there later also think, "This must be Brahma, the Great Brahma, the Undefeated, the Champion, the Universal Seer, the Wielder of Power, the Lord God, the Maker, the Author, the Best, the Begetter, the Controller, the Father of those who have been born and those yet to be born. And we have been created by him. Why is that? Because we see that he was reborn here first, and we arrived later." - -And the being who was reborn first is more long-lived, beautiful, and illustrious than those who arrived later. - -It's possible that one of those beings passes away from that host and is reborn in this state of existence. Having done so, they go forth from the lay life to homelessness. By dint of keen, resolute, committed, and diligent effort, and right focus, they experience an immersion of the heart of such a kind that they recollect that past life, but no further. - -They say: "He who is Brahma-the Great Brahma, the Undefeated, the Champion, the Universal Seer, the Wielder of Power, the Lord God, the Maker, the Author, the Best, the Begetter, the Controller, the Father of those who have been born and those yet to be born-is permanent, everlasting, eternal, imperishable, remaining the same for all eternity. We who were created by that Brahma are impermanent, not lasting, short-lived, perishable, and have come to this state of existence." This is how you describe in your tradition that the origin of the world came about as created by the Lord God, by Brahma.' - -They say, 'That is what we have heard, Reverend Gotama, just as you say.' - -Bhaggava, I understand the origin of the world. I understand this, and what goes beyond it. Yet since I do not misapprehend that understanding, I have realized extinguishment within myself. Directly knowing this, the Realized One does not come to ruin. - -There are some ascetics and brahmins who describe the origin of the world in their tradition as due to those depraved by play. I go up to them and say, 'Is it really true that this is the venerables' view?' And they answer, 'Yes'. I say to them, 'But how do you describe in your tradition that the origin of the world came about due to those depraved by play?' But they cannot answer, and they even question me in return. So I answer them, - -'Reverends, there are gods named "depraved by play". They spend too much time laughing, playing, and making merry. And in doing so, they lose their mindfulness, and they pass away from that host of gods. - -It's possible that one of those beings passes away from that host and is reborn in this state of existence. Having done so, they go forth from the lay life to homelessness. By dint of keen, resolute, committed, and diligent effort, and right focus, they experience an immersion of the heart of such a kind that they recollect that past life, but no further. - -They say, "The gods not depraved by play don't spend too much time laughing, playing, and making merry. So they don't lose their mindfulness, and don't pass away from that host of gods. They are permanent, everlasting, eternal, imperishable, remaining the same for all eternity. But we who were depraved by play spent too much time laughing, playing, and making merry. In doing so, we lost our mindfulness, and passed away from that host of gods. We are impermanent, not lasting, short-lived, perishable, and have come to this state of existence." This is how you describe in your tradition that the origin of the world came about due to those depraved by play.' - -They say, 'That is what we have heard, Reverend Gotama, just as you say.' - -Bhaggava, I understand the origin of the world. Directly knowing this, the Realized One does not come to ruin. - -There are some ascetics and brahmins who describe the origin of the world in their tradition as due to those who are malevolent. I go up to them and say, 'Is it really true that this is the venerables' view?' And they answer, 'Yes'. I say to them, 'But how do you describe in your tradition that the origin of the world came about due to those who are malevolent?' But they cannot answer, and they even question me in return. So I answer them, - -'Reverends, there are gods named "malevolent". They spend too much time gazing at each other, so they grow angry with each other, and their bodies and minds get tired. They pass away from that host of gods. - -It's possible that one of those beings passes away from that host and is reborn in this state of existence. Having done so, they go forth from the lay life to homelessness. By dint of keen, resolute, committed, and diligent effort, and right focus, they experience an immersion of the heart of such a kind that they recollect that past life, but no further. - -They say, "The gods who are not malevolent don't spend too much time gazing at each other, so they don't grow angry with each other, their bodies and minds don't get tired, and they don't pass away from that host of gods. They are permanent, everlasting, eternal, imperishable, remaining the same for all eternity. But we who were malevolent spent too much time gazing at each other, so our minds grew angry with each other, our bodies and minds got tired, and we passed away from that host of gods. We are impermanent, not lasting, short-lived, perishable, and have come to this state of existence." This is how you describe in your tradition that the origin of the world came about due to those who are malevolent.' - -They say, 'That is what we have heard, Reverend Gotama, just as you say.' - -Bhaggava, I understand the origin of the world. Directly knowing this, the Realized One does not come to ruin. - -There are some ascetics and brahmins who describe the origin of the world in their tradition as having arisen by chance. I go up to them and say, 'Is it really true that this is the venerables' view?' And they answer, 'Yes'. I say to them, 'But how do you describe in your tradition that the origin of the world came about by chance?' But they cannot answer, and they even question me in return. So I answer them, - -'Reverends, there are gods named "non-percipient beings". When perception arises they pass away from that host of gods. - -It's possible that one of those beings passes away from that host and is reborn in this state of existence. Having done so, they go forth from the lay life to homelessness. By dint of keen, resolute, committed, and diligent effort, and right focus, they experience an immersion of the heart of such a kind that they recollect the arising of perception, but no further. - -They say, "The self and the cosmos arose by chance. Why is that? Because formerly I didn't exist. Now from not being I've changed into being." This is how you describe in your tradition that the origin of the world came about by chance.' - -They say, 'That is what we have heard, Reverend Gotama, just as you say.' - -I understand this, and what goes beyond it. Yet since I do not misapprehend that understanding, I have realized extinguishment within myself. Directly knowing this, the Realized One does not come to ruin. - -Though I speak and explain like this, certain ascetics and brahmins misrepresent me with the false, hollow, lying, untruthful claim: 'The ascetic Gotama has a distorted perspective, and so have his monks. - -He says, "When one enters and remains in the liberation of the beautiful, at that time one only perceives what is ugly." - -But I don't say that. I say this: "When one enters and remains in the liberation of the beautiful, at that time one only perceives what is beautiful."'" - -"They are the ones with a distorted perspective, sir, who regard the Buddha and the mendicants in this way. Sir, I am quite confident that the Buddha is capable of teaching me so that I can enter and remain in the liberation on the beautiful." - -"It's hard for you to enter and remain in the liberation on the beautiful, since you have a different view, creed, preference, practice, and tradition. Come now, Bhaggava, carefully preserve the confidence that you have in me." - -"If it's hard for me to enter and remain in the liberation on the beautiful, since I have a different view, creed, preference, practice, and tradition, I shall carefully preserve the confidence that I have in the Buddha." - -That is what the Buddha said. Satisfied, the wanderer Bhaggavagotta was happy with what the Buddha said. - - - - - -25. The Lion's Roar at Udumbarika's Monastery: - -Udumbarika Sutta - - - - - -1. On the Wanderer Nigrodha - - -So I have heard. At one time the Buddha was staying near Rajagaha, on the Vulture's Peak Mountain. - -Now at that time the wanderer Nigrodha was residing in the lady Udumbarika's monastery for wanderers, together with a large assembly of three thousand wanderers. Then the householder Sandhana left Rajagaha in the middle of the day to see the Buddha. - -Then it occurred to him, "It's the wrong time to see the Buddha, as he's in retreat. And it's the wrong time to see the esteemed mendicants, as they're in retreat. Why don't I visit the wanderer Nigrodha at the lady Udumbarika's monastery for wanderers?" So he went to the monastery of the wanderers. - -Now at that time, Nigrodha was sitting together with a large assembly of wanderers making an uproar, a dreadful racket. They engaged in all kinds of unworthy talk, such as talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that state of existence. - -Nigrodha saw Sandhana coming off in the distance, and hushed his own assembly: "Be quiet, good sirs, don't make a sound. The householder Sandhana, a disciple of the ascetic Gotama, is coming. He is included among the white-clothed lay disciples of the ascetic Gotama, who is residing near Rajagaha. Such venerables like the quiet, are educated to be quiet, and praise the quiet. Hopefully if he sees that our assembly is quiet he'll see fit to approach." Then those wanderers fell silent. - -Then Sandhana went up to the wanderer Nigrodha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Nigrodha, "The way the wanderers make an uproar as they sit together and talk about all kinds of unworthy topics is one thing. It's quite different to the way the Buddha frequents remote lodgings in the wilderness and the forest that are quiet and still, far from the madding crowd, remote from human settlements, and fit for retreat." - -When Sandhana said this, Nigrodha said to him, "Surely, householder, you should know better! With whom does the ascetic Gotama converse? With whom does he engage in discussion? With whom does he achieve lucidity of wisdom? Staying in empty huts has destroyed the ascetic Gotama's wisdom. Not frequenting assemblies, he is unable to hold a discussion. He just lurks on the periphery. He's just like the nilgai antelope, circling around and lurking on the periphery. Please, householder, let the ascetic Gotama come to this assembly. I'll sink him with just one question! I'll roll him over and wrap him up like a hollow pot!" - -With clairaudience that is purified and superhuman, the Buddha heard this discussion between the householder Sandhana and the wanderer Nigrodha. Then the Buddha descended Vulture's Peak Mountain and went to the peacocks' feeding ground on the bank of the Sumagadha, where he practiced walking meditation in the open air. - -Nigrodha saw him, and hushed his own assembly: "Be quiet, good sirs, don't make a sound. The ascetic Gotama is walking meditation on the bank of the Sumagadha. The venerable likes quiet and praises quiet. Hopefully if he sees that our assembly is quiet he'll see fit to approach. If he comes, I'll ask him this question: 'Sir, what teaching do you use to guide your disciples, through which they claim solace in the fundamental purpose of the spiritual life?'" Then those wanderers fell silent. - - - - - -2. Mortification in Disgust of Sin - - -Then the Buddha went up to the wanderer Nigrodha, who said to him, "Come, Blessed One! Welcome, Blessed One! It's been a long time since you took the opportunity to come here. Please, sir, sit down, this seat is ready." The Buddha sat on the seat spread out, while Nigrodha took a low seat and sat to one side. The Buddha said to him, "Nigrodha, what were you sitting talking about just now? What conversation was unfinished?" - -Nigrodha said, "Well, sir, I saw you walking meditation and said: 'If the ascetic Gotama comes, I'll ask him this question: "Sir, what teaching do you use to guide your disciples, through which they claim solace in the fundamental purpose of the spiritual life?"' This is the conversation that was unfinished when the Buddha arrived." - -"It's hard for you to understand this, Nigrodha, since you have a different view, creed, preference, practice, and tradition. Please ask me a question about the higher mortification in disgust of sin in your own tradition: 'How are the conditions for the mortification in disgust of sin completed, and how are they incomplete?'" - -When he said this, those wanderers made an uproar, "It's incredible, it's amazing! The ascetic Gotama has such power and might! For he sets aside his own doctrine and invites discussion on the doctrine of others!" - -Then Nigrodha, having quieted those wanderers, said to the Buddha, "Sir, we teach mortification in disgust of sin, regarding it as essential and clinging to it. How are the conditions for the mortification in disgust of sin completed, and how are they incomplete?" - -"It's when a mortifier goes naked, ignoring conventions. They lick their hands, and don't come or wait when asked. They don't consent to food brought to them, or food prepared on purpose for them, or an invitation for a meal. They don't receive anything from a pot or bowl; or from someone who keeps sheep, or who has a weapon or a shovel in their home; or where a couple is eating; or where there is a woman who is pregnant, breast-feeding, or who has a man in her home; or where there's a dog waiting or flies buzzing. They accept no fish or meat or liquor or wine, and drink no beer. They go to just one house for alms, taking just one mouthful, or two houses and two mouthfuls, up to seven houses and seven mouthfuls. They feed on one saucer a day, two saucers a day, up to seven saucers a day. They eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live committed to the practice of eating food at set intervals. They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit. They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls' wings. They tear out their hair and beard, committed to this practice. They constantly stand, refusing seats. They squat, committed to persisting in the squatting position. They lie on a mat of thorns, making a mat of thorns their bed. They make their bed on a plank, or the bare ground. They lie only on one side. They wear dust and dirt. They stay in the open air. They sleep wherever they lay their mat. They eat unnatural things, committed to the practice of eating unnatural foods. They don't drink, committed to the practice of not drinking liquids. They're committed to the practice of immersion in water three times a day, including the evening. - -What do you think, Nigrodha? If this is so, is the mortification in disgust of sin complete, or incomplete?" - -"Clearly, sir, if that is so the mortification in disgust of sin is complete, not incomplete." - -"But even such a completed mortification has many defects, I say." - - - - - -2.1. Defects - - -"But how does the Buddha say that even such a completed mortification has many defects?" - -"Firstly, a mortifier undertakes a practice of mortification. They're happy with that, as they've got all they wished for. This is a defect in that mortifier. - -Furthermore, a mortifier undertakes a practice of mortification. They glorify themselves and put others down on account of that. This too is a defect in that mortifier. - -Furthermore, a mortifier undertakes a practice of mortification. They become indulgent and infatuated and fall into negligence on account of that. This too is a defect in that mortifier. - -Furthermore, a mortifier undertakes a practice of mortification. They generate possessions, honor, and popularity through that mortification. They're happy with that, as they've got all they wished for. This too is a defect in that mortifier. - -Furthermore, a mortifier undertakes a practice of mortification. They generate possessions, honor, and popularity through that mortification. They glorify themselves and put others down on account of that. This too is a defect in that mortifier. - -Furthermore, a mortifier undertakes a practice of mortification. They generate possessions, honor, and popularity through that mortification. They become indulgent and infatuated and fall into negligence on account of that. This too is a defect in that mortifier. - -Furthermore, a mortifier becomes fussy about food, saying, 'This agrees with me, this doesn't agree with me.' What doesn't agree with them they reluctantly give up. But what does agree with them they eat tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. This too is a defect in that mortifier. - -Furthermore, a mortifier undertakes a practice of mortification out of longing for possessions, honor, and popularity, thinking, 'Kings, royal ministers, aristocrats, brahmins, householders, and sectarians will honor me!' This too is a defect in that mortifier. - -Furthermore, a mortifier rebukes a certain ascetic or brahmin, 'But what is this one doing, living in abundance! According to this ascetic's doctrine, everything- plants propagated from roots, stems, cuttings, or joints; and those from regular seeds as the fifth-is crunched together like the thunder of a tooth-hammer!' This too is a defect in that mortifier. - -Furthermore, a mortifier sees a certain ascetic or brahmin being honored, respected, esteemed, and venerated among good families. They think, 'This one, who lives in abundance, is honored, respected, esteemed, and venerated among good families. But I, a self-mortifier who lives rough, am not honored, respected, esteemed, and venerated among good families.' Thus they give rise to jealousy and stinginess regarding families. This too is a defect in that mortifier. - -Furthermore, a mortifier sits meditation only when people can see them. This too is a defect in that mortifier. - -Furthermore, a mortifier sneaks about among families, thinking, 'This is part of my mortification; this is part of my mortification.' This too is a defect in that mortifier. - -Furthermore, a mortifier sometimes behaves in an underhand manner. When asked whether something agrees with them, they say it does, even though it doesn't. Or they say it doesn't, even though it does. Thus they tell a deliberate lie. This too is a defect in that mortifier. - -Furthermore, a mortifier disagrees with the way that the Realized One or their disciple teaches Dhamma, even when they make a valid point. This too is a defect in that mortifier. - -Furthermore, a mortifier is irritable and hostile ... offensive and contemptuous ... jealous and stingy ... devious and deceitful ... obstinate and vain ... they have wicked desires, falling under the sway of wicked desires ... they have wrong view, being attached to an extremist view ... they're attached to their own views, holding them tight, and refusing to let go. This too is a defect in that mortifier. - -What do you think, Nigrodha? Are such mortifications defective or not?" - -"Clearly, sir, they're defective. It's possible that a mortifier might have all of these defects, let alone one or other of them." - - - - - -2.2. On Reaching the Shoots - - -"Firstly, Nigrodha, a mortifier undertakes a practice of mortification. But they're not happy with that, as they still haven't got all they wished for. So they're pure on that point. - -Furthermore, a mortifier undertakes a practice of mortification. They don't glorify themselves or put others down on account of that. So they're pure on that point. - -They don't become indulgent ... - -Furthermore, a mortifier undertakes a practice of mortification. They generate possessions, honor, and popularity through that mortification. They're not happy with that, as they still haven't got all they wished for ... - -They don't glorify themselves and put others down on account of possessions, honor, and popularity ... - -They don't become indulgent because of it ... So they're pure on that point. - -Furthermore, a mortifier doesn't become fussy about food, saying, 'This agrees with me, this doesn't agree with me.' What doesn't agree with them they readily give up. But what does agree with them they eat without being tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. So they're pure on that point. - -Furthermore, a mortifier doesn't undertake a practice of mortification out of longing for possessions, honor, and popularity ... 'Kings, royal ministers, aristocrats, brahmins, householders, and sectarians will honor me!' So they're pure on that point. - -Furthermore, a mortifier doesn't rebuke a certain ascetic or brahmin, 'But what is this one doing, living in abundance! According to this ascetic's doctrine, everything- plants propagated from roots, stems, cuttings, or joints; and those from regular seeds as the fifth-is crunched together like the thunder of a tooth-hammer!' So they're pure on that point. - -Furthermore, a mortifier sees a certain ascetic or brahmin being honored, respected, esteemed, and venerated among good families. It never occurs to them, 'This one, who lives in abundance, is honored, respected, esteemed, and venerated among good families. But I, a self-mortifier who lives rough, am not honored, respected, esteemed, and venerated among good families.' Thus they don't give rise to jealousy and stinginess regarding families. So they're pure on that point. - -Furthermore, a mortifier doesn't sit meditation only when people can see them. So they're pure on that point. - -Furthermore, a mortifier doesn't sneak about among families, thinking, 'This is part of my mortification; this is part of my mortification.' So they're pure on that point. - -Furthermore, a mortifier never behaves in an underhand manner. When asked whether something agrees with them, they say it doesn't when it doesn't. Or they say it does when it does. Thus they don't tell a deliberate lie. So they're pure on that point. - -Furthermore, a mortifier agrees with the way that the Realized One or their disciple teaches Dhamma when they make a valid point. So they're pure on that point. - -Furthermore, a mortifier is not irritable and hostile ... offensive and contemptuous ... jealous and stingy ... devious and deceitful ... obstinate and vain ... they don't have wicked desires ... and wrong view ... they're not attached to their own views, holding them tight, and refusing to let go. So they're pure on that point. - -What do you think, Nigrodha? If this is so, is the mortification in disgust of sin purified or not?" - -"Clearly, sir, it is purified. It has reached the peak and the pith." - -"No, Nigrodha, at this point the mortification in disgust of sin has not yet reached the peak and the pith. Rather, it has only reached the shoots." - - - - - -2.3. On Reaching the Bark - - -"But at what point, sir, does the mortification in disgust of sin reach the peak and the pith? Please help me reach the peak and the pith!" - -"Nigrodha, take a mortifier who is restrained in the fourfold restraint. And how is a mortifier restrained in the fourfold restraint? It's when a mortifier doesn't kill living creatures, doesn't get others to kill, and doesn't approve of killing. They don't steal, get others to steal, or approve of stealing. They don't lie, get others to lie, or approve of lying. They don't expect rewards from their practice, they don't lead others to expect rewards, and they don't approve of expecting rewards. That's how a mortifier is restrained in the fourfold restraint. - -When a mortifier has the fourfold restraint, that is their mortification. They step forward, not falling back. They frequent a secluded lodging-a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. After the meal, they return from alms-round, sit down cross-legged with their body straight, and establish mindfulness right there. Giving up desire for the world, they meditate with a heart rid of desire, cleansing the mind of desire. Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will. Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse. Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt. - -They give up these five hindrances, corruptions of the heart that weaken wisdom. Then they meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world-abundant, expansive, limitless, free of enmity and ill will. They meditate spreading a heart full of compassion ... They meditate spreading a heart full of rejoicing ... They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world-abundant, expansive, limitless, free of enmity and ill will. - -What do you think, Nigrodha? If this is so, is the mortification in disgust of sin purified or not?" - -"Clearly, sir, it is purified. It has reached the peak and the pith." - -"No, Nigrodha, at this point the mortification in disgust of sin has not yet reached the peak and the pith. Rather, it has only reached the bark." - - - - - -2.4. On Reaching the Softwood - - -"But at what point, sir, does the mortification in disgust of sin reach the peak and the pith? Please help me reach the peak and the pith!" - -"Nigrodha, take a mortifier who is restrained in the fourfold restraint. They give up these five hindrances, corruptions of the heart that weaken wisdom. Then they meditate spreading a heart full of love ... compassion ... rejoicing ... equanimity. - -They recollect many kinds of past lives, that is, one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: 'There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.' And so they recollect their many kinds of past lives, with features and details. - -What do you think, Nigrodha? If this is so, is the mortification in disgust of sin purified or not?" - -"Clearly, sir, it is purified. It has reached the peak and the pith." - -"No, Nigrodha, at this point the mortification in disgust of sin has not yet reached the peak and the pith. Rather, it has only reached the softwood." - - - - - -3. On Reaching the Heartwood - - -"But at what point, sir, does the mortification in disgust of sin reach the peak and the pith? Please help me reach the peak and the pith!" - -"Nigrodha, take a mortifier who is restrained in the fourfold restraint. They give up these five hindrances, corruptions of the heart that weaken wisdom. Then they meditate spreading a heart full of love ... equanimity ... They recollect many kinds of past lives, with features and details. - -With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn-inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: 'These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they're reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they're reborn in a good place, a heavenly realm.' And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn-inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. - -What do you think, Nigrodha? If this is so, is the mortification in disgust of sin purified or not?" - -"Clearly, sir, it is purified. It has reached the peak and the pith." - -"Nigrodha, at this point the mortification in disgust of sin has reached the peak and the pith. Nigrodha, remember you said this to me: 'Sir, what teaching do you use to guide your disciples, through which they claim solace in the fundamental purpose of the spiritual life?' Well, there is something better and finer than this. That's what I use to guide my disciples, through which they claim solace in the fundamental purpose of the spiritual life." - -When he said this, those wanderers made an uproar, "In that case, we're lost, and so is our tradition! We don't know anything better or finer than that!" - - - - - -4. Nigrodha Feels Depressed - - -Then the householder Sandhana realized, "Obviously, now these wanderers want to listen to what the Buddha says. They're paying attention and applying their minds to understand!" - -So he said to the wanderer Nigrodha, "Nigrodha, remember you said this to me: 'Surely, householder, you should know better! With whom does the ascetic Gotama converse? With whom does he engage in discussion? With whom does he achieve lucidity of wisdom? Staying in empty huts has destroyed the ascetic Gotama's wisdom. Not frequenting assemblies, he is unable to hold a discussion. He just lurks on the periphery. He's just like the nilgai antelope, circling around and lurking on the periphery. Please, householder, let the ascetic Gotama come to this assembly. I'll sink him with just one question! I'll roll him over and wrap him up like a hollow pot!' Now the Blessed One, perfected and fully awakened, has arrived here. Why don't you send him out of the assembly to the periphery like a nilgai antelope? Why don't you sink him with just one question? Why don't you roll him over and wrap him up like a hollow pot?" When he said this, Nigrodha sat silent, embarrassed, shoulders drooping, downcast, depressed, with nothing to say. - -Knowing this, the Buddha said to him, "Is it really true, Nigrodha-are those your words?" - -"It's true, sir, those are my words. It was foolish, stupid, and unskillful of me." - -"What do you think, Nigrodha? Have you heard that wanderers of the past who were elderly and senior, the teachers of teachers, said that when the perfected ones, the fully awakened Buddhas of the past came together, they made an uproar, a dreadful racket as they sat and talked about all kinds of unworthy topics, like you do in your tradition these days? Or did they say that the Buddhas frequented remote lodgings in the wilderness and the forest that are quiet and still, far from the madding crowd, remote from human settlements, and fit for retreat, like I do these days?" - -"I have heard that wanderers of the past who were elderly and senior, said that when the perfected ones, the fully awakened Buddhas of the past came together, they didn't make an uproar, like I do in my tradition these days. They said that the Buddhas of the past frequented remote lodgings in the wilderness, like the Buddha does these days." - -"Nigrodha, you are a sensible and mature man. Did it not occur to you: 'The Blessed One is awakened, tamed, serene, crossed over, and extinguished. And he teaches Dhamma for awakening, taming, serenity, crossing over, and extinguishment'?" - - - - - -5. The Culmination of the Spiritual Path - - -Nigrodha said, "I have made a mistake, sir. It was foolish, stupid, and unskillful of me to speak in that way. Please, sir, accept my mistake for what it is, so I will restrain myself in future." - -"Indeed, Nigrodha, you made a mistake. It was foolish, stupid, and unskillful of you to speak in that way. But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it. For it is growth in the training of the noble one to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future. Nigrodha, this is what I say: - -Let a sensible person come-neither devious nor deceitful, a person of integrity. I teach and instruct them. By practicing as instructed they will realize the supreme end of the spiritual path in this very life, in seven years. They will live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. Let alone seven years. Let a sensible person come-neither devious nor deceitful, a person of integrity. I teach and instruct them. By practicing as instructed they will realize the supreme end of the spiritual path in this very life, in six years ... five years ... four years ... three years ... two years ... one year ... seven months ... six months ... five months ... four months ... three months ... two months ... one month ... a fortnight. Let alone a fortnight. Let a sensible person come-neither devious nor deceitful, a person of integrity. I teach and instruct them. By practicing as instructed they will realize the supreme end of the spiritual path in this very life, in seven days. - - - - - -6. The Wanderers Feel Depressed - - -Nigrodha, you might think, 'The ascetic Gotama speaks like this because he wants pupils.' But you should not see it like this. Let your teacher remain your teacher. - -You might think, 'The ascetic Gotama speaks like this because he wants us to give up our recitation.' But you should not see it like this. Let your recitation remain as it is. - -You might think, 'The ascetic Gotama speaks like this because he wants us to give up our livelihood.' But you should not see it like this. Let your livelihood remain as it is. - -You might think, 'The ascetic Gotama speaks like this because he wants us to start doing things that are unskillful and considered unskillful in our tradition.' But you should not see it like this. Let those things that are unskillful and considered unskillful in your tradition remain as they are. - -You might think, 'The ascetic Gotama speaks like this because he wants us to stop doing things that are skillful and considered skillful in our tradition.' But you should not see it like this. Let those things that are skillful and considered skillful in your tradition remain as they are. - -I do not speak for any of these reasons. Nigrodha, there are things that are unskillful, corrupted, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. I teach Dhamma so that those things may be given up. When you practice accordingly, corrupting qualities will be given up in you and cleansing qualities will grow. You'll enter and remain in the fullness and abundance of wisdom, having realized it with your own insight in this very life." - -When this was said, those wanderers sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say, as if their minds were possessed by Mara. Then the Buddha thought, "All these foolish people have been touched by the Wicked One! For not even a single one thinks, 'Come, let us lead the spiritual life under the ascetic Gotama for the sake of enlightenment-for what do seven days matter?' - -Then the Buddha, having roared his lion's roar in the lady Udumbarika's monastery for wanderers, rose into the air and landed on Vulture's Peak. Meanwhile, the householder Sandhana just went back to Rajagaha. - - - - - -26. The Wheel-Turning Monarch: - -Cakkavatti Sutta - - - - - -1. Taking Refuge in Oneself - - -So I have heard. At one time the Buddha was staying in the land of the Magadhans at Matula. There the Buddha addressed the mendicants, "Mendicants!" - -"Venerable sir," they replied. The Buddha said this: - -"Mendicants, be your own island, your own refuge, with no other refuge. Let the teaching be your island and your refuge, with no other refuge. And how does a mendicant do this? They meditate observing an aspect of the body-keen, aware, and mindful, rid of desire and aversion for the world. They meditate observing an aspect of feelings ... mind ... principles-keen, aware, and mindful, rid of desire and aversion for the world. That's how a mendicant is their own island, their own refuge, with no other refuge. That's how they let the teaching be their island and their refuge, with no other refuge. - -You should roam inside your own territory, the domain of your fathers. If you roam inside your own territory, the domain of your fathers, Mara won't catch you or get hold of you. It is due to undertaking skillful qualities that this merit grows. - - - - - -2. King Dalhanemi - - -Once upon a time, mendicants, there was a king named Dalhanemi who was a wheel-turning monarch, a just and principled king. His dominion extended to all four sides, he achieved stability in the country, and he possessed the seven treasures. He had the following seven treasures: the wheel, the elephant, the horse, the jewel, the woman, the treasurer, and the counselor as the seventh treasure. He had over a thousand sons who were valiant and heroic, crushing the armies of his enemies. After conquering this land girt by sea, he reigned by principle, without rod or sword. - -Then, after many years, many hundred years, many thousand years had passed, King Dalhanemi addressed one of his men, 'My good man, when you see that the heavenly wheel-treasure has receded back from its place, please tell me.' - -'Yes, Your Majesty,' replied that man. - -After many thousand years had passed, that man saw that the heavenly wheel-treasure had receded back from its place. So he went to King Dalhanemi and said, 'Please sire, you should know that your heavenly wheel-treasure has receded back from its place.' - -So the king summoned the crown prince and said, 'Dear prince, my heavenly wheel-treasure has receded back from its place. I've heard that when this happens to a wheel-turning monarch, he does not have long to live. I have enjoyed human pleasures. Now it is time for me to seek heavenly pleasures. Come, dear prince, rule this land surrounded by ocean! I shall shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.' - -And so, after carefully instructing the crown prince in kingship, King Dalhanemi shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness. Seven days later the heavenly wheel-treasure vanished. - -Then a certain man approached the newly anointed aristocrat king and said, 'Please sire, you should know that the heavenly wheel-treasure has vanished.' At that the king was unhappy and experienced unhappiness. He went to the royal sage and said, 'Please sire, you should know that the heavenly wheel-treasure has vanished.' - -When he said this, the royal sage said to him, 'Don't be unhappy at the vanishing of the wheel-treasure. My dear, the wheel-treasure is not inherited from your father. Come now, my dear, implement the noble duties of a wheel-turning monarch. If you do so, it's possible that-on a fifteenth day sabbath, having bathed your head and gone upstairs in the stilt longhouse to observe the sabbath-the heavenly wheel-treasure will appear to you, with a thousand spokes, with rim and hub, complete in every detail.' - - - - - -2.1. The Noble Duties of a Wheel-Turning Monarch - - -'But sire, what are the noble duties of a wheel-turning monarch?' - -'Well then, my dear, relying only on principle-honoring, respecting, and venerating principle, having principle as your flag, banner, and authority-provide just protection and security for your court, troops, aristocrats, vassals, brahmins and householders, people of town and country, ascetics and brahmins, beasts and birds. Do not let injustice prevail in the realm. Pay money to the penniless in the realm. - -And there are ascetics and brahmins in the realm who avoid intoxication and negligence, are settled in patience and gentleness, and who tame, calm, and extinguish themselves. From time to time you should go up to them and ask: "Sirs, what is skillful? What is unskillful? What is blameworthy? What is blameless? What should be cultivated? What should not be cultivated? Doing what leads to my lasting harm and suffering? Doing what leads to my lasting welfare and happiness?" Having heard them, you should reject what is unskillful and undertake and follow what is skillful. - -These are the noble duties of a wheel-turning monarch.' - - - - - -2.2. The Wheel-Treasure Appears - - -'Yes, Your Majesty,' replied the new king to the royal sage. And he implemented the noble duties of a wheel-turning monarch. - -While he was implementing them, on a fifteenth day sabbath, he had bathed his head and gone upstairs in the stilt longhouse to observe the sabbath. And the heavenly wheel-treasure appeared to him, with a thousand spokes, with rim and hub, complete in every detail. Seeing this, the king thought, 'I have heard that when the heavenly wheel-treasure appears to a king in this way, he becomes a wheel-turning monarch. Am I then a wheel-turning monarch?' - -Then the anointed king, rising from his seat and arranging his robe over one shoulder, took a ceremonial vase in his left hand and besprinkled the wheel-treasure with his right hand, saying, 'Roll forth, O wheel-treasure! Triumph, O wheel-treasure!' - -Then the wheel-treasure rolled towards the east. And the king followed it together with his army of four divisions. In whatever place the wheel-treasure stood still, there the king came to stay together with his army. And any opposing rulers of the eastern quarter came to the wheel-turning monarch and said, 'Come, great king! Welcome, great king! We are yours, great king, instruct us.' The wheel-turning monarch said, 'Do not kill living creatures. Do not steal. Do not commit sexual misconduct. Do not lie. Do not drink alcohol. Maintain the current level of taxation.' And so the opposing rulers of the eastern quarter became his vassals. - -Then the wheel-treasure, having plunged into the eastern ocean and emerged again, rolled towards the south. ... Having plunged into the southern ocean and emerged again, it rolled towards the west. ... - -Having plunged into the western ocean and emerged again, it rolled towards the north, followed by the king together with his army of four divisions. In whatever place the wheel-treasure stood still, there the king came to stay together with his army. And any opposing rulers of the northern quarter came to the wheel-turning monarch and said, 'Come, great king! Welcome, great king! We are yours, great king, instruct us.' The wheel-turning monarch said, 'Do not kill living creatures. Do not steal. Do not commit sexual misconduct. Do not lie. Do not drink alcohol. Maintain the current level of taxation.' And so the rulers of the northern quarter became his vassals. - -And then the wheel-treasure, having triumphed over this land surrounded by ocean, returned to the royal capital. There it stood still by the gate to the royal compound at the High Court as if fixed to an axle, illuminating the royal compound. - - - - - -3. On Subsequent Wheel-Turning Monarchs - - -And for a second time, and a third, a fourth, a fifth, a sixth, and a seventh time, a wheel-turning monarch was established in exactly the same way. And after many years the seventh wheel-turning monarch went forth, handing the realm over to the crown prince. - -Seven days later the heavenly wheel-treasure vanished. - -Then a certain man approached the newly anointed aristocrat king and said, 'Please sire, you should know that the heavenly wheel-treasure has vanished.' At that the king was unhappy and experienced unhappiness. But he didn't go to the royal sage and ask about the noble duties of a wheel-turning monarch. He just governed the country according to his own ideas. So governed, the nations did not prosper like before, as they had when former kings implemented the noble duties of a wheel-turning monarch. - -Then the ministers and counselors, the treasury officials, military officers, guardsmen, and advisers gathered and said to the king, 'Sire, when governed according to your own ideas, the nations do not prosper like before, as they did when former kings implemented the noble duties of a wheel-turning monarch. In your realm are found ministers and counselors, treasury officials, military officers, guardsmen, and advisers-both ourselves and others-who remember the noble duties of a wheel-turning monarch. Please, Your Majesty, ask us about the noble duties of a wheel-turning monarch. We will answer you.' - - - - - -4. On the Period of Decline - - -So the anointed king asked the assembled ministers and counselors, treasury officials, military officers, guardsmen, and advisers about the noble duties of a wheel-turning monarch. And they answered him. But after listening to them, he didn't provide just protection and security. Nor did he pay money to the penniless in the realm. And so poverty grew widespread. - -When poverty was widespread, a certain person stole from others, with the intention to commit theft. They arrested him and presented him to the king, saying, 'Your Majesty, this person stole from others with the intention to commit theft.' - -The king said to that person, 'Is it really true, mister, that you stole from others with the intention to commit theft?' - -'It's true, sire.' - -'What was the reason?' - -'Sire, I can't survive.' - -So the king paid some money to that person, saying, 'With this money, mister, keep yourself alive, and provide for your mother and father, partners and children. Work for a living, and establish an uplifting religious donation for ascetics and brahmins that's conducive to heaven, ripens in happiness, and leads to heaven.' - -'Yes, Your Majesty,' replied that man. - -But then another man stole something from others. They arrested him and presented him to the king, saying, 'Your Majesty, this person stole from others.' - -The king said to that person, 'Is it really true, mister, that you stole from others?' - -'It's true, sire.' - -'What was the reason?' - -'Sire, I can't survive.' - -So the king paid some money to that person, saying, 'With this money, mister, keep yourself alive, and provide for your mother and father, partners and children. Work for a living, and establish an uplifting religious donation for ascetics and brahmins that's conducive to heaven, ripens in happiness, and leads to heaven.' - -'Yes, Your Majesty,' replied that man. - -People heard about this: 'It seems the king is paying money to anyone who steals from others!' It occurred to them, 'Why don't we steal from others?' So then another man stole something from others. - -They arrested him and presented him to the king, saying, 'Your Majesty, this person stole from others.' - -The king said to that person, 'Is it really true, mister, that you stole from others?' - -'It's true, sire.' - -'What was the reason?' - -'Sire, I can't survive.' - -Then the king thought, 'If I pay money to anyone who steals from others, it will only increase the stealing. I'd better make an end of this person, finish him off, and chop off his head.' - -Then he ordered his men, 'Well then, my men, tie this man's arms tightly behind his back with a strong rope. Shave his head and march him from street to street and square to square to the beating of a harsh drum. Then take him out the south gate and make an end of him, finish him off, and chop off his head.' - -'Yes, Your Majesty,' they replied, and did as he commanded. - -People heard about this: 'It seems the king is chopping the head off anyone who steals from others!' It occurred to them, 'We'd better have sharp swords made. Then when we steal from others, we'll make an end of them, finish them off, and chop off their heads.' They had sharp swords made. Then they started to make raids on villages, towns, and cities, and to infest the highways. And they chopped the heads off anyone they stole from. - -And so, mendicants, from not paying money to the penniless, poverty became widespread. When poverty was widespread, theft became widespread. When theft was widespread, swords became widespread. When swords were widespread, killing living creatures became widespread. And for the sentient beings among whom killing was widespread, their lifespan and beauty declined. Those people lived for 80,000 years, but their children lived for 40,000 years. - -Among the people who lived for 40,000 years, a certain person stole something from others. They arrested him and presented him to the king, saying, 'Your Majesty, this person stole from others.' - -The king said to that person, 'Is it really true, mister, that you stole from others?' - -'No, sire,' he said, deliberately lying. - -And so, mendicants, from not paying money to the penniless, poverty, theft, swords, and killing became widespread. When killing was widespread, lying became widespread. And for the sentient beings among whom lying was widespread, their lifespan and beauty declined. Those people who lived for 40,000 years had children who lived for 20,000 years. - -Among the people who lived for 20,000 years, a certain person stole something from others. Someone else reported this to the king, 'Your Majesty, such-and-such person stole from others,' he said, going behind his back. - -And so, mendicants, from not paying money to the penniless, poverty, theft, swords, killing, and lying became widespread. When lying was widespread, backbiting became widespread. And for the sentient beings among whom backbiting was widespread, their lifespan and beauty declined. Those people who lived for 20,000 years had children who lived for 10,000 years. - -Among the people who lived for 10,000 years, some were more beautiful than others. And the ugly beings, coveting the beautiful ones, committed adultery with others' wives. - -And so, mendicants, from not paying money to the penniless, poverty, theft, swords, killing, lying, and backbiting became widespread. When backbiting was widespread, sexual misconduct became widespread. And for the sentient beings among whom sexual misconduct was widespread, their lifespan and beauty declined. Those people who lived for 10,000 years had children who lived for 5,000 years. - -Among the people who lived for 5,000 years, two things became widespread: harsh speech and talking nonsense. For the sentient beings among whom these two things were widespread, their lifespan and beauty declined. Those people who lived for 5,000 years had some children who lived for 2,500 years, while others lived for 2,000 years. - -Among the people who lived for 2,500 years, desire and ill will became widespread. For the sentient beings among whom desire and ill will were widespread, their lifespan and beauty declined. Those people who lived for 2,500 years had children who lived for 1,000 years. - -Among the people who lived for 1,000 years, wrong view became widespread. For the sentient beings among whom wrong view was widespread, their lifespan and beauty declined. Those people who lived for 1,000 years had children who lived for five hundred years. - -Among the people who lived for five hundred years, three things became widespread: illicit desire, immoral greed, and wrong thoughts. For the sentient beings among whom these three things were widespread, their lifespan and beauty declined. Those people who lived for five hundred years had some children who lived for two hundred and fifty years, while others lived for two hundred years. - -Among the people who lived for two hundred and fifty years, three things became widespread: lack of due respect for mother and father, ascetics and brahmins, and failure to honor the elders in the family. - -And so, mendicants, from not paying money to the penniless, all these things became widespread-poverty, theft, swords, killing, lying, backbiting, sexual misconduct, harsh speech and talking nonsense, desire and ill will, wrong view, illicit desire, immoral greed, and wrong thoughts, and lack of due respect for mother and father, ascetics and brahmins, and failure to honor the elders in the family. For the sentient beings among whom these things were widespread, their lifespan and beauty declined. Those people who lived for two hundred and fifty years had children who lived for a hundred years. - - - - - -5. When People Live for Ten Years - - -There will come a time, mendicants, when these people will have children who live for ten years. Among the people who live for ten years, girls will be marriageable at five. The following flavors will disappear: ghee, butter, oil, honey, molasses, and salt. The best kind of food will be finger millet, just as fine rice with meat is the best kind of food today. - -The ten ways of doing skillful deeds will totally disappear, and the ten ways of doing unskillful deeds will explode in popularity. Those people will not even have the word 'skillful', still less anyone who does what is skillful. And anyone who disrespects mother and father, ascetics and brahmins, and fails to honor the elders in the family will be venerated and praised, just as the opposite is venerated and praised today. - -There'll be no recognition of the status of mother, aunts, or wives and partners of teachers and respected people. The world will become promiscuous, like goats and sheep, chickens and pigs, and dogs and jackals. - -They'll be full of hostility towards each other, with acute ill will, malevolence, and thoughts of murder. Even a mother will feel like this for her child, and the child for its mother, father for child, child for father, brother for sister, and sister for brother. They'll be just like a deer hunter when he sees a deer-full of hostility, ill will, malevolence, and thoughts of killing. - -Among the people who live for ten years, there will be an interregnum of swords lasting seven days. During that time they will see each other as beasts. Sharp swords will appear in their hands, with which they'll take each other's life, crying, 'It's a beast! It's a beast!' - -But then some of those beings will think, 'Let us neither be perpetrators nor victims! Why don't we hide in thick grass, thick jungle, thick trees, inaccessible riverlands, or rugged mountains and survive on forest roots and fruits?' So that's what they do. - -When those seven days have passed, having emerged from their hiding places and embraced each other, they will come together in one voice and cry, 'How fantastic, dear being, you live! How fantastic, dear being, you live!' - - - - - -6. The Period of Growth - - -Then those beings will think, 'It's because we undertook unskillful things that we suffered such an extensive loss of our relatives. We'd better do what's skillful. What skillful thing should we do? Why don't we refrain from killing living creatures? Having undertaken this skillful thing we'll live by it.' So that's what they do. Because of undertaking this skillful thing, their lifespan and beauty will grow. Those people who live for ten years will have children who live for twenty years. - -Then those beings will think, 'Because of undertaking this skillful thing, our lifespan and beauty are growing. Why don't we do even more skillful things? What skillful thing should we do? Why don't we refrain from stealing ... sexual misconduct ... lying ... backbiting ... harsh speech ... and talking nonsense. Why don't we give up covetousness ... ill will ... wrong view ... three things: illicit desire, immoral greed, and wrong thoughts. Why don't we pay due respect to mother and father, ascetics and brahmins, honoring the elders in our families? Having undertaken this skillful thing we'll live by it.' So that's what they do. - -Because of undertaking this skillful thing, their lifespan and beauty will grow. Those people who live for twenty years will have children who live for forty years. Those people who live for forty years will have children who live for eighty years, then a hundred and sixty years, three hundred and twenty years, six hundred and forty years, 2,000 years, 4,000 years, 8,000 years, 20,000 years, 40,000 years, and finally 80,000 years. Among the people who live for 80,000 years, girls will be marriageable at five hundred. - - - - - -7. The Time of King Sankha - - -Among the people who live for 80,000 years, there will be just three afflictions: greed, starvation, and old age. India will be successful and prosperous. The villages, towns, and capital cities will be no more than a chicken's flight apart. And the land will be as crowded as hell, just full of people, like a thicket of rushes or reeds. The royal capital will be our Benares, but renamed Ketumati. And it will be successful, prosperous, populous, full of people, with plenty of food. There will be 84,000 cities in India, with the royal capital of Ketumati foremost. - -And in the royal capital of Ketumati a king named Sankha will arise, a wheel-turning monarch, a just and principled king. His dominion will extend to all four sides, he will achieve stability in the country, and possess the seven treasures. He will have the following seven treasures: the wheel, the elephant, the horse, the jewel, the woman, the treasurer, and the counselor as the seventh treasure. He will have over a thousand sons who are valiant and heroic, crushing the armies of his enemies. After conquering this land girt by sea, he will reign by principle, without rod or sword. - - - - - -8. The Arising of the Buddha Metteyya - - -And the Blessed One named Metteyya will arise in the world-perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed- just as I have arisen today. He will realize with his own insight this world-with its gods, Maras and Brahmas, this population with its ascetics and brahmins, gods and humans-and make it known to others, just as I do today. He will teach the Dhamma that's good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he will reveal a spiritual practice that's entirely full and pure, just as I do today. He will look after a Sangha of many thousand mendicants, just as I look after a Sangha of many hundreds today. - -Then King Sankha will have the sacrificial post that had been built by King Mahapanada raised up. After staying there, he will give it away to ascetics and brahmins, paupers, vagrants, travelers, and beggars. Then, having shaved off his hair and beard and dressed in ocher robes, he will go forth from the lay life to homelessness in the Buddha Metteyya's presence. Soon after going forth, living withdrawn, diligent, keen, and resolute, he will realize the supreme end of the spiritual path in this very life. He will live having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. - -Mendicants, be your own island, your own refuge, with no other refuge. Let the teaching be your island and your refuge, with no other refuge. And how does a mendicant do this? It's when a mendicant meditates by observing an aspect of the body-keen, aware, and mindful, rid of desire and aversion for the world. They meditate observing an aspect of feelings ... mind ... principles-keen, aware, and mindful, rid of desire and aversion for the world. That's how a mendicant is their own island, their own refuge, with no other refuge. That's how they let the teaching be their island and their refuge, with no other refuge. - - - - - -9. On Long Life and Beauty for Mendicants - - -Mendicants, you should roam inside your own territory, the domain of your fathers. Doing so, you will grow in life span, beauty, happiness, wealth, and power. - -And what is long life for a mendicant? It's when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. They develop the basis of psychic power that has immersion due to energy, and active effort. They develop the basis of psychic power that has immersion due to mental development, and active effort. They develop the basis of psychic power that has immersion due to inquiry, and active effort. Having developed and cultivated these four bases of psychic power they may, if they wish, live on for the eon or what's left of the eon. This is long life for a mendicant. - -And what is beauty for a mendicant? It's when a mendicant is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they've undertaken. This is beauty for a mendicant. - -And what is happiness for a mendicant? It's when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption ... third absorption ... fourth absorption. This is happiness for a mendicant. - -And what is wealth for a mendicant? It's when a monk meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world-abundant, expansive, limitless, free of enmity and ill will. They meditate spreading a heart full of compassion ... rejoicing ... equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world-abundant, expansive, limitless, free of enmity and ill will. This is wealth for a mendicant. - -And what is power for a mendicant? It's when a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. This is power for a mendicant. - -Mendicants, I do not see a single power so hard to defeat as the power of Mara. It is due to undertaking skillful qualities that this merit grows." - -That is what the Buddha said. Satisfied, the mendicants were happy with what the Buddha said. - - - - - -27. The Origin of the World: - -Agganna Sutta - - - - -So I have heard. At one time the Buddha was staying near Savatthi in the Eastern Monastery, in the stilt longhouse of Migara's mother. - -Now at that time Vasettha and Bharadvaja were living on probation among the mendicants in hopes of being ordained. Then in the late afternoon, the Buddha came downstairs from the longhouse and was walking meditation in the open air, beneath the shade of the longhouse. - -Vasettha saw him and said to Bharadvaja, "Reverend Bharadvaja, the Buddha is walking meditation in the open air, beneath the shade of the longhouse. Come, reverend, let's go to the Buddha. Hopefully we'll get to hear a Dhamma talk from him." - -"Yes, reverend," replied Bharadvaja. - -So they went to the Buddha, bowed, and walked beside him. - -Then the Buddha said to Vasettha, "Vasettha, you are both brahmins by birth and clan, and have gone forth from the lay life to homelessness from a brahmin family. I hope you don't have to suffer abuse and insults from the brahmins." - -"Actually, sir, the brahmins do insult and abuse us with their typical insults to the fullest extent." - -"But how do the brahmins insult you?" - -"Sir, the brahmins say: 'Only brahmins are the highest caste; other castes are inferior. Only brahmins are the light caste; other castes are dark. Only brahmins are purified, not others. Only brahmins are Brahma's rightful sons, born of his mouth, born of Brahma, created by Brahma, heirs of Brahma. You've both abandoned the best caste to join an inferior caste, namely these shavelings, fake ascetics, riffraff, black spawn from the feet of our Kinsman. This is not right, it's not proper!' That's how the brahmins insult us." - -"Actually, Vasettha, the brahmins are forgetting their tradition when they say this to you. For brahmin women are seen menstruating, being pregnant, giving birth, and breast-feeding. Yet even though they're born from a brahmin womb they say: 'Only brahmins are the highest caste; other castes are inferior. Only brahmins are the light caste; other castes are dark. Only brahmins are purified, not others. Only brahmins are Brahma's rightful sons, born of his mouth, born of Brahma, created by Brahma, heirs of Brahma.' They misrepresent the brahmins, speak falsely, and make much bad karma. - - - - - -1. Purification in the Four Castes - - -Vasettha, there are these four castes: aristocrats, brahmins, merchants, and workers. Some aristocrats kill living creatures, steal, and commit sexual misconduct. They use speech that's false, divisive, harsh, and nonsensical. And they're covetous, malicious, with wrong view. These things are unskillful, blameworthy, not to be cultivated, unworthy of the noble ones-and are reckoned as such. They are dark deeds with dark results, criticized by sensible people. Such things are seen in some aristocrats. And they are also seen among some brahmins, merchants, and workers. - -But some aristocrats refrain from killing living creatures, stealing, and committing sexual misconduct. They refrain from speech that's false, divisive, harsh, and nonsensical. And they're content, kind-hearted, with right view. These things are skillful, blameless, to be cultivated, worthy of the noble ones-and are reckoned as such. They are bright deeds with bright results, praised by sensible people. Such things are seen in some aristocrats. And they are also seen among some brahmins, merchants, and workers. - -Both these things occur like this, mixed up in these four castes-the dark and the bright, that which is praised and that which is criticized by sensible people. Yet of this the brahmins say: 'Only brahmins are the highest caste; other castes are inferior. Only brahmins are the light caste; other castes are dark. Only brahmins are purified, not others. Only brahmins are Brahma's rightful sons, born of his mouth, born of Brahma, created by Brahma, heirs of Brahma.' - -Sensible people don't acknowledge this. Why is that? Because any mendicant from these four castes who is perfected-with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment-is said to be the best by virtue of principle, not without principle. For principle, Vasettha, is the best thing about people in both this life and the next. - -And here's a way to understand how this is so. - -King Pasenadi of Kosala knows that the ascetic Gotama has gone forth from the neighboring clan of the Sakyans. And the Sakyans are his vassals. The Sakyans show deference to King Pasenadi by bowing down, rising up, greeting him with joined palms, and observing proper etiquette for him. Now, King Pasenadi shows the same kind of deference to the Realized One. But he doesn't think: 'The ascetic Gotama is well-born, I am ill-born. He is powerful, I am weak. He is handsome, I am ugly. He is influential, I am insignificant.' Rather, in showing such deference to the Realized One he is only honoring, respecting, and venerating principle. And here's another way to understand how principle is the best thing about people in both this life and the next. - -Vasettha, you have different births, names, and clans, and have gone forth from the lay life to homelessness from different families. When they ask you what you are, you claim to be ascetics, followers of the Sakyan. But only when someone has faith in the Realized One-settled, rooted, and planted deep, strong, not to be shifted by any ascetic or brahmin or god or Mara or Brahma or by anyone in the world-is it appropriate for them to say: 'I am the Buddha's true-born child, born from his mouth, born of principle, created by principle, heir to principle.' Why is that? For these are terms for the Realized One: 'the embodiment of truth', and 'the embodiment of holiness', and 'the one who has become the truth', and 'the one who has become holy'. - -There comes a time when, Vasettha, after a very long period has passed, this cosmos contracts. As the cosmos contracts, sentient beings are mostly headed for the realm of streaming radiance. There they are mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and they remain like that for a very long time. - -There comes a time when, after a very long period has passed, this cosmos expands. As the cosmos expands, sentient beings mostly pass away from that host of radiant deities and come back to this realm. Here they are mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and they remain like that for a very long time. - - - - - -2. Solid Nectar Appears - - -But the single mass of water at that time was utterly dark. The moon and sun were not found, nor were stars and constellations, day and night, months and fortnights, years and seasons, or male and female. Beings were simply known as 'beings'. After a very long period had passed, solid nectar curdled in the water. It appeared just like the curd on top of hot milk as it cools. It was beautiful, fragrant, and delicious, like ghee or butter. And it was as sweet as pure manuka honey. Now, one of those beings was reckless. Thinking, 'Oh my, what might this be?' they tasted the solid nectar with their finger. They enjoyed it, and craving was born in them. And other beings, following that being's example, tasted solid nectar with their fingers. They too enjoyed it, and craving was born in them. - - - - - -3. The Moon and Sun Appear - - -Then those beings started to eat the solid nectar, breaking it into lumps. But when they did this their luminosity vanished. And with the vanishing of their luminosity the moon and sun appeared, stars and constellations appeared, days and nights were distinguished, and so were months and fortnights, and years and seasons. To this extent the world had evolved once more. - -Then those beings eating the solid nectar, with that as their food and nourishment, remained for a very long time. But so long as they ate that solid nectar, their bodies became more solid and they diverged in appearance; some beautiful, some ugly. And the beautiful beings looked down on the ugly ones: 'We're more beautiful, they're the ugly ones!' And the vanity of the beautiful ones made the solid nectar vanish. They gathered together and bemoaned, 'Oh, what a taste! Oh, what a taste!' And even today when people get something tasty they say: 'Oh, what a taste! Oh, what a taste!' They're just remembering an ancient traditional saying, but they don't understand what it means. - - - - - -4. Ground-Sprouts - - -When the solid nectar had vanished, ground-sprouts appeared to those beings. They appeared just like mushrooms. They were beautiful, fragrant, and delicious, like ghee or butter. And they were as sweet as pure manuka honey. - -Then those beings started to eat the ground-sprouts. With that as their food and nourishment, they remained for a very long time. But so long as they ate those ground-sprouts, their bodies became more solid and they diverged in appearance; some beautiful, some ugly. And the beautiful beings looked down on the ugly ones: 'We're more beautiful, they're the ugly ones!' And the vanity of the beautiful ones made the ground-sprouts vanish. - - - - - -5. Bursting Pods - - -When the ground-sprouts had vanished, bursting pods appeared, like the fruit of the kadam tree. They were beautiful, fragrant, and delicious, like ghee or butter. And they were as sweet as pure manuka honey. - -Then those beings started to eat the bursting pods. With that as their food and nourishment, they remained for a very long time. But so long as they ate those bursting pods, their bodies became more solid and they diverged in appearance; some beautiful, some ugly. And the beautiful beings looked down on the ugly ones: 'We're more beautiful, they're the ugly ones!' And the vanity of the beautiful ones made the bursting pods vanish. - -They gathered together and bemoaned, 'Oh, what we've lost! Oh, what we've lost-those bursting pods!' And even today when people experience suffering they say: 'Oh, what we've lost! Oh, what we've lost!' They're just remembering an ancient traditional saying, but they don't understand what it means. - - - - - -6. Ripe Untilled Rice - - -When the bursting pods had vanished, ripe untilled rice appeared to those beings. It had no powder or husk, pure and fragrant, with only the rice-grain. What they took for supper in the evening, by the morning had grown back and ripened. And what they took for breakfast in the morning had grown back and ripened by the evening, so the cutting didn't show. Then those beings eating the ripe untilled rice, with that as their food and nourishment, remained for a very long time. - - - - - -7. Gender Appears - - -But so long as they ate that ripe untilled rice, their bodies became more solid and they diverged in appearance. And female characteristics appeared on women, while male characteristics appeared on men. Women spent too much time gazing at men, and men at women. They became lustful, and their bodies burned with fever. Due to this fever they had sex with each other. - -Those who saw them having sex pelted them with dirt, ashes, or cow-dung, saying, 'Get lost, filth! Get lost, filth! How on earth can one being do that to another?' And even today people in some countries, when a bride is carried off, pelt her with dirt, ashes, or cow-dung. They're just remembering an ancient traditional saying, but they don't understand what it means. - - - - - -8. Sexual Intercourse - - -What was reckoned as immoral at that time, these days is reckoned as moral. The beings who had sex together weren't allowed to enter a village or town for one or two months. Ever since they excessively threw themselves into immorality, they started to make buildings to hide their immoral deeds. Then one of those beings of idle disposition thought, 'Hey now, why should I be bothered to gather rice in the evening for supper, and in the morning for breakfast? Why don't I gather rice for supper and breakfast all at once?' - -So that's what he did. Then one of the other beings approached that being and said, 'Come, good being, we shall go to gather rice.' 'There's no need, good being! I gathered rice for supper and breakfast all at once.' So that being, following their example, gathered rice for two days all at once, thinking: 'This seems fine.' - -Then one of the other beings approached that being and said, 'Come, good being, we shall go to gather rice.' 'There's no need, good being! I gathered rice for two days all at once.' So that being, following their example, gathered rice for four days all at once, thinking: 'This seems fine.' - -Then one of the other beings approached that being and said, 'Come, good being, we shall go to gather rice.' 'There's no need, good being! I gathered rice for four days all at once.' So that being, following their example, gathered rice for eight days all at once, thinking: 'This seems fine.' - -But when they started to store up rice to eat, the rice grains became wrapped in powder and husk, it didn't grow back after reaping, the cutting showed, and the rice stood in clumps. - - - - - -9. Dividing the Fields - - -Then those beings gathered together and bemoaned, 'Oh, how wicked things have appeared among beings! For we used to be mind-made, feeding on rapture, self-luminous, moving through the sky, steadily glorious, and we remained like that for a very long time. After a very long period had passed, solid nectar curdled in the water. But due to bad, unskillful things among us, the savory nectar vanished, the ground-sprouts vanished, the bursting pods vanished, and now the rice grains have become wrapped in powder and husk, it doesn't grow back after reaping, the cutting shows, and the rice stands in clumps. We'd better divide up the rice and set boundaries.' So that's what they did. - -Now, one of those beings was reckless. While guarding their own share they took another's share without it being given, and ate it. - -They grabbed the one who had done this and said, 'You have done a bad thing, good being, in that while guarding your own share you took another's share without it being given, and ate it. Do not do such a thing again.' - -'Yes, sirs,' replied that being. But for a second time, and a third time they did the same thing, and were told not to continue. And then they struck that being, some with fists, others with stones, and still others with rods. From that day on stealing was found, and blaming and lying and the taking up of rods. - - - - - -10. The Elected King - - -Then those beings gathered together and bemoaned, 'Oh, how wicked things have appeared among beings, in that stealing is found, and blaming and lying and the taking up of rods! Why don't we elect one being who would rightly accuse those who deserve it, blame those who deserve it, and expel those who deserve it? We shall pay them with a share of rice.' - -Then those beings approached the being among them who was most attractive, good-looking, lovely, and illustrious, and said, 'Come, good being, rightly accuse those who deserve it, blame those who deserve it, and banish those who deserve it. We shall pay you with a share of rice.' 'Yes, sirs,' replied that being. They acted accordingly, and were paid with a share of rice. - -'Elected by the people', Vasettha, is the meaning of 'elected one', the first term to be specifically invented for them. - -'Lord of the fields' is the meaning of 'aristocrat', the second term to be specifically invented. - -'They please others with principle' is the meaning of 'king', the third term to be specifically invented. - -And that, Vasettha, is how the ancient traditional terms for the circle of aristocrats were created; for those very beings, not others; for those like them, not unlike; legitimately, not illegitimately. For principle, Vasettha, is the best thing about people in both this life and the next. - - - - - -11. The Circle of Brahmins - - -Then some of those same beings thought, 'Oh, how wicked things have appeared among beings, in that stealing is found, and blaming and lying and the taking up of rods and banishment! Why don't we set aside bad, unskillful things?' So that's what they did. - -'They set aside bad, unskillful things' is the meaning of 'brahmin', the first term to be specifically invented for them. - -They built leaf huts in a wilderness region where they meditated pure and bright, without lighting cooking fires or digging the soil. They came down in the morning for breakfast and in the evening for supper to the village, town, or royal capital seeking a meal. When they had obtained food they continued to meditate in the leaf huts. - -When people noticed this they said, 'These beings build leaf huts in a wilderness region where they meditate pure and bright, without lighting cooking fires or digging the soil. They come down in the morning for breakfast and in the evening for supper to the village, town, or royal capital seeking a meal. When they have obtained food they continue to meditate in the leaf huts.' - -'They meditate' is the meaning of 'meditator', the second term to be specifically invented for them. - -But some of those beings were unable to keep up with their meditation in the leaf huts in the wilderness. They came down to the neighborhood of a village or town where they dwelt compiling texts. - -When people noticed this they said, 'These beings were unable to keep up with their meditation in the leaf huts in the wilderness. They came down to the neighborhood of a village or town where they dwelt compiling texts. Now they don't meditate.' - -'Now they don't meditate' is the meaning of 'reciter', the third term to be specifically invented for them. What was reckoned as lesser at that time, these days is reckoned as better. - -And that, Vasettha, is how the ancient traditional terms for the circle of brahmins were created; for those very beings, not others; for those like them, not unlike; legitimately, not illegitimately. For principle, Vasettha, is the best thing about people in both this life and the next. - - - - - -12. The Circle of Merchants - - -Some of those same beings, taking up an active sex life, applied themselves to various jobs. - -'Having taken up an active sex life, they apply themselves to various jobs' is the meaning of 'merchant', the term specifically invented for them. - -And that, Vasettha, is how the ancient traditional term for the circle of merchants was created; for those very beings, not others; for those like them, not unlike; legitimately, not illegitimately. For principle, Vasettha, is the best thing about people in both this life and the next. - - - - - -13. The Circle of Workers - - -The remaining beings lived by hunting and menial tasks. - -'They live by hunting and menial tasks' is the meaning of 'worker', the term specifically invented for them. - -And that, Vasettha, is how the ancient traditional term for the circle of workers was created; for those very beings, not others; for those like them, not unlike; legitimately, not illegitimately. For principle, Vasettha, is the best thing about people in both this life and the next. - -There came a time when an aristocrat, brahmin, merchant, or worker, deprecating their own vocation, went forth from the lay life to homelessness, thinking, 'I will be an ascetic.' - -And that, Vasettha, is how these four circles were created; for those very beings, not others; for those like them, not unlike; legitimately, not illegitimately. For principle, Vasettha, is the best thing about people in both this life and the next. - - - - - -14. On Bad Conduct - - -An aristocrat, brahmin, merchant, worker, or ascetic may do bad things by way of body, speech, and mind. They have wrong view, and they act out of that wrong view. And because of that, when their body breaks up, after death, they're reborn in a place of loss, a bad place, the underworld, hell. - -An aristocrat, brahmin, merchant, worker, or ascetic may do good things by way of body, speech, and mind. They have right view, and they act out of that right view. And because of that, when their body breaks up, after death, they're reborn in a good place, a heavenly realm. - - - - - -15. The Qualities That Lead to Awakening - - -An aristocrat, brahmin, merchant, worker, or ascetic who is restrained in body, speech, and mind, and develops the seven qualities that lead to awakening, becomes extinguished in this very life. - -Any mendicant from these four castes who is perfected-with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment-is said to be the best by virtue of principle, not without principle. For principle, Vasettha, is the best thing about people in both this life and the next. - -Brahma Sanankumara also spoke this verse: - -'The aristocrat is best of those people - -who take clan as the standard. - -But one accomplished in knowledge and conduct - -is best of gods and humans.' - - - -That verse was well sung by Brahma Sanankumara, not poorly sung; well spoken, not poorly spoken; beneficial, not harmful, and I agree with it. I also say: - -The aristocrat is best of those people - -who take clan as the standard. - -But one accomplished in knowledge and conduct - -is best of gods and humans." - - - -That is what the Buddha said. Satisfied, Vasettha and Bharadvaja were happy with what the Buddha said. - - - - - -28. Inspiring Confidence: - -Sampasadaniya Sutta - - - - - -1. Sariputta's Lion's Roar - - -So I have heard. At one time the Buddha was staying near Nalanda in Pavarika's mango grove. Then Sariputta went up to the Buddha, bowed, sat down to one side, and said to him: - -"Sir, I have such confidence in the Buddha that I believe there's no other ascetic or brahmin-whether past, future, or present-whose direct knowledge is superior to the Buddha when it comes to awakening." - -"That's a grand and dramatic statement, Sariputta. You've roared a definitive, categorical lion's roar, saying: 'I have such confidence in the Buddha that I believe there's no other ascetic or brahmin-whether past, future, or present-whose direct knowledge is superior to the Buddha when it comes to awakening.' - -What about all the perfected ones, the fully awakened Buddhas who lived in the past? Have you comprehended their minds to know that those Buddhas had such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?" - -"No, sir." - -"And what about all the perfected ones, the fully awakened Buddhas who will live in the future? Have you comprehended their minds to know that those Buddhas will have such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?" - -"No, sir." - -"And what about me, the perfected one, the fully awakened Buddha at present? Have you comprehended my mind to know that I have such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?" - -"No, sir." - -"Well then, Sariputta, given that you don't comprehend the minds of Buddhas past, future, or present, what exactly are you doing, making such a grand and dramatic statement, roaring such a definitive, categorical lion's roar?" - -"Sir, though I don't comprehend the minds of Buddhas past, future, and present, still I understand this by inference from the teaching. Suppose there were a king's frontier citadel with fortified embankments, ramparts, and arches, and a single gate. And it has a gatekeeper who is astute, competent, and clever. He keeps strangers out and lets known people in. As he walks around the patrol path, he doesn't see a hole or cleft in the wall, not even one big enough for a cat to slip out. They'd think, 'Whatever sizable creatures enter or leave the citadel, all of them do so via this gate.' - -In the same way, I understand this by inference from the teaching: 'All the perfected ones, fully awakened Buddhas-whether past, future, or present-give up the five hindrances, corruptions of the heart that weaken wisdom. Their mind is firmly established in the four kinds of mindfulness meditation. They correctly develop the seven awakening factors. And they wake up to the supreme perfect awakening.' - -Sir, once I approached the Buddha to listen to the teaching. He explained Dhamma with its higher and higher stages, with its better and better stages, with its dark and bright sides. When I directly knew a certain principle of those teachings, in accordance with how I was taught, I came to a conclusion about the teachings. I had confidence in the Teacher: 'The Blessed One is a fully awakened Buddha. The teaching is well explained. The Sangha is practicing well.' - - - - - -1.1. Teaching Skillful Qualities - - -And moreover, sir, how the Buddha teaches skillful qualities is unsurpassable. This consists of such skillful qualities as the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path. By these a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. This is unsurpassable when it comes to skillful qualities. The Buddha understands this without exception. There is nothing to be understood beyond this whereby another ascetic or brahmin might be superior in direct knowledge to the Buddha when it comes to skillful qualities. - - - - - -1.2. Describing the Sense Fields - - -And moreover, sir, how the Buddha teaches the description of the sense fields is unsurpassable. There are these six interior and exterior sense fields. The eye and sights, the ear and sounds, the nose and smells, the tongue and tastes, the body and touches, and the mind and thoughts. This is unsurpassable when it comes to describing the sense fields. The Buddha understands this without exception. There is nothing to be understood beyond this whereby another ascetic or brahmin might be superior in direct knowledge to the Buddha when it comes to describing the sense fields. - - - - - -1.3. The Conception of the Embryo - - -And moreover, sir, how the Buddha teaches the conception of the embryo is unsurpassable. There are these four kinds of conception. - -Firstly, someone is unaware when conceived in their mother's womb, unaware as they remain there, and unaware as they emerge. This is the first kind of conception. - -Furthermore, someone is aware when conceived in their mother's womb, but unaware as they remain there, and unaware as they emerge. This is the second kind of conception. - -Furthermore, someone is aware when conceived in their mother's womb, aware as they remain there, but unaware as they emerge. This is the third kind of conception. - -Furthermore, someone is aware when conceived in their mother's womb, aware as they remain there, and aware as they emerge. This is the fourth kind of conception. - -This is unsurpassable when it comes to the conception of the embryo. - - - - - -1.4. Ways of Revealing - - -And moreover, sir, how the Buddha teaches the different ways of revealing is unsurpassable. There are these four ways of revealing. - -Firstly, someone reveals by means of a sign, 'This is what you're thinking, such is your thought, and thus is your state of mind.' And even if they reveal this many times, it turns out exactly so, not otherwise. This is the first way of revealing. - -Furthermore, someone reveals after hearing it from humans or non-humans or deities, 'This is what you're thinking, such is your thought, and thus is your state of mind.' And even if they reveal this many times, it turns out exactly so, not otherwise. This is the second way of revealing. - -Furthermore, someone reveals by hearing the sound of thought spreading as someone thinks and considers, 'This is what you're thinking, such is your thought, and thus is your state of mind.' And even if they reveal this many times, it turns out exactly so, not otherwise. This is the third way of revealing. - -Furthermore, someone comprehends the mind of a person who has attained the immersion that's free of placing the mind and keeping it connected. They understand, 'Judging by the way this person's intentions are directed, immediately after this mind state, they'll think this thought.' And even if they reveal this many times, it turns out exactly so, not otherwise. This is the fourth way of revealing. - -This is unsurpassable when it comes to the ways of revealing. - - - - - -1.5. Attainments of Vision - - -And moreover, sir, how the Buddha teaches the attainments of vision is unsurpassable. There are these four attainments of vision. - -Firstly, some ascetic or brahmin-by dint of keen, resolute, committed, and diligent effort, and right focus-experiences an immersion of the heart of such a kind that they examine their own body up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of filth. 'In this body there is head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.' This is the first attainment of vision. - -Furthermore, some ascetic or brahmin attains that and goes beyond it. They examine a person's bones with skin, flesh, and blood. This is the second attainment of vision. - -Furthermore, some ascetic or brahmin attains that and goes beyond it. They understand a person's stream of consciousness, unbroken on both sides, established in both this world and the next. This is the third attainment of vision. - -Furthermore, some ascetic or brahmin attains that and goes beyond it. They understand a person's stream of consciousness, unbroken on both sides, not established in either this world or the next. This is the fourth attainment of vision. - -This is unsurpassable when it comes to attainments of vision. - - - - - -1.6. Descriptions of Individuals - - -And moreover, sir, how the Buddha teaches the description of individuals is unsurpassable. There are these seven individuals. One freed both ways, one freed by wisdom, a personal witness, one attained to view, one freed by faith, a follower of the teachings, a follower by faith. This is unsurpassable when it comes to the description of individuals. - - - - - -1.7. Kinds of Striving - - -And moreover, sir, how the Buddha teaches the kinds of striving is unsurpassable. There are these seven awakening factors: the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. This is unsurpassable when it comes to the kinds of striving. - - - - - -1.8. Ways of Practice - - -And moreover, sir, how the Buddha teaches the ways of practice is unsurpassable. - -Painful practice with slow insight, - -painful practice with swift insight, - -pleasant practice with slow insight, and - -pleasant practice with swift insight. - - - -Of these, the painful practice with slow insight is said to be inferior both ways: because it's painful and because it's slow. The painful practice with swift insight is said to be inferior because it's painful. The pleasant practice with slow insight is said to be inferior because it's slow. But the pleasant practice with swift insight is said to be superior both ways: because it's pleasant and because it's swift. - -This is unsurpassable when it comes to the ways of practice. - - - - - -1.9. Behavior in Speech - - -And moreover, sir, how the Buddha teaches behavior in speech is unsurpassable. It's when someone doesn't use speech that's connected with lying, or divisive, or backbiting, or aggressively trying to win. They speak only wise counsel, valuable and timely. This is unsurpassable when it comes to behavior in speech. - -And moreover, sir, how the Buddha teaches a person's ethical behavior is unsurpassable. It's when someone is honest and faithful. They don't use deceit, flattery, hinting, or belittling, and they don't use material possessions to pursue other material possessions. They guard the sense doors and eat in moderation. They're fair, dedicated to wakefulness, tireless, energetic, and meditative. They have good memory, eloquence, range, retention, and thoughtfulness. They're not greedy for sensual pleasures. They are mindful and alert. This is unsurpassable when it comes to a person's ethical behavior. - - - - - -1.10. Responsiveness to Instruction - - -And moreover, sir, how the Buddha teaches the different degrees of responsiveness to instruction is unsurpassable. There are these four degrees of responsiveness to instruction. - -The Buddha knows by investigating inside another individual: 'By practicing as instructed this individual will, with the ending of three fetters, become a stream-enterer, not liable to be reborn in the underworld, bound for awakening.' The Buddha knows by investigating inside another individual: 'By practicing as instructed this individual will, with the ending of three fetters, and the weakening of greed, hate, and delusion, become a once-returner. They will come back to this world once only, then make an end of suffering.' The Buddha knows by investigating inside another individual: 'By practicing as instructed this individual will, with the ending of the five lower fetters, be reborn spontaneously. They will be extinguished there, and are not liable to return from that world.' The Buddha knows by investigating inside another individual: 'By practicing as instructed this individual will realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.' - -This is unsurpassable when it comes to the different degrees of responsiveness to instruction. - - - - - -1.11. The Knowledge and Freedom of Others - - -And moreover, sir, how the Buddha teaches the knowledge and freedom of other individuals is unsurpassable. The Buddha knows by investigating inside another individual: 'With the ending of three fetters this individual will become a stream-enterer, not liable to be reborn in the underworld, bound for awakening.' The Buddha knows by investigating inside another individual: 'With the ending of three fetters, and the weakening of greed, hate, and delusion, this individual will become a once-returner. They will come back to this world once only, then make an end of suffering.' The Buddha knows by investigating inside another individual: 'With the ending of the five lower fetters, this individual will be reborn spontaneously. They will be extinguished there, and are not liable to return from that world.' The Buddha knows by investigating inside another individual: 'This individual will realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.' This is unsurpassable when it comes to the knowledge and freedom of other individuals. - - - - - -1.12. Eternalism - - -And moreover, sir, how the Buddha teaches eternalist doctrines is unsurpassable. There are these three eternalist doctrines. - -Firstly, some ascetic or brahmin-by dint of keen, resolute, committed, and diligent effort, and right focus-experiences an immersion of the heart of such a kind that they recollect many hundreds of thousands of past lives, with features and details. They say, 'I know that in the past the cosmos expanded or contracted. I don't know whether in the future the cosmos will expand or contract. The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar. They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.' This is the first eternalist doctrine. - -Furthermore, some ascetic or brahmin-by dint of keen, resolute, committed, and diligent effort, and right focus-experiences an immersion of the heart of such a kind that they recollect their past lives for as many as ten eons of the expansion and contraction of the cosmos, with features and details. They say, 'I know that in the past the cosmos expanded or contracted. I don't know whether in the future the cosmos will expand or contract. The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar. They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.' This is the second eternalist doctrine. - -Furthermore, some ascetic or brahmin-by dint of keen, resolute, committed, and diligent effort, and right focus-experiences an immersion of the heart of such a kind that they recollect their past lives for as many as forty eons of the expansion and contraction of the cosmos, with features and details. They say, 'I know that in the past the cosmos expanded or contracted. I don't know whether in the future the cosmos will expand or contract. The self and the cosmos are eternal, barren, steady as a mountain peak, standing firm like a pillar. They remain the same for all eternity, while these sentient beings wander and transmigrate and pass away and rearise.' This is the third eternalist doctrine. - -This is unsurpassable when it comes to eternalist doctrines. - - - - - -1.13. Recollecting Past Lives - - -And moreover, sir, how the Buddha teaches the knowledge of recollecting past lives is unsurpassable. It's when some ascetic or brahmin-by dint of keen, resolute, committed, and diligent effort, and right focus-experiences an immersion of the heart of such a kind that they recollect their many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: 'There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.' And so they recollect their many kinds of past lives, with features and details. Sir, there are gods whose life span cannot be reckoned or calculated. Still, no matter what incarnation they have previously been reborn in-whether physical or formless or percipient or non-percipient or neither percipient nor non-percipient- they recollect their many kinds of past lives, with features and details. This is unsurpassable when it comes to the knowledge of recollecting past lives. - - - - - -1.14. Death and Rebirth - - -And moreover, sir, how the Buddha teaches the knowledge of the death and rebirth of sentient beings is unsurpassable. It's when some ascetic or brahmin-by dint of keen, resolute, committed, and diligent effort, and right focus-experiences an immersion of the heart of such a kind that with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn -inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: 'These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they're reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they're reborn in a good place, a heavenly realm.' And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn-inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. This is unsurpassable when it comes to the knowledge of death and rebirth. - - - - - -1.15. Psychic Powers - - -And moreover, sir, how the Buddha teaches psychic power is unsurpassable. There are these two kinds of psychic power. There are psychic powers that are accompanied by defilements and attachments, and are said to be ignoble. And there are psychic powers that are free of defilements and attachments, and are said to be noble. What are the psychic powers that are accompanied by defilements and attachments, and are said to be ignoble? It's when some ascetic or brahmin-by dint of keen, resolute, committed, and diligent effort, and right focus-experiences an immersion of the heart of such a kind that they wield the many kinds of psychic power: multiplying themselves and becoming one again; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the Brahma realm. These are the psychic powers that are accompanied by defilements and attachments, and are said to be ignoble. - -But what are the psychic powers that are free of defilements and attachments, and are said to be noble? It's when, if a mendicant wishes: 'May I meditate perceiving the unrepulsive in the repulsive,' that's what they do. If they wish: 'May I meditate perceiving the repulsive in the unrepulsive,' that's what they do. If they wish: 'May I meditate perceiving the unrepulsive in the repulsive and the unrepulsive,' that's what they do. If they wish: 'May I meditate perceiving the repulsive in the unrepulsive and the repulsive,' that's what they do. If they wish: 'May I meditate staying equanimous, mindful and aware, rejecting both the repulsive and the unrepulsive,' that's what they do. These are the psychic powers that are free of defilements and attachments, and are said to be noble. This is unsurpassable when it comes to psychic powers. The Buddha understands this without exception. There is nothing to be understood beyond this whereby another ascetic or brahmin might be superior in direct knowledge to the Buddha when it comes to psychic powers. - - - - - -1.16. The Four Absorptions - - -The Buddha has achieved what should be achieved by a faithful gentleman by being energetic and strong, by manly strength, energy, vigor, and exertion. The Buddha doesn't indulge in sensual pleasures, which are low, crude, ordinary, ignoble, and pointless. And he doesn't indulge in self-mortification, which is painful, ignoble, and pointless. He gets the four absorptions-blissful meditations in the present life that belong to the higher mind-when he wants, without trouble or difficulty. - - - - - -1.17. On Being Questioned - - -Sir, if they were to ask me, 'Reverend Sariputta, is there any other ascetic or brahmin-whether past, future, or present-whose direct knowledge is superior to the Buddha when it comes to awakening?' I would tell them 'No.' - -But if they were to ask me, 'Reverend Sariputta, is there any other ascetic or brahmin-whether past or future-whose direct knowledge is equal to the Buddha when it comes to awakening?' I would tell them 'Yes.' But if they were to ask: 'Reverend Sariputta, is there any other ascetic or brahmin at present whose direct knowledge is equal to the Buddha when it comes to awakening?' I would tell them 'No.' - -But if they were to ask me, 'But why does Venerable Sariputta grant this in respect of some but not others?' I would answer them like this, 'Reverends, I have heard and learned this in the presence of the Buddha: "The perfected ones, fully awakened Buddhas of the past and the future are equal to myself when it comes to awakening." And I have also heard and learned this in the presence of the Buddha: "It's impossible for two perfected ones, fully awakened Buddhas to arise in the same solar system at the same time."' - -Answering this way, I trust that I repeated what the Buddha has said, and didn't misrepresent him with an untruth. I trust my explanation was in line with the teaching, and that there are no legitimate grounds for rebuke or criticism." - -"Indeed, Sariputta, in answering this way you repeat what I've said, and don't misrepresent me with an untruth. Your explanation is in line with the teaching, and there are no legitimate grounds for rebuke or criticism." - - - - - -2. Incredible and Amazing - - -When he had spoken, Venerable Udayi said to the Buddha, "It's incredible, sir, it's amazing! The Realized One has so few wishes, such contentment, such self-effacement! For even though the Realized One has such power and might, he will not make a display of himself. If the wanderers following other paths were to see even a single one of these qualities in themselves they'd carry around a banner to that effect. It's incredible, sir, it's amazing! The Realized One has so few wishes, such contentment, such self-effacement! For even though the Realized One has such power and might, he will not make a display of himself." - -"See, Udayi, how the Realized One has so few wishes, such contentment, such self-effacement. For even though the Realized One has such power and might, he will not make a display of himself. If the wanderers following other paths were to see even a single one of these qualities in themselves they'd carry around a banner to that effect. See, Udayi, how the Realized One has so few wishes, such contentment, such self-effacement. For even though the Realized One has such power and might, he will not make a display of himself." - -Then the Buddha said to Venerable Sariputta, "So Sariputta, you should frequently speak this exposition of the teaching to the monks, nuns, laymen, and laywomen. Though there will be some foolish people who have doubt or uncertainty regarding the Realized One, when they hear this exposition of the teaching they'll give up that doubt or uncertainty." - -That's how Venerable Sariputta declared his confidence in the Buddha's presence. And that's why the name of this discussion is "Inspiring Confidence". - - - - - -29. An Impressive Discourse: - -Pasadika Sutta - - - - -So I have heard. At one time the Buddha was staying in the land of the Sakyans in a stilt longhouse in a mango grove belonging to the Sakyan family named Vedhanna. - -Now at that time the Nigantha Nataputta had recently passed away at Pava. With his passing the Jain ascetics split, dividing into two factions, arguing, quarreling, and fighting, continually wounding each other with barbed words: - -"You don't understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You're practicing wrong. I'm practicing right. I stay on topic, you don't. You said last what you should have said first. You said first what you should have said last. What you've thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You're trapped; get yourself out of this-if you can!" - -You'd think there was nothing but slaughter going on among the Jain ascetics. And the Nigantha Nataputta's white-clothed lay disciples were disillusioned, dismayed, and disappointed in the Jain ascetics. They were equally disappointed with a teaching and training so poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha, with broken monument and without a refuge. - -And then, after completing the rainy season residence near Pava, the novice Cunda went to see Venerable Ananda at Sama village. He bowed, sat down to one side, and told him what had happened. - -Ananda said to him, "Reverend Cunda, we should see the Buddha about this matter. Come, let's go to the Buddha and tell him about this." - -"Yes, sir," replied Cunda. - -Then Ananda and Cunda went to the Buddha, bowed, sat down to one side, and told him what had happened. - - - - - -1. The Teaching of the Unawakened - - -"That's what happens, Cunda, when a teaching and training is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha. - -Take the case where a teacher is not awakened, and the teaching is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha. A disciple in that teaching does not practice in line with the teachings, does not practice following that procedure, does not live in line with the teaching. They proceed having turned away from that teaching. You should say this to them, 'You're fortunate, reverend, you're so very fortunate! For your teacher is not awakened, and their teaching is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha. But you don't practice in line with that teaching, you don't practice following that procedure, you don't live in line with the teaching. You proceed having turned away from that teaching.' In such a case the teacher and the teaching are to blame, but the disciple deserves praise. Suppose someone was to say to such a disciple, 'Come on, venerable, practice as taught and pointed out by your teacher.' The one who encourages, the one who they encourage, and the one who practices accordingly all make much bad karma. Why is that? It's because that teaching and training is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha. - -Take the case where a teacher is not awakened, and the teaching is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha. A disciple in that teaching practices in line with the teachings, practices following that procedure, lives in line with the teaching. They proceed having undertaken that teaching. You should say this to them, 'It's your loss, reverend, it's your misfortune! For your teacher is not awakened, and their teaching is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha. And you practice in line with that teaching, you practice following that procedure, you live in line with the teaching. You proceed having undertaken that teaching.' In such a case the teacher, the teaching, and the disciple are all to blame. Suppose someone was to say to such a disciple, 'Clearly the venerable is practicing methodically and will succeed in completing that method.' The one who praises, the one who they praise, and the one who, being praised, rouses up even more energy all make much bad karma. Why is that? It's because that teaching and training is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha. - - - - - -2. The Teaching of the Awakened - - -Take the case where a teacher is awakened, and the teaching is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha. A disciple in that teaching does not practice in line with the teachings, does not practice following that procedure, does not live in line with the teaching. They proceed having turned away from that teaching. You should say this to them, 'It's your loss, reverend, it's your misfortune! For your teacher is awakened, and their teaching is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha. But you don't practice in line with that teaching, you don't practice following that procedure, you don't live in line with the teaching. You proceed having turned away from that teaching.' In such a case the teacher and the teaching deserve praise, but the disciple is to blame. Suppose someone was to say to such a disciple, 'Come on, venerable, practice as taught and pointed out by your teacher.' The one who encourages, the one who they encourage, and the one who practices accordingly all make much merit. Why is that? It's because that teaching and training is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha. - -Take the case where a teacher is awakened, and the teaching is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha. A disciple in that teaching practices in line with the teachings, practices following that procedure, lives in line with the teaching. They proceed having undertaken that teaching. You should say this to them, 'You're fortunate, reverend, you're so very fortunate! For your teacher is awakened, and their teaching is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha. And you practice in line with that teaching, you practice following that procedure, you live in line with the teaching. You proceed having undertaken that teaching.' In such a case the teacher, the teaching, and the disciple all deserve praise. Suppose someone was to say to such a disciple, 'Clearly the venerable is practicing methodically and will succeed in completing that method.' The one who praises, the one who they praise, and the one who, being praised, rouses up even more energy all make much merit. Why is that? It's because that teaching and training is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha. - - - - - -3. When Disciples Have Regrets - - -Take the case where a teacher arises in the world who is perfected, a fully awakened Buddha. The teaching is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is fully awakened. But the disciples haven't inquired about the meaning of that good teaching. And the spiritual practice that's entirely full and pure has not been disclosed and revealed to them with all its collected sayings, with its demonstrable basis, well proclaimed wherever there are gods and humans. And then their teacher passes away. When such a teacher has passed away the disciples are tormented by regrets. Why is that? They think: 'Our teacher was perfected, a fully awakened Buddha. His teaching was well explained, but we didn't inquire about the meaning, and the spiritual practice was not fully disclosed to us. And then our teacher passed away.' When such a teacher has passed away the disciples are tormented by regrets. - - - - - -4. When Disciples Have No Regrets - - -Take the case where a teacher arises in the world who is perfected, a fully awakened Buddha. The teaching is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is fully awakened. The disciples have inquired about the meaning of that good teaching. And the spiritual practice that's entirely full and pure has been disclosed and revealed to them with all its collected sayings, with its demonstrable basis, well proclaimed wherever there are gods and humans. And then their teacher passes away. When such a teacher has passed away the disciples are free of regrets. Why is that? They think: 'Our teacher was perfected, a fully awakened Buddha. His teaching was well explained, we inquired about the meaning, and the spiritual practice was fully disclosed to us. And then our teacher passed away.' When such a teacher has passed away the disciples are free of regrets. - - - - - -5. On the Incomplete Spiritual Path, Etc. - - -Now suppose, Cunda, that a spiritual path possesses those factors. But the teacher is not senior, long standing, long gone forth, advanced in years, and reached the final stage of life. Then that spiritual path is incomplete in that respect. - -But when a spiritual path possesses those factors and the teacher is senior, then that spiritual path is complete in that respect. - -Now suppose that a spiritual path possesses those factors and the teacher is senior. But there are no senior monk disciples who are competent, educated, assured, have attained sanctuary, who can rightly explain the true teaching, and who can legitimately and completely refute the doctrines of others that come up, and teach with a demonstrable basis. Then that spiritual path is incomplete in that respect. - -But when a spiritual path possesses those factors and the teacher is senior and there are competent senior monks, then that spiritual path is complete in that respect. - -Now suppose that a spiritual path possesses those factors and the teacher is senior and there are competent senior monks. But there are no competent middle monks, junior monks, senior nuns, middle nuns, junior nuns, celibate white-clothed laymen, white-clothed laymen enjoying sensual pleasures, celibate white-clothed laywomen, white-clothed laywomen enjoying sensual pleasures. ... There are white-clothed laywomen enjoying sensual pleasures, but the spiritual path is not successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans ... the spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans, but it has not reached the peak of material possessions and fame. Then that spiritual path is incomplete in that respect. - -But when a spiritual path possesses those factors and the teacher is senior and there are competent senior monks, middle monks, junior monks, senior nuns, middle nuns, junior nuns, celibate laymen, laymen enjoying sensual pleasures, celibate laywomen, laywomen enjoying sensual pleasures, and the spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans, and it has reached the peak of material possessions and fame, then that spiritual path is complete in that respect. - -I, Cunda, am a teacher who has arisen in the world today, perfected and fully awakened. The teaching is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is fully awakened. My disciples have inquired about the meaning of that good teaching. And the spiritual practice that's entirely full and pure has been disclosed and revealed to them with all its collected sayings, with its demonstrable basis, well proclaimed wherever there are gods and humans. I am a teacher today who is senior, long standing, long gone forth, advanced in years, and have reached the final stage of life. - -I have today disciples who are competent senior monks, middle monks, junior monks, senior nuns, middle nuns, junior nuns, celibate laymen, laymen enjoying sensual pleasures, celibate laywomen, and laywomen enjoying sensual pleasures. Today my spiritual life is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans. - -Of all the teachers in the world today, Cunda, I don't see even a single one who has reached the peak of material possessions and fame like me. Of all the spiritual communities and groups in the world today, Cunda, I don't see even a single one who has reached the pinnacle of material possessions and fame like the mendicant Sangha. And if there's any spiritual path of which it may be rightly said that it's endowed with all good qualities, complete in all good qualities, neither too little nor too much, well explained, whole, full, and well propounded, it's of this spiritual path that this should be said. - -Uddaka, son of Rama, used to say: 'Seeing, one does not see.' But seeing what does one not see? You can see the blade of a well-sharpened razor, but not the edge. Thus it is said: 'Seeing, one does not see.' But that saying of Uddaka's is low, crude, ordinary, ignoble, and pointless, as it's only concerning a razor. If there's anything of which it may be rightly said: 'Seeing, one does not see,' it's of this that it should be said. Seeing what does one not see? One sees this: a spiritual path endowed with all good qualities, complete in all good qualities, neither too little nor too much, well explained, whole, full, and well propounded. One does not see this: anything that, were it to be removed, would make it purer. One does not see this: anything that, were it to be added, would make it more complete. Thus it is rightly said: 'Seeing, one does not see.' - - - - - -6. Teachings Should be Recited in Concert - - -So, Cunda, you should all come together and recite in concert, without disputing, those things I have taught you from my direct knowledge, comparing meaning with meaning and phrasing with phrasing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans. And what are those things I have taught from my direct knowledge? They are the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path. These are the things I have taught from my own direct knowledge. - - - - - -7. Reaching Agreement - - -Suppose one of those spiritual companions who is training in harmony and mutual appreciation, without fighting, were to recite the teaching in the Sangha. Now, you might think, 'This venerable misconstrues the meaning and mistakes the phrasing.' You should neither approve nor dismiss them, but say, 'Reverend, if this is the meaning, the phrasing may either be this or that: which is more fitting? And if this is the phrasing, the meaning may be either this or that: which is more fitting?' Suppose they reply, 'This phrasing fits the meaning better than that. And this meaning fits the phrasing better than that.' Without flattering or rebuking them, you should carefully convince them by examining that meaning and that phrasing. - -Suppose another spiritual companion were to recite the teaching in the Sangha. Now, you might think, 'This venerable misconstrues the meaning but gets the phrasing right.' You should neither approve nor dismiss them, but say, 'Reverend, if this is the phrasing, the meaning may be either this or that: which is more fitting?' Suppose they reply, 'This meaning fits the phrasing better than that.' Without flattering or rebuking, you should carefully convince them by examining that meaning. - -Suppose another spiritual companion were to recite the teaching in the Sangha. Now, you might think, 'This venerable construes the meaning correctly but mistakes the phrasing.' You should neither approve nor dismiss them, but say, 'Reverend, if this is the meaning, the phrasing may be either this or that: which is more fitting?' Suppose they reply, 'This phrasing fits the meaning better than that.' Without flattering or rebuking, you should carefully convince them by examining that phrasing. - -Suppose another spiritual companion were to recite the teaching in the Sangha. Now, you might think, 'This venerable construes the meaning correctly and gets the phrasing right.' Saying 'Good!' you should applaud and cheer that mendicant's statement, and then say to them, 'We are fortunate, reverend, so very fortunate to see a venerable such as yourself, so well-versed in the meaning and the phrasing, as one of our spiritual companions!' - - - - - -8. The Reasons for Allowing Requisites - - -Cunda, I do not teach you solely for restraining defilements that affect the present life. Nor do I teach solely for protecting against defilements that affect lives to come. I teach both for restraining defilements that affect the present life and protecting against defilements that affect lives to come. - -And that's why I have allowed robes for you that suffice only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; and for covering up the private parts. I have allowed alms-food for you that suffices only to continue and sustain this body, avoid harm, and support spiritual practice; so that you will put an end to old discomfort and not give rise to new discomfort, and will keep on living blamelessly and at ease. I have allowed lodgings for you that suffice only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; to shelter from harsh weather and to enjoy retreat. I have allowed medicines and supplies for the sick for you that suffice only for the sake of warding off the pains of illness and to promote good health. - - - - - -9. Indulgence in Pleasure - - -It's possible that wanderers who follow other paths might say, 'The ascetics who follow the Sakyan live indulging in pleasure.' You should say to them, 'What is that indulgence in pleasure? For there are many different kinds of indulgence in pleasure.' - -These four kinds of indulgence in pleasure, Cunda, are low, crude, ordinary, ignoble, and pointless. They don't lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. What four? - -It's when some fool makes themselves happy and pleased by killing living creatures. This is the first kind of indulgence in pleasure. - -Furthermore, someone makes themselves happy and pleased by theft. This is the second kind of indulgence in pleasure. - -Furthermore, someone makes themselves happy and pleased by lying. This is the third kind of indulgence in pleasure. - -Furthermore, someone amuses themselves, supplied and provided with the five kinds of sensual stimulation. This is the fourth kind of indulgence in pleasure. - -These are the four kinds of indulgence in pleasure that are low, crude, ordinary, ignoble, and pointless. They don't lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. - -It's possible that wanderers who follow other paths might say, 'The ascetics who follow the Sakyan live indulging in pleasure in these four ways.' They should be told, 'Not so!' It isn't right to say that about you; it misrepresents you with an untruth. - -These four kinds of indulgence in pleasure, when developed and cultivated, lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. What four? - -It's when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. This is the first kind of indulgence in pleasure. - -Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption. It has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected. This is the second kind of indulgence in pleasure. - -Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption. They meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, 'Equanimous and mindful, one meditates in bliss.' This is the third kind of indulgence in pleasure. - -Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption. It is without pleasure or pain, with pure equanimity and mindfulness. This is the fourth kind of indulgence in pleasure. - -These are the four kinds of indulgence in pleasure which, when developed and cultivated, lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. - -It's possible that wanderers who follow other paths might say, 'The ascetics who follow the Sakyan live indulging in pleasure in these four ways.' They should be told, 'Exactly so!' It's right to say that about you; it doesn't misrepresent you with an untruth. - - - - - -10. The Benefits of Indulgence in Pleasure - - -It's possible that wanderers who follow other paths might say, 'How many fruits and benefits may be expected by those who live indulging in pleasure in these four ways?' You should say to them, 'Four benefits may be expected by those who live indulging in pleasure in these four ways. What four? - -Firstly, with the ending of three fetters a mendicant becomes a stream-enterer, not liable to be reborn in the underworld, bound for awakening. This is the first fruit and benefit. - -Furthermore, a mendicant-with the ending of three fetters, and the weakening of greed, hate, and delusion-becomes a once-returner. They come back to this world once only, then make an end of suffering. This is the second fruit and benefit. - -Furthermore, with the ending of the five lower fetters, a mendicant is reborn spontaneously and will become extinguished there, not liable to return from that world. This is the third fruit and benefit. - -Furthermore, a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with their own insight due to the ending of defilements. This is the fourth fruit and benefit. - -These four benefits may be expected by those who live indulging in pleasure in these four ways.' - - - - - -11. Things Impossible for the Perfected - - -It's possible that wanderers who follow other paths might say, 'The ascetics who follow the Sakyan are inconsistent.' You should say to them, 'Reverends, these things have been taught and pointed out for his disciples by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha, not to be transgressed so long as life lasts. Suppose there was a boundary pillar or an iron pillar with deep foundations, firmly embedded, imperturbable and unshakable. In the same way, these things have been taught and pointed out for his disciples by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha, not to be transgressed so long as life lasts. - -A mendicant who is perfected-with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment-can't transgress in nine respects. A mendicant with defilements ended can't deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they did as a lay person. And they can't make decisions prejudiced by favoritism, hostility, stupidity, or cowardice. A mendicant who is perfected can't transgress in these nine respects.' - - - - - -12. Questions and Answers - - -It's possible that wanderers who follow other paths might say, 'The ascetic Gotama demonstrates boundless knowledge and vision of the past, but not of the future. What's up with that?' Those wanderers, like incompetent fools, seem to imagine that one kind of knowledge and vision can be demonstrated by means of another kind of knowledge and vision. - -Regarding the past, the Realized One has knowledge stemming from memory. He recollects as far as he wants. - -Regarding the future, the Realized One has the knowledge born of awakening: 'This is my last rebirth. Now there are no more future lives.' - -If a question about the past is untrue, false, and pointless, the Realized One does not reply. If a question about the past is true and substantive, but pointless, he does not reply. If a question about the past is true, substantive, and beneficial, he knows the right time to reply. And the Realized One replies to questions about the future or the present in the same way. - -And so the Realized One has speech that's well-timed, true, meaningful, in line with the teaching and training. That's why he's called the 'Realized One'. - -In this world-with its gods, Maras, and Brahmas, this population with its ascetics and brahmins, its gods and humans-whatever is seen, heard, thought, known, sought, and explored by the mind, all that has been understood by the Realized One. That's why he's called the 'Realized One'. - -From the night when the Realized One understands the supreme perfect awakening until the night he becomes fully extinguished-through the natural principle of extinguishment, without anything left over-everything he speaks, says, and expresses is real, not otherwise. That's why he's called the 'Realized One'. - -The Realized One does as he says, and says as he does. Since this is so, that's why he's called the 'Realized One'. In this world-with its gods, Maras and Brahmas, this population with its ascetics and brahmins, gods and humans-the Realized One is the undefeated, the champion, the universal seer, the wielder of power. - - - - - -13. The Undeclared Points - - -It's possible that wanderers who follow other paths might say, 'Is this your view: "A Realized One exists after death. This is the only truth, other ideas are silly"?' You should say to them, 'Reverend, this has not been declared by the Buddha.' - -The wanderers might say, 'Then is this your view: "A Realized One doesn't exist after death. This is the only truth, other ideas are silly"?' You should say to them, 'This too has not been declared by the Buddha.' - -The wanderers might say, 'Then is this your view: "A Realized One both exists and doesn't exist after death. This is the only truth, other ideas are silly"?' You should say to them, 'This too has not been declared by the Buddha.' - -The wanderers might say, 'Then is this your view: "A Realized One neither exists nor doesn't exist after death. This is the only truth, other ideas are silly"?' You should say to them, 'This too has not been declared by the Buddha.' - -The wanderers might say, 'But why has this not been declared by the ascetic Gotama?' You should say to them, 'Because it's not beneficial or relevant to the fundamentals of the spiritual life. It doesn't lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That's why it hasn't been declared by the Buddha.' - - - - - -14. The Declared Points - - -It's possible that wanderers who follow other paths might say, 'But what has been declared by the ascetic Gotama?' You should say to them, 'What has been declared by the Buddha is this: "This is suffering"-"This is the origin of suffering"-"This is the cessation of suffering"-"This is the practice that leads to the cessation of suffering."' - -The wanderers might say, 'But why has this been declared by the ascetic Gotama?' You should say to them, 'Because it's beneficial and relevant to the fundamentals of the spiritual life. It leads to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That's why it has been declared by the Buddha.' - - - - - -15. Views of the Past - - -Cunda, I have explained to you as they should be explained the views that some rely on regarding the past. Shall I explain them to you in the wrong way? I have explained to you as they should be explained the views that some rely on regarding the future. Shall I explain them to you in the wrong way? - -What are the views that some rely on regarding the past? There are some ascetics and brahmins who have this doctrine and view: 'The self and the cosmos are eternal. This is the only truth, other ideas are silly.' There are some ascetics and brahmins who have this doctrine and view: 'The self and the cosmos are not eternal, or both eternal and not eternal, or neither eternal nor not eternal. The self and the cosmos are made by oneself, or made by another, or made by both oneself and another, or they have arisen by chance, not made by oneself or another. Pleasure and pain are eternal, or not eternal, or both eternal and not eternal, or neither eternal nor not eternal. Pleasure and pain are made by oneself, or made by another, or made by both oneself and another, or they have arisen by chance, not made by oneself or another. This is the only truth, other ideas are silly.' - -Regarding this, I go up to the ascetics and brahmins whose view is that the self and the cosmos are eternal, and say, 'Reverends, is this what you say, "The self and the cosmos are eternal"?' But when they say, 'Yes! This is the only truth, other ideas are silly,' I don't acknowledge that. Why is that? Because there are beings who have different opinions on this topic. I don't see any such expositions that are equal to my own, still less superior. Rather, I am the one who is superior when it comes to the higher exposition. - -Regarding this, I go up to the ascetics and brahmins who assert all the other views as described above. And in each case, I don't acknowledge that. Why is that? Because there are beings who have different opinions on this topic. I don't see any such expositions that are equal to my own, still less superior. Rather, I am the one who is superior when it comes to the higher exposition. - -These are the views that some rely on regarding the past. - - - - - -16. Views of the Future - - -What are the views that some rely on regarding the future? There are some ascetics and brahmins who have this doctrine and view: 'The self is physical and sound after death, or it is non-physical, or both physical and non-physical, or neither physical nor non-physical, or percipient, or non-percipient, or neither percipient nor non-percipient, or the self is annihilated and destroyed when the body breaks up, and doesn't exist after death. This is the only truth, other ideas are silly.' - -Regarding this, I go up to the ascetics and brahmins whose view is that the self is physical and sound after death, and say, 'Reverends, is this what you say, "The self is physical and sound after death"?' But when they say, 'Yes! This is the only truth, other ideas are silly,' I don't acknowledge that. Why is that? Because there are beings who have different opinions on this topic. I don't see any such expositions that are equal to my own, still less superior. Rather, I am the one who is superior when it comes to the higher exposition. - -Regarding this, I go up to the ascetics and brahmins who assert all the other views as described above. And in each case, I don't acknowledge that. Why is that? Because there are beings who have different opinions on this topic. I don't see any such expositions that are equal to my own, still less superior. Rather, I am the one who is superior when it comes to the higher exposition. - -These are the views that some rely on regarding the future, which I have explained to you as they should be explained. Shall I explain them to you in the wrong way? - -I have taught and pointed out the four kinds of mindfulness meditation for giving up and going beyond all these views of the past and the future. What four? It's when a mendicant meditates by observing an aspect of the body-keen, aware, and mindful, rid of desire and aversion for the world. They meditate observing an aspect of feelings ... mind ... principles-keen, aware, and mindful, rid of desire and aversion for the world. These are the four kinds of mindfulness meditation that I have taught for giving up and going beyond all these views of the past and the future." - -Now at that time Venerable Upavana was standing behind the Buddha fanning him. He said to the Buddha, "It's incredible, sir, it's amazing! This exposition of the teaching is impressive, sir, it is very impressive. Sir, what is the name of this exposition of the teaching?" - -"Well, Upavana, you may remember this exposition of the teaching as 'The Impressive Discourse'." - -That is what the Buddha said. Satisfied, Venerable Upavana was happy with what the Buddha said. - - - - - -30. The Marks of a Great Man: - -Lakkhana Sutta - - - - -So I have heard. At one time the Buddha was staying near Savatthi in Jeta's Grove, Anathapindika's monastery. There the Buddha addressed the mendicants, "Mendicants!" - -"Venerable sir," they replied. The Buddha said this: - -"There are thirty-two marks of a great man. A great man who possesses these has only two possible destinies, no other. If he stays at home he becomes a king, a wheel-turning monarch, a just and principled king. His dominion extends to all four sides, he achieves stability in the country, and he possesses the seven treasures. He has the following seven treasures: the wheel, the elephant, the horse, the jewel, the woman, the treasurer, and the counselor as the seventh treasure. He has over a thousand sons who are valiant and heroic, crushing the armies of his enemies. After conquering this land girt by sea, he reigns by principle, without rod or sword. But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who draws back the veil from the world. - -And what are the thirty-two marks? - -He has well-planted feet. - -On the soles of his feet there are thousand-spoked wheels, with rims and hubs, complete in every detail. - -He has projecting heels. - -He has long fingers. - -His hands and feet are tender. - -His hands and feet cling gracefully. - -His feet are arched. - -His calves are like those of an antelope. - -When standing upright and not bending over, the palms of both hands touch the knees. - -His private parts are retracted. - -He is gold colored; his skin has a golden sheen. - -He has delicate skin, so delicate that dust and dirt don't stick to his body. - -His hairs grow one per pore. - -His hairs stand up; they're blue-black and curl clockwise. - -His body is as straight as Brahma's. - -He has bulging muscles in seven places. - -His chest is like that of a lion. - -The gap between the shoulder-blades is filled in. - -He has the proportional circumference of a banyan tree: the span of his arms equals the height of his body. - -His torso is cylindrical. - -He has an excellent sense of taste. - -His jaw is like that of a lion. - -He has forty teeth. - -His teeth are even. - -His teeth have no gaps. - -His teeth are perfectly white. - -He has a large tongue. - -He has the voice of Brahma, like a cuckoo's call. - -His eyes are deep blue. - -He has eyelashes like a cow's. - -Between his eyebrows there grows a tuft, soft and white like cotton-wool. - -His head is shaped like a turban. - -These are the thirty-two marks of a great man. A great man who possesses these has only two possible destinies, no other. - -Seers outside of Buddhism remember these marks, but they do not know the specific deeds performed in the past to obtain each mark. - - - - - -1. Well-Planted Feet - - -In some past lives, past existences, past abodes the Realized One was reborn as a human being. He firmly undertook and persisted in skillful behaviors such as good conduct by way of body, speech, giving and sharing, taking precepts, observing the sabbath, paying due respect to mother and father, ascetics and brahmins, honoring the elders in the family, and various other things pertaining to skillful behaviors. Due to performing, accumulating, heaping up, and amassing those deeds, when his body broke up, after death, he was reborn in a good place, a heavenly realm. There he surpassed the other gods in ten respects: divine life span, beauty, happiness, glory, sovereignty, sights, sounds, smells, tastes, and touches. When he passed away from there and came back to this state of existence he obtained this mark of a great man: he has well-planted feet. He places his foot on the ground evenly, raises it evenly, and touches the ground evenly with the whole sole of his foot. - -Possessing this mark, if he stays at home he becomes a wheel-turning monarch. He has the following seven treasures: the wheel, the elephant, the horse, the jewel, the woman, the treasurer, and the counselor as the seventh treasure. He has over a thousand sons who are valiant and heroic, crushing the armies of his enemies. After conquering this land girt by sea-free of harassment by bandits, successful and prosperous, safe, blessed, and untroubled-he reigns by principle, without rod or sword. And what does he obtain as king? He can't be stopped by any human foe or enemy. That's what he obtains as king. But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who draws back the veil from the world. And what does he obtain as Buddha? He can't be stopped by any foe or enemy whether internal or external; nor by greed, hate, or delusion; nor by any ascetic or brahmin or god or Mara or Brahma or by anyone in the world. That's what he obtains as Buddha." That is what the Buddha said. - -On this it is said: - -"Truth, principle, self-control, and restraint; - -purity, precepts, and observing the sabbath; - -giving, harmlessness, delighting in non-violence- - -firmly undertaking these things, he lived accordingly. - -By means of these deeds he went to heaven, - -where he enjoyed happiness and merriment. - -After passing away from there to here, - -he steps evenly on this rich earth. - -The gathered soothsayers predicted - -that there is no stopping one of such even tread, - -as householder or renunciate. - -That's the meaning shown by this mark. - -While living at home he cannot be stopped, - -he defeats his foes, and cannot be beaten. - -Due to the fruit of that deed, - -he cannot be stopped by any human. - -But if he chooses the life gone forth, - -seeing clearly, loving renunciation, - -not even the best can hope to stop him; - -this is the nature of the supreme person." - - - - - -2. Wheels on the Feet - - -"Mendicants, in some past lives the Realized One was reborn as a human being. He brought happiness to many people, eliminating threats, terror, and danger, providing just protection and security, and giving gifts with all the trimmings. Due to performing those deeds he was reborn in a heavenly realm. When he came back to this state of existence he obtained this mark: on the soles of his feet there are thousand-spoked wheels, with rims and hubs, complete in every detail and well divided inside. - -Possessing this mark, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? He has a large following of brahmins and householders, people of town and country, treasury officials, military officers, guardsmen, ministers, counselors, rulers, tax beneficiaries, and princes. That's what he obtains as king. But if he goes forth from the lay life to homelessness, he becomes a fully awakened Buddha. And what does he obtain as Buddha? He has a large following of monks, nuns, laymen, laywomen, gods, humans, demons, dragons, and fairies. That's what he obtains as Buddha." That is what the Buddha said. - -On this it is said: - -"In olden days, in past lives, - -he brought happiness to many people, - -ridding them of fear, terror, and danger, - -zealously guarding and protecting them. - -By means of these deeds he went to heaven, - -where he enjoyed happiness and merriment. - -After passing away from there to here, - -wheels on his two feet are found, - -all rimmed around and thousand-spoked. - -The gathered soothsayers predicted, - -seeing the prince with the hundred-fold mark of merits, - -that he'd have a following, subduing foes, - -which is why he has wheels all rimmed around. - -If he doesn't choose the life gone forth, - -he'll roll the wheel and rule the land. - -The aristocrats will be his vassals, - -flocking to his glory. - -But if he chooses the life gone forth, - -seeing clearly, loving renunciation, - -the gods, humans, demons, Sakka, and monsters; - -fairies and dragons, birds and beasts, - -will flock to his glory, - -the supreme, honored by gods and humans." - - - - - -3-5. Projecting Heels, Etc. - - -"Mendicants, in some past lives the Realized One was reborn as a human being. He gave up killing living creatures, renouncing the rod and the sword. He was scrupulous and kind, living full of compassion for all living beings. Due to performing those deeds he was reborn in a heavenly realm. When he came back to this state of existence he obtained these three marks: he has projecting heels, long fingers, and his body is as straight as Brahma's. - -Possessing these marks, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? He's long lived, preserving his life for a long time. No human foe or enemy is able to take his life before his time. That's what he obtains as king. And what does he obtain as Buddha? He's long lived, preserving his life for a long time. No foes or enemies-nor any ascetic or brahmin or god or Mara or Brahma or anyone in the world-is able to take his life before his time. That's what he obtains as Buddha." That is what the Buddha said. - -On this it is said: - -"Realizing for himself the horrors of death, - -he refrained from killing other creatures. - -By that good conduct he went to heaven, - -where he enjoyed the fruit of deeds well done. - -Passing away, on his return to here, - -he obtained these three marks: - -his projecting heels are full and long, - -and he's straight, beautiful, and well-formed, like Brahma. - -Fair of limb, youthful, of good posture and breeding, - -his fingers are soft and tender and long. - -By these three marks of an excellent man, - -they indicated that the prince's life would be long: - -'As a householder he will live long; - -longer still if he goes forth, due to - -mastery in the development of psychic power. - -Thus this is the sign of long life.'" - - - - - -6. Seven Bulges - - -"Mendicants, in some past lives the Realized One was reborn as a human being. He was a donor of fine and tasty foods and drinks of all kinds, delicious and scrumptious. Due to performing those deeds he was reborn in a heavenly realm. When he came back to this state of existence he obtained this mark: he has bulging muscles in seven places. He has bulges on both hands, both feet, both shoulders, and his chest. - -Possessing this mark, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? He gets fine and tasty foods and drinks of all kinds, delicious and scrumptious. That's what he obtains as king. And what does he obtain as Buddha? He gets fine and tasty foods and drinks of all kinds, delicious and scrumptious. That's what he obtains as Buddha." That is what the Buddha said. - -On this it is said: - -"He used to give the very best of flavors- - -scrumptious foods of every kind. - -Because of that good deed, - -he rejoiced long in Nandana heaven. - -On returning to here, he got seven bulging muscles - -and tender hands and feet are found. - -The soothsayers expert in signs declared: - -'He'll get tasty foods of all sorts - -as a householder, that's what that means. - -But even if he goes forth he'll get the same, - -supreme in gaining tasty foods of all sorts, - -cutting all bonds of the lay life.'" - - - - - -7-8. Tender and Clinging Hands - - -"Mendicants, in some past lives the Realized One was reborn as a human being. He brought people together using the four ways of being inclusive: giving, kindly words, taking care, and equality. Due to performing those deeds he was reborn in a heavenly realm. When he came back to this state of existence he obtained these two marks: his hands and feet are tender, and they cling gracefully. - -Possessing these marks, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? His retinue is inclusive, cohesive, and well-managed. This includes brahmins and householders, people of town and country, treasury officials, military officers, guardsmen, ministers, counselors, rulers, tax beneficiaries, and princes. That's what he obtains as king. And what does he obtain as Buddha? His retinue is inclusive, cohesive, and well-managed. This includes monks, nuns, laymen, laywomen, gods, humans, demons, dragons, and fairies. That's what he obtains as Buddha." That is what the Buddha said. - -On this it is said: - -"By giving and helping others, - -kindly speech, and equal treatment, - -such action and conduct as brought people together, - -he went to heaven due to his esteemed virtue. - -Passing away, on his return to here, - -the young baby prince obtained - -hands and feet so tender and clinging, - -lovely, graceful, and good-looking. - -His retinue is loyal and manageable, - -staying agreeably all over this broad land. - -Speaking kindly, desiring happiness, - -he practices the good qualities he's adopted. - -But if he gives up all sensual enjoyments, - -as victor he speaks Dhamma to the people. - -Devoted, they respond to his words; - -after listening, they practice in line with the teaching." - - - - - -9-10. Arched Feet and Upright Hair - - -"Mendicants, in some past lives the Realized One was reborn as a human being. His speech was meaningful and principled. He educated many people, bringing welfare and happiness, offering the teaching. Due to performing those deeds he was reborn in a heavenly realm. When he came back to this state of existence he obtained these two marks: his feet are arched and his hairs stand up. - -Possessing these marks, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? He is the foremost, best, chief, highest, and finest of those who enjoy sensual pleasures. That's what he obtains as king. And what does he obtain as Buddha? He is the foremost, best, chief, highest, and finest of all sentient beings. That's what he obtains as Buddha." That is what the Buddha said. - -On this it is said: - -"His word was meaningful and principled, - -moving the people with his explanations. - -He brought welfare and happiness to creatures, - -unstintingly offering up teaching. - -Because of that good deed, - -he went to heaven, and there rejoiced. - -On return to here two marks are found, - -of excellence and supremacy. - -His hairs stand upright, - -and his ankles stand out well. - -Swollen with flesh and blood, and wrapped in skin, - -they make it pretty above the feet. - -If such a one lives in the home, - -he becomes best of those who enjoy sensual pleasures. - -There'll be none better than him; - -he'll live having mastered all India. - -But going forth the peerless renunciate - -becomes best of all creatures. - -There'll be none better than him, - -he'll live having mastered the whole world." - - - - - -11. Antelope Calves - - -"Mendicants, in some past lives the Realized One was reborn as a human being. He was a thorough teacher of a profession, a branch of knowledge, conduct, or action, thinking: 'How might they quickly learn and practice, without getting exhausted?' Due to performing those deeds he was reborn in a heavenly realm. When he came back to this state of existence he obtained this mark: his calves are like those of an antelope. - -Possessing this mark, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? He quickly obtains the things worthy of a king, the factors, supports, and things befitting a king. That's what he obtains as king. And what does he obtain as Buddha? He quickly obtains the things worthy of an ascetic, the factors, supports, and things befitting an ascetic. That's what he obtains as Buddha." That is what the Buddha said. - -On this it is said: - -"In professions, knowledge, conduct, and deeds, - -he thought of how they might swiftly learn. - -Things that harm no-one at all, - -he quickly taught so they would not get tired. - -Having done that skillful deed whose outcome is happiness, - -he gains prominent and elegant calves. - -Well-formed in graceful spirals, - -he's covered in fine rising hairs. - -They say that person has antelope calves, - -and that this is the mark of swift success. - -If he desires the things of the household life, - -not going forth, they'll quickly be his. - -But if he chooses the life gone forth, - -seeing clearly, loving renunciation, - -the peerless renunciate will quickly find - -what is fitting and suitable." - - - - - -12. Delicate Skin - - -"Mendicants, in some past lives the Realized One was reborn as a human being. He approached an ascetic or brahmin and asked: 'Sirs, what is skillful? What is unskillful? What is blameworthy? What is blameless? What should be cultivated? What should not be cultivated? Doing what leads to my lasting harm and suffering? Doing what leads to my lasting welfare and happiness?' Due to performing those deeds he was reborn in a heavenly realm. When he came back to this state of existence he obtained this mark: he has delicate skin, so delicate that dust and dirt don't stick to his body. - -Possessing this mark, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? He has great wisdom. Of those who enjoy sensual pleasures, none is his equal or better in wisdom. That's what he obtains as king. And what does he obtain as Buddha? He has great wisdom, widespread wisdom, laughing wisdom, swift wisdom, sharp wisdom, and penetrating wisdom. No sentient being is his equal or better in wisdom. That's what he obtains as Buddha." That is what the Buddha said. - -On this it is said: - -"In olden days, in past lives, - -eager to understand, he asked questions. - -Keen to learn, he waited on renunciates, - -heeding their explanation with pure intent. - -Due to that deed of acquiring wisdom, - -as a human being his skin is delicate. - -At his birth the soothsayers expert in signs prophesied: - -'He'll discern delicate matters.' - -If he doesn't choose the life gone forth, - -he'll roll the wheel and rule the land. - -Among those with material possessions who have been educated, - -none equal or better than him is found. - -But if he chooses the life gone forth, - -seeing clearly, loving renunciation, - -gaining wisdom that's supreme and eminent, - -the one of superb, vast intelligence attains awakening." - - - - - -13. Golden Skin - - -"Mendicants, in some past lives the Realized One was reborn as a human being. He wasn't irritable or bad-tempered. Even when heavily criticized he didn't lose his temper, become annoyed, hostile, and hard-hearted, or display annoyance, hate, and bitterness. He donated soft and fine mats and blankets, and fine cloths of linen, cotton, silk, and wool. Due to performing those deeds he was reborn in a heavenly realm. When he came back to this state of existence he obtained this mark: he is gold colored; his skin has a golden sheen. - -Possessing this mark, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? He obtains soft and fine mats and blankets, and fine cloths of linen, cotton, silk, and wool. That's what he obtains as king. And what does he obtain as Buddha? He obtains soft and fine mats and blankets, and fine cloths of linen, cotton, silk, and wool. That's what he obtains as Buddha." That is what the Buddha said. - -On this it is said: - -"Dedicated to good will, he gave gifts. - -In an earlier life he poured forth cloth - -fine and soft to touch, - -like a god pouring rain on this broad earth. - -So doing he passed from here to heaven, - -where he enjoyed the fruits of deeds well done. - -Here he wins a figure of gold, - -like Inda, the finest of gods. - -If that man stays in the house, not wishing to go forth, - -he conquers and rules this vast, broad earth. - -He obtains abundant excellent cloth, - -so fine and soft to touch. - -He receives robes, cloth, and the finest garments - -if he chooses the life gone forth. - -For he still partakes of past deed's fruit; - -what's been done is never lost." - - - - - -14. Retracted Privates - - -"Mendicants, in some past lives the Realized One was reborn as a human being. He reunited long-lost and long-separated relatives, friends, loved ones, and companions. He reunited mother with child and child with mother; father with child and child with father; brother with brother, brother with sister, sister with brother, and sister with sister, bringing them together with rejoicing. Due to performing those deeds he was reborn in a heavenly realm. When he came back to this state of existence he obtained this mark: his private parts are retracted. - -Possessing this mark, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? He has many sons, over a thousand sons who are valiant and heroic, crushing the armies of his enemies. That's what he obtains as king. And what does he obtain as Buddha? He has many sons, many thousands of sons who are valiant and heroic, crushing the armies of his enemies. That's what he obtains as Buddha." That is what the Buddha said. - -On this it is said: - -"In olden days, in past lives, - -he reunited long-lost - -and long-separated friends and family, - -bringing them together with joy. - -By means of these deeds he went to heaven, - -where he enjoyed happiness and merriment. - -After passing away from there to here, - -his private parts are retracted. - -Such a one has many sons, - -over a thousand descendants, - -valiant and heroic, devastating foes, - -a layman's joy, speaking kindly. - -But if he lives the renunciate life - -he has even more sons following his word. - -As householder or renunciate, - -that's the meaning shown by this mark." - - - -The first recitation section is finished. - - - - - -15-16. Equal Proportions and Touching the Knees - - -"Mendicants, in some past lives the Realized One was reborn as a human being. He regarded the gathered population equally. He knew what they had in common and what was their own. He knew each person, and he knew the distinctions between people. In each case, he made appropriate distinctions between people: 'This one deserves that; that one deserves this.' Due to performing those deeds he was reborn in a heavenly realm. When he came back to this state of existence he obtained these two marks: he has the proportional circumference of a banyan tree; and when standing upright and not bending over, the palms of both hands touch the knees. - -Possessing these marks, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? He is rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, lots of money and grain, and a full treasury and storehouses. That's what he obtains as king. And what does he obtain as Buddha? He is rich, affluent, and wealthy. He has these kinds of wealth: the wealth of faith, ethical conduct, conscience, prudence, learning, generosity, and wisdom. That's what he obtains as Buddha." That is what the Buddha said. - -On this it is said: - -"Observing the many people in a community, - -he weighed, evaluated, and judged each case: - -'This one deserves that.' - -That's how he used to draw distinctions between people. - -Now standing without bending - -he can touch his knees with both hands. - -With the remaining ripening of the fruit of good deeds, - -his circumference was that of a great tree. - -Learned experts in the many different - -signs and marks prophesied: - -'The young prince will obtain - -many different things that householders deserve. - -Here there are many suitable pleasures - -for the ruler of the land to enjoy as householder. - -But if he gives up all sensual enjoyments, - -he will gain the supreme, highest peak of wealth.'" - - - - - -17-19. A Lion's Chest, Etc. - - -"Mendicants, in some past lives the Realized One was reborn as a human being. He desired the good, the welfare, the comfort, and sanctuary of the people, thinking: 'How might they flourish in faith, ethics, learning, generosity, teachings, and wisdom; in wealth and grain, fields and land, birds and beasts, children and partners; in bondservants, workers, and staff; in family, friends, and kin?' Due to performing those deeds he was reborn in a heavenly realm. When he came back to this state of existence he obtained these three marks: his chest is like that of a lion; the gap between the shoulder-blades is filled in; and his torso is cylindrical. - -Possessing these marks, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? He's not liable to decline. He doesn't decline in wealth and grain, fields and land, birds and beasts, children and partners; in bondservants, workers, and staff; in family, friends, and kin. He doesn't decline in any of his accomplishments. That's what he obtains as king. And what does he obtain as Buddha? He's not liable to decline. He doesn't decline in faith, ethics, learning, generosity, and wisdom. He doesn't decline in any of his accomplishments. That's what he obtains as Buddha." That is what the Buddha said. - -On this it is said: - -"His wish was this: 'How may others not decline - -in faith, ethics, learning, and intelligence, - -in generosity, teachings, and much good else, - -in coin and corn, fields and lands, - -in children, partners, and livestock, - -in family, friends, and kin, - -in health, and both beauty and happiness?' - -And so he ever desired their success. - -His chest was full like that of a lion, - -his shoulder-gap filled in, and torso cylindrical. - -Due to the well-done deeds of the past, - -he had that portent of non-decline. - -Even as layman he grows in corn and coin, - -in wives, children, and livestock. - -But once gone forth, owning nothing, he attains - -the supreme awakening which may never decline." - - - - - -20. Excellent Sense of Taste - - -"Mendicants, in some past lives the Realized One was reborn as a human being. He would never hurt any sentient being with fists, stones, rods, or swords. Due to performing those deeds he was reborn in a heavenly realm. When he came back to this state of existence he obtained this mark: he has an excellent sense of taste. Taste-buds are produced in the throat for the tongue-tip and dispersed evenly. - -Possessing this mark, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? He is rarely ill or unwell. His stomach digests well, being neither too hot nor too cold. That's what he obtains as king. And what does he obtain as Buddha? He is rarely ill or unwell. His stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. That's what he obtains as Buddha." That is what the Buddha said. - -On this it is said: - -"Not with fist or rod or stone, - -or sword or beating to death, - -or by bondage or threats - -did he ever harm anyone. - -For that very reason he rejoiced in heaven after passing away, - -finding happiness as a fruit of happy deeds. - -With taste-buds well formed and even, - -on his return here he has an excellent sense of taste. - -That's why the clever visionaries said: - -'This man will have much happiness - -as householder or renunciate. - -That's the meaning shown by this mark.'" - - - - - -21-22. Deep Blue Eyes - - -"Mendicants, in some past lives the Realized One was reborn as a human being. When looking at others he didn't glare, look askance, or avert his eyes. Being straightforward, he reached out to others with straightforward intentions, looking at people with kindly eyes. Due to performing those deeds he was reborn in a heavenly realm. When he came back to this state of existence he obtained these two marks: his eyes are deep blue, and he has eyelashes like a cow's. - -Possessing these marks, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? The people look on him with kindly eyes. He is dear and beloved to the brahmins and householders, people of town and country, treasury officials, military officers, guardsmen, ministers, counselors, rulers, tax beneficiaries, and princes. That's what he obtains as king. And what does he obtain as Buddha? The people look on him with kindly eyes. He is dear and beloved to the monks, nuns, laymen, laywomen, gods, humans, demons, dragons, and fairies. That's what he obtains as Buddha." That is what the Buddha said. - -On this it is said: - -"With not a glare or glance askance, - -nor averting of the eyes; - -straightforward, he reached out straightforwardly, - -looking at people with kindly eyes. - -In good rebirths he enjoyed the fruit - -and result, rejoicing there. - -But here he has a cow's eyelashes, - -and eyes deep blue so fair to see. - -Many soothsayers, men clever - -and learned in prognostic texts, - -expert in cow-like lashes, indicated he'd - -be looked upon with kindly eyes. - -Even as a householder he'd be regarded kindly, - -beloved of the people. - -But if he becomes an ascetic, not lay, - -as destroyer of sorrow he'll be loved by many." - - - - - -23. Head Like a Turban - - -"Mendicants, in some past lives the Realized One was reborn as a human being. He was the leader and forerunner of people in skillful behaviors such as good conduct by way of body, speech, giving and sharing, taking precepts, observing the sabbath, paying due respect to mother and father, ascetics and brahmins, honoring the elders in the family, and various other things pertaining to skillful behaviors. Due to performing those deeds he was reborn in a heavenly realm. When he came back to this state of existence he obtained this mark: his head is shaped like a turban. - -Possessing this mark, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? He has a large following of brahmins and householders, people of town and country, treasury officials, military officers, guardsmen, ministers, counselors, rulers, tax beneficiaries, and princes. That's what he obtains as king. And what does he obtain as Buddha? He has a large following of monks, nuns, laymen, laywomen, gods, humans, demons, dragons, and fairies. That's what he obtains as Buddha." That is what the Buddha said. - -On this it is said: - -"Among people of good conduct, he was the leader, - -devoted to a life of principle among the principled. - -The people followed him, - -and he experienced the fruit of good deeds in heaven. - -Having experienced that fruit, - -he acquires a head shaped like a turban. - -The experts in omens and signs prophesied: - -'He will be leader of the people. - -Among people then, as before, - -they will bring presents for him. - -If he becomes an aristocrat, ruler of the land, - -he'll gain the service of the people. - -But if that man goes forth, - -he'll be sophisticated, proficient in the teachings. - -Devoted to the virtues of his instruction, - -the people will become his followers.'" - - - - - -24-25. One Hair Per Pore, and a Tuft - - -"Mendicants, in some past lives the Realized One was reborn as a human being. He refrained from lying. He spoke the truth and stuck to the truth. He was honest and trustworthy, and didn't trick the world with his words. Due to performing those deeds he was reborn in a heavenly realm. When he came back to this state of existence he obtained these two marks: his hairs grow one per pore, and between his eyebrows there grows a tuft, soft and white like cotton-wool. - -Possessing these marks, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? He has many close adherents among the brahmins and householders, people of town and country, treasury officials, military officers, guardsmen, ministers, counselors, rulers, tax beneficiaries, and princes. That's what he obtains as king. And what does he obtain as Buddha? He has many close adherents among the monks, nuns, laymen, laywomen, gods, humans, demons, dragons, and fairies. That's what he obtains as Buddha." That is what the Buddha said. - -On this it is said: - -"In past lives he was true to his promise, - -with no forked tongue, he shunned lies. - -He never broke his word to anyone, - -but spoke what was true, real, and factual. - -A tuft so very white like cotton-wool - -grew prettily between his eyebrows. - -And never two, but only one, - -hair grew in each of his pores. - -Many soothsayers learned in marks - -and expert in signs gathered and prophesied: - -'One like this, with tuft and hair so well-formed, - -will have many as his close adherents. - -Even as householder many people will follow him, - -due to the power of deeds in the past. - -But once gone forth, owning nothing, - -as Buddha the people will follow him.'" - - - - - -26-27. Forty Gapless Teeth - - -"Mendicants, in some past lives the Realized One was reborn as a human being. He refrained from divisive speech. He didn't repeat in one place what he heard in another so as to divide people against each other. Instead, he reconciled those who were divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony. Due to performing those deeds he was reborn in a heavenly realm. When he came back to this state of existence he obtained these two marks: he has forty teeth, and his teeth have no gaps. - -Possessing these marks, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? His retinue cannot be divided. This includes brahmins and householders, people of town and country, treasury officials, military officers, guardsmen, ministers, counselors, rulers, tax beneficiaries, and princes. That's what he obtains as king. And what does he obtain as Buddha? His retinue cannot be divided. This includes monks, nuns, laymen, laywomen, gods, humans, demons, dragons, and fairies. That's what he obtains as Buddha." That is what the Buddha said. - -On this it is said: - -"He spoke no untruth causing friends to split, - -creating disputes that foster division, - -acting improperly by fostering quarrels, - -creating division among friends. - -He spoke kind words to foster harmony, - -uniting those who are divided. - -He eliminated quarrels among the people, - -rejoicing together with the united. - -In good rebirths he enjoyed the fruit - -and result, rejoicing there. - -Here his teeth are gapless, close together, - -forty standing upright in his mouth. - -If he becomes an aristocrat, ruler of the land, - -his assembly will be indivisible. - -And as an ascetic, stainless, immaculate, - -his assembly will follow him, unshakable." - - - - - -28-29. A Large Tongue and the Voice of Brahma - - -"Mendicants, in some past lives the Realized One was reborn as a human being. He refrained from harsh speech. He spoke in a way that's mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people. Due to performing those deeds he was reborn in a heavenly realm. When he came back to this state of existence he obtained these two marks: he has a large tongue, and the voice of Brahma, like a cuckoo's call. - -Possessing these marks, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? He has a persuasive voice. His words are persuasive to brahmins and householders, people of town and country, treasury officials, military officers, guardsmen, ministers, counselors, rulers, tax beneficiaries, and princes. That's what he obtains as king. And what does he obtain as Buddha? He has a persuasive voice. His words are persuasive to monks, nuns, laymen, laywomen, gods, humans, demons, dragons, and fairies. That's what he obtains as Buddha." That is what the Buddha said. - -On this it is said: - -"He never spoke a loud harsh word, - -insulting, quarrelsome, - -causing harm, rude, crushing the people. - -His speech was sweet, helpful, and kind. - -He uttered words dear to the mind, - -going to the heart, pleasing to the ear. - -He enjoyed the fruit of his good verbal conduct, - -experiencing the fruit of good deeds in heaven. - -Having experienced that fruit, - -on his return to here he acquired the voice of Brahma. - -His tongue was long and wide, - -and his speech was persuasive. - -Even as householder his speech brings prosperity. - -But if that man goes forth, - -speaking often to the people, - -they'll be persuaded by his fair words." - - - - - -30. A Lion-Like Jaw - - -"Mendicants, in some past lives the Realized One was reborn as a human being. He refrained from talking nonsense. His words were timely, true, and meaningful, in line with the teaching and training. He said things at the right time which were valuable, reasonable, succinct, and beneficial. Due to performing those deeds he was reborn in a heavenly realm. When he came back to this state of existence he obtained this mark: his jaw is like that of a lion. - -Possessing this mark, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? He can't be destroyed by any human foe or enemy. That's what he obtains as king. And what does he obtain as Buddha? He can't be destroyed by any foe or enemy whether internal or external; nor by greed, hate, or delusion; nor by any ascetic or brahmin or god or Mara or Brahma or by anyone in the world. That's what he obtains as Buddha." That is what the Buddha said. - -On this it is said: - -"Neither nonsensical nor silly, - -his way of speaking was never loose. - -He eliminated what was useless, - -and spoke for the welfare and happiness of the people. - -So doing he passed from here to be reborn in heaven, - -where he enjoyed the fruit of deeds well done. - -Passing away, on his return to here, - -he gained a jaw like the finest of beasts. - -He became a king so very hard to defeat, - -a mighty lord and ruler of men. - -He was equal to the best in the city of the Three and Thirty, - -like Inda, the finest of gods. - -One such as that is not easily beaten by fairies, - -demons, spirits, monsters, or gods. - -If he becomes of such a kind, - -he illuminates the quarters and in-between." - - - - - -31-32. Even and White Teeth - - -"Mendicants, in some past lives the Realized One was reborn as a human being. He gave up wrong livelihood and earned a living by right livelihood. He refrained from falsifying weights, metals, or measures; bribery, fraud, cheating, and duplicity; mutilation, murder, abduction, banditry, plunder, and violence. Due to performing, accumulating, heaping up, and amassing those deeds, when his body broke up, after death, he was reborn in a good place, a heavenly realm. There he surpassed the other gods in ten respects: divine life span, beauty, happiness, glory, sovereignty, sights, sounds, smells, tastes, and touches. When he came back to this state of existence he obtained these two marks: his teeth are even and perfectly white. - -Possessing these marks, if he stays at home he becomes a king, a wheel-turning monarch, a just and principled king. His dominion extends to all four sides, he achieves stability in the country, and he possesses the seven treasures. He has the following seven treasures: the wheel, the elephant, the horse, the jewel, the woman, the treasurer, and the counselor as the seventh treasure. He has over a thousand sons who are valiant and heroic, crushing the armies of his enemies. After conquering this land girt by sea-free of harassment by bandits, successful and prosperous, safe, blessed, and untroubled-he reigns by principle, without rod or sword. And what does he obtain as king? His retinue is pure. This includes brahmins and householders, people of town and country, treasury officials, military officers, guardsmen, ministers, counselors, rulers, tax beneficiaries, and princes. That's what he obtains as king. - -But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who draws back the veil from the world. And what does he obtain as Buddha? His retinue is pure. This includes monks, nuns, laymen, laywomen, gods, humans, demons, dragons, and fairies. That's what he obtains as Buddha." That is what the Buddha said. - -On this it is said: - -"He abandoned wrong livelihood, and created - -a way of life that's fair, pure, and just. - -He eliminated what was useless, - -and lived for the welfare and happiness of the people. - -Having done what's praised by the clever, the wise, and the good, - -that man experienced the fruit in heaven. - -Equal to the best in the heaven of Three and Thirty, - -he enjoyed himself with pleasure and play. - -From there he passed back to a human life. - -With the remaining ripening of the fruit of good deeds, - -he obtained teeth that are even, - -gleaming, bright, and white. - -Many soothsayers regarded as wise men - -gathered and predicted of him: - -'With twice-born teeth so even, so white, so clean and bright - -his retinue will be so pure. - -As king, his people will also be pure, - -when he rules having conquered this earth so broad. - -They won't harm the country, - -but will live for the welfare and happiness of the people. - -But if he goes forth he'll be an ascetic free of ill, - -his passions quelled, the veil drawn back. - -Rid of stress and weariness, - -he sees this world and the next. - -Those who do his bidding, both lay and renunciate, - -shake off wickedness, impure and blameworthy. - -He's surrounded by pure people, who dispel - -stains, callousness, sin, and corruptions.'" - - - -That is what the Buddha said. Satisfied, the mendicants were happy with what the Buddha said. - - - - - -31. Advice to Sigalaka: - -Singala Sutta - - - - -So I have heard. At one time the Buddha was staying near Rajagaha, in the Bamboo Grove, the squirrels' feeding ground. Now at that time the householder's son Sigalaka rose early and left Rajagaha. With his clothes and hair all wet, he raised his joined palms to revere the quarters- east, south, west, north, below, and above. - -Then the Buddha robed up in the morning and, taking his bowl and robe, entered Rajagaha for alms. He saw Sigalaka revering the quarters and said to him, "Householder's son, why are you revering the quarters in this way?" - -"Sir, on his deathbed my father said to me: 'My dear, please revere the quarters.' Honoring, respecting, and venerating my father's words, I rose early and left Rajagaha and, with my clothes and hair all wet, raised my joined palms to revere the quarters- east, south, west, north, below, and above." - - - - - -1. The Six Quarters - - -"Householder's son, that's not how the six quarters should be revered in the training of the noble one." - -"But sir, how should the six quarters be revered in the training of the noble one? Sir, please teach me this." - -"Well then, householder's son, listen and pay close attention, I will speak." - -"Yes, sir," replied Sigalaka. The Buddha said this: - -"Householder's son, a noble disciple gives up four corrupt deeds, doesn't do bad deeds on four grounds, and avoids six drains on wealth. When they've left these fourteen bad things behind they have the six quarters covered. They're practicing to win in both worlds, and they succeed in this world and the next. When their body breaks up, after death, they're reborn in a good place, a heavenly realm. - - - - - -2. Four Corrupt Deeds - - -What four corrupt deeds have they given up? Killing living creatures, stealing, sexual misconduct, and lying: these are corrupt deeds. These are the four corrupt deeds they've given up." - -That is what the Buddha said. Then the Holy One, the Teacher, went on to say: - -"Killing, stealing, - -telling lies, - -and committing adultery: - -astute people don't praise these things." - - - - - -3. Four Grounds - - -"On what four grounds do they not do bad deeds? One does bad deeds prejudiced by favoritism, hostility, stupidity, and cowardice. When a noble disciple is not prejudiced by favoritism, hostility, stupidity, and cowardice, they don't do bad deeds on these four grounds." - -That is what the Buddha said. Then the Holy One, the Teacher, went on to say: - -"If you act against the teaching - -out of favoritism, hostility, cowardice, or stupidity, - -your fame shrinks, - -like the moon in the waning fortnight. - -If you don't act against the teaching - -out of favoritism, hostility, cowardice, and stupidity, - -your fame swells, - -like the moon in the waxing fortnight." - - - - - -4. Six Drains on Wealth - - -"What six drains on wealth do they avoid? Habitually engaging in the following things is a drain on wealth: drinking alcohol; roaming the streets at night; frequenting festivals; gambling; bad friends; laziness. - - - - - -5. Six Drawbacks of Drinking - - -There are these six drawbacks of habitually drinking alcohol. Immediate loss of wealth, promotion of quarrels, susceptibility to illness, disrepute, indecent exposure; and weakened wisdom is the sixth thing. These are the six drawbacks of habitually drinking alcohol. - - - - - -6. Six Drawbacks of Roaming the Streets at Night - - -There are these six drawbacks of roaming the streets at night. Yourself, your partners and children, and your property are all left unguarded. You're suspected of bad deeds. Untrue rumors spread about you. You're at the forefront of many things that entail suffering. These are the six drawbacks of roaming the streets at night. - - - - - -7. Six Drawbacks of Festivals - - -There are these six drawbacks of frequenting festivals. You're always thinking: 'Where's the dancing? Where's the singing? Where's the music? Where are the stories? Where's the applause? Where are the kettle-drums?' These are the six drawbacks of frequenting festivals. - - - - - -8. Six Drawbacks of Gambling - - -There are these six drawbacks of habitually gambling. Victory breeds enmity. The loser mourns their money. There is immediate loss of wealth. A gambler's word carries no weight in public assembly. Friends and colleagues treat them with contempt. And no-one wants to marry a gambler, for they think: 'This individual is a gambler-they're not able to support a partner.' These are the six drawbacks of habitually gambling. - - - - - -9. Six Drawbacks of Bad Friends - - -There are these six drawbacks of bad friends. You become friends and companions with those who are scoundrels, drunkards, addicts, frauds, swindlers, and thugs. These are the six drawbacks of bad friends. - - - - - -10. Six Drawbacks of Laziness - - -There are these six drawbacks of habitual laziness. You don't get your work done because you think: 'It's too cold! It's too hot. It's too late! It's too early! I'm too hungry! I'm too full!' By dwelling on so many excuses for not working, you don't make any more money, and the money you already have runs out. These are the six drawbacks of habitual laziness." - -That is what the Buddha said. Then the Holy One, the Teacher, went on to say: - -"Some are just drinking buddies, - -some call you their dear, dear friend, - -but a true friend is one - -who stands by you in need. - -Sleeping late, adultery, - -making enemies, harmfulness, - -bad friends, and avarice: - -these six grounds ruin a person. - -With bad friends, bad companions, - -bad behavior and alms-resort, - -a man falls to ruin - -in both this world and the next. - -Dice, women, drink, song and dance; - -sleeping by day and roaming at night; - -bad friends, and avarice: - -these six grounds ruin a person. - -They play dice and drink liquor, - -and consort with women loved by others. - -Associating with the worse, not the better, - -they diminish like the waning moon. - -A drunkard, broke, and destitute, - -thirsty, drinking in the bar, - -drowning in debt, - -will quickly lose their way. - -When you're in the habit of sleeping late, - -seeing night as time to rise, - -and always getting drunk, - -you can't keep up the household life. - -'Too cold, too hot, - -too late,' they say. - -When the young neglect their work like this, - -riches pass them by. - -But one who considers hot and cold - -as nothing more than blades of grass- - -he does his manly duty, - -and happiness never fails." - - - - - -11. Fake Friends - - -"Householder's son, you should recognize these four enemies disguised as friends: the taker, the talker, the flatterer, the spender. - -You can recognize a fake friend who's all take on four grounds. - -Your possessions end up theirs. - -Giving little, they expect a lot. - -They do their duty out of fear. - -They associate for their own advantage. - - - -You can recognize a fake friend who's all take on these four grounds. - -You can recognize a fake friend who's all talk on four grounds. They're hospitable in the past. They're hospitable in the future. They're full of meaningless pleasantries. When something needs doing in the present they point to their own misfortune. You can recognize a fake friend who's all talk on these four grounds. - -You can recognize a fake friend who's a flatterer on four grounds. They support you equally in doing bad and doing good. They praise you to your face, and put you down behind your back. You can recognize a fake friend who's a flatterer on these four grounds. - -You can recognize a fake friend who's a spender on four grounds. They accompany you when drinking, roaming the streets at night, frequenting festivals, and gambling. You can recognize a fake friend who's a spender on these four grounds." - -That is what the Buddha said. Then the Holy One, the Teacher, went on to say: - -"One friend is all take, - -another all talk; - -one's just a flatterer, - -and one's a friend who spends. - -An astute person understands - -these four enemies for what they are - -and keeps them at a distance, - -as they'd shun a risky road." - - - - - -12. Good-Hearted Friends - - -"Householder's son, you should recognize these four good-hearted friends: the helper, the friend in good times and bad, the counselor, and the one who's compassionate. - -You can recognize a good-hearted friend who's a helper on four grounds. They guard you when you're negligent. They guard your property when you're negligent. They keep you safe in times of danger. When something needs doing, they supply you with twice the money you need. You can recognize a good-hearted friend who's a helper on these four grounds. - -You can recognize a good-hearted friend who's the same in good times and bad on four grounds. They tell you secrets. They keep your secrets. They don't abandon you in times of trouble. They'd even give their life for you. You can recognize a good-hearted friend who's the same in good times and bad on these four grounds. - -You can recognize a good-hearted friend who's a counselor on four grounds. They keep you from doing bad. They support you in doing good. They teach you what you do not know. They explain the path to heaven. You can recognize a good-hearted friend who's a counselor on these four grounds. - -You can recognize a good-hearted friend who's compassionate on four grounds. They don't delight in your misfortune. They delight in your good fortune. They keep others from criticizing you. They encourage praise of you. You can recognize a good-hearted friend who's compassionate on these four grounds." - -That is what the Buddha said. Then the Holy One, the Teacher, went on to say: - -"A friend who's a helper, - -one the same in both pleasure and pain, - -a friend of good counsel, - -and one of compassion; - -an astute person understands - -these four friends for what they are - -and carefully looks after them, - -like a mother the child at her breast. - -The astute and virtuous - -shine like a burning flame. - -They pick up riches as bees - -roaming round pick up pollen. - -And their riches proceed to grow, - -like an ant-hill piling up. - -In gathering wealth like this, - -a householder does enough for their family. - -And they'd hold on to friends - -by dividing their wealth in four. - -One portion is to enjoy. - -Two parts invest in work. - -And the fourth should be kept - -for times of trouble." - - - - - -13. Covering the Six Quarters - - -"And how, householder's son, does a noble disciple cover the six quarters? These six quarters should be recognized: parents as the east, teachers as the south, partner and children as the west, friends and colleagues as the north, bondservants and workers as beneath, and ascetics and brahmins as above. - -A child should serve their parents as the eastern quarter in five ways, thinking: 'I will support those who supported me. I'll do my duty for them. I'll maintain the family traditions. I'll take care of the inheritance. When they have passed away, I'll make an offering on their behalf.' Parents served by the children in these five ways show compassion to them in five ways. They keep them from doing bad. They support them in doing good. They train them in a profession. They connect them with a suitable partner. They transfer the inheritance in due time. Parents served by their children in these five ways show compassion to them in these five ways. And that's how the eastern quarter is covered, kept safe and free of peril. - -A student should serve their teacher as the southern quarter in five ways: by rising for them, by serving them, by listening well, by looking after them, and by carefully learning their profession. Teachers served by their students in these five ways show compassion to them in five ways. They make sure they're well trained and well educated. They clearly explain all the knowledge of the profession. They introduce them to their friends and colleagues. They provide protection in every region. Teachers served by their students in these five ways show compassion to them in these five ways. And that's how the southern quarter is covered, kept safe and free of peril. - -A husband should serve his wife as the western quarter in five ways: by treating her with honor, by not looking down on her, by not being unfaithful, by relinquishing authority to her, and by presenting her with adornments. A wife served by her husband in these five ways shows compassion to him in five ways. She's well-organized in her work. She manages the domestic help. She's not unfaithful. She preserves his earnings. She's deft and tireless in all her duties. A wife served by her husband in these five ways shows compassion to him in these five ways. And that's how the western quarter is covered, kept safe and free of peril. - -A gentleman should serve their friends and colleagues as the northern quarter in five ways: giving, kindly words, taking care, equality, and not using tricky words. Friends and colleagues served by a gentleman in these five ways show compassion to them in five ways. They guard them when they're negligent. They guard their property when they're negligent. They keep them safe in times of danger. They don't abandon them in times of trouble. They honor their descendants. Friends and colleagues served by a gentleman in these five ways show compassion to them in these five ways. And that's how the northern quarter is covered, kept safe and free of peril. - -A master should serve their bondservants and workers as the lower quarter in five ways: by organizing work according to ability, by paying food and wages, by nursing them when sick, by sharing special treats, and by giving time off work. Bondservants and workers served by a master in these five ways show compassion to them in five ways. They get up first, and go to bed last. They don't steal. They do their work well. And they promote a good reputation. Bondservants and workers served by a master in these five ways show compassion to them in these five ways. And that's how the lower quarter is covered, kept safe and free of peril. - -A gentleman should serve ascetics and brahmins as the upper quarter in five ways: by loving deeds of body, speech, and mind, by not turning them away at the gate, and by providing them with material needs. Ascetics and brahmins served by a gentleman in these five ways show compassion to them in five ways. They keep them from doing bad. They support them in doing good. They think of them with kindly thoughts. They teach them what they do not know. They clarify what they've already learned. They explain the path to heaven. Ascetics and brahmins served by a gentleman in these five ways show compassion to them in these five ways. And that's how the upper quarter is covered, kept safe and free of peril." - -That is what the Buddha said. Then the Holy One, the Teacher, went on to say: - -"Parents are the east, - -teachers the south, - -wives and child the west, - -friends and colleagues the north, - -servants and workers below, - -and ascetics and brahmins above. - -By honoring these quarters - -a householder does enough for their family. - -The astute and the virtuous, - -the gentle and the articulate, - -the humble and the kind: - -they're who win glory. - -The diligent, not lazy, - -those not disturbed by troubles, - -those consistent in conduct, the intelligent: - -they're who win glory. - -The inclusive, the makers of friends, - -the kind, those rid of stinginess, - -those who lead, train, and persuade: - -they're who win glory. - -Giving and kindly words, - -taking care here, - -and treating equally in worldly conditions, - -as befits them in each case; - -these ways of being inclusive in the world - -are like a moving chariot's linchpin. - -If there were no such ways of being inclusive, - -neither mother nor father - -would be respected and honored - -for what they've done for their children. - -But since these ways of being inclusive do exist, - -the astute do regard them well, - -so they achieve greatness - -and are praised." - - - -When this was said, Sigalaka the householder's son said to the Buddha, "Excellent, sir! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what's there, the Buddha has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Sangha. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life." - - - - - -32. The Atanatiya Protection: - -Atanatiya Sutta - - - - - -1. The First Recitation Section - - -So I have heard. At one time the Buddha was staying near Rajagaha, on the Vulture's Peak Mountain. Then, late at night, the Four Great Kings-with large armies of spirits, fairies, goblins, and dragons-set guards, troops, and wards at the four quarters and then, lighting up the entire Vulture's Peak with their beauty, went up to the Buddha, bowed, and sat down to one side. Before sitting down to one side, some spirits bowed, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent. - -Seated to one side, the Great King Vessavana said to the Buddha, "Sir, some high spirits have confidence in the Buddha, some do not. Some middling spirits have confidence in the Buddha, some do not. Some low spirits have confidence in the Buddha, some do not. But mostly the spirits don't have confidence in the Buddha. Why is that? Because the Buddha teaches them to refrain from killing living creatures, stealing, lying, sexual misconduct, and drinking alcohol. But mostly they don't refrain from such things. They don't like that or approve of it. - -Sir, there are disciples of the Buddha who frequent remote lodgings in the wilderness and the forest that are quiet and still, far from the madding crowd, remote from human settlements, and fit for retreat. There dwell high spirits who have no confidence in the Buddha's dispensation. To give them confidence, may the Buddha please learn the Atanatiya protection for the guarding, protection, safety, and comfort of the monks, nuns, laymen, and laywomen." The Buddha consented in silence. - -Then, knowing that the Buddha had consented, on that occasion Great King Vessavana recited the Atanatiya protection. - -"Hail Vipassi, - -the glorious seer! - -Hail Sikhi, - -compassionate for all beings! - -Hail Vesabhu, - -cleansed and austere! - -Hail Kakusandha, - -crusher of Mara's army! - -Hail Konagamana, - -the accomplished brahmin! - -Hail Kassapa, - -freed in every way! - -Hail Angirasa, - -the glorious Sakyan! - -He taught this Dhamma - -that dispels all suffering. - -Those in the world who are extinguished, - -truly discerning, - -not backbiters; such people - -being great of heart and rid of naivety, - -revere that Gotama; - -he who is helpful to gods and humans, - -accomplished in knowledge and conduct, - -great of heart and rid of naivety. - -Where rises the sun- - -Aditi's child, the great circle, - -who in his rising - -dispels the night, - -and of whom, when sun has risen, - -it's said to be the day- - -there is a deep lake - -an ocean, where water flows. - -So they know that in that place - -there is an ocean where waters flow. - -From here that is the eastern quarter, - -so the people say. - -That quarter is warded - -by a great king, glorious, - -the lord of the fairies; - -his name is Dhatarattha. - -He delights in song and dance, - -honored by the fairies. - -And he has many mighty sons - -all of one name, so I've heard. - -Eighty, and ten, and one- - -all of them named Inda. - -After seeing the Awakened One, - -the Buddha, Kinsman of the Sun, - -they revere him from afar, - -the one great of heart and rid of naivety. - -Homage to you, O thoroughbred! - -Homage to you, supreme among men! - -You've seen us with clarity and kindness. - -The non-humans bow to you. - -We've been asked many a time, - -'Do you bow to Gotama the victor?' - -And so we ought to declare: - -'We bow to Gotama the victor, - -accomplished in knowledge and conduct! - -We bow to Gotama the awakened!' - -It's where the departed go, they say, - -who are dividers and backbiters, - -killers and hunters, - -bandits and frauds. - -From here that is the southern quarter, - -so the people say. - -That quarter is warded - -by a great king, glorious, - -the lord of the goblins; - -his name is Virulha. - -He delights in song and dance, - -honored by the goblins. - -And he has many mighty sons - -all of one name, so I've heard. - -Eighty, and ten, and one- - -all of them named Inda. - -After seeing the Awakened One, - -the Buddha, Kinsman of the Sun, - -they revere him from afar, - -the one great of heart and rid of naivety. - -Homage to you, O thoroughbred! - -Homage to you, supreme among men! - -You've seen us with clarity and kindness. - -The non-humans bow to you. - -We've been asked many a time, - -'Do you bow to Gotama the victor?' - -And so we ought to declare: - -'We bow to Gotama the victor, - -accomplished in knowledge and conduct! - -We bow to Gotama the awakened!' - -Where sets the sun- - -Aditi's child, the great circle, - -who in his setting - -closes the day, - -and of whom, when sun has set, - -it's said to be the night- - -there is a deep lake - -an ocean, where water flows. - -So they know that in that place - -there is an ocean where waters flow. - -From here that is the western quarter, - -so the people say. - -That quarter is warded - -by a great king, glorious, - -the lord of the dragons; - -his name is Virupakkha. - -He delights in song and dance, - -honored by the dragons. - -And he has many mighty sons - -all of one name, so I've heard. - -Eighty, and ten, and one- - -all of them named Inda. - -After seeing the Awakened One, - -the Buddha, Kinsman of the Sun, - -they revere him from afar, - -the one great of heart and rid of naivety. - -Homage to you, O thoroughbred! - -Homage to you, supreme among men! - -You've seen us with clarity and kindness. - -The non-humans bow to you. - -We've been asked many a time, - -'Do you bow to Gotama the victor?' - -And so we ought to declare: - -'We bow to Gotama the victor, - -accomplished in knowledge and conduct! - -We bow to Gotama the awakened!' - -Where lovely Uttarakuru is, - -and the beautiful Mount Meru, - -humans born there - -are unselfish, not possessive. - -They do not sow the seed, - -nor do they draw the plough. - -The rice eaten by people - -ripens in untilled soil, - -free of powder or husk, pure, - -fragrant, with only the rice-grain. - -They eat that food - -after cooking it in a 'parrot's beak'. - -Having prepared a cow with hooves uncloven, - -they're drawn about from place to place. - -Having prepared a beast with hooves uncloven, - -they're drawn about from place to place. - -Having prepared a woman-drawn carriage, - -they're drawn about from place to place. - -Having prepared a man-drawn carriage, - -they're drawn about from place to place. - -Having prepared a girl-drawn carriage, - -they're drawn about from place to place. - -Having prepared a boy-drawn carriage, - -they're drawn about from place to place. - -Having ascended their vehicle, - -that king's servants - -tour about in every quarter, - -provided with vehicles, - -elephant, horse, and divine. - -And there are mansions and palanquins - -for that great and glorious king. - -And he has cities, too, - -well-built in the sky: - -Atanata, Kusinata, Parakusinata, - -Natasuriya, and Parakusitanata. - -To the north is Kapivanta, - -and Jonogha lies beyond. - -And there's Navanavutiya, Ambara-ambaravatiya, - -and the royal capital named Alakamanda. - -The Great King Kuvera, dear sir, - -has a capital named Visana, - -which is why the great king - -is called 'Vessavana'. - -These each individually inform the King: - -Tatola, Tattala, Tatotala, - -Ojasi, Tejasi, Tatojasi, - -Sura, Raja, Arittha, and Nemi. - -There is a lake there too named Dharani, - -from whence the clouds rain down, - -and the rains disperse. - -There is a hall there too named Bhagalavati, - -where the spirits frequent. - -There the trees are ever in fruit, - -with many different flocks of birds. - -Peacocks and herons call out there, - -and the sweet cuckoos too. - -One bird cries out 'Live, live!', - -another 'Lift up your heart!' - -There are cocks and kookaburras, - -and in the wood the lotus-crane. - -The parrots and mynah cry out there, - -and the 'little stick-boy' birds. - -Kuvera's pond of rushes - -is lovely all the time. - -From here that is the northern quarter, - -so the people say. - -That quarter is warded - -by a great king, glorious, - -the lord of spirits; - -his name is 'Kuvera'. - -He delights in song and dance, - -honored by the spirits. - -And he has many mighty sons - -all of one name, so I've heard. - -Eighty, and ten, and one- - -all of them named Inda. - -After seeing the Awakened One, - -the Buddha, Kinsman of the Sun, - -they revere him from afar, - -the one great of heart and rid of naivety. - -Homage to you, O thoroughbred! - -Homage to you, supreme among men! - -You've seen us with clarity and kindness. - -The non-humans bow to you. - -We've been asked many a time, - -'Do you bow to Gotama the victor?' - -And so we ought to declare: - -'We bow to Gotama the victor, - -accomplished in knowledge and conduct! - -We bow to Gotama the awakened!'" - - - -This, dear sir, is the Atanatiya protection for the guarding, protection, safety, and comfort of the monks, nuns, laymen, and laywomen. - -The monks, nuns, laymen, and laywomen should learn this Atanatiya protection well and completely memorize it. If anyone who does so is approached while walking, standing, sitting, or lying down by any non-human being with malicious intent-including males, females, boys, girls, ministers, counselors, and servants among the spirits, fairies, goblins, and dragons- that non-human will receive no homage or respect in any village or town. And they will receive no ground or dwelling in my capital of Alakamanda. Nor will they get to go to the conference of the spirits. In addition, the non-humans would not give or take them in marriage. They'd heap personal abuse on them, drop an empty bowl on their head, and even split their head into seven pieces! - -For there are, dear sir, non-humans who are fierce, cruel, and violent. They don't obey the Great Kings or their men or their men's men. They're said to be rebelling against the Great Kings. They're just like the bandits in the king of Magadha's realm who don't obey the king, his men, or his men's men, and are said to be rebelling against the king. - -If any non-human being with malicious intent-including males, females, boys, girls, ministers, counselors, and servants among the spirits, fairies, goblins, and dragons-approaches a monk, nun, layman, or laywoman while walking, standing, sitting, or lying down, one ought to yell, cry, and scream to the spirits, great spirits, generals, great generals: 'This spirit's got me! This spirit's entered me! This spirit's annoying me! This spirit's harassing me! This spirit's hurting me! This spirit's harming me! This spirit won't let me go!' - -To what spirits, great spirits, generals, great generals? - -'Inda, Soma, and Varuna, - -Bharadvaja, Pajapati, - -Candana and Kamasettha, - -Kinnughandu and Nighandu, - -Panada and Opamanna, - -and Matali, the god's charioteer. - -Cittasena the fairy, - -and the kings Nala and Janesabha, - -Satagira, Hemavata, - -Punnaka, Karatiya, and Gula; - -Sivaka and Mucalinda, - -Vessamitta, Yugandhara, - -Gopala, Supparodha, - -Hiri, Netti, and Mandiya; - -Pancalacanda, Alavaka, - -Pajjunna, Sumana, Sumukha, - -Dadhimukha, Mani, Manivara, Digha, - -together with Serisaka.' - - - -This, dear sir, is the Atanatiya protection for the guarding, protection, safety, and comfort of the monks, nuns, laymen, and laywomen. Well, now, dear sir, I must go. I have many duties, and much to do." - -"Please, Great Kings, go at your convenience." - -Then the Four Great Kings got up from their seats, bowed, and respectfully circled the Buddha, keeping him on their right side, before vanishing right there. And before the other spirits present vanished, some bowed and respectfully circled the Buddha, keeping him on their right side, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent. - -The first recitation section is finished. - - - - - -2. The Second Recitation Section - - -Then, when the night had passed, the Buddha told the mendicants all that had happened, repeating all the verses spoken. Then he added: - -"Mendicants, learn the Atanatiya protection! Memorize the Atanatiya protection! Remember the Atanatiya protection! The Atanatiya protection is beneficial, and is for the guarding, protection, safety, and comfort of the monks, nuns, laymen, and laywomen." - -That is what the Buddha said. Satisfied, the mendicants were happy with what the Buddha said. - - - - - -33. Reciting in Concert: - -Sangiti Sutta - - - - -So I have heard. At one time the Buddha was wandering in the land of the Mallas together with a large Sangha of five hundred mendicants when he arrived at a Mallian town named Pava. There he stayed in Cunda the smith's mango grove. - -Now at that time a new town hall named Ubbhataka had recently been constructed for the Mallas of Pava. It had not yet been occupied by an ascetic or brahmin or any person at all. The Mallas of Pava also heard that the Buddha had arrived and was staying in Cunda's mango grove. Then they went up to the Buddha, bowed, sat down to one side, and said to him, "Sir, a new town hall named Ubbhataka has recently been constructed for the Mallas of Pava. It has not yet been occupied by an ascetic or brahmin or any person at all. May the Buddha be the first to use it, and only then will the Mallas of Pava use it. That would be for the lasting welfare and happiness of the Mallas of Pava." The Buddha consented in silence. - -Then, knowing that the Buddha had consented, the Mallas got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right. Then they went to the new town hall, where they spread carpets all over, prepared seats, set up a water jar, and placed a lamp. Then they went back to the Buddha, bowed, stood to one side, and told him of their preparations, saying, "Please, sir, come at your convenience." - -Then the Buddha robed up and, taking his bowl and robe, went to the new town hall together with the Sangha of mendicants. Having washed his feet he entered the town hall and sat against the central column facing east. The Sangha of mendicants also washed their feet, entered the town hall, and sat against the west wall facing east, with the Buddha right in front of them. The Mallas of Pava also washed their feet, entered the town hall, and sat against the east wall facing west, with the Buddha right in front of them. - -The Buddha spent most of the night educating, encouraging, firing up, and inspiring the Mallas with a Dhamma talk. Then he dismissed them, "The night is getting late, Vasetthas. Please go at your convenience." - -"Yes, sir," replied the Mallas. They got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right, before leaving. - -Soon after they left, the Buddha looked around the Sangha of monks, who were so very silent. He addressed Venerable Sariputta, "Sariputta, the Sangha of mendicants is rid of dullness and drowsiness. Give them some Dhamma talk as you feel inspired. My back is sore, I'll stretch it." - -"Yes, sir," Sariputta replied. - -And then the Buddha spread out his outer robe folded in four and laid down in the lion's posture-on the right side, placing one foot on top of the other-mindful and aware, and focused on the time of getting up. - -Now at that time the Nigantha Nataputta had recently passed away at Pava. With his passing the Jain ascetics split, dividing into two factions, arguing, quarreling, and fighting, continually wounding each other with barbed words: "You don't understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You're practicing wrong. I'm practicing right. I stay on topic, you don't. You said last what you should have said first. You said first what you should have said last. What you've thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You're trapped; get yourself out of this-if you can!" - -You'd think there was nothing but slaughter going on among the Jain ascetics. And the Nigantha Nataputta's white-clothed lay disciples were disillusioned, dismayed, and disappointed in the Jain ascetics. They were equally disappointed with a teaching and training so poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha, with broken monument and without a refuge. - -Then Sariputta told the mendicants about these things. He went on to say, "That's what happens, reverends, when a teaching and training is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha. But this teaching is well explained and well propounded to us by the Blessed One, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha. You should all recite this in concert, without disputing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans. - -And what is that teaching? - - - - - -1. Ones - - -There are teachings grouped by one that have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. You should all recite these in concert, without disputing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans. What are the teachings grouped by one? - -'All sentient beings are sustained by food.' - -'All sentient beings are sustained by conditions.' - -These are the teachings grouped by one that have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. You should all recite these in concert, without disputing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans. - - - - - -2. Twos - - -There are teachings grouped by two that have been rightly explained by the Buddha. You should all recite these in concert. What are the teachings grouped by two? - -Name and form. - -Ignorance and craving for continued existence. - -Views favoring continued existence and views favoring ending existence. - -Lack of conscience and prudence. - -Conscience and prudence. - -Being hard to admonish and having bad friends. - -Being easy to admonish and having good friends. - -Skill in offenses and skill in rehabilitation from offenses. - -Skill in meditative attainments and skill in emerging from those attainments. - -Skill in the elements and skill in attention. - -Skill in the sense fields and skill in dependent origination. - -Skill in what is possible and skill in what is impossible. - -Integrity and scrupulousness. - -Patience and gentleness. - -Friendliness and hospitality. - -Harmlessness and purity. - -Lack of mindfulness and lack of situational awareness. - -Mindfulness and situational awareness. - -Not guarding the sense doors and eating too much. - -Guarding the sense doors and moderation in eating. - -The power of reflection and the power of development. - -The power of mindfulness and the power of immersion. - -Serenity and discernment. - -The foundation of serenity and the foundation of exertion. - -Exertion, and not being distracted. - -Failure in ethics and failure in view. - -Accomplishment in ethics and accomplishment in view. - -Purification of ethics and purification of view. - -Purification of view and making an effort in line with that view. - -Inspiration, and making a suitable effort when inspired by inspiring places. - -To never be content with skillful qualities, and to never stop trying. - -Knowledge and freedom. - -Knowledge of ending and knowledge of non-arising. - -These are the teachings grouped by two that have been rightly explained by the Buddha. You should all recite these in concert. - - - - - -3. Threes - - -There are teachings grouped by three that have been rightly explained by the Buddha. You should all recite these in concert. What are the teachings grouped by three? - -Three unskillful roots: greed, hate, and delusion. - -Three skillful roots: non-greed, non-hate, and non-delusion. - -Three ways of performing bad conduct: by body, speech, and mind. - -Three ways of performing good conduct: by body, speech, and mind. - -Three unskillful thoughts: sensuality, malice, and cruelty. - -Three skillful thoughts: renunciation, good will, and harmlessness. - -Three unskillful intentions: sensuality, malice, and cruelty. - -Three skillful intentions: renunciation, good will, and harmlessness. - -Three unskillful perceptions: sensuality, malice, and cruelty. - -Three skillful perceptions: renunciation, good will, and harmlessness. - -Three unskillful elements: sensuality, malice, and cruelty. - -Three skillful elements: renunciation, good will, and harmlessness. - -Another three elements: sensuality, form, and formlessness. - -Another three elements: form, formlessness, and cessation. - -Another three elements: lower, middle, and higher. - -Three cravings: for sensual pleasures, to continue existence, and to end existence. - -Another three cravings: sensuality, form, and formlessness. - -Another three cravings: form, formlessness, and cessation. - -Three fetters: identity view, doubt, and misapprehension of precepts and observances. - -Three defilements: sensuality, desire for continued existence, and ignorance. - -Three realms of existence: sensual, form, and formless. - -Three searches: for sensual pleasures, for continued existence, and for a spiritual path. - -Three kinds of discrimination: 'I'm better', 'I'm equal', and 'I'm worse'. - -Three periods: past, future, and present. - -Three extremes: identity, the origin of identity, and the cessation of identity. - -Three feelings: pleasure, pain, and neutral. - -Three forms of suffering: the suffering inherent in painful feeling, the suffering inherent in conditions, and the suffering inherent in perishing. - -Three heaps: inevitability regarding the wrong way, inevitability regarding the right way, and lack of inevitability. - -Three darknesses: one is doubtful, uncertain, undecided, and lacking confidence about the past, future, and present. - -Three things a Realized One need not hide. The Realized One's behavior by way of body, speech, and mind is pure. He has no misconduct in these three ways that need be hidden, thinking: 'May others not know this of me.' - -Three possessions: greed, hate, and delusion. - -Three fires: greed, hate, and delusion. - -Another three fires: a fire for those worthy of offerings dedicated to the gods, a fire for householders, and a fire for those worthy of a religious donation. - -A threefold classification of the physical: visible and resistant, invisible and resistant, and invisible and non-resistant. - -Three choices: good choices, bad choices, and imperturbable choices. - -Three individuals: a trainee, an adept, and one who is neither a trainee nor an adept. - -Three seniors: a senior by birth, a senior in the teaching, and a senior by convention. - -Three grounds for making merit: giving, ethical conduct, and meditation. - -Three grounds for accusations: what is seen, heard, and suspected. - -Three kinds of sensual rebirth. There are sentient beings who desire what is present. They fall under the sway of presently arisen sensual pleasures. Namely, humans, some gods, and some beings in the underworld. This is the first kind of sensual rebirth. There are sentient beings who desire to create. Having repeatedly created, they fall under the sway of sensual pleasures. Namely, the Gods Who Love to Create. This is the second kind of sensual rebirth. There are sentient beings who desire what is created by others. They fall under the sway of sensual pleasures created by others. Namely, the Gods Who Control the Creations of Others. This is the third kind of sensual rebirth. - -Three kinds of pleasant rebirth. There are sentient beings who, having repeatedly given rise to it, dwell in pleasure. Namely, the gods of Brahma's Host. This is the first pleasant rebirth. There are sentient beings who are drenched, steeped, filled, and soaked with pleasure. Every so often they feel inspired to exclaim: 'Oh, what bliss! Oh, what bliss!' Namely, the gods of streaming radiance. This is the second pleasant rebirth. There are sentient beings who are drenched, steeped, filled, and soaked with pleasure. Since they're truly content, they experience pleasure. Namely, the gods replete with glory. This is the third pleasant rebirth. - -Three kinds of wisdom: the wisdom of a trainee, the wisdom of an adept, and the wisdom of one who is neither a trainee nor an adept. - -Another three kinds of wisdom: wisdom produced by thought, learning, and meditation. - -Three weapons: learning, seclusion, and wisdom. - -Three faculties: the faculty of understanding that one's enlightenment is imminent, the faculty of enlightenment, and the faculty of one who is enlightened. - -Three eyes: the eye of the flesh, the eye of clairvoyance, and the eye of wisdom. - -Three trainings: in higher ethics, higher mind, and higher wisdom. - -Three kinds of development: the development of physical endurance, the development of the mind, and the development of wisdom. - -Three unsurpassable things: unsurpassable seeing, practice, and freedom. - -Three kinds of immersion. Immersion with placing the mind and keeping it connected. Immersion without placing the mind, but just keeping it connected. Immersion without placing the mind or keeping it connected. - -Another three kinds of immersion: emptiness, signless, and undirected. - -Three purities: purity of body, speech, and mind. - -Three kinds of sagacity: sagacity of body, speech, and mind. - -Three skills: skill in progress, skill in regress, and skill in means. - -Three vanities: the vanity of health, the vanity of youth, and the vanity of life. - -Three ways of putting something in charge: putting oneself, the world, or the teaching in charge. - -Three topics of discussion. You might discuss the past: 'That is how it was in the past.' You might discuss the future: 'That is how it will be in the future.' Or you might discuss the present: 'This is how it is at present.' - -Three knowledges: recollection of past lives, knowledge of the death and rebirth of sentient beings, and knowledge of the ending of defilements. - -Three meditative abidings: the meditation of the gods, the meditation of Brahma, and the meditation of the noble ones. - -Three demonstrations: a demonstration of psychic power, a demonstration of revealing, and an instructional demonstration. - -These are the teachings grouped by three that have been rightly explained by the Buddha. You should all recite these in concert. - - - - - -4. Fours - - -There are teachings grouped by four that have been rightly explained by the Buddha. You should all recite these in concert. What are the teachings grouped by four? - -Four kinds of mindfulness meditation. It's when a mendicant meditates by observing an aspect of the body-keen, aware, and mindful, rid of desire and aversion for the world. They meditate observing an aspect of feelings ... mind ... principles-keen, aware, and mindful, rid of desire and aversion for the world. - -Four right efforts. A mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don't arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development. - -Four bases of psychic power. A mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. They develop the basis of psychic power that has immersion due to mental development, and active effort. They develop the basis of psychic power that has immersion due to energy, and active effort. They develop the basis of psychic power that has immersion due to inquiry, and active effort. - -Four absorptions. A mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected. And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, 'Equanimous and mindful, one meditates in bliss.' Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. - -Four ways of developing immersion further. There is a way of developing immersion further that leads to blissful meditation in the present life. There is a way of developing immersion further that leads to gaining knowledge and vision. There is a way of developing immersion further that leads to mindfulness and awareness. There is a way of developing immersion further that leads to the ending of defilements. - -And what is the way of developing immersion further that leads to blissful meditation in the present life? It's when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption ... second absorption ... fourth absorption. This is the way of developing immersion further that leads to blissful meditation in the present life. - -And what is the way of developing immersion further that leads to gaining knowledge and vision? A mendicant focuses on the perception of light, concentrating on the perception of day regardless of whether it is night or day. And so, with an open and unenveloped heart, they develop a mind that's full of radiance. This is the way of developing immersion further that leads to gaining knowledge and vision. - -And what is the way of developing immersion further that leads to mindfulness and awareness? A mendicant knows feelings as they arise, as they remain, and as they go away. They know perceptions as they arise, as they remain, and as they go away. They know thoughts as they arise, as they remain, and as they go away. This is the way of developing immersion further that leads to mindfulness and awareness. - -And what is the way of developing immersion further that leads to the ending of defilements? A mendicant meditates observing rise and fall in the five grasping aggregates. 'Such is form, such is the origin of form, such is the ending of form. Such are feelings ... perceptions ... choices ... consciousness, such is the origin of consciousness, such is the ending of consciousness.' This is the way of developing immersion further that leads to the ending of defilements. - -Four immeasurables. A mendicant meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world-abundant, expansive, limitless, free of enmity and ill will. They meditate spreading a heart full of compassion ... rejoicing ... equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world-abundant, expansive, limitless, free of enmity and ill will. - -Four formless states. A mendicant, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that 'space is infinite', enters and remains in the dimension of infinite space. Going totally beyond the dimension of infinite space, aware that 'consciousness is infinite', they enter and remain in the dimension of infinite consciousness. Going totally beyond the dimension of infinite consciousness, aware that 'there is nothing at all', they enter and remain in the dimension of nothingness. Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception. - -Four supports. After reflection, a mendicant uses some things, endures some things, avoids some things, and gets rid of some things. - -Four noble traditions. A mendicant is content with any kind of robe, and praises such contentment. They don't try to get hold of a robe in an improper way. They don't get upset if they don't get a robe. And if they do get a robe, they use it untied, uninfatuated, unattached, seeing the drawback, and understanding the escape. And on account of that they don't glorify themselves or put others down. A mendicant who is deft, tireless, aware, and mindful in this is said to stand in the ancient, original noble tradition. - -Furthermore, a mendicant is content with any kind of alms-food ... - -Furthermore, a mendicant is content with any kind of lodgings ... - -Furthermore, a mendicant enjoys giving up and loves to give up. They enjoy meditation and love to meditate. But they don't glorify themselves or put down others on account of their love for giving up and meditation. A mendicant who is deft, tireless, aware, and mindful in this is said to stand in the ancient, original noble tradition. - -Four efforts. The efforts to restrain, to give up, to develop, and to preserve. And what is the effort to restrain? When a mendicant sees a sight with their eyes, they don't get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. When they hear a sound with their ears ... When they smell an odor with their nose ... When they taste a flavor with their tongue ... When they feel a touch with their body ... When they know a thought with their mind, they don't get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. This is called the effort to restrain. - -And what is the effort to give up? It's when a mendicant doesn't tolerate a sensual, malicious, or cruel thought that has arisen, but gives it up, gets rid of it, eliminates it, and exterminates it. They don't tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, eliminate them, and obliterate them. This is called the effort to give up. - -And what is the effort to develop? It's when a mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. This is called the effort to develop. - -And what is the effort to preserve? It's when a mendicant preserves a meditation subject that's a fine foundation of immersion: the perception of a skeleton, a worm-infested corpse, a livid corpse, a split open corpse, or a bloated corpse. This is called the effort to preserve. - -Four knowledges: knowledge of the present phenomena, inferential knowledge, knowledge of others' minds, and conventional knowledge. - -Another four knowledges: knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. - -Four factors of stream-entry: associating with good people, listening to the true teaching, proper attention, and practicing in line with the teaching. - -Four factors of a stream-enterer. A noble disciple has experiential confidence in the Buddha: 'That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.' They have experiential confidence in the teaching: 'The teaching is well explained by the Buddha-visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.' They have experiential confidence in the Sangha: 'The Sangha of the Buddha's disciples is practicing the way that's good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Sangha of the Buddha's disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.' And a noble disciple's ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. - -Four fruits of the ascetic life: stream-entry, once-return, non-return, and perfection. - -Four elements: earth, water, fire, and air. - -Four foods: solid food, whether coarse or fine; contact is the second, mental intention the third, and consciousness the fourth. - -Four bases for consciousness to remain. As long as consciousness remains, it remains involved with form, supported by form, founded on form. And with a sprinkle of relishing, it grows, increases, and matures. Or consciousness remains involved with feeling ... Or consciousness remains involved with perception ... Or as long as consciousness remains, it remains involved with choices, supported by choices, grounded on choices. And with a sprinkle of relishing, it grows, increases, and matures. - -Four prejudices: making decisions prejudiced by favoritism, hostility, stupidity, and cowardice. - -Four things that give rise to craving. Craving arises in a mendicant for the sake of robes, alms-food, lodgings, or rebirth in this or that state. - -Four ways of practice: painful practice with slow insight, painful practice with swift insight, pleasant practice with slow insight, and pleasant practice with swift insight. - -Another four ways of practice: impatient practice, patient practice, taming practice, and calming practice. - -Four basic principles: contentment, good will, right mindfulness, and right immersion. - -Four ways of taking up practices. There is a way of taking up practices that is painful now and results in future pain. There is a way of taking up practices that is painful now but results in future pleasure. There is a way of taking up practices that is pleasant now but results in future pain. There is a way of taking up practices that is pleasant now and results in future pleasure. - -Four spectrums of the teaching: ethics, immersion, wisdom, and freedom. - -Four powers: energy, mindfulness, immersion, and wisdom. - -Four foundations: the foundations of wisdom, truth, generosity, and peace. - -Four ways of answering questions. There is a question that should be answered definitively. There is a question that should be answered analytically. There is a question that should be answered with a counter-question. There is a question that should be set aside. - -Four deeds. There are deeds that are dark with dark result. There are deeds that are bright with bright result. There are deeds that are dark and bright with dark and bright result. There are neither dark nor bright deeds with neither dark nor bright results, which lead to the end of deeds. - -Four things to be realized. Past lives are to be realized through recollection. The passing away and rebirth of sentient beings is to be realized through vision. The eight liberations are to be realized through direct meditative experience. The ending of defilements is to be realized through wisdom. - -Four floods: sensuality, desire for rebirth, views, and ignorance. - -Four bonds: sensuality, desire for rebirth, views, and ignorance. - -Four detachments: detachment from the bonds of sensuality, desire for rebirth, views, and ignorance. - -Four ties: the personal ties to covetousness, ill will, misapprehension of precepts and observances, and the insistence that this is the only truth. - -Four kinds of grasping: grasping at sensual pleasures, views, precepts and observances, and theories of a self. - -Four kinds of reproduction: reproduction for creatures born from an egg, from a womb, from moisture, or spontaneously. - -Four kinds of conception. Someone is unaware when conceived in their mother's womb, unaware as they remain there, and unaware as they emerge. This is the first kind of conception. Furthermore, someone is aware when conceived in their mother's womb, but unaware as they remain there, and unaware as they emerge. This is the second kind of conception. Furthermore, someone is aware when conceived in their mother's womb, aware as they remain there, but unaware as they emerge. This is the third kind of conception. Furthermore, someone is aware when conceived in their mother's womb, aware as they remain there, and aware as they emerge. This is the fourth kind of conception. - -Four kinds of reincarnation. There is a reincarnation where only one's own intention is effective, not that of others. There is a reincarnation where only the intention of others is effective, not one's own. There is a reincarnation where both one's own and others' intentions are effective. There is a reincarnation where neither one's own nor others' intentions are effective. - -Four ways of purifying a religious donation. There's a religious donation that's purified by the giver, not the recipient. There's a religious donation that's purified by the recipient, not the giver. There's a religious donation that's purified by neither the giver nor the recipient. There's a religious donation that's purified by both the giver and the recipient. - -Four ways of being inclusive: giving, kindly words, taking care, and equality. - -Four ignoble expressions: speech that's false, divisive, harsh, or nonsensical. - -Four noble expressions: refraining from speech that's false, divisive, harsh, or nonsensical. - -Another four ignoble expressions: saying you've seen, heard, thought, or known something, but you haven't. - -Another four noble expressions: saying you haven't seen, heard, thought, or known something, and you haven't. - -Another four ignoble expressions: saying you haven't seen, heard, thought, or known something, and you have. - -Another four noble expressions: saying you've seen, heard, thought, or known something, and you have. - -Four persons. One person mortifies themselves, committed to the practice of mortifying themselves. One person mortifies others, committed to the practice of mortifying others. One person mortifies themselves and others, committed to the practice of mortifying themselves and others. One person doesn't mortify either themselves or others, committed to the practice of not mortifying themselves or others. They live without wishes in the present life, extinguished, cooled, experiencing bliss, having become holy in themselves. - -Another four persons. One person practices to benefit themselves, but not others. One person practices to benefit others, but not themselves. One person practices to benefit neither themselves nor others. One person practices to benefit both themselves and others. - -Another four persons: the dark bound for darkness, the dark bound for light, the light bound for darkness, and the light bound for light. - -Another four persons: the confirmed ascetic, the white lotus ascetic, the pink lotus ascetic, and the exquisite ascetic of ascetics. - -These are the teachings grouped by four that have been rightly explained by the Buddha. You should all recite these in concert. - -The first recitation section is finished. - - - - - -5. Fives - - -There are teachings grouped by five that have been rightly explained by the Buddha. You should all recite these in concert. What are the teachings grouped by five? - -Five aggregates: form, feeling, perception, choices, and consciousness. - -Five grasping aggregates: form, feeling, perception, choices, and consciousness. - -Five kinds of sensual stimulation. Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear ... Smells known by the nose ... Tastes known by the tongue ... Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing. - -Five destinations: hell, the animal realm, the ghost realm, humanity, and the gods. - -Five kinds of stinginess: stinginess with dwellings, families, material possessions, praise, and the teachings. - -Five hindrances: sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. - -Five lower fetters: identity view, doubt, misapprehension of precepts and observances, sensual desire, and ill will. - -Five higher fetters: desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance. - -Five precepts: refraining from killing living creatures, stealing, sexual misconduct, lying, and drinking alcohol, which is a basis for negligence. - -Five things that can't be done. A mendicant with defilements ended can't deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they did as a lay person. - -Five losses: loss of relatives, wealth, health, ethics, and view. It is not because of loss of relatives, wealth, or health that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell. It is because of loss of ethics or view that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell. - -Five endowments: endowment with relatives, wealth, health, ethics, and view. It is not because of endowment with family, wealth, or health that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm. It is because of endowment with ethics or view that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm. - -Five drawbacks for an unethical person because of their failure in ethics. Firstly, an unethical person loses substantial wealth on account of negligence. This is the first drawback. Furthermore, an unethical person gets a bad reputation. This is the second drawback. Furthermore, an unethical person enters any kind of assembly timid and embarrassed, whether it's an assembly of aristocrats, brahmins, householders, or ascetics. This is the third drawback. Furthermore, an unethical person dies feeling lost. This is the fourth drawback. Furthermore, an unethical person, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell. This is the fifth drawback. - -Five benefits for an ethical person because of their accomplishment in ethics. Firstly, an ethical person gains substantial wealth on account of diligence. This is the first benefit. Furthermore, an ethical person gets a good reputation. This is the second benefit. Furthermore, an ethical person enters any kind of assembly bold and self-assured, whether it's an assembly of aristocrats, brahmins, householders, or ascetics. This is the third benefit. Furthermore, an ethical person dies not feeling lost. This is the fourth benefit. Furthermore, when an ethical person's body breaks up, after death, they're reborn in a good place, a heavenly realm. This is the fifth benefit. - -A mendicant who wants to accuse another should first establish five things in themselves. I will speak at the right time, not at the wrong time. I will speak truthfully, not falsely. I will speak gently, not harshly. I will speak beneficially, not harmfully. I will speak lovingly, not from secret hate. A mendicant who wants to accuse another should first establish these five things in themselves. - -Five factors that support meditation. A mendicant has faith in the Realized One's awakening: 'That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.' They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. They're not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions. They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They're strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. They're wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. - -Five pure abodes: Aviha, Atappa, the Gods Fair to See, the Fair Seeing Gods, and Akanittha. - -Five non-returners: one who is extinguished between one life and the next, one who is extinguished upon landing, one who is extinguished without extra effort, one who is extinguished with extra effort, and one who heads upstream, going to the Akanittha realm. - -Five kinds of emotional barrenness. Firstly, a mendicant has doubts about the Teacher. They're uncertain, undecided, and lacking confidence. This being so, their mind doesn't incline toward keenness, commitment, persistence, and striving. This is the first kind of emotional barrenness. Furthermore, a mendicant has doubts about the teaching ... the Sangha ... the training ... A mendicant is angry and upset with their spiritual companions, resentful and closed off. This being so, their mind doesn't incline toward keenness, commitment, persistence, and striving. This is the fifth kind of emotional barrenness. - -Five emotional shackles. Firstly, a mendicant isn't free of greed, desire, fondness, thirst, passion, and craving for sensual pleasures. This being so, their mind doesn't incline toward keenness, commitment, persistence, and striving. This is the first emotional shackle. Furthermore, a mendicant isn't free of greed for the body ... They're not free of greed for form ... They eat as much as they like until their bellies are full, then indulge in the pleasures of sleeping, lying, and drowsing ... They live the spiritual life hoping to be reborn in one of the orders of gods, thinking: 'By this precept or observance or mortification or spiritual life, may I become one of the gods!' This being so, their mind doesn't incline toward keenness, commitment, persistence, and striving. This is the fifth emotional shackle. - -Five faculties: eye, ear, nose, tongue, and body. - -Another five faculties: pleasure, pain, happiness, sadness, and equanimity. - -Another five faculties: faith, energy, mindfulness, immersion, and wisdom. - -Five elements of escape. Take a case where a mendicant focuses on sensual pleasures, but their mind isn't eager, confident, settled, and decided about them. But when they focus on renunciation, their mind is eager, confident, settled, and decided about it. Their mind is in a good state, well developed, well risen, well freed, and well detached from sensual pleasures. They're freed from the distressing and feverish defilements that arise because of sensual pleasures, so they don't experience that kind of feeling. This is how the escape from sensual pleasures is explained. - -Take another case where a mendicant focuses on ill will, but their mind isn't eager ... But when they focus on good will, their mind is eager ... Their mind is in a good state ... well detached from ill will. They're freed from the distressing and feverish defilements that arise because of ill will, so they don't experience that kind of feeling. This is how the escape from ill will is explained. - -Take another case where a mendicant focuses on harming, but their mind isn't eager ... But when they focus on compassion, their mind is eager ... Their mind is in a good state ... well detached from harming. They're freed from the distressing and feverish defilements that arise because of harming, so they don't experience that kind of feeling. This is how the escape from harming is explained. - -Take another case where a mendicant focuses on form, but their mind isn't eager ... But when they focus on the formless, their mind is eager ... Their mind is in a good state ... well detached from forms. They're freed from the distressing and feverish defilements that arise because of form, so they don't experience that kind of feeling. This is how the escape from forms is explained. - -Take a case where a mendicant focuses on identity, but their mind isn't eager, confident, settled, and decided about it. But when they focus on the ending of identity, their mind is eager, confident, settled, and decided about it. Their mind is in a good state, well developed, well risen, well freed, and well detached from identity. They're freed from the distressing and feverish defilements that arise because of identity, so they don't experience that kind of feeling. This is how the escape from identity is explained. - -Five opportunities for freedom. Firstly, the Teacher or a respected spiritual companion teaches Dhamma to a mendicant. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how the Teacher or a respected spiritual companion teaches it. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed. This is the first opportunity for freedom. - -Furthermore, it may be that neither the Teacher nor a respected spiritual companion teaches Dhamma to a mendicant. But the mendicant teaches Dhamma in detail to others as they learned and memorized it. ... Or the mendicant recites the teaching in detail as they learned and memorized it. ... Or the mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it. ... Or a meditation subject as a foundation of immersion is properly grasped, attended, borne in mind, and comprehended with wisdom. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how a meditation subject as a foundation of immersion is properly grasped, attended, borne in mind, and comprehended with wisdom. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed. This is the fifth opportunity for freedom. - -Five perceptions that ripen in freedom: the perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, and the perception of fading away. - -These are the teachings grouped by five that have been rightly explained by the Buddha. You should all recite these in concert. - - - - - -6. Sixes - - -There are teachings grouped by six that have been rightly explained by the Buddha. You should all recite these in concert. What are the teachings grouped by six? - -Six interior sense fields: eye, ear, nose, tongue, body, and mind. - -Six exterior sense fields: sights, sounds, smells, tastes, touches, and thoughts. - -Six classes of consciousness: eye, ear, nose, tongue, body, and mind consciousness. - -Six classes of contact: contact through the eye, ear, nose, tongue, body, and mind. - -Six classes of feeling: feeling born of contact through the eye, ear, nose, tongue, body, and mind. - -Six classes of perception: perceptions of sights, sounds, smells, tastes, touches, and thoughts. - -Six bodies of intention: intention regarding sights, sounds, smells, tastes, touches, and thoughts. - -Six classes of craving: craving for sights, sounds, smells, tastes, touches, and thoughts. - -Six kinds of disrespect. A mendicant lacks respect and reverence for the Teacher, the teaching, and the Sangha, the training, diligence, and hospitality. - -Six kinds of respect. A mendicant has respect and reverence for the Teacher, the teaching, and the Sangha, the training, diligence, and hospitality. - -Six preoccupations with happiness. Seeing a sight with the eye, one is preoccupied with a sight that's a basis for happiness. Hearing a sound with the ear ... Smelling an odor with the nose ... Tasting a flavor with the tongue ... - -Feeling a touch with the body ... Knowing a thought with the mind, one is preoccupied with a thought that's a basis for happiness. - -Six preoccupations with sadness. Seeing a sight with the eye, one is preoccupied with a sight that's a basis for sadness. ... Knowing a thought with the mind, one is preoccupied with a thought that's a basis for sadness. - -Six preoccupations with equanimity. Seeing a sight with the eye, one is preoccupied with a sight that's a basis for equanimity. ... Knowing a thought with the mind, one is preoccupied with a thought that's a basis for equanimity. - -Six warm-hearted qualities. Firstly, a mendicant consistently treats their spiritual companions with bodily kindness, both in public and in private. This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling. - -Furthermore, a mendicant consistently treats their spiritual companions with verbal kindness, both in public and in private. This too is a warm-hearted quality. - -Furthermore, a mendicant consistently treats their spiritual companions with mental kindness, both in public and in private. This too is a warm-hearted quality. - -Furthermore, a mendicant shares without reservation any material possessions they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions. This too is a warm-hearted quality. - -Furthermore, a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. This too is a warm-hearted quality. - -They live according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and brings one who practices it to the complete ending of suffering. This warm-hearted quality too makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling. - -Six roots of quarrels. Firstly, a mendicant is irritable and hostile. Such a mendicant lacks respect and reverence for the Teacher, the teaching, and the Sangha, and they don't fulfill the training. They create a dispute in the Sangha, which is for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans. If you see such a root of quarrels in yourselves or others, you should try to give up this bad thing. If you don't see it, you should practice so that it doesn't come up in the future. That's how to give up this bad root of quarrels, so it doesn't come up in the future. - -Furthermore, a mendicant is offensive and contemptuous ... They're jealous and stingy ... They're devious and deceitful ... They have wicked desires and wrong view ... They're attached to their own views, holding them tight, and refusing to let go. If you see such a root of quarrels in yourselves or others, you should try to give up this bad thing. If you don't see it, you should practice so that it doesn't come up in the future. That's how to give up this bad root of quarrels, so it doesn't come up in the future. - -Six elements: earth, water, fire, air, space, and consciousness. - -Six elements of escape. Take a mendicant who says: 'I've developed the heart's release by love. I've cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. Yet somehow ill will still occupies my mind.' They should be told, 'Not so, venerable! Don't say that. Don't misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that. It's impossible, reverend, it cannot happen that the heart's release by love has been developed and properly implemented, yet somehow ill will still occupies the mind. For it is the heart's release by love that is the escape from ill will.' - -Take another mendicant who says: 'I've developed the heart's release by compassion. I've cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. Yet somehow the thought of harming still occupies my mind.' They should be told, 'Not so, venerable! ... For it is the heart's release by compassion that is the escape from thoughts of harming.' - -Take another mendicant who says: 'I've developed the heart's release by rejoicing. I've cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. Yet somehow negativity still occupies my mind.' They should be told, 'Not so, venerable! ... For it is the heart's release by rejoicing that is the escape from negativity.' - -Take another mendicant who says: 'I've developed the heart's release by equanimity. I've cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. Yet somehow desire still occupies my mind.' They should be told, 'Not so, venerable! ... For it is the heart's release by equanimity that is the escape from desire.' - -Take another mendicant who says: 'I've developed the signless release of the heart. I've cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. Yet somehow my consciousness still follows after signs.' They should be told, 'Not so, venerable! ... For it is the signless release of the heart that is the escape from all signs.' - -Take another mendicant who says: 'I'm rid of the conceit "I am". And I don't regard anything as "I am this". Yet somehow the dart of doubt and indecision still occupies my mind.' They should be told, 'Not so, venerable! Don't say that. Don't misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that. It's impossible, reverend, it cannot happen that the conceit "I am" has been done away with, and nothing is regarded as "I am this", yet somehow the dart of doubt and indecision still occupy the mind. For it is the uprooting of the conceit "I am" that is the escape from the dart of doubt and indecision.' - -Six unsurpassable things: the unsurpassable seeing, listening, acquisition, training, service, and recollection. - -Six recollections: the recollection of the Buddha, the teaching, the Sangha, ethics, generosity, and the deities. - -Six consistent responses. A mendicant, seeing a sight with their eyes, is neither happy nor sad. They remain equanimous, mindful and aware. Hearing a sound with their ears ... Smelling an odor with their nose ... Tasting a flavor with their tongue ... Feeling a touch with their body ... Knowing a thought with their mind, they're neither happy nor sad. They remain equanimous, mindful and aware. - -Six classes of rebirth. Someone born into a dark class gives rise to a dark result. Someone born into a dark class gives rise to a bright result. Someone born into a dark class gives rise to extinguishment, which is neither dark nor bright. Someone born into a bright class gives rise to a bright result. Someone born into a bright class gives rise to a dark result. Someone born into a bright class gives rise to extinguishment, which is neither dark nor bright. - -Six perceptions that help penetration: the perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, the perception of fading away, and the perception of cessation. - -These are the teachings grouped by six that have been rightly explained by the Buddha. You should all recite these in concert. - - - - - -7. Sevens - - -There are teachings grouped by seven that have been rightly explained by the Buddha. You should all recite these in concert. What are the teachings grouped by seven? - -Seven kinds of noble wealth: the wealth of faith, ethical conduct, conscience, prudence, learning, generosity, and wisdom. - -Seven awakening factors: mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. - -Seven prerequisites for immersion: right view, right thought, right speech, right action, right livelihood, right effort, and right mindfulness. - -Seven bad qualities: a mendicant is faithless, shameless, imprudent, uneducated, lazy, unmindful, and witless. - -Seven good qualities: a mendicant is faithful, conscientious, prudent, learned, energetic, mindful, and wise. - -Seven aspects of the teachings of the good persons: a mendicant knows the teachings, knows the meaning, knows themselves, knows moderation, knows the right time, knows assemblies, and knows people. - -Seven qualifications for graduation. A mendicant has a keen enthusiasm to undertake the training ... to examine the teachings ... to get rid of desires ... for retreat ... to rouse up energy ... for mindfulness and alertness ... to penetrate theoretically. And they don't lose these desires in the future. - -Seven perceptions: the perception of impermanence, the perception of not-self, the perception of ugliness, the perception of drawbacks, the perception of giving up, the perception of fading away, and the perception of cessation. - -Seven powers: faith, energy, conscience, prudence, mindfulness, immersion, and wisdom. - -Seven planes of consciousness. There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld. This is the first plane of consciousness. - -There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in Brahma's Host through the first absorption. This is the second plane of consciousness. - -There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance. This is the third plane of consciousness. - -There are sentient beings that are unified in body and unified in perception, such as the gods replete with glory. This is the fourth plane of consciousness. - -There are sentient beings that have gone totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that 'space is infinite', they have been reborn in the dimension of infinite space. This is the fifth plane of consciousness. - -There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that 'consciousness is infinite', they have been reborn in the dimension of infinite consciousness. This is the sixth plane of consciousness. - -There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that 'there is nothing at all', they have been reborn in the dimension of nothingness. This is the seventh plane of consciousness. - -Seven persons worthy of a religious donation: one freed both ways, one freed by wisdom, a personal witness, one attained to view, one freed by faith, a follower of the teachings, and a follower by faith. - -Seven underlying tendencies: sensual desire, repulsion, views, doubt, conceit, desire to be reborn, and ignorance. - -Seven fetters: attraction, repulsion, views, doubt, conceit, desire to be reborn, and ignorance. - -Seven principles for the settlement of any disciplinary issues that might arise. Removal in the presence of those concerned is applicable. Removal by accurate recollection is applicable. Removal due to recovery from madness is applicable. The acknowledgement of the offense is applicable. The decision of a majority is applicable. A verdict of aggravated misconduct is applicable. Covering over with grass is applicable. - -These are the teachings grouped by seven that have been rightly explained by the Buddha. You should all recite these in concert. - -The second recitation section is finished. - - - - - -8. Eights - - -There are teachings grouped by eight that have been rightly explained by the Buddha. You should all recite these in concert. What are the teachings grouped by eight? - -Eight wrong ways: wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. - -Eight right ways: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. - -Eight persons worthy of a religious donation. The stream-enterer and the one practicing to realize the fruit of stream-entry. The once-returner and the one practicing to realize the fruit of once-return. The non-returner and the one practicing to realize the fruit of non-return. The perfected one, and the one practicing for perfection. - -Eight grounds for laziness. Firstly, a mendicant has some work to do. They think: 'I have some work to do. But while doing it my body will get tired. I'd better have a lie down.' They lie down, and don't rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is the first ground for laziness. - -Furthermore, a mendicant has done some work. They think: 'I've done some work. But while working my body got tired. I'd better have a lie down.' They lie down, and don't rouse energy... This is the second ground for laziness. - -Furthermore, a mendicant has to go on a journey. They think: 'I have to go on a journey. But while walking my body will get tired. I'd better have a lie down.' They lie down, and don't rouse energy... This is the third ground for laziness. - -Furthermore, a mendicant has gone on a journey. They think: 'I've gone on a journey. But while walking my body got tired. I'd better have a lie down.' They lie down, and don't rouse energy... This is the fourth ground for laziness. - -Furthermore, a mendicant has wandered for alms, but they didn't get to fill up on as much food as they like, coarse or fine. They think: 'I've wandered for alms, but I didn't get to fill up on as much food as I like, coarse or fine. My body is tired and unfit for work. I'd better have a lie down.' They lie down, and don't rouse energy... This is the fifth ground for laziness. - -Furthermore, a mendicant has wandered for alms, and they got to fill up on as much food as they like, coarse or fine. They think: 'I've wandered for alms, and I got to fill up on as much food as I like, coarse or fine. My body is heavy and unfit for work, like I've just eaten a load of beans. I'd better have a lie down.' They lie down, and don't rouse energy... This is the sixth ground for laziness. - -Furthermore, a mendicant feels a little sick. They think: 'I feel a little sick. Lying down would be good for me. I'd better have a lie down.' They lie down, and don't rouse energy... This is the seventh ground for laziness. - -Furthermore, a mendicant has recently recovered from illness. They think: 'I've recently recovered from illness. My body is weak and unfit for work. I'd better have a lie down.' They lie down, and don't rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is the eighth ground for laziness. - -Eight grounds for arousing energy. Firstly, a mendicant has some work to do. They think: 'I have some work to do. While working it's not easy to focus on the instructions of the Buddhas. I'd better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.' They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is the first ground for arousing energy. - -Furthermore, a mendicant has done some work. They think: 'I've done some work. While I was working I wasn't able to focus on the instructions of the Buddhas. I'd better preemptively rouse up energy.' They rouse up energy... This is the second ground for arousing energy. - -Furthermore, a mendicant has to go on a journey. They think: 'I have to go on a journey. While walking it's not easy to focus on the instructions of the Buddhas. I'd better preemptively rouse up energy.' They rouse up energy... This is the third ground for arousing energy. - -Furthermore, a mendicant has gone on a journey. They think: 'I've gone on a journey. While I was walking I wasn't able to focus on the instructions of the Buddhas. I'd better preemptively rouse up energy.' They rouse up energy... This is the fourth ground for arousing energy. - -Furthermore, a mendicant has wandered for alms, but they didn't get to fill up on as much food as they like, coarse or fine. They think: 'I've wandered for alms, but I didn't get to fill up on as much food as I like, coarse or fine. My body is light and fit for work. I'd better preemptively rouse up energy.' They rouse up energy... This is the fifth ground for arousing energy. - -Furthermore, a mendicant has wandered for alms, and they got to fill up on as much food as they like, coarse or fine. They think: 'I've wandered for alms, and I got to fill up on as much food as I like, coarse or fine. My body is strong and fit for work. I'd better preemptively rouse up energy.' They rouse up energy... This is the sixth ground for arousing energy. - -Furthermore, a mendicant feels a little sick. They think: 'I feel a little sick. It's possible this illness will worsen. I'd better preemptively rouse up energy.' They rouse up energy... This is the seventh ground for arousing energy. - -Furthermore, a mendicant has recently recovered from illness. They think: 'I've recently recovered from illness. It's possible the illness will come back. I'd better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.' They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is the eighth ground for arousing energy. - -Eight reasons to give. A person might give a gift after insulting the recipient. Or they give out of fear. Or they give thinking, 'They gave to me.' Or they give thinking, 'They'll give to me.' Or they give thinking, 'It's good to give.' Or they give thinking, 'I cook, they don't. It wouldn't be right for me to not give to them.' Or they give thinking, 'By giving this gift I'll get a good reputation.' Or they give thinking, 'This is an adornment and requisite for the mind.' - -Eight rebirths by giving. First, someone gives to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. Whatever they give, they expect something back. They see an affluent aristocrat or brahmin or householder amusing themselves, supplied and provided with the five kinds of sensual stimulation. They think: 'If only, when my body breaks up, after death, I would be reborn in the company of well-to-do aristocrats or brahmins or householders!' They settle on that thought, concentrate on it and develop it. As they've settled for less and not developed further, their thought leads to rebirth there. But I say that this is only for those of ethical conduct, not for the unethical. The heart's wish of an ethical person succeeds because of their purity. - -Next, someone gives to ascetics or brahmins. Whatever they give, they expect something back. And they've heard: 'The Gods of the Four Great Kings are long-lived, beautiful, and very happy.' They think: 'If only, when my body breaks up, after death, I would be reborn in the company of the Gods of the Four Great Kings!' They settle on that thought, concentrate on it and develop it. As they've settled for less and not developed further, their thought leads to rebirth there. But I say that this is only for those of ethical conduct, not for the unethical. The heart's wish of an ethical person succeeds because of their purity. - -Next, someone gives to ascetics or brahmins. Whatever they give, they expect something back. And they've heard: 'The Gods of the Thirty-Three ... the Gods of Yama ... the Joyful Gods ... the Gods Who Love to Create ... the Gods Who Control the Creations of Others are long-lived, beautiful, and very happy.' They think: 'If only, when my body breaks up, after death, I would be reborn in the company of the Gods Who Control the Creations of Others!' They settle on that thought, concentrate on it and develop it. As they've settled for less and not developed further, their thought leads to rebirth there. But I say that this is only for those of ethical conduct, not for the unethical. The heart's wish of an ethical person succeeds because of their purity. - -Next, someone gives to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. Whatever they give, they expect something back. And they've heard: 'The Gods of Brahma's Host are long-lived, beautiful, and very happy.' They think: 'If only, when my body breaks up, after death, I would be reborn in the company of the Gods of Brahma's Host!' They settle on that thought, concentrate on it and develop it. As they've settled for less and not developed further, their thought leads to rebirth there. But I say that this is only for those of ethical conduct, not for the unethical. And for those free of desire, not those with desire. The heart's wish of an ethical person succeeds because of their freedom from desire. - -Eight assemblies: the assemblies of aristocrats, brahmins, householders, and ascetics. An assembly of the gods under the Four Great Kings. An assembly of the gods under the Thirty-Three. An assembly of Maras. An assembly of Brahmas. - -Eight worldly conditions: gain and loss, fame and disgrace, praise and blame, pleasure and pain. - -Eight dimensions of mastery. Perceiving form internally, someone sees visions externally, limited, both pretty and ugly. Mastering them, they perceive: 'I know and see.' This is the first dimension of mastery. - -Perceiving form internally, someone sees visions externally, limitless, both pretty and ugly. Mastering them, they perceive: 'I know and see.' This is the second dimension of mastery. - -Not perceiving form internally, someone sees visions externally, limited, both pretty and ugly. Mastering them, they perceive: 'I know and see.' This is the third dimension of mastery. - -Not perceiving form internally, someone sees visions externally, limitless, both pretty and ugly. Mastering them, they perceive: 'I know and see.' This is the fourth dimension of mastery. - -Not perceiving form internally, someone sees visions externally that are blue, with blue color, blue hue, and blue tint. They're like a flax flower that's blue, with blue color, blue hue, and blue tint. Or a cloth from Baranasi that's smoothed on both sides, blue, with blue color, blue hue, and blue tint. Mastering them, they perceive: 'I know and see.' This is the fifth dimension of mastery. - -Not perceiving form internally, someone sees visions externally that are yellow, with yellow color, yellow hue, and yellow tint. They're like a champak flower that's yellow, with yellow color, yellow hue, and yellow tint. Or a cloth from Baranasi that's smoothed on both sides, yellow, with yellow color, yellow hue, and yellow tint. Mastering them, they perceive: 'I know and see.' This is the sixth dimension of mastery. - -Not perceiving form internally, someone sees visions externally that are red, with red color, red hue, and red tint. They're like a scarlet mallow flower that's red, with red color, red hue, and red tint. Or a cloth from Baranasi that's smoothed on both sides, red, with red color, red hue, and red tint. Mastering them, they perceive: 'I know and see.' This is the seventh dimension of mastery. - -Not perceiving form internally, someone sees visions externally that are white, with white color, white hue, and white tint. They're like the morning star that's white, with white color, white hue, and white tint. Or a cloth from Baranasi that's smoothed on both sides, white, with white color, white hue, and white tint. Mastering them, they perceive: 'I know and see.' This is the eighth dimension of mastery. - -Eight liberations. Having physical form, they see visions. This is the first liberation. - -Not perceiving physical form internally, they see visions externally. This is the second liberation. - -They're focused only on beauty. This is the third liberation. - -Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that 'space is infinite', they enter and remain in the dimension of infinite space. This is the fourth liberation. - -Going totally beyond the dimension of infinite space, aware that 'consciousness is infinite', they enter and remain in the dimension of infinite consciousness. This is the fifth liberation. - -Going totally beyond the dimension of infinite consciousness, aware that 'there is nothing at all', they enter and remain in the dimension of nothingness. This is the sixth liberation. - -Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception. This is the seventh liberation. - -Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling. This is the eighth liberation. - -These are the teachings grouped by eight that have been rightly explained by the Buddha. You should all recite these in concert. - - - - - -9. Nines - - -There are teachings grouped by nine that have been rightly explained by the Buddha. You should all recite these in concert. What are the teachings grouped by nine? - -Nine grounds for resentment. Thinking: 'They did wrong to me,' you harbor resentment. Thinking: 'They are doing wrong to me' ... 'They will do wrong to me' ... 'They did wrong by someone I love' ... 'They are doing wrong by someone I love' ... 'They will do wrong by someone I love' ... 'They helped someone I dislike' ... 'They are helping someone I dislike' ... Thinking: 'They will help someone I dislike,' you harbor resentment. - -Nine methods to get rid of resentment. Thinking: 'They did wrong to me, but what can I possibly do?' you get rid of resentment. Thinking: 'They are doing wrong to me ...' ... 'They will do wrong to me ...' ... 'They did wrong by someone I love ...' ... 'They are doing wrong by someone I love ...' ... 'They will do wrong by someone I love ...' ... 'They helped someone I dislike ...' ... 'They are helping someone I dislike ...' ... Thinking: 'They will help someone I dislike, but what can I possibly do?' you get rid of resentment. - -Nine abodes of sentient beings. There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld. This is the first abode of sentient beings. - -There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in Brahma's Host through the first absorption. This is the second abode of sentient beings. - -There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance. This is the third abode of sentient beings. - -There are sentient beings that are unified in body and unified in perception, such as the gods replete with glory. This is the fourth abode of sentient beings. - -There are sentient beings that are non-percipient and do not experience anything, such as the gods who are non-percipient beings. This is the fifth abode of sentient beings. - -There are sentient beings that have gone totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that 'space is infinite', they have been reborn in the dimension of infinite space. This is the sixth abode of sentient beings. - -There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that 'consciousness is infinite', they have been reborn in the dimension of infinite consciousness. This is the seventh abode of sentient beings. - -There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that 'there is nothing at all', they have been reborn in the dimension of nothingness. This is the eighth abode of sentient beings. - -There are sentient beings that have gone totally beyond the dimension of nothingness. They have been reborn in the dimension of neither perception nor non-perception. This is the ninth abode of sentient beings. - -Nine lost opportunities for spiritual practice. Firstly, a Realized One has arisen in the world. He teaches the Dhamma leading to peace, extinguishment, awakening, as proclaimed by the Holy One. But a person has been reborn in hell. This is the first lost opportunity for spiritual practice. - -Furthermore, a Realized One has arisen in the world. But a person has been reborn in the animal realm. This is the second lost opportunity for spiritual practice. - -Furthermore, a Realized One has arisen in the world. But a person has been reborn in the ghost realm. This is the third lost opportunity for spiritual practice. - -Furthermore, a Realized One has arisen in the world. But a person has been reborn among the demons. This is the fourth lost opportunity for spiritual practice. - -Furthermore, a Realized One has arisen in the world. But a person has been reborn in one of the long-lived orders of gods. This is the fifth lost opportunity for spiritual practice. - -Furthermore, a Realized One has arisen in the world. But a person has been reborn in the borderlands, among barbarian tribes, where monks, nuns, laymen, and laywomen do not go. This is the sixth lost opportunity for spiritual practice. - -Furthermore, a Realized One has arisen in the world. And a person is reborn in a central country. But they have wrong view and distorted perspective: 'There's no meaning in giving, sacrifice, or offerings. There's no fruit or result of good and bad deeds. There's no afterlife. There are no duties to mother and father. No beings are reborn spontaneously. And there's no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.' This is the seventh lost opportunity for spiritual practice. - -Furthermore, a Realized One has arisen in the world. And a person is reborn in a central country. But they're witless, dull, stupid, and unable to distinguish what is well said from what is poorly said. This is the eighth lost opportunity for spiritual practice. - -Furthermore, a Realized One has arisen in the world. But he doesn't teach the Dhamma leading to peace, extinguishment, awakening, as proclaimed by the Holy One. And a person is reborn in a central country. And they're wise, bright, clever, and able to distinguish what is well said from what is poorly said. This is the ninth lost opportunity for spiritual practice. - -Nine progressive meditations. A mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected. And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, 'Equanimous and mindful, one meditates in bliss.' Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that 'space is infinite', they enter and remain in the dimension of infinite space. Going totally beyond the dimension of infinite space, aware that 'consciousness is infinite', they enter and remain in the dimension of infinite consciousness. Going totally beyond the dimension of infinite consciousness, aware that 'there is nothing at all', they enter and remain in the dimension of nothingness. Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception. Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling. - -Nine progressive cessations. For someone who has attained the first absorption, sensual perceptions have ceased. For someone who has attained the second absorption, the placing of the mind and keeping it connected have ceased. For someone who has attained the third absorption, rapture has ceased. For someone who has attained the fourth absorption, breathing has ceased. For someone who has attained the dimension of infinite space, the perception of form has ceased. For someone who has attained the dimension of infinite consciousness, the perception of the dimension of infinite space has ceased. For someone who has attained the dimension of nothingness, the perception of the dimension of infinite consciousness has ceased. For someone who has attained the dimension of neither perception nor non-perception, the perception of the dimension of nothingness has ceased. For someone who has attained the cessation of perception and feeling, perception and feeling have ceased. - -These are the teachings grouped by nine that have been rightly explained by the Buddha. You should all recite these in concert. - - - - - -10. Tens - - -There are teachings grouped by ten that have been rightly explained by the Buddha. You should all recite these in concert. What are the teachings grouped by ten? - -Ten qualities that serve as protector. Firstly, a mendicant is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they've undertaken. This is a quality that serves as protector. - -Furthermore, a mendicant is very learned, remembering and keeping what they've learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that's entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically. This too is a quality that serves as protector. - -Furthermore, a mendicant has good friends, companions, and associates. This too is a quality that serves as protector. - -Furthermore, a mendicant is easy to admonish, having qualities that make them easy to admonish. They're patient, and take instruction respectfully. This too is a quality that serves as protector. - -Furthermore, a mendicant is deft and tireless in a diverse spectrum of duties for their spiritual companions, understanding how to go about things in order to complete and organize the work. This too is a quality that serves as protector. - -Furthermore, a mendicant loves the teachings and is a delight to converse with, being full of joy in the teaching and training. This too is a quality that serves as protector. - -Furthermore, a mendicant is content with any kind of robes, alms-food, lodgings, and medicines and supplies for the sick. This too is a quality that serves as protector. - -Furthermore, a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. This too is a quality that serves as protector. - -Furthermore, a mendicant is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago. This too is a quality that serves as protector. - -Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This too is a quality that serves as protector. - -Ten universal dimensions of meditation. Someone perceives the meditation on universal earth above, below, across, non-dual and limitless. They perceive the meditation on universal water ... the meditation on universal fire ... the meditation on universal air ... the meditation on universal blue ... the meditation on universal yellow ... the meditation on universal red ... the meditation on universal white ... the meditation on universal space ... They perceive the meditation on universal consciousness above, below, across, non-dual and limitless. - -Ten ways of doing unskillful deeds: killing living creatures, stealing, and sexual misconduct; speech that's false, divisive, harsh, or nonsensical; covetousness, ill will, and wrong view. - -Ten ways of doing skillful deeds: refraining from killing living creatures, stealing, and sexual misconduct; refraining from speech that's false, divisive, harsh, or nonsensical; contentment, good will, and right view. - -Ten noble abodes. A mendicant has given up five factors, possesses six factors, has a single guard, has four supports, has eliminated idiosyncratic interpretations of the truth, has totally given up searching, has unsullied intentions, has stilled the physical process, and is well freed in mind and well freed by wisdom. - -And how has a mendicant given up five factors? It's when a mendicant has given up sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. That's how a mendicant has given up five factors. - -And how does a mendicant possess six factors? A mendicant, seeing a sight with their eyes, is neither happy nor sad. They remain equanimous, mindful and aware. Hearing a sound with their ears ... Smelling an odor with their nose ... Tasting a flavor with their tongue ... Feeling a touch with their body ... Knowing a thought with their mind, they're neither happy nor sad. They remain equanimous, mindful and aware. That's how a mendicant possesses six factors. - -And how does a mendicant have a single guard? It's when a mendicant's heart is guarded by mindfulness. That's how a mendicant has a single guard. - -And how does a mendicant have four supports? After reflection, a mendicant uses some things, endures some things, avoids some things, and gets rid of some things. That's how a mendicant has four supports. - -And how has a mendicant eliminated idiosyncratic interpretations of the truth? Different ascetics and brahmins have different idiosyncratic interpretations of the truth. A mendicant has dispelled, eliminated, thrown out, rejected, let go of, given up, and relinquished all these. That's how a mendicant has eliminated idiosyncratic interpretations of the truth. - -And how has a mendicant totally given up searching? It's when they've given up searching for sensual pleasures, for continued existence, and for a spiritual path. That's how a mendicant has totally given up searching. - -And how does a mendicant have unsullied intentions? It's when they've given up sensual, malicious, and cruel intentions. That's how a mendicant has unsullied intentions. - -And how has a mendicant stilled the physical process? It's when, giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. That's how a mendicant has stilled the physical process. - -And how is a mendicant well freed in mind? It's when a mendicant's mind is freed from greed, hate, and delusion. That's how a mendicant is well freed in mind. - -And how is a mendicant well freed by wisdom? It's when a mendicant understands: 'I've given up greed, hate, and delusion, cut them off at the root, made them like a palm stump, obliterated them, so they're unable to arise in the future.' That's how a mendicant's mind is well freed by wisdom. - -Ten qualities of an adept: an adept's right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. - -Reverends, these are the teachings grouped by ten that have been rightly explained by the Buddha. You should all recite these in concert, without disputing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans." - -Then the Buddha got up and said to Venerable Sariputta, "Good, good, Sariputta! It's good that you've taught this exposition of the reciting in concert." - -That is what Venerable Sariputta said, and the teacher approved. Satisfied, the mendicants were happy with what Sariputta said. - - - - - -34. Up to Ten: - -Dasuttara Sutta - - - - -So I have heard. At one time the Buddha was staying near Campa on the banks of the Gaggara Lotus Pond together with a large Sangha of five hundred mendicants. There Sariputta addressed the mendicants: "Reverends, mendicants!" - -"Reverend," they replied. Sariputta said this: - -"I will relate the teachings - -up to ten for attaining extinguishment, - -for making an end of suffering, - -the release from all ties. - - - - - -1. Groups of One - - -Reverends, one thing is helpful, one thing should be developed, one thing should be completely understood, one thing should be given up, one thing makes things worse, one thing leads to distinction, one thing is hard to comprehend, one thing should be produced, one thing should be directly known, one thing should be realized. - -What one thing is helpful? Diligence in skillful qualities. - -What one thing should be developed? Mindfulness of the body that is full of pleasure. - -What one thing should be completely understood? Contact, which is accompanied by defilements and is prone to being grasped. - -What one thing should be given up? The conceit 'I am'. - -What one thing makes things worse? Improper attention. - -What one thing leads to distinction? Proper attention. - -What one thing is hard to comprehend? The heart's immersion of immediate result. - -What one thing should be produced? Unshakable knowledge. - -What one thing should be directly known? All sentient beings are sustained by food. - -What one thing should be realized? The unshakable heart's release. - -So these ten things that are true, real, and accurate, not unreal, not otherwise were rightly awakened to by the Realized One. - - - - - -2. Groups of Two - - -Two things are helpful, two things should be developed, two things should be completely understood, two things should be given up, two things make things worse, two things lead to distinction, two things are hard to comprehend, two things should be produced, two things should be directly known, two things should be realized. - -What two things are helpful? Mindfulness and situational awareness. - -What two things should be developed? Serenity and discernment. - -What two things should be completely understood? Name and form. - -What two things should be given up? Ignorance and craving for continued existence. - -What two things make things worse? Being hard to admonish and having bad friends. - -What two things lead to distinction? Being easy to admonish and having good friends. - -What two things are hard to comprehend? What are the causes and conditions for the corruption of sentient beings, and what are the causes and conditions for the purification of sentient beings. - -What two things should be produced? Two knowledges: knowledge of ending, and knowledge of non-arising. - -What two things should be directly known? Two elements: the conditioned element and the unconditioned element. - -What two things should be realized? Knowledge and freedom. - -So these twenty things that are true, real, and accurate, not unreal, not otherwise were rightly awakened to by the Realized One. - - - - - -3. Groups of Three - - -Three things are helpful, etc. - -What three things are helpful? Associating with good people, listening to the true teaching, and practicing in line with the teaching. - -What three things should be developed? Three kinds of immersion. Immersion with placing the mind and keeping it connected. Immersion without placing the mind, but just keeping it connected. Immersion without placing the mind or keeping it connected. - -What three things should be completely understood? Three feelings: pleasant, painful, and neutral. - -What three things should be given up? Three cravings: craving for sensual pleasures, craving for continued existence, and craving to end existence. - -What three things make things worse? Three unskillful roots: greed, hate, and delusion. - -What three things lead to distinction? Three skillful roots: non-greed, non-hate, and non-delusion. - -What three things are hard to comprehend? Three elements of escape. Renunciation is the escape from sensual pleasures. The formless is the escape from form. Cessation is the escape from whatever is created, conditioned, and dependently originated. - -What three things should be produced? Three knowledges: regarding the past, future, and present. - -What three things should be directly known? Three elements: sensuality, form, and formlessness. - -What three things should be realized? Three knowledges: recollection of past lives, knowledge of the death and rebirth of sentient beings, and knowledge of the ending of defilements. - -So these thirty things that are true, real, and accurate, not unreal, not otherwise were rightly awakened to by the Realized One. - - - - - -4. Groups of Four - - -Four things are helpful, etc. - -What four things are helpful? Four situations: living in a suitable region, relying on good people, being rightly resolved in oneself, and past merit. - -What four things should be developed? The four kinds of mindfulness meditation. A mendicant meditates by observing an aspect of the body-keen, aware, and mindful, rid of desire and aversion for the world. They meditate observing an aspect of feelings ... mind ... principles-keen, aware, and mindful, rid of desire and aversion for the world. - -What four things should be completely understood? Four foods: solid food, whether coarse or fine; contact is the second, mental intention the third, and consciousness the fourth. - -What four things should be given up? Four floods: sensuality, desire for rebirth, views, and ignorance. - -What four things make things worse? Four bonds: sensuality, desire for rebirth, views, and ignorance. - -What four things lead to distinction? Four kinds of detachment: detachment from the bonds of sensuality, desire for rebirth, views, and ignorance. - -What four things are hard to comprehend? Four kinds of immersion: immersion liable to decline, stable immersion, immersion that leads to distinction, and immersion that leads to penetration. - -What four things should be produced? Four knowledges: knowledge of the present phenomena, inferential knowledge, knowledge of others' minds, and conventional knowledge. - -What four things should be directly known? The four noble truths: suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. - -What four things should be realized? Four fruits of the ascetic life: stream-entry, once-return, non-return, and perfection. - -So these forty things that are true, real, and accurate, not unreal, not otherwise were rightly awakened to by the Realized One. - - - - - -5. Groups of Five - - -Five things are helpful, etc. - -What five things are helpful? Five factors that support meditation. A mendicant has faith in the Realized One's awakening: 'That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.' They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. They're not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions. They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They're strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. They're wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. - -What five things should be developed? Right immersion with five factors: pervaded with rapture, pervaded with pleasure, pervaded with mind, pervaded with light, and the foundation for reviewing. - -What five things should be completely understood? Five grasping aggregates: form, feeling, perception, choices, and consciousness. - -What five things should be given up? Five hindrances: sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. - -What five things make things worse? Five kinds of emotional barrenness. Firstly, a mendicant has doubts about the Teacher. They're uncertain, undecided, and lacking confidence. This being so, their mind doesn't incline toward keenness, commitment, persistence, and striving. This is the first kind of emotional barrenness. Furthermore, a mendicant has doubts about the teaching ... the Sangha ... the training ... A mendicant is angry and upset with their spiritual companions, resentful and closed off. This being so, their mind doesn't incline toward keenness, commitment, persistence, and striving. This is the fifth kind of emotional barrenness. - -What five things lead to distinction? Five faculties: faith, energy, mindfulness, immersion, and wisdom. - -What five things are hard to comprehend? Five elements of escape. A mendicant focuses on sensual pleasures, but their mind isn't eager, confident, settled, and decided about them. But when they focus on renunciation, their mind is eager, confident, settled, and decided about it. Their mind is in a good state, well developed, well risen, well freed, and well detached from sensual pleasures. They're freed from the distressing and feverish defilements that arise because of sensual pleasures, so they don't experience that kind of feeling. This is how the escape from sensual pleasures is explained. - -Take another case where a mendicant focuses on ill will, but their mind isn't eager ... But when they focus on good will, their mind is eager ... Their mind is in a good state ... well detached from ill will. They're freed from the distressing and feverish defilements that arise because of ill will, so they don't experience that kind of feeling. This is how the escape from ill will is explained. - -Take another case where a mendicant focuses on harming, but their mind isn't eager ... But when they focus on compassion, their mind is eager ... Their mind is in a good state ... well detached from harming. They're freed from the distressing and feverish defilements that arise because of harming, so they don't experience that kind of feeling. This is how the escape from harming is explained. - -Take another case where a mendicant focuses on form, but their mind isn't eager ... But when they focus on the formless, their mind is eager ... Their mind is in a good state ... well detached from forms. They're freed from the distressing and feverish defilements that arise because of form, so they don't experience that kind of feeling. This is how the escape from forms is explained. - -Take a case where a mendicant focuses on identity, but their mind isn't eager, confident, settled, and decided about it. But when they focus on the ending of identity, their mind is eager, confident, settled, and decided about it. Their mind is in a good state, well developed, well risen, well freed, and well detached from identity. They're freed from the distressing and feverish defilements that arise because of identity, so they don't experience that kind of feeling. This is how the escape from identity is explained. - -What five things should be produced? Right immersion with five knowledges. The following knowledges arise for you personally: 'This immersion is blissful now, and results in bliss in the future.' 'This immersion is noble and spiritual.' 'This immersion is not cultivated by sinners.' 'This immersion is peaceful and sublime and tranquil and unified, not held in place by forceful suppression.' 'I mindfully enter into and emerge from this immersion.' - -What five things should be directly known? Five opportunities for freedom. Firstly, the Teacher or a respected spiritual companion teaches Dhamma to a mendicant. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how the Teacher or a respected spiritual companion teaches it. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed. This is the first opportunity for freedom. - -Furthermore, it may be that neither the Teacher nor a respected spiritual companion teaches Dhamma to a mendicant. But the mendicant teaches Dhamma in detail to others as they learned and memorized it. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how they teach it in detail to others as they learned and memorized it. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed. This is the second opportunity for freedom. - -Furthermore, it may be that neither the Teacher nor ... the mendicant teaches Dhamma. But the mendicant recites the teaching in detail as they learned and memorized it. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how they recite it in detail as they learned and memorized it. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed. This is the third opportunity for freedom. - -Furthermore, it may be that neither the Teacher nor ... the mendicant teaches Dhamma ... nor does the mendicant recite the teaching. But the mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how they think about and consider it in their heart, examining it with the mind as they learned and memorized it. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed. This is the fourth opportunity for freedom. - -Furthermore, it may be that neither the Teacher nor ... the mendicant teaches Dhamma ... nor does the mendicant recite the teaching ... or think about it. But a meditation subject as a foundation of immersion is properly grasped, attended, borne in mind, and comprehended with wisdom. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how a meditation subject as a foundation of immersion is properly grasped, attended, borne in mind, and comprehended with wisdom. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed. This is the fifth opportunity for freedom. - -What five things should be realized? Five spectrums of the teaching: ethics, immersion, wisdom, freedom, and knowledge and vision of freedom. - -So these fifty things that are true, real, and accurate, not unreal, not otherwise were rightly awakened to by the Realized One. - - - - - -6. Groups of Six - - -Six things are helpful, etc. - -What six things are helpful? Six warm-hearted qualities. Firstly, a mendicant consistently treats their spiritual companions with bodily kindness, both in public and in private. This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling. - -Furthermore, a mendicant consistently treats their spiritual companions with verbal kindness. - -Furthermore, a mendicant consistently treats their spiritual companions with mental kindness. - -Furthermore, a mendicant shares without reservation any material possessions they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions. - -Furthermore, a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. - -Furthermore, a mendicant lives according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and leads one who practices it to the complete ending of suffering. This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling. - -What six things should be developed? Six recollections: the recollection of the Buddha, the teaching, the Sangha, ethics, generosity, and the deities. - -What six things should be completely understood? Six interior sense fields: eye, ear, nose, tongue, body, and mind. - -What six things should be given up? Six classes of craving: craving for sights, sounds, smells, tastes, touches, and thoughts. - -What six things make things worse? Six kinds of disrespect. A mendicant lacks respect and reverence for the Teacher, the teaching, and the Sangha, the training, diligence, and hospitality. - -What six things lead to distinction? Six kinds of respect. A mendicant has respect and reverence for the Teacher, the teaching, and the Sangha, the training, diligence, and hospitality. - -What six things are hard to comprehend? Six elements of escape. Take a mendicant who says: 'I've developed the heart's release by love. I've cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. Yet somehow ill will still occupies my mind.' They should be told, 'Not so, venerable! Don't say that. Don't misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that. It's impossible, reverend, it cannot happen that the heart's release by love has been developed and properly implemented, yet somehow ill will still occupies the mind. For it is the heart's release by love that is the escape from ill will.' - -Take another mendicant who says: 'I've developed the heart's release by compassion. I've cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. Yet somehow the thought of harming still occupies my mind.' They should be told, 'Not so, venerable! ... For it is the heart's release by compassion that is the escape from thoughts of harming.' - -Take another mendicant who says: 'I've developed the heart's release by rejoicing. ... Yet somehow negativity still occupies my mind.' They should be told, 'Not so, venerable! ... For it is the heart's release by rejoicing that is the escape from negativity.' - -Take another mendicant who says: 'I've developed the heart's release by equanimity. ... Yet somehow desire still occupies my mind.' They should be told, 'Not so, venerable! ... For it is the heart's release by equanimity that is the escape from desire.' - -Take another mendicant who says: 'I've developed the signless heart's release. ... Yet somehow my consciousness still follows after signs.' They should be told, 'Not so, venerable! ... For it is the signless release of the heart that is the escape from all signs.' - -Take another mendicant who says: 'I'm rid of the conceit "I am". And I don't regard anything as "I am this". Yet somehow the dart of doubt and indecision still occupies my mind.' They should be told, 'Not so, venerable! Don't say that. Don't misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that. It's impossible, reverend, it cannot happen that the conceit "I am" has been done away with, and nothing is regarded as "I am this", yet somehow the dart of doubt and indecision still occupy the mind. For it is the uprooting of the conceit "I am" that is the escape from the dart of doubt and indecision.' - -What six things should be produced? Six consistent responses. A mendicant, seeing a sight with their eyes, is neither happy nor sad. They remain equanimous, mindful and aware. Hearing a sound with their ears ... Smelling an odor with their nose ... Tasting a flavor with their tongue ... - -Feeling a touch with their body ... Knowing a thought with their mind, they're neither happy nor sad. They remain equanimous, mindful and aware. - -What six things should be directly known? Six unsurpassable things: the unsurpassable seeing, listening, acquisition, training, service, and recollection. - -What six things should be realized? Six direct knowledges. A mendicant wields the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the Brahma realm. - -With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and divine, whether near or far. - -They understand the minds of other beings and individuals, having comprehended them with their own mind. - -They recollect many kinds of past lives, with features and details. - -With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn-inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. - -They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. - -So these sixty things that are true, real, and accurate, not unreal, not otherwise were rightly awakened to by the Realized One. - - - - - -7. Groups of Seven - - -Seven things are helpful, etc. - -What seven things are helpful? Seven kinds of wealth of noble ones: the wealth of faith, ethical conduct, conscience, prudence, learning, generosity, and wisdom. - -What seven things should be developed? Seven awakening factors: mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. - -What seven things should be completely understood? Seven planes of consciousness. There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld. This is the first plane of consciousness. - -There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in Brahma's Host through the first absorption. This is the second plane of consciousness. - -There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance. This is the third plane of consciousness. - -There are sentient beings that are unified in body and unified in perception, such as the gods replete with glory. This is the fourth plane of consciousness. - -There are sentient beings that have gone totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that 'space is infinite', they have been reborn in the dimension of infinite space. This is the fifth plane of consciousness. - -There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that 'consciousness is infinite', they have been reborn in the dimension of infinite consciousness. This is the sixth plane of consciousness. - -There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that 'there is nothing at all', they have been reborn in the dimension of nothingness. This is the seventh plane of consciousness. - -What seven things should be given up? Seven underlying tendencies: sensual desire, repulsion, views, doubt, conceit, desire to be reborn, and ignorance. - -What seven things make things worse? Seven bad qualities: a mendicant is faithless, shameless, imprudent, uneducated, lazy, unmindful, and witless. - -What seven things lead to distinction? Seven good qualities: a mendicant is faithful, conscientious, prudent, learned, energetic, mindful, and wise. - -What seven things are hard to comprehend? Seven aspects of the teachings of the good persons: a mendicant knows the teachings, knows the meaning, knows themselves, knows moderation, knows the right time, knows assemblies, and knows people. - -What seven things should be produced? Seven perceptions: the perception of impermanence, the perception of not-self, the perception of ugliness, the perception of drawbacks, the perception of giving up, the perception of fading away, and the perception of cessation. - -What seven things should be directly known? Seven qualifications for graduation. A mendicant has a keen enthusiasm to undertake the training ... to examine the teachings ... to get rid of desires ... for retreat ... to rouse up energy ... for mindfulness and alertness ... to penetrate theoretically. And they don't lose these desires in the future. - -What seven things should be realized? Seven powers of one who has ended the defilements. Firstly, a mendicant with defilements ended has clearly seen with right wisdom all conditions as truly impermanent. This is a power that a mendicant who has ended the defilements relies on to claim: 'My defilements have ended.' - -Furthermore, a mendicant with defilements ended has clearly seen with right wisdom that sensual pleasures are truly like a pit of glowing coals. ... - -Furthermore, the mind of a mendicant with defilements ended slants, slopes, and inclines to seclusion. They're withdrawn, loving renunciation, and they've totally done with defiling influences. ... - -Furthermore, a mendicant with defilements ended has well developed the four kinds of mindfulness meditation. ... - -Furthermore, a mendicant with defilements ended has well developed the five faculties. ... - -Furthermore, a mendicant with defilements ended has well developed the seven awakening factors. ... - -Furthermore, a mendicant with defilements ended has well developed the noble eightfold path. ... This is a power that a mendicant who has ended the defilements relies on to claim: 'My defilements have ended.' - -So these seventy things that are true, real, and accurate, not unreal, not otherwise were rightly awakened to by the Realized One. - -The first recitation section is finished. - - - - - -8. Groups of Eight - - -Eight things are helpful, etc. - -What eight things are helpful? There are eight causes and reasons that lead to acquiring the wisdom fundamental to the spiritual life, and to its increase, growth, development, and fulfillment once it has been acquired. What eight? It's when a mendicant lives relying on the Teacher or a spiritual companion in a teacher's role. And they set up a keen sense of conscience and prudence for them, with warmth and respect. This is the first cause. - -When a mendicant lives relying on the Teacher or a spiritual companion in a teacher's role-with a keen sense of conscience and prudence for them, with warmth and respect-from time to time they go and ask them questions: 'Why, sir, does it say this? What does that mean?' Those venerables clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters. This is the second cause. - -After hearing that teaching they perfect withdrawal of both body and mind. This is the third cause. - -Furthermore, a mendicant is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they've undertaken. This is the fourth cause. - -Furthermore, a mendicant is very learned, remembering and keeping what they've learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that's entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically. This is the fifth cause. - -Furthermore, a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. This is the sixth cause. - -Furthermore, a mendicant is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago. This is the seventh cause. - -Furthermore, a mendicant meditates observing rise and fall in the five grasping aggregates. 'Such is form, such is the origin of form, such is the ending of form. Such is feeling, such is the origin of feeling, such is the ending of feeling. Such is perception, such is the origin of perception, such is the ending of perception. Such are choices, such is the origin of choices, such is the ending of choices. Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.' This is the eighth cause. - -What eight things should be developed? The noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. - -What eight things should be completely understood? Eight worldly conditions: gain and loss, fame and disgrace, praise and blame, pleasure and pain. - -What eight things should be given up? Eight wrong ways: wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. - -What eight things make things worse? Eight grounds for laziness. Firstly, a mendicant has some work to do. They think: 'I have some work to do. But while doing it my body will get tired. I'd better have a lie down.' They lie down, and don't rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is the first ground for laziness. - -Furthermore, a mendicant has done some work. They think: 'I've done some work. But while working my body got tired. I'd better have a lie down.' They lie down, and don't rouse energy... This is the second ground for laziness. - -Furthermore, a mendicant has to go on a journey. They think: 'I have to go on a journey. But while walking my body will get tired. I'd better have a lie down.' They lie down, and don't rouse energy... This is the third ground for laziness. - -Furthermore, a mendicant has gone on a journey. They think: 'I've gone on a journey. But while walking my body got tired. I'd better have a lie down.' They lie down, and don't rouse energy... This is the fourth ground for laziness. - -Furthermore, a mendicant has wandered for alms, but they didn't get to fill up on as much food as they like, coarse or fine. They think: 'I've wandered for alms, but I didn't get to fill up on as much food as I like, coarse or fine. My body is tired and unfit for work. I'd better have a lie down.'... This is the fifth ground for laziness. - -Furthermore, a mendicant has wandered for alms, and they got to fill up on as much food as they like, coarse or fine. They think: 'I've wandered for alms, and I got to fill up on as much food as I like, coarse or fine. My body is heavy, unfit for work, like I've just eaten a load of beans. I'd better have a lie down.'... They lie down, and don't rouse energy... This is the sixth ground for laziness. - -Furthermore, a mendicant feels a little sick. They think: 'I feel a little sick. Lying down would be good for me. I'd better have a lie down.' They lie down, and don't rouse energy... This is the seventh ground for laziness. - -Furthermore, a mendicant has recently recovered from illness. They think: 'I've recently recovered from illness. My body is weak and unfit for work. I'd better have a lie down.' They lie down, and don't rouse energy... This is the eighth ground for laziness. - -What eight things lead to distinction? Eight grounds for arousing energy. Firstly, a mendicant has some work to do. They think: 'I have some work to do. While working it's not easy to focus on the instructions of the Buddhas. I'd better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.' They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is the first ground for arousing energy. - -Furthermore, a mendicant has done some work. They think: 'I've done some work. While I was working I wasn't able to focus on the instructions of the Buddhas. I'd better preemptively rouse up energy.'... This is the second ground for arousing energy. - -Furthermore, a mendicant has to go on a journey. They think: 'I have to go on a journey. While walking it's not easy to focus on the instructions of the Buddhas. I'd better preemptively rouse up energy.'... This is the third ground for arousing energy. - -Furthermore, a mendicant has gone on a journey. They think: 'I've gone on a journey. While I was walking I wasn't able to focus on the instructions of the Buddhas. I'd better preemptively rouse up energy.'... This is the fourth ground for arousing energy. - -Furthermore, a mendicant has wandered for alms, but they didn't get to fill up on as much food as they like, coarse or fine. They think: 'I've wandered for alms, but I didn't get to fill up on as much food as I like, coarse or fine. My body is light and fit for work. I'd better preemptively rouse up energy.'... This is the fifth ground for arousing energy. - -Furthermore, a mendicant has wandered for alms, and they got to fill up on as much food as they like, coarse or fine. They think: 'I've wandered for alms, and I got to fill up on as much food as I like, coarse or fine. My body is strong and fit for work. I'd better preemptively rouse up energy.'... This is the sixth ground for arousing energy. - -Furthermore, a mendicant feels a little sick. They think: 'I feel a little sick. It's possible this illness will worsen. I'd better preemptively rouse up energy.'... This is the seventh ground for arousing energy. - -Furthermore, a mendicant has recently recovered from illness. They think: 'I've recently recovered from illness. It's possible the illness will come back. I'd better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.' They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is the eighth ground for arousing energy. - -What eight things are hard to comprehend? Eight lost opportunities for spiritual practice. Firstly, a Realized One has arisen in the world. He teaches the Dhamma leading to peace, extinguishment, awakening, as proclaimed by the Holy One. But a person has been reborn in hell. This is the first lost opportunity for spiritual practice. - -Furthermore, a Realized One has arisen in the world. But a person has been reborn in the animal realm. This is the second lost opportunity for spiritual practice. - -Furthermore, a Realized One has arisen in the world. But a person has been reborn in the ghost realm. This is the third lost opportunity for spiritual practice. - -Furthermore, a Realized One has arisen in the world. But person has been reborn in one of the long-lived orders of gods. This is the fourth lost opportunity for spiritual practice. - -Furthermore, a Realized One has arisen in the world. But a person has been reborn in the borderlands, among barbarian tribes, where monks, nuns, laymen, and laywomen do not go. This is the fifth lost opportunity for spiritual practice. - -Furthermore, a Realized One has arisen in the world. And a person is reborn in a central country. But they have wrong view and distorted perspective: 'There's no meaning in giving, sacrifice, or offerings. There's no fruit or result of good and bad deeds. There's no afterlife. There are no duties to mother and father. No beings are reborn spontaneously. And there's no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.' This is the sixth lost opportunity for spiritual practice. - -Furthermore, a Realized One has arisen in the world. And a person is reborn in a central country. But they're witless, dull, stupid, and unable to distinguish what is well said from what is poorly said. This is the seventh lost opportunity for spiritual practice. - -Furthermore, a Realized One has arisen in the world. But he doesn't teach the Dhamma leading to peace, extinguishment, awakening, as announced by the Holy One. And a person is reborn in a central country. And they're wise, bright, clever, and able to distinguish what is well said from what is poorly said. This is the eighth lost opportunity for spiritual practice. - -What eight things should be produced? Eight thoughts of a great man. 'This teaching is for those of few wishes, not those of many wishes. It's for the contented, not those who lack contentment. It's for the secluded, not those who enjoy company. It's for the energetic, not the lazy. It's for the mindful, not the unmindful. It's for those with immersion, not those without immersion. It's for the wise, not the witless. This teaching is for those who don't enjoy proliferating, not for those who enjoy proliferating.' - -What eight things should be directly known? Eight dimensions of mastery. Perceiving form internally, someone sees visions externally, limited, both pretty and ugly. Mastering them, they perceive: 'I know and see.' This is the first dimension of mastery. - -Perceiving form internally, someone sees visions externally, limitless, both pretty and ugly. Mastering them, they perceive: 'I know and see.' This is the second dimension of mastery. - -Not perceiving form internally, someone sees visions externally, limited, both pretty and ugly. Mastering them, they perceive: 'I know and see.' This is the third dimension of mastery. - -Not perceiving form internally, someone sees visions externally, limitless, both pretty and ugly. Mastering them, they perceive: 'I know and see.' This is the fourth dimension of mastery. - -Not perceiving form internally, someone sees visions externally that are blue, with blue color, blue hue, and blue tint. They're like a flax flower that's blue, with blue color, blue hue, and blue tint. Or a cloth from Baranasi that's smoothed on both sides, blue, with blue color, blue hue, and blue tint. Mastering them, they perceive: 'I know and see.' This is the fifth dimension of mastery. - -Not perceiving form internally, someone sees visions externally that are yellow, with yellow color, yellow hue, and yellow tint. They're like a champak flower that's yellow, with yellow color, yellow hue, and yellow tint. Or a cloth from Baranasi that's smoothed on both sides, yellow, with yellow color, yellow hue, and yellow tint. Mastering them, they perceive: 'I know and see.' This is the sixth dimension of mastery. - -Not perceiving form internally, someone sees visions externally that are red, with red color, red hue, and red tint. They're like a scarlet mallow flower that's red, with red color, red hue, and red tint. Or a cloth from Baranasi that's smoothed on both sides, red, with red color, red hue, and red tint. Mastering them, they perceive: 'I know and see.' This is the seventh dimension of mastery. - -Not perceiving form internally, someone sees visions externally that are white, with white color, white hue, and white tint. They're like the morning star that's white, with white color, white hue, and white tint. Or a cloth from Baranasi that's smoothed on both sides, white, with white color, white hue, and white tint. This is the eighth dimension of mastery. - -What eight things should be realized? Eight liberations. Having physical form, they see visions. This is the first liberation. - -Not perceiving physical form internally, someone see visions externally. This is the second liberation. - -They're focused only on beauty. This is the third liberation. - -Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that 'space is infinite', they enter and remain in the dimension of infinite space. This is the fourth liberation. - -Going totally beyond the dimension of infinite space, aware that 'consciousness is infinite', they enter and remain in the dimension of infinite consciousness. This is the fifth liberation. - -Going totally beyond the dimension of infinite consciousness, aware that 'there is nothing at all', they enter and remain in the dimension of nothingness. This is the sixth liberation. - -Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception. This is the seventh liberation. - -Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling. This is the eighth liberation. - -So these eighty things that are true, real, and accurate, not unreal, not otherwise were rightly awakened to by the Realized One. - - - - - -9. Groups of Nine - - -Nine things are helpful, etc. - -What nine things are helpful? Nine things rooted in proper attention. When you attend properly, joy springs up. When you're joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, you feel bliss. And when you're blissful, the mind becomes immersed. When your mind is immersed, you truly know and see. When you truly know and see, you grow disillusioned. Being disillusioned, desire fades away. When desire fades away you're freed. - -What nine things should be developed? Nine factors of trying to be pure. The factors of trying to be pure in ethics, mind, view, overcoming doubt, knowledge and vision of the variety of paths, knowledge and vision of the practice, knowledge and vision, wisdom, and freedom. - -What nine things should be completely understood? Nine abodes of sentient beings. There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld. This is the first abode of sentient beings. - -There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in Brahma's Host through the first absorption. This is the second abode of sentient beings. - -There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance. This is the third abode of sentient beings. - -There are sentient beings that are unified in body and unified in perception, such as the gods replete with glory. This is the fourth abode of sentient beings. - -There are sentient beings that are non-percipient and do not experience anything, such as the gods who are non-percipient beings. This is the fifth abode of sentient beings. - -There are sentient beings that have gone totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that 'space is infinite', they have been reborn in the dimension of infinite space. This is the sixth abode of sentient beings. - -There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that 'consciousness is infinite', they have been reborn in the dimension of infinite consciousness. This is the seventh abode of sentient beings. - -There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that 'there is nothing at all', they have been reborn in the dimension of nothingness. This is the eighth abode of sentient beings. - -There are sentient beings that have gone totally beyond the dimension of nothingness. They have been reborn in the dimension of neither perception nor non-perception. This is the ninth abode of sentient beings. - -What nine things should be given up? Nine things rooted in craving. Craving is a cause for seeking. Seeking is a cause for gaining material possessions. Gaining material possessions is a cause for assessing. Assessing is a cause for desire and lust. Desire and lust is a cause for attachment. Attachment is a cause for possessiveness. Possessiveness is a cause for stinginess. Stinginess is a cause for safeguarding. Owing to safeguarding, many bad, unskillful things come to be: taking up the rod and the sword, quarrels, arguments, fights, accusations, divisive speech, and lies. - -What nine things make things worse? Nine grounds for resentment. Thinking: 'They did wrong to me,' you harbor resentment. Thinking: 'They are doing wrong to me' ... 'They will do wrong to me' ... 'They did wrong by someone I love' ... 'They are doing wrong by someone I love' ... 'They will do wrong by someone I love' ... 'They helped someone I dislike' ... 'They are helping someone I dislike' ... Thinking: 'They will help someone I dislike,' you harbor resentment. - -What nine things lead to distinction? Nine methods to get rid of resentment. Thinking: 'They did wrong to me, but what can I possibly do?' you get rid of resentment. Thinking: 'They are doing wrong to me ...' ... 'They will do wrong to me ...' ... 'They did wrong by someone I love ...' ... 'They are doing wrong by someone I love ...' ... 'They will do wrong by someone I love ...' ... 'They helped someone I dislike ...' ... 'They are helping someone I dislike ...' ... Thinking: 'They will help someone I dislike, but what can I possibly do?' you get rid of resentment. - -What nine things are hard to comprehend? Nine kinds of diversity. Diversity of elements gives rise to diversity of contacts. Diversity of contacts gives rise to diversity of feelings. Diversity of feelings gives rise to diversity of perceptions. Diversity of perceptions gives rise to diversity of intentions. Diversity of intentions gives rise to diversity of desires. Diversity of desires gives rise to diversity of passions. Diversity of passions gives rise to diversity of searches. Diversity of searches gives rise to diversity of gains. - -What nine things should be produced? Nine perceptions: the perceptions of ugliness, death, repulsiveness in food, dissatisfaction with the whole world, impermanence, suffering in impermanence, not-self in suffering, giving up, and fading away. - -What nine things should be directly known? Nine progressive meditations. A mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption ... second absorption ... third absorption ... fourth absorption. Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that 'space is infinite', they enter and remain in the dimension of infinite space. Going totally beyond the dimension of infinite space, aware that 'consciousness is infinite', they enter and remain in the dimension of infinite consciousness. Going totally beyond the dimension of infinite consciousness, aware that 'there is nothing at all', they enter and remain in the dimension of nothingness. Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception. Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling. - -What nine things should be realized? Nine progressive cessations. For someone who has attained the first absorption, sensual perceptions have ceased. For someone who has attained the second absorption, the placing of the mind and keeping it connected have ceased. For someone who has attained the third absorption, rapture has ceased. For someone who has attained the fourth absorption, breathing has ceased. For someone who has attained the dimension of infinite space, the perception of form has ceased. For someone who has attained the dimension of infinite consciousness, the perception of the dimension of infinite space has ceased. For someone who has attained the dimension of nothingness, the perception of the dimension of infinite consciousness has ceased. For someone who has attained the dimension of neither perception nor non-perception, the perception of the dimension of nothingness has ceased. For someone who has attained the cessation of perception and feeling, perception and feeling have ceased. - -So these ninety things that are true, real, and accurate, not unreal, not otherwise were rightly awakened to by the Realized One. - - - - - -10. Groups of Ten - - -Ten things are helpful, ten things should be developed, ten things should be completely understood, ten things should be given up, ten things make things worse, ten things lead to distinction, ten things are hard to comprehend, ten things should be produced, ten things should be directly known, ten things should be realized. - -What ten things are helpful? Ten qualities that serve as protector. First, a mendicant is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they've undertaken. This is a quality that serves as protector. - -Furthermore, a mendicant is learned. This too is a quality that serves as protector. - -Furthermore, a mendicant has good friends, companions, and associates. This too is a quality that serves as protector. - -Furthermore, a mendicant is easy to admonish, having qualities that make them easy to admonish. They're patient, and take instruction respectfully. This too is a quality that serves as protector. - -Furthermore, a mendicant is deft and tireless in a diverse spectrum of duties for their spiritual companions, understanding how to go about things in order to complete and organize the work. This too is a quality that serves as protector. - -Furthermore, a mendicant loves the teachings and is a delight to converse with, being full of joy in the teaching and training. This too is a quality that serves as protector. - -Furthermore, a mendicant is content with any kind of robes, alms-food, lodgings, and medicines and supplies for the sick. This too is a quality that serves as protector. - -Furthermore, a mendicant is energetic. This too is a quality that serves as protector. - -Furthermore, a mendicant is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago. This too is a quality that serves as protector. - -Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This too is a quality that serves as protector. - -What ten things should be developed? Ten universal dimensions of meditation. Someone perceives the meditation on universal earth above, below, across, non-dual and limitless. They perceive the meditation on universal water ... the meditation on universal fire ... the meditation on universal air ... the meditation on universal blue ... the meditation on universal yellow ... the meditation on universal red ... the meditation on universal white ... the meditation on universal space ... They perceive the meditation on universal consciousness above, below, across, non-dual and limitless. - -What ten things should be completely understood? Ten sense fields: eye and sights, ear and sounds, nose and smells, tongue and tastes, body and touches. - -What ten things should be given up? Ten wrong ways: wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. - -What ten things make things worse? Ten ways of doing unskillful deeds: killing living creatures, stealing, and sexual misconduct; speech that's false, divisive, harsh, or nonsensical; covetousness, ill will, and wrong view. - -What ten things lead to distinction? Ten ways of doing skillful deeds: refraining from killing living creatures, stealing, and sexual misconduct; avoiding speech that's false, divisive, harsh, or nonsensical; contentment, good will, and right view. - -What ten things are hard to comprehend? Ten noble abodes. A mendicant has given up five factors, possesses six factors, has a single guard, has four supports, has eliminated idiosyncratic interpretations of the truth, has totally given up searching, has unsullied intentions, has stilled the physical process, and is well freed in mind and well freed by wisdom. - -And how has a mendicant given up five factors? It's when a mendicant has given up sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. That's how a mendicant has given up five factors. - -And how does a mendicant possess six factors? A mendicant, seeing a sight with their eyes, is neither happy nor sad. They remain equanimous, mindful and aware. Hearing a sound with their ears ... Smelling an odor with their nose ... Tasting a flavor with their tongue ... - -Feeling a touch with their body ... Knowing a thought with their mind, they're neither happy nor sad. They remain equanimous, mindful and aware. That's how a mendicant possesses six factors. - -And how does a mendicant have a single guard? It's when a mendicant's heart is guarded by mindfulness. That's how a mendicant has a single guard. - -And how does a mendicant have four supports? After reflection, a mendicant uses some things, endures some things, avoids some things, and gets rid of some things. That's how a mendicant has four supports. - -And how has a mendicant eliminated idiosyncratic interpretations of the truth? Different ascetics and brahmins have different idiosyncratic interpretations of the truth. A mendicant has dispelled, eliminated, thrown out, rejected, let go of, given up, and relinquished all these. That's how a mendicant has eliminated idiosyncratic interpretations of the truth. - -And how has a mendicant totally given up searching? It's when they've given up searching for sensual pleasures, for continued existence, and for a spiritual path. That's how a mendicant has totally given up searching. - -And how does a mendicant have unsullied intentions? It's when they've given up sensual, malicious, and cruel intentions. That's how a mendicant has unsullied intentions. - -And how has a mendicant stilled the physical process? Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. That's how a mendicant has stilled the physical process. - -And how is a mendicant well freed in mind? It's when a mendicant's mind is freed from greed, hate, and delusion. That's how a mendicant is well freed in mind. - -And how is a mendicant well freed by wisdom? It's when a mendicant understands: 'I've given up greed, hate, and delusion, cut them off at the root, made them like a palm stump, obliterated them, so they're unable to arise in the future.' That's how a mendicant's mind is well freed by wisdom. - -What ten things should be produced? Ten perceptions: the perceptions of ugliness, death, repulsiveness in food, dissatisfaction with the whole world, impermanence, suffering in impermanence, not-self in suffering, giving up, fading away, and cessation. - -What ten things should be directly known? Ten grounds for wearing away. For one of right view, wrong view is worn away. And the many bad, unskillful qualities that arise because of wrong view are worn away. For one of right intention, wrong intention is worn away. ... For one of right speech, wrong speech is worn away. ... For one of right action, wrong action is worn away. ... For one of right livelihood, wrong livelihood is worn away. ... For one of right effort, wrong effort is worn away. ... For one of right mindfulness, wrong mindfulness is worn away. ... For one of right immersion, wrong immersion is worn away. ... For one of right knowledge, wrong knowledge is worn away. ... For one of right freedom, wrong freedom is worn away. And the many bad, unskillful qualities that arise because of wrong freedom are worn away. - -What ten things should be realized? Ten qualities of an adept: an adept's right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. - -So these hundred things that are true, real, and accurate, not unreal, not otherwise were rightly awakened to by the Realized One." This is what Venerable Sariputta said. Satisfied, the mendicants were happy with what Sariputta said. - -The Long Discourses are completed. - - - - - -Guide - - -Dighanikaya Silakkhandha Vagga - -The Chapter Containing the Section on Ethics (Silakkhandhavagga) is a chapter of 13 discourses. Each of these contains a long passage on the Gradual Training in ethics, meditation, and wisdom. The chapter is named after the first of these sections. The two other known versions of the Dirghagama (in Chinese and Sanskrit) also contain a similar chapter. Despite the monastic nature of the central teaching, most of these discourses are presented in dialog with lay people, with a strong emphasis on the relation between the Buddha's teachings and other contemporary movements. DN 1: The Prime Net - -Brahmajala Sutta - -While others may praise or criticize the Buddha, they tend to focus on trivial details. The Buddha presents an analysis of 62 kinds of wrong view, seeing through which one becomes detached from meaningless speculations. - -DN 2: The Fruits of the Ascetic Life - -Samannaphala Sutta - -The newly crowned King Ajatasattu is disturbed by the violent means by which he achieved the crown. He visits the Buddha to find peace of mind, and asks him about the benefits of spiritual practice. This is one of the greatest literary and spiritual texts of early Buddhism. - -DN 3: With Ambattha - -Ambattha Sutta - -A young brahmin student attacks the Buddha's family, but is put in his place. - -DN 4: With Sonadanda - -Sonadanda Sutta - -A reputed brahmin visits the Buddha, despite the reservations of other brahmins. They discuss the true meaning of a brahmin, and the Buddha skillfully draws him around to his own point of view. - -DN 5: With Kutadanta - -Kutadanta Sutta - -A brahmin wishes to undertake a great sacrifice, and asks for the Buddha's advice. The Buddha tells a legend of the past, in which a king is persuaded to give up violent sacrifice, and instead to devote his resources to supporting the needy citizens of his realm. However, even such a beneficial and non-violent sacrifice pales in comparison to the spiritual sacrifice of giving up attachments. - -DN 6: With Mahali - -Mahali Sutta - -The Buddha explains to a diverse group of lay people how the results of meditation depend on the manner of development. - -DN 7: With Jaliya - -Jaliya Sutta - -This discourse is mostly quoted by the Buddha in the previous. - -DN 8: The Longer Discourse on the Lion's Roar - -Mahasihanada Sutta - -The Buddha is challenged by a naked ascetic on the topic of spiritual austerities. He points out that it is quite possible to perform all kinds of austere practices without having any inner purity of mind. - -DN 9: With Potthapada - -Potthapada Sutta - -The Buddha discusses with a wanderer the nature of perception and how it evolves through deeper states of meditation. None of these, however, should be identified with a self or soul. - -DN 10: With Subha - -Subha Sutta - -Shortly after the Buddha's death, Venerable Ananda is invited to explain the core teachings. - -DN 11: With Kevaddha - -Kevatta Sutta - -The Buddha refuses to perform miracles, explaining that this is not the right way to inspire faith. He goes on to tell the story of a monk whose misguided quest for answers led him as far as Brahma. - -DN 12: With Lohicca - -Lohicca Sutta - -A brahmin has fallen into the idea that there is no point in trying to offer spiritual help to others. The Buddha goes to see him, and persuades him of the genuine benefits of spiritual teaching. - -DN 13: The Three Knowledges - -Tevijja Sutta - -A number of brahmins are discussing the true path to Brahma. Contesting the claims to authority based on the Vedas, the Buddha insists that only personal experience can lead to the truth. - - - - - -Maha Vagga - -This chapter contains a diverse range of discourses. Several focus on the events surrounding the Buddha's death, while others range into fabulous scenarios set among the gods, and still others are grounded in detailed discussions of doctrine. DN 14: The Great Discourse on the Harvest of Deeds - -Mahapadana Sutta - -The Buddha teaches about the six Buddhas of the past, and tells a lengthy account of one of those, Vipassi. - -DN 15: The Great Discourse on Causation - -Mahanidana Sutta - -Rejecting Venerable Ananda's claim to easily understand dependent origination, the Buddha presents a complex and demanding analysis, revealing hidden nuances and implications of this central teaching. - -DN 16: The Great Discourse on the Buddha's Extinguishment - -Mahaparinibbana Sutta - -The longest of all discourses, this extended narrative tells of the events surrounding the Buddha's death. Full of vivid and moving details, it is an ideal entry point into knowing the Buddha as a person, and understanding how the Buddhist community coped with his passing. - -DN 17: King Mahasudassana - -Mahasudassana Sutta - -An elaborate story of a past life of the Buddha as a legendary king who renounced all to practice meditation. - -DN 18: With Janavasabha - -Janavasabha Sutta - -Beginning with an account of the fates of disciples who had recently passed away, the scene shifts to a discussion of Dhamma held by the gods. - -DN 19: The Great Steward - -Mahagovinda Sutta - -A minor deity informs the Buddha of the conversations and business of the gods. - -DN 20: The Great Congregation - -Mahasamaya Sutta - -When deities from all realms gather in homage to the Buddha, he gives a series of verses describing them. These verses, which are commonly chanted in Theravadin countries, give one of the most detailed descriptions of the deities worshiped at the the time of the Buddha. - -DN 21: Sakka's Questions - -Sakkapanha Sutta - -After hearing a love song from a god of music, the Buddha engages in a deep discussion with Sakka on the conditioned origin of attachment and suffering. - -DN 22: The Longer Discourse on Mindfulness Meditation - -Mahasatipatthana Sutta - -The Buddha details the seventh factor of the noble eightfold path, mindfulness meditation. This discourse is essentially identical to MN 10, with the addition of an extended section on the four noble truths derived from MN 141. - -DN 23: With Payasi - -Payasi Sutta - -This is a long and entertaining debate between a monk and a skeptic, who went to elaborate and bizarre lengths to prove that there is no such thing as an afterlife. The discourse contains a colorful series of parables and examples. - - - - - -Pathika Vagga - -Like the previous chapter, this contains a diverse range of discourses. It is named after the first discourse in the chapter. Among the discourses here are legendary accounts of the history and future of our world, which are extremely famous and influential in Buddhist circles. DN 24: About Patikaputta - -Pathika Sutta - -When Sunakkhatta threatens to disrobe, the Buddha is unimpressed. Rejecting showy displays of asceticism or wondrous powers, he demonstrates his pre-eminence. - -DN 25: The Lion's Roar at Udumbarika's Monastery - -Udumbarika Sutta - -This discourse gives a specially good example of dialog between religions The Buddha insists that he is not interested to make anyone give up their teacher or practices, but only to help people let go of suffering. - -DN 26: The Wheel-Turning Monarch - -Cakkavatti Sutta - -In illustration of his dictum that one should rely on oneself, the Buddha gives a detailed account of the fall of a kingly lineage of the past, and the subsequent degeneration of society. This process, however, is not over, as the Buddha predicts that eventually society will fall into utter chaos. But far in the future, another Buddha, Metteyya, will arise in a time of peace and plenty. - -DN 27: The Origin of the World - -Agganna Sutta - -In contrast with the brahmin's self-serving mythologies of the past, the Buddha presents an account of evolution that shows how human choices are an integral part of the ecological balance, and how excessive greed destroys the order of nature. - -DN 28: Inspiring Confidence - -Sampasadaniya Sutta - -Shortly before he passes away, Venerable Sariputta visits the Buddha and utters a moving eulogy of his great teacher. - -DN 29: An Impressive Discourse - -Pasadika Sutta - -Following the death of Nigantha Nataputta, the leader of the Jains, the Buddha emphasizes the stability and maturity of his own community. He encourages the community to come together after his death and recite the teachings in harmony. - -DN 30: The Marks of a Great Man - -Lakkhana Sutta - -This presents the brahmanical prophecy of the Great Man, and explains the 32 marks in detail. This discourse contains some of the latest and most complex verse forms in the canon. - -DN 31: Advice to Sigalaka - -Singala Sutta - -The Buddha encounters a young man who honors his dead parents by performing rituals. The Buddha recasts the meaningless rites in terms of virtuous conduct. This is the most detailed discourse on ethics for lay people. - -DN 32: The Atanatiya Protection - -Atanatiya Sutta - -Mighty spirits hold a congregation, and warn the Buddha that, since not all spirits are friendly, the mendicants should learn verses of protection. - -DN 33: Reciting in Concert - -Sangiti Sutta - -The Buddha encourages Venerable Sariputta to teach the mendicants, and he offers an extended listing of Buddhist doctrines arranged in numerical sequence. - -DN 34: Up to Ten - -Dasuttara Sutta - -This is similar to the previous, but with a different manner of exposition. These two discourses anticipate some of the methods of the Abhidhamma. - - - diff --git a/code/jimi_spier/python/count_words/bible.txt b/code/jimi_spier/python/count_words/bible.txt deleted file mode 100644 index 95d41078..00000000 --- a/code/jimi_spier/python/count_words/bible.txt +++ /dev/null @@ -1,100264 +0,0 @@ -The Project Gutenberg eBook of The King James Bible - -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you -will have to check the laws of the country where you are located before -using this eBook. - -Title: The King James Bible - -Release Date: August, 1989 [eBook #10] -[Most recently updated: December 20, 2021] - -Language: English - - -*** START OF THE PROJECT GUTENBERG EBOOK THE KING JAMES BIBLE *** - - - - -The Old Testament of the King James Version of the Bible -The First Book of Moses: Called Genesis -The Second Book of Moses: Called Exodus -The Third Book of Moses: Called Leviticus -The Fourth Book of Moses: Called Numbers -The Fifth Book of Moses: Called Deuteronomy -The Book of Joshua -The Book of Judges -The Book of Ruth -The First Book of Samuel -The Second Book of Samuel -The First Book of the Kings -The Second Book of the Kings -The First Book of the Chronicles -The Second Book of the Chronicles -Ezra -The Book of Nehemiah -The Book of Esther -The Book of Job -The Book of Psalms -The Proverbs -Ecclesiastes -The Song of Solomon -The Book of the Prophet Isaiah -The Book of the Prophet Jeremiah -The Lamentations of Jeremiah -The Book of the Prophet Ezekiel -The Book of Daniel -Hosea -Joel -Amos -Obadiah -Jonah -Micah -Nahum -Habakkuk -Zephaniah -Haggai -Zechariah -Malachi - -The New Testament of the King James Bible -The Gospel According to Saint Matthew -The Gospel According to Saint Mark -The Gospel According to Saint Luke -The Gospel According to Saint John -The Acts of the Apostles -The Epistle of Paul the Apostle to the Romans -The First Epistle of Paul the Apostle to the Corinthians -The Second Epistle of Paul the Apostle to the Corinthians -The Epistle of Paul the Apostle to the Galatians -The Epistle of Paul the Apostle to the Ephesians -The Epistle of Paul the Apostle to the Philippians -The Epistle of Paul the Apostle to the Colossians -The First Epistle of Paul the Apostle to the Thessalonians -The Second Epistle of Paul the Apostle to the Thessalonians -The First Epistle of Paul the Apostle to Timothy -The Second Epistle of Paul the Apostle to Timothy -The Epistle of Paul the Apostle to Titus -The Epistle of Paul the Apostle to Philemon -The Epistle of Paul the Apostle to the Hebrews -The General Epistle of James -The First Epistle General of Peter -The Second General Epistle of Peter -The First Epistle General of John -The Second Epistle General of John -The Third Epistle General of John -The General Epistle of Jude -The Revelation of Saint John the Divine - - - - -The Old Testament of the King James Version of the Bible - - - - -The First Book of Moses: Called Genesis - - -1:1 In the beginning God created the heaven and the earth. - -1:2 And the earth was without form, and void; and darkness was upon -the face of the deep. And the Spirit of God moved upon the face of the -waters. - -1:3 And God said, Let there be light: and there was light. - -1:4 And God saw the light, that it was good: and God divided the light -from the darkness. - -1:5 And God called the light Day, and the darkness he called Night. -And the evening and the morning were the first day. - -1:6 And God said, Let there be a firmament in the midst of the waters, -and let it divide the waters from the waters. - -1:7 And God made the firmament, and divided the waters which were -under the firmament from the waters which were above the firmament: -and it was so. - -1:8 And God called the firmament Heaven. And the evening and the -morning were the second day. - -1:9 And God said, Let the waters under the heaven be gathered together -unto one place, and let the dry land appear: and it was so. - -1:10 And God called the dry land Earth; and the gathering together of -the waters called he Seas: and God saw that it was good. - -1:11 And God said, Let the earth bring forth grass, the herb yielding -seed, and the fruit tree yielding fruit after his kind, whose seed is -in itself, upon the earth: and it was so. - -1:12 And the earth brought forth grass, and herb yielding seed after -his kind, and the tree yielding fruit, whose seed was in itself, after -his kind: and God saw that it was good. - -1:13 And the evening and the morning were the third day. - -1:14 And God said, Let there be lights in the firmament of the heaven -to divide the day from the night; and let them be for signs, and for -seasons, and for days, and years: 1:15 And let them be for lights in -the firmament of the heaven to give light upon the earth: and it was -so. - -1:16 And God made two great lights; the greater light to rule the day, -and the lesser light to rule the night: he made the stars also. - -1:17 And God set them in the firmament of the heaven to give light -upon the earth, 1:18 And to rule over the day and over the night, and -to divide the light from the darkness: and God saw that it was good. - -1:19 And the evening and the morning were the fourth day. - -1:20 And God said, Let the waters bring forth abundantly the moving -creature that hath life, and fowl that may fly above the earth in the -open firmament of heaven. - -1:21 And God created great whales, and every living creature that -moveth, which the waters brought forth abundantly, after their kind, -and every winged fowl after his kind: and God saw that it was good. - -1:22 And God blessed them, saying, Be fruitful, and multiply, and fill -the waters in the seas, and let fowl multiply in the earth. - -1:23 And the evening and the morning were the fifth day. - -1:24 And God said, Let the earth bring forth the living creature after -his kind, cattle, and creeping thing, and beast of the earth after his -kind: and it was so. - -1:25 And God made the beast of the earth after his kind, and cattle -after their kind, and every thing that creepeth upon the earth after -his kind: and God saw that it was good. - -1:26 And God said, Let us make man in our image, after our likeness: -and let them have dominion over the fish of the sea, and over the fowl -of the air, and over the cattle, and over all the earth, and over -every creeping thing that creepeth upon the earth. - -1:27 So God created man in his own image, in the image of God created -he him; male and female created he them. - -1:28 And God blessed them, and God said unto them, Be fruitful, and -multiply, and replenish the earth, and subdue it: and have dominion -over the fish of the sea, and over the fowl of the air, and over every -living thing that moveth upon the earth. - -1:29 And God said, Behold, I have given you every herb bearing seed, -which is upon the face of all the earth, and every tree, in the which -is the fruit of a tree yielding seed; to you it shall be for meat. - -1:30 And to every beast of the earth, and to every fowl of the air, -and to every thing that creepeth upon the earth, wherein there is -life, I have given every green herb for meat: and it was so. - -1:31 And God saw every thing that he had made, and, behold, it was -very good. And the evening and the morning were the sixth day. - -2:1 Thus the heavens and the earth were finished, and all the host of -them. - -2:2 And on the seventh day God ended his work which he had made; and -he rested on the seventh day from all his work which he had made. - -2:3 And God blessed the seventh day, and sanctified it: because that -in it he had rested from all his work which God created and made. - -2:4 These are the generations of the heavens and of the earth when -they were created, in the day that the LORD God made the earth and the -heavens, 2:5 And every plant of the field before it was in the earth, -and every herb of the field before it grew: for the LORD God had not -caused it to rain upon the earth, and there was not a man to till the -ground. - -2:6 But there went up a mist from the earth, and watered the whole -face of the ground. - -2:7 And the LORD God formed man of the dust of the ground, and -breathed into his nostrils the breath of life; and man became a living -soul. - -2:8 And the LORD God planted a garden eastward in Eden; and there he -put the man whom he had formed. - -2:9 And out of the ground made the LORD God to grow every tree that is -pleasant to the sight, and good for food; the tree of life also in the -midst of the garden, and the tree of knowledge of good and evil. - -2:10 And a river went out of Eden to water the garden; and from thence -it was parted, and became into four heads. - -2:11 The name of the first is Pison: that is it which compasseth the -whole land of Havilah, where there is gold; 2:12 And the gold of that -land is good: there is bdellium and the onyx stone. - -2:13 And the name of the second river is Gihon: the same is it that -compasseth the whole land of Ethiopia. - -2:14 And the name of the third river is Hiddekel: that is it which -goeth toward the east of Assyria. And the fourth river is Euphrates. - -2:15 And the LORD God took the man, and put him into the garden of -Eden to dress it and to keep it. - -2:16 And the LORD God commanded the man, saying, Of every tree of the -garden thou mayest freely eat: 2:17 But of the tree of the knowledge -of good and evil, thou shalt not eat of it: for in the day that thou -eatest thereof thou shalt surely die. - -2:18 And the LORD God said, It is not good that the man should be -alone; I will make him an help meet for him. - -2:19 And out of the ground the LORD God formed every beast of the -field, and every fowl of the air; and brought them unto Adam to see -what he would call them: and whatsoever Adam called every living -creature, that was the name thereof. - -2:20 And Adam gave names to all cattle, and to the fowl of the air, -and to every beast of the field; but for Adam there was not found an -help meet for him. - -2:21 And the LORD God caused a deep sleep to fall upon Adam, and he -slept: and he took one of his ribs, and closed up the flesh instead -thereof; 2:22 And the rib, which the LORD God had taken from man, made -he a woman, and brought her unto the man. - -2:23 And Adam said, This is now bone of my bones, and flesh of my -flesh: she shall be called Woman, because she was taken out of Man. - -2:24 Therefore shall a man leave his father and his mother, and shall -cleave unto his wife: and they shall be one flesh. - -2:25 And they were both naked, the man and his wife, and were not -ashamed. - -3:1 Now the serpent was more subtil than any beast of the field which -the LORD God had made. And he said unto the woman, Yea, hath God said, -Ye shall not eat of every tree of the garden? 3:2 And the woman said -unto the serpent, We may eat of the fruit of the trees of the garden: -3:3 But of the fruit of the tree which is in the midst of the garden, -God hath said, Ye shall not eat of it, neither shall ye touch it, lest -ye die. - -3:4 And the serpent said unto the woman, Ye shall not surely die: 3:5 -For God doth know that in the day ye eat thereof, then your eyes shall -be opened, and ye shall be as gods, knowing good and evil. - -3:6 And when the woman saw that the tree was good for food, and that -it was pleasant to the eyes, and a tree to be desired to make one -wise, she took of the fruit thereof, and did eat, and gave also unto -her husband with her; and he did eat. - -3:7 And the eyes of them both were opened, and they knew that they -were naked; and they sewed fig leaves together, and made themselves -aprons. - -3:8 And they heard the voice of the LORD God walking in the garden in -the cool of the day: and Adam and his wife hid themselves from the -presence of the LORD God amongst the trees of the garden. - -3:9 And the LORD God called unto Adam, and said unto him, Where art -thou? 3:10 And he said, I heard thy voice in the garden, and I was -afraid, because I was naked; and I hid myself. - -3:11 And he said, Who told thee that thou wast naked? Hast thou eaten -of the tree, whereof I commanded thee that thou shouldest not eat? -3:12 And the man said, The woman whom thou gavest to be with me, she -gave me of the tree, and I did eat. - -3:13 And the LORD God said unto the woman, What is this that thou hast -done? And the woman said, The serpent beguiled me, and I did eat. - -3:14 And the LORD God said unto the serpent, Because thou hast done -this, thou art cursed above all cattle, and above every beast of the -field; upon thy belly shalt thou go, and dust shalt thou eat all the -days of thy life: 3:15 And I will put enmity between thee and the -woman, and between thy seed and her seed; it shall bruise thy head, -and thou shalt bruise his heel. - -3:16 Unto the woman he said, I will greatly multiply thy sorrow and -thy conception; in sorrow thou shalt bring forth children; and thy -desire shall be to thy husband, and he shall rule over thee. - -3:17 And unto Adam he said, Because thou hast hearkened unto the voice -of thy wife, and hast eaten of the tree, of which I commanded thee, -saying, Thou shalt not eat of it: cursed is the ground for thy sake; -in sorrow shalt thou eat of it all the days of thy life; 3:18 Thorns -also and thistles shall it bring forth to thee; and thou shalt eat the -herb of the field; 3:19 In the sweat of thy face shalt thou eat bread, -till thou return unto the ground; for out of it wast thou taken: for -dust thou art, and unto dust shalt thou return. - -3:20 And Adam called his wife’s name Eve; because she was the mother -of all living. - -3:21 Unto Adam also and to his wife did the LORD God make coats of -skins, and clothed them. - -3:22 And the LORD God said, Behold, the man is become as one of us, to -know good and evil: and now, lest he put forth his hand, and take also -of the tree of life, and eat, and live for ever: 3:23 Therefore the -LORD God sent him forth from the garden of Eden, to till the ground -from whence he was taken. - -3:24 So he drove out the man; and he placed at the east of the garden -of Eden Cherubims, and a flaming sword which turned every way, to keep -the way of the tree of life. - -4:1 And Adam knew Eve his wife; and she conceived, and bare Cain, and -said, I have gotten a man from the LORD. - -4:2 And she again bare his brother Abel. And Abel was a keeper of -sheep, but Cain was a tiller of the ground. - -4:3 And in process of time it came to pass, that Cain brought of the -fruit of the ground an offering unto the LORD. - -4:4 And Abel, he also brought of the firstlings of his flock and of -the fat thereof. And the LORD had respect unto Abel and to his -offering: 4:5 But unto Cain and to his offering he had not respect. -And Cain was very wroth, and his countenance fell. - -4:6 And the LORD said unto Cain, Why art thou wroth? and why is thy -countenance fallen? 4:7 If thou doest well, shalt thou not be -accepted? and if thou doest not well, sin lieth at the door. And unto -thee shall be his desire, and thou shalt rule over him. - -4:8 And Cain talked with Abel his brother: and it came to pass, when -they were in the field, that Cain rose up against Abel his brother, -and slew him. - -4:9 And the LORD said unto Cain, Where is Abel thy brother? And he -said, I know not: Am I my brother’s keeper? 4:10 And he said, What -hast thou done? the voice of thy brother’s blood crieth unto me from -the ground. - -4:11 And now art thou cursed from the earth, which hath opened her -mouth to receive thy brother’s blood from thy hand; 4:12 When thou -tillest the ground, it shall not henceforth yield unto thee her -strength; a fugitive and a vagabond shalt thou be in the earth. - -4:13 And Cain said unto the LORD, My punishment is greater than I can -bear. - -4:14 Behold, thou hast driven me out this day from the face of the -earth; and from thy face shall I be hid; and I shall be a fugitive and -a vagabond in the earth; and it shall come to pass, that every one -that findeth me shall slay me. - -4:15 And the LORD said unto him, Therefore whosoever slayeth Cain, -vengeance shall be taken on him sevenfold. And the LORD set a mark -upon Cain, lest any finding him should kill him. - -4:16 And Cain went out from the presence of the LORD, and dwelt in the -land of Nod, on the east of Eden. - -4:17 And Cain knew his wife; and she conceived, and bare Enoch: and he -builded a city, and called the name of the city, after the name of his -son, Enoch. - -4:18 And unto Enoch was born Irad: and Irad begat Mehujael: and -Mehujael begat Methusael: and Methusael begat Lamech. - -4:19 And Lamech took unto him two wives: the name of the one was Adah, -and the name of the other Zillah. - -4:20 And Adah bare Jabal: he was the father of such as dwell in tents, -and of such as have cattle. - -4:21 And his brother’s name was Jubal: he was the father of all such -as handle the harp and organ. - -4:22 And Zillah, she also bare Tubalcain, an instructer of every -artificer in brass and iron: and the sister of Tubalcain was Naamah. - -4:23 And Lamech said unto his wives, Adah and Zillah, Hear my voice; -ye wives of Lamech, hearken unto my speech: for I have slain a man to -my wounding, and a young man to my hurt. - -4:24 If Cain shall be avenged sevenfold, truly Lamech seventy and -sevenfold. - -4:25 And Adam knew his wife again; and she bare a son, and called his -name Seth: For God, said she, hath appointed me another seed instead -of Abel, whom Cain slew. - -4:26 And to Seth, to him also there was born a son; and he called his -name Enos: then began men to call upon the name of the LORD. - -5:1 This is the book of the generations of Adam. In the day that God -created man, in the likeness of God made he him; 5:2 Male and female -created he them; and blessed them, and called their name Adam, in the -day when they were created. - -5:3 And Adam lived an hundred and thirty years, and begat a son in his -own likeness, and after his image; and called his name Seth: 5:4 And -the days of Adam after he had begotten Seth were eight hundred years: -and he begat sons and daughters: 5:5 And all the days that Adam lived -were nine hundred and thirty years: and he died. - -5:6 And Seth lived an hundred and five years, and begat Enos: 5:7 And -Seth lived after he begat Enos eight hundred and seven years, and -begat sons and daughters: 5:8 And all the days of Seth were nine -hundred and twelve years: and he died. - -5:9 And Enos lived ninety years, and begat Cainan: 5:10 And Enos lived -after he begat Cainan eight hundred and fifteen years, and begat sons -and daughters: 5:11 And all the days of Enos were nine hundred and -five years: and he died. - -5:12 And Cainan lived seventy years and begat Mahalaleel: 5:13 And -Cainan lived after he begat Mahalaleel eight hundred and forty years, -and begat sons and daughters: 5:14 And all the days of Cainan were -nine hundred and ten years: and he died. - -5:15 And Mahalaleel lived sixty and five years, and begat Jared: 5:16 -And Mahalaleel lived after he begat Jared eight hundred and thirty -years, and begat sons and daughters: 5:17 And all the days of -Mahalaleel were eight hundred ninety and five years: and he died. - -5:18 And Jared lived an hundred sixty and two years, and he begat -Enoch: 5:19 And Jared lived after he begat Enoch eight hundred years, -and begat sons and daughters: 5:20 And all the days of Jared were nine -hundred sixty and two years: and he died. - -5:21 And Enoch lived sixty and five years, and begat Methuselah: 5:22 -And Enoch walked with God after he begat Methuselah three hundred -years, and begat sons and daughters: 5:23 And all the days of Enoch -were three hundred sixty and five years: 5:24 And Enoch walked with -God: and he was not; for God took him. - -5:25 And Methuselah lived an hundred eighty and seven years, and begat -Lamech. - -5:26 And Methuselah lived after he begat Lamech seven hundred eighty -and two years, and begat sons and daughters: 5:27 And all the days of -Methuselah were nine hundred sixty and nine years: and he died. - -5:28 And Lamech lived an hundred eighty and two years, and begat a -son: 5:29 And he called his name Noah, saying, This same shall comfort -us concerning our work and toil of our hands, because of the ground -which the LORD hath cursed. - -5:30 And Lamech lived after he begat Noah five hundred ninety and five -years, and begat sons and daughters: 5:31 And all the days of Lamech -were seven hundred seventy and seven years: and he died. - -5:32 And Noah was five hundred years old: and Noah begat Shem, Ham, -and Japheth. - -6:1 And it came to pass, when men began to multiply on the face of the -earth, and daughters were born unto them, 6:2 That the sons of God saw -the daughters of men that they were fair; and they took them wives of -all which they chose. - -6:3 And the LORD said, My spirit shall not always strive with man, for -that he also is flesh: yet his days shall be an hundred and twenty -years. - -6:4 There were giants in the earth in those days; and also after that, -when the sons of God came in unto the daughters of men, and they bare -children to them, the same became mighty men which were of old, men of -renown. - -6:5 And God saw that the wickedness of man was great in the earth, and -that every imagination of the thoughts of his heart was only evil -continually. - -6:6 And it repented the LORD that he had made man on the earth, and it -grieved him at his heart. - -6:7 And the LORD said, I will destroy man whom I have created from the -face of the earth; both man, and beast, and the creeping thing, and -the fowls of the air; for it repenteth me that I have made them. - -6:8 But Noah found grace in the eyes of the LORD. - -6:9 These are the generations of Noah: Noah was a just man and perfect -in his generations, and Noah walked with God. - -6:10 And Noah begat three sons, Shem, Ham, and Japheth. - -6:11 The earth also was corrupt before God, and the earth was filled -with violence. - -6:12 And God looked upon the earth, and, behold, it was corrupt; for -all flesh had corrupted his way upon the earth. - -6:13 And God said unto Noah, The end of all flesh is come before me; -for the earth is filled with violence through them; and, behold, I -will destroy them with the earth. - -6:14 Make thee an ark of gopher wood; rooms shalt thou make in the -ark, and shalt pitch it within and without with pitch. - -6:15 And this is the fashion which thou shalt make it of: The length -of the ark shall be three hundred cubits, the breadth of it fifty -cubits, and the height of it thirty cubits. - -6:16 A window shalt thou make to the ark, and in a cubit shalt thou -finish it above; and the door of the ark shalt thou set in the side -thereof; with lower, second, and third stories shalt thou make it. - -6:17 And, behold, I, even I, do bring a flood of waters upon the -earth, to destroy all flesh, wherein is the breath of life, from under -heaven; and every thing that is in the earth shall die. - -6:18 But with thee will I establish my covenant; and thou shalt come -into the ark, thou, and thy sons, and thy wife, and thy sons’ wives -with thee. - -6:19 And of every living thing of all flesh, two of every sort shalt -thou bring into the ark, to keep them alive with thee; they shall be -male and female. - -6:20 Of fowls after their kind, and of cattle after their kind, of -every creeping thing of the earth after his kind, two of every sort -shall come unto thee, to keep them alive. - -6:21 And take thou unto thee of all food that is eaten, and thou shalt -gather it to thee; and it shall be for food for thee, and for them. - -6:22 Thus did Noah; according to all that God commanded him, so did -he. - -7:1 And the LORD said unto Noah, Come thou and all thy house into the -ark; for thee have I seen righteous before me in this generation. - -7:2 Of every clean beast thou shalt take to thee by sevens, the male -and his female: and of beasts that are not clean by two, the male and -his female. - -7:3 Of fowls also of the air by sevens, the male and the female; to -keep seed alive upon the face of all the earth. - -7:4 For yet seven days, and I will cause it to rain upon the earth -forty days and forty nights; and every living substance that I have -made will I destroy from off the face of the earth. - -7:5 And Noah did according unto all that the LORD commanded him. - -7:6 And Noah was six hundred years old when the flood of waters was -upon the earth. - -7:7 And Noah went in, and his sons, and his wife, and his sons’ wives -with him, into the ark, because of the waters of the flood. - -7:8 Of clean beasts, and of beasts that are not clean, and of fowls, -and of every thing that creepeth upon the earth, 7:9 There went in two -and two unto Noah into the ark, the male and the female, as God had -commanded Noah. - -7:10 And it came to pass after seven days, that the waters of the -flood were upon the earth. - -7:11 In the six hundredth year of Noah’s life, in the second month, -the seventeenth day of the month, the same day were all the fountains -of the great deep broken up, and the windows of heaven were opened. - -7:12 And the rain was upon the earth forty days and forty nights. - -7:13 In the selfsame day entered Noah, and Shem, and Ham, and Japheth, -the sons of Noah, and Noah’s wife, and the three wives of his sons -with them, into the ark; 7:14 They, and every beast after his kind, -and all the cattle after their kind, and every creeping thing that -creepeth upon the earth after his kind, and every fowl after his kind, -every bird of every sort. - -7:15 And they went in unto Noah into the ark, two and two of all -flesh, wherein is the breath of life. - -7:16 And they that went in, went in male and female of all flesh, as -God had commanded him: and the LORD shut him in. - -7:17 And the flood was forty days upon the earth; and the waters -increased, and bare up the ark, and it was lift up above the earth. - -7:18 And the waters prevailed, and were increased greatly upon the -earth; and the ark went upon the face of the waters. - -7:19 And the waters prevailed exceedingly upon the earth; and all the -high hills, that were under the whole heaven, were covered. - -7:20 Fifteen cubits upward did the waters prevail; and the mountains -were covered. - -7:21 And all flesh died that moved upon the earth, both of fowl, and -of cattle, and of beast, and of every creeping thing that creepeth -upon the earth, and every man: 7:22 All in whose nostrils was the -breath of life, of all that was in the dry land, died. - -7:23 And every living substance was destroyed which was upon the face -of the ground, both man, and cattle, and the creeping things, and the -fowl of the heaven; and they were destroyed from the earth: and Noah -only remained alive, and they that were with him in the ark. - -7:24 And the waters prevailed upon the earth an hundred and fifty -days. - -8:1 And God remembered Noah, and every living thing, and all the -cattle that was with him in the ark: and God made a wind to pass over -the earth, and the waters asswaged; 8:2 The fountains also of the deep -and the windows of heaven were stopped, and the rain from heaven was -restrained; 8:3 And the waters returned from off the earth -continually: and after the end of the hundred and fifty days the -waters were abated. - -8:4 And the ark rested in the seventh month, on the seventeenth day of -the month, upon the mountains of Ararat. - -8:5 And the waters decreased continually until the tenth month: in the -tenth month, on the first day of the month, were the tops of the -mountains seen. - -8:6 And it came to pass at the end of forty days, that Noah opened the -window of the ark which he had made: 8:7 And he sent forth a raven, -which went forth to and fro, until the waters were dried up from off -the earth. - -8:8 Also he sent forth a dove from him, to see if the waters were -abated from off the face of the ground; 8:9 But the dove found no rest -for the sole of her foot, and she returned unto him into the ark, for -the waters were on the face of the whole earth: then he put forth his -hand, and took her, and pulled her in unto him into the ark. - -8:10 And he stayed yet other seven days; and again he sent forth the -dove out of the ark; 8:11 And the dove came in to him in the evening; -and, lo, in her mouth was an olive leaf pluckt off: so Noah knew that -the waters were abated from off the earth. - -8:12 And he stayed yet other seven days; and sent forth the dove; -which returned not again unto him any more. - -8:13 And it came to pass in the six hundredth and first year, in the -first month, the first day of the month, the waters were dried up from -off the earth: and Noah removed the covering of the ark, and looked, -and, behold, the face of the ground was dry. - -8:14 And in the second month, on the seven and twentieth day of the -month, was the earth dried. - -8:15 And God spake unto Noah, saying, 8:16 Go forth of the ark, thou, -and thy wife, and thy sons, and thy sons’ wives with thee. - -8:17 Bring forth with thee every living thing that is with thee, of -all flesh, both of fowl, and of cattle, and of every creeping thing -that creepeth upon the earth; that they may breed abundantly in the -earth, and be fruitful, and multiply upon the earth. - -8:18 And Noah went forth, and his sons, and his wife, and his sons’ -wives with him: 8:19 Every beast, every creeping thing, and every -fowl, and whatsoever creepeth upon the earth, after their kinds, went -forth out of the ark. - -8:20 And Noah builded an altar unto the LORD; and took of every clean -beast, and of every clean fowl, and offered burnt offerings on the -altar. - -8:21 And the LORD smelled a sweet savour; and the LORD said in his -heart, I will not again curse the ground any more for man’s sake; for -the imagination of man’s heart is evil from his youth; neither will I -again smite any more every thing living, as I have done. - -8:22 While the earth remaineth, seedtime and harvest, and cold and -heat, and summer and winter, and day and night shall not cease. - -9:1 And God blessed Noah and his sons, and said unto them, Be -fruitful, and multiply, and replenish the earth. - -9:2 And the fear of you and the dread of you shall be upon every beast -of the earth, and upon every fowl of the air, upon all that moveth -upon the earth, and upon all the fishes of the sea; into your hand are -they delivered. - -9:3 Every moving thing that liveth shall be meat for you; even as the -green herb have I given you all things. - -9:4 But flesh with the life thereof, which is the blood thereof, shall -ye not eat. - -9:5 And surely your blood of your lives will I require; at the hand of -every beast will I require it, and at the hand of man; at the hand of -every man’s brother will I require the life of man. - -9:6 Whoso sheddeth man’s blood, by man shall his blood be shed: for in -the image of God made he man. - -9:7 And you, be ye fruitful, and multiply; bring forth abundantly in -the earth, and multiply therein. - -9:8 And God spake unto Noah, and to his sons with him, saying, 9:9 And -I, behold, I establish my covenant with you, and with your seed after -you; 9:10 And with every living creature that is with you, of the -fowl, of the cattle, and of every beast of the earth with you; from -all that go out of the ark, to every beast of the earth. - -9:11 And I will establish my covenant with you, neither shall all -flesh be cut off any more by the waters of a flood; neither shall -there any more be a flood to destroy the earth. - -9:12 And God said, This is the token of the covenant which I make -between me and you and every living creature that is with you, for -perpetual generations: 9:13 I do set my bow in the cloud, and it shall -be for a token of a covenant between me and the earth. - -9:14 And it shall come to pass, when I bring a cloud over the earth, -that the bow shall be seen in the cloud: 9:15 And I will remember my -covenant, which is between me and you and every living creature of all -flesh; and the waters shall no more become a flood to destroy all -flesh. - -9:16 And the bow shall be in the cloud; and I will look upon it, that -I may remember the everlasting covenant between God and every living -creature of all flesh that is upon the earth. - -9:17 And God said unto Noah, This is the token of the covenant, which -I have established between me and all flesh that is upon the earth. - -9:18 And the sons of Noah, that went forth of the ark, were Shem, and -Ham, and Japheth: and Ham is the father of Canaan. - -9:19 These are the three sons of Noah: and of them was the whole earth -overspread. - -9:20 And Noah began to be an husbandman, and he planted a vineyard: -9:21 And he drank of the wine, and was drunken; and he was uncovered -within his tent. - -9:22 And Ham, the father of Canaan, saw the nakedness of his father, -and told his two brethren without. - -9:23 And Shem and Japheth took a garment, and laid it upon both their -shoulders, and went backward, and covered the nakedness of their -father; and their faces were backward, and they saw not their father’s -nakedness. - -9:24 And Noah awoke from his wine, and knew what his younger son had -done unto him. - -9:25 And he said, Cursed be Canaan; a servant of servants shall he be -unto his brethren. - -9:26 And he said, Blessed be the LORD God of Shem; and Canaan shall be -his servant. - -9:27 God shall enlarge Japheth, and he shall dwell in the tents of -Shem; and Canaan shall be his servant. - -9:28 And Noah lived after the flood three hundred and fifty years. - -9:29 And all the days of Noah were nine hundred and fifty years: and -he died. - -10:1 Now these are the generations of the sons of Noah, Shem, Ham, and -Japheth: and unto them were sons born after the flood. - -10:2 The sons of Japheth; Gomer, and Magog, and Madai, and Javan, and -Tubal, and Meshech, and Tiras. - -10:3 And the sons of Gomer; Ashkenaz, and Riphath, and Togarmah. - -10:4 And the sons of Javan; Elishah, and Tarshish, Kittim, and -Dodanim. - -10:5 By these were the isles of the Gentiles divided in their lands; -every one after his tongue, after their families, in their nations. - -10:6 And the sons of Ham; Cush, and Mizraim, and Phut, and Canaan. - -10:7 And the sons of Cush; Seba, and Havilah, and Sabtah, and Raamah, -and Sabtechah: and the sons of Raamah; Sheba, and Dedan. - -10:8 And Cush begat Nimrod: he began to be a mighty one in the earth. - -10:9 He was a mighty hunter before the LORD: wherefore it is said, -Even as Nimrod the mighty hunter before the LORD. - -10:10 And the beginning of his kingdom was Babel, and Erech, and -Accad, and Calneh, in the land of Shinar. - -10:11 Out of that land went forth Asshur, and builded Nineveh, and the -city Rehoboth, and Calah, 10:12 And Resen between Nineveh and Calah: -the same is a great city. - -10:13 And Mizraim begat Ludim, and Anamim, and Lehabim, and Naphtuhim, -10:14 And Pathrusim, and Casluhim, (out of whom came Philistim,) and -Caphtorim. - -10:15 And Canaan begat Sidon his first born, and Heth, 10:16 And the -Jebusite, and the Amorite, and the Girgasite, 10:17 And the Hivite, -and the Arkite, and the Sinite, 10:18 And the Arvadite, and the -Zemarite, and the Hamathite: and afterward were the families of the -Canaanites spread abroad. - -10:19 And the border of the Canaanites was from Sidon, as thou comest -to Gerar, unto Gaza; as thou goest, unto Sodom, and Gomorrah, and -Admah, and Zeboim, even unto Lasha. - -10:20 These are the sons of Ham, after their families, after their -tongues, in their countries, and in their nations. - -10:21 Unto Shem also, the father of all the children of Eber, the -brother of Japheth the elder, even to him were children born. - -10:22 The children of Shem; Elam, and Asshur, and Arphaxad, and Lud, -and Aram. - -10:23 And the children of Aram; Uz, and Hul, and Gether, and Mash. - -10:24 And Arphaxad begat Salah; and Salah begat Eber. - -10:25 And unto Eber were born two sons: the name of one was Peleg; for -in his days was the earth divided; and his brother’s name was Joktan. - -10:26 And Joktan begat Almodad, and Sheleph, and Hazarmaveth, and -Jerah, 10:27 And Hadoram, and Uzal, and Diklah, 10:28 And Obal, and -Abimael, and Sheba, 10:29 And Ophir, and Havilah, and Jobab: all these -were the sons of Joktan. - -10:30 And their dwelling was from Mesha, as thou goest unto Sephar a -mount of the east. - -10:31 These are the sons of Shem, after their families, after their -tongues, in their lands, after their nations. - -10:32 These are the families of the sons of Noah, after their -generations, in their nations: and by these were the nations divided -in the earth after the flood. - -11:1 And the whole earth was of one language, and of one speech. - -11:2 And it came to pass, as they journeyed from the east, that they -found a plain in the land of Shinar; and they dwelt there. - -11:3 And they said one to another, Go to, let us make brick, and burn -them thoroughly. And they had brick for stone, and slime had they for -morter. - -11:4 And they said, Go to, let us build us a city and a tower, whose -top may reach unto heaven; and let us make us a name, lest we be -scattered abroad upon the face of the whole earth. - -11:5 And the LORD came down to see the city and the tower, which the -children of men builded. - -11:6 And the LORD said, Behold, the people is one, and they have all -one language; and this they begin to do: and now nothing will be -restrained from them, which they have imagined to do. - -11:7 Go to, let us go down, and there confound their language, that -they may not understand one another’s speech. - -11:8 So the LORD scattered them abroad from thence upon the face of -all the earth: and they left off to build the city. - -11:9 Therefore is the name of it called Babel; because the LORD did -there confound the language of all the earth: and from thence did the -LORD scatter them abroad upon the face of all the earth. - -11:10 These are the generations of Shem: Shem was an hundred years -old, and begat Arphaxad two years after the flood: 11:11 And Shem -lived after he begat Arphaxad five hundred years, and begat sons and -daughters. - -11:12 And Arphaxad lived five and thirty years, and begat Salah: 11:13 -And Arphaxad lived after he begat Salah four hundred and three years, -and begat sons and daughters. - -11:14 And Salah lived thirty years, and begat Eber: 11:15 And Salah -lived after he begat Eber four hundred and three years, and begat sons -and daughters. - -11:16 And Eber lived four and thirty years, and begat Peleg: 11:17 And -Eber lived after he begat Peleg four hundred and thirty years, and -begat sons and daughters. - -11:18 And Peleg lived thirty years, and begat Reu: 11:19 And Peleg -lived after he begat Reu two hundred and nine years, and begat sons -and daughters. - -11:20 And Reu lived two and thirty years, and begat Serug: 11:21 And -Reu lived after he begat Serug two hundred and seven years, and begat -sons and daughters. - -11:22 And Serug lived thirty years, and begat Nahor: 11:23 And Serug -lived after he begat Nahor two hundred years, and begat sons and -daughters. - -11:24 And Nahor lived nine and twenty years, and begat Terah: 11:25 -And Nahor lived after he begat Terah an hundred and nineteen years, -and begat sons and daughters. - -11:26 And Terah lived seventy years, and begat Abram, Nahor, and -Haran. - -11:27 Now these are the generations of Terah: Terah begat Abram, -Nahor, and Haran; and Haran begat Lot. - -11:28 And Haran died before his father Terah in the land of his -nativity, in Ur of the Chaldees. - -11:29 And Abram and Nahor took them wives: the name of Abram’s wife -was Sarai; and the name of Nahor’s wife, Milcah, the daughter of -Haran, the father of Milcah, and the father of Iscah. - -11:30 But Sarai was barren; she had no child. - -11:31 And Terah took Abram his son, and Lot the son of Haran his son’s -son, and Sarai his daughter in law, his son Abram’s wife; and they -went forth with them from Ur of the Chaldees, to go into the land of -Canaan; and they came unto Haran, and dwelt there. - -11:32 And the days of Terah were two hundred and five years: and Terah -died in Haran. - -12:1 Now the LORD had said unto Abram, Get thee out of thy country, -and from thy kindred, and from thy father’s house, unto a land that I -will shew thee: 12:2 And I will make of thee a great nation, and I -will bless thee, and make thy name great; and thou shalt be a -blessing: 12:3 And I will bless them that bless thee, and curse him -that curseth thee: and in thee shall all families of the earth be -blessed. - -12:4 So Abram departed, as the LORD had spoken unto him; and Lot went -with him: and Abram was seventy and five years old when he departed -out of Haran. - -12:5 And Abram took Sarai his wife, and Lot his brother’s son, and all -their substance that they had gathered, and the souls that they had -gotten in Haran; and they went forth to go into the land of Canaan; -and into the land of Canaan they came. - -12:6 And Abram passed through the land unto the place of Sichem, unto -the plain of Moreh. And the Canaanite was then in the land. - -12:7 And the LORD appeared unto Abram, and said, Unto thy seed will I -give this land: and there builded he an altar unto the LORD, who -appeared unto him. - -12:8 And he removed from thence unto a mountain on the east of Bethel, -and pitched his tent, having Bethel on the west, and Hai on the east: -and there he builded an altar unto the LORD, and called upon the name -of the LORD. - -12:9 And Abram journeyed, going on still toward the south. - -12:10 And there was a famine in the land: and Abram went down into -Egypt to sojourn there; for the famine was grievous in the land. - -12:11 And it came to pass, when he was come near to enter into Egypt, -that he said unto Sarai his wife, Behold now, I know that thou art a -fair woman to look upon: 12:12 Therefore it shall come to pass, when -the Egyptians shall see thee, that they shall say, This is his wife: -and they will kill me, but they will save thee alive. - -12:13 Say, I pray thee, thou art my sister: that it may be well with -me for thy sake; and my soul shall live because of thee. - -12:14 And it came to pass, that, when Abram was come into Egypt, the -Egyptians beheld the woman that she was very fair. - -12:15 The princes also of Pharaoh saw her, and commended her before -Pharaoh: and the woman was taken into Pharaoh’s house. - -12:16 And he entreated Abram well for her sake: and he had sheep, and -oxen, and he asses, and menservants, and maidservants, and she asses, -and camels. - -12:17 And the LORD plagued Pharaoh and his house with great plagues -because of Sarai Abram’s wife. - -12:18 And Pharaoh called Abram and said, What is this that thou hast -done unto me? why didst thou not tell me that she was thy wife? 12:19 -Why saidst thou, She is my sister? so I might have taken her to me to -wife: now therefore behold thy wife, take her, and go thy way. - -12:20 And Pharaoh commanded his men concerning him: and they sent him -away, and his wife, and all that he had. - -13:1 And Abram went up out of Egypt, he, and his wife, and all that he -had, and Lot with him, into the south. - -13:2 And Abram was very rich in cattle, in silver, and in gold. - -13:3 And he went on his journeys from the south even to Bethel, unto -the place where his tent had been at the beginning, between Bethel and -Hai; 13:4 Unto the place of the altar, which he had made there at the -first: and there Abram called on the name of the LORD. - -13:5 And Lot also, which went with Abram, had flocks, and herds, and -tents. - -13:6 And the land was not able to bear them, that they might dwell -together: for their substance was great, so that they could not dwell -together. - -13:7 And there was a strife between the herdmen of Abram’s cattle and -the herdmen of Lot’s cattle: and the Canaanite and the Perizzite -dwelled then in the land. - -13:8 And Abram said unto Lot, Let there be no strife, I pray thee, -between me and thee, and between my herdmen and thy herdmen; for we be -brethren. - -13:9 Is not the whole land before thee? separate thyself, I pray thee, -from me: if thou wilt take the left hand, then I will go to the right; -or if thou depart to the right hand, then I will go to the left. - -13:10 And Lot lifted up his eyes, and beheld all the plain of Jordan, -that it was well watered every where, before the LORD destroyed Sodom -and Gomorrah, even as the garden of the LORD, like the land of Egypt, -as thou comest unto Zoar. - -13:11 Then Lot chose him all the plain of Jordan; and Lot journeyed -east: and they separated themselves the one from the other. - -13:12 Abram dwelled in the land of Canaan, and Lot dwelled in the -cities of the plain, and pitched his tent toward Sodom. - -13:13 But the men of Sodom were wicked and sinners before the LORD -exceedingly. - -13:14 And the LORD said unto Abram, after that Lot was separated from -him, Lift up now thine eyes, and look from the place where thou art -northward, and southward, and eastward, and westward: 13:15 For all -the land which thou seest, to thee will I give it, and to thy seed for -ever. - -13:16 And I will make thy seed as the dust of the earth: so that if a -man can number the dust of the earth, then shall thy seed also be -numbered. - -13:17 Arise, walk through the land in the length of it and in the -breadth of it; for I will give it unto thee. - -13:18 Then Abram removed his tent, and came and dwelt in the plain of -Mamre, which is in Hebron, and built there an altar unto the LORD. - -14:1 And it came to pass in the days of Amraphel king of Shinar, -Arioch king of Ellasar, Chedorlaomer king of Elam, and Tidal king of -nations; 14:2 That these made war with Bera king of Sodom, and with -Birsha king of Gomorrah, Shinab king of Admah, and Shemeber king of -Zeboiim, and the king of Bela, which is Zoar. - -14:3 All these were joined together in the vale of Siddim, which is -the salt sea. - -14:4 Twelve years they served Chedorlaomer, and in the thirteenth year -they rebelled. - -14:5 And in the fourteenth year came Chedorlaomer, and the kings that -were with him, and smote the Rephaims in Ashteroth Karnaim, and the -Zuzims in Ham, and the Emins in Shaveh Kiriathaim, 14:6 And the -Horites in their mount Seir, unto Elparan, which is by the wilderness. - -14:7 And they returned, and came to Enmishpat, which is Kadesh, and -smote all the country of the Amalekites, and also the Amorites, that -dwelt in Hazezontamar. - -14:8 And there went out the king of Sodom, and the king of Gomorrah, -and the king of Admah, and the king of Zeboiim, and the king of Bela -(the same is Zoar;) and they joined battle with them in the vale of -Siddim; 14:9 With Chedorlaomer the king of Elam, and with Tidal king -of nations, and Amraphel king of Shinar, and Arioch king of Ellasar; -four kings with five. - -14:10 And the vale of Siddim was full of slimepits; and the kings of -Sodom and Gomorrah fled, and fell there; and they that remained fled -to the mountain. - -14:11 And they took all the goods of Sodom and Gomorrah, and all their -victuals, and went their way. - -14:12 And they took Lot, Abram’s brother’s son, who dwelt in Sodom, -and his goods, and departed. - -14:13 And there came one that had escaped, and told Abram the Hebrew; -for he dwelt in the plain of Mamre the Amorite, brother of Eshcol, and -brother of Aner: and these were confederate with Abram. - -14:14 And when Abram heard that his brother was taken captive, he -armed his trained servants, born in his own house, three hundred and -eighteen, and pursued them unto Dan. - -14:15 And he divided himself against them, he and his servants, by -night, and smote them, and pursued them unto Hobah, which is on the -left hand of Damascus. - -14:16 And he brought back all the goods, and also brought again his -brother Lot, and his goods, and the women also, and the people. - -14:17 And the king of Sodom went out to meet him after his return from -the slaughter of Chedorlaomer, and of the kings that were with him, at -the valley of Shaveh, which is the king’s dale. - -14:18 And Melchizedek king of Salem brought forth bread and wine: and -he was the priest of the most high God. - -14:19 And he blessed him, and said, Blessed be Abram of the most high -God, possessor of heaven and earth: 14:20 And blessed be the most high -God, which hath delivered thine enemies into thy hand. And he gave him -tithes of all. - -14:21 And the king of Sodom said unto Abram, Give me the persons, and -take the goods to thyself. - -14:22 And Abram said to the king of Sodom, I have lift up mine hand -unto the LORD, the most high God, the possessor of heaven and earth, -14:23 That I will not take from a thread even to a shoelatchet, and -that I will not take any thing that is thine, lest thou shouldest say, -I have made Abram rich: 14:24 Save only that which the young men have -eaten, and the portion of the men which went with me, Aner, Eshcol, -and Mamre; let them take their portion. - -15:1 After these things the word of the LORD came unto Abram in a -vision, saying, Fear not, Abram: I am thy shield, and thy exceeding -great reward. - -15:2 And Abram said, LORD God, what wilt thou give me, seeing I go -childless, and the steward of my house is this Eliezer of Damascus? -15:3 And Abram said, Behold, to me thou hast given no seed: and, lo, -one born in my house is mine heir. - -15:4 And, behold, the word of the LORD came unto him, saying, This -shall not be thine heir; but he that shall come forth out of thine own -bowels shall be thine heir. - -15:5 And he brought him forth abroad, and said, Look now toward -heaven, and tell the stars, if thou be able to number them: and he -said unto him, So shall thy seed be. - -15:6 And he believed in the LORD; and he counted it to him for -righteousness. - -15:7 And he said unto him, I am the LORD that brought thee out of Ur -of the Chaldees, to give thee this land to inherit it. - -15:8 And he said, LORD God, whereby shall I know that I shall inherit -it? 15:9 And he said unto him, Take me an heifer of three years old, -and a she goat of three years old, and a ram of three years old, and a -turtledove, and a young pigeon. - -15:10 And he took unto him all these, and divided them in the midst, -and laid each piece one against another: but the birds divided he not. - -15:11 And when the fowls came down upon the carcases, Abram drove them -away. - -15:12 And when the sun was going down, a deep sleep fell upon Abram; -and, lo, an horror of great darkness fell upon him. - -15:13 And he said unto Abram, Know of a surety that thy seed shall be -a stranger in a land that is not theirs, and shall serve them; and -they shall afflict them four hundred years; 15:14 And also that -nation, whom they shall serve, will I judge: and afterward shall they -come out with great substance. - -15:15 And thou shalt go to thy fathers in peace; thou shalt be buried -in a good old age. - -15:16 But in the fourth generation they shall come hither again: for -the iniquity of the Amorites is not yet full. - -15:17 And it came to pass, that, when the sun went down, and it was -dark, behold a smoking furnace, and a burning lamp that passed between -those pieces. - -15:18 In the same day the LORD made a covenant with Abram, saying, -Unto thy seed have I given this land, from the river of Egypt unto the -great river, the river Euphrates: 15:19 The Kenites, and the -Kenizzites, and the Kadmonites, 15:20 And the Hittites, and the -Perizzites, and the Rephaims, 15:21 And the Amorites, and the -Canaanites, and the Girgashites, and the Jebusites. - -16:1 Now Sarai Abram’s wife bare him no children: and she had an -handmaid, an Egyptian, whose name was Hagar. - -16:2 And Sarai said unto Abram, Behold now, the LORD hath restrained -me from bearing: I pray thee, go in unto my maid; it may be that I may -obtain children by her. And Abram hearkened to the voice of Sarai. - -16:3 And Sarai Abram’s wife took Hagar her maid the Egyptian, after -Abram had dwelt ten years in the land of Canaan, and gave her to her -husband Abram to be his wife. - -16:4 And he went in unto Hagar, and she conceived: and when she saw -that she had conceived, her mistress was despised in her eyes. - -16:5 And Sarai said unto Abram, My wrong be upon thee: I have given my -maid into thy bosom; and when she saw that she had conceived, I was -despised in her eyes: the LORD judge between me and thee. - -16:6 But Abram said unto Sarai, Behold, thy maid is in thine hand; do -to her as it pleaseth thee. And when Sarai dealt hardly with her, she -fled from her face. - -16:7 And the angel of the LORD found her by a fountain of water in the -wilderness, by the fountain in the way to Shur. - -16:8 And he said, Hagar, Sarai’s maid, whence camest thou? and whither -wilt thou go? And she said, I flee from the face of my mistress Sarai. - -16:9 And the angel of the LORD said unto her, Return to thy mistress, -and submit thyself under her hands. - -16:10 And the angel of the LORD said unto her, I will multiply thy -seed exceedingly, that it shall not be numbered for multitude. - -16:11 And the angel of the LORD said unto her, Behold, thou art with -child and shalt bear a son, and shalt call his name Ishmael; because -the LORD hath heard thy affliction. - -16:12 And he will be a wild man; his hand will be against every man, -and every man’s hand against him; and he shall dwell in the presence -of all his brethren. - -16:13 And she called the name of the LORD that spake unto her, Thou -God seest me: for she said, Have I also here looked after him that -seeth me? 16:14 Wherefore the well was called Beerlahairoi; behold, -it is between Kadesh and Bered. - -16:15 And Hagar bare Abram a son: and Abram called his son’s name, -which Hagar bare, Ishmael. - -16:16 And Abram was fourscore and six years old, when Hagar bare -Ishmael to Abram. - -17:1 And when Abram was ninety years old and nine, the LORD appeared -to Abram, and said unto him, I am the Almighty God; walk before me, -and be thou perfect. - -17:2 And I will make my covenant between me and thee, and will -multiply thee exceedingly. - -17:3 And Abram fell on his face: and God talked with him, saying, 17:4 -As for me, behold, my covenant is with thee, and thou shalt be a -father of many nations. - -17:5 Neither shall thy name any more be called Abram, but thy name -shall be Abraham; for a father of many nations have I made thee. - -17:6 And I will make thee exceeding fruitful, and I will make nations -of thee, and kings shall come out of thee. - -17:7 And I will establish my covenant between me and thee and thy seed -after thee in their generations for an everlasting covenant, to be a -God unto thee, and to thy seed after thee. - -17:8 And I will give unto thee, and to thy seed after thee, the land -wherein thou art a stranger, all the land of Canaan, for an -everlasting possession; and I will be their God. - -17:9 And God said unto Abraham, Thou shalt keep my covenant therefore, -thou, and thy seed after thee in their generations. - -17:10 This is my covenant, which ye shall keep, between me and you and -thy seed after thee; Every man child among you shall be circumcised. - -17:11 And ye shall circumcise the flesh of your foreskin; and it shall -be a token of the covenant betwixt me and you. - -17:12 And he that is eight days old shall be circumcised among you, -every man child in your generations, he that is born in the house, or -bought with money of any stranger, which is not of thy seed. - -17:13 He that is born in thy house, and he that is bought with thy -money, must needs be circumcised: and my covenant shall be in your -flesh for an everlasting covenant. - -17:14 And the uncircumcised man child whose flesh of his foreskin is -not circumcised, that soul shall be cut off from his people; he hath -broken my covenant. - -17:15 And God said unto Abraham, As for Sarai thy wife, thou shalt not -call her name Sarai, but Sarah shall her name be. - -17:16 And I will bless her, and give thee a son also of her: yea, I -will bless her, and she shall be a mother of nations; kings of people -shall be of her. - -17:17 Then Abraham fell upon his face, and laughed, and said in his -heart, Shall a child be born unto him that is an hundred years old? -and shall Sarah, that is ninety years old, bear? 17:18 And Abraham -said unto God, O that Ishmael might live before thee! 17:19 And God -said, Sarah thy wife shall bear thee a son indeed; and thou shalt call -his name Isaac: and I will establish my covenant with him for an -everlasting covenant, and with his seed after him. - -17:20 And as for Ishmael, I have heard thee: Behold, I have blessed -him, and will make him fruitful, and will multiply him exceedingly; -twelve princes shall he beget, and I will make him a great nation. - -17:21 But my covenant will I establish with Isaac, which Sarah shall -bear unto thee at this set time in the next year. - -17:22 And he left off talking with him, and God went up from Abraham. - -17:23 And Abraham took Ishmael his son, and all that were born in his -house, and all that were bought with his money, every male among the -men of Abraham’s house; and circumcised the flesh of their foreskin in -the selfsame day, as God had said unto him. - -17:24 And Abraham was ninety years old and nine, when he was -circumcised in the flesh of his foreskin. - -17:25 And Ishmael his son was thirteen years old, when he was -circumcised in the flesh of his foreskin. - -17:26 In the selfsame day was Abraham circumcised, and Ishmael his -son. - -17:27 And all the men of his house, born in the house, and bought with -money of the stranger, were circumcised with him. - -18:1 And the LORD appeared unto him in the plains of Mamre: and he sat -in the tent door in the heat of the day; 18:2 And he lift up his eyes -and looked, and, lo, three men stood by him: and when he saw them, he -ran to meet them from the tent door, and bowed himself toward the -ground, 18:3 And said, My LORD, if now I have found favour in thy -sight, pass not away, I pray thee, from thy servant: 18:4 Let a little -water, I pray you, be fetched, and wash your feet, and rest yourselves -under the tree: 18:5 And I will fetch a morsel of bread, and comfort -ye your hearts; after that ye shall pass on: for therefore are ye come -to your servant. And they said, So do, as thou hast said. - -18:6 And Abraham hastened into the tent unto Sarah, and said, Make -ready quickly three measures of fine meal, knead it, and make cakes -upon the hearth. - -18:7 And Abraham ran unto the herd, and fetcht a calf tender and good, -and gave it unto a young man; and he hasted to dress it. - -18:8 And he took butter, and milk, and the calf which he had dressed, -and set it before them; and he stood by them under the tree, and they -did eat. - -18:9 And they said unto him, Where is Sarah thy wife? And he said, -Behold, in the tent. - -18:10 And he said, I will certainly return unto thee according to the -time of life; and, lo, Sarah thy wife shall have a son. And Sarah -heard it in the tent door, which was behind him. - -18:11 Now Abraham and Sarah were old and well stricken in age; and it -ceased to be with Sarah after the manner of women. - -18:12 Therefore Sarah laughed within herself, saying, After I am waxed -old shall I have pleasure, my lord being old also? 18:13 And the LORD -said unto Abraham, Wherefore did Sarah laugh, saying, Shall I of a -surety bear a child, which am old? 18:14 Is any thing too hard for -the LORD? At the time appointed I will return unto thee, according to -the time of life, and Sarah shall have a son. - -18:15 Then Sarah denied, saying, I laughed not; for she was afraid. -And he said, Nay; but thou didst laugh. - -18:16 And the men rose up from thence, and looked toward Sodom: and -Abraham went with them to bring them on the way. - -18:17 And the LORD said, Shall I hide from Abraham that thing which I -do; 18:18 Seeing that Abraham shall surely become a great and mighty -nation, and all the nations of the earth shall be blessed in him? -18:19 For I know him, that he will command his children and his -household after him, and they shall keep the way of the LORD, to do -justice and judgment; that the LORD may bring upon Abraham that which -he hath spoken of him. - -18:20 And the LORD said, Because the cry of Sodom and Gomorrah is -great, and because their sin is very grievous; 18:21 I will go down -now, and see whether they have done altogether according to the cry of -it, which is come unto me; and if not, I will know. - -18:22 And the men turned their faces from thence, and went toward -Sodom: but Abraham stood yet before the LORD. - -18:23 And Abraham drew near, and said, Wilt thou also destroy the -righteous with the wicked? 18:24 Peradventure there be fifty -righteous within the city: wilt thou also destroy and not spare the -place for the fifty righteous that are therein? 18:25 That be far -from thee to do after this manner, to slay the righteous with the -wicked: and that the righteous should be as the wicked, that be far -from thee: Shall not the Judge of all the earth do right? 18:26 And -the LORD said, If I find in Sodom fifty righteous within the city, -then I will spare all the place for their sakes. - -18:27 And Abraham answered and said, Behold now, I have taken upon me -to speak unto the LORD, which am but dust and ashes: 18:28 -Peradventure there shall lack five of the fifty righteous: wilt thou -destroy all the city for lack of five? And he said, If I find there -forty and five, I will not destroy it. - -18:29 And he spake unto him yet again, and said, Peradventure there -shall be forty found there. And he said, I will not do it for forty’s -sake. - -18:30 And he said unto him, Oh let not the LORD be angry, and I will -speak: Peradventure there shall thirty be found there. And he said, I -will not do it, if I find thirty there. - -18:31 And he said, Behold now, I have taken upon me to speak unto the -LORD: Peradventure there shall be twenty found there. And he said, I -will not destroy it for twenty’s sake. - -18:32 And he said, Oh let not the LORD be angry, and I will speak yet -but this once: Peradventure ten shall be found there. And he said, I -will not destroy it for ten’s sake. - -18:33 And the LORD went his way, as soon as he had left communing with -Abraham: and Abraham returned unto his place. - -19:1 And there came two angels to Sodom at even; and Lot sat in the -gate of Sodom: and Lot seeing them rose up to meet them; and he bowed -himself with his face toward the ground; 19:2 And he said, Behold now, -my lords, turn in, I pray you, into your servant’s house, and tarry -all night, and wash your feet, and ye shall rise up early, and go on -your ways. And they said, Nay; but we will abide in the street all -night. - -19:3 And he pressed upon them greatly; and they turned in unto him, -and entered into his house; and he made them a feast, and did bake -unleavened bread, and they did eat. - -19:4 But before they lay down, the men of the city, even the men of -Sodom, compassed the house round, both old and young, all the people -from every quarter: 19:5 And they called unto Lot, and said unto him, -Where are the men which came in to thee this night? bring them out -unto us, that we may know them. - -19:6 And Lot went out at the door unto them, and shut the door after -him, 19:7 And said, I pray you, brethren, do not so wickedly. - -19:8 Behold now, I have two daughters which have not known man; let -me, I pray you, bring them out unto you, and do ye to them as is good -in your eyes: only unto these men do nothing; for therefore came they -under the shadow of my roof. - -19:9 And they said, Stand back. And they said again, This one fellow -came in to sojourn, and he will needs be a judge: now will we deal -worse with thee, than with them. And they pressed sore upon the man, -even Lot, and came near to break the door. - -19:10 But the men put forth their hand, and pulled Lot into the house -to them, and shut to the door. - -19:11 And they smote the men that were at the door of the house with -blindness, both small and great: so that they wearied themselves to -find the door. - -19:12 And the men said unto Lot, Hast thou here any besides? son in -law, and thy sons, and thy daughters, and whatsoever thou hast in the -city, bring them out of this place: 19:13 For we will destroy this -place, because the cry of them is waxen great before the face of the -LORD; and the LORD hath sent us to destroy it. - -19:14 And Lot went out, and spake unto his sons in law, which married -his daughters, and said, Up, get you out of this place; for the LORD -will destroy this city. But he seemed as one that mocked unto his sons -in law. - -19:15 And when the morning arose, then the angels hastened Lot, -saying, Arise, take thy wife, and thy two daughters, which are here; -lest thou be consumed in the iniquity of the city. - -19:16 And while he lingered, the men laid hold upon his hand, and upon -the hand of his wife, and upon the hand of his two daughters; the LORD -being merciful unto him: and they brought him forth, and set him -without the city. - -19:17 And it came to pass, when they had brought them forth abroad, -that he said, Escape for thy life; look not behind thee, neither stay -thou in all the plain; escape to the mountain, lest thou be consumed. - -19:18 And Lot said unto them, Oh, not so, my LORD: 19:19 Behold now, -thy servant hath found grace in thy sight, and thou hast magnified thy -mercy, which thou hast shewed unto me in saving my life; and I cannot -escape to the mountain, lest some evil take me, and I die: 19:20 -Behold now, this city is near to flee unto, and it is a little one: -Oh, let me escape thither, (is it not a little one?) and my soul shall -live. - -19:21 And he said unto him, See, I have accepted thee concerning this -thing also, that I will not overthrow this city, for the which thou -hast spoken. - -19:22 Haste thee, escape thither; for I cannot do anything till thou -be come thither. Therefore the name of the city was called Zoar. - -19:23 The sun was risen upon the earth when Lot entered into Zoar. - -19:24 Then the LORD rained upon Sodom and upon Gomorrah brimstone and -fire from the LORD out of heaven; 19:25 And he overthrew those cities, -and all the plain, and all the inhabitants of the cities, and that -which grew upon the ground. - -19:26 But his wife looked back from behind him, and she became a -pillar of salt. - -19:27 And Abraham gat up early in the morning to the place where he -stood before the LORD: 19:28 And he looked toward Sodom and Gomorrah, -and toward all the land of the plain, and beheld, and, lo, the smoke -of the country went up as the smoke of a furnace. - -19:29 And it came to pass, when God destroyed the cities of the plain, -that God remembered Abraham, and sent Lot out of the midst of the -overthrow, when he overthrew the cities in the which Lot dwelt. - -19:30 And Lot went up out of Zoar, and dwelt in the mountain, and his -two daughters with him; for he feared to dwell in Zoar: and he dwelt -in a cave, he and his two daughters. - -19:31 And the firstborn said unto the younger, Our father is old, and -there is not a man in the earth to come in unto us after the manner of -all the earth: 19:32 Come, let us make our father drink wine, and we -will lie with him, that we may preserve seed of our father. - -19:33 And they made their father drink wine that night: and the -firstborn went in, and lay with her father; and he perceived not when -she lay down, nor when she arose. - -19:34 And it came to pass on the morrow, that the firstborn said unto -the younger, Behold, I lay yesternight with my father: let us make him -drink wine this night also; and go thou in, and lie with him, that we -may preserve seed of our father. - -19:35 And they made their father drink wine that night also: and the -younger arose, and lay with him; and he perceived not when she lay -down, nor when she arose. - -19:36 Thus were both the daughters of Lot with child by their father. - -19:37 And the first born bare a son, and called his name Moab: the -same is the father of the Moabites unto this day. - -19:38 And the younger, she also bare a son, and called his name -Benammi: the same is the father of the children of Ammon unto this -day. - -20:1 And Abraham journeyed from thence toward the south country, and -dwelled between Kadesh and Shur, and sojourned in Gerar. - -20:2 And Abraham said of Sarah his wife, She is my sister: and -Abimelech king of Gerar sent, and took Sarah. - -20:3 But God came to Abimelech in a dream by night, and said to him, -Behold, thou art but a dead man, for the woman which thou hast taken; -for she is a man’s wife. - -20:4 But Abimelech had not come near her: and he said, LORD, wilt thou -slay also a righteous nation? 20:5 Said he not unto me, She is my -sister? and she, even she herself said, He is my brother: in the -integrity of my heart and innocency of my hands have I done this. - -20:6 And God said unto him in a dream, Yea, I know that thou didst -this in the integrity of thy heart; for I also withheld thee from -sinning against me: therefore suffered I thee not to touch her. - -20:7 Now therefore restore the man his wife; for he is a prophet, and -he shall pray for thee, and thou shalt live: and if thou restore her -not, know thou that thou shalt surely die, thou, and all that are -thine. - -20:8 Therefore Abimelech rose early in the morning, and called all his -servants, and told all these things in their ears: and the men were -sore afraid. - -20:9 Then Abimelech called Abraham, and said unto him, What hast thou -done unto us? and what have I offended thee, that thou hast brought on -me and on my kingdom a great sin? thou hast done deeds unto me that -ought not to be done. - -20:10 And Abimelech said unto Abraham, What sawest thou, that thou -hast done this thing? 20:11 And Abraham said, Because I thought, -Surely the fear of God is not in this place; and they will slay me for -my wife’s sake. - -20:12 And yet indeed she is my sister; she is the daughter of my -father, but not the daughter of my mother; and she became my wife. - -20:13 And it came to pass, when God caused me to wander from my -father’s house, that I said unto her, This is thy kindness which thou -shalt shew unto me; at every place whither we shall come, say of me, -He is my brother. - -20:14 And Abimelech took sheep, and oxen, and menservants, and -womenservants, and gave them unto Abraham, and restored him Sarah his -wife. - -20:15 And Abimelech said, Behold, my land is before thee: dwell where -it pleaseth thee. - -20:16 And unto Sarah he said, Behold, I have given thy brother a -thousand pieces of silver: behold, he is to thee a covering of the -eyes, unto all that are with thee, and with all other: thus she was -reproved. - -20:17 So Abraham prayed unto God: and God healed Abimelech, and his -wife, and his maidservants; and they bare children. - -20:18 For the LORD had fast closed up all the wombs of the house of -Abimelech, because of Sarah Abraham’s wife. - -21:1 And the LORD visited Sarah as he had said, and the LORD did unto -Sarah as he had spoken. - -21:2 For Sarah conceived, and bare Abraham a son in his old age, at -the set time of which God had spoken to him. - -21:3 And Abraham called the name of his son that was born unto him, -whom Sarah bare to him, Isaac. - -21:4 And Abraham circumcised his son Isaac being eight days old, as -God had commanded him. - -21:5 And Abraham was an hundred years old, when his son Isaac was born -unto him. - -21:6 And Sarah said, God hath made me to laugh, so that all that hear -will laugh with me. - -21:7 And she said, Who would have said unto Abraham, that Sarah should -have given children suck? for I have born him a son in his old age. - -21:8 And the child grew, and was weaned: and Abraham made a great -feast the same day that Isaac was weaned. - -21:9 And Sarah saw the son of Hagar the Egyptian, which she had born -unto Abraham, mocking. - -21:10 Wherefore she said unto Abraham, Cast out this bondwoman and her -son: for the son of this bondwoman shall not be heir with my son, even -with Isaac. - -21:11 And the thing was very grievous in Abraham’s sight because of -his son. - -21:12 And God said unto Abraham, Let it not be grievous in thy sight -because of the lad, and because of thy bondwoman; in all that Sarah -hath said unto thee, hearken unto her voice; for in Isaac shall thy -seed be called. - -21:13 And also of the son of the bondwoman will I make a nation, -because he is thy seed. - -21:14 And Abraham rose up early in the morning, and took bread, and a -bottle of water, and gave it unto Hagar, putting it on her shoulder, -and the child, and sent her away: and she departed, and wandered in -the wilderness of Beersheba. - -21:15 And the water was spent in the bottle, and she cast the child -under one of the shrubs. - -21:16 And she went, and sat her down over against him a good way off, -as it were a bow shot: for she said, Let me not see the death of the -child. And she sat over against him, and lift up her voice, and wept. - -21:17 And God heard the voice of the lad; and the angel of God called -to Hagar out of heaven, and said unto her, What aileth thee, Hagar? -fear not; for God hath heard the voice of the lad where he is. - -21:18 Arise, lift up the lad, and hold him in thine hand; for I will -make him a great nation. - -21:19 And God opened her eyes, and she saw a well of water; and she -went, and filled the bottle with water, and gave the lad drink. - -21:20 And God was with the lad; and he grew, and dwelt in the -wilderness, and became an archer. - -21:21 And he dwelt in the wilderness of Paran: and his mother took him -a wife out of the land of Egypt. - -21:22 And it came to pass at that time, that Abimelech and Phichol the -chief captain of his host spake unto Abraham, saying, God is with thee -in all that thou doest: 21:23 Now therefore swear unto me here by God -that thou wilt not deal falsely with me, nor with my son, nor with my -son’s son: but according to the kindness that I have done unto thee, -thou shalt do unto me, and to the land wherein thou hast sojourned. - -21:24 And Abraham said, I will swear. - -21:25 And Abraham reproved Abimelech because of a well of water, which -Abimelech’s servants had violently taken away. - -21:26 And Abimelech said, I wot not who hath done this thing; neither -didst thou tell me, neither yet heard I of it, but to day. - -21:27 And Abraham took sheep and oxen, and gave them unto Abimelech; -and both of them made a covenant. - -21:28 And Abraham set seven ewe lambs of the flock by themselves. - -21:29 And Abimelech said unto Abraham, What mean these seven ewe lambs -which thou hast set by themselves? 21:30 And he said, For these seven -ewe lambs shalt thou take of my hand, that they may be a witness unto -me, that I have digged this well. - -21:31 Wherefore he called that place Beersheba; because there they -sware both of them. - -21:32 Thus they made a covenant at Beersheba: then Abimelech rose up, -and Phichol the chief captain of his host, and they returned into the -land of the Philistines. - -21:33 And Abraham planted a grove in Beersheba, and called there on -the name of the LORD, the everlasting God. - -21:34 And Abraham sojourned in the Philistines’ land many days. - -22:1 And it came to pass after these things, that God did tempt -Abraham, and said unto him, Abraham: and he said, Behold, here I am. - -22:2 And he said, Take now thy son, thine only son Isaac, whom thou -lovest, and get thee into the land of Moriah; and offer him there for -a burnt offering upon one of the mountains which I will tell thee of. - -22:3 And Abraham rose up early in the morning, and saddled his ass, -and took two of his young men with him, and Isaac his son, and clave -the wood for the burnt offering, and rose up, and went unto the place -of which God had told him. - -22:4 Then on the third day Abraham lifted up his eyes, and saw the -place afar off. - -22:5 And Abraham said unto his young men, Abide ye here with the ass; -and I and the lad will go yonder and worship, and come again to you. - -22:6 And Abraham took the wood of the burnt offering, and laid it upon -Isaac his son; and he took the fire in his hand, and a knife; and they -went both of them together. - -22:7 And Isaac spake unto Abraham his father, and said, My father: and -he said, Here am I, my son. And he said, Behold the fire and the wood: -but where is the lamb for a burnt offering? 22:8 And Abraham said, My -son, God will provide himself a lamb for a burnt offering: so they -went both of them together. - -22:9 And they came to the place which God had told him of; and Abraham -built an altar there, and laid the wood in order, and bound Isaac his -son, and laid him on the altar upon the wood. - -22:10 And Abraham stretched forth his hand, and took the knife to slay -his son. - -22:11 And the angel of the LORD called unto him out of heaven, and -said, Abraham, Abraham: and he said, Here am I. - -22:12 And he said, Lay not thine hand upon the lad, neither do thou -any thing unto him: for now I know that thou fearest God, seeing thou -hast not withheld thy son, thine only son from me. - -22:13 And Abraham lifted up his eyes, and looked, and behold behind -him a ram caught in a thicket by his horns: and Abraham went and took -the ram, and offered him up for a burnt offering in the stead of his -son. - -22:14 And Abraham called the name of that place Jehovahjireh: as it is -said to this day, In the mount of the LORD it shall be seen. - -22:15 And the angel of the LORD called unto Abraham out of heaven the -second time, 22:16 And said, By myself have I sworn, saith the LORD, -for because thou hast done this thing, and hast not withheld thy son, -thine only son: 22:17 That in blessing I will bless thee, and in -multiplying I will multiply thy seed as the stars of the heaven, and -as the sand which is upon the sea shore; and thy seed shall possess -the gate of his enemies; 22:18 And in thy seed shall all the nations -of the earth be blessed; because thou hast obeyed my voice. - -22:19 So Abraham returned unto his young men, and they rose up and -went together to Beersheba; and Abraham dwelt at Beersheba. - -22:20 And it came to pass after these things, that it was told -Abraham, saying, Behold, Milcah, she hath also born children unto thy -brother Nahor; 22:21 Huz his firstborn, and Buz his brother, and -Kemuel the father of Aram, 22:22 And Chesed, and Hazo, and Pildash, -and Jidlaph, and Bethuel. - -22:23 And Bethuel begat Rebekah: these eight Milcah did bear to Nahor, -Abraham’s brother. - -22:24 And his concubine, whose name was Reumah, she bare also Tebah, -and Gaham, and Thahash, and Maachah. - -23:1 And Sarah was an hundred and seven and twenty years old: these -were the years of the life of Sarah. - -23:2 And Sarah died in Kirjatharba; the same is Hebron in the land of -Canaan: and Abraham came to mourn for Sarah, and to weep for her. - -23:3 And Abraham stood up from before his dead, and spake unto the -sons of Heth, saying, 23:4 I am a stranger and a sojourner with you: -give me a possession of a buryingplace with you, that I may bury my -dead out of my sight. - -23:5 And the children of Heth answered Abraham, saying unto him, 23:6 -Hear us, my lord: thou art a mighty prince among us: in the choice of -our sepulchres bury thy dead; none of us shall withhold from thee his -sepulchre, but that thou mayest bury thy dead. - -23:7 And Abraham stood up, and bowed himself to the people of the -land, even to the children of Heth. - -23:8 And he communed with them, saying, If it be your mind that I -should bury my dead out of my sight; hear me, and intreat for me to -Ephron the son of Zohar, 23:9 That he may give me the cave of -Machpelah, which he hath, which is in the end of his field; for as -much money as it is worth he shall give it me for a possession of a -buryingplace amongst you. - -23:10 And Ephron dwelt among the children of Heth: and Ephron the -Hittite answered Abraham in the audience of the children of Heth, even -of all that went in at the gate of his city, saying, 23:11 Nay, my -lord, hear me: the field give I thee, and the cave that is therein, I -give it thee; in the presence of the sons of my people give I it thee: -bury thy dead. - -23:12 And Abraham bowed down himself before the people of the land. - -23:13 And he spake unto Ephron in the audience of the people of the -land, saying, But if thou wilt give it, I pray thee, hear me: I will -give thee money for the field; take it of me, and I will bury my dead -there. - -23:14 And Ephron answered Abraham, saying unto him, 23:15 My lord, -hearken unto me: the land is worth four hundred shekels of silver; -what is that betwixt me and thee? bury therefore thy dead. - -23:16 And Abraham hearkened unto Ephron; and Abraham weighed to Ephron -the silver, which he had named in the audience of the sons of Heth, -four hundred shekels of silver, current money with the merchant. - -23:17 And the field of Ephron which was in Machpelah, which was before -Mamre, the field, and the cave which was therein, and all the trees -that were in the field, that were in all the borders round about, were -made sure 23:18 Unto Abraham for a possession in the presence of the -children of Heth, before all that went in at the gate of his city. - -23:19 And after this, Abraham buried Sarah his wife in the cave of the -field of Machpelah before Mamre: the same is Hebron in the land of -Canaan. - -23:20 And the field, and the cave that is therein, were made sure unto -Abraham for a possession of a buryingplace by the sons of Heth. - -24:1 And Abraham was old, and well stricken in age: and the LORD had -blessed Abraham in all things. - -24:2 And Abraham said unto his eldest servant of his house, that ruled -over all that he had, Put, I pray thee, thy hand under my thigh: 24:3 -And I will make thee swear by the LORD, the God of heaven, and the God -of the earth, that thou shalt not take a wife unto my son of the -daughters of the Canaanites, among whom I dwell: 24:4 But thou shalt -go unto my country, and to my kindred, and take a wife unto my son -Isaac. - -24:5 And the servant said unto him, Peradventure the woman will not be -willing to follow me unto this land: must I needs bring thy son again -unto the land from whence thou camest? 24:6 And Abraham said unto -him, Beware thou that thou bring not my son thither again. - -24:7 The LORD God of heaven, which took me from my father’s house, and -from the land of my kindred, and which spake unto me, and that sware -unto me, saying, Unto thy seed will I give this land; he shall send -his angel before thee, and thou shalt take a wife unto my son from -thence. - -24:8 And if the woman will not be willing to follow thee, then thou -shalt be clear from this my oath: only bring not my son thither again. - -24:9 And the servant put his hand under the thigh of Abraham his -master, and sware to him concerning that matter. - -24:10 And the servant took ten camels of the camels of his master, and -departed; for all the goods of his master were in his hand: and he -arose, and went to Mesopotamia, unto the city of Nahor. - -24:11 And he made his camels to kneel down without the city by a well -of water at the time of the evening, even the time that women go out -to draw water. - -24:12 And he said O LORD God of my master Abraham, I pray thee, send -me good speed this day, and shew kindness unto my master Abraham. - -24:13 Behold, I stand here by the well of water; and the daughters of -the men of the city come out to draw water: 24:14 And let it come to -pass, that the damsel to whom I shall say, Let down thy pitcher, I -pray thee, that I may drink; and she shall say, Drink, and I will give -thy camels drink also: let the same be she that thou hast appointed -for thy servant Isaac; and thereby shall I know that thou hast shewed -kindness unto my master. - -24:15 And it came to pass, before he had done speaking, that, behold, -Rebekah came out, who was born to Bethuel, son of Milcah, the wife of -Nahor, Abraham’s brother, with her pitcher upon her shoulder. - -24:16 And the damsel was very fair to look upon, a virgin, neither had -any man known her: and she went down to the well, and filled her -pitcher, and came up. - -24:17 And the servant ran to meet her, and said, Let me, I pray thee, -drink a little water of thy pitcher. - -24:18 And she said, Drink, my lord: and she hasted, and let down her -pitcher upon her hand, and gave him drink. - -24:19 And when she had done giving him drink, she said, I will draw -water for thy camels also, until they have done drinking. - -24:20 And she hasted, and emptied her pitcher into the trough, and ran -again unto the well to draw water, and drew for all his camels. - -24:21 And the man wondering at her held his peace, to wit whether the -LORD had made his journey prosperous or not. - -24:22 And it came to pass, as the camels had done drinking, that the -man took a golden earring of half a shekel weight, and two bracelets -for her hands of ten shekels weight of gold; 24:23 And said, Whose -daughter art thou? tell me, I pray thee: is there room in thy father’s -house for us to lodge in? 24:24 And she said unto him, I am the -daughter of Bethuel the son of Milcah, which she bare unto Nahor. - -24:25 She said moreover unto him, We have both straw and provender -enough, and room to lodge in. - -24:26 And the man bowed down his head, and worshipped the LORD. - -24:27 And he said, Blessed be the LORD God of my master Abraham, who -hath not left destitute my master of his mercy and his truth: I being -in the way, the LORD led me to the house of my master’s brethren. - -24:28 And the damsel ran, and told them of her mother’s house these -things. - -24:29 And Rebekah had a brother, and his name was Laban: and Laban ran -out unto the man, unto the well. - -24:30 And it came to pass, when he saw the earring and bracelets upon -his sister’s hands, and when he heard the words of Rebekah his sister, -saying, Thus spake the man unto me; that he came unto the man; and, -behold, he stood by the camels at the well. - -24:31 And he said, Come in, thou blessed of the LORD; wherefore -standest thou without? for I have prepared the house, and room for the -camels. - -24:32 And the man came into the house: and he ungirded his camels, and -gave straw and provender for the camels, and water to wash his feet, -and the men’s feet that were with him. - -24:33 And there was set meat before him to eat: but he said, I will -not eat, until I have told mine errand. And he said, Speak on. - -24:34 And he said, I am Abraham’s servant. - -24:35 And the LORD hath blessed my master greatly; and he is become -great: and he hath given him flocks, and herds, and silver, and gold, -and menservants, and maidservants, and camels, and asses. - -24:36 And Sarah my master’s wife bare a son to my master when she was -old: and unto him hath he given all that he hath. - -24:37 And my master made me swear, saying, Thou shalt not take a wife -to my son of the daughters of the Canaanites, in whose land I dwell: -24:38 But thou shalt go unto my father’s house, and to my kindred, and -take a wife unto my son. - -24:39 And I said unto my master, Peradventure the woman will not -follow me. - -24:40 And he said unto me, The LORD, before whom I walk, will send his -angel with thee, and prosper thy way; and thou shalt take a wife for -my son of my kindred, and of my father’s house: 24:41 Then shalt thou -be clear from this my oath, when thou comest to my kindred; and if -they give not thee one, thou shalt be clear from my oath. - -24:42 And I came this day unto the well, and said, O LORD God of my -master Abraham, if now thou do prosper my way which I go: 24:43 -Behold, I stand by the well of water; and it shall come to pass, that -when the virgin cometh forth to draw water, and I say to her, Give me, -I pray thee, a little water of thy pitcher to drink; 24:44 And she say -to me, Both drink thou, and I will also draw for thy camels: let the -same be the woman whom the LORD hath appointed out for my master’s -son. - -24:45 And before I had done speaking in mine heart, behold, Rebekah -came forth with her pitcher on her shoulder; and she went down unto -the well, and drew water: and I said unto her, Let me drink, I pray -thee. - -24:46 And she made haste, and let down her pitcher from her shoulder, -and said, Drink, and I will give thy camels drink also: so I drank, -and she made the camels drink also. - -24:47 And I asked her, and said, Whose daughter art thou? And she -said, the daughter of Bethuel, Nahor’s son, whom Milcah bare unto him: -and I put the earring upon her face, and the bracelets upon her hands. - -24:48 And I bowed down my head, and worshipped the LORD, and blessed -the LORD God of my master Abraham, which had led me in the right way -to take my master’s brother’s daughter unto his son. - -24:49 And now if ye will deal kindly and truly with my master, tell -me: and if not, tell me; that I may turn to the right hand, or to the -left. - -24:50 Then Laban and Bethuel answered and said, The thing proceedeth -from the LORD: we cannot speak unto thee bad or good. - -24:51 Behold, Rebekah is before thee, take her, and go, and let her be -thy master’s son’s wife, as the LORD hath spoken. - -24:52 And it came to pass, that, when Abraham’s servant heard their -words, he worshipped the LORD, bowing himself to the earth. - -24:53 And the servant brought forth jewels of silver, and jewels of -gold, and raiment, and gave them to Rebekah: he gave also to her -brother and to her mother precious things. - -24:54 And they did eat and drink, he and the men that were with him, -and tarried all night; and they rose up in the morning, and he said, -Send me away unto my master. - -24:55 And her brother and her mother said, Let the damsel abide with -us a few days, at the least ten; after that she shall go. - -24:56 And he said unto them, Hinder me not, seeing the LORD hath -prospered my way; send me away that I may go to my master. - -24:57 And they said, We will call the damsel, and enquire at her -mouth. - -24:58 And they called Rebekah, and said unto her, Wilt thou go with -this man? And she said, I will go. - -24:59 And they sent away Rebekah their sister, and her nurse, and -Abraham’s servant, and his men. - -24:60 And they blessed Rebekah, and said unto her, Thou art our -sister, be thou the mother of thousands of millions, and let thy seed -possess the gate of those which hate them. - -24:61 And Rebekah arose, and her damsels, and they rode upon the -camels, and followed the man: and the servant took Rebekah, and went -his way. - -24:62 And Isaac came from the way of the well Lahairoi; for he dwelt -in the south country. - -24:63 And Isaac went out to meditate in the field at the eventide: and -he lifted up his eyes, and saw, and, behold, the camels were coming. - -24:64 And Rebekah lifted up her eyes, and when she saw Isaac, she -lighted off the camel. - -24:65 For she had said unto the servant, What man is this that walketh -in the field to meet us? And the servant had said, It is my master: -therefore she took a vail, and covered herself. - -24:66 And the servant told Isaac all things that he had done. - -24:67 And Isaac brought her into his mother Sarah’s tent, and took -Rebekah, and she became his wife; and he loved her: and Isaac was -comforted after his mother’s death. - -25:1 Then again Abraham took a wife, and her name was Keturah. - -25:2 And she bare him Zimran, and Jokshan, and Medan, and Midian, and -Ishbak, and Shuah. - -25:3 And Jokshan begat Sheba, and Dedan. And the sons of Dedan were -Asshurim, and Letushim, and Leummim. - -25:4 And the sons of Midian; Ephah, and Epher, and Hanoch, and Abidah, -and Eldaah. All these were the children of Keturah. - -25:5 And Abraham gave all that he had unto Isaac. - -25:6 But unto the sons of the concubines, which Abraham had, Abraham -gave gifts, and sent them away from Isaac his son, while he yet lived, -eastward, unto the east country. - -25:7 And these are the days of the years of Abraham’s life which he -lived, an hundred threescore and fifteen years. - -25:8 Then Abraham gave up the ghost, and died in a good old age, an -old man, and full of years; and was gathered to his people. - -25:9 And his sons Isaac and Ishmael buried him in the cave of -Machpelah, in the field of Ephron the son of Zohar the Hittite, which -is before Mamre; 25:10 The field which Abraham purchased of the sons -of Heth: there was Abraham buried, and Sarah his wife. - -25:11 And it came to pass after the death of Abraham, that God blessed -his son Isaac; and Isaac dwelt by the well Lahairoi. - -25:12 Now these are the generations of Ishmael, Abraham’s son, whom -Hagar the Egyptian, Sarah’s handmaid, bare unto Abraham: 25:13 And -these are the names of the sons of Ishmael, by their names, according -to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, -and Adbeel, and Mibsam, 25:14 And Mishma, and Dumah, and Massa, 25:15 -Hadar, and Tema, Jetur, Naphish, and Kedemah: 25:16 These are the sons -of Ishmael, and these are their names, by their towns, and by their -castles; twelve princes according to their nations. - -25:17 And these are the years of the life of Ishmael, an hundred and -thirty and seven years: and he gave up the ghost and died; and was -gathered unto his people. - -25:18 And they dwelt from Havilah unto Shur, that is before Egypt, as -thou goest toward Assyria: and he died in the presence of all his -brethren. - -25:19 And these are the generations of Isaac, Abraham’s son: Abraham -begat Isaac: 25:20 And Isaac was forty years old when he took Rebekah -to wife, the daughter of Bethuel the Syrian of Padanaram, the sister -to Laban the Syrian. - -25:21 And Isaac intreated the LORD for his wife, because she was -barren: and the LORD was intreated of him, and Rebekah his wife -conceived. - -25:22 And the children struggled together within her; and she said, If -it be so, why am I thus? And she went to enquire of the LORD. - -25:23 And the LORD said unto her, Two nations are in thy womb, and two -manner of people shall be separated from thy bowels; and the one -people shall be stronger than the other people; and the elder shall -serve the younger. - -25:24 And when her days to be delivered were fulfilled, behold, there -were twins in her womb. - -25:25 And the first came out red, all over like an hairy garment; and -they called his name Esau. - -25:26 And after that came his brother out, and his hand took hold on -Esau’s heel; and his name was called Jacob: and Isaac was threescore -years old when she bare them. - -25:27 And the boys grew: and Esau was a cunning hunter, a man of the -field; and Jacob was a plain man, dwelling in tents. - -25:28 And Isaac loved Esau, because he did eat of his venison: but -Rebekah loved Jacob. - -25:29 And Jacob sod pottage: and Esau came from the field, and he was -faint: 25:30 And Esau said to Jacob, Feed me, I pray thee, with that -same red pottage; for I am faint: therefore was his name called Edom. - -25:31 And Jacob said, Sell me this day thy birthright. - -25:32 And Esau said, Behold, I am at the point to die: and what profit -shall this birthright do to me? 25:33 And Jacob said, Swear to me -this day; and he sware unto him: and he sold his birthright unto -Jacob. - -25:34 Then Jacob gave Esau bread and pottage of lentiles; and he did -eat and drink, and rose up, and went his way: thus Esau despised his -birthright. - -26:1 And there was a famine in the land, beside the first famine that -was in the days of Abraham. And Isaac went unto Abimelech king of the -Philistines unto Gerar. - -26:2 And the LORD appeared unto him, and said, Go not down into Egypt; -dwell in the land which I shall tell thee of: 26:3 Sojourn in this -land, and I will be with thee, and will bless thee; for unto thee, and -unto thy seed, I will give all these countries, and I will perform the -oath which I sware unto Abraham thy father; 26:4 And I will make thy -seed to multiply as the stars of heaven, and will give unto thy seed -all these countries; and in thy seed shall all the nations of the -earth be blessed; 26:5 Because that Abraham obeyed my voice, and kept -my charge, my commandments, my statutes, and my laws. - -26:6 And Isaac dwelt in Gerar: 26:7 And the men of the place asked him -of his wife; and he said, She is my sister: for he feared to say, She -is my wife; lest, said he, the men of the place should kill me for -Rebekah; because she was fair to look upon. - -26:8 And it came to pass, when he had been there a long time, that -Abimelech king of the Philistines looked out at a window, and saw, -and, behold, Isaac was sporting with Rebekah his wife. - -26:9 And Abimelech called Isaac, and said, Behold, of a surety she is -thy wife; and how saidst thou, She is my sister? And Isaac said unto -him, Because I said, Lest I die for her. - -26:10 And Abimelech said, What is this thou hast done unto us? one of -the people might lightly have lien with thy wife, and thou shouldest -have brought guiltiness upon us. - -26:11 And Abimelech charged all his people, saying, He that toucheth -this man or his wife shall surely be put to death. - -26:12 Then Isaac sowed in that land, and received in the same year an -hundredfold: and the LORD blessed him. - -26:13 And the man waxed great, and went forward, and grew until he -became very great: 26:14 For he had possession of flocks, and -possession of herds, and great store of servants: and the Philistines -envied him. - -26:15 For all the wells which his father’s servants had digged in the -days of Abraham his father, the Philistines had stopped them, and -filled them with earth. - -26:16 And Abimelech said unto Isaac, Go from us; for thou art much -mightier than we. - -26:17 And Isaac departed thence, and pitched his tent in the valley of -Gerar, and dwelt there. - -26:18 And Isaac digged again the wells of water, which they had digged -in the days of Abraham his father; for the Philistines had stopped -them after the death of Abraham: and he called their names after the -names by which his father had called them. - -26:19 And Isaac’s servants digged in the valley, and found there a -well of springing water. - -26:20 And the herdmen of Gerar did strive with Isaac’s herdmen, -saying, The water is ours: and he called the name of the well Esek; -because they strove with him. - -26:21 And they digged another well, and strove for that also: and he -called the name of it Sitnah. - -26:22 And he removed from thence, and digged another well; and for -that they strove not: and he called the name of it Rehoboth; and he -said, For now the LORD hath made room for us, and we shall be fruitful -in the land. - -26:23 And he went up from thence to Beersheba. - -26:24 And the LORD appeared unto him the same night, and said, I am -the God of Abraham thy father: fear not, for I am with thee, and will -bless thee, and multiply thy seed for my servant Abraham’s sake. - -26:25 And he builded an altar there, and called upon the name of the -LORD, and pitched his tent there: and there Isaac’s servants digged a -well. - -26:26 Then Abimelech went to him from Gerar, and Ahuzzath one of his -friends, and Phichol the chief captain of his army. - -26:27 And Isaac said unto them, Wherefore come ye to me, seeing ye -hate me, and have sent me away from you? 26:28 And they said, We saw -certainly that the LORD was with thee: and we said, Let there be now -an oath betwixt us, even betwixt us and thee, and let us make a -covenant with thee; 26:29 That thou wilt do us no hurt, as we have not -touched thee, and as we have done unto thee nothing but good, and have -sent thee away in peace: thou art now the blessed of the LORD. - -26:30 And he made them a feast, and they did eat and drink. - -26:31 And they rose up betimes in the morning, and sware one to -another: and Isaac sent them away, and they departed from him in -peace. - -26:32 And it came to pass the same day, that Isaac’s servants came, -and told him concerning the well which they had digged, and said unto -him, We have found water. - -26:33 And he called it Shebah: therefore the name of the city is -Beersheba unto this day. - -26:34 And Esau was forty years old when he took to wife Judith the -daughter of Beeri the Hittite, and Bashemath the daughter of Elon the -Hittite: 26:35 Which were a grief of mind unto Isaac and to Rebekah. - -27:1 And it came to pass, that when Isaac was old, and his eyes were -dim, so that he could not see, he called Esau his eldest son, and said -unto him, My son: and he said unto him, Behold, here am I. - -27:2 And he said, Behold now, I am old, I know not the day of my -death: 27:3 Now therefore take, I pray thee, thy weapons, thy quiver -and thy bow, and go out to the field, and take me some venison; 27:4 -And make me savoury meat, such as I love, and bring it to me, that I -may eat; that my soul may bless thee before I die. - -27:5 And Rebekah heard when Isaac spake to Esau his son. And Esau went -to the field to hunt for venison, and to bring it. - -27:6 And Rebekah spake unto Jacob her son, saying, Behold, I heard thy -father speak unto Esau thy brother, saying, 27:7 Bring me venison, and -make me savoury meat, that I may eat, and bless thee before the LORD -before my death. - -27:8 Now therefore, my son, obey my voice according to that which I -command thee. - -27:9 Go now to the flock, and fetch me from thence two good kids of -the goats; and I will make them savoury meat for thy father, such as -he loveth: 27:10 And thou shalt bring it to thy father, that he may -eat, and that he may bless thee before his death. - -27:11 And Jacob said to Rebekah his mother, Behold, Esau my brother is -a hairy man, and I am a smooth man: 27:12 My father peradventure will -feel me, and I shall seem to him as a deceiver; and I shall bring a -curse upon me, and not a blessing. - -27:13 And his mother said unto him, Upon me be thy curse, my son: only -obey my voice, and go fetch me them. - -27:14 And he went, and fetched, and brought them to his mother: and -his mother made savoury meat, such as his father loved. - -27:15 And Rebekah took goodly raiment of her eldest son Esau, which -were with her in the house, and put them upon Jacob her younger son: -27:16 And she put the skins of the kids of the goats upon his hands, -and upon the smooth of his neck: 27:17 And she gave the savoury meat -and the bread, which she had prepared, into the hand of her son Jacob. - -27:18 And he came unto his father, and said, My father: and he said, -Here am I; who art thou, my son? 27:19 And Jacob said unto his -father, I am Esau thy first born; I have done according as thou badest -me: arise, I pray thee, sit and eat of my venison, that thy soul may -bless me. - -27:20 And Isaac said unto his son, How is it that thou hast found it -so quickly, my son? And he said, Because the LORD thy God brought it -to me. - -27:21 And Isaac said unto Jacob, Come near, I pray thee, that I may -feel thee, my son, whether thou be my very son Esau or not. - -27:22 And Jacob went near unto Isaac his father; and he felt him, and -said, The voice is Jacob’s voice, but the hands are the hands of Esau. - -27:23 And he discerned him not, because his hands were hairy, as his -brother Esau’s hands: so he blessed him. - -27:24 And he said, Art thou my very son Esau? And he said, I am. - -27:25 And he said, Bring it near to me, and I will eat of my son’s -venison, that my soul may bless thee. And he brought it near to him, -and he did eat: and he brought him wine and he drank. - -27:26 And his father Isaac said unto him, Come near now, and kiss me, -my son. - -27:27 And he came near, and kissed him: and he smelled the smell of -his raiment, and blessed him, and said, See, the smell of my son is as -the smell of a field which the LORD hath blessed: 27:28 Therefore God -give thee of the dew of heaven, and the fatness of the earth, and -plenty of corn and wine: 27:29 Let people serve thee, and nations bow -down to thee: be lord over thy brethren, and let thy mother’s sons bow -down to thee: cursed be every one that curseth thee, and blessed be he -that blesseth thee. - -27:30 And it came to pass, as soon as Isaac had made an end of -blessing Jacob, and Jacob was yet scarce gone out from the presence of -Isaac his father, that Esau his brother came in from his hunting. - -27:31 And he also had made savoury meat, and brought it unto his -father, and said unto his father, Let my father arise, and eat of his -son’s venison, that thy soul may bless me. - -27:32 And Isaac his father said unto him, Who art thou? And he said, I -am thy son, thy firstborn Esau. - -27:33 And Isaac trembled very exceedingly, and said, Who? where is he -that hath taken venison, and brought it me, and I have eaten of all -before thou camest, and have blessed him? yea, and he shall be -blessed. - -27:34 And when Esau heard the words of his father, he cried with a -great and exceeding bitter cry, and said unto his father, Bless me, -even me also, O my father. - -27:35 And he said, Thy brother came with subtilty, and hath taken away -thy blessing. - -27:36 And he said, Is not he rightly named Jacob? for he hath -supplanted me these two times: he took away my birthright; and, -behold, now he hath taken away my blessing. And he said, Hast thou not -reserved a blessing for me? 27:37 And Isaac answered and said unto -Esau, Behold, I have made him thy lord, and all his brethren have I -given to him for servants; and with corn and wine have I sustained -him: and what shall I do now unto thee, my son? 27:38 And Esau said -unto his father, Hast thou but one blessing, my father? bless me, even -me also, O my father. And Esau lifted up his voice, and wept. - -27:39 And Isaac his father answered and said unto him, Behold, thy -dwelling shall be the fatness of the earth, and of the dew of heaven -from above; 27:40 And by thy sword shalt thou live, and shalt serve -thy brother; and it shall come to pass when thou shalt have the -dominion, that thou shalt break his yoke from off thy neck. - -27:41 And Esau hated Jacob because of the blessing wherewith his -father blessed him: and Esau said in his heart, The days of mourning -for my father are at hand; then will I slay my brother Jacob. - -27:42 And these words of Esau her elder son were told to Rebekah: and -she sent and called Jacob her younger son, and said unto him, Behold, -thy brother Esau, as touching thee, doth comfort himself, purposing to -kill thee. - -27:43 Now therefore, my son, obey my voice; arise, flee thou to Laban -my brother to Haran; 27:44 And tarry with him a few days, until thy -brother’s fury turn away; 27:45 Until thy brother’s anger turn away -from thee, and he forget that which thou hast done to him: then I will -send, and fetch thee from thence: why should I be deprived also of you -both in one day? 27:46 And Rebekah said to Isaac, I am weary of my -life because of the daughters of Heth: if Jacob take a wife of the -daughters of Heth, such as these which are of the daughters of the -land, what good shall my life do me? 28:1 And Isaac called Jacob, and -blessed him, and charged him, and said unto him, Thou shalt not take a -wife of the daughters of Canaan. - -28:2 Arise, go to Padanaram, to the house of Bethuel thy mother’s -father; and take thee a wife from thence of the daughters of Laban thy -mother’s brother. - -28:3 And God Almighty bless thee, and make thee fruitful, and multiply -thee, that thou mayest be a multitude of people; 28:4 And give thee -the blessing of Abraham, to thee, and to thy seed with thee; that thou -mayest inherit the land wherein thou art a stranger, which God gave -unto Abraham. - -28:5 And Isaac sent away Jacob: and he went to Padanaram unto Laban, -son of Bethuel the Syrian, the brother of Rebekah, Jacob’s and Esau’s -mother. - -28:6 When Esau saw that Isaac had blessed Jacob, and sent him away to -Padanaram, to take him a wife from thence; and that as he blessed him -he gave him a charge, saying, Thou shalt not take a wife of the -daughters of Canaan; 28:7 And that Jacob obeyed his father and his -mother, and was gone to Padanaram; 28:8 And Esau seeing that the -daughters of Canaan pleased not Isaac his father; 28:9 Then went Esau -unto Ishmael, and took unto the wives which he had Mahalath the -daughter of Ishmael Abraham’s son, the sister of Nebajoth, to be his -wife. - -28:10 And Jacob went out from Beersheba, and went toward Haran. - -28:11 And he lighted upon a certain place, and tarried there all -night, because the sun was set; and he took of the stones of that -place, and put them for his pillows, and lay down in that place to -sleep. - -28:12 And he dreamed, and behold a ladder set up on the earth, and the -top of it reached to heaven: and behold the angels of God ascending -and descending on it. - -28:13 And, behold, the LORD stood above it, and said, I am the LORD -God of Abraham thy father, and the God of Isaac: the land whereon thou -liest, to thee will I give it, and to thy seed; 28:14 And thy seed -shall be as the dust of the earth, and thou shalt spread abroad to the -west, and to the east, and to the north, and to the south: and in thee -and in thy seed shall all the families of the earth be blessed. - -28:15 And, behold, I am with thee, and will keep thee in all places -whither thou goest, and will bring thee again into this land; for I -will not leave thee, until I have done that which I have spoken to -thee of. - -28:16 And Jacob awaked out of his sleep, and he said, Surely the LORD -is in this place; and I knew it not. - -28:17 And he was afraid, and said, How dreadful is this place! this is -none other but the house of God, and this is the gate of heaven. - -28:18 And Jacob rose up early in the morning, and took the stone that -he had put for his pillows, and set it up for a pillar, and poured oil -upon the top of it. - -28:19 And he called the name of that place Bethel: but the name of -that city was called Luz at the first. - -28:20 And Jacob vowed a vow, saying, If God will be with me, and will -keep me in this way that I go, and will give me bread to eat, and -raiment to put on, 28:21 So that I come again to my father’s house in -peace; then shall the LORD be my God: 28:22 And this stone, which I -have set for a pillar, shall be God’s house: and of all that thou -shalt give me I will surely give the tenth unto thee. - -29:1 Then Jacob went on his journey, and came into the land of the -people of the east. - -29:2 And he looked, and behold a well in the field, and, lo, there -were three flocks of sheep lying by it; for out of that well they -watered the flocks: and a great stone was upon the well’s mouth. - -29:3 And thither were all the flocks gathered: and they rolled the -stone from the well’s mouth, and watered the sheep, and put the stone -again upon the well’s mouth in his place. - -29:4 And Jacob said unto them, My brethren, whence be ye? And they -said, Of Haran are we. - -29:5 And he said unto them, Know ye Laban the son of Nahor? And they -said, We know him. - -29:6 And he said unto them, Is he well? And they said, He is well: -and, behold, Rachel his daughter cometh with the sheep. - -29:7 And he said, Lo, it is yet high day, neither is it time that the -cattle should be gathered together: water ye the sheep, and go and -feed them. - -29:8 And they said, We cannot, until all the flocks be gathered -together, and till they roll the stone from the well’s mouth; then we -water the sheep. - -29:9 And while he yet spake with them, Rachel came with her father’s -sheep; for she kept them. - -29:10 And it came to pass, when Jacob saw Rachel the daughter of Laban -his mother’s brother, and the sheep of Laban his mother’s brother, -that Jacob went near, and rolled the stone from the well’s mouth, and -watered the flock of Laban his mother’s brother. - -29:11 And Jacob kissed Rachel, and lifted up his voice, and wept. - -29:12 And Jacob told Rachel that he was her father’s brother, and that -he was Rebekah’s son: and she ran and told her father. - -29:13 And it came to pass, when Laban heard the tidings of Jacob his -sister’s son, that he ran to meet him, and embraced him, and kissed -him, and brought him to his house. And he told Laban all these things. - -29:14 And Laban said to him, Surely thou art my bone and my flesh. And -he abode with him the space of a month. - -29:15 And Laban said unto Jacob, Because thou art my brother, -shouldest thou therefore serve me for nought? tell me, what shall thy -wages be? 29:16 And Laban had two daughters: the name of the elder -was Leah, and the name of the younger was Rachel. - -29:17 Leah was tender eyed; but Rachel was beautiful and well -favoured. - -29:18 And Jacob loved Rachel; and said, I will serve thee seven years -for Rachel thy younger daughter. - -29:19 And Laban said, It is better that I give her to thee, than that -I should give her to another man: abide with me. - -29:20 And Jacob served seven years for Rachel; and they seemed unto -him but a few days, for the love he had to her. - -29:21 And Jacob said unto Laban, Give me my wife, for my days are -fulfilled, that I may go in unto her. - -29:22 And Laban gathered together all the men of the place, and made a -feast. - -29:23 And it came to pass in the evening, that he took Leah his -daughter, and brought her to him; and he went in unto her. - -29:24 And Laban gave unto his daughter Leah Zilpah his maid for an -handmaid. - -29:25 And it came to pass, that in the morning, behold, it was Leah: -and he said to Laban, What is this thou hast done unto me? did not I -serve with thee for Rachel? wherefore then hast thou beguiled me? -29:26 And Laban said, It must not be so done in our country, to give -the younger before the firstborn. - -29:27 Fulfil her week, and we will give thee this also for the service -which thou shalt serve with me yet seven other years. - -29:28 And Jacob did so, and fulfilled her week: and he gave him Rachel -his daughter to wife also. - -29:29 And Laban gave to Rachel his daughter Bilhah his handmaid to be -her maid. - -29:30 And he went in also unto Rachel, and he loved also Rachel more -than Leah, and served with him yet seven other years. - -29:31 And when the LORD saw that Leah was hated, he opened her womb: -but Rachel was barren. - -29:32 And Leah conceived, and bare a son, and she called his name -Reuben: for she said, Surely the LORD hath looked upon my affliction; -now therefore my husband will love me. - -29:33 And she conceived again, and bare a son; and said, Because the -LORD hath heard I was hated, he hath therefore given me this son also: -and she called his name Simeon. - -29:34 And she conceived again, and bare a son; and said, Now this time -will my husband be joined unto me, because I have born him three sons: -therefore was his name called Levi. - -29:35 And she conceived again, and bare a son: and she said, Now will -I praise the LORD: therefore she called his name Judah; and left -bearing. - -30:1 And when Rachel saw that she bare Jacob no children, Rachel -envied her sister; and said unto Jacob, Give me children, or else I -die. - -30:2 And Jacob’s anger was kindled against Rachel: and he said, Am I -in God’s stead, who hath withheld from thee the fruit of the womb? -30:3 And she said, Behold my maid Bilhah, go in unto her; and she -shall bear upon my knees, that I may also have children by her. - -30:4 And she gave him Bilhah her handmaid to wife: and Jacob went in -unto her. - -30:5 And Bilhah conceived, and bare Jacob a son. - -30:6 And Rachel said, God hath judged me, and hath also heard my -voice, and hath given me a son: therefore called she his name Dan. - -30:7 And Bilhah Rachel’s maid conceived again, and bare Jacob a second -son. - -30:8 And Rachel said, With great wrestlings have I wrestled with my -sister, and I have prevailed: and she called his name Naphtali. - -30:9 When Leah saw that she had left bearing, she took Zilpah her -maid, and gave her Jacob to wife. - -30:10 And Zilpah Leah’s maid bare Jacob a son. - -30:11 And Leah said, A troop cometh: and she called his name Gad. - -30:12 And Zilpah Leah’s maid bare Jacob a second son. - -30:13 And Leah said, Happy am I, for the daughters will call me -blessed: and she called his name Asher. - -30:14 And Reuben went in the days of wheat harvest, and found -mandrakes in the field, and brought them unto his mother Leah. Then -Rachel said to Leah, Give me, I pray thee, of thy son’s mandrakes. - -30:15 And she said unto her, Is it a small matter that thou hast taken -my husband? and wouldest thou take away my son’s mandrakes also? And -Rachel said, Therefore he shall lie with thee to night for thy son’s -mandrakes. - -30:16 And Jacob came out of the field in the evening, and Leah went -out to meet him, and said, Thou must come in unto me; for surely I -have hired thee with my son’s mandrakes. And he lay with her that -night. - -30:17 And God hearkened unto Leah, and she conceived, and bare Jacob -the fifth son. - -30:18 And Leah said, God hath given me my hire, because I have given -my maiden to my husband: and she called his name Issachar. - -30:19 And Leah conceived again, and bare Jacob the sixth son. - -30:20 And Leah said, God hath endued me with a good dowry; now will my -husband dwell with me, because I have born him six sons: and she -called his name Zebulun. - -30:21 And afterwards she bare a daughter, and called her name Dinah. - -30:22 And God remembered Rachel, and God hearkened to her, and opened -her womb. - -30:23 And she conceived, and bare a son; and said, God hath taken away -my reproach: 30:24 And she called his name Joseph; and said, The LORD -shall add to me another son. - -30:25 And it came to pass, when Rachel had born Joseph, that Jacob -said unto Laban, Send me away, that I may go unto mine own place, and -to my country. - -30:26 Give me my wives and my children, for whom I have served thee, -and let me go: for thou knowest my service which I have done thee. - -30:27 And Laban said unto him, I pray thee, if I have found favour in -thine eyes, tarry: for I have learned by experience that the LORD hath -blessed me for thy sake. - -30:28 And he said, Appoint me thy wages, and I will give it. - -30:29 And he said unto him, Thou knowest how I have served thee, and -how thy cattle was with me. - -30:30 For it was little which thou hadst before I came, and it is now -increased unto a multitude; and the LORD hath blessed thee since my -coming: and now when shall I provide for mine own house also? 30:31 -And he said, What shall I give thee? And Jacob said, Thou shalt not -give me any thing: if thou wilt do this thing for me, I will again -feed and keep thy flock. - -30:32 I will pass through all thy flock to day, removing from thence -all the speckled and spotted cattle, and all the brown cattle among -the sheep, and the spotted and speckled among the goats: and of such -shall be my hire. - -30:33 So shall my righteousness answer for me in time to come, when it -shall come for my hire before thy face: every one that is not speckled -and spotted among the goats, and brown among the sheep, that shall be -counted stolen with me. - -30:34 And Laban said, Behold, I would it might be according to thy -word. - -30:35 And he removed that day the he goats that were ringstraked and -spotted, and all the she goats that were speckled and spotted, and -every one that had some white in it, and all the brown among the -sheep, and gave them into the hand of his sons. - -30:36 And he set three days’ journey betwixt himself and Jacob: and -Jacob fed the rest of Laban’s flocks. - -30:37 And Jacob took him rods of green poplar, and of the hazel and -chestnut tree; and pilled white strakes in them, and made the white -appear which was in the rods. - -30:38 And he set the rods which he had pilled before the flocks in the -gutters in the watering troughs when the flocks came to drink, that -they should conceive when they came to drink. - -30:39 And the flocks conceived before the rods, and brought forth -cattle ringstraked, speckled, and spotted. - -30:40 And Jacob did separate the lambs, and set the faces of the -flocks toward the ringstraked, and all the brown in the flock of -Laban; and he put his own flocks by themselves, and put them not unto -Laban’s cattle. - -30:41 And it came to pass, whensoever the stronger cattle did -conceive, that Jacob laid the rods before the eyes of the cattle in -the gutters, that they might conceive among the rods. - -30:42 But when the cattle were feeble, he put them not in: so the -feebler were Laban’s, and the stronger Jacob’s. - -30:43 And the man increased exceedingly, and had much cattle, and -maidservants, and menservants, and camels, and asses. - -31:1 And he heard the words of Laban’s sons, saying, Jacob hath taken -away all that was our father’s; and of that which was our father’s -hath he gotten all this glory. - -31:2 And Jacob beheld the countenance of Laban, and, behold, it was -not toward him as before. - -31:3 And the LORD said unto Jacob, Return unto the land of thy -fathers, and to thy kindred; and I will be with thee. - -31:4 And Jacob sent and called Rachel and Leah to the field unto his -flock, 31:5 And said unto them, I see your father’s countenance, that -it is not toward me as before; but the God of my father hath been with -me. - -31:6 And ye know that with all my power I have served your father. - -31:7 And your father hath deceived me, and changed my wages ten times; -but God suffered him not to hurt me. - -31:8 If he said thus, The speckled shall be thy wages; then all the -cattle bare speckled: and if he said thus, The ringstraked shall be -thy hire; then bare all the cattle ringstraked. - -31:9 Thus God hath taken away the cattle of your father, and given -them to me. - -31:10 And it came to pass at the time that the cattle conceived, that -I lifted up mine eyes, and saw in a dream, and, behold, the rams which -leaped upon the cattle were ringstraked, speckled, and grisled. - -31:11 And the angel of God spake unto me in a dream, saying, Jacob: -And I said, Here am I. - -31:12 And he said, Lift up now thine eyes, and see, all the rams which -leap upon the cattle are ringstraked, speckled, and grisled: for I -have seen all that Laban doeth unto thee. - -31:13 I am the God of Bethel, where thou anointedst the pillar, and -where thou vowedst a vow unto me: now arise, get thee out from this -land, and return unto the land of thy kindred. - -31:14 And Rachel and Leah answered and said unto him, Is there yet any -portion or inheritance for us in our father’s house? 31:15 Are we not -counted of him strangers? for he hath sold us, and hath quite devoured -also our money. - -31:16 For all the riches which God hath taken from our father, that is -ours, and our children’s: now then, whatsoever God hath said unto -thee, do. - -31:17 Then Jacob rose up, and set his sons and his wives upon camels; -31:18 And he carried away all his cattle, and all his goods which he -had gotten, the cattle of his getting, which he had gotten in -Padanaram, for to go to Isaac his father in the land of Canaan. - -31:19 And Laban went to shear his sheep: and Rachel had stolen the -images that were her father’s. - -31:20 And Jacob stole away unawares to Laban the Syrian, in that he -told him not that he fled. - -31:21 So he fled with all that he had; and he rose up, and passed over -the river, and set his face toward the mount Gilead. - -31:22 And it was told Laban on the third day that Jacob was fled. - -31:23 And he took his brethren with him, and pursued after him seven -days’ journey; and they overtook him in the mount Gilead. - -31:24 And God came to Laban the Syrian in a dream by night, and said -unto him, Take heed that thou speak not to Jacob either good or bad. - -31:25 Then Laban overtook Jacob. Now Jacob had pitched his tent in the -mount: and Laban with his brethren pitched in the mount of Gilead. - -31:26 And Laban said to Jacob, What hast thou done, that thou hast -stolen away unawares to me, and carried away my daughters, as captives -taken with the sword? 31:27 Wherefore didst thou flee away secretly, -and steal away from me; and didst not tell me, that I might have sent -thee away with mirth, and with songs, with tabret, and with harp? -31:28 And hast not suffered me to kiss my sons and my daughters? thou -hast now done foolishly in so doing. - -31:29 It is in the power of my hand to do you hurt: but the God of -your father spake unto me yesternight, saying, Take thou heed that -thou speak not to Jacob either good or bad. - -31:30 And now, though thou wouldest needs be gone, because thou sore -longedst after thy father’s house, yet wherefore hast thou stolen my -gods? 31:31 And Jacob answered and said to Laban, Because I was -afraid: for I said, Peradventure thou wouldest take by force thy -daughters from me. - -31:32 With whomsoever thou findest thy gods, let him not live: before -our brethren discern thou what is thine with me, and take it to thee. -For Jacob knew not that Rachel had stolen them. - -31:33 And Laban went into Jacob’s tent, and into Leah’s tent, and into -the two maidservants’ tents; but he found them not. Then went he out -of Leah’s tent, and entered into Rachel’s tent. - -31:34 Now Rachel had taken the images, and put them in the camel’s -furniture, and sat upon them. And Laban searched all the tent, but -found them not. - -31:35 And she said to her father, Let it not displease my lord that I -cannot rise up before thee; for the custom of women is upon me. And he -searched but found not the images. - -31:36 And Jacob was wroth, and chode with Laban: and Jacob answered -and said to Laban, What is my trespass? what is my sin, that thou hast -so hotly pursued after me? 31:37 Whereas thou hast searched all my -stuff, what hast thou found of all thy household stuff? set it here -before my brethren and thy brethren, that they may judge betwixt us -both. - -31:38 This twenty years have I been with thee; thy ewes and thy she -goats have not cast their young, and the rams of thy flock have I not -eaten. - -31:39 That which was torn of beasts I brought not unto thee; I bare -the loss of it; of my hand didst thou require it, whether stolen by -day, or stolen by night. - -31:40 Thus I was; in the day the drought consumed me, and the frost by -night; and my sleep departed from mine eyes. - -31:41 Thus have I been twenty years in thy house; I served thee -fourteen years for thy two daughters, and six years for thy cattle: -and thou hast changed my wages ten times. - -31:42 Except the God of my father, the God of Abraham, and the fear of -Isaac, had been with me, surely thou hadst sent me away now empty. God -hath seen mine affliction and the labour of my hands, and rebuked thee -yesternight. - -31:43 And Laban answered and said unto Jacob, These daughters are my -daughters, and these children are my children, and these cattle are my -cattle, and all that thou seest is mine: and what can I do this day -unto these my daughters, or unto their children which they have born? -31:44 Now therefore come thou, let us make a covenant, I and thou; and -let it be for a witness between me and thee. - -31:45 And Jacob took a stone, and set it up for a pillar. - -31:46 And Jacob said unto his brethren, Gather stones; and they took -stones, and made an heap: and they did eat there upon the heap. - -31:47 And Laban called it Jegarsahadutha: but Jacob called it Galeed. - -31:48 And Laban said, This heap is a witness between me and thee this -day. - -Therefore was the name of it called Galeed; 31:49 And Mizpah; for he -said, The LORD watch between me and thee, when we are absent one from -another. - -31:50 If thou shalt afflict my daughters, or if thou shalt take other -wives beside my daughters, no man is with us; see, God is witness -betwixt me and thee. - -31:51 And Laban said to Jacob, Behold this heap, and behold this -pillar, which I have cast betwixt me and thee: 31:52 This heap be -witness, and this pillar be witness, that I will not pass over this -heap to thee, and that thou shalt not pass over this heap and this -pillar unto me, for harm. - -31:53 The God of Abraham, and the God of Nahor, the God of their -father, judge betwixt us. And Jacob sware by the fear of his father -Isaac. - -31:54 Then Jacob offered sacrifice upon the mount, and called his -brethren to eat bread: and they did eat bread, and tarried all night -in the mount. - -31:55 And early in the morning Laban rose up, and kissed his sons and -his daughters, and blessed them: and Laban departed, and returned unto -his place. - -32:1 And Jacob went on his way, and the angels of God met him. - -32:2 And when Jacob saw them, he said, This is God’s host: and he -called the name of that place Mahanaim. - -32:3 And Jacob sent messengers before him to Esau his brother unto the -land of Seir, the country of Edom. - -32:4 And he commanded them, saying, Thus shall ye speak unto my lord -Esau; Thy servant Jacob saith thus, I have sojourned with Laban, and -stayed there until now: 32:5 And I have oxen, and asses, flocks, and -menservants, and womenservants: and I have sent to tell my lord, that -I may find grace in thy sight. - -32:6 And the messengers returned to Jacob, saying, We came to thy -brother Esau, and also he cometh to meet thee, and four hundred men -with him. - -32:7 Then Jacob was greatly afraid and distressed: and he divided the -people that was with him, and the flocks, and herds, and the camels, -into two bands; 32:8 And said, If Esau come to the one company, and -smite it, then the other company which is left shall escape. - -32:9 And Jacob said, O God of my father Abraham, and God of my father -Isaac, the LORD which saidst unto me, Return unto thy country, and to -thy kindred, and I will deal well with thee: 32:10 I am not worthy of -the least of all the mercies, and of all the truth, which thou hast -shewed unto thy servant; for with my staff I passed over this Jordan; -and now I am become two bands. - -32:11 Deliver me, I pray thee, from the hand of my brother, from the -hand of Esau: for I fear him, lest he will come and smite me, and the -mother with the children. - -32:12 And thou saidst, I will surely do thee good, and make thy seed -as the sand of the sea, which cannot be numbered for multitude. - -32:13 And he lodged there that same night; and took of that which came -to his hand a present for Esau his brother; 32:14 Two hundred she -goats, and twenty he goats, two hundred ewes, and twenty rams, 32:15 -Thirty milch camels with their colts, forty kine, and ten bulls, -twenty she asses, and ten foals. - -32:16 And he delivered them into the hand of his servants, every drove -by themselves; and said unto his servants, Pass over before me, and -put a space betwixt drove and drove. - -32:17 And he commanded the foremost, saying, When Esau my brother -meeteth thee, and asketh thee, saying, Whose art thou? and whither -goest thou? and whose are these before thee? 32:18 Then thou shalt -say, They be thy servant Jacob’s; it is a present sent unto my lord -Esau: and, behold, also he is behind us. - -32:19 And so commanded he the second, and the third, and all that -followed the droves, saying, On this manner shall ye speak unto Esau, -when ye find him. - -32:20 And say ye moreover, Behold, thy servant Jacob is behind us. For -he said, I will appease him with the present that goeth before me, and -afterward I will see his face; peradventure he will accept of me. - -32:21 So went the present over before him: and himself lodged that -night in the company. - -32:22 And he rose up that night, and took his two wives, and his two -womenservants, and his eleven sons, and passed over the ford Jabbok. - -32:23 And he took them, and sent them over the brook, and sent over -that he had. - -32:24 And Jacob was left alone; and there wrestled a man with him -until the breaking of the day. - -32:25 And when he saw that he prevailed not against him, he touched -the hollow of his thigh; and the hollow of Jacob’s thigh was out of -joint, as he wrestled with him. - -32:26 And he said, Let me go, for the day breaketh. And he said, I -will not let thee go, except thou bless me. - -32:27 And he said unto him, What is thy name? And he said, Jacob. - -32:28 And he said, Thy name shall be called no more Jacob, but Israel: -for as a prince hast thou power with God and with men, and hast -prevailed. - -32:29 And Jacob asked him, and said, Tell me, I pray thee, thy name. -And he said, Wherefore is it that thou dost ask after my name? And he -blessed him there. - -32:30 And Jacob called the name of the place Peniel: for I have seen -God face to face, and my life is preserved. - -32:31 And as he passed over Penuel the sun rose upon him, and he -halted upon his thigh. - -32:32 Therefore the children of Israel eat not of the sinew which -shrank, which is upon the hollow of the thigh, unto this day: because -he touched the hollow of Jacob’s thigh in the sinew that shrank. - -33:1 And Jacob lifted up his eyes, and looked, and, behold, Esau came, -and with him four hundred men. And he divided the children unto Leah, -and unto Rachel, and unto the two handmaids. - -33:2 And he put the handmaids and their children foremost, and Leah -and her children after, and Rachel and Joseph hindermost. - -33:3 And he passed over before them, and bowed himself to the ground -seven times, until he came near to his brother. - -33:4 And Esau ran to meet him, and embraced him, and fell on his neck, -and kissed him: and they wept. - -33:5 And he lifted up his eyes, and saw the women and the children; -and said, Who are those with thee? And he said, The children which God -hath graciously given thy servant. - -33:6 Then the handmaidens came near, they and their children, and they -bowed themselves. - -33:7 And Leah also with her children came near, and bowed themselves: -and after came Joseph near and Rachel, and they bowed themselves. - -33:8 And he said, What meanest thou by all this drove which I met? And -he said, These are to find grace in the sight of my lord. - -33:9 And Esau said, I have enough, my brother; keep that thou hast -unto thyself. - -33:10 And Jacob said, Nay, I pray thee, if now I have found grace in -thy sight, then receive my present at my hand: for therefore I have -seen thy face, as though I had seen the face of God, and thou wast -pleased with me. - -33:11 Take, I pray thee, my blessing that is brought to thee; because -God hath dealt graciously with me, and because I have enough. And he -urged him, and he took it. - -33:12 And he said, Let us take our journey, and let us go, and I will -go before thee. - -33:13 And he said unto him, My lord knoweth that the children are -tender, and the flocks and herds with young are with me: and if men -should overdrive them one day, all the flock will die. - -33:14 Let my lord, I pray thee, pass over before his servant: and I -will lead on softly, according as the cattle that goeth before me and -the children be able to endure, until I come unto my lord unto Seir. - -33:15 And Esau said, Let me now leave with thee some of the folk that -are with me. And he said, What needeth it? let me find grace in the -sight of my lord. - -33:16 So Esau returned that day on his way unto Seir. - -33:17 And Jacob journeyed to Succoth, and built him an house, and made -booths for his cattle: therefore the name of the place is called -Succoth. - -33:18 And Jacob came to Shalem, a city of Shechem, which is in the -land of Canaan, when he came from Padanaram; and pitched his tent -before the city. - -33:19 And he bought a parcel of a field, where he had spread his tent, -at the hand of the children of Hamor, Shechem’s father, for an hundred -pieces of money. - -33:20 And he erected there an altar, and called it EleloheIsrael. - -34:1 And Dinah the daughter of Leah, which she bare unto Jacob, went -out to see the daughters of the land. - -34:2 And when Shechem the son of Hamor the Hivite, prince of the -country, saw her, he took her, and lay with her, and defiled her. - -34:3 And his soul clave unto Dinah the daughter of Jacob, and he loved -the damsel, and spake kindly unto the damsel. - -34:4 And Shechem spake unto his father Hamor, saying, Get me this -damsel to wife. - -34:5 And Jacob heard that he had defiled Dinah his daughter: now his -sons were with his cattle in the field: and Jacob held his peace until -they were come. - -34:6 And Hamor the father of Shechem went out unto Jacob to commune -with him. - -34:7 And the sons of Jacob came out of the field when they heard it: -and the men were grieved, and they were very wroth, because he had -wrought folly in Israel in lying with Jacob’s daughter: which thing -ought not to be done. - -34:8 And Hamor communed with them, saying, The soul of my son Shechem -longeth for your daughter: I pray you give her him to wife. - -34:9 And make ye marriages with us, and give your daughters unto us, -and take our daughters unto you. - -34:10 And ye shall dwell with us: and the land shall be before you; -dwell and trade ye therein, and get you possessions therein. - -34:11 And Shechem said unto her father and unto her brethren, Let me -find grace in your eyes, and what ye shall say unto me I will give. - -34:12 Ask me never so much dowry and gift, and I will give according -as ye shall say unto me: but give me the damsel to wife. - -34:13 And the sons of Jacob answered Shechem and Hamor his father -deceitfully, and said, because he had defiled Dinah their sister: -34:14 And they said unto them, We cannot do this thing, to give our -sister to one that is uncircumcised; for that were a reproach unto us: -34:15 But in this will we consent unto you: If ye will be as we be, -that every male of you be circumcised; 34:16 Then will we give our -daughters unto you, and we will take your daughters to us, and we will -dwell with you, and we will become one people. - -34:17 But if ye will not hearken unto us, to be circumcised; then will -we take our daughter, and we will be gone. - -34:18 And their words pleased Hamor, and Shechem Hamor’s son. - -34:19 And the young man deferred not to do the thing, because he had -delight in Jacob’s daughter: and he was more honourable than all the -house of his father. - -34:20 And Hamor and Shechem his son came unto the gate of their city, -and communed with the men of their city, saying, 34:21 These men are -peaceable with us; therefore let them dwell in the land, and trade -therein; for the land, behold, it is large enough for them; let us -take their daughters to us for wives, and let us give them our -daughters. - -34:22 Only herein will the men consent unto us for to dwell with us, -to be one people, if every male among us be circumcised, as they are -circumcised. - -34:23 Shall not their cattle and their substance and every beast of -theirs be ours? only let us consent unto them, and they will dwell -with us. - -34:24 And unto Hamor and unto Shechem his son hearkened all that went -out of the gate of his city; and every male was circumcised, all that -went out of the gate of his city. - -34:25 And it came to pass on the third day, when they were sore, that -two of the sons of Jacob, Simeon and Levi, Dinah’s brethren, took each -man his sword, and came upon the city boldly, and slew all the males. - -34:26 And they slew Hamor and Shechem his son with the edge of the -sword, and took Dinah out of Shechem’s house, and went out. - -34:27 The sons of Jacob came upon the slain, and spoiled the city, -because they had defiled their sister. - -34:28 They took their sheep, and their oxen, and their asses, and that -which was in the city, and that which was in the field, 34:29 And all -their wealth, and all their little ones, and their wives took they -captive, and spoiled even all that was in the house. - -34:30 And Jacob said to Simeon and Levi, Ye have troubled me to make -me to stink among the inhabitants of the land, among the Canaanites -and the Perizzites: and I being few in number, they shall gather -themselves together against me, and slay me; and I shall be destroyed, -I and my house. - -34:31 And they said, Should he deal with our sister as with an harlot? -35:1 And God said unto Jacob, Arise, go up to Bethel, and dwell there: -and make there an altar unto God, that appeared unto thee when thou -fleddest from the face of Esau thy brother. - -35:2 Then Jacob said unto his household, and to all that were with -him, Put away the strange gods that are among you, and be clean, and -change your garments: 35:3 And let us arise, and go up to Bethel; and -I will make there an altar unto God, who answered me in the day of my -distress, and was with me in the way which I went. - -35:4 And they gave unto Jacob all the strange gods which were in their -hand, and all their earrings which were in their ears; and Jacob hid -them under the oak which was by Shechem. - -35:5 And they journeyed: and the terror of God was upon the cities -that were round about them, and they did not pursue after the sons of -Jacob. - -35:6 So Jacob came to Luz, which is in the land of Canaan, that is, -Bethel, he and all the people that were with him. - -35:7 And he built there an altar, and called the place Elbethel: -because there God appeared unto him, when he fled from the face of his -brother. - -35:8 But Deborah Rebekah’s nurse died, and she was buried beneath -Bethel under an oak: and the name of it was called Allonbachuth. - -35:9 And God appeared unto Jacob again, when he came out of Padanaram, -and blessed him. - -35:10 And God said unto him, Thy name is Jacob: thy name shall not be -called any more Jacob, but Israel shall be thy name: and he called his -name Israel. - -35:11 And God said unto him, I am God Almighty: be fruitful and -multiply; a nation and a company of nations shall be of thee, and -kings shall come out of thy loins; 35:12 And the land which I gave -Abraham and Isaac, to thee I will give it, and to thy seed after thee -will I give the land. - -35:13 And God went up from him in the place where he talked with him. - -35:14 And Jacob set up a pillar in the place where he talked with him, -even a pillar of stone: and he poured a drink offering thereon, and he -poured oil thereon. - -35:15 And Jacob called the name of the place where God spake with him, -Bethel. - -35:16 And they journeyed from Bethel; and there was but a little way -to come to Ephrath: and Rachel travailed, and she had hard labour. - -35:17 And it came to pass, when she was in hard labour, that the -midwife said unto her, Fear not; thou shalt have this son also. - -35:18 And it came to pass, as her soul was in departing, (for she -died) that she called his name Benoni: but his father called him -Benjamin. - -35:19 And Rachel died, and was buried in the way to Ephrath, which is -Bethlehem. - -35:20 And Jacob set a pillar upon her grave: that is the pillar of -Rachel’s grave unto this day. - -35:21 And Israel journeyed, and spread his tent beyond the tower of -Edar. - -35:22 And it came to pass, when Israel dwelt in that land, that Reuben -went and lay with Bilhah his father’s concubine: and Israel heard it. -Now the sons of Jacob were twelve: 35:23 The sons of Leah; Reuben, -Jacob’s firstborn, and Simeon, and Levi, and Judah, and Issachar, and -Zebulun: 35:24 The sons of Rachel; Joseph, and Benjamin: 35:25 And the -sons of Bilhah, Rachel’s handmaid; Dan, and Naphtali: 35:26 And the -sons of Zilpah, Leah’s handmaid: Gad, and Asher: these are the sons of -Jacob, which were born to him in Padanaram. - -35:27 And Jacob came unto Isaac his father unto Mamre, unto the city -of Arbah, which is Hebron, where Abraham and Isaac sojourned. - -35:28 And the days of Isaac were an hundred and fourscore years. - -35:29 And Isaac gave up the ghost, and died, and was gathered unto his -people, being old and full of days: and his sons Esau and Jacob buried -him. - -36:1 Now these are the generations of Esau, who is Edom. - -36:2 Esau took his wives of the daughters of Canaan; Adah the daughter -of Elon the Hittite, and Aholibamah the daughter of Anah the daughter -of Zibeon the Hivite; 36:3 And Bashemath Ishmael’s daughter, sister of -Nebajoth. - -36:4 And Adah bare to Esau Eliphaz; and Bashemath bare Reuel; 36:5 And -Aholibamah bare Jeush, and Jaalam, and Korah: these are the sons of -Esau, which were born unto him in the land of Canaan. - -36:6 And Esau took his wives, and his sons, and his daughters, and all -the persons of his house, and his cattle, and all his beasts, and all -his substance, which he had got in the land of Canaan; and went into -the country from the face of his brother Jacob. - -36:7 For their riches were more than that they might dwell together; -and the land wherein they were strangers could not bear them because -of their cattle. - -36:8 Thus dwelt Esau in mount Seir: Esau is Edom. - -36:9 And these are the generations of Esau the father of the Edomites -in mount Seir: 36:10 These are the names of Esau’s sons; Eliphaz the -son of Adah the wife of Esau, Reuel the son of Bashemath the wife of -Esau. - -36:11 And the sons of Eliphaz were Teman, Omar, Zepho, and Gatam, and -Kenaz. - -36:12 And Timna was concubine to Eliphaz Esau’s son; and she bare to -Eliphaz Amalek: these were the sons of Adah Esau’s wife. - -36:13 And these are the sons of Reuel; Nahath, and Zerah, Shammah, and -Mizzah: these were the sons of Bashemath Esau’s wife. - -36:14 And these were the sons of Aholibamah, the daughter of Anah the -daughter of Zibeon, Esau’s wife: and she bare to Esau Jeush, and -Jaalam, and Korah. - -36:15 These were dukes of the sons of Esau: the sons of Eliphaz the -firstborn son of Esau; duke Teman, duke Omar, duke Zepho, duke Kenaz, -36:16 Duke Korah, duke Gatam, and duke Amalek: these are the dukes -that came of Eliphaz in the land of Edom; these were the sons of Adah. - -36:17 And these are the sons of Reuel Esau’s son; duke Nahath, duke -Zerah, duke Shammah, duke Mizzah: these are the dukes that came of -Reuel in the land of Edom; these are the sons of Bashemath Esau’s -wife. - -36:18 And these are the sons of Aholibamah Esau’s wife; duke Jeush, -duke Jaalam, duke Korah: these were the dukes that came of Aholibamah -the daughter of Anah, Esau’s wife. - -36:19 These are the sons of Esau, who is Edom, and these are their -dukes. - -36:20 These are the sons of Seir the Horite, who inhabited the land; -Lotan, and Shobal, and Zibeon, and Anah, 36:21 And Dishon, and Ezer, -and Dishan: these are the dukes of the Horites, the children of Seir -in the land of Edom. - -36:22 And the children of Lotan were Hori and Hemam; and Lotan’s -sister was Timna. - -36:23 And the children of Shobal were these; Alvan, and Manahath, and -Ebal, Shepho, and Onam. - -36:24 And these are the children of Zibeon; both Ajah, and Anah: this -was that Anah that found the mules in the wilderness, as he fed the -asses of Zibeon his father. - -36:25 And the children of Anah were these; Dishon, and Aholibamah the -daughter of Anah. - -36:26 And these are the children of Dishon; Hemdan, and Eshban, and -Ithran, and Cheran. - -36:27 The children of Ezer are these; Bilhan, and Zaavan, and Akan. - -36:28 The children of Dishan are these; Uz, and Aran. - -36:29 These are the dukes that came of the Horites; duke Lotan, duke -Shobal, duke Zibeon, duke Anah, 36:30 Duke Dishon, duke Ezer, duke -Dishan: these are the dukes that came of Hori, among their dukes in -the land of Seir. - -36:31 And these are the kings that reigned in the land of Edom, before -there reigned any king over the children of Israel. - -36:32 And Bela the son of Beor reigned in Edom: and the name of his -city was Dinhabah. - -36:33 And Bela died, and Jobab the son of Zerah of Bozrah reigned in -his stead. - -36:34 And Jobab died, and Husham of the land of Temani reigned in his -stead. - -36:35 And Husham died, and Hadad the son of Bedad, who smote Midian in -the field of Moab, reigned in his stead: and the name of his city was -Avith. - -36:36 And Hadad died, and Samlah of Masrekah reigned in his stead. - -36:37 And Samlah died, and Saul of Rehoboth by the river reigned in -his stead. - -36:38 And Saul died, and Baalhanan the son of Achbor reigned in his -stead. - -36:39 And Baalhanan the son of Achbor died, and Hadar reigned in his -stead: and the name of his city was Pau; and his wife’s name was -Mehetabel, the daughter of Matred, the daughter of Mezahab. - -36:40 And these are the names of the dukes that came of Esau, -according to their families, after their places, by their names; duke -Timnah, duke Alvah, duke Jetheth, 36:41 Duke Aholibamah, duke Elah, -duke Pinon, 36:42 Duke Kenaz, duke Teman, duke Mibzar, 36:43 Duke -Magdiel, duke Iram: these be the dukes of Edom, according to their -habitations in the land of their possession: he is Esau the father of -the Edomites. - -37:1 And Jacob dwelt in the land wherein his father was a stranger, in -the land of Canaan. - -37:2 These are the generations of Jacob. Joseph, being seventeen years -old, was feeding the flock with his brethren; and the lad was with the -sons of Bilhah, and with the sons of Zilpah, his father’s wives: and -Joseph brought unto his father their evil report. - -37:3 Now Israel loved Joseph more than all his children, because he -was the son of his old age: and he made him a coat of many colours. - -37:4 And when his brethren saw that their father loved him more than -all his brethren, they hated him, and could not speak peaceably unto -him. - -37:5 And Joseph dreamed a dream, and he told it his brethren: and they -hated him yet the more. - -37:6 And he said unto them, Hear, I pray you, this dream which I have -dreamed: 37:7 For, behold, we were binding sheaves in the field, and, -lo, my sheaf arose, and also stood upright; and, behold, your sheaves -stood round about, and made obeisance to my sheaf. - -37:8 And his brethren said to him, Shalt thou indeed reign over us? or -shalt thou indeed have dominion over us? And they hated him yet the -more for his dreams, and for his words. - -37:9 And he dreamed yet another dream, and told it his brethren, and -said, Behold, I have dreamed a dream more; and, behold, the sun and -the moon and the eleven stars made obeisance to me. - -37:10 And he told it to his father, and to his brethren: and his -father rebuked him, and said unto him, What is this dream that thou -hast dreamed? Shall I and thy mother and thy brethren indeed come to -bow down ourselves to thee to the earth? 37:11 And his brethren -envied him; but his father observed the saying. - -37:12 And his brethren went to feed their father’s flock in Shechem. - -37:13 And Israel said unto Joseph, Do not thy brethren feed the flock -in Shechem? come, and I will send thee unto them. And he said to him, -Here am I. - -37:14 And he said to him, Go, I pray thee, see whether it be well with -thy brethren, and well with the flocks; and bring me word again. So he -sent him out of the vale of Hebron, and he came to Shechem. - -37:15 And a certain man found him, and, behold, he was wandering in -the field: and the man asked him, saying, What seekest thou? 37:16 -And he said, I seek my brethren: tell me, I pray thee, where they feed -their flocks. - -37:17 And the man said, They are departed hence; for I heard them say, -Let us go to Dothan. And Joseph went after his brethren, and found -them in Dothan. - -37:18 And when they saw him afar off, even before he came near unto -them, they conspired against him to slay him. - -37:19 And they said one to another, Behold, this dreamer cometh. - -37:20 Come now therefore, and let us slay him, and cast him into some -pit, and we will say, Some evil beast hath devoured him: and we shall -see what will become of his dreams. - -37:21 And Reuben heard it, and he delivered him out of their hands; -and said, Let us not kill him. - -37:22 And Reuben said unto them, Shed no blood, but cast him into this -pit that is in the wilderness, and lay no hand upon him; that he might -rid him out of their hands, to deliver him to his father again. - -37:23 And it came to pass, when Joseph was come unto his brethren, -that they stript Joseph out of his coat, his coat of many colours that -was on him; 37:24 And they took him, and cast him into a pit: and the -pit was empty, there was no water in it. - -37:25 And they sat down to eat bread: and they lifted up their eyes -and looked, and, behold, a company of Ishmeelites came from Gilead -with their camels bearing spicery and balm and myrrh, going to carry -it down to Egypt. - -37:26 And Judah said unto his brethren, What profit is it if we slay -our brother, and conceal his blood? 37:27 Come, and let us sell him -to the Ishmeelites, and let not our hand be upon him; for he is our -brother and our flesh. And his brethren were content. - -37:28 Then there passed by Midianites merchantmen; and they drew and -lifted up Joseph out of the pit, and sold Joseph to the Ishmeelites -for twenty pieces of silver: and they brought Joseph into Egypt. - -37:29 And Reuben returned unto the pit; and, behold, Joseph was not in -the pit; and he rent his clothes. - -37:30 And he returned unto his brethren, and said, The child is not; -and I, whither shall I go? 37:31 And they took Joseph’s coat, and -killed a kid of the goats, and dipped the coat in the blood; 37:32 And -they sent the coat of many colours, and they brought it to their -father; and said, This have we found: know now whether it be thy son’s -coat or no. - -37:33 And he knew it, and said, It is my son’s coat; an evil beast -hath devoured him; Joseph is without doubt rent in pieces. - -37:34 And Jacob rent his clothes, and put sackcloth upon his loins, -and mourned for his son many days. - -37:35 And all his sons and all his daughters rose up to comfort him; -but he refused to be comforted; and he said, For I will go down into -the grave unto my son mourning. Thus his father wept for him. - -37:36 And the Midianites sold him into Egypt unto Potiphar, an officer -of Pharaoh’s, and captain of the guard. - -38:1 And it came to pass at that time, that Judah went down from his -brethren, and turned in to a certain Adullamite, whose name was Hirah. - -38:2 And Judah saw there a daughter of a certain Canaanite, whose name -was Shuah; and he took her, and went in unto her. - -38:3 And she conceived, and bare a son; and he called his name Er. - -38:4 And she conceived again, and bare a son; and she called his name -Onan. - -38:5 And she yet again conceived, and bare a son; and called his name -Shelah: and he was at Chezib, when she bare him. - -38:6 And Judah took a wife for Er his firstborn, whose name was Tamar. - -38:7 And Er, Judah’s firstborn, was wicked in the sight of the LORD; -and the LORD slew him. - -38:8 And Judah said unto Onan, Go in unto thy brother’s wife, and -marry her, and raise up seed to thy brother. - -38:9 And Onan knew that the seed should not be his; and it came to -pass, when he went in unto his brother’s wife, that he spilled it on -the ground, lest that he should give seed to his brother. - -38:10 And the thing which he did displeased the LORD: wherefore he -slew him also. - -38:11 Then said Judah to Tamar his daughter in law, Remain a widow at -thy father’s house, till Shelah my son be grown: for he said, Lest -peradventure he die also, as his brethren did. And Tamar went and -dwelt in her father’s house. - -38:12 And in process of time the daughter of Shuah Judah’s wife died; -and Judah was comforted, and went up unto his sheepshearers to -Timnath, he and his friend Hirah the Adullamite. - -38:13 And it was told Tamar, saying, Behold thy father in law goeth up -to Timnath to shear his sheep. - -38:14 And she put her widow’s garments off from her, and covered her -with a vail, and wrapped herself, and sat in an open place, which is -by the way to Timnath; for she saw that Shelah was grown, and she was -not given unto him to wife. - -38:15 When Judah saw her, he thought her to be an harlot; because she -had covered her face. - -38:16 And he turned unto her by the way, and said, Go to, I pray thee, -let me come in unto thee; (for he knew not that she was his daughter -in law.) And she said, What wilt thou give me, that thou mayest come -in unto me? 38:17 And he said, I will send thee a kid from the flock. -And she said, Wilt thou give me a pledge, till thou send it? 38:18 -And he said, What pledge shall I give thee? And she said, Thy signet, -and thy bracelets, and thy staff that is in thine hand. And he gave it -her, and came in unto her, and she conceived by him. - -38:19 And she arose, and went away, and laid by her vail from her, and -put on the garments of her widowhood. - -38:20 And Judah sent the kid by the hand of his friend the Adullamite, -to receive his pledge from the woman’s hand: but he found her not. - -38:21 Then he asked the men of that place, saying, Where is the -harlot, that was openly by the way side? And they said, There was no -harlot in this place. - -38:22 And he returned to Judah, and said, I cannot find her; and also -the men of the place said, that there was no harlot in this place. - -38:23 And Judah said, Let her take it to her, lest we be shamed: -behold, I sent this kid, and thou hast not found her. - -38:24 And it came to pass about three months after, that it was told -Judah, saying, Tamar thy daughter in law hath played the harlot; and -also, behold, she is with child by whoredom. And Judah said, Bring her -forth, and let her be burnt. - -38:25 When she was brought forth, she sent to her father in law, -saying, By the man, whose these are, am I with child: and she said, -Discern, I pray thee, whose are these, the signet, and bracelets, and -staff. - -38:26 And Judah acknowledged them, and said, She hath been more -righteous than I; because that I gave her not to Shelah my son. And he -knew her again no more. - -38:27 And it came to pass in the time of her travail, that, behold, -twins were in her womb. - -38:28 And it came to pass, when she travailed, that the one put out -his hand: and the midwife took and bound upon his hand a scarlet -thread, saying, This came out first. - -38:29 And it came to pass, as he drew back his hand, that, behold, his -brother came out: and she said, How hast thou broken forth? this -breach be upon thee: therefore his name was called Pharez. - -38:30 And afterward came out his brother, that had the scarlet thread -upon his hand: and his name was called Zarah. - -39:1 And Joseph was brought down to Egypt; and Potiphar, an officer of -Pharaoh, captain of the guard, an Egyptian, bought him of the hands of -the Ishmeelites, which had brought him down thither. - -39:2 And the LORD was with Joseph, and he was a prosperous man; and he -was in the house of his master the Egyptian. - -39:3 And his master saw that the LORD was with him, and that the LORD -made all that he did to prosper in his hand. - -39:4 And Joseph found grace in his sight, and he served him: and he -made him overseer over his house, and all that he had he put into his -hand. - -39:5 And it came to pass from the time that he had made him overseer -in his house, and over all that he had, that the LORD blessed the -Egyptian’s house for Joseph’s sake; and the blessing of the LORD was -upon all that he had in the house, and in the field. - -39:6 And he left all that he had in Joseph’s hand; and he knew not -ought he had, save the bread which he did eat. And Joseph was a goodly -person, and well favoured. - -39:7 And it came to pass after these things, that his master’s wife -cast her eyes upon Joseph; and she said, Lie with me. - -39:8 But he refused, and said unto his master’s wife, Behold, my -master wotteth not what is with me in the house, and he hath committed -all that he hath to my hand; 39:9 There is none greater in this house -than I; neither hath he kept back any thing from me but thee, because -thou art his wife: how then can I do this great wickedness, and sin -against God? 39:10 And it came to pass, as she spake to Joseph day by -day, that he hearkened not unto her, to lie by her, or to be with her. - -39:11 And it came to pass about this time, that Joseph went into the -house to do his business; and there was none of the men of the house -there within. - -39:12 And she caught him by his garment, saying, Lie with me: and he -left his garment in her hand, and fled, and got him out. - -39:13 And it came to pass, when she saw that he had left his garment -in her hand, and was fled forth, 39:14 That she called unto the men of -her house, and spake unto them, saying, See, he hath brought in an -Hebrew unto us to mock us; he came in unto me to lie with me, and I -cried with a loud voice: 39:15 And it came to pass, when he heard that -I lifted up my voice and cried, that he left his garment with me, and -fled, and got him out. - -39:16 And she laid up his garment by her, until his lord came home. - -39:17 And she spake unto him according to these words, saying, The -Hebrew servant, which thou hast brought unto us, came in unto me to -mock me: 39:18 And it came to pass, as I lifted up my voice and cried, -that he left his garment with me, and fled out. - -39:19 And it came to pass, when his master heard the words of his -wife, which she spake unto him, saying, After this manner did thy -servant to me; that his wrath was kindled. - -39:20 And Joseph’s master took him, and put him into the prison, a -place where the king’s prisoners were bound: and he was there in the -prison. - -39:21 But the LORD was with Joseph, and shewed him mercy, and gave him -favour in the sight of the keeper of the prison. - -39:22 And the keeper of the prison committed to Joseph’s hand all the -prisoners that were in the prison; and whatsoever they did there, he -was the doer of it. - -39:23 The keeper of the prison looked not to any thing that was under -his hand; because the LORD was with him, and that which he did, the -LORD made it to prosper. - -40:1 And it came to pass after these things, that the butler of the -king of Egypt and his baker had offended their lord the king of Egypt. - -40:2 And Pharaoh was wroth against two of his officers, against the -chief of the butlers, and against the chief of the bakers. - -40:3 And he put them in ward in the house of the captain of the guard, -into the prison, the place where Joseph was bound. - -40:4 And the captain of the guard charged Joseph with them, and he -served them: and they continued a season in ward. - -40:5 And they dreamed a dream both of them, each man his dream in one -night, each man according to the interpretation of his dream, the -butler and the baker of the king of Egypt, which were bound in the -prison. - -40:6 And Joseph came in unto them in the morning, and looked upon -them, and, behold, they were sad. - -40:7 And he asked Pharaoh’s officers that were with him in the ward of -his lord’s house, saying, Wherefore look ye so sadly to day? 40:8 And -they said unto him, We have dreamed a dream, and there is no -interpreter of it. And Joseph said unto them, Do not interpretations -belong to God? tell me them, I pray you. - -40:9 And the chief butler told his dream to Joseph, and said to him, -In my dream, behold, a vine was before me; 40:10 And in the vine were -three branches: and it was as though it budded, and her blossoms shot -forth; and the clusters thereof brought forth ripe grapes: 40:11 And -Pharaoh’s cup was in my hand: and I took the grapes, and pressed them -into Pharaoh’s cup, and I gave the cup into Pharaoh’s hand. - -40:12 And Joseph said unto him, This is the interpretation of it: The -three branches are three days: 40:13 Yet within three days shall -Pharaoh lift up thine head, and restore thee unto thy place: and thou -shalt deliver Pharaoh’s cup into his hand, after the former manner -when thou wast his butler. - -40:14 But think on me when it shall be well with thee, and shew -kindness, I pray thee, unto me, and make mention of me unto Pharaoh, -and bring me out of this house: 40:15 For indeed I was stolen away out -of the land of the Hebrews: and here also have I done nothing that -they should put me into the dungeon. - -40:16 When the chief baker saw that the interpretation was good, he -said unto Joseph, I also was in my dream, and, behold, I had three -white baskets on my head: 40:17 And in the uppermost basket there was -of all manner of bakemeats for Pharaoh; and the birds did eat them out -of the basket upon my head. - -40:18 And Joseph answered and said, This is the interpretation -thereof: The three baskets are three days: 40:19 Yet within three days -shall Pharaoh lift up thy head from off thee, and shall hang thee on a -tree; and the birds shall eat thy flesh from off thee. - -40:20 And it came to pass the third day, which was Pharaoh’s birthday, -that he made a feast unto all his servants: and he lifted up the head -of the chief butler and of the chief baker among his servants. - -40:21 And he restored the chief butler unto his butlership again; and -he gave the cup into Pharaoh’s hand: 40:22 But he hanged the chief -baker: as Joseph had interpreted to them. - -40:23 Yet did not the chief butler remember Joseph, but forgat him. - -41:1 And it came to pass at the end of two full years, that Pharaoh -dreamed: and, behold, he stood by the river. - -41:2 And, behold, there came up out of the river seven well favoured -kine and fatfleshed; and they fed in a meadow. - -41:3 And, behold, seven other kine came up after them out of the -river, ill favoured and leanfleshed; and stood by the other kine upon -the brink of the river. - -41:4 And the ill favoured and leanfleshed kine did eat up the seven -well favoured and fat kine. So Pharaoh awoke. - -41:5 And he slept and dreamed the second time: and, behold, seven ears -of corn came up upon one stalk, rank and good. - -41:6 And, behold, seven thin ears and blasted with the east wind -sprung up after them. - -41:7 And the seven thin ears devoured the seven rank and full ears. -And Pharaoh awoke, and, behold, it was a dream. - -41:8 And it came to pass in the morning that his spirit was troubled; -and he sent and called for all the magicians of Egypt, and all the -wise men thereof: and Pharaoh told them his dream; but there was none -that could interpret them unto Pharaoh. - -41:9 Then spake the chief butler unto Pharaoh, saying, I do remember -my faults this day: 41:10 Pharaoh was wroth with his servants, and put -me in ward in the captain of the guard’s house, both me and the chief -baker: 41:11 And we dreamed a dream in one night, I and he; we dreamed -each man according to the interpretation of his dream. - -41:12 And there was there with us a young man, an Hebrew, servant to -the captain of the guard; and we told him, and he interpreted to us -our dreams; to each man according to his dream he did interpret. - -41:13 And it came to pass, as he interpreted to us, so it was; me he -restored unto mine office, and him he hanged. - -41:14 Then Pharaoh sent and called Joseph, and they brought him -hastily out of the dungeon: and he shaved himself, and changed his -raiment, and came in unto Pharaoh. - -41:15 And Pharaoh said unto Joseph, I have dreamed a dream, and there -is none that can interpret it: and I have heard say of thee, that thou -canst understand a dream to interpret it. - -41:16 And Joseph answered Pharaoh, saying, It is not in me: God shall -give Pharaoh an answer of peace. - -41:17 And Pharaoh said unto Joseph, In my dream, behold, I stood upon -the bank of the river: 41:18 And, behold, there came up out of the -river seven kine, fatfleshed and well favoured; and they fed in a -meadow: 41:19 And, behold, seven other kine came up after them, poor -and very ill favoured and leanfleshed, such as I never saw in all the -land of Egypt for badness: 41:20 And the lean and the ill favoured -kine did eat up the first seven fat kine: 41:21 And when they had -eaten them up, it could not be known that they had eaten them; but -they were still ill favoured, as at the beginning. So I awoke. - -41:22 And I saw in my dream, and, behold, seven ears came up in one -stalk, full and good: 41:23 And, behold, seven ears, withered, thin, -and blasted with the east wind, sprung up after them: 41:24 And the -thin ears devoured the seven good ears: and I told this unto the -magicians; but there was none that could declare it to me. - -41:25 And Joseph said unto Pharaoh, The dream of Pharaoh is one: God -hath shewed Pharaoh what he is about to do. - -41:26 The seven good kine are seven years; and the seven good ears are -seven years: the dream is one. - -41:27 And the seven thin and ill favoured kine that came up after them -are seven years; and the seven empty ears blasted with the east wind -shall be seven years of famine. - -41:28 This is the thing which I have spoken unto Pharaoh: What God is -about to do he sheweth unto Pharaoh. - -41:29 Behold, there come seven years of great plenty throughout all -the land of Egypt: 41:30 And there shall arise after them seven years -of famine; and all the plenty shall be forgotten in the land of Egypt; -and the famine shall consume the land; 41:31 And the plenty shall not -be known in the land by reason of that famine following; for it shall -be very grievous. - -41:32 And for that the dream was doubled unto Pharaoh twice; it is -because the thing is established by God, and God will shortly bring it -to pass. - -41:33 Now therefore let Pharaoh look out a man discreet and wise, and -set him over the land of Egypt. - -41:34 Let Pharaoh do this, and let him appoint officers over the land, -and take up the fifth part of the land of Egypt in the seven plenteous -years. - -41:35 And let them gather all the food of those good years that come, -and lay up corn under the hand of Pharaoh, and let them keep food in -the cities. - -41:36 And that food shall be for store to the land against the seven -years of famine, which shall be in the land of Egypt; that the land -perish not through the famine. - -41:37 And the thing was good in the eyes of Pharaoh, and in the eyes -of all his servants. - -41:38 And Pharaoh said unto his servants, Can we find such a one as -this is, a man in whom the Spirit of God is? 41:39 And Pharaoh said -unto Joseph, Forasmuch as God hath shewed thee all this, there is none -so discreet and wise as thou art: 41:40 Thou shalt be over my house, -and according unto thy word shall all my people be ruled: only in the -throne will I be greater than thou. - -41:41 And Pharaoh said unto Joseph, See, I have set thee over all the -land of Egypt. - -41:42 And Pharaoh took off his ring from his hand, and put it upon -Joseph’s hand, and arrayed him in vestures of fine linen, and put a -gold chain about his neck; 41:43 And he made him to ride in the second -chariot which he had; and they cried before him, Bow the knee: and he -made him ruler over all the land of Egypt. - -41:44 And Pharaoh said unto Joseph, I am Pharaoh, and without thee -shall no man lift up his hand or foot in all the land of Egypt. - -41:45 And Pharaoh called Joseph’s name Zaphnathpaaneah; and he gave -him to wife Asenath the daughter of Potipherah priest of On. And -Joseph went out over all the land of Egypt. - -41:46 And Joseph was thirty years old when he stood before Pharaoh -king of Egypt. And Joseph went out from the presence of Pharaoh, and -went throughout all the land of Egypt. - -41:47 And in the seven plenteous years the earth brought forth by -handfuls. - -41:48 And he gathered up all the food of the seven years, which were -in the land of Egypt, and laid up the food in the cities: the food of -the field, which was round about every city, laid he up in the same. - -41:49 And Joseph gathered corn as the sand of the sea, very much, -until he left numbering; for it was without number. - -41:50 And unto Joseph were born two sons before the years of famine -came, which Asenath the daughter of Potipherah priest of On bare unto -him. - -41:51 And Joseph called the name of the firstborn Manasseh: For God, -said he, hath made me forget all my toil, and all my father’s house. - -41:52 And the name of the second called he Ephraim: For God hath -caused me to be fruitful in the land of my affliction. - -41:53 And the seven years of plenteousness, that was in the land of -Egypt, were ended. - -41:54 And the seven years of dearth began to come, according as Joseph -had said: and the dearth was in all lands; but in all the land of -Egypt there was bread. - -41:55 And when all the land of Egypt was famished, the people cried to -Pharaoh for bread: and Pharaoh said unto all the Egyptians, Go unto -Joseph; what he saith to you, do. - -41:56 And the famine was over all the face of the earth: and Joseph -opened all the storehouses, and sold unto the Egyptians; and the -famine waxed sore in the land of Egypt. - -41:57 And all countries came into Egypt to Joseph for to buy corn; -because that the famine was so sore in all lands. - -42:1 Now when Jacob saw that there was corn in Egypt, Jacob said unto -his sons, Why do ye look one upon another? 42:2 And he said, Behold, -I have heard that there is corn in Egypt: get you down thither, and -buy for us from thence; that we may live, and not die. - -42:3 And Joseph’s ten brethren went down to buy corn in Egypt. - -42:4 But Benjamin, Joseph’s brother, Jacob sent not with his brethren; -for he said, Lest peradventure mischief befall him. - -42:5 And the sons of Israel came to buy corn among those that came: -for the famine was in the land of Canaan. - -42:6 And Joseph was the governor over the land, and he it was that -sold to all the people of the land: and Joseph’s brethren came, and -bowed down themselves before him with their faces to the earth. - -42:7 And Joseph saw his brethren, and he knew them, but made himself -strange unto them, and spake roughly unto them; and he said unto them, -Whence come ye? And they said, From the land of Canaan to buy food. - -42:8 And Joseph knew his brethren, but they knew not him. - -42:9 And Joseph remembered the dreams which he dreamed of them, and -said unto them, Ye are spies; to see the nakedness of the land ye are -come. - -42:10 And they said unto him, Nay, my lord, but to buy food are thy -servants come. - -42:11 We are all one man’s sons; we are true men, thy servants are no -spies. - -42:12 And he said unto them, Nay, but to see the nakedness of the land -ye are come. - -42:13 And they said, Thy servants are twelve brethren, the sons of one -man in the land of Canaan; and, behold, the youngest is this day with -our father, and one is not. - -42:14 And Joseph said unto them, That is it that I spake unto you, -saying, Ye are spies: 42:15 Hereby ye shall be proved: By the life of -Pharaoh ye shall not go forth hence, except your youngest brother come -hither. - -42:16 Send one of you, and let him fetch your brother, and ye shall be -kept in prison, that your words may be proved, whether there be any -truth in you: or else by the life of Pharaoh surely ye are spies. - -42:17 And he put them all together into ward three days. - -42:18 And Joseph said unto them the third day, This do, and live; for -I fear God: 42:19 If ye be true men, let one of your brethren be bound -in the house of your prison: go ye, carry corn for the famine of your -houses: 42:20 But bring your youngest brother unto me; so shall your -words be verified, and ye shall not die. And they did so. - -42:21 And they said one to another, We are verily guilty concerning -our brother, in that we saw the anguish of his soul, when he besought -us, and we would not hear; therefore is this distress come upon us. - -42:22 And Reuben answered them, saying, Spake I not unto you, saying, -Do not sin against the child; and ye would not hear? therefore, -behold, also his blood is required. - -42:23 And they knew not that Joseph understood them; for he spake unto -them by an interpreter. - -42:24 And he turned himself about from them, and wept; and returned to -them again, and communed with them, and took from them Simeon, and -bound him before their eyes. - -42:25 Then Joseph commanded to fill their sacks with corn, and to -restore every man’s money into his sack, and to give them provision -for the way: and thus did he unto them. - -42:26 And they laded their asses with the corn, and departed thence. - -42:27 And as one of them opened his sack to give his ass provender in -the inn, he espied his money; for, behold, it was in his sack’s mouth. - -42:28 And he said unto his brethren, My money is restored; and, lo, it -is even in my sack: and their heart failed them, and they were afraid, -saying one to another, What is this that God hath done unto us? 42:29 -And they came unto Jacob their father unto the land of Canaan, and -told him all that befell unto them; saying, 42:30 The man, who is the -lord of the land, spake roughly to us, and took us for spies of the -country. - -42:31 And we said unto him, We are true men; we are no spies: 42:32 We -be twelve brethren, sons of our father; one is not, and the youngest -is this day with our father in the land of Canaan. - -42:33 And the man, the lord of the country, said unto us, Hereby shall -I know that ye are true men; leave one of your brethren here with me, -and take food for the famine of your households, and be gone: 42:34 -And bring your youngest brother unto me: then shall I know that ye are -no spies, but that ye are true men: so will I deliver you your -brother, and ye shall traffick in the land. - -42:35 And it came to pass as they emptied their sacks, that, behold, -every man’s bundle of money was in his sack: and when both they and -their father saw the bundles of money, they were afraid. - -42:36 And Jacob their father said unto them, Me have ye bereaved of my -children: Joseph is not, and Simeon is not, and ye will take Benjamin -away: all these things are against me. - -42:37 And Reuben spake unto his father, saying, Slay my two sons, if I -bring him not to thee: deliver him into my hand, and I will bring him -to thee again. - -42:38 And he said, My son shall not go down with you; for his brother -is dead, and he is left alone: if mischief befall him by the way in -the which ye go, then shall ye bring down my gray hairs with sorrow to -the grave. - -43:1 And the famine was sore in the land. - -43:2 And it came to pass, when they had eaten up the corn which they -had brought out of Egypt, their father said unto them, Go again, buy -us a little food. - -43:3 And Judah spake unto him, saying, The man did solemnly protest -unto us, saying, Ye shall not see my face, except your brother be with -you. - -43:4 If thou wilt send our brother with us, we will go down and buy -thee food: 43:5 But if thou wilt not send him, we will not go down: -for the man said unto us, Ye shall not see my face, except your -brother be with you. - -43:6 And Israel said, Wherefore dealt ye so ill with me, as to tell -the man whether ye had yet a brother? 43:7 And they said, The man -asked us straitly of our state, and of our kindred, saying, Is your -father yet alive? have ye another brother? and we told him according -to the tenor of these words: could we certainly know that he would -say, Bring your brother down? 43:8 And Judah said unto Israel his -father, Send the lad with me, and we will arise and go; that we may -live, and not die, both we, and thou, and also our little ones. - -43:9 I will be surety for him; of my hand shalt thou require him: if I -bring him not unto thee, and set him before thee, then let me bear the -blame for ever: 43:10 For except we had lingered, surely now we had -returned this second time. - -43:11 And their father Israel said unto them, If it must be so now, do -this; take of the best fruits in the land in your vessels, and carry -down the man a present, a little balm, and a little honey, spices, and -myrrh, nuts, and almonds: 43:12 And take double money in your hand; -and the money that was brought again in the mouth of your sacks, carry -it again in your hand; peradventure it was an oversight: 43:13 Take -also your brother, and arise, go again unto the man: 43:14 And God -Almighty give you mercy before the man, that he may send away your -other brother, and Benjamin. If I be bereaved of my children, I am -bereaved. - -43:15 And the men took that present, and they took double money in -their hand and Benjamin; and rose up, and went down to Egypt, and -stood before Joseph. - -43:16 And when Joseph saw Benjamin with them, he said to the ruler of -his house, Bring these men home, and slay, and make ready; for these -men shall dine with me at noon. - -43:17 And the man did as Joseph bade; and the man brought the men into -Joseph’s house. - -43:18 And the men were afraid, because they were brought into Joseph’s -house; and they said, Because of the money that was returned in our -sacks at the first time are we brought in; that he may seek occasion -against us, and fall upon us, and take us for bondmen, and our asses. - -43:19 And they came near to the steward of Joseph’s house, and they -communed with him at the door of the house, 43:20 And said, O sir, we -came indeed down at the first time to buy food: 43:21 And it came to -pass, when we came to the inn, that we opened our sacks, and, behold, -every man’s money was in the mouth of his sack, our money in full -weight: and we have brought it again in our hand. - -43:22 And other money have we brought down in our hands to buy food: -we cannot tell who put our money in our sacks. - -43:23 And he said, Peace be to you, fear not: your God, and the God of -your father, hath given you treasure in your sacks: I had your money. -And he brought Simeon out unto them. - -43:24 And the man brought the men into Joseph’s house, and gave them -water, and they washed their feet; and he gave their asses provender. - -43:25 And they made ready the present against Joseph came at noon: for -they heard that they should eat bread there. - -43:26 And when Joseph came home, they brought him the present which -was in their hand into the house, and bowed themselves to him to the -earth. - -43:27 And he asked them of their welfare, and said, Is your father -well, the old man of whom ye spake? Is he yet alive? 43:28 And they -answered, Thy servant our father is in good health, he is yet alive. -And they bowed down their heads, and made obeisance. - -43:29 And he lifted up his eyes, and saw his brother Benjamin, his -mother’s son, and said, Is this your younger brother, of whom ye spake -unto me? And he said, God be gracious unto thee, my son. - -43:30 And Joseph made haste; for his bowels did yearn upon his -brother: and he sought where to weep; and he entered into his chamber, -and wept there. - -43:31 And he washed his face, and went out, and refrained himself, and -said, Set on bread. - -43:32 And they set on for him by himself, and for them by themselves, -and for the Egyptians, which did eat with him, by themselves: because -the Egyptians might not eat bread with the Hebrews; for that is an -abomination unto the Egyptians. - -43:33 And they sat before him, the firstborn according to his -birthright, and the youngest according to his youth: and the men -marvelled one at another. - -43:34 And he took and sent messes unto them from before him: but -Benjamin’s mess was five times so much as any of theirs. And they -drank, and were merry with him. - -44:1 And he commanded the steward of his house, saying, Fill the men’s -sacks with food, as much as they can carry, and put every man’s money -in his sack’s mouth. - -44:2 And put my cup, the silver cup, in the sack’s mouth of the -youngest, and his corn money. And he did according to the word that -Joseph had spoken. - -44:3 As soon as the morning was light, the men were sent away, they -and their asses. - -44:4 And when they were gone out of the city, and not yet far off, -Joseph said unto his steward, Up, follow after the men; and when thou -dost overtake them, say unto them, Wherefore have ye rewarded evil for -good? 44:5 Is not this it in which my lord drinketh, and whereby -indeed he divineth? ye have done evil in so doing. - -44:6 And he overtook them, and he spake unto them these same words. - -44:7 And they said unto him, Wherefore saith my lord these words? God -forbid that thy servants should do according to this thing: 44:8 -Behold, the money, which we found in our sacks’ mouths, we brought -again unto thee out of the land of Canaan: how then should we steal -out of thy lord’s house silver or gold? 44:9 With whomsoever of thy -servants it be found, both let him die, and we also will be my lord’s -bondmen. - -44:10 And he said, Now also let it be according unto your words: he -with whom it is found shall be my servant; and ye shall be blameless. - -44:11 Then they speedily took down every man his sack to the ground, -and opened every man his sack. - -44:12 And he searched, and began at the eldest, and left at the -youngest: and the cup was found in Benjamin’s sack. - -44:13 Then they rent their clothes, and laded every man his ass, and -returned to the city. - -44:14 And Judah and his brethren came to Joseph’s house; for he was -yet there: and they fell before him on the ground. - -44:15 And Joseph said unto them, What deed is this that ye have done? -wot ye not that such a man as I can certainly divine? 44:16 And Judah -said, What shall we say unto my lord? what shall we speak? or how -shall we clear ourselves? God hath found out the iniquity of thy -servants: behold, we are my lord’s servants, both we, and he also with -whom the cup is found. - -44:17 And he said, God forbid that I should do so: but the man in -whose hand the cup is found, he shall be my servant; and as for you, -get you up in peace unto your father. - -44:18 Then Judah came near unto him, and said, Oh my lord, let thy -servant, I pray thee, speak a word in my lord’s ears, and let not -thine anger burn against thy servant: for thou art even as Pharaoh. - -44:19 My lord asked his servants, saying, Have ye a father, or a -brother? 44:20 And we said unto my lord, We have a father, an old -man, and a child of his old age, a little one; and his brother is -dead, and he alone is left of his mother, and his father loveth him. - -44:21 And thou saidst unto thy servants, Bring him down unto me, that -I may set mine eyes upon him. - -44:22 And we said unto my lord, The lad cannot leave his father: for -if he should leave his father, his father would die. - -44:23 And thou saidst unto thy servants, Except your youngest brother -come down with you, ye shall see my face no more. - -44:24 And it came to pass when we came up unto thy servant my father, -we told him the words of my lord. - -44:25 And our father said, Go again, and buy us a little food. - -44:26 And we said, We cannot go down: if our youngest brother be with -us, then will we go down: for we may not see the man’s face, except -our youngest brother be with us. - -44:27 And thy servant my father said unto us, Ye know that my wife -bare me two sons: 44:28 And the one went out from me, and I said, -Surely he is torn in pieces; and I saw him not since: 44:29 And if ye -take this also from me, and mischief befall him, ye shall bring down -my gray hairs with sorrow to the grave. - -44:30 Now therefore when I come to thy servant my father, and the lad -be not with us; seeing that his life is bound up in the lad’s life; -44:31 It shall come to pass, when he seeth that the lad is not with -us, that he will die: and thy servants shall bring down the gray hairs -of thy servant our father with sorrow to the grave. - -44:32 For thy servant became surety for the lad unto my father, -saying, If I bring him not unto thee, then I shall bear the blame to -my father for ever. - -44:33 Now therefore, I pray thee, let thy servant abide instead of the -lad a bondman to my lord; and let the lad go up with his brethren. - -44:34 For how shall I go up to my father, and the lad be not with me? -lest peradventure I see the evil that shall come on my father. - -45:1 Then Joseph could not refrain himself before all them that stood -by him; and he cried, Cause every man to go out from me. And there -stood no man with him, while Joseph made himself known unto his -brethren. - -45:2 And he wept aloud: and the Egyptians and the house of Pharaoh -heard. - -45:3 And Joseph said unto his brethren, I am Joseph; doth my father -yet live? And his brethren could not answer him; for they were -troubled at his presence. - -45:4 And Joseph said unto his brethren, Come near to me, I pray you. -And they came near. And he said, I am Joseph your brother, whom ye -sold into Egypt. - -45:5 Now therefore be not grieved, nor angry with yourselves, that ye -sold me hither: for God did send me before you to preserve life. - -45:6 For these two years hath the famine been in the land: and yet -there are five years, in the which there shall neither be earing nor -harvest. - -45:7 And God sent me before you to preserve you a posterity in the -earth, and to save your lives by a great deliverance. - -45:8 So now it was not you that sent me hither, but God: and he hath -made me a father to Pharaoh, and lord of all his house, and a ruler -throughout all the land of Egypt. - -45:9 Haste ye, and go up to my father, and say unto him, Thus saith -thy son Joseph, God hath made me lord of all Egypt: come down unto me, -tarry not: 45:10 And thou shalt dwell in the land of Goshen, and thou -shalt be near unto me, thou, and thy children, and thy children’s -children, and thy flocks, and thy herds, and all that thou hast: 45:11 -And there will I nourish thee; for yet there are five years of famine; -lest thou, and thy household, and all that thou hast, come to poverty. - -45:12 And, behold, your eyes see, and the eyes of my brother Benjamin, -that it is my mouth that speaketh unto you. - -45:13 And ye shall tell my father of all my glory in Egypt, and of all -that ye have seen; and ye shall haste and bring down my father hither. - -45:14 And he fell upon his brother Benjamin’s neck, and wept; and -Benjamin wept upon his neck. - -45:15 Moreover he kissed all his brethren, and wept upon them: and -after that his brethren talked with him. - -45:16 And the fame thereof was heard in Pharaoh’s house, saying, -Joseph’s brethren are come: and it pleased Pharaoh well, and his -servants. - -45:17 And Pharaoh said unto Joseph, Say unto thy brethren, This do ye; -lade your beasts, and go, get you unto the land of Canaan; 45:18 And -take your father and your households, and come unto me: and I will -give you the good of the land of Egypt, and ye shall eat the fat of -the land. - -45:19 Now thou art commanded, this do ye; take you wagons out of the -land of Egypt for your little ones, and for your wives, and bring your -father, and come. - -45:20 Also regard not your stuff; for the good of all the land of -Egypt is yours. - -45:21 And the children of Israel did so: and Joseph gave them wagons, -according to the commandment of Pharaoh, and gave them provision for -the way. - -45:22 To all of them he gave each man changes of raiment; but to -Benjamin he gave three hundred pieces of silver, and five changes of -raiment. - -45:23 And to his father he sent after this manner; ten asses laden -with the good things of Egypt, and ten she asses laden with corn and -bread and meat for his father by the way. - -45:24 So he sent his brethren away, and they departed: and he said -unto them, See that ye fall not out by the way. - -45:25 And they went up out of Egypt, and came into the land of Canaan -unto Jacob their father, 45:26 And told him, saying, Joseph is yet -alive, and he is governor over all the land of Egypt. And Jacob’s -heart fainted, for he believed them not. - -45:27 And they told him all the words of Joseph, which he had said -unto them: and when he saw the wagons which Joseph had sent to carry -him, the spirit of Jacob their father revived: 45:28 And Israel said, -It is enough; Joseph my son is yet alive: I will go and see him before -I die. - -46:1 And Israel took his journey with all that he had, and came to -Beersheba, and offered sacrifices unto the God of his father Isaac. - -46:2 And God spake unto Israel in the visions of the night, and said, -Jacob, Jacob. And he said, Here am I. - -46:3 And he said, I am God, the God of thy father: fear not to go down -into Egypt; for I will there make of thee a great nation: 46:4 I will -go down with thee into Egypt; and I will also surely bring thee up -again: and Joseph shall put his hand upon thine eyes. - -46:5 And Jacob rose up from Beersheba: and the sons of Israel carried -Jacob their father, and their little ones, and their wives, in the -wagons which Pharaoh had sent to carry him. - -46:6 And they took their cattle, and their goods, which they had -gotten in the land of Canaan, and came into Egypt, Jacob, and all his -seed with him: 46:7 His sons, and his sons’ sons with him, his -daughters, and his sons’ daughters, and all his seed brought he with -him into Egypt. - -46:8 And these are the names of the children of Israel, which came -into Egypt, Jacob and his sons: Reuben, Jacob’s firstborn. - -46:9 And the sons of Reuben; Hanoch, and Phallu, and Hezron, and -Carmi. - -46:10 And the sons of Simeon; Jemuel, and Jamin, and Ohad, and Jachin, -and Zohar, and Shaul the son of a Canaanitish woman. - -46:11 And the sons of Levi; Gershon, Kohath, and Merari. - -46:12 And the sons of Judah; Er, and Onan, and Shelah, and Pharez, and -Zarah: but Er and Onan died in the land of Canaan. And the sons of -Pharez were Hezron and Hamul. - -46:13 And the sons of Issachar; Tola, and Phuvah, and Job, and -Shimron. - -46:14 And the sons of Zebulun; Sered, and Elon, and Jahleel. - -46:15 These be the sons of Leah, which she bare unto Jacob in -Padanaram, with his daughter Dinah: all the souls of his sons and his -daughters were thirty and three. - -46:16 And the sons of Gad; Ziphion, and Haggi, Shuni, and Ezbon, Eri, -and Arodi, and Areli. - -46:17 And the sons of Asher; Jimnah, and Ishuah, and Isui, and Beriah, -and Serah their sister: and the sons of Beriah; Heber, and Malchiel. - -46:18 These are the sons of Zilpah, whom Laban gave to Leah his -daughter, and these she bare unto Jacob, even sixteen souls. - -46:19 The sons of Rachel Jacob’s wife; Joseph, and Benjamin. - -46:20 And unto Joseph in the land of Egypt were born Manasseh and -Ephraim, which Asenath the daughter of Potipherah priest of On bare -unto him. - -46:21 And the sons of Benjamin were Belah, and Becher, and Ashbel, -Gera, and Naaman, Ehi, and Rosh, Muppim, and Huppim, and Ard. - -46:22 These are the sons of Rachel, which were born to Jacob: all the -souls were fourteen. - -46:23 And the sons of Dan; Hushim. - -46:24 And the sons of Naphtali; Jahzeel, and Guni, and Jezer, and -Shillem. - -46:25 These are the sons of Bilhah, which Laban gave unto Rachel his -daughter, and she bare these unto Jacob: all the souls were seven. - -46:26 All the souls that came with Jacob into Egypt, which came out of -his loins, besides Jacob’s sons’ wives, all the souls were threescore -and six; 46:27 And the sons of Joseph, which were born him in Egypt, -were two souls: all the souls of the house of Jacob, which came into -Egypt, were threescore and ten. - -46:28 And he sent Judah before him unto Joseph, to direct his face -unto Goshen; and they came into the land of Goshen. - -46:29 And Joseph made ready his chariot, and went up to meet Israel -his father, to Goshen, and presented himself unto him; and he fell on -his neck, and wept on his neck a good while. - -46:30 And Israel said unto Joseph, Now let me die, since I have seen -thy face, because thou art yet alive. - -46:31 And Joseph said unto his brethren, and unto his father’s house, -I will go up, and shew Pharaoh, and say unto him, My brethren, and my -father’s house, which were in the land of Canaan, are come unto me; -46:32 And the men are shepherds, for their trade hath been to feed -cattle; and they have brought their flocks, and their herds, and all -that they have. - -46:33 And it shall come to pass, when Pharaoh shall call you, and -shall say, What is your occupation? 46:34 That ye shall say, Thy -servants’ trade hath been about cattle from our youth even until now, -both we, and also our fathers: that ye may dwell in the land of -Goshen; for every shepherd is an abomination unto the Egyptians. - -47:1 Then Joseph came and told Pharaoh, and said, My father and my -brethren, and their flocks, and their herds, and all that they have, -are come out of the land of Canaan; and, behold, they are in the land -of Goshen. - -47:2 And he took some of his brethren, even five men, and presented -them unto Pharaoh. - -47:3 And Pharaoh said unto his brethren, What is your occupation? And -they said unto Pharaoh, Thy servants are shepherds, both we, and also -our fathers. - -47:4 They said morever unto Pharaoh, For to sojourn in the land are we -come; for thy servants have no pasture for their flocks; for the -famine is sore in the land of Canaan: now therefore, we pray thee, let -thy servants dwell in the land of Goshen. - -47:5 And Pharaoh spake unto Joseph, saying, Thy father and thy -brethren are come unto thee: 47:6 The land of Egypt is before thee; in -the best of the land make thy father and brethren to dwell; in the -land of Goshen let them dwell: and if thou knowest any men of activity -among them, then make them rulers over my cattle. - -47:7 And Joseph brought in Jacob his father, and set him before -Pharaoh: and Jacob blessed Pharaoh. - -47:8 And Pharaoh said unto Jacob, How old art thou? 47:9 And Jacob -said unto Pharaoh, The days of the years of my pilgrimage are an -hundred and thirty years: few and evil have the days of the years of -my life been, and have not attained unto the days of the years of the -life of my fathers in the days of their pilgrimage. - -47:10 And Jacob blessed Pharaoh, and went out from before Pharaoh. - -47:11 And Joseph placed his father and his brethren, and gave them a -possession in the land of Egypt, in the best of the land, in the land -of Rameses, as Pharaoh had commanded. - -47:12 And Joseph nourished his father, and his brethren, and all his -father’s household, with bread, according to their families. - -47:13 And there was no bread in all the land; for the famine was very -sore, so that the land of Egypt and all the land of Canaan fainted by -reason of the famine. - -47:14 And Joseph gathered up all the money that was found in the land -of Egypt, and in the land of Canaan, for the corn which they bought: -and Joseph brought the money into Pharaoh’s house. - -47:15 And when money failed in the land of Egypt, and in the land of -Canaan, all the Egyptians came unto Joseph, and said, Give us bread: -for why should we die in thy presence? for the money faileth. - -47:16 And Joseph said, Give your cattle; and I will give you for your -cattle, if money fail. - -47:17 And they brought their cattle unto Joseph: and Joseph gave them -bread in exchange for horses, and for the flocks, and for the cattle -of the herds, and for the asses: and he fed them with bread for all -their cattle for that year. - -47:18 When that year was ended, they came unto him the second year, -and said unto him, We will not hide it from my lord, how that our -money is spent; my lord also hath our herds of cattle; there is not -ought left in the sight of my lord, but our bodies, and our lands: -47:19 Wherefore shall we die before thine eyes, both we and our land? -buy us and our land for bread, and we and our land will be servants -unto Pharaoh: and give us seed, that we may live, and not die, that -the land be not desolate. - -47:20 And Joseph bought all the land of Egypt for Pharaoh; for the -Egyptians sold every man his field, because the famine prevailed over -them: so the land became Pharaoh’s. - -47:21 And as for the people, he removed them to cities from one end of -the borders of Egypt even to the other end thereof. - -47:22 Only the land of the priests bought he not; for the priests had -a portion assigned them of Pharaoh, and did eat their portion which -Pharaoh gave them: wherefore they sold not their lands. - -47:23 Then Joseph said unto the people, Behold, I have bought you this -day and your land for Pharaoh: lo, here is seed for you, and ye shall -sow the land. - -47:24 And it shall come to pass in the increase, that ye shall give -the fifth part unto Pharaoh, and four parts shall be your own, for -seed of the field, and for your food, and for them of your households, -and for food for your little ones. - -47:25 And they said, Thou hast saved our lives: let us find grace in -the sight of my lord, and we will be Pharaoh’s servants. - -47:26 And Joseph made it a law over the land of Egypt unto this day, -that Pharaoh should have the fifth part, except the land of the -priests only, which became not Pharaoh’s. - -47:27 And Israel dwelt in the land of Egypt, in the country of Goshen; -and they had possessions therein, and grew, and multiplied -exceedingly. - -47:28 And Jacob lived in the land of Egypt seventeen years: so the -whole age of Jacob was an hundred forty and seven years. - -47:29 And the time drew nigh that Israel must die: and he called his -son Joseph, and said unto him, If now I have found grace in thy sight, -put, I pray thee, thy hand under my thigh, and deal kindly and truly -with me; bury me not, I pray thee, in Egypt: 47:30 But I will lie with -my fathers, and thou shalt carry me out of Egypt, and bury me in their -buryingplace. And he said, I will do as thou hast said. - -47:31 And he said, Swear unto me. And he sware unto him. And Israel -bowed himself upon the bed’s head. - -48:1 And it came to pass after these things, that one told Joseph, -Behold, thy father is sick: and he took with him his two sons, -Manasseh and Ephraim. - -48:2 And one told Jacob, and said, Behold, thy son Joseph cometh unto -thee: and Israel strengthened himself, and sat upon the bed. - -48:3 And Jacob said unto Joseph, God Almighty appeared unto me at Luz -in the land of Canaan, and blessed me, 48:4 And said unto me, Behold, -I will make thee fruitful, and multiply thee, and I will make of thee -a multitude of people; and will give this land to thy seed after thee -for an everlasting possession. - -48:5 And now thy two sons, Ephraim and Manasseh, which were born unto -thee in the land of Egypt before I came unto thee into Egypt, are -mine; as Reuben and Simeon, they shall be mine. - -48:6 And thy issue, which thou begettest after them, shall be thine, -and shall be called after the name of their brethren in their -inheritance. - -48:7 And as for me, when I came from Padan, Rachel died by me in the -land of Canaan in the way, when yet there was but a little way to come -unto Ephrath: and I buried her there in the way of Ephrath; the same -is Bethlehem. - -48:8 And Israel beheld Joseph’s sons, and said, Who are these? 48:9 -And Joseph said unto his father, They are my sons, whom God hath given -me in this place. And he said, Bring them, I pray thee, unto me, and I -will bless them. - -48:10 Now the eyes of Israel were dim for age, so that he could not -see. - -And he brought them near unto him; and he kissed them, and embraced -them. - -48:11 And Israel said unto Joseph, I had not thought to see thy face: -and, lo, God hath shewed me also thy seed. - -48:12 And Joseph brought them out from between his knees, and he bowed -himself with his face to the earth. - -48:13 And Joseph took them both, Ephraim in his right hand toward -Israel’s left hand, and Manasseh in his left hand toward Israel’s -right hand, and brought them near unto him. - -48:14 And Israel stretched out his right hand, and laid it upon -Ephraim’s head, who was the younger, and his left hand upon Manasseh’s -head, guiding his hands wittingly; for Manasseh was the firstborn. - -48:15 And he blessed Joseph, and said, God, before whom my fathers -Abraham and Isaac did walk, the God which fed me all my life long unto -this day, 48:16 The Angel which redeemed me from all evil, bless the -lads; and let my name be named on them, and the name of my fathers -Abraham and Isaac; and let them grow into a multitude in the midst of -the earth. - -48:17 And when Joseph saw that his father laid his right hand upon the -head of Ephraim, it displeased him: and he held up his father’s hand, -to remove it from Ephraim’s head unto Manasseh’s head. - -48:18 And Joseph said unto his father, Not so, my father: for this is -the firstborn; put thy right hand upon his head. - -48:19 And his father refused, and said, I know it, my son, I know it: -he also shall become a people, and he also shall be great: but truly -his younger brother shall be greater than he, and his seed shall -become a multitude of nations. - -48:20 And he blessed them that day, saying, In thee shall Israel -bless, saying, God make thee as Ephraim and as Manasseh: and he set -Ephraim before Manasseh. - -48:21 And Israel said unto Joseph, Behold, I die: but God shall be -with you, and bring you again unto the land of your fathers. - -48:22 Moreover I have given to thee one portion above thy brethren, -which I took out of the hand of the Amorite with my sword and with my -bow. - -49:1 And Jacob called unto his sons, and said, Gather yourselves -together, that I may tell you that which shall befall you in the last -days. - -49:2 Gather yourselves together, and hear, ye sons of Jacob; and -hearken unto Israel your father. - -49:3 Reuben, thou art my firstborn, my might, and the beginning of my -strength, the excellency of dignity, and the excellency of power: 49:4 -Unstable as water, thou shalt not excel; because thou wentest up to -thy father’s bed; then defiledst thou it: he went up to my couch. - -49:5 Simeon and Levi are brethren; instruments of cruelty are in their -habitations. - -49:6 O my soul, come not thou into their secret; unto their assembly, -mine honour, be not thou united: for in their anger they slew a man, -and in their selfwill they digged down a wall. - -49:7 Cursed be their anger, for it was fierce; and their wrath, for it -was cruel: I will divide them in Jacob, and scatter them in Israel. - -49:8 Judah, thou art he whom thy brethren shall praise: thy hand shall -be in the neck of thine enemies; thy father’s children shall bow down -before thee. - -49:9 Judah is a lion’s whelp: from the prey, my son, thou art gone up: -he stooped down, he couched as a lion, and as an old lion; who shall -rouse him up? 49:10 The sceptre shall not depart from Judah, nor a -lawgiver from between his feet, until Shiloh come; and unto him shall -the gathering of the people be. - -49:11 Binding his foal unto the vine, and his ass’s colt unto the -choice vine; he washed his garments in wine, and his clothes in the -blood of grapes: 49:12 His eyes shall be red with wine, and his teeth -white with milk. - -49:13 Zebulun shall dwell at the haven of the sea; and he shall be for -an haven of ships; and his border shall be unto Zidon. - -49:14 Issachar is a strong ass couching down between two burdens: -49:15 And he saw that rest was good, and the land that it was -pleasant; and bowed his shoulder to bear, and became a servant unto -tribute. - -49:16 Dan shall judge his people, as one of the tribes of Israel. - -49:17 Dan shall be a serpent by the way, an adder in the path, that -biteth the horse heels, so that his rider shall fall backward. - -49:18 I have waited for thy salvation, O LORD. - -49:19 Gad, a troop shall overcome him: but he shall overcome at the -last. - -49:20 Out of Asher his bread shall be fat, and he shall yield royal -dainties. - -49:21 Naphtali is a hind let loose: he giveth goodly words. - -49:22 Joseph is a fruitful bough, even a fruitful bough by a well; -whose branches run over the wall: 49:23 The archers have sorely -grieved him, and shot at him, and hated him: 49:24 But his bow abode -in strength, and the arms of his hands were made strong by the hands -of the mighty God of Jacob; (from thence is the shepherd, the stone of -Israel:) 49:25 Even by the God of thy father, who shall help thee; and -by the Almighty, who shall bless thee with blessings of heaven above, -blessings of the deep that lieth under, blessings of the breasts, and -of the womb: 49:26 The blessings of thy father have prevailed above -the blessings of my progenitors unto the utmost bound of the -everlasting hills: they shall be on the head of Joseph, and on the -crown of the head of him that was separate from his brethren. - -49:27 Benjamin shall ravin as a wolf: in the morning he shall devour -the prey, and at night he shall divide the spoil. - -49:28 All these are the twelve tribes of Israel: and this is it that -their father spake unto them, and blessed them; every one according to -his blessing he blessed them. - -49:29 And he charged them, and said unto them, I am to be gathered -unto my people: bury me with my fathers in the cave that is in the -field of Ephron the Hittite, 49:30 In the cave that is in the field of -Machpelah, which is before Mamre, in the land of Canaan, which Abraham -bought with the field of Ephron the Hittite for a possession of a -buryingplace. - -49:31 There they buried Abraham and Sarah his wife; there they buried -Isaac and Rebekah his wife; and there I buried Leah. - -49:32 The purchase of the field and of the cave that is therein was -from the children of Heth. - -49:33 And when Jacob had made an end of commanding his sons, he -gathered up his feet into the bed, and yielded up the ghost, and was -gathered unto his people. - -50:1 And Joseph fell upon his father’s face, and wept upon him, and -kissed him. - -50:2 And Joseph commanded his servants the physicians to embalm his -father: and the physicians embalmed Israel. - -50:3 And forty days were fulfilled for him; for so are fulfilled the -days of those which are embalmed: and the Egyptians mourned for him -threescore and ten days. - -50:4 And when the days of his mourning were past, Joseph spake unto -the house of Pharaoh, saying, If now I have found grace in your eyes, -speak, I pray you, in the ears of Pharaoh, saying, 50:5 My father made -me swear, saying, Lo, I die: in my grave which I have digged for me in -the land of Canaan, there shalt thou bury me. Now therefore let me go -up, I pray thee, and bury my father, and I will come again. - -50:6 And Pharaoh said, Go up, and bury thy father, according as he -made thee swear. - -50:7 And Joseph went up to bury his father: and with him went up all -the servants of Pharaoh, the elders of his house, and all the elders -of the land of Egypt, 50:8 And all the house of Joseph, and his -brethren, and his father’s house: only their little ones, and their -flocks, and their herds, they left in the land of Goshen. - -50:9 And there went up with him both chariots and horsemen: and it was -a very great company. - -50:10 And they came to the threshingfloor of Atad, which is beyond -Jordan, and there they mourned with a great and very sore lamentation: -and he made a mourning for his father seven days. - -50:11 And when the inhabitants of the land, the Canaanites, saw the -mourning in the floor of Atad, they said, This is a grievous mourning -to the Egyptians: wherefore the name of it was called Abelmizraim, -which is beyond Jordan. - -50:12 And his sons did unto him according as he commanded them: 50:13 -For his sons carried him into the land of Canaan, and buried him in -the cave of the field of Machpelah, which Abraham bought with the -field for a possession of a buryingplace of Ephron the Hittite, before -Mamre. - -50:14 And Joseph returned into Egypt, he, and his brethren, and all -that went up with him to bury his father, after he had buried his -father. - -50:15 And when Joseph’s brethren saw that their father was dead, they -said, Joseph will peradventure hate us, and will certainly requite us -all the evil which we did unto him. - -50:16 And they sent a messenger unto Joseph, saying, Thy father did -command before he died, saying, 50:17 So shall ye say unto Joseph, -Forgive, I pray thee now, the trespass of thy brethren, and their sin; -for they did unto thee evil: and now, we pray thee, forgive the -trespass of the servants of the God of thy father. And Joseph wept -when they spake unto him. - -50:18 And his brethren also went and fell down before his face; and -they said, Behold, we be thy servants. - -50:19 And Joseph said unto them, Fear not: for am I in the place of -God? 50:20 But as for you, ye thought evil against me; but God meant -it unto good, to bring to pass, as it is this day, to save much people -alive. - -50:21 Now therefore fear ye not: I will nourish you, and your little -ones. - -And he comforted them, and spake kindly unto them. - -50:22 And Joseph dwelt in Egypt, he, and his father’s house: and -Joseph lived an hundred and ten years. - -50:23 And Joseph saw Ephraim’s children of the third generation: the -children also of Machir the son of Manasseh were brought up upon -Joseph’s knees. - -50:24 And Joseph said unto his brethren, I die: and God will surely -visit you, and bring you out of this land unto the land which he sware -to Abraham, to Isaac, and to Jacob. - -50:25 And Joseph took an oath of the children of Israel, saying, God -will surely visit you, and ye shall carry up my bones from hence. - -50:26 So Joseph died, being an hundred and ten years old: and they -embalmed him, and he was put in a coffin in Egypt. - - - - -The Second Book of Moses: Called Exodus - - -1:1 Now these are the names of the children of Israel, which came -into Egypt; every man and his household came with Jacob. - -1:2 Reuben, Simeon, Levi, and Judah, 1:3 Issachar, Zebulun, and -Benjamin, 1:4 Dan, and Naphtali, Gad, and Asher. - -1:5 And all the souls that came out of the loins of Jacob were seventy -souls: for Joseph was in Egypt already. - -1:6 And Joseph died, and all his brethren, and all that generation. - -1:7 And the children of Israel were fruitful, and increased -abundantly, and multiplied, and waxed exceeding mighty; and the land -was filled with them. - -1:8 Now there arose up a new king over Egypt, which knew not Joseph. - -1:9 And he said unto his people, Behold, the people of the children of -Israel are more and mightier than we: 1:10 Come on, let us deal wisely -with them; lest they multiply, and it come to pass, that, when there -falleth out any war, they join also unto our enemies, and fight -against us, and so get them up out of the land. - -1:11 Therefore they did set over them taskmasters to afflict them with -their burdens. And they built for Pharaoh treasure cities, Pithom and -Raamses. - -1:12 But the more they afflicted them, the more they multiplied and -grew. - -And they were grieved because of the children of Israel. - -1:13 And the Egyptians made the children of Israel to serve with -rigour: 1:14 And they made their lives bitter with hard bondage, in -morter, and in brick, and in all manner of service in the field: all -their service, wherein they made them serve, was with rigour. - -1:15 And the king of Egypt spake to the Hebrew midwives, of which the -name of the one was Shiphrah, and the name of the other Puah: 1:16 And -he said, When ye do the office of a midwife to the Hebrew women, and -see them upon the stools; if it be a son, then ye shall kill him: but -if it be a daughter, then she shall live. - -1:17 But the midwives feared God, and did not as the king of Egypt -commanded them, but saved the men children alive. - -1:18 And the king of Egypt called for the midwives, and said unto -them, Why have ye done this thing, and have saved the men children -alive? 1:19 And the midwives said unto Pharaoh, Because the Hebrew -women are not as the Egyptian women; for they are lively, and are -delivered ere the midwives come in unto them. - -1:20 Therefore God dealt well with the midwives: and the people -multiplied, and waxed very mighty. - -1:21 And it came to pass, because the midwives feared God, that he -made them houses. - -1:22 And Pharaoh charged all his people, saying, Every son that is -born ye shall cast into the river, and every daughter ye shall save -alive. - -2:1 And there went a man of the house of Levi, and took to wife a -daughter of Levi. - -2:2 And the woman conceived, and bare a son: and when she saw him that -he was a goodly child, she hid him three months. - -2:3 And when she could not longer hide him, she took for him an ark of -bulrushes, and daubed it with slime and with pitch, and put the child -therein; and she laid it in the flags by the river’s brink. - -2:4 And his sister stood afar off, to wit what would be done to him. - -2:5 And the daughter of Pharaoh came down to wash herself at the -river; and her maidens walked along by the river’s side; and when she -saw the ark among the flags, she sent her maid to fetch it. - -2:6 And when she had opened it, she saw the child: and, behold, the -babe wept. And she had compassion on him, and said, This is one of the -Hebrews’ children. - -2:7 Then said his sister to Pharaoh’s daughter, Shall I go and call to -thee a nurse of the Hebrew women, that she may nurse the child for -thee? 2:8 And Pharaoh’s daughter said to her, Go. And the maid went -and called the child’s mother. - -2:9 And Pharaoh’s daughter said unto her, Take this child away, and -nurse it for me, and I will give thee thy wages. And the woman took -the child, and nursed it. - -2:10 And the child grew, and she brought him unto Pharaoh’s daughter, -and he became her son. And she called his name Moses: and she said, -Because I drew him out of the water. - -2:11 And it came to pass in those days, when Moses was grown, that he -went out unto his brethren, and looked on their burdens: and he spied -an Egyptian smiting an Hebrew, one of his brethren. - -2:12 And he looked this way and that way, and when he saw that there -was no man, he slew the Egyptian, and hid him in the sand. - -2:13 And when he went out the second day, behold, two men of the -Hebrews strove together: and he said to him that did the wrong, -Wherefore smitest thou thy fellow? 2:14 And he said, Who made thee a -prince and a judge over us? intendest thou to kill me, as thou -killedst the Egyptian? And Moses feared, and said, Surely this thing -is known. - -2:15 Now when Pharaoh heard this thing, he sought to slay Moses. But -Moses fled from the face of Pharaoh, and dwelt in the land of Midian: -and he sat down by a well. - -2:16 Now the priest of Midian had seven daughters: and they came and -drew water, and filled the troughs to water their father’s flock. - -2:17 And the shepherds came and drove them away: but Moses stood up -and helped them, and watered their flock. - -2:18 And when they came to Reuel their father, he said, How is it that -ye are come so soon to day? 2:19 And they said, An Egyptian delivered -us out of the hand of the shepherds, and also drew water enough for -us, and watered the flock. - -2:20 And he said unto his daughters, And where is he? why is it that -ye have left the man? call him, that he may eat bread. - -2:21 And Moses was content to dwell with the man: and he gave Moses -Zipporah his daughter. - -2:22 And she bare him a son, and he called his name Gershom: for he -said, I have been a stranger in a strange land. - -2:23 And it came to pass in process of time, that the king of Egypt -died: and the children of Israel sighed by reason of the bondage, and -they cried, and their cry came up unto God by reason of the bondage. - -2:24 And God heard their groaning, and God remembered his covenant -with Abraham, with Isaac, and with Jacob. - -2:25 And God looked upon the children of Israel, and God had respect -unto them. - -3:1 Now Moses kept the flock of Jethro his father in law, the priest -of Midian: and he led the flock to the backside of the desert, and -came to the mountain of God, even to Horeb. - -3:2 And the angel of the LORD appeared unto him in a flame of fire out -of the midst of a bush: and he looked, and, behold, the bush burned -with fire, and the bush was not consumed. - -3:3 And Moses said, I will now turn aside, and see this great sight, -why the bush is not burnt. - -3:4 And when the LORD saw that he turned aside to see, God called unto -him out of the midst of the bush, and said, Moses, Moses. And he said, -Here am I. - -3:5 And he said, Draw not nigh hither: put off thy shoes from off thy -feet, for the place whereon thou standest is holy ground. - -3:6 Moreover he said, I am the God of thy father, the God of Abraham, -the God of Isaac, and the God of Jacob. And Moses hid his face; for he -was afraid to look upon God. - -3:7 And the LORD said, I have surely seen the affliction of my people -which are in Egypt, and have heard their cry by reason of their -taskmasters; for I know their sorrows; 3:8 And I am come down to -deliver them out of the hand of the Egyptians, and to bring them up -out of that land unto a good land and a large, unto a land flowing -with milk and honey; unto the place of the Canaanites, and the -Hittites, and the Amorites, and the Perizzites, and the Hivites, and -the Jebusites. - -3:9 Now therefore, behold, the cry of the children of Israel is come -unto me: and I have also seen the oppression wherewith the Egyptians -oppress them. - -3:10 Come now therefore, and I will send thee unto Pharaoh, that thou -mayest bring forth my people the children of Israel out of Egypt. - -3:11 And Moses said unto God, Who am I, that I should go unto Pharaoh, -and that I should bring forth the children of Israel out of Egypt? -3:12 And he said, Certainly I will be with thee; and this shall be a -token unto thee, that I have sent thee: When thou hast brought forth -the people out of Egypt, ye shall serve God upon this mountain. - -3:13 And Moses said unto God, Behold, when I come unto the children of -Israel, and shall say unto them, The God of your fathers hath sent me -unto you; and they shall say to me, What is his name? what shall I say -unto them? 3:14 And God said unto Moses, I AM THAT I AM: and he said, -Thus shalt thou say unto the children of Israel, I AM hath sent me -unto you. - -3:15 And God said moreover unto Moses, Thus shalt thou say unto the -children of Israel, the LORD God of your fathers, the God of Abraham, -the God of Isaac, and the God of Jacob, hath sent me unto you: this is -my name for ever, and this is my memorial unto all generations. - -3:16 Go, and gather the elders of Israel together, and say unto them, -The LORD God of your fathers, the God of Abraham, of Isaac, and of -Jacob, appeared unto me, saying, I have surely visited you, and seen -that which is done to you in Egypt: 3:17 And I have said, I will bring -you up out of the affliction of Egypt unto the land of the Canaanites, -and the Hittites, and the Amorites, and the Perizzites, and the -Hivites, and the Jebusites, unto a land flowing with milk and honey. - -3:18 And they shall hearken to thy voice: and thou shalt come, thou -and the elders of Israel, unto the king of Egypt, and ye shall say -unto him, The LORD God of the Hebrews hath met with us: and now let us -go, we beseech thee, three days’ journey into the wilderness, that we -may sacrifice to the LORD our God. - -3:19 And I am sure that the king of Egypt will not let you go, no, not -by a mighty hand. - -3:20 And I will stretch out my hand, and smite Egypt with all my -wonders which I will do in the midst thereof: and after that he will -let you go. - -3:21 And I will give this people favour in the sight of the Egyptians: -and it shall come to pass, that, when ye go, ye shall not go empty. - -3:22 But every woman shall borrow of her neighbour, and of her that -sojourneth in her house, jewels of silver, and jewels of gold, and -raiment: and ye shall put them upon your sons, and upon your -daughters; and ye shall spoil the Egyptians. - -4:1 And Moses answered and said, But, behold, they will not believe -me, nor hearken unto my voice: for they will say, The LORD hath not -appeared unto thee. - -4:2 And the LORD said unto him, What is that in thine hand? And he -said, A rod. - -4:3 And he said, Cast it on the ground. And he cast it on the ground, -and it became a serpent; and Moses fled from before it. - -4:4 And the LORD said unto Moses, Put forth thine hand, and take it by -the tail. And he put forth his hand, and caught it, and it became a -rod in his hand: 4:5 That they may believe that the LORD God of their -fathers, the God of Abraham, the God of Isaac, and the God of Jacob, -hath appeared unto thee. - -4:6 And the LORD said furthermore unto him, Put now thine hand into -thy bosom. And he put his hand into his bosom: and when he took it -out, behold, his hand was leprous as snow. - -4:7 And he said, Put thine hand into thy bosom again. And he put his -hand into his bosom again; and plucked it out of his bosom, and, -behold, it was turned again as his other flesh. - -4:8 And it shall come to pass, if they will not believe thee, neither -hearken to the voice of the first sign, that they will believe the -voice of the latter sign. - -4:9 And it shall come to pass, if they will not believe also these two -signs, neither hearken unto thy voice, that thou shalt take of the -water of the river, and pour it upon the dry land: and the water which -thou takest out of the river shall become blood upon the dry land. - -4:10 And Moses said unto the LORD, O my LORD, I am not eloquent, -neither heretofore, nor since thou hast spoken unto thy servant: but I -am slow of speech, and of a slow tongue. - -4:11 And the LORD said unto him, Who hath made man’s mouth? or who -maketh the dumb, or deaf, or the seeing, or the blind? have not I the -LORD? 4:12 Now therefore go, and I will be with thy mouth, and teach -thee what thou shalt say. - -4:13 And he said, O my LORD, send, I pray thee, by the hand of him -whom thou wilt send. - -4:14 And the anger of the LORD was kindled against Moses, and he said, -Is not Aaron the Levite thy brother? I know that he can speak well. -And also, behold, he cometh forth to meet thee: and when he seeth -thee, he will be glad in his heart. - -4:15 And thou shalt speak unto him, and put words in his mouth: and I -will be with thy mouth, and with his mouth, and will teach you what ye -shall do. - -4:16 And he shall be thy spokesman unto the people: and he shall be, -even he shall be to thee instead of a mouth, and thou shalt be to him -instead of God. - -4:17 And thou shalt take this rod in thine hand, wherewith thou shalt -do signs. - -4:18 And Moses went and returned to Jethro his father in law, and said -unto him, Let me go, I pray thee, and return unto my brethren which -are in Egypt, and see whether they be yet alive. And Jethro said to -Moses, Go in peace. - -4:19 And the LORD said unto Moses in Midian, Go, return into Egypt: -for all the men are dead which sought thy life. - -4:20 And Moses took his wife and his sons, and set them upon an ass, -and he returned to the land of Egypt: and Moses took the rod of God in -his hand. - -4:21 And the LORD said unto Moses, When thou goest to return into -Egypt, see that thou do all those wonders before Pharaoh, which I have -put in thine hand: but I will harden his heart, that he shall not let -the people go. - -4:22 And thou shalt say unto Pharaoh, Thus saith the LORD, Israel is -my son, even my firstborn: 4:23 And I say unto thee, Let my son go, -that he may serve me: and if thou refuse to let him go, behold, I will -slay thy son, even thy firstborn. - -4:24 And it came to pass by the way in the inn, that the LORD met him, -and sought to kill him. - -4:25 Then Zipporah took a sharp stone, and cut off the foreskin of her -son, and cast it at his feet, and said, Surely a bloody husband art -thou to me. - -4:26 So he let him go: then she said, A bloody husband thou art, -because of the circumcision. - -4:27 And the LORD said to Aaron, Go into the wilderness to meet Moses. -And he went, and met him in the mount of God, and kissed him. - -4:28 And Moses told Aaron all the words of the LORD who had sent him, -and all the signs which he had commanded him. - -4:29 And Moses and Aaron went and gathered together all the elders of -the children of Israel: 4:30 And Aaron spake all the words which the -LORD had spoken unto Moses, and did the signs in the sight of the -people. - -4:31 And the people believed: and when they heard that the LORD had -visited the children of Israel, and that he had looked upon their -affliction, then they bowed their heads and worshipped. - -5:1 And afterward Moses and Aaron went in, and told Pharaoh, Thus -saith the LORD God of Israel, Let my people go, that they may hold a -feast unto me in the wilderness. - -5:2 And Pharaoh said, Who is the LORD, that I should obey his voice to -let Israel go? I know not the LORD, neither will I let Israel go. - -5:3 And they said, The God of the Hebrews hath met with us: let us go, -we pray thee, three days’ journey into the desert, and sacrifice unto -the LORD our God; lest he fall upon us with pestilence, or with the -sword. - -5:4 And the king of Egypt said unto them, Wherefore do ye, Moses and -Aaron, let the people from their works? get you unto your burdens. - -5:5 And Pharaoh said, Behold, the people of the land now are many, and -ye make them rest from their burdens. - -5:6 And Pharaoh commanded the same day the taskmasters of the people, -and their officers, saying, 5:7 Ye shall no more give the people straw -to make brick, as heretofore: let them go and gather straw for -themselves. - -5:8 And the tale of the bricks, which they did make heretofore, ye -shall lay upon them; ye shall not diminish ought thereof: for they be -idle; therefore they cry, saying, Let us go and sacrifice to our God. - -5:9 Let there more work be laid upon the men, that they may labour -therein; and let them not regard vain words. - -5:10 And the taskmasters of the people went out, and their officers, -and they spake to the people, saying, Thus saith Pharaoh, I will not -give you straw. - -5:11 Go ye, get you straw where ye can find it: yet not ought of your -work shall be diminished. - -5:12 So the people were scattered abroad throughout all the land of -Egypt to gather stubble instead of straw. - -5:13 And the taskmasters hasted them, saying, Fulfil your works, your -daily tasks, as when there was straw. - -5:14 And the officers of the children of Israel, which Pharaoh’s -taskmasters had set over them, were beaten, and demanded, Wherefore -have ye not fulfilled your task in making brick both yesterday and to -day, as heretofore? 5:15 Then the officers of the children of Israel -came and cried unto Pharaoh, saying, Wherefore dealest thou thus with -thy servants? 5:16 There is no straw given unto thy servants, and -they say to us, Make brick: and, behold, thy servants are beaten; but -the fault is in thine own people. - -5:17 But he said, Ye are idle, ye are idle: therefore ye say, Let us -go and do sacrifice to the LORD. - -5:18 Go therefore now, and work; for there shall no straw be given -you, yet shall ye deliver the tale of bricks. - -5:19 And the officers of the children of Israel did see that they were -in evil case, after it was said, Ye shall not minish ought from your -bricks of your daily task. - -5:20 And they met Moses and Aaron, who stood in the way, as they came -forth from Pharaoh: 5:21 And they said unto them, The LORD look upon -you, and judge; because ye have made our savour to be abhorred in the -eyes of Pharaoh, and in the eyes of his servants, to put a sword in -their hand to slay us. - -5:22 And Moses returned unto the LORD, and said, LORD, wherefore hast -thou so evil entreated this people? why is it that thou hast sent me? -5:23 For since I came to Pharaoh to speak in thy name, he hath done -evil to this people; neither hast thou delivered thy people at all. - -6:1 Then the LORD said unto Moses, Now shalt thou see what I will do -to Pharaoh: for with a strong hand shall he let them go, and with a -strong hand shall he drive them out of his land. - -6:2 And God spake unto Moses, and said unto him, I am the LORD: 6:3 -And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name -of God Almighty, but by my name JEHOVAH was I not known to them. - -6:4 And I have also established my covenant with them, to give them -the land of Canaan, the land of their pilgrimage, wherein they were -strangers. - -6:5 And I have also heard the groaning of the children of Israel, whom -the Egyptians keep in bondage; and I have remembered my covenant. - -6:6 Wherefore say unto the children of Israel, I am the LORD, and I -will bring you out from under the burdens of the Egyptians, and I will -rid you out of their bondage, and I will redeem you with a stretched -out arm, and with great judgments: 6:7 And I will take you to me for a -people, and I will be to you a God: and ye shall know that I am the -LORD your God, which bringeth you out from under the burdens of the -Egyptians. - -6:8 And I will bring you in unto the land, concerning the which I did -swear to give it to Abraham, to Isaac, and to Jacob; and I will give -it you for an heritage: I am the LORD. - -6:9 And Moses spake so unto the children of Israel: but they hearkened -not unto Moses for anguish of spirit, and for cruel bondage. - -6:10 And the LORD spake unto Moses, saying, 6:11 Go in, speak unto -Pharaoh king of Egypt, that he let the children of Israel go out of -his land. - -6:12 And Moses spake before the LORD, saying, Behold, the children of -Israel have not hearkened unto me; how then shall Pharaoh hear me, who -am of uncircumcised lips? 6:13 And the LORD spake unto Moses and unto -Aaron, and gave them a charge unto the children of Israel, and unto -Pharaoh king of Egypt, to bring the children of Israel out of the land -of Egypt. - -6:14 These be the heads of their fathers’ houses: The sons of Reuben -the firstborn of Israel; Hanoch, and Pallu, Hezron, and Carmi: these -be the families of Reuben. - -6:15 And the sons of Simeon; Jemuel, and Jamin, and Ohad, and Jachin, -and Zohar, and Shaul the son of a Canaanitish woman: these are the -families of Simeon. - -6:16 And these are the names of the sons of Levi according to their -generations; Gershon, and Kohath, and Merari: and the years of the -life of Levi were an hundred thirty and seven years. - -6:17 The sons of Gershon; Libni, and Shimi, according to their -families. - -6:18 And the sons of Kohath; Amram, and Izhar, and Hebron, and Uzziel: -and the years of the life of Kohath were an hundred thirty and three -years. - -6:19 And the sons of Merari; Mahali and Mushi: these are the families -of Levi according to their generations. - -6:20 And Amram took him Jochebed his father’s sister to wife; and she -bare him Aaron and Moses: and the years of the life of Amram were an -hundred and thirty and seven years. - -6:21 And the sons of Izhar; Korah, and Nepheg, and Zichri. - -6:22 And the sons of Uzziel; Mishael, and Elzaphan, and Zithri. - -6:23 And Aaron took him Elisheba, daughter of Amminadab, sister of -Naashon, to wife; and she bare him Nadab, and Abihu, Eleazar, and -Ithamar. - -6:24 And the sons of Korah; Assir, and Elkanah, and Abiasaph: these -are the families of the Korhites. - -6:25 And Eleazar Aaron’s son took him one of the daughters of Putiel -to wife; and she bare him Phinehas: these are the heads of the fathers -of the Levites according to their families. - -6:26 These are that Aaron and Moses, to whom the LORD said, Bring out -the children of Israel from the land of Egypt according to their -armies. - -6:27 These are they which spake to Pharaoh king of Egypt, to bring out -the children of Israel from Egypt: these are that Moses and Aaron. - -6:28 And it came to pass on the day when the LORD spake unto Moses in -the land of Egypt, 6:29 That the LORD spake unto Moses, saying, I am -the LORD: speak thou unto Pharaoh king of Egypt all that I say unto -thee. - -6:30 And Moses said before the LORD, Behold, I am of uncircumcised -lips, and how shall Pharaoh hearken unto me? 7:1 And the LORD said -unto Moses, See, I have made thee a god to Pharaoh: and Aaron thy -brother shall be thy prophet. - -7:2 Thou shalt speak all that I command thee: and Aaron thy brother -shall speak unto Pharaoh, that he send the children of Israel out of -his land. - -7:3 And I will harden Pharaoh’s heart, and multiply my signs and my -wonders in the land of Egypt. - -7:4 But Pharaoh shall not hearken unto you, that I may lay my hand -upon Egypt, and bring forth mine armies, and my people the children of -Israel, out of the land of Egypt by great judgments. - -7:5 And the Egyptians shall know that I am the LORD, when I stretch -forth mine hand upon Egypt, and bring out the children of Israel from -among them. - -7:6 And Moses and Aaron did as the LORD commanded them, so did they. - -7:7 And Moses was fourscore years old, and Aaron fourscore and three -years old, when they spake unto Pharaoh. - -7:8 And the LORD spake unto Moses and unto Aaron, saying, 7:9 When -Pharaoh shall speak unto you, saying, Shew a miracle for you: then -thou shalt say unto Aaron, Take thy rod, and cast it before Pharaoh, -and it shall become a serpent. - -7:10 And Moses and Aaron went in unto Pharaoh, and they did so as the -LORD had commanded: and Aaron cast down his rod before Pharaoh, and -before his servants, and it became a serpent. - -7:11 Then Pharaoh also called the wise men and the sorcerers: now the -magicians of Egypt, they also did in like manner with their -enchantments. - -7:12 For they cast down every man his rod, and they became serpents: -but Aaron’s rod swallowed up their rods. - -7:13 And he hardened Pharaoh’s heart, that he hearkened not unto them; -as the LORD had said. - -7:14 And the LORD said unto Moses, Pharaoh’s heart is hardened, he -refuseth to let the people go. - -7:15 Get thee unto Pharaoh in the morning; lo, he goeth out unto the -water; and thou shalt stand by the river’s brink against he come; and -the rod which was turned to a serpent shalt thou take in thine hand. - -7:16 And thou shalt say unto him, The LORD God of the Hebrews hath -sent me unto thee, saying, Let my people go, that they may serve me in -the wilderness: and, behold, hitherto thou wouldest not hear. - -7:17 Thus saith the LORD, In this thou shalt know that I am the LORD: -behold, I will smite with the rod that is in mine hand upon the waters -which are in the river, and they shall be turned to blood. - -7:18 And the fish that is in the river shall die, and the river shall -stink; and the Egyptians shall lothe to drink of the water of the -river. - -7:19 And the LORD spake unto Moses, Say unto Aaron, Take thy rod, and -stretch out thine hand upon the waters of Egypt, upon their streams, -upon their rivers, and upon their ponds, and upon all their pools of -water, that they may become blood; and that there may be blood -throughout all the land of Egypt, both in vessels of wood, and in -vessels of stone. - -7:20 And Moses and Aaron did so, as the LORD commanded; and he lifted -up the rod, and smote the waters that were in the river, in the sight -of Pharaoh, and in the sight of his servants; and all the waters that -were in the river were turned to blood. - -7:21 And the fish that was in the river died; and the river stank, and -the Egyptians could not drink of the water of the river; and there was -blood throughout all the land of Egypt. - -7:22 And the magicians of Egypt did so with their enchantments: and -Pharaoh’s heart was hardened, neither did he hearken unto them; as the -LORD had said. - -7:23 And Pharaoh turned and went into his house, neither did he set -his heart to this also. - -7:24 And all the Egyptians digged round about the river for water to -drink; for they could not drink of the water of the river. - -7:25 And seven days were fulfilled, after that the LORD had smitten -the river. - -8:1 And the LORD spake unto Moses, Go unto Pharaoh, and say unto him, -Thus saith the LORD, Let my people go, that they may serve me. - -8:2 And if thou refuse to let them go, behold, I will smite all thy -borders with frogs: 8:3 And the river shall bring forth frogs -abundantly, which shall go up and come into thine house, and into thy -bedchamber, and upon thy bed, and into the house of thy servants, and -upon thy people, and into thine ovens, and into thy kneadingtroughs: -8:4 And the frogs shall come up both on thee, and upon thy people, and -upon all thy servants. - -8:5 And the LORD spake unto Moses, Say unto Aaron, Stretch forth thine -hand with thy rod over the streams, over the rivers, and over the -ponds, and cause frogs to come up upon the land of Egypt. - -8:6 And Aaron stretched out his hand over the waters of Egypt; and the -frogs came up, and covered the land of Egypt. - -8:7 And the magicians did so with their enchantments, and brought up -frogs upon the land of Egypt. - -8:8 Then Pharaoh called for Moses and Aaron, and said, Intreat the -LORD, that he may take away the frogs from me, and from my people; and -I will let the people go, that they may do sacrifice unto the LORD. - -8:9 And Moses said unto Pharaoh, Glory over me: when shall I intreat -for thee, and for thy servants, and for thy people, to destroy the -frogs from thee and thy houses, that they may remain in the river -only? 8:10 And he said, To morrow. And he said, Be it according to -thy word: that thou mayest know that there is none like unto the LORD -our God. - -8:11 And the frogs shall depart from thee, and from thy houses, and -from thy servants, and from thy people; they shall remain in the river -only. - -8:12 And Moses and Aaron went out from Pharaoh: and Moses cried unto -the LORD because of the frogs which he had brought against Pharaoh. - -8:13 And the LORD did according to the word of Moses; and the frogs -died out of the houses, out of the villages, and out of the fields. - -8:14 And they gathered them together upon heaps: and the land stank. - -8:15 But when Pharaoh saw that there was respite, he hardened his -heart, and hearkened not unto them; as the LORD had said. - -8:16 And the LORD said unto Moses, Say unto Aaron, Stretch out thy -rod, and smite the dust of the land, that it may become lice -throughout all the land of Egypt. - -8:17 And they did so; for Aaron stretched out his hand with his rod, -and smote the dust of the earth, and it became lice in man, and in -beast; all the dust of the land became lice throughout all the land of -Egypt. - -8:18 And the magicians did so with their enchantments to bring forth -lice, but they could not: so there were lice upon man, and upon beast. - -8:19 Then the magicians said unto Pharaoh, This is the finger of God: -and Pharaoh’s heart was hardened, and he hearkened not unto them; as -the LORD had said. - -8:20 And the LORD said unto Moses, Rise up early in the morning, and -stand before Pharaoh; lo, he cometh forth to the water; and say unto -him, Thus saith the LORD, Let my people go, that they may serve me. - -8:21 Else, if thou wilt not let my people go, behold, I will send -swarms of flies upon thee, and upon thy servants, and upon thy people, -and into thy houses: and the houses of the Egyptians shall be full of -swarms of flies, and also the ground whereon they are. - -8:22 And I will sever in that day the land of Goshen, in which my -people dwell, that no swarms of flies shall be there; to the end thou -mayest know that I am the LORD in the midst of the earth. - -8:23 And I will put a division between my people and thy people: to -morrow shall this sign be. - -8:24 And the LORD did so; and there came a grievous swarm of flies -into the house of Pharaoh, and into his servants’ houses, and into all -the land of Egypt: the land was corrupted by reason of the swarm of -flies. - -8:25 And Pharaoh called for Moses and for Aaron, and said, Go ye, -sacrifice to your God in the land. - -8:26 And Moses said, It is not meet so to do; for we shall sacrifice -the abomination of the Egyptians to the LORD our God: lo, shall we -sacrifice the abomination of the Egyptians before their eyes, and will -they not stone us? 8:27 We will go three days’ journey into the -wilderness, and sacrifice to the LORD our God, as he shall command us. - -8:28 And Pharaoh said, I will let you go, that ye may sacrifice to the -LORD your God in the wilderness; only ye shall not go very far away: -intreat for me. - -8:29 And Moses said, Behold, I go out from thee, and I will intreat -the LORD that the swarms of flies may depart from Pharaoh, from his -servants, and from his people, to morrow: but let not Pharaoh deal -deceitfully any more in not letting the people go to sacrifice to the -LORD. - -8:30 And Moses went out from Pharaoh, and intreated the LORD. - -8:31 And the LORD did according to the word of Moses; and he removed -the swarms of flies from Pharaoh, from his servants, and from his -people; there remained not one. - -8:32 And Pharaoh hardened his heart at this time also, neither would -he let the people go. - -9:1 Then the LORD said unto Moses, Go in unto Pharaoh, and tell him, -Thus saith the LORD God of the Hebrews, Let my people go, that they -may serve me. - -9:2 For if thou refuse to let them go, and wilt hold them still, 9:3 -Behold, the hand of the LORD is upon thy cattle which is in the field, -upon the horses, upon the asses, upon the camels, upon the oxen, and -upon the sheep: there shall be a very grievous murrain. - -9:4 And the LORD shall sever between the cattle of Israel and the -cattle of Egypt: and there shall nothing die of all that is the -children’s of Israel. - -9:5 And the LORD appointed a set time, saying, To morrow the LORD -shall do this thing in the land. - -9:6 And the LORD did that thing on the morrow, and all the cattle of -Egypt died: but of the cattle of the children of Israel died not one. - -9:7 And Pharaoh sent, and, behold, there was not one of the cattle of -the Israelites dead. And the heart of Pharaoh was hardened, and he did -not let the people go. - -9:8 And the LORD said unto Moses and unto Aaron, Take to you handfuls -of ashes of the furnace, and let Moses sprinkle it toward the heaven -in the sight of Pharaoh. - -9:9 And it shall become small dust in all the land of Egypt, and shall -be a boil breaking forth with blains upon man, and upon beast, -throughout all the land of Egypt. - -9:10 And they took ashes of the furnace, and stood before Pharaoh; and -Moses sprinkled it up toward heaven; and it became a boil breaking -forth with blains upon man, and upon beast. - -9:11 And the magicians could not stand before Moses because of the -boils; for the boil was upon the magicians, and upon all the -Egyptians. - -9:12 And the LORD hardened the heart of Pharaoh, and he hearkened not -unto them; as the LORD had spoken unto Moses. - -9:13 And the LORD said unto Moses, Rise up early in the morning, and -stand before Pharaoh, and say unto him, Thus saith the LORD God of the -Hebrews, Let my people go, that they may serve me. - -9:14 For I will at this time send all my plagues upon thine heart, and -upon thy servants, and upon thy people; that thou mayest know that -there is none like me in all the earth. - -9:15 For now I will stretch out my hand, that I may smite thee and thy -people with pestilence; and thou shalt be cut off from the earth. - -9:16 And in very deed for this cause have I raised thee up, for to -shew in thee my power; and that my name may be declared throughout all -the earth. - -9:17 As yet exaltest thou thyself against my people, that thou wilt -not let them go? 9:18 Behold, to morrow about this time I will cause -it to rain a very grievous hail, such as hath not been in Egypt since -the foundation thereof even until now. - -9:19 Send therefore now, and gather thy cattle, and all that thou hast -in the field; for upon every man and beast which shall be found in the -field, and shall not be brought home, the hail shall come down upon -them, and they shall die. - -9:20 He that feared the word of the LORD among the servants of Pharaoh -made his servants and his cattle flee into the houses: 9:21 And he -that regarded not the word of the LORD left his servants and his -cattle in the field. - -9:22 And the LORD said unto Moses, Stretch forth thine hand toward -heaven, that there may be hail in all the land of Egypt, upon man, and -upon beast, and upon every herb of the field, throughout the land of -Egypt. - -9:23 And Moses stretched forth his rod toward heaven: and the LORD -sent thunder and hail, and the fire ran along upon the ground; and the -LORD rained hail upon the land of Egypt. - -9:24 So there was hail, and fire mingled with the hail, very grievous, -such as there was none like it in all the land of Egypt since it -became a nation. - -9:25 And the hail smote throughout all the land of Egypt all that was -in the field, both man and beast; and the hail smote every herb of the -field, and brake every tree of the field. - -9:26 Only in the land of Goshen, where the children of Israel were, -was there no hail. - -9:27 And Pharaoh sent, and called for Moses and Aaron, and said unto -them, I have sinned this time: the LORD is righteous, and I and my -people are wicked. - -9:28 Intreat the LORD (for it is enough) that there be no more mighty -thunderings and hail; and I will let you go, and ye shall stay no -longer. - -9:29 And Moses said unto him, As soon as I am gone out of the city, I -will spread abroad my hands unto the LORD; and the thunder shall -cease, neither shall there be any more hail; that thou mayest know how -that the earth is the LORD’s. - -9:30 But as for thee and thy servants, I know that ye will not yet -fear the LORD God. - -9:31 And the flax and the barley was smitten: for the barley was in -the ear, and the flax was bolled. - -9:32 But the wheat and the rie were not smitten: for they were not -grown up. - -9:33 And Moses went out of the city from Pharaoh, and spread abroad -his hands unto the LORD: and the thunders and hail ceased, and the -rain was not poured upon the earth. - -9:34 And when Pharaoh saw that the rain and the hail and the thunders -were ceased, he sinned yet more, and hardened his heart, he and his -servants. - -9:35 And the heart of Pharaoh was hardened, neither would he let the -children of Israel go; as the LORD had spoken by Moses. - -10:1 And the LORD said unto Moses, Go in unto Pharaoh: for I have -hardened his heart, and the heart of his servants, that I might shew -these my signs before him: 10:2 And that thou mayest tell in the ears -of thy son, and of thy son’s son, what things I have wrought in Egypt, -and my signs which I have done among them; that ye may know how that I -am the LORD. - -10:3 And Moses and Aaron came in unto Pharaoh, and said unto him, Thus -saith the LORD God of the Hebrews, How long wilt thou refuse to humble -thyself before me? let my people go, that they may serve me. - -10:4 Else, if thou refuse to let my people go, behold, to morrow will -I bring the locusts into thy coast: 10:5 And they shall cover the face -of the earth, that one cannot be able to see the earth: and they shall -eat the residue of that which is escaped, which remaineth unto you -from the hail, and shall eat every tree which groweth for you out of -the field: 10:6 And they shall fill thy houses, and the houses of all -thy servants, and the houses of all the Egyptians; which neither thy -fathers, nor thy fathers’ fathers have seen, since the day that they -were upon the earth unto this day. And he turned himself, and went out -from Pharaoh. - -10:7 And Pharaoh’s servants said unto him, How long shall this man be -a snare unto us? let the men go, that they may serve the LORD their -God: knowest thou not yet that Egypt is destroyed? 10:8 And Moses and -Aaron were brought again unto Pharaoh: and he said unto them, Go, -serve the LORD your God: but who are they that shall go? 10:9 And -Moses said, We will go with our young and with our old, with our sons -and with our daughters, with our flocks and with our herds will we go; -for we must hold a feast unto the LORD. - -10:10 And he said unto them, Let the LORD be so with you, as I will -let you go, and your little ones: look to it; for evil is before you. - -10:11 Not so: go now ye that are men, and serve the LORD; for that ye -did desire. And they were driven out from Pharaoh’s presence. - -10:12 And the LORD said unto Moses, Stretch out thine hand over the -land of Egypt for the locusts, that they may come up upon the land of -Egypt, and eat every herb of the land, even all that the hail hath -left. - -10:13 And Moses stretched forth his rod over the land of Egypt, and -the LORD brought an east wind upon the land all that day, and all that -night; and when it was morning, the east wind brought the locusts. - -10:14 And the locust went up over all the land of Egypt, and rested in -all the coasts of Egypt: very grievous were they; before them there -were no such locusts as they, neither after them shall be such. - -10:15 For they covered the face of the whole earth, so that the land -was darkened; and they did eat every herb of the land, and all the -fruit of the trees which the hail had left: and there remained not any -green thing in the trees, or in the herbs of the field, through all -the land of Egypt. - -10:16 Then Pharaoh called for Moses and Aaron in haste; and he said, I -have sinned against the LORD your God, and against you. - -10:17 Now therefore forgive, I pray thee, my sin only this once, and -intreat the LORD your God, that he may take away from me this death -only. - -10:18 And he went out from Pharaoh, and intreated the LORD. - -10:19 And the LORD turned a mighty strong west wind, which took away -the locusts, and cast them into the Red sea; there remained not one -locust in all the coasts of Egypt. - -10:20 But the LORD hardened Pharaoh’s heart, so that he would not let -the children of Israel go. - -10:21 And the LORD said unto Moses, Stretch out thine hand toward -heaven, that there may be darkness over the land of Egypt, even -darkness which may be felt. - -10:22 And Moses stretched forth his hand toward heaven; and there was -a thick darkness in all the land of Egypt three days: 10:23 They saw -not one another, neither rose any from his place for three days: but -all the children of Israel had light in their dwellings. - -10:24 And Pharaoh called unto Moses, and said, Go ye, serve the LORD; -only let your flocks and your herds be stayed: let your little ones -also go with you. - -10:25 And Moses said, Thou must give us also sacrifices and burnt -offerings, that we may sacrifice unto the LORD our God. - -10:26 Our cattle also shall go with us; there shall not an hoof be -left behind; for thereof must we take to serve the LORD our God; and -we know not with what we must serve the LORD, until we come thither. - -10:27 But the LORD hardened Pharaoh’s heart, and he would not let them -go. - -10:28 And Pharaoh said unto him, Get thee from me, take heed to -thyself, see my face no more; for in that day thou seest my face thou -shalt die. - -10:29 And Moses said, Thou hast spoken well, I will see thy face again -no more. - -11:1 And the LORD said unto Moses, Yet will I bring one plague more -upon Pharaoh, and upon Egypt; afterwards he will let you go hence: -when he shall let you go, he shall surely thrust you out hence -altogether. - -11:2 Speak now in the ears of the people, and let every man borrow of -his neighbour, and every woman of her neighbour, jewels of silver and -jewels of gold. - -11:3 And the LORD gave the people favour in the sight of the -Egyptians. - -Moreover the man Moses was very great in the land of Egypt, in the -sight of Pharaoh’s servants, and in the sight of the people. - -11:4 And Moses said, Thus saith the LORD, About midnight will I go out -into the midst of Egypt: 11:5 And all the firstborn in the land of -Egypt shall die, from the first born of Pharaoh that sitteth upon his -throne, even unto the firstborn of the maidservant that is behind the -mill; and all the firstborn of beasts. - -11:6 And there shall be a great cry throughout all the land of Egypt, -such as there was none like it, nor shall be like it any more. - -11:7 But against any of the children of Israel shall not a dog move -his tongue, against man or beast: that ye may know how that the LORD -doth put a difference between the Egyptians and Israel. - -11:8 And all these thy servants shall come down unto me, and bow down -themselves unto me, saying, Get thee out, and all the people that -follow thee: and after that I will go out. And he went out from -Pharaoh in a great anger. - -11:9 And the LORD said unto Moses, Pharaoh shall not hearken unto you; -that my wonders may be multiplied in the land of Egypt. - -11:10 And Moses and Aaron did all these wonders before Pharaoh: and -the LORD hardened Pharaoh’s heart, so that he would not let the -children of Israel go out of his land. - -12:1 And the LORD spake unto Moses and Aaron in the land of Egypt -saying, 12:2 This month shall be unto you the beginning of months: it -shall be the first month of the year to you. - -12:3 Speak ye unto all the congregation of Israel, saying, In the -tenth day of this month they shall take to them every man a lamb, -according to the house of their fathers, a lamb for an house: 12:4 And -if the household be too little for the lamb, let him and his neighbour -next unto his house take it according to the number of the souls; -every man according to his eating shall make your count for the lamb. - -12:5 Your lamb shall be without blemish, a male of the first year: ye -shall take it out from the sheep, or from the goats: 12:6 And ye shall -keep it up until the fourteenth day of the same month: and the whole -assembly of the congregation of Israel shall kill it in the evening. - -12:7 And they shall take of the blood, and strike it on the two side -posts and on the upper door post of the houses, wherein they shall eat -it. - -12:8 And they shall eat the flesh in that night, roast with fire, and -unleavened bread; and with bitter herbs they shall eat it. - -12:9 Eat not of it raw, nor sodden at all with water, but roast with -fire; his head with his legs, and with the purtenance thereof. - -12:10 And ye shall let nothing of it remain until the morning; and -that which remaineth of it until the morning ye shall burn with fire. - -12:11 And thus shall ye eat it; with your loins girded, your shoes on -your feet, and your staff in your hand; and ye shall eat it in haste: -it is the LORD’s passover. - -12:12 For I will pass through the land of Egypt this night, and will -smite all the firstborn in the land of Egypt, both man and beast; and -against all the gods of Egypt I will execute judgment: I am the LORD. - -12:13 And the blood shall be to you for a token upon the houses where -ye are: and when I see the blood, I will pass over you, and the plague -shall not be upon you to destroy you, when I smite the land of Egypt. - -12:14 And this day shall be unto you for a memorial; and ye shall keep -it a feast to the LORD throughout your generations; ye shall keep it a -feast by an ordinance for ever. - -12:15 Seven days shall ye eat unleavened bread; even the first day ye -shall put away leaven out of your houses: for whosoever eateth -leavened bread from the first day until the seventh day, that soul -shall be cut off from Israel. - -12:16 And in the first day there shall be an holy convocation, and in -the seventh day there shall be an holy convocation to you; no manner -of work shall be done in them, save that which every man must eat, -that only may be done of you. - -12:17 And ye shall observe the feast of unleavened bread; for in this -selfsame day have I brought your armies out of the land of Egypt: -therefore shall ye observe this day in your generations by an -ordinance for ever. - -12:18 In the first month, on the fourteenth day of the month at even, -ye shall eat unleavened bread, until the one and twentieth day of the -month at even. - -12:19 Seven days shall there be no leaven found in your houses: for -whosoever eateth that which is leavened, even that soul shall be cut -off from the congregation of Israel, whether he be a stranger, or born -in the land. - -12:20 Ye shall eat nothing leavened; in all your habitations shall ye -eat unleavened bread. - -12:21 Then Moses called for all the elders of Israel, and said unto -them, Draw out and take you a lamb according to your families, and -kill the passover. - -12:22 And ye shall take a bunch of hyssop, and dip it in the blood -that is in the bason, and strike the lintel and the two side posts -with the blood that is in the bason; and none of you shall go out at -the door of his house until the morning. - -12:23 For the LORD will pass through to smite the Egyptians; and when -he seeth the blood upon the lintel, and on the two side posts, the -LORD will pass over the door, and will not suffer the destroyer to -come in unto your houses to smite you. - -12:24 And ye shall observe this thing for an ordinance to thee and to -thy sons for ever. - -12:25 And it shall come to pass, when ye be come to the land which the -LORD will give you, according as he hath promised, that ye shall keep -this service. - -12:26 And it shall come to pass, when your children shall say unto -you, What mean ye by this service? 12:27 That ye shall say, It is the -sacrifice of the LORD’s passover, who passed over the houses of the -children of Israel in Egypt, when he smote the Egyptians, and -delivered our houses. And the people bowed the head and worshipped. - -12:28 And the children of Israel went away, and did as the LORD had -commanded Moses and Aaron, so did they. - -12:29 And it came to pass, that at midnight the LORD smote all the -firstborn in the land of Egypt, from the firstborn of Pharaoh that sat -on his throne unto the firstborn of the captive that was in the -dungeon; and all the firstborn of cattle. - -12:30 And Pharaoh rose up in the night, he, and all his servants, and -all the Egyptians; and there was a great cry in Egypt; for there was -not a house where there was not one dead. - -12:31 And he called for Moses and Aaron by night, and said, Rise up, -and get you forth from among my people, both ye and the children of -Israel; and go, serve the LORD, as ye have said. - -12:32 Also take your flocks and your herds, as ye have said, and be -gone; and bless me also. - -12:33 And the Egyptians were urgent upon the people, that they might -send them out of the land in haste; for they said, We be all dead men. - -12:34 And the people took their dough before it was leavened, their -kneadingtroughs being bound up in their clothes upon their shoulders. - -12:35 And the children of Israel did according to the word of Moses; -and they borrowed of the Egyptians jewels of silver, and jewels of -gold, and raiment: 12:36 And the LORD gave the people favour in the -sight of the Egyptians, so that they lent unto them such things as -they required. And they spoiled the Egyptians. - -12:37 And the children of Israel journeyed from Rameses to Succoth, -about six hundred thousand on foot that were men, beside children. - -12:38 And a mixed multitude went up also with them; and flocks, and -herds, even very much cattle. - -12:39 And they baked unleavened cakes of the dough which they brought -forth out of Egypt, for it was not leavened; because they were thrust -out of Egypt, and could not tarry, neither had they prepared for -themselves any victual. - -12:40 Now the sojourning of the children of Israel, who dwelt in -Egypt, was four hundred and thirty years. - -12:41 And it came to pass at the end of the four hundred and thirty -years, even the selfsame day it came to pass, that all the hosts of -the LORD went out from the land of Egypt. - -12:42 It is a night to be much observed unto the LORD for bringing -them out from the land of Egypt: this is that night of the LORD to be -observed of all the children of Israel in their generations. - -12:43 And the LORD said unto Moses and Aaron, This is the ordinance of -the passover: There shall no stranger eat thereof: 12:44 But every -man’s servant that is bought for money, when thou hast circumcised -him, then shall he eat thereof. - -12:45 A foreigner and an hired servant shall not eat thereof. - -12:46 In one house shall it be eaten; thou shalt not carry forth ought -of the flesh abroad out of the house; neither shall ye break a bone -thereof. - -12:47 All the congregation of Israel shall keep it. - -12:48 And when a stranger shall sojourn with thee, and will keep the -passover to the LORD, let all his males be circumcised, and then let -him come near and keep it; and he shall be as one that is born in the -land: for no uncircumcised person shall eat thereof. - -12:49 One law shall be to him that is homeborn, and unto the stranger -that sojourneth among you. - -12:50 Thus did all the children of Israel; as the LORD commanded Moses -and Aaron, so did they. - -12:51 And it came to pass the selfsame day, that the LORD did bring -the children of Israel out of the land of Egypt by their armies. - -13:1 And the LORD spake unto Moses, saying, 13:2 Sanctify unto me all -the firstborn, whatsoever openeth the womb among the children of -Israel, both of man and of beast: it is mine. - -13:3 And Moses said unto the people, Remember this day, in which ye -came out from Egypt, out of the house of bondage; for by strength of -hand the LORD brought you out from this place: there shall no leavened -bread be eaten. - -13:4 This day came ye out in the month Abib. - -13:5 And it shall be when the LORD shall bring thee into the land of -the Canaanites, and the Hittites, and the Amorites, and the Hivites, -and the Jebusites, which he sware unto thy fathers to give thee, a -land flowing with milk and honey, that thou shalt keep this service in -this month. - -13:6 Seven days thou shalt eat unleavened bread, and in the seventh -day shall be a feast to the LORD. - -13:7 Unleavened bread shall be eaten seven days; and there shall no -leavened bread be seen with thee, neither shall there be leaven seen -with thee in all thy quarters. - -13:8 And thou shalt shew thy son in that day, saying, This is done -because of that which the LORD did unto me when I came forth out of -Egypt. - -13:9 And it shall be for a sign unto thee upon thine hand, and for a -memorial between thine eyes, that the LORD’s law may be in thy mouth: -for with a strong hand hath the LORD brought thee out of Egypt. - -13:10 Thou shalt therefore keep this ordinance in his season from year -to year. - -13:11 And it shall be when the LORD shall bring thee into the land of -the Canaanites, as he sware unto thee and to thy fathers, and shall -give it thee, 13:12 That thou shalt set apart unto the LORD all that -openeth the matrix, and every firstling that cometh of a beast which -thou hast; the males shall be the LORD’s. - -13:13 And every firstling of an ass thou shalt redeem with a lamb; and -if thou wilt not redeem it, then thou shalt break his neck: and all -the firstborn of man among thy children shalt thou redeem. - -13:14 And it shall be when thy son asketh thee in time to come, -saying, What is this? that thou shalt say unto him, By strength of -hand the LORD brought us out from Egypt, from the house of bondage: -13:15 And it came to pass, when Pharaoh would hardly let us go, that -the LORD slew all the firstborn in the land of Egypt, both the -firstborn of man, and the firstborn of beast: therefore I sacrifice to -the LORD all that openeth the matrix, being males; but all the -firstborn of my children I redeem. - -13:16 And it shall be for a token upon thine hand, and for frontlets -between thine eyes: for by strength of hand the LORD brought us forth -out of Egypt. - -13:17 And it came to pass, when Pharaoh had let the people go, that -God led them not through the way of the land of the Philistines, -although that was near; for God said, Lest peradventure the people -repent when they see war, and they return to Egypt: 13:18 But God led -the people about, through the way of the wilderness of the Red sea: -and the children of Israel went up harnessed out of the land of Egypt. - -13:19 And Moses took the bones of Joseph with him: for he had straitly -sworn the children of Israel, saying, God will surely visit you; and -ye shall carry up my bones away hence with you. - -13:20 And they took their journey from Succoth, and encamped in Etham, -in the edge of the wilderness. - -13:21 And the LORD went before them by day in a pillar of a cloud, to -lead them the way; and by night in a pillar of fire, to give them -light; to go by day and night: 13:22 He took not away the pillar of -the cloud by day, nor the pillar of fire by night, from before the -people. - -14:1 And the LORD spake unto Moses, saying, 14:2 Speak unto the -children of Israel, that they turn and encamp before Pihahiroth, -between Migdol and the sea, over against Baalzephon: before it shall -ye encamp by the sea. - -14:3 For Pharaoh will say of the children of Israel, They are -entangled in the land, the wilderness hath shut them in. - -14:4 And I will harden Pharaoh’s heart, that he shall follow after -them; and I will be honoured upon Pharaoh, and upon all his host; that -the Egyptians may know that I am the LORD. And they did so. - -14:5 And it was told the king of Egypt that the people fled: and the -heart of Pharaoh and of his servants was turned against the people, -and they said, Why have we done this, that we have let Israel go from -serving us? 14:6 And he made ready his chariot, and took his people -with him: 14:7 And he took six hundred chosen chariots, and all the -chariots of Egypt, and captains over every one of them. - -14:8 And the LORD hardened the heart of Pharaoh king of Egypt, and he -pursued after the children of Israel: and the children of Israel went -out with an high hand. - -14:9 But the Egyptians pursued after them, all the horses and chariots -of Pharaoh, and his horsemen, and his army, and overtook them -encamping by the sea, beside Pihahiroth, before Baalzephon. - -14:10 And when Pharaoh drew nigh, the children of Israel lifted up -their eyes, and, behold, the Egyptians marched after them; and they -were sore afraid: and the children of Israel cried out unto the LORD. - -14:11 And they said unto Moses, Because there were no graves in Egypt, -hast thou taken us away to die in the wilderness? wherefore hast thou -dealt thus with us, to carry us forth out of Egypt? 14:12 Is not this -the word that we did tell thee in Egypt, saying, Let us alone, that we -may serve the Egyptians? For it had been better for us to serve the -Egyptians, than that we should die in the wilderness. - -14:13 And Moses said unto the people, Fear ye not, stand still, and -see the salvation of the LORD, which he will shew to you to day: for -the Egyptians whom ye have seen to day, ye shall see them again no -more for ever. - -14:14 The LORD shall fight for you, and ye shall hold your peace. - -14:15 And the LORD said unto Moses, Wherefore criest thou unto me? -speak unto the children of Israel, that they go forward: 14:16 But -lift thou up thy rod, and stretch out thine hand over the sea, and -divide it: and the children of Israel shall go on dry ground through -the midst of the sea. - -14:17 And I, behold, I will harden the hearts of the Egyptians, and -they shall follow them: and I will get me honour upon Pharaoh, and -upon all his host, upon his chariots, and upon his horsemen. - -14:18 And the Egyptians shall know that I am the LORD, when I have -gotten me honour upon Pharaoh, upon his chariots, and upon his -horsemen. - -14:19 And the angel of God, which went before the camp of Israel, -removed and went behind them; and the pillar of the cloud went from -before their face, and stood behind them: 14:20 And it came between -the camp of the Egyptians and the camp of Israel; and it was a cloud -and darkness to them, but it gave light by night to these: so that the -one came not near the other all the night. - -14:21 And Moses stretched out his hand over the sea; and the LORD -caused the sea to go back by a strong east wind all that night, and -made the sea dry land, and the waters were divided. - -14:22 And the children of Israel went into the midst of the sea upon -the dry ground: and the waters were a wall unto them on their right -hand, and on their left. - -14:23 And the Egyptians pursued, and went in after them to the midst -of the sea, even all Pharaoh’s horses, his chariots, and his horsemen. - -14:24 And it came to pass, that in the morning watch the LORD looked -unto the host of the Egyptians through the pillar of fire and of the -cloud, and troubled the host of the Egyptians, 14:25 And took off -their chariot wheels, that they drave them heavily: so that the -Egyptians said, Let us flee from the face of Israel; for the LORD -fighteth for them against the Egyptians. - -14:26 And the LORD said unto Moses, Stretch out thine hand over the -sea, that the waters may come again upon the Egyptians, upon their -chariots, and upon their horsemen. - -14:27 And Moses stretched forth his hand over the sea, and the sea -returned to his strength when the morning appeared; and the Egyptians -fled against it; and the LORD overthrew the Egyptians in the midst of -the sea. - -14:28 And the waters returned, and covered the chariots, and the -horsemen, and all the host of Pharaoh that came into the sea after -them; there remained not so much as one of them. - -14:29 But the children of Israel walked upon dry land in the midst of -the sea; and the waters were a wall unto them on their right hand, and -on their left. - -14:30 Thus the LORD saved Israel that day out of the hand of the -Egyptians; and Israel saw the Egyptians dead upon the sea shore. - -14:31 And Israel saw that great work which the LORD did upon the -Egyptians: and the people feared the LORD, and believed the LORD, and -his servant Moses. - -15:1 Then sang Moses and the children of Israel this song unto the -LORD, and spake, saying, I will sing unto the LORD, for he hath -triumphed gloriously: the horse and his rider hath he thrown into the -sea. - -15:2 The LORD is my strength and song, and he is become my salvation: -he is my God, and I will prepare him an habitation; my father’s God, -and I will exalt him. - -15:3 The LORD is a man of war: the LORD is his name. - -15:4 Pharaoh’s chariots and his host hath he cast into the sea: his -chosen captains also are drowned in the Red sea. - -15:5 The depths have covered them: they sank into the bottom as a -stone. - -15:6 Thy right hand, O LORD, is become glorious in power: thy right -hand, O LORD, hath dashed in pieces the enemy. - -15:7 And in the greatness of thine excellency thou hast overthrown -them that rose up against thee: thou sentest forth thy wrath, which -consumed them as stubble. - -15:8 And with the blast of thy nostrils the waters were gathered -together, the floods stood upright as an heap, and the depths were -congealed in the heart of the sea. - -15:9 The enemy said, I will pursue, I will overtake, I will divide the -spoil; my lust shall be satisfied upon them; I will draw my sword, my -hand shall destroy them. - -15:10 Thou didst blow with thy wind, the sea covered them: they sank -as lead in the mighty waters. - -15:11 Who is like unto thee, O LORD, among the gods? who is like thee, -glorious in holiness, fearful in praises, doing wonders? 15:12 Thou -stretchedst out thy right hand, the earth swallowed them. - -15:13 Thou in thy mercy hast led forth the people which thou hast -redeemed: thou hast guided them in thy strength unto thy holy -habitation. - -15:14 The people shall hear, and be afraid: sorrow shall take hold on -the inhabitants of Palestina. - -15:15 Then the dukes of Edom shall be amazed; the mighty men of Moab, -trembling shall take hold upon them; all the inhabitants of Canaan -shall melt away. - -15:16 Fear and dread shall fall upon them; by the greatness of thine -arm they shall be as still as a stone; till thy people pass over, O -LORD, till the people pass over, which thou hast purchased. - -15:17 Thou shalt bring them in, and plant them in the mountain of -thine inheritance, in the place, O LORD, which thou hast made for thee -to dwell in, in the Sanctuary, O LORD, which thy hands have -established. - -15:18 The LORD shall reign for ever and ever. - -15:19 For the horse of Pharaoh went in with his chariots and with his -horsemen into the sea, and the LORD brought again the waters of the -sea upon them; but the children of Israel went on dry land in the -midst of the sea. - -15:20 And Miriam the prophetess, the sister of Aaron, took a timbrel -in her hand; and all the women went out after her with timbrels and -with dances. - -15:21 And Miriam answered them, Sing ye to the LORD, for he hath -triumphed gloriously; the horse and his rider hath he thrown into the -sea. - -15:22 So Moses brought Israel from the Red sea, and they went out into -the wilderness of Shur; and they went three days in the wilderness, -and found no water. - -15:23 And when they came to Marah, they could not drink of the waters -of Marah, for they were bitter: therefore the name of it was called -Marah. - -15:24 And the people murmured against Moses, saying, What shall we -drink? 15:25 And he cried unto the LORD; and the LORD shewed him a -tree, which when he had cast into the waters, the waters were made -sweet: there he made for them a statute and an ordinance, and there he -proved them, 15:26 And said, If thou wilt diligently hearken to the -voice of the LORD thy God, and wilt do that which is right in his -sight, and wilt give ear to his commandments, and keep all his -statutes, I will put none of these diseases upon thee, which I have -brought upon the Egyptians: for I am the LORD that healeth thee. - -15:27 And they came to Elim, where were twelve wells of water, and -threescore and ten palm trees: and they encamped there by the waters. - -16:1 And they took their journey from Elim, and all the congregation -of the children of Israel came unto the wilderness of Sin, which is -between Elim and Sinai, on the fifteenth day of the second month after -their departing out of the land of Egypt. - -16:2 And the whole congregation of the children of Israel murmured -against Moses and Aaron in the wilderness: 16:3 And the children of -Israel said unto them, Would to God we had died by the hand of the -LORD in the land of Egypt, when we sat by the flesh pots, and when we -did eat bread to the full; for ye have brought us forth into this -wilderness, to kill this whole assembly with hunger. - -16:4 Then said the LORD unto Moses, Behold, I will rain bread from -heaven for you; and the people shall go out and gather a certain rate -every day, that I may prove them, whether they will walk in my law, or -no. - -16:5 And it shall come to pass, that on the sixth day they shall -prepare that which they bring in; and it shall be twice as much as -they gather daily. - -16:6 And Moses and Aaron said unto all the children of Israel, At -even, then ye shall know that the LORD hath brought you out from the -land of Egypt: 16:7 And in the morning, then ye shall see the glory of -the LORD; for that he heareth your murmurings against the LORD: and -what are we, that ye murmur against us? 16:8 And Moses said, This -shall be, when the LORD shall give you in the evening flesh to eat, -and in the morning bread to the full; for that the LORD heareth your -murmurings which ye murmur against him: and what are we? your -murmurings are not against us, but against the LORD. - -16:9 And Moses spake unto Aaron, Say unto all the congregation of the -children of Israel, Come near before the LORD: for he hath heard your -murmurings. - -16:10 And it came to pass, as Aaron spake unto the whole congregation -of the children of Israel, that they looked toward the wilderness, -and, behold, the glory of the LORD appeared in the cloud. - -16:11 And the LORD spake unto Moses, saying, 16:12 I have heard the -murmurings of the children of Israel: speak unto them, saying, At even -ye shall eat flesh, and in the morning ye shall be filled with bread; -and ye shall know that I am the LORD your God. - -16:13 And it came to pass, that at even the quails came up, and -covered the camp: and in the morning the dew lay round about the host. - -16:14 And when the dew that lay was gone up, behold, upon the face of -the wilderness there lay a small round thing, as small as the hoar -frost on the ground. - -16:15 And when the children of Israel saw it, they said one to -another, It is manna: for they wist not what it was. And Moses said -unto them, This is the bread which the LORD hath given you to eat. - -16:16 This is the thing which the LORD hath commanded, Gather of it -every man according to his eating, an omer for every man, according to -the number of your persons; take ye every man for them which are in -his tents. - -16:17 And the children of Israel did so, and gathered, some more, some -less. - -16:18 And when they did mete it with an omer, he that gathered much -had nothing over, and he that gathered little had no lack; they -gathered every man according to his eating. - -16:19 And Moses said, Let no man leave of it till the morning. - -16:20 Notwithstanding they hearkened not unto Moses; but some of them -left of it until the morning, and it bred worms, and stank: and Moses -was wroth with them. - -16:21 And they gathered it every morning, every man according to his -eating: and when the sun waxed hot, it melted. - -16:22 And it came to pass, that on the sixth day they gathered twice -as much bread, two omers for one man: and all the rulers of the -congregation came and told Moses. - -16:23 And he said unto them, This is that which the LORD hath said, To -morrow is the rest of the holy sabbath unto the LORD: bake that which -ye will bake to day, and seethe that ye will seethe; and that which -remaineth over lay up for you to be kept until the morning. - -16:24 And they laid it up till the morning, as Moses bade: and it did -not stink, neither was there any worm therein. - -16:25 And Moses said, Eat that to day; for to day is a sabbath unto -the LORD: to day ye shall not find it in the field. - -16:26 Six days ye shall gather it; but on the seventh day, which is -the sabbath, in it there shall be none. - -16:27 And it came to pass, that there went out some of the people on -the seventh day for to gather, and they found none. - -16:28 And the LORD said unto Moses, How long refuse ye to keep my -commandments and my laws? 16:29 See, for that the LORD hath given you -the sabbath, therefore he giveth you on the sixth day the bread of two -days; abide ye every man in his place, let no man go out of his place -on the seventh day. - -16:30 So the people rested on the seventh day. - -16:31 And the house of Israel called the name thereof Manna: and it -was like coriander seed, white; and the taste of it was like wafers -made with honey. - -16:32 And Moses said, This is the thing which the LORD commandeth, -Fill an omer of it to be kept for your generations; that they may see -the bread wherewith I have fed you in the wilderness, when I brought -you forth from the land of Egypt. - -16:33 And Moses said unto Aaron, Take a pot, and put an omer full of -manna therein, and lay it up before the LORD, to be kept for your -generations. - -16:34 As the LORD commanded Moses, so Aaron laid it up before the -Testimony, to be kept. - -16:35 And the children of Israel did eat manna forty years, until they -came to a land inhabited; they did eat manna, until they came unto the -borders of the land of Canaan. - -16:36 Now an omer is the tenth part of an ephah. - -17:1 And all the congregation of the children of Israel journeyed from -the wilderness of Sin, after their journeys, according to the -commandment of the LORD, and pitched in Rephidim: and there was no -water for the people to drink. - -17:2 Wherefore the people did chide with Moses, and said, Give us -water that we may drink. And Moses said unto them, Why chide ye with -me? wherefore do ye tempt the LORD? 17:3 And the people thirsted -there for water; and the people murmured against Moses, and said, -Wherefore is this that thou hast brought us up out of Egypt, to kill -us and our children and our cattle with thirst? 17:4 And Moses cried -unto the LORD, saying, What shall I do unto this people? they be -almost ready to stone me. - -17:5 And the LORD said unto Moses, Go on before the people, and take -with thee of the elders of Israel; and thy rod, wherewith thou smotest -the river, take in thine hand, and go. - -17:6 Behold, I will stand before thee there upon the rock in Horeb; -and thou shalt smite the rock, and there shall come water out of it, -that the people may drink. And Moses did so in the sight of the elders -of Israel. - -17:7 And he called the name of the place Massah, and Meribah, because -of the chiding of the children of Israel, and because they tempted the -LORD, saying, Is the LORD among us, or not? 17:8 Then came Amalek, -and fought with Israel in Rephidim. - -17:9 And Moses said unto Joshua, Choose us out men, and go out, fight -with Amalek: to morrow I will stand on the top of the hill with the -rod of God in mine hand. - -17:10 So Joshua did as Moses had said to him, and fought with Amalek: -and Moses, Aaron, and Hur went up to the top of the hill. - -17:11 And it came to pass, when Moses held up his hand, that Israel -prevailed: and when he let down his hand, Amalek prevailed. - -17:12 But Moses’ hands were heavy; and they took a stone, and put it -under him, and he sat thereon; and Aaron and Hur stayed up his hands, -the one on the one side, and the other on the other side; and his -hands were steady until the going down of the sun. - -17:13 And Joshua discomfited Amalek and his people with the edge of -the sword. - -17:14 And the LORD said unto Moses, Write this for a memorial in a -book, and rehearse it in the ears of Joshua: for I will utterly put -out the remembrance of Amalek from under heaven. - -17:15 And Moses built an altar, and called the name of it -Jehovahnissi: 17:16 For he said, Because the LORD hath sworn that the -LORD will have war with Amalek from generation to generation. - -18:1 When Jethro, the priest of Midian, Moses’ father in law, heard of -all that God had done for Moses, and for Israel his people, and that -the LORD had brought Israel out of Egypt; 18:2 Then Jethro, Moses’ -father in law, took Zipporah, Moses’ wife, after he had sent her back, -18:3 And her two sons; of which the name of the one was Gershom; for -he said, I have been an alien in a strange land: 18:4 And the name of -the other was Eliezer; for the God of my father, said he, was mine -help, and delivered me from the sword of Pharaoh: 18:5 And Jethro, -Moses’ father in law, came with his sons and his wife unto Moses into -the wilderness, where he encamped at the mount of God: 18:6 And he -said unto Moses, I thy father in law Jethro am come unto thee, and thy -wife, and her two sons with her. - -18:7 And Moses went out to meet his father in law, and did obeisance, -and kissed him; and they asked each other of their welfare; and they -came into the tent. - -18:8 And Moses told his father in law all that the LORD had done unto -Pharaoh and to the Egyptians for Israel’s sake, and all the travail -that had come upon them by the way, and how the LORD delivered them. - -18:9 And Jethro rejoiced for all the goodness which the LORD had done -to Israel, whom he had delivered out of the hand of the Egyptians. - -18:10 And Jethro said, Blessed be the LORD, who hath delivered you out -of the hand of the Egyptians, and out of the hand of Pharaoh, who hath -delivered the people from under the hand of the Egyptians. - -18:11 Now I know that the LORD is greater than all gods: for in the -thing wherein they dealt proudly he was above them. - -18:12 And Jethro, Moses’ father in law, took a burnt offering and -sacrifices for God: and Aaron came, and all the elders of Israel, to -eat bread with Moses’ father in law before God. - -18:13 And it came to pass on the morrow, that Moses sat to judge the -people: and the people stood by Moses from the morning unto the -evening. - -18:14 And when Moses’ father in law saw all that he did to the people, -he said, What is this thing that thou doest to the people? why sittest -thou thyself alone, and all the people stand by thee from morning unto -even? 18:15 And Moses said unto his father in law, Because the people -come unto me to enquire of God: 18:16 When they have a matter, they -come unto me; and I judge between one and another, and I do make them -know the statutes of God, and his laws. - -18:17 And Moses’ father in law said unto him, The thing that thou -doest is not good. - -18:18 Thou wilt surely wear away, both thou, and this people that is -with thee: for this thing is too heavy for thee; thou art not able to -perform it thyself alone. - -18:19 Hearken now unto my voice, I will give thee counsel, and God -shall be with thee: Be thou for the people to God-ward, that thou -mayest bring the causes unto God: 18:20 And thou shalt teach them -ordinances and laws, and shalt shew them the way wherein they must -walk, and the work that they must do. - -18:21 Moreover thou shalt provide out of all the people able men, such -as fear God, men of truth, hating covetousness; and place such over -them, to be rulers of thousands, and rulers of hundreds, rulers of -fifties, and rulers of tens: 18:22 And let them judge the people at -all seasons: and it shall be, that every great matter they shall bring -unto thee, but every small matter they shall judge: so shall it be -easier for thyself, and they shall bear the burden with thee. - -18:23 If thou shalt do this thing, and God command thee so, then thou -shalt be able to endure, and all this people shall also go to their -place in peace. - -18:24 So Moses hearkened to the voice of his father in law, and did -all that he had said. - -18:25 And Moses chose able men out of all Israel, and made them heads -over the people, rulers of thousands, rulers of hundreds, rulers of -fifties, and rulers of tens. - -18:26 And they judged the people at all seasons: the hard causes they -brought unto Moses, but every small matter they judged themselves. - -18:27 And Moses let his father in law depart; and he went his way into -his own land. - -19:1 In the third month, when the children of Israel were gone forth -out of the land of Egypt, the same day came they into the wilderness -of Sinai. - -19:2 For they were departed from Rephidim, and were come to the desert -of Sinai, and had pitched in the wilderness; and there Israel camped -before the mount. - -19:3 And Moses went up unto God, and the LORD called unto him out of -the mountain, saying, Thus shalt thou say to the house of Jacob, and -tell the children of Israel; 19:4 Ye have seen what I did unto the -Egyptians, and how I bare you on eagles’ wings, and brought you unto -myself. - -19:5 Now therefore, if ye will obey my voice indeed, and keep my -covenant, then ye shall be a peculiar treasure unto me above all -people: for all the earth is mine: 19:6 And ye shall be unto me a -kingdom of priests, and an holy nation. - -These are the words which thou shalt speak unto the children of -Israel. - -19:7 And Moses came and called for the elders of the people, and laid -before their faces all these words which the LORD commanded him. - -19:8 And all the people answered together, and said, All that the LORD -hath spoken we will do. And Moses returned the words of the people -unto the LORD. - -19:9 And the LORD said unto Moses, Lo, I come unto thee in a thick -cloud, that the people may hear when I speak with thee, and believe -thee for ever. - -And Moses told the words of the people unto the LORD. - -19:10 And the LORD said unto Moses, Go unto the people, and sanctify -them to day and to morrow, and let them wash their clothes, 19:11 And -be ready against the third day: for the third day the LORD will come -down in the sight of all the people upon mount Sinai. - -19:12 And thou shalt set bounds unto the people round about, saying, -Take heed to yourselves, that ye go not up into the mount, or touch -the border of it: whosoever toucheth the mount shall be surely put to -death: 19:13 There shall not an hand touch it, but he shall surely be -stoned, or shot through; whether it be beast or man, it shall not -live: when the trumpet soundeth long, they shall come up to the mount. - -19:14 And Moses went down from the mount unto the people, and -sanctified the people; and they washed their clothes. - -19:15 And he said unto the people, Be ready against the third day: -come not at your wives. - -19:16 And it came to pass on the third day in the morning, that there -were thunders and lightnings, and a thick cloud upon the mount, and -the voice of the trumpet exceeding loud; so that all the people that -was in the camp trembled. - -19:17 And Moses brought forth the people out of the camp to meet with -God; and they stood at the nether part of the mount. - -19:18 And mount Sinai was altogether on a smoke, because the LORD -descended upon it in fire: and the smoke thereof ascended as the smoke -of a furnace, and the whole mount quaked greatly. - -19:19 And when the voice of the trumpet sounded long, and waxed louder -and louder, Moses spake, and God answered him by a voice. - -19:20 And the LORD came down upon mount Sinai, on the top of the -mount: and the LORD called Moses up to the top of the mount; and Moses -went up. - -19:21 And the LORD said unto Moses, Go down, charge the people, lest -they break through unto the LORD to gaze, and many of them perish. - -19:22 And let the priests also, which come near to the LORD, sanctify -themselves, lest the LORD break forth upon them. - -19:23 And Moses said unto the LORD, The people cannot come up to mount -Sinai: for thou chargedst us, saying, Set bounds about the mount, and -sanctify it. - -19:24 And the LORD said unto him, Away, get thee down, and thou shalt -come up, thou, and Aaron with thee: but let not the priests and the -people break through to come up unto the LORD, lest he break forth -upon them. - -19:25 So Moses went down unto the people, and spake unto them. - -20:1 And God spake all these words, saying, 20:2 I am the LORD thy -God, which have brought thee out of the land of Egypt, out of the -house of bondage. - -20:3 Thou shalt have no other gods before me. - -20:4 Thou shalt not make unto thee any graven image, or any likeness -of any thing that is in heaven above, or that is in the earth beneath, -or that is in the water under the earth. - -20:5 Thou shalt not bow down thyself to them, nor serve them: for I -the LORD thy God am a jealous God, visiting the iniquity of the -fathers upon the children unto the third and fourth generation of them -that hate me; 20:6 And shewing mercy unto thousands of them that love -me, and keep my commandments. - -20:7 Thou shalt not take the name of the LORD thy God in vain; for the -LORD will not hold him guiltless that taketh his name in vain. - -20:8 Remember the sabbath day, to keep it holy. - -20:9 Six days shalt thou labour, and do all thy work: 20:10 But the -seventh day is the sabbath of the LORD thy God: in it thou shalt not -do any work, thou, nor thy son, nor thy daughter, thy manservant, nor -thy maidservant, nor thy cattle, nor thy stranger that is within thy -gates: 20:11 For in six days the LORD made heaven and earth, the sea, -and all that in them is, and rested the seventh day: wherefore the -LORD blessed the sabbath day, and hallowed it. - -20:12 Honour thy father and thy mother: that thy days may be long upon -the land which the LORD thy God giveth thee. - -20:13 Thou shalt not kill. - -20:14 Thou shalt not commit adultery. - -20:15 Thou shalt not steal. - -20:16 Thou shalt not bear false witness against thy neighbour. - -20:17 Thou shalt not covet thy neighbour’s house, thou shalt not covet -thy neighbour’s wife, nor his manservant, nor his maidservant, nor his -ox, nor his ass, nor any thing that is thy neighbour’s. - -20:18 And all the people saw the thunderings, and the lightnings, and -the noise of the trumpet, and the mountain smoking: and when the -people saw it, they removed, and stood afar off. - -20:19 And they said unto Moses, Speak thou with us, and we will hear: -but let not God speak with us, lest we die. - -20:20 And Moses said unto the people, Fear not: for God is come to -prove you, and that his fear may be before your faces, that ye sin -not. - -20:21 And the people stood afar off, and Moses drew near unto the -thick darkness where God was. - -20:22 And the LORD said unto Moses, Thus thou shalt say unto the -children of Israel, Ye have seen that I have talked with you from -heaven. - -20:23 Ye shall not make with me gods of silver, neither shall ye make -unto you gods of gold. - -20:24 An altar of earth thou shalt make unto me, and shalt sacrifice -thereon thy burnt offerings, and thy peace offerings, thy sheep, and -thine oxen: in all places where I record my name I will come unto -thee, and I will bless thee. - -20:25 And if thou wilt make me an altar of stone, thou shalt not build -it of hewn stone: for if thou lift up thy tool upon it, thou hast -polluted it. - -20:26 Neither shalt thou go up by steps unto mine altar, that thy -nakedness be not discovered thereon. - -21:1 Now these are the judgments which thou shalt set before them. - -21:2 If thou buy an Hebrew servant, six years he shall serve: and in -the seventh he shall go out free for nothing. - -21:3 If he came in by himself, he shall go out by himself: if he were -married, then his wife shall go out with him. - -21:4 If his master have given him a wife, and she have born him sons -or daughters; the wife and her children shall be her master’s, and he -shall go out by himself. - -21:5 And if the servant shall plainly say, I love my master, my wife, -and my children; I will not go out free: 21:6 Then his master shall -bring him unto the judges; he shall also bring him to the door, or -unto the door post; and his master shall bore his ear through with an -aul; and he shall serve him for ever. - -21:7 And if a man sell his daughter to be a maidservant, she shall not -go out as the menservants do. - -21:8 If she please not her master, who hath betrothed her to himself, -then shall he let her be redeemed: to sell her unto a strange nation -he shall have no power, seeing he hath dealt deceitfully with her. - -21:9 And if he have betrothed her unto his son, he shall deal with her -after the manner of daughters. - -21:10 If he take him another wife; her food, her raiment, and her duty -of marriage, shall he not diminish. - -21:11 And if he do not these three unto her, then shall she go out -free without money. - -21:12 He that smiteth a man, so that he die, shall be surely put to -death. - -21:13 And if a man lie not in wait, but God deliver him into his hand; -then I will appoint thee a place whither he shall flee. - -21:14 But if a man come presumptuously upon his neighbour, to slay him -with guile; thou shalt take him from mine altar, that he may die. - -21:15 And he that smiteth his father, or his mother, shall be surely -put to death. - -21:16 And he that stealeth a man, and selleth him, or if he be found -in his hand, he shall surely be put to death. - -21:17 And he that curseth his father, or his mother, shall surely be -put to death. - -21:18 And if men strive together, and one smite another with a stone, -or with his fist, and he die not, but keepeth his bed: 21:19 If he -rise again, and walk abroad upon his staff, then shall he that smote -him be quit: only he shall pay for the loss of his time, and shall -cause him to be thoroughly healed. - -21:20 And if a man smite his servant, or his maid, with a rod, and he -die under his hand; he shall be surely punished. - -21:21 Notwithstanding, if he continue a day or two, he shall not be -punished: for he is his money. - -21:22 If men strive, and hurt a woman with child, so that her fruit -depart from her, and yet no mischief follow: he shall be surely -punished, according as the woman’s husband will lay upon him; and he -shall pay as the judges determine. - -21:23 And if any mischief follow, then thou shalt give life for life, -21:24 Eye for eye, tooth for tooth, hand for hand, foot for foot, -21:25 Burning for burning, wound for wound, stripe for stripe. - -21:26 And if a man smite the eye of his servant, or the eye of his -maid, that it perish; he shall let him go free for his eye’s sake. - -21:27 And if he smite out his manservant’s tooth, or his maidservant’s -tooth; he shall let him go free for his tooth’s sake. - -21:28 If an ox gore a man or a woman, that they die: then the ox shall -be surely stoned, and his flesh shall not be eaten; but the owner of -the ox shall be quit. - -21:29 But if the ox were wont to push with his horn in time past, and -it hath been testified to his owner, and he hath not kept him in, but -that he hath killed a man or a woman; the ox shall be stoned, and his -owner also shall be put to death. - -21:30 If there be laid on him a sum of money, then he shall give for -the ransom of his life whatsoever is laid upon him. - -21:31 Whether he have gored a son, or have gored a daughter, according -to this judgment shall it be done unto him. - -21:32 If the ox shall push a manservant or a maidservant; he shall -give unto their master thirty shekels of silver, and the ox shall be -stoned. - -21:33 And if a man shall open a pit, or if a man shall dig a pit, and -not cover it, and an ox or an ass fall therein; 21:34 The owner of the -pit shall make it good, and give money unto the owner of them; and the -dead beast shall be his. - -21:35 And if one man’s ox hurt another’s, that he die; then they shall -sell the live ox, and divide the money of it; and the dead ox also -they shall divide. - -21:36 Or if it be known that the ox hath used to push in time past, -and his owner hath not kept him in; he shall surely pay ox for ox; and -the dead shall be his own. - -22:1 If a man shall steal an ox, or a sheep, and kill it, or sell it; -he shall restore five oxen for an ox, and four sheep for a sheep. - -22:2 If a thief be found breaking up, and be smitten that he die, -there shall no blood be shed for him. - -22:3 If the sun be risen upon him, there shall be blood shed for him; -for he should make full restitution; if he have nothing, then he shall -be sold for his theft. - -22:4 If the theft be certainly found in his hand alive, whether it be -ox, or ass, or sheep; he shall restore double. - -22:5 If a man shall cause a field or vineyard to be eaten, and shall -put in his beast, and shall feed in another man’s field; of the best -of his own field, and of the best of his own vineyard, shall he make -restitution. - -22:6 If fire break out, and catch in thorns, so that the stacks of -corn, or the standing corn, or the field, be consumed therewith; he -that kindled the fire shall surely make restitution. - -22:7 If a man shall deliver unto his neighbour money or stuff to keep, -and it be stolen out of the man’s house; if the thief be found, let -him pay double. - -22:8 If the thief be not found, then the master of the house shall be -brought unto the judges, to see whether he have put his hand unto his -neighbour’s goods. - -22:9 For all manner of trespass, whether it be for ox, for ass, for -sheep, for raiment, or for any manner of lost thing which another -challengeth to be his, the cause of both parties shall come before the -judges; and whom the judges shall condemn, he shall pay double unto -his neighbour. - -22:10 If a man deliver unto his neighbour an ass, or an ox, or a -sheep, or any beast, to keep; and it die, or be hurt, or driven away, -no man seeing it: 22:11 Then shall an oath of the LORD be between them -both, that he hath not put his hand unto his neighbour’s goods; and -the owner of it shall accept thereof, and he shall not make it good. - -22:12 And if it be stolen from him, he shall make restitution unto the -owner thereof. - -22:13 If it be torn in pieces, then let him bring it for witness, and -he shall not make good that which was torn. - -22:14 And if a man borrow ought of his neighbour, and it be hurt, or -die, the owner thereof being not with it, he shall surely make it -good. - -22:15 But if the owner thereof be with it, he shall not make it good: -if it be an hired thing, it came for his hire. - -22:16 And if a man entice a maid that is not betrothed, and lie with -her, he shall surely endow her to be his wife. - -22:17 If her father utterly refuse to give her unto him, he shall pay -money according to the dowry of virgins. - -22:18 Thou shalt not suffer a witch to live. - -22:19 Whosoever lieth with a beast shall surely be put to death. - -22:20 He that sacrificeth unto any god, save unto the LORD only, he -shall be utterly destroyed. - -22:21 Thou shalt neither vex a stranger, nor oppress him: for ye were -strangers in the land of Egypt. - -22:22 Ye shall not afflict any widow, or fatherless child. - -22:23 If thou afflict them in any wise, and they cry at all unto me, I -will surely hear their cry; 22:24 And my wrath shall wax hot, and I -will kill you with the sword; and your wives shall be widows, and your -children fatherless. - -22:25 If thou lend money to any of my people that is poor by thee, -thou shalt not be to him as an usurer, neither shalt thou lay upon him -usury. - -22:26 If thou at all take thy neighbours raiment to pledge, thou -shalt deliver it unto him by that the sun goeth down: 22:27 For that -is his covering only, it is his raiment for his skin: wherein shall he -sleep? and it shall come to pass, when he crieth unto me, that I will -hear; for I am gracious. - -22:28 Thou shalt not revile the gods, nor curse the ruler of thy -people. - -22:29 Thou shalt not delay to offer the first of thy ripe fruits, and -of thy liquors: the firstborn of thy sons shalt thou give unto me. - -22:30 Likewise shalt thou do with thine oxen, and with thy sheep: -seven days it shall be with his dam; on the eighth day thou shalt give -it me. - -22:31 And ye shall be holy men unto me: neither shall ye eat any flesh -that is torn of beasts in the field; ye shall cast it to the dogs. - -23:1 Thou shalt not raise a false report: put not thine hand with the -wicked to be an unrighteous witness. - -23:2 Thou shalt not follow a multitude to do evil; neither shalt thou -speak in a cause to decline after many to wrest judgment: 23:3 Neither -shalt thou countenance a poor man in his cause. - -23:4 If thou meet thine enemy’s ox or his ass going astray, thou shalt -surely bring it back to him again. - -23:5 If thou see the ass of him that hateth thee lying under his -burden, and wouldest forbear to help him, thou shalt surely help with -him. - -23:6 Thou shalt not wrest the judgment of thy poor in his cause. - -23:7 Keep thee far from a false matter; and the innocent and righteous -slay thou not: for I will not justify the wicked. - -23:8 And thou shalt take no gift: for the gift blindeth the wise, and -perverteth the words of the righteous. - -23:9 Also thou shalt not oppress a stranger: for ye know the heart of -a stranger, seeing ye were strangers in the land of Egypt. - -23:10 And six years thou shalt sow thy land, and shalt gather in the -fruits thereof: 23:11 But the seventh year thou shalt let it rest and -lie still; that the poor of thy people may eat: and what they leave -the beasts of the field shall eat. In like manner thou shalt deal with -thy vineyard, and with thy oliveyard. - -23:12 Six days thou shalt do thy work, and on the seventh day thou -shalt rest: that thine ox and thine ass may rest, and the son of thy -handmaid, and the stranger, may be refreshed. - -23:13 And in all things that I have said unto you be circumspect: and -make no mention of the name of other gods, neither let it be heard out -of thy mouth. - -23:14 Three times thou shalt keep a feast unto me in the year. - -23:15 Thou shalt keep the feast of unleavened bread: (thou shalt eat -unleavened bread seven days, as I commanded thee, in the time -appointed of the month Abib; for in it thou camest out from Egypt: and -none shall appear before me empty:) 23:16 And the feast of harvest, -the firstfruits of thy labours, which thou hast sown in the field: and -the feast of ingathering, which is in the end of the year, when thou -hast gathered in thy labours out of the field. - -23:17 Three times in the year all thy males shall appear before the -LORD God. - -23:18 Thou shalt not offer the blood of my sacrifice with leavened -bread; neither shall the fat of my sacrifice remain until the morning. - -23:19 The first of the firstfruits of thy land thou shalt bring into -the house of the LORD thy God. Thou shalt not seethe a kid in his -mother’s milk. - -23:20 Behold, I send an Angel before thee, to keep thee in the way, -and to bring thee into the place which I have prepared. - -23:21 Beware of him, and obey his voice, provoke him not; for he will -not pardon your transgressions: for my name is in him. - -23:22 But if thou shalt indeed obey his voice, and do all that I -speak; then I will be an enemy unto thine enemies, and an adversary -unto thine adversaries. - -23:23 For mine Angel shall go before thee, and bring thee in unto the -Amorites, and the Hittites, and the Perizzites, and the Canaanites, -the Hivites, and the Jebusites: and I will cut them off. - -23:24 Thou shalt not bow down to their gods, nor serve them, nor do -after their works: but thou shalt utterly overthrow them, and quite -break down their images. - -23:25 And ye shall serve the LORD your God, and he shall bless thy -bread, and thy water; and I will take sickness away from the midst of -thee. - -23:26 There shall nothing cast their young, nor be barren, in thy -land: the number of thy days I will fulfil. - -23:27 I will send my fear before thee, and will destroy all the people -to whom thou shalt come, and I will make all thine enemies turn their -backs unto thee. - -23:28 And I will send hornets before thee, which shall drive out the -Hivite, the Canaanite, and the Hittite, from before thee. - -23:29 I will not drive them out from before thee in one year; lest the -land become desolate, and the beast of the field multiply against -thee. - -23:30 By little and little I will drive them out from before thee, -until thou be increased, and inherit the land. - -23:31 And I will set thy bounds from the Red sea even unto the sea of -the Philistines, and from the desert unto the river: for I will -deliver the inhabitants of the land into your hand; and thou shalt -drive them out before thee. - -23:32 Thou shalt make no covenant with them, nor with their gods. - -23:33 They shall not dwell in thy land, lest they make thee sin -against me: for if thou serve their gods, it will surely be a snare -unto thee. - -24:1 And he said unto Moses, Come up unto the LORD, thou, and Aaron, -Nadab, and Abihu, and seventy of the elders of Israel; and worship ye -afar off. - -24:2 And Moses alone shall come near the LORD: but they shall not come -nigh; neither shall the people go up with him. - -24:3 And Moses came and told the people all the words of the LORD, and -all the judgments: and all the people answered with one voice, and -said, All the words which the LORD hath said will we do. - -24:4 And Moses wrote all the words of the LORD, and rose up early in -the morning, and builded an altar under the hill, and twelve pillars, -according to the twelve tribes of Israel. - -24:5 And he sent young men of the children of Israel, which offered -burnt offerings, and sacrificed peace offerings of oxen unto the LORD. - -24:6 And Moses took half of the blood, and put it in basons; and half -of the blood he sprinkled on the altar. - -24:7 And he took the book of the covenant, and read in the audience of -the people: and they said, All that the LORD hath said will we do, and -be obedient. - -24:8 And Moses took the blood, and sprinkled it on the people, and -said, Behold the blood of the covenant, which the LORD hath made with -you concerning all these words. - -24:9 Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of -the elders of Israel: 24:10 And they saw the God of Israel: and there -was under his feet as it were a paved work of a sapphire stone, and as -it were the body of heaven in his clearness. - -24:11 And upon the nobles of the children of Israel he laid not his -hand: also they saw God, and did eat and drink. - -24:12 And the LORD said unto Moses, Come up to me into the mount, and -be there: and I will give thee tables of stone, and a law, and -commandments which I have written; that thou mayest teach them. - -24:13 And Moses rose up, and his minister Joshua: and Moses went up -into the mount of God. - -24:14 And he said unto the elders, Tarry ye here for us, until we come -again unto you: and, behold, Aaron and Hur are with you: if any man -have any matters to do, let him come unto them. - -24:15 And Moses went up into the mount, and a cloud covered the mount. - -24:16 And the glory of the LORD abode upon mount Sinai, and the cloud -covered it six days: and the seventh day he called unto Moses out of -the midst of the cloud. - -24:17 And the sight of the glory of the LORD was like devouring fire -on the top of the mount in the eyes of the children of Israel. - -24:18 And Moses went into the midst of the cloud, and gat him up into -the mount: and Moses was in the mount forty days and forty nights. - -25:1 And the LORD spake unto Moses, saying, 25:2 Speak unto the -children of Israel, that they bring me an offering: of every man that -giveth it willingly with his heart ye shall take my offering. - -25:3 And this is the offering which ye shall take of them; gold, and -silver, and brass, 25:4 And blue, and purple, and scarlet, and fine -linen, and goats’ hair, 25:5 And rams’ skins dyed red, and badgers’ -skins, and shittim wood, 25:6 Oil for the light, spices for anointing -oil, and for sweet incense, 25:7 Onyx stones, and stones to be set in -the ephod, and in the breastplate. - -25:8 And let them make me a sanctuary; that I may dwell among them. - -25:9 According to all that I shew thee, after the pattern of the -tabernacle, and the pattern of all the instruments thereof, even so -shall ye make it. - -25:10 And they shall make an ark of shittim wood: two cubits and a -half shall be the length thereof, and a cubit and a half the breadth -thereof, and a cubit and a half the height thereof. - -25:11 And thou shalt overlay it with pure gold, within and without -shalt thou overlay it, and shalt make upon it a crown of gold round -about. - -25:12 And thou shalt cast four rings of gold for it, and put them in -the four corners thereof; and two rings shall be in the one side of -it, and two rings in the other side of it. - -25:13 And thou shalt make staves of shittim wood, and overlay them -with gold. - -25:14 And thou shalt put the staves into the rings by the sides of the -ark, that the ark may be borne with them. - -25:15 The staves shall be in the rings of the ark: they shall not be -taken from it. - -25:16 And thou shalt put into the ark the testimony which I shall give -thee. - -25:17 And thou shalt make a mercy seat of pure gold: two cubits and a -half shall be the length thereof, and a cubit and a half the breadth -thereof. - -25:18 And thou shalt make two cherubims of gold, of beaten work shalt -thou make them, in the two ends of the mercy seat. - -25:19 And make one cherub on the one end, and the other cherub on the -other end: even of the mercy seat shall ye make the cherubims on the -two ends thereof. - -25:20 And the cherubims shall stretch forth their wings on high, -covering the mercy seat with their wings, and their faces shall look -one to another; toward the mercy seat shall the faces of the cherubims -be. - -25:21 And thou shalt put the mercy seat above upon the ark; and in the -ark thou shalt put the testimony that I shall give thee. - -25:22 And there I will meet with thee, and I will commune with thee -from above the mercy seat, from between the two cherubims which are -upon the ark of the testimony, of all things which I will give thee in -commandment unto the children of Israel. - -25:23 Thou shalt also make a table of shittim wood: two cubits shall -be the length thereof, and a cubit the breadth thereof, and a cubit -and a half the height thereof. - -25:24 And thou shalt overlay it with pure gold, and make thereto a -crown of gold round about. - -25:25 And thou shalt make unto it a border of an hand breadth round -about, and thou shalt make a golden crown to the border thereof round -about. - -25:26 And thou shalt make for it four rings of gold, and put the rings -in the four corners that are on the four feet thereof. - -25:27 Over against the border shall the rings be for places of the -staves to bear the table. - -25:28 And thou shalt make the staves of shittim wood, and overlay them -with gold, that the table may be borne with them. - -25:29 And thou shalt make the dishes thereof, and spoons thereof, and -covers thereof, and bowls thereof, to cover withal: of pure gold shalt -thou make them. - -25:30 And thou shalt set upon the table shewbread before me alway. - -25:31 And thou shalt make a candlestick of pure gold: of beaten work -shall the candlestick be made: his shaft, and his branches, his bowls, -his knops, and his flowers, shall be of the same. - -25:32 And six branches shall come out of the sides of it; three -branches of the candlestick out of the one side, and three branches of -the candlestick out of the other side: 25:33 Three bowls made like -unto almonds, with a knop and a flower in one branch; and three bowls -made like almonds in the other branch, with a knop and a flower: so in -the six branches that come out of the candlestick. - -25:34 And in the candlesticks shall be four bowls made like unto -almonds, with their knops and their flowers. - -25:35 And there shall be a knop under two branches of the same, and a -knop under two branches of the same, and a knop under two branches of -the same, according to the six branches that proceed out of the -candlestick. - -25:36 Their knops and their branches shall be of the same: all it -shall be one beaten work of pure gold. - -25:37 And thou shalt make the seven lamps thereof: and they shall -light the lamps thereof, that they may give light over against it. - -25:38 And the tongs thereof, and the snuffdishes thereof, shall be of -pure gold. - -25:39 Of a talent of pure gold shall he make it, with all these -vessels. - -25:40 And look that thou make them after their pattern, which was -shewed thee in the mount. - -26:1 Moreover thou shalt make the tabernacle with ten curtains of fine -twined linen, and blue, and purple, and scarlet: with cherubims of -cunning work shalt thou make them. - -26:2 The length of one curtain shall be eight and twenty cubits, and -the breadth of one curtain four cubits: and every one of the curtains -shall have one measure. - -26:3 The five curtains shall be coupled together one to another; and -other five curtains shall be coupled one to another. - -26:4 And thou shalt make loops of blue upon the edge of the one -curtain from the selvedge in the coupling; and likewise shalt thou -make in the uttermost edge of another curtain, in the coupling of the -second. - -26:5 Fifty loops shalt thou make in the one curtain, and fifty loops -shalt thou make in the edge of the curtain that is in the coupling of -the second; that the loops may take hold one of another. - -26:6 And thou shalt make fifty taches of gold, and couple the curtains -together with the taches: and it shall be one tabernacle. - -26:7 And thou shalt make curtains of goats’ hair to be a covering upon -the tabernacle: eleven curtains shalt thou make. - -26:8 The length of one curtain shall be thirty cubits, and the breadth -of one curtain four cubits: and the eleven curtains shall be all of -one measure. - -26:9 And thou shalt couple five curtains by themselves, and six -curtains by themselves, and shalt double the sixth curtain in the -forefront of the tabernacle. - -26:10 And thou shalt make fifty loops on the edge of the one curtain -that is outmost in the coupling, and fifty loops in the edge of the -curtain which coupleth the second. - -26:11 And thou shalt make fifty taches of brass, and put the taches -into the loops, and couple the tent together, that it may be one. - -26:12 And the remnant that remaineth of the curtains of the tent, the -half curtain that remaineth, shall hang over the backside of the -tabernacle. - -26:13 And a cubit on the one side, and a cubit on the other side of -that which remaineth in the length of the curtains of the tent, it -shall hang over the sides of the tabernacle on this side and on that -side, to cover it. - -26:14 And thou shalt make a covering for the tent of rams’ skins dyed -red, and a covering above of badgers’ skins. - -26:15 And thou shalt make boards for the tabernacle of shittim wood -standing up. - -26:16 Ten cubits shall be the length of a board, and a cubit and a -half shall be the breadth of one board. - -26:17 Two tenons shall there be in one board, set in order one against -another: thus shalt thou make for all the boards of the tabernacle. - -26:18 And thou shalt make the boards for the tabernacle, twenty boards -on the south side southward. - -26:19 And thou shalt make forty sockets of silver under the twenty -boards; two sockets under one board for his two tenons, and two -sockets under another board for his two tenons. - -26:20 And for the second side of the tabernacle on the north side -there shall be twenty boards: 26:21 And their forty sockets of silver; -two sockets under one board, and two sockets under another board. - -26:22 And for the sides of the tabernacle westward thou shalt make six -boards. - -26:23 And two boards shalt thou make for the corners of the tabernacle -in the two sides. - -26:24 And they shall be coupled together beneath, and they shall be -coupled together above the head of it unto one ring: thus shall it be -for them both; they shall be for the two corners. - -26:25 And they shall be eight boards, and their sockets of silver, -sixteen sockets; two sockets under one board, and two sockets under -another board. - -26:26 And thou shalt make bars of shittim wood; five for the boards of -the one side of the tabernacle, 26:27 And five bars for the boards of -the other side of the tabernacle, and five bars for the boards of the -side of the tabernacle, for the two sides westward. - -26:28 And the middle bar in the midst of the boards shall reach from -end to end. - -26:29 And thou shalt overlay the boards with gold, and make their -rings of gold for places for the bars: and thou shalt overlay the bars -with gold. - -26:30 And thou shalt rear up the tabernacle according to the fashion -thereof which was shewed thee in the mount. - -26:31 And thou shalt make a vail of blue, and purple, and scarlet, and -fine twined linen of cunning work: with cherubims shall it be made: -26:32 And thou shalt hang it upon four pillars of shittim wood -overlaid with gold: their hooks shall be of gold, upon the four -sockets of silver. - -26:33 And thou shalt hang up the vail under the taches, that thou -mayest bring in thither within the vail the ark of the testimony: and -the vail shall divide unto you between the holy place and the most -holy. - -26:34 And thou shalt put the mercy seat upon the ark of the testimony -in the most holy place. - -26:35 And thou shalt set the table without the vail, and the -candlestick over against the table on the side of the tabernacle -toward the south: and thou shalt put the table on the north side. - -26:36 And thou shalt make an hanging for the door of the tent, of -blue, and purple, and scarlet, and fine twined linen, wrought with -needlework. - -26:37 And thou shalt make for the hanging five pillars of shittim -wood, and overlay them with gold, and their hooks shall be of gold: -and thou shalt cast five sockets of brass for them. - -27:1 And thou shalt make an altar of shittim wood, five cubits long, -and five cubits broad; the altar shall be foursquare: and the height -thereof shall be three cubits. - -27:2 And thou shalt make the horns of it upon the four corners -thereof: his horns shall be of the same: and thou shalt overlay it -with brass. - -27:3 And thou shalt make his pans to receive his ashes, and his -shovels, and his basons, and his fleshhooks, and his firepans: all the -vessels thereof thou shalt make of brass. - -27:4 And thou shalt make for it a grate of network of brass; and upon -the net shalt thou make four brasen rings in the four corners thereof. - -27:5 And thou shalt put it under the compass of the altar beneath, -that the net may be even to the midst of the altar. - -27:6 And thou shalt make staves for the altar, staves of shittim wood, -and overlay them with brass. - -27:7 And the staves shall be put into the rings, and the staves shall -be upon the two sides of the altar, to bear it. - -27:8 Hollow with boards shalt thou make it: as it was shewed thee in -the mount, so shall they make it. - -27:9 And thou shalt make the court of the tabernacle: for the south -side southward there shall be hangings for the court of fine twined -linen of an hundred cubits long for one side: 27:10 And the twenty -pillars thereof and their twenty sockets shall be of brass; the hooks -of the pillars and their fillets shall be of silver. - -27:11 And likewise for the north side in length there shall be -hangings of an hundred cubits long, and his twenty pillars and their -twenty sockets of brass; the hooks of the pillars and their fillets of -silver. - -27:12 And for the breadth of the court on the west side shall be -hangings of fifty cubits: their pillars ten, and their sockets ten. - -27:13 And the breadth of the court on the east side eastward shall be -fifty cubits. - -27:14 The hangings of one side of the gate shall be fifteen cubits: -their pillars three, and their sockets three. - -27:15 And on the other side shall be hangings fifteen cubits: their -pillars three, and their sockets three. - -27:16 And for the gate of the court shall be an hanging of twenty -cubits, of blue, and purple, and scarlet, and fine twined linen, -wrought with needlework: and their pillars shall be four, and their -sockets four. - -27:17 All the pillars round about the court shall be filleted with -silver; their hooks shall be of silver, and their sockets of brass. - -27:18 The length of the court shall be an hundred cubits, and the -breadth fifty every where, and the height five cubits of fine twined -linen, and their sockets of brass. - -27:19 All the vessels of the tabernacle in all the service thereof, -and all the pins thereof, and all the pins of the court, shall be of -brass. - -27:20 And thou shalt command the children of Israel, that they bring -thee pure oil olive beaten for the light, to cause the lamp to burn -always. - -27:21 In the tabernacle of the congregation without the vail, which is -before the testimony, Aaron and his sons shall order it from evening -to morning before the LORD: it shall be a statute for ever unto their -generations on the behalf of the children of Israel. - -28:1 And take thou unto thee Aaron thy brother, and his sons with him, -from among the children of Israel, that he may minister unto me in the -priest’s office, even Aaron, Nadab and Abihu, Eleazar and Ithamar, -Aaron’s sons. - -28:2 And thou shalt make holy garments for Aaron thy brother for glory -and for beauty. - -28:3 And thou shalt speak unto all that are wise hearted, whom I have -filled with the spirit of wisdom, that they may make Aaron’s garments -to consecrate him, that he may minister unto me in the priest’s -office. - -28:4 And these are the garments which they shall make; a breastplate, -and an ephod, and a robe, and a broidered coat, a mitre, and a girdle: -and they shall make holy garments for Aaron thy brother, and his sons, -that he may minister unto me in the priest’s office. - -28:5 And they shall take gold, and blue, and purple, and scarlet, and -fine linen. - -28:6 And they shall make the ephod of gold, of blue, and of purple, of -scarlet, and fine twined linen, with cunning work. - -28:7 It shall have the two shoulderpieces thereof joined at the two -edges thereof; and so it shall be joined together. - -28:8 And the curious girdle of the ephod, which is upon it, shall be -of the same, according to the work thereof; even of gold, of blue, and -purple, and scarlet, and fine twined linen. - -28:9 And thou shalt take two onyx stones, and grave on them the names -of the children of Israel: 28:10 Six of their names on one stone, and -the other six names of the rest on the other stone, according to their -birth. - -28:11 With the work of an engraver in stone, like the engravings of a -signet, shalt thou engrave the two stones with the names of the -children of Israel: thou shalt make them to be set in ouches of gold. - -28:12 And thou shalt put the two stones upon the shoulders of the -ephod for stones of memorial unto the children of Israel: and Aaron -shall bear their names before the LORD upon his two shoulders for a -memorial. - -28:13 And thou shalt make ouches of gold; 28:14 And two chains of pure -gold at the ends; of wreathen work shalt thou make them, and fasten -the wreathen chains to the ouches. - -28:15 And thou shalt make the breastplate of judgment with cunning -work; after the work of the ephod thou shalt make it; of gold, of -blue, and of purple, and of scarlet, and of fine twined linen, shalt -thou make it. - -28:16 Foursquare it shall be being doubled; a span shall be the length -thereof, and a span shall be the breadth thereof. - -28:17 And thou shalt set in it settings of stones, even four rows of -stones: the first row shall be a sardius, a topaz, and a carbuncle: -this shall be the first row. - -28:18 And the second row shall be an emerald, a sapphire, and a -diamond. - -28:19 And the third row a ligure, an agate, and an amethyst. - -28:20 And the fourth row a beryl, and an onyx, and a jasper: they -shall be set in gold in their inclosings. - -28:21 And the stones shall be with the names of the children of -Israel, twelve, according to their names, like the engravings of a -signet; every one with his name shall they be according to the twelve -tribes. - -28:22 And thou shalt make upon the breastplate chains at the ends of -wreathen work of pure gold. - -28:23 And thou shalt make upon the breastplate two rings of gold, and -shalt put the two rings on the two ends of the breastplate. - -28:24 And thou shalt put the two wreathen chains of gold in the two -rings which are on the ends of the breastplate. - -28:25 And the other two ends of the two wreathen chains thou shalt -fasten in the two ouches, and put them on the shoulderpieces of the -ephod before it. - -28:26 And thou shalt make two rings of gold, and thou shalt put them -upon the two ends of the breastplate in the border thereof, which is -in the side of the ephod inward. - -28:27 And two other rings of gold thou shalt make, and shalt put them -on the two sides of the ephod underneath, toward the forepart thereof, -over against the other coupling thereof, above the curious girdle of -the ephod. - -28:28 And they shall bind the breastplate by the rings thereof unto -the rings of the ephod with a lace of blue, that it may be above the -curious girdle of the ephod, and that the breastplate be not loosed -from the ephod. - -28:29 And Aaron shall bear the names of the children of Israel in the -breastplate of judgment upon his heart, when he goeth in unto the holy -place, for a memorial before the LORD continually. - -28:30 And thou shalt put in the breastplate of judgment the Urim and -the Thummim; and they shall be upon Aaron’s heart, when he goeth in -before the LORD: and Aaron shall bear the judgment of the children of -Israel upon his heart before the LORD continually. - -28:31 And thou shalt make the robe of the ephod all of blue. - -28:32 And there shall be an hole in the top of it, in the midst -thereof: it shall have a binding of woven work round about the hole of -it, as it were the hole of an habergeon, that it be not rent. - -28:33 And beneath upon the hem of it thou shalt make pomegranates of -blue, and of purple, and of scarlet, round about the hem thereof; and -bells of gold between them round about: 28:34 A golden bell and a -pomegranate, a golden bell and a pomegranate, upon the hem of the robe -round about. - -28:35 And it shall be upon Aaron to minister: and his sound shall be -heard when he goeth in unto the holy place before the LORD, and when -he cometh out, that he die not. - -28:36 And thou shalt make a plate of pure gold, and grave upon it, -like the engravings of a signet, HOLINESS TO THE LORD. - -28:37 And thou shalt put it on a blue lace, that it may be upon the -mitre; upon the forefront of the mitre it shall be. - -28:38 And it shall be upon Aaron’s forehead, that Aaron may bear the -iniquity of the holy things, which the children of Israel shall hallow -in all their holy gifts; and it shall be always upon his forehead, -that they may be accepted before the LORD. - -28:39 And thou shalt embroider the coat of fine linen, and thou shalt -make the mitre of fine linen, and thou shalt make the girdle of -needlework. - -28:40 And for Aaron’s sons thou shalt make coats, and thou shalt make -for them girdles, and bonnets shalt thou make for them, for glory and -for beauty. - -28:41 And thou shalt put them upon Aaron thy brother, and his sons -with him; and shalt anoint them, and consecrate them, and sanctify -them, that they may minister unto me in the priest’s office. - -28:42 And thou shalt make them linen breeches to cover their -nakedness; from the loins even unto the thighs they shall reach: 28:43 -And they shall be upon Aaron, and upon his sons, when they come in -unto the tabernacle of the congregation, or when they come near unto -the altar to minister in the holy place; that they bear not iniquity, -and die: it shall be a statute for ever unto him and his seed after -him. - -29:1 And this is the thing that thou shalt do unto them to hallow -them, to minister unto me in the priest’s office: Take one young -bullock, and two rams without blemish, 29:2 And unleavened bread, and -cakes unleavened tempered with oil, and wafers unleavened anointed -with oil: of wheaten flour shalt thou make them. - -29:3 And thou shalt put them into one basket, and bring them in the -basket, with the bullock and the two rams. - -29:4 And Aaron and his sons thou shalt bring unto the door of the -tabernacle of the congregation, and shalt wash them with water. - -29:5 And thou shalt take the garments, and put upon Aaron the coat, -and the robe of the ephod, and the ephod, and the breastplate, and -gird him with the curious girdle of the ephod: 29:6 And thou shalt put -the mitre upon his head, and put the holy crown upon the mitre. - -29:7 Then shalt thou take the anointing oil, and pour it upon his -head, and anoint him. - -29:8 And thou shalt bring his sons, and put coats upon them. - -29:9 And thou shalt gird them with girdles, Aaron and his sons, and -put the bonnets on them: and the priest’s office shall be theirs for a -perpetual statute: and thou shalt consecrate Aaron and his sons. - -29:10 And thou shalt cause a bullock to be brought before the -tabernacle of the congregation: and Aaron and his sons shall put their -hands upon the head of the bullock. - -29:11 And thou shalt kill the bullock before the LORD, by the door of -the tabernacle of the congregation. - -29:12 And thou shalt take of the blood of the bullock, and put it upon -the horns of the altar with thy finger, and pour all the blood beside -the bottom of the altar. - -29:13 And thou shalt take all the fat that covereth the inwards, and -the caul that is above the liver, and the two kidneys, and the fat -that is upon them, and burn them upon the altar. - -29:14 But the flesh of the bullock, and his skin, and his dung, shalt -thou burn with fire without the camp: it is a sin offering. - -29:15 Thou shalt also take one ram; and Aaron and his sons shall put -their hands upon the head of the ram. - -29:16 And thou shalt slay the ram, and thou shalt take his blood, and -sprinkle it round about upon the altar. - -29:17 And thou shalt cut the ram in pieces, and wash the inwards of -him, and his legs, and put them unto his pieces, and unto his head. - -29:18 And thou shalt burn the whole ram upon the altar: it is a burnt -offering unto the LORD: it is a sweet savour, an offering made by fire -unto the LORD. - -29:19 And thou shalt take the other ram; and Aaron and his sons shall -put their hands upon the head of the ram. - -29:20 Then shalt thou kill the ram, and take of his blood, and put it -upon the tip of the right ear of Aaron, and upon the tip of the right -ear of his sons, and upon the thumb of their right hand, and upon the -great toe of their right foot, and sprinkle the blood upon the altar -round about. - -29:21 And thou shalt take of the blood that is upon the altar, and of -the anointing oil, and sprinkle it upon Aaron, and upon his garments, -and upon his sons, and upon the garments of his sons with him: and he -shall be hallowed, and his garments, and his sons, and his sons’ -garments with him. - -29:22 Also thou shalt take of the ram the fat and the rump, and the -fat that covereth the inwards, and the caul above the liver, and the -two kidneys, and the fat that is upon them, and the right shoulder; -for it is a ram of consecration: 29:23 And one loaf of bread, and one -cake of oiled bread, and one wafer out of the basket of the unleavened -bread that is before the LORD: 29:24 And thou shalt put all in the -hands of Aaron, and in the hands of his sons; and shalt wave them for -a wave offering before the LORD. - -29:25 And thou shalt receive them of their hands, and burn them upon -the altar for a burnt offering, for a sweet savour before the LORD: it -is an offering made by fire unto the LORD. - -29:26 And thou shalt take the breast of the ram of Aaron’s -consecration, and wave it for a wave offering before the LORD: and it -shall be thy part. - -29:27 And thou shalt sanctify the breast of the wave offering, and the -shoulder of the heave offering, which is waved, and which is heaved -up, of the ram of the consecration, even of that which is for Aaron, -and of that which is for his sons: 29:28 And it shall be Aaron’s and -his sons’ by a statute for ever from the children of Israel: for it is -an heave offering: and it shall be an heave offering from the children -of Israel of the sacrifice of their peace offerings, even their heave -offering unto the LORD. - -29:29 And the holy garments of Aaron shall be his sons’ after him, to -be anointed therein, and to be consecrated in them. - -29:30 And that son that is priest in his stead shall put them on seven -days, when he cometh into the tabernacle of the congregation to -minister in the holy place. - -29:31 And thou shalt take the ram of the consecration, and seethe his -flesh in the holy place. - -29:32 And Aaron and his sons shall eat the flesh of the ram, and the -bread that is in the basket by the door of the tabernacle of the -congregation. - -29:33 And they shall eat those things wherewith the atonement was -made, to consecrate and to sanctify them: but a stranger shall not eat -thereof, because they are holy. - -29:34 And if ought of the flesh of the consecrations, or of the bread, -remain unto the morning, then thou shalt burn the remainder with fire: -it shall not be eaten, because it is holy. - -29:35 And thus shalt thou do unto Aaron, and to his sons, according to -all things which I have commanded thee: seven days shalt thou -consecrate them. - -29:36 And thou shalt offer every day a bullock for a sin offering for -atonement: and thou shalt cleanse the altar, when thou hast made an -atonement for it, and thou shalt anoint it, to sanctify it. - -29:37 Seven days thou shalt make an atonement for the altar, and -sanctify it; and it shall be an altar most holy: whatsoever toucheth -the altar shall be holy. - -29:38 Now this is that which thou shalt offer upon the altar; two -lambs of the first year day by day continually. - -29:39 The one lamb thou shalt offer in the morning; and the other lamb -thou shalt offer at even: 29:40 And with the one lamb a tenth deal of -flour mingled with the fourth part of an hin of beaten oil; and the -fourth part of an hin of wine for a drink offering. - -29:41 And the other lamb thou shalt offer at even, and shalt do -thereto according to the meat offering of the morning, and according -to the drink offering thereof, for a sweet savour, an offering made by -fire unto the LORD. - -29:42 This shall be a continual burnt offering throughout your -generations at the door of the tabernacle of the congregation before -the LORD: where I will meet you, to speak there unto thee. - -29:43 And there I will meet with the children of Israel, and the -tabernacle shall be sanctified by my glory. - -29:44 And I will sanctify the tabernacle of the congregation, and the -altar: I will sanctify also both Aaron and his sons, to minister to me -in the priest’s office. - -29:45 And I will dwell among the children of Israel, and will be their -God. - -29:46 And they shall know that I am the LORD their God, that brought -them forth out of the land of Egypt, that I may dwell among them: I am -the LORD their God. - -30:1 And thou shalt make an altar to burn incense upon: of shittim -wood shalt thou make it. - -30:2 A cubit shall be the length thereof, and a cubit the breadth -thereof; foursquare shall it be: and two cubits shall be the height -thereof: the horns thereof shall be of the same. - -30:3 And thou shalt overlay it with pure gold, the top thereof, and -the sides thereof round about, and the horns thereof; and thou shalt -make unto it a crown of gold round about. - -30:4 And two golden rings shalt thou make to it under the crown of it, -by the two corners thereof, upon the two sides of it shalt thou make -it; and they shall be for places for the staves to bear it withal. - -30:5 And thou shalt make the staves of shittim wood, and overlay them -with gold. - -30:6 And thou shalt put it before the vail that is by the ark of the -testimony, before the mercy seat that is over the testimony, where I -will meet with thee. - -30:7 And Aaron shall burn thereon sweet incense every morning: when he -dresseth the lamps, he shall burn incense upon it. - -30:8 And when Aaron lighteth the lamps at even, he shall burn incense -upon it, a perpetual incense before the LORD throughout your -generations. - -30:9 Ye shall offer no strange incense thereon, nor burnt sacrifice, -nor meat offering; neither shall ye pour drink offering thereon. - -30:10 And Aaron shall make an atonement upon the horns of it once in a -year with the blood of the sin offering of atonements: once in the -year shall he make atonement upon it throughout your generations: it -is most holy unto the LORD. - -30:11 And the LORD spake unto Moses, saying, 30:12 When thou takest -the sum of the children of Israel after their number, then shall they -give every man a ransom for his soul unto the LORD, when thou -numberest them; that there be no plague among them, when thou -numberest them. - -30:13 This they shall give, every one that passeth among them that are -numbered, half a shekel after the shekel of the sanctuary: (a shekel -is twenty gerahs:) an half shekel shall be the offering of the LORD. - -30:14 Every one that passeth among them that are numbered, from twenty -years old and above, shall give an offering unto the LORD. - -30:15 The rich shall not give more, and the poor shall not give less -than half a shekel, when they give an offering unto the LORD, to make -an atonement for your souls. - -30:16 And thou shalt take the atonement money of the children of -Israel, and shalt appoint it for the service of the tabernacle of the -congregation; that it may be a memorial unto the children of Israel -before the LORD, to make an atonement for your souls. - -30:17 And the LORD spake unto Moses, saying, 30:18 Thou shalt also -make a laver of brass, and his foot also of brass, to wash withal: and -thou shalt put it between the tabernacle of the congregation and the -altar, and thou shalt put water therein. - -30:19 For Aaron and his sons shall wash their hands and their feet -thereat: 30:20 When they go into the tabernacle of the congregation, -they shall wash with water, that they die not; or when they come near -to the altar to minister, to burn offering made by fire unto the LORD: -30:21 So they shall wash their hands and their feet, that they die -not: and it shall be a statute for ever to them, even to him and to -his seed throughout their generations. - -30:22 Moreover the LORD spake unto Moses, saying, 30:23 Take thou also -unto thee principal spices, of pure myrrh five hundred shekels, and of -sweet cinnamon half so much, even two hundred and fifty shekels, and -of sweet calamus two hundred and fifty shekels, 30:24 And of cassia -five hundred shekels, after the shekel of the sanctuary, and of oil -olive an hin: 30:25 And thou shalt make it an oil of holy ointment, an -ointment compound after the art of the apothecary: it shall be an holy -anointing oil. - -30:26 And thou shalt anoint the tabernacle of the congregation -therewith, and the ark of the testimony, 30:27 And the table and all -his vessels, and the candlestick and his vessels, and the altar of -incense, 30:28 And the altar of burnt offering with all his vessels, -and the laver and his foot. - -30:29 And thou shalt sanctify them, that they may be most holy: -whatsoever toucheth them shall be holy. - -30:30 And thou shalt anoint Aaron and his sons, and consecrate them, -that they may minister unto me in the priest’s office. - -30:31 And thou shalt speak unto the children of Israel, saying, This -shall be an holy anointing oil unto me throughout your generations. - -30:32 Upon man’s flesh shall it not be poured, neither shall ye make -any other like it, after the composition of it: it is holy, and it -shall be holy unto you. - -30:33 Whosoever compoundeth any like it, or whosoever putteth any of -it upon a stranger, shall even be cut off from his people. - -30:34 And the LORD said unto Moses, Take unto thee sweet spices, -stacte, and onycha, and galbanum; these sweet spices with pure -frankincense: of each shall there be a like weight: 30:35 And thou -shalt make it a perfume, a confection after the art of the apothecary, -tempered together, pure and holy: 30:36 And thou shalt beat some of it -very small, and put of it before the testimony in the tabernacle of -the congregation, where I will meet with thee: it shall be unto you -most holy. - -30:37 And as for the perfume which thou shalt make, ye shall not make -to yourselves according to the composition thereof: it shall be unto -thee holy for the LORD. - -30:38 Whosoever shall make like unto that, to smell thereto, shall -even be cut off from his people. - -31:1 And the LORD spake unto Moses, saying, 31:2 See, I have called by -name Bezaleel the son of Uri, the son of Hur, of the tribe of Judah: -31:3 And I have filled him with the spirit of God, in wisdom, and in -understanding, and in knowledge, and in all manner of workmanship, -31:4 To devise cunning works, to work in gold, and in silver, and in -brass, 31:5 And in cutting of stones, to set them, and in carving of -timber, to work in all manner of workmanship. - -31:6 And I, behold, I have given with him Aholiab, the son of -Ahisamach, of the tribe of Dan: and in the hearts of all that are wise -hearted I have put wisdom, that they may make all that I have -commanded thee; 31:7 The tabernacle of the congregation, and the ark -of the testimony, and the mercy seat that is thereupon, and all the -furniture of the tabernacle, 31:8 And the table and his furniture, and -the pure candlestick with all his furniture, and the altar of incense, -31:9 And the altar of burnt offering with all his furniture, and the -laver and his foot, 31:10 And the cloths of service, and the holy -garments for Aaron the priest, and the garments of his sons, to -minister in the priest’s office, 31:11 And the anointing oil, and -sweet incense for the holy place: according to all that I have -commanded thee shall they do. - -31:12 And the LORD spake unto Moses, saying, 31:13 Speak thou also -unto the children of Israel, saying, Verily my sabbaths ye shall keep: -for it is a sign between me and you throughout your generations; that -ye may know that I am the LORD that doth sanctify you. - -31:14 Ye shall keep the sabbath therefore; for it is holy unto you: -every one that defileth it shall surely be put to death: for whosoever -doeth any work therein, that soul shall be cut off from among his -people. - -31:15 Six days may work be done; but in the seventh is the sabbath of -rest, holy to the LORD: whosoever doeth any work in the sabbath day, -he shall surely be put to death. - -31:16 Wherefore the children of Israel shall keep the sabbath, to -observe the sabbath throughout their generations, for a perpetual -covenant. - -31:17 It is a sign between me and the children of Israel for ever: for -in six days the LORD made heaven and earth, and on the seventh day he -rested, and was refreshed. - -31:18 And he gave unto Moses, when he had made an end of communing -with him upon mount Sinai, two tables of testimony, tables of stone, -written with the finger of God. - -32:1 And when the people saw that Moses delayed to come down out of -the mount, the people gathered themselves together unto Aaron, and -said unto him, Up, make us gods, which shall go before us; for as for -this Moses, the man that brought us up out of the land of Egypt, we -wot not what is become of him. - -32:2 And Aaron said unto them, Break off the golden earrings, which -are in the ears of your wives, of your sons, and of your daughters, -and bring them unto me. - -32:3 And all the people brake off the golden earrings which were in -their ears, and brought them unto Aaron. - -32:4 And he received them at their hand, and fashioned it with a -graving tool, after he had made it a molten calf: and they said, These -be thy gods, O Israel, which brought thee up out of the land of Egypt. - -32:5 And when Aaron saw it, he built an altar before it; and Aaron -made proclamation, and said, To morrow is a feast to the LORD. - -32:6 And they rose up early on the morrow, and offered burnt -offerings, and brought peace offerings; and the people sat down to eat -and to drink, and rose up to play. - -32:7 And the LORD said unto Moses, Go, get thee down; for thy people, -which thou broughtest out of the land of Egypt, have corrupted -themselves: 32:8 They have turned aside quickly out of the way which I -commanded them: they have made them a molten calf, and have worshipped -it, and have sacrificed thereunto, and said, These be thy gods, O -Israel, which have brought thee up out of the land of Egypt. - -32:9 And the LORD said unto Moses, I have seen this people, and, -behold, it is a stiffnecked people: 32:10 Now therefore let me alone, -that my wrath may wax hot against them, and that I may consume them: -and I will make of thee a great nation. - -32:11 And Moses besought the LORD his God, and said, LORD, why doth -thy wrath wax hot against thy people, which thou hast brought forth -out of the land of Egypt with great power, and with a mighty hand? -32:12 Wherefore should the Egyptians speak, and say, For mischief did -he bring them out, to slay them in the mountains, and to consume them -from the face of the earth? Turn from thy fierce wrath, and repent of -this evil against thy people. - -32:13 Remember Abraham, Isaac, and Israel, thy servants, to whom thou -swarest by thine own self, and saidst unto them, I will multiply your -seed as the stars of heaven, and all this land that I have spoken of -will I give unto your seed, and they shall inherit it for ever. - -32:14 And the LORD repented of the evil which he thought to do unto -his people. - -32:15 And Moses turned, and went down from the mount, and the two -tables of the testimony were in his hand: the tables were written on -both their sides; on the one side and on the other were they written. - -32:16 And the tables were the work of God, and the writing was the -writing of God, graven upon the tables. - -32:17 And when Joshua heard the noise of the people as they shouted, -he said unto Moses, There is a noise of war in the camp. - -32:18 And he said, It is not the voice of them that shout for mastery, -neither is it the voice of them that cry for being overcome: but the -noise of them that sing do I hear. - -32:19 And it came to pass, as soon as he came nigh unto the camp, that -he saw the calf, and the dancing: and Moses’ anger waxed hot, and he -cast the tables out of his hands, and brake them beneath the mount. - -32:20 And he took the calf which they had made, and burnt it in the -fire, and ground it to powder, and strawed it upon the water, and made -the children of Israel drink of it. - -32:21 And Moses said unto Aaron, What did this people unto thee, that -thou hast brought so great a sin upon them? 32:22 And Aaron said, Let -not the anger of my lord wax hot: thou knowest the people, that they -are set on mischief. - -32:23 For they said unto me, Make us gods, which shall go before us: -for as for this Moses, the man that brought us up out of the land of -Egypt, we wot not what is become of him. - -32:24 And I said unto them, Whosoever hath any gold, let them break it -off. So they gave it me: then I cast it into the fire, and there came -out this calf. - -32:25 And when Moses saw that the people were naked; (for Aaron had -made them naked unto their shame among their enemies:) 32:26 Then -Moses stood in the gate of the camp, and said, Who is on the LORD’s -side? let him come unto me. And all the sons of Levi gathered -themselves together unto him. - -32:27 And he said unto them, Thus saith the LORD God of Israel, Put -every man his sword by his side, and go in and out from gate to gate -throughout the camp, and slay every man his brother, and every man his -companion, and every man his neighbour. - -32:28 And the children of Levi did according to the word of Moses: and -there fell of the people that day about three thousand men. - -32:29 For Moses had said, Consecrate yourselves today to the LORD, -even every man upon his son, and upon his brother; that he may bestow -upon you a blessing this day. - -32:30 And it came to pass on the morrow, that Moses said unto the -people, Ye have sinned a great sin: and now I will go up unto the -LORD; peradventure I shall make an atonement for your sin. - -32:31 And Moses returned unto the LORD, and said, Oh, this people have -sinned a great sin, and have made them gods of gold. - -32:32 Yet now, if thou wilt forgive their sin--; and if not, blot me, -I pray thee, out of thy book which thou hast written. - -32:33 And the LORD said unto Moses, Whosoever hath sinned against me, -him will I blot out of my book. - -32:34 Therefore now go, lead the people unto the place of which I have -spoken unto thee: behold, mine Angel shall go before thee: -nevertheless in the day when I visit I will visit their sin upon them. - -32:35 And the LORD plagued the people, because they made the calf, -which Aaron made. - -33:1 And the LORD said unto Moses, Depart, and go up hence, thou and -the people which thou hast brought up out of the land of Egypt, unto -the land which I sware unto Abraham, to Isaac, and to Jacob, saying, -Unto thy seed will I give it: 33:2 And I will send an angel before -thee; and I will drive out the Canaanite, the Amorite, and the -Hittite, and the Perizzite, the Hivite, and the Jebusite: 33:3 Unto a -land flowing with milk and honey: for I will not go up in the midst of -thee; for thou art a stiffnecked people: lest I consume thee in the -way. - -33:4 And when the people heard these evil tidings, they mourned: and -no man did put on him his ornaments. - -33:5 For the LORD had said unto Moses, Say unto the children of -Israel, Ye are a stiffnecked people: I will come up into the midst of -thee in a moment, and consume thee: therefore now put off thy -ornaments from thee, that I may know what to do unto thee. - -33:6 And the children of Israel stripped themselves of their ornaments -by the mount Horeb. - -33:7 And Moses took the tabernacle, and pitched it without the camp, -afar off from the camp, and called it the Tabernacle of the -congregation. And it came to pass, that every one which sought the -LORD went out unto the tabernacle of the congregation, which was -without the camp. - -33:8 And it came to pass, when Moses went out unto the tabernacle, -that all the people rose up, and stood every man at his tent door, and -looked after Moses, until he was gone into the tabernacle. - -33:9 And it came to pass, as Moses entered into the tabernacle, the -cloudy pillar descended, and stood at the door of the tabernacle, and -the Lord talked with Moses. - -33:10 And all the people saw the cloudy pillar stand at the tabernacle -door: and all the people rose up and worshipped, every man in his tent -door. - -33:11 And the LORD spake unto Moses face to face, as a man speaketh -unto his friend. And he turned again into the camp: but his servant -Joshua, the son of Nun, a young man, departed not out of the -tabernacle. - -33:12 And Moses said unto the LORD, See, thou sayest unto me, Bring up -this people: and thou hast not let me know whom thou wilt send with -me. Yet thou hast said, I know thee by name, and thou hast also found -grace in my sight. - -33:13 Now therefore, I pray thee, if I have found grace in thy sight, -shew me now thy way, that I may know thee, that I may find grace in -thy sight: and consider that this nation is thy people. - -33:14 And he said, My presence shall go with thee, and I will give -thee rest. - -33:15 And he said unto him, If thy presence go not with me, carry us -not up hence. - -33:16 For wherein shall it be known here that I and thy people have -found grace in thy sight? is it not in that thou goest with us? so -shall we be separated, I and thy people, from all the people that are -upon the face of the earth. - -33:17 And the LORD said unto Moses, I will do this thing also that -thou hast spoken: for thou hast found grace in my sight, and I know -thee by name. - -33:18 And he said, I beseech thee, shew me thy glory. - -33:19 And he said, I will make all my goodness pass before thee, and I -will proclaim the name of the LORD before thee; and will be gracious -to whom I will be gracious, and will shew mercy on whom I will shew -mercy. - -33:20 And he said, Thou canst not see my face: for there shall no man -see me, and live. - -33:21 And the LORD said, Behold, there is a place by me, and thou -shalt stand upon a rock: 33:22 And it shall come to pass, while my -glory passeth by, that I will put thee in a clift of the rock, and -will cover thee with my hand while I pass by: 33:23 And I will take -away mine hand, and thou shalt see my back parts: but my face shall -not be seen. - -34:1 And the LORD said unto Moses, Hew thee two tables of stone like -unto the first: and I will write upon these tables the words that were -in the first tables, which thou brakest. - -34:2 And be ready in the morning, and come up in the morning unto -mount Sinai, and present thyself there to me in the top of the mount. - -34:3 And no man shall come up with thee, neither let any man be seen -throughout all the mount; neither let the flocks nor herds feed before -that mount. - -34:4 And he hewed two tables of stone like unto the first; and Moses -rose up early in the morning, and went up unto mount Sinai, as the -LORD had commanded him, and took in his hand the two tables of stone. - -34:5 And the LORD descended in the cloud, and stood with him there, -and proclaimed the name of the LORD. - -34:6 And the LORD passed by before him, and proclaimed, The LORD, The -LORD God, merciful and gracious, longsuffering, and abundant in -goodness and truth, 34:7 Keeping mercy for thousands, forgiving -iniquity and transgression and sin, and that will by no means clear -the guilty; visiting the iniquity of the fathers upon the children, -and upon the children’s children, unto the third and to the fourth -generation. - -34:8 And Moses made haste, and bowed his head toward the earth, and -worshipped. - -34:9 And he said, If now I have found grace in thy sight, O LORD, let -my LORD, I pray thee, go among us; for it is a stiffnecked people; and -pardon our iniquity and our sin, and take us for thine inheritance. - -34:10 And he said, Behold, I make a covenant: before all thy people I -will do marvels, such as have not been done in all the earth, nor in -any nation: and all the people among which thou art shall see the work -of the LORD: for it is a terrible thing that I will do with thee. - -34:11 Observe thou that which I command thee this day: behold, I drive -out before thee the Amorite, and the Canaanite, and the Hittite, and -the Perizzite, and the Hivite, and the Jebusite. - -34:12 Take heed to thyself, lest thou make a covenant with the -inhabitants of the land whither thou goest, lest it be for a snare in -the midst of thee: 34:13 But ye shall destroy their altars, break -their images, and cut down their groves: 34:14 For thou shalt worship -no other god: for the LORD, whose name is Jealous, is a jealous God: -34:15 Lest thou make a covenant with the inhabitants of the land, and -they go a whoring after their gods, and do sacrifice unto their gods, -and one call thee, and thou eat of his sacrifice; 34:16 And thou take -of their daughters unto thy sons, and their daughters go a whoring -after their gods, and make thy sons go a whoring after their gods. - -34:17 Thou shalt make thee no molten gods. - -34:18 The feast of unleavened bread shalt thou keep. Seven days thou -shalt eat unleavened bread, as I commanded thee, in the time of the -month Abib: for in the month Abib thou camest out from Egypt. - -34:19 All that openeth the matrix is mine; and every firstling among -thy cattle, whether ox or sheep, that is male. - -34:20 But the firstling of an ass thou shalt redeem with a lamb: and -if thou redeem him not, then shalt thou break his neck. All the -firstborn of thy sons thou shalt redeem. And none shall appear before -me empty. - -34:21 Six days thou shalt work, but on the seventh day thou shalt -rest: in earing time and in harvest thou shalt rest. - -34:22 And thou shalt observe the feast of weeks, of the firstfruits of -wheat harvest, and the feast of ingathering at the year’s end. - -34:23 Thrice in the year shall all your menchildren appear before the -LORD God, the God of Israel. - -34:24 For I will cast out the nations before thee, and enlarge thy -borders: neither shall any man desire thy land, when thou shalt go up -to appear before the LORD thy God thrice in the year. - -34:25 Thou shalt not offer the blood of my sacrifice with leaven; -neither shall the sacrifice of the feast of the passover be left unto -the morning. - -34:26 The first of the firstfruits of thy land thou shalt bring unto -the house of the LORD thy God. Thou shalt not seethe a kid in his -mother’s milk. - -34:27 And the LORD said unto Moses, Write thou these words: for after -the tenor of these words I have made a covenant with thee and with -Israel. - -34:28 And he was there with the LORD forty days and forty nights; he -did neither eat bread, nor drink water. And he wrote upon the tables -the words of the covenant, the ten commandments. - -34:29 And it came to pass, when Moses came down from mount Sinai with -the two tables of testimony in Moses’ hand, when he came down from the -mount, that Moses wist not that the skin of his face shone while he -talked with him. - -34:30 And when Aaron and all the children of Israel saw Moses, behold, -the skin of his face shone; and they were afraid to come nigh him. - -34:31 And Moses called unto them; and Aaron and all the rulers of the -congregation returned unto him: and Moses talked with them. - -34:32 And afterward all the children of Israel came nigh: and he gave -them in commandment all that the LORD had spoken with him in mount -Sinai. - -34:33 And till Moses had done speaking with them, he put a vail on his -face. - -34:34 But when Moses went in before the LORD to speak with him, he -took the vail off, until he came out. And he came out, and spake unto -the children of Israel that which he was commanded. - -34:35 And the children of Israel saw the face of Moses, that the skin -of Moses’ face shone: and Moses put the vail upon his face again, -until he went in to speak with him. - -35:1 And Moses gathered all the congregation of the children of Israel -together, and said unto them, These are the words which the LORD hath -commanded, that ye should do them. - -35:2 Six days shall work be done, but on the seventh day there shall -be to you an holy day, a sabbath of rest to the LORD: whosoever doeth -work therein shall be put to death. - -35:3 Ye shall kindle no fire throughout your habitations upon the -sabbath day. - -35:4 And Moses spake unto all the congregation of the children of -Israel, saying, This is the thing which the LORD commanded, saying, -35:5 Take ye from among you an offering unto the LORD: whosoever is of -a willing heart, let him bring it, an offering of the LORD; gold, and -silver, and brass, 35:6 And blue, and purple, and scarlet, and fine -linen, and goats’ hair, 35:7 And rams’ skins dyed red, and badgers’ -skins, and shittim wood, 35:8 And oil for the light, and spices for -anointing oil, and for the sweet incense, 35:9 And onyx stones, and -stones to be set for the ephod, and for the breastplate. - -35:10 And every wise hearted among you shall come, and make all that -the LORD hath commanded; 35:11 The tabernacle, his tent, and his -covering, his taches, and his boards, his bars, his pillars, and his -sockets, 35:12 The ark, and the staves thereof, with the mercy seat, -and the vail of the covering, 35:13 The table, and his staves, and all -his vessels, and the shewbread, 35:14 The candlestick also for the -light, and his furniture, and his lamps, with the oil for the light, -35:15 And the incense altar, and his staves, and the anointing oil, -and the sweet incense, and the hanging for the door at the entering in -of the tabernacle, 35:16 The altar of burnt offering, with his brasen -grate, his staves, and all his vessels, the laver and his foot, 35:17 -The hangings of the court, his pillars, and their sockets, and the -hanging for the door of the court, 35:18 The pins of the tabernacle, -and the pins of the court, and their cords, 35:19 The cloths of -service, to do service in the holy place, the holy garments for Aaron -the priest, and the garments of his sons, to minister in the priest’s -office. - -35:20 And all the congregation of the children of Israel departed from -the presence of Moses. - -35:21 And they came, every one whose heart stirred him up, and every -one whom his spirit made willing, and they brought the LORD’s offering -to the work of the tabernacle of the congregation, and for all his -service, and for the holy garments. - -35:22 And they came, both men and women, as many as were willing -hearted, and brought bracelets, and earrings, and rings, and tablets, -all jewels of gold: and every man that offered offered an offering of -gold unto the LORD. - -35:23 And every man, with whom was found blue, and purple, and -scarlet, and fine linen, and goats’ hair, and red skins of rams, and -badgers’ skins, brought them. - -35:24 Every one that did offer an offering of silver and brass brought -the LORD’s offering: and every man, with whom was found shittim wood -for any work of the service, brought it. - -35:25 And all the women that were wise hearted did spin with their -hands, and brought that which they had spun, both of blue, and of -purple, and of scarlet, and of fine linen. - -35:26 And all the women whose heart stirred them up in wisdom spun -goats’ hair. - -35:27 And the rulers brought onyx stones, and stones to be set, for -the ephod, and for the breastplate; 35:28 And spice, and oil for the -light, and for the anointing oil, and for the sweet incense. - -35:29 The children of Israel brought a willing offering unto the LORD, -every man and woman, whose heart made them willing to bring for all -manner of work, which the LORD had commanded to be made by the hand of -Moses. - -35:30 And Moses said unto the children of Israel, See, the LORD hath -called by name Bezaleel the son of Uri, the son of Hur, of the tribe -of Judah; 35:31 And he hath filled him with the spirit of God, in -wisdom, in understanding, and in knowledge, and in all manner of -workmanship; 35:32 And to devise curious works, to work in gold, and -in silver, and in brass, 35:33 And in the cutting of stones, to set -them, and in carving of wood, to make any manner of cunning work. - -35:34 And he hath put in his heart that he may teach, both he, and -Aholiab, the son of Ahisamach, of the tribe of Dan. - -35:35 Them hath he filled with wisdom of heart, to work all manner of -work, of the engraver, and of the cunning workman, and of the -embroiderer, in blue, and in purple, in scarlet, and in fine linen, -and of the weaver, even of them that do any work, and of those that -devise cunning work. - -36:1 Then wrought Bezaleel and Aholiab, and every wise hearted man, in -whom the LORD put wisdom and understanding to know how to work all -manner of work for the service of the sanctuary, according to all that -the LORD had commanded. - -36:2 And Moses called Bezaleel and Aholiab, and every wise hearted -man, in whose heart the LORD had put wisdom, even every one whose -heart stirred him up to come unto the work to do it: 36:3 And they -received of Moses all the offering, which the children of Israel had -brought for the work of the service of the sanctuary, to make it -withal. And they brought yet unto him free offerings every morning. - -36:4 And all the wise men, that wrought all the work of the sanctuary, -came every man from his work which they made; 36:5 And they spake unto -Moses, saying, The people bring much more than enough for the service -of the work, which the LORD commanded to make. - -36:6 And Moses gave commandment, and they caused it to be proclaimed -throughout the camp, saying, Let neither man nor woman make any more -work for the offering of the sanctuary. So the people were restrained -from bringing. - -36:7 For the stuff they had was sufficient for all the work to make -it, and too much. - -36:8 And every wise hearted man among them that wrought the work of -the tabernacle made ten curtains of fine twined linen, and blue, and -purple, and scarlet: with cherubims of cunning work made he them. - -36:9 The length of one curtain was twenty and eight cubits, and the -breadth of one curtain four cubits: the curtains were all of one size. - -36:10 And he coupled the five curtains one unto another: and the other -five curtains he coupled one unto another. - -36:11 And he made loops of blue on the edge of one curtain from the -selvedge in the coupling: likewise he made in the uttermost side of -another curtain, in the coupling of the second. - -36:12 Fifty loops made he in one curtain, and fifty loops made he in -the edge of the curtain which was in the coupling of the second: the -loops held one curtain to another. - -36:13 And he made fifty taches of gold, and coupled the curtains one -unto another with the taches: so it became one tabernacle. - -36:14 And he made curtains of goats’ hair for the tent over the -tabernacle: eleven curtains he made them. - -36:15 The length of one curtain was thirty cubits, and four cubits was -the breadth of one curtain: the eleven curtains were of one size. - -36:16 And he coupled five curtains by themselves, and six curtains by -themselves. - -36:17 And he made fifty loops upon the uttermost edge of the curtain -in the coupling, and fifty loops made he upon the edge of the curtain -which coupleth the second. - -36:18 And he made fifty taches of brass to couple the tent together, -that it might be one. - -36:19 And he made a covering for the tent of rams’ skins dyed red, and -a covering of badgers’ skins above that. - -36:20 And he made boards for the tabernacle of shittim wood, standing -up. - -36:21 The length of a board was ten cubits, and the breadth of a board -one cubit and a half. - -36:22 One board had two tenons, equally distant one from another: thus -did he make for all the boards of the tabernacle. - -36:23 And he made boards for the tabernacle; twenty boards for the -south side southward: 36:24 And forty sockets of silver he made under -the twenty boards; two sockets under one board for his two tenons, and -two sockets under another board for his two tenons. - -36:25 And for the other side of the tabernacle, which is toward the -north corner, he made twenty boards, 36:26 And their forty sockets of -silver; two sockets under one board, and two sockets under another -board. - -36:27 And for the sides of the tabernacle westward he made six boards. - -36:28 And two boards made he for the corners of the tabernacle in the -two sides. - -36:29 And they were coupled beneath, and coupled together at the head -thereof, to one ring: thus he did to both of them in both the corners. - -36:30 And there were eight boards; and their sockets were sixteen -sockets of silver, under every board two sockets. - -36:31 And he made bars of shittim wood; five for the boards of the one -side of the tabernacle, 36:32 And five bars for the boards of the -other side of the tabernacle, and five bars for the boards of the -tabernacle for the sides westward. - -36:33 And he made the middle bar to shoot through the boards from the -one end to the other. - -36:34 And he overlaid the boards with gold, and made their rings of -gold to be places for the bars, and overlaid the bars with gold. - -36:35 And he made a vail of blue, and purple, and scarlet, and fine -twined linen: with cherubims made he it of cunning work. - -36:36 And he made thereunto four pillars of shittim wood, and overlaid -them with gold: their hooks were of gold; and he cast for them four -sockets of silver. - -36:37 And he made an hanging for the tabernacle door of blue, and -purple, and scarlet, and fine twined linen, of needlework; 36:38 And -the five pillars of it with their hooks: and he overlaid their -chapiters and their fillets with gold: but their five sockets were of -brass. - -37:1 And Bezaleel made the ark of shittim wood: two cubits and a half -was the length of it, and a cubit and a half the breadth of it, and a -cubit and a half the height of it: 37:2 And he overlaid it with pure -gold within and without, and made a crown of gold to it round about. - -37:3 And he cast for it four rings of gold, to be set by the four -corners of it; even two rings upon the one side of it, and two rings -upon the other side of it. - -37:4 And he made staves of shittim wood, and overlaid them with gold. - -37:5 And he put the staves into the rings by the sides of the ark, to -bear the ark. - -37:6 And he made the mercy seat of pure gold: two cubits and a half -was the length thereof, and one cubit and a half the breadth thereof. - -37:7 And he made two cherubims of gold, beaten out of one piece made -he them, on the two ends of the mercy seat; 37:8 One cherub on the end -on this side, and another cherub on the other end on that side: out of -the mercy seat made he the cherubims on the two ends thereof. - -37:9 And the cherubims spread out their wings on high, and covered -with their wings over the mercy seat, with their faces one to another; -even to the mercy seatward were the faces of the cherubims. - -37:10 And he made the table of shittim wood: two cubits was the length -thereof, and a cubit the breadth thereof, and a cubit and a half the -height thereof: 37:11 And he overlaid it with pure gold, and made -thereunto a crown of gold round about. - -37:12 Also he made thereunto a border of an handbreadth round about; -and made a crown of gold for the border thereof round about. - -37:13 And he cast for it four rings of gold, and put the rings upon -the four corners that were in the four feet thereof. - -37:14 Over against the border were the rings, the places for the -staves to bear the table. - -37:15 And he made the staves of shittim wood, and overlaid them with -gold, to bear the table. - -37:16 And he made the vessels which were upon the table, his dishes, -and his spoons, and his bowls, and his covers to cover withal, of pure -gold. - -37:17 And he made the candlestick of pure gold: of beaten work made he -the candlestick; his shaft, and his branch, his bowls, his knops, and -his flowers, were of the same: 37:18 And six branches going out of the -sides thereof; three branches of the candlestick out of the one side -thereof, and three branches of the candlestick out of the other side -thereof: 37:19 Three bowls made after the fashion of almonds in one -branch, a knop and a flower; and three bowls made like almonds in -another branch, a knop and a flower: so throughout the six branches -going out of the candlestick. - -37:20 And in the candlestick were four bowls made like almonds, his -knops, and his flowers: 37:21 And a knop under two branches of the -same, and a knop under two branches of the same, and a knop under two -branches of the same, according to the six branches going out of it. - -37:22 Their knops and their branches were of the same: all of it was -one beaten work of pure gold. - -37:23 And he made his seven lamps, and his snuffers, and his -snuffdishes, of pure gold. - -37:24 Of a talent of pure gold made he it, and all the vessels -thereof. - -37:25 And he made the incense altar of shittim wood: the length of it -was a cubit, and the breadth of it a cubit; it was foursquare; and two -cubits was the height of it; the horns thereof were of the same. - -37:26 And he overlaid it with pure gold, both the top of it, and the -sides thereof round about, and the horns of it: also he made unto it a -crown of gold round about. - -37:27 And he made two rings of gold for it under the crown thereof, by -the two corners of it, upon the two sides thereof, to be places for -the staves to bear it withal. - -37:28 And he made the staves of shittim wood, and overlaid them with -gold. - -37:29 And he made the holy anointing oil, and the pure incense of -sweet spices, according to the work of the apothecary. - -38:1 And he made the altar of burnt offering of shittim wood: five -cubits was the length thereof, and five cubits the breadth thereof; it -was foursquare; and three cubits the height thereof. - -38:2 And he made the horns thereof on the four corners of it; the -horns thereof were of the same: and he overlaid it with brass. - -38:3 And he made all the vessels of the altar, the pots, and the -shovels, and the basons, and the fleshhooks, and the firepans: all the -vessels thereof made he of brass. - -38:4 And he made for the altar a brasen grate of network under the -compass thereof beneath unto the midst of it. - -38:5 And he cast four rings for the four ends of the grate of brass, -to be places for the staves. - -38:6 And he made the staves of shittim wood, and overlaid them with -brass. - -38:7 And he put the staves into the rings on the sides of the altar, -to bear it withal; he made the altar hollow with boards. - -38:8 And he made the laver of brass, and the foot of it of brass, of -the lookingglasses of the women assembling, which assembled at the -door of the tabernacle of the congregation. - -38:9 And he made the court: on the south side southward the hangings -of the court were of fine twined linen, an hundred cubits: 38:10 Their -pillars were twenty, and their brasen sockets twenty; the hooks of the -pillars and their fillets were of silver. - -38:11 And for the north side the hangings were an hundred cubits, -their pillars were twenty, and their sockets of brass twenty; the -hooks of the pillars and their fillets of silver. - -38:12 And for the west side were hangings of fifty cubits, their -pillars ten, and their sockets ten; the hooks of the pillars and their -fillets of silver. - -38:13 And for the east side eastward fifty cubits. - -38:14 The hangings of the one side of the gate were fifteen cubits; -their pillars three, and their sockets three. - -38:15 And for the other side of the court gate, on this hand and that -hand, were hangings of fifteen cubits; their pillars three, and their -sockets three. - -38:16 All the hangings of the court round about were of fine twined -linen. - -38:17 And the sockets for the pillars were of brass; the hooks of the -pillars and their fillets of silver; and the overlaying of their -chapiters of silver; and all the pillars of the court were filleted -with silver. - -38:18 And the hanging for the gate of the court was needlework, of -blue, and purple, and scarlet, and fine twined linen: and twenty -cubits was the length, and the height in the breadth was five cubits, -answerable to the hangings of the court. - -38:19 And their pillars were four, and their sockets of brass four; -their hooks of silver, and the overlaying of their chapiters and their -fillets of silver. - -38:20 And all the pins of the tabernacle, and of the court round -about, were of brass. - -38:21 This is the sum of the tabernacle, even of the tabernacle of -testimony, as it was counted, according to the commandment of Moses, -for the service of the Levites, by the hand of Ithamar, son to Aaron -the priest. - -38:22 And Bezaleel the son of Uri, the son of Hur, of the tribe of -Judah, made all that the LORD commanded Moses. - -38:23 And with him was Aholiab, son of Ahisamach, of the tribe of Dan, -an engraver, and a cunning workman, and an embroiderer in blue, and in -purple, and in scarlet, and fine linen. - -38:24 All the gold that was occupied for the work in all the work of -the holy place, even the gold of the offering, was twenty and nine -talents, and seven hundred and thirty shekels, after the shekel of the -sanctuary. - -38:25 And the silver of them that were numbered of the congregation -was an hundred talents, and a thousand seven hundred and threescore -and fifteen shekels, after the shekel of the sanctuary: 38:26 A bekah -for every man, that is, half a shekel, after the shekel of the -sanctuary, for every one that went to be numbered, from twenty years -old and upward, for six hundred thousand and three thousand and five -hundred and fifty men. - -38:27 And of the hundred talents of silver were cast the sockets of -the sanctuary, and the sockets of the vail; an hundred sockets of the -hundred talents, a talent for a socket. - -38:28 And of the thousand seven hundred seventy and five shekels he -made hooks for the pillars, and overlaid their chapiters, and filleted -them. - -38:29 And the brass of the offering was seventy talents, and two -thousand and four hundred shekels. - -38:30 And therewith he made the sockets to the door of the tabernacle -of the congregation, and the brasen altar, and the brasen grate for -it, and all the vessels of the altar, 38:31 And the sockets of the -court round about, and the sockets of the court gate, and all the pins -of the tabernacle, and all the pins of the court round about. - -39:1 And of the blue, and purple, and scarlet, they made cloths of -service, to do service in the holy place, and made the holy garments -for Aaron; as the LORD commanded Moses. - -39:2 And he made the ephod of gold, blue, and purple, and scarlet, and -fine twined linen. - -39:3 And they did beat the gold into thin plates, and cut it into -wires, to work it in the blue, and in the purple, and in the scarlet, -and in the fine linen, with cunning work. - -39:4 They made shoulderpieces for it, to couple it together: by the -two edges was it coupled together. - -39:5 And the curious girdle of his ephod, that was upon it, was of the -same, according to the work thereof; of gold, blue, and purple, and -scarlet, and fine twined linen; as the LORD commanded Moses. - -39:6 And they wrought onyx stones inclosed in ouches of gold, graven, -as signets are graven, with the names of the children of Israel. - -39:7 And he put them on the shoulders of the ephod, that they should -be stones for a memorial to the children of Israel; as the LORD -commanded Moses. - -39:8 And he made the breastplate of cunning work, like the work of the -ephod; of gold, blue, and purple, and scarlet, and fine twined linen. - -39:9 It was foursquare; they made the breastplate double: a span was -the length thereof, and a span the breadth thereof, being doubled. - -39:10 And they set in it four rows of stones: the first row was a -sardius, a topaz, and a carbuncle: this was the first row. - -39:11 And the second row, an emerald, a sapphire, and a diamond. - -39:12 And the third row, a ligure, an agate, and an amethyst. - -39:13 And the fourth row, a beryl, an onyx, and a jasper: they were -inclosed in ouches of gold in their inclosings. - -39:14 And the stones were according to the names of the children of -Israel, twelve, according to their names, like the engravings of a -signet, every one with his name, according to the twelve tribes. - -39:15 And they made upon the breastplate chains at the ends, of -wreathen work of pure gold. - -39:16 And they made two ouches of gold, and two gold rings; and put -the two rings in the two ends of the breastplate. - -39:17 And they put the two wreathen chains of gold in the two rings on -the ends of the breastplate. - -39:18 And the two ends of the two wreathen chains they fastened in the -two ouches, and put them on the shoulderpieces of the ephod, before -it. - -39:19 And they made two rings of gold, and put them on the two ends of -the breastplate, upon the border of it, which was on the side of the -ephod inward. - -39:20 And they made two other golden rings, and put them on the two -sides of the ephod underneath, toward the forepart of it, over against -the other coupling thereof, above the curious girdle of the ephod. - -39:21 And they did bind the breastplate by his rings unto the rings of -the ephod with a lace of blue, that it might be above the curious -girdle of the ephod, and that the breastplate might not be loosed from -the ephod; as the LORD commanded Moses. - -39:22 And he made the robe of the ephod of woven work, all of blue. - -39:23 And there was an hole in the midst of the robe, as the hole of -an habergeon, with a band round about the hole, that it should not -rend. - -39:24 And they made upon the hems of the robe pomegranates of blue, -and purple, and scarlet, and twined linen. - -39:25 And they made bells of pure gold, and put the bells between the -pomegranates upon the hem of the robe, round about between the -pomegranates; 39:26 A bell and a pomegranate, a bell and a -pomegranate, round about the hem of the robe to minister in; as the -LORD commanded Moses. - -39:27 And they made coats of fine linen of woven work for Aaron, and -for his sons, 39:28 And a mitre of fine linen, and goodly bonnets of -fine linen, and linen breeches of fine twined linen, 39:29 And a -girdle of fine twined linen, and blue, and purple, and scarlet, of -needlework; as the LORD commanded Moses. - -39:30 And they made the plate of the holy crown of pure gold, and -wrote upon it a writing, like to the engravings of a signet, HOLINESS -TO THE LORD. - -39:31 And they tied unto it a lace of blue, to fasten it on high upon -the mitre; as the LORD commanded Moses. - -39:32 Thus was all the work of the tabernacle of the tent of the -congregation finished: and the children of Israel did according to all -that the LORD commanded Moses, so did they. - -39:33 And they brought the tabernacle unto Moses, the tent, and all -his furniture, his taches, his boards, his bars, and his pillars, and -his sockets, 39:34 And the covering of rams’ skins dyed red, and the -covering of badgers’ skins, and the vail of the covering, 39:35 The -ark of the testimony, and the staves thereof, and the mercy seat, -39:36 The table, and all the vessels thereof, and the shewbread, 39:37 -The pure candlestick, with the lamps thereof, even with the lamps to -be set in order, and all the vessels thereof, and the oil for light, -39:38 And the golden altar, and the anointing oil, and the sweet -incense, and the hanging for the tabernacle door, 39:39 The brasen -altar, and his grate of brass, his staves, and all his vessels, the -laver and his foot, 39:40 The hangings of the court, his pillars, and -his sockets, and the hanging for the court gate, his cords, and his -pins, and all the vessels of the service of the tabernacle, for the -tent of the congregation, 39:41 The cloths of service to do service in -the holy place, and the holy garments for Aaron the priest, and his -sons’ garments, to minister in the priest’s office. - -39:42 According to all that the LORD commanded Moses, so the children -of Israel made all the work. - -39:43 And Moses did look upon all the work, and, behold, they had done -it as the LORD had commanded, even so had they done it: and Moses -blessed them. - -40:1 And the LORD spake unto Moses, saying, 40:2 On the first day of -the first month shalt thou set up the tabernacle of the tent of the -congregation. - -40:3 And thou shalt put therein the ark of the testimony, and cover -the ark with the vail. - -40:4 And thou shalt bring in the table, and set in order the things -that are to be set in order upon it; and thou shalt bring in the -candlestick, and light the lamps thereof. - -40:5 And thou shalt set the altar of gold for the incense before the -ark of the testimony, and put the hanging of the door to the -tabernacle. - -40:6 And thou shalt set the altar of the burnt offering before the -door of the tabernacle of the tent of the congregation. - -40:7 And thou shalt set the laver between the tent of the congregation -and the altar, and shalt put water therein. - -40:8 And thou shalt set up the court round about, and hang up the -hanging at the court gate. - -40:9 And thou shalt take the anointing oil, and anoint the tabernacle, -and all that is therein, and shalt hallow it, and all the vessels -thereof: and it shall be holy. - -40:10 And thou shalt anoint the altar of the burnt offering, and all -his vessels, and sanctify the altar: and it shall be an altar most -holy. - -40:11 And thou shalt anoint the laver and his foot, and sanctify it. - -40:12 And thou shalt bring Aaron and his sons unto the door of the -tabernacle of the congregation, and wash them with water. - -40:13 And thou shalt put upon Aaron the holy garments, and anoint him, -and sanctify him; that he may minister unto me in the priest’s office. - -40:14 And thou shalt bring his sons, and clothe them with coats: 40:15 -And thou shalt anoint them, as thou didst anoint their father, that -they may minister unto me in the priest’s office: for their anointing -shall surely be an everlasting priesthood throughout their -generations. - -40:16 Thus did Moses: according to all that the LORD commanded him, so -did he. - -40:17 And it came to pass in the first month in the second year, on -the first day of the month, that the tabernacle was reared up. - -40:18 And Moses reared up the tabernacle, and fastened his sockets, -and set up the boards thereof, and put in the bars thereof, and reared -up his pillars. - -40:19 And he spread abroad the tent over the tabernacle, and put the -covering of the tent above upon it; as the LORD commanded Moses. - -40:20 And he took and put the testimony into the ark, and set the -staves on the ark, and put the mercy seat above upon the ark: 40:21 -And he brought the ark into the tabernacle, and set up the vail of the -covering, and covered the ark of the testimony; as the LORD commanded -Moses. - -40:22 And he put the table in the tent of the congregation, upon the -side of the tabernacle northward, without the vail. - -40:23 And he set the bread in order upon it before the LORD; as the -LORD had commanded Moses. - -40:24 And he put the candlestick in the tent of the congregation, over -against the table, on the side of the tabernacle southward. - -40:25 And he lighted the lamps before the LORD; as the LORD commanded -Moses. - -40:26 And he put the golden altar in the tent of the congregation -before the vail: 40:27 And he burnt sweet incense thereon; as the LORD -commanded Moses. - -40:28 And he set up the hanging at the door of the tabernacle. - -40:29 And he put the altar of burnt offering by the door of the -tabernacle of the tent of the congregation, and offered upon it the -burnt offering and the meat offering; as the LORD commanded Moses. - -40:30 And he set the laver between the tent of the congregation and -the altar, and put water there, to wash withal. - -40:31 And Moses and Aaron and his sons washed their hands and their -feet thereat: 40:32 When they went into the tent of the congregation, -and when they came near unto the altar, they washed; as the LORD -commanded Moses. - -40:33 And he reared up the court round about the tabernacle and the -altar, and set up the hanging of the court gate. So Moses finished the -work. - -40:34 Then a cloud covered the tent of the congregation, and the glory -of the LORD filled the tabernacle. - -40:35 And Moses was not able to enter into the tent of the -congregation, because the cloud abode thereon, and the glory of the -LORD filled the tabernacle. - -40:36 And when the cloud was taken up from over the tabernacle, the -children of Israel went onward in all their journeys: 40:37 But if the -cloud were not taken up, then they journeyed not till the day that it -was taken up. - -40:38 For the cloud of the LORD was upon the tabernacle by day, and -fire was on it by night, in the sight of all the house of Israel, -throughout all their journeys. - - - - -The Third Book of Moses: Called Leviticus - - -1:1 And the LORD called unto Moses, and spake unto him out of the -tabernacle of the congregation, saying, 1:2 Speak unto the children of -Israel, and say unto them, If any man of you bring an offering unto -the LORD, ye shall bring your offering of the cattle, even of the -herd, and of the flock. - -1:3 If his offering be a burnt sacrifice of the herd, let him offer a -male without blemish: he shall offer it of his own voluntary will at -the door of the tabernacle of the congregation before the LORD. - -1:4 And he shall put his hand upon the head of the burnt offering; and -it shall be accepted for him to make atonement for him. - -1:5 And he shall kill the bullock before the LORD: and the priests, -Aaron’s sons, shall bring the blood, and sprinkle the blood round -about upon the altar that is by the door of the tabernacle of the -congregation. - -1:6 And he shall flay the burnt offering, and cut it into his pieces. - -1:7 And the sons of Aaron the priest shall put fire upon the altar, -and lay the wood in order upon the fire: 1:8 And the priests, Aaron’s -sons, shall lay the parts, the head, and the fat, in order upon the -wood that is on the fire which is upon the altar: 1:9 But his inwards -and his legs shall he wash in water: and the priest shall burn all on -the altar, to be a burnt sacrifice, an offering made by fire, of a -sweet savour unto the LORD. - -1:10 And if his offering be of the flocks, namely, of the sheep, or of -the goats, for a burnt sacrifice; he shall bring it a male without -blemish. - -1:11 And he shall kill it on the side of the altar northward before -the LORD: and the priests, Aaron’s sons, shall sprinkle his blood -round about upon the altar. - -1:12 And he shall cut it into his pieces, with his head and his fat: -and the priest shall lay them in order on the wood that is on the fire -which is upon the altar: 1:13 But he shall wash the inwards and the -legs with water: and the priest shall bring it all, and burn it upon -the altar: it is a burnt sacrifice, an offering made by fire, of a -sweet savour unto the LORD. - -1:14 And if the burnt sacrifice for his offering to the LORD be of -fowls, then he shall bring his offering of turtledoves, or of young -pigeons. - -1:15 And the priest shall bring it unto the altar, and wring off his -head, and burn it on the altar; and the blood thereof shall be wrung -out at the side of the altar: 1:16 And he shall pluck away his crop -with his feathers, and cast it beside the altar on the east part, by -the place of the ashes: 1:17 And he shall cleave it with the wings -thereof, but shall not divide it asunder: and the priest shall burn it -upon the altar, upon the wood that is upon the fire: it is a burnt -sacrifice, an offering made by fire, of a sweet savour unto the LORD. - -2:1 And when any will offer a meat offering unto the LORD, his -offering shall be of fine flour; and he shall pour oil upon it, and -put frankincense thereon: 2:2 And he shall bring it to Aaron’s sons -the priests: and he shall take thereout his handful of the flour -thereof, and of the oil thereof, with all the frankincense thereof; -and the priest shall burn the memorial of it upon the altar, to be an -offering made by fire, of a sweet savour unto the LORD: 2:3 And the -remnant of the meat offering shall be Aaron’s and his sons’: it is a -thing most holy of the offerings of the LORD made by fire. - -2:4 And if thou bring an oblation of a meat offering baken in the -oven, it shall be unleavened cakes of fine flour mingled with oil, or -unleavened wafers anointed with oil. - -2:5 And if thy oblation be a meat offering baken in a pan, it shall be -of fine flour unleavened, mingled with oil. - -2:6 Thou shalt part it in pieces, and pour oil thereon: it is a meat -offering. - -2:7 And if thy oblation be a meat offering baken in the fryingpan, it -shall be made of fine flour with oil. - -2:8 And thou shalt bring the meat offering that is made of these -things unto the LORD: and when it is presented unto the priest, he -shall bring it unto the altar. - -2:9 And the priest shall take from the meat offering a memorial -thereof, and shall burn it upon the altar: it is an offering made by -fire, of a sweet savour unto the LORD. - -2:10 And that which is left of the meat offering shall be Aaron’s and -his sons’: it is a thing most holy of the offerings of the LORD made -by fire. - -2:11 No meat offering, which ye shall bring unto the LORD, shall be -made with leaven: for ye shall burn no leaven, nor any honey, in any -offering of the LORD made by fire. - -2:12 As for the oblation of the firstfruits, ye shall offer them unto -the LORD: but they shall not be burnt on the altar for a sweet savour. - -2:13 And every oblation of thy meat offering shalt thou season with -salt; neither shalt thou suffer the salt of the covenant of thy God to -be lacking from thy meat offering: with all thine offerings thou shalt -offer salt. - -2:14 And if thou offer a meat offering of thy firstfruits unto the -LORD, thou shalt offer for the meat offering of thy firstfruits green -ears of corn dried by the fire, even corn beaten out of full ears. - -2:15 And thou shalt put oil upon it, and lay frankincense thereon: it -is a meat offering. - -2:16 And the priest shall burn the memorial of it, part of the beaten -corn thereof, and part of the oil thereof, with all the frankincense -thereof: it is an offering made by fire unto the LORD. - -3:1 And if his oblation be a sacrifice of peace offering, if he offer -it of the herd; whether it be a male or female, he shall offer it -without blemish before the LORD. - -3:2 And he shall lay his hand upon the head of his offering, and kill -it at the door of the tabernacle of the congregation: and Aaron’s sons -the priests shall sprinkle the blood upon the altar round about. - -3:3 And he shall offer of the sacrifice of the peace offering an -offering made by fire unto the LORD; the fat that covereth the -inwards, and all the fat that is upon the inwards, 3:4 And the two -kidneys, and the fat that is on them, which is by the flanks, and the -caul above the liver, with the kidneys, it shall he take away. - -3:5 And Aaron’s sons shall burn it on the altar upon the burnt -sacrifice, which is upon the wood that is on the fire: it is an -offering made by fire, of a sweet savour unto the LORD. - -3:6 And if his offering for a sacrifice of peace offering unto the -LORD be of the flock; male or female, he shall offer it without -blemish. - -3:7 If he offer a lamb for his offering, then shall he offer it before -the LORD. - -3:8 And he shall lay his hand upon the head of his offering, and kill -it before the tabernacle of the congregation: and Aaron’s sons shall -sprinkle the blood thereof round about upon the altar. - -3:9 And he shall offer of the sacrifice of the peace offering an -offering made by fire unto the LORD; the fat thereof, and the whole -rump, it shall he take off hard by the backbone; and the fat that -covereth the inwards, and all the fat that is upon the inwards, 3:10 -And the two kidneys, and the fat that is upon them, which is by the -flanks, and the caul above the liver, with the kidneys, it shall he -take away. - -3:11 And the priest shall burn it upon the altar: it is the food of -the offering made by fire unto the LORD. - -3:12 And if his offering be a goat, then he shall offer it before the -LORD. - -3:13 And he shall lay his hand upon the head of it, and kill it before -the tabernacle of the congregation: and the sons of Aaron shall -sprinkle the blood thereof upon the altar round about. - -3:14 And he shall offer thereof his offering, even an offering made by -fire unto the LORD; the fat that covereth the inwards, and all the fat -that is upon the inwards, 3:15 And the two kidneys, and the fat that -is upon them, which is by the flanks, and the caul above the liver, -with the kidneys, it shall he take away. - -3:16 And the priest shall burn them upon the altar: it is the food of -the offering made by fire for a sweet savour: all the fat is the -LORD’s. - -3:17 It shall be a perpetual statute for your generations throughout -all your dwellings, that ye eat neither fat nor blood. - -4:1 And the LORD spake unto Moses, saying, 4:2 Speak unto the children -of Israel, saying, If a soul shall sin through ignorance against any -of the commandments of the LORD concerning things which ought not to -be done, and shall do against any of them: 4:3 If the priest that is -anointed do sin according to the sin of the people; then let him bring -for his sin, which he hath sinned, a young bullock without blemish -unto the LORD for a sin offering. - -4:4 And he shall bring the bullock unto the door of the tabernacle of -the congregation before the LORD; and shall lay his hand upon the -bullock’s head, and kill the bullock before the LORD. - -4:5 And the priest that is anointed shall take of the bullock’s blood, -and bring it to the tabernacle of the congregation: 4:6 And the priest -shall dip his finger in the blood, and sprinkle of the blood seven -times before the LORD, before the vail of the sanctuary. - -4:7 And the priest shall put some of the blood upon the horns of the -altar of sweet incense before the LORD, which is in the tabernacle of -the congregation; and shall pour all the blood of the bullock at the -bottom of the altar of the burnt offering, which is at the door of the -tabernacle of the congregation. - -4:8 And he shall take off from it all the fat of the bullock for the -sin offering; the fat that covereth the inwards, and all the fat that -is upon the inwards, 4:9 And the two kidneys, and the fat that is upon -them, which is by the flanks, and the caul above the liver, with the -kidneys, it shall he take away, 4:10 As it was taken off from the -bullock of the sacrifice of peace offerings: and the priest shall burn -them upon the altar of the burnt offering. - -4:11 And the skin of the bullock, and all his flesh, with his head, -and with his legs, and his inwards, and his dung, 4:12 Even the whole -bullock shall he carry forth without the camp unto a clean place, -where the ashes are poured out, and burn him on the wood with fire: -where the ashes are poured out shall he be burnt. - -4:13 And if the whole congregation of Israel sin through ignorance, -and the thing be hid from the eyes of the assembly, and they have done -somewhat against any of the commandments of the LORD concerning things -which should not be done, and are guilty; 4:14 When the sin, which -they have sinned against it, is known, then the congregation shall -offer a young bullock for the sin, and bring him before the tabernacle -of the congregation. - -4:15 And the elders of the congregation shall lay their hands upon the -head of the bullock before the LORD: and the bullock shall be killed -before the LORD. - -4:16 And the priest that is anointed shall bring of the bullock’s -blood to the tabernacle of the congregation: 4:17 And the priest shall -dip his finger in some of the blood, and sprinkle it seven times -before the LORD, even before the vail. - -4:18 And he shall put some of the blood upon the horns of the altar -which is before the LORD, that is in the tabernacle of the -congregation, and shall pour out all the blood at the bottom of the -altar of the burnt offering, which is at the door of the tabernacle of -the congregation. - -4:19 And he shall take all his fat from him, and burn it upon the -altar. - -4:20 And he shall do with the bullock as he did with the bullock for a -sin offering, so shall he do with this: and the priest shall make an -atonement for them, and it shall be forgiven them. - -4:21 And he shall carry forth the bullock without the camp, and burn -him as he burned the first bullock: it is a sin offering for the -congregation. - -4:22 When a ruler hath sinned, and done somewhat through ignorance -against any of the commandments of the LORD his God concerning things -which should not be done, and is guilty; 4:23 Or if his sin, wherein -he hath sinned, come to his knowledge; he shall bring his offering, a -kid of the goats, a male without blemish: 4:24 And he shall lay his -hand upon the head of the goat, and kill it in the place where they -kill the burnt offering before the LORD: it is a sin offering. - -4:25 And the priest shall take of the blood of the sin offering with -his finger, and put it upon the horns of the altar of burnt offering, -and shall pour out his blood at the bottom of the altar of burnt -offering. - -4:26 And he shall burn all his fat upon the altar, as the fat of the -sacrifice of peace offerings: and the priest shall make an atonement -for him as concerning his sin, and it shall be forgiven him. - -4:27 And if any one of the common people sin through ignorance, while -he doeth somewhat against any of the commandments of the LORD -concerning things which ought not to be done, and be guilty; 4:28 Or -if his sin, which he hath sinned, come to his knowledge: then he shall -bring his offering, a kid of the goats, a female without blemish, for -his sin which he hath sinned. - -4:29 And he shall lay his hand upon the head of the sin offering, and -slay the sin offering in the place of the burnt offering. - -4:30 And the priest shall take of the blood thereof with his finger, -and put it upon the horns of the altar of burnt offering, and shall -pour out all the blood thereof at the bottom of the altar. - -4:31 And he shall take away all the fat thereof, as the fat is taken -away from off the sacrifice of peace offerings; and the priest shall -burn it upon the altar for a sweet savour unto the LORD; and the -priest shall make an atonement for him, and it shall be forgiven him. - -4:32 And if he bring a lamb for a sin offering, he shall bring it a -female without blemish. - -4:33 And he shall lay his hand upon the head of the sin offering, and -slay it for a sin offering in the place where they kill the burnt -offering. - -4:34 And the priest shall take of the blood of the sin offering with -his finger, and put it upon the horns of the altar of burnt offering, -and shall pour out all the blood thereof at the bottom of the altar: -4:35 And he shall take away all the fat thereof, as the fat of the -lamb is taken away from the sacrifice of the peace offerings; and the -priest shall burn them upon the altar, according to the offerings made -by fire unto the LORD: and the priest shall make an atonement for his -sin that he hath committed, and it shall be forgiven him. - -5:1 And if a soul sin, and hear the voice of swearing, and is a -witness, whether he hath seen or known of it; if he do not utter it, -then he shall bear his iniquity. - -5:2 Or if a soul touch any unclean thing, whether it be a carcase of -an unclean beast, or a carcase of unclean cattle, or the carcase of -unclean creeping things, and if it be hidden from him; he also shall -be unclean, and guilty. - -5:3 Or if he touch the uncleanness of man, whatsoever uncleanness it -be that a man shall be defiled withal, and it be hid from him; when he -knoweth of it, then he shall be guilty. - -5:4 Or if a soul swear, pronouncing with his lips to do evil, or to do -good, whatsoever it be that a man shall pronounce with an oath, and it -be hid from him; when he knoweth of it, then he shall be guilty in one -of these. - -5:5 And it shall be, when he shall be guilty in one of these things, -that he shall confess that he hath sinned in that thing: 5:6 And he -shall bring his trespass offering unto the LORD for his sin which he -hath sinned, a female from the flock, a lamb or a kid of the goats, -for a sin offering; and the priest shall make an atonement for him -concerning his sin. - -5:7 And if he be not able to bring a lamb, then he shall bring for his -trespass, which he hath committed, two turtledoves, or two young -pigeons, unto the LORD; one for a sin offering, and the other for a -burnt offering. - -5:8 And he shall bring them unto the priest, who shall offer that -which is for the sin offering first, and wring off his head from his -neck, but shall not divide it asunder: 5:9 And he shall sprinkle of -the blood of the sin offering upon the side of the altar; and the rest -of the blood shall be wrung out at the bottom of the altar: it is a -sin offering. - -5:10 And he shall offer the second for a burnt offering, according to -the manner: and the priest shall make an atonement for him for his sin -which he hath sinned, and it shall be forgiven him. - -5:11 But if he be not able to bring two turtledoves, or two young -pigeons, then he that sinned shall bring for his offering the tenth -part of an ephah of fine flour for a sin offering; he shall put no oil -upon it, neither shall he put any frankincense thereon: for it is a -sin offering. - -5:12 Then shall he bring it to the priest, and the priest shall take -his handful of it, even a memorial thereof, and burn it on the altar, -according to the offerings made by fire unto the LORD: it is a sin -offering. - -5:13 And the priest shall make an atonement for him as touching his -sin that he hath sinned in one of these, and it shall be forgiven him: -and the remnant shall be the priest’s, as a meat offering. - -5:14 And the LORD spake unto Moses, saying, 5:15 If a soul commit a -trespass, and sin through ignorance, in the holy things of the LORD; -then he shall bring for his trespass unto the LORD a ram without -blemish out of the flocks, with thy estimation by shekels of silver, -after the shekel of the sanctuary, for a trespass offering. - -5:16 And he shall make amends for the harm that he hath done in the -holy thing, and shall add the fifth part thereto, and give it unto the -priest: and the priest shall make an atonement for him with the ram of -the trespass offering, and it shall be forgiven him. - -5:17 And if a soul sin, and commit any of these things which are -forbidden to be done by the commandments of the LORD; though he wist -it not, yet is he guilty, and shall bear his iniquity. - -5:18 And he shall bring a ram without blemish out of the flock, with -thy estimation, for a trespass offering, unto the priest: and the -priest shall make an atonement for him concerning his ignorance -wherein he erred and wist it not, and it shall be forgiven him. - -5:19 It is a trespass offering: he hath certainly trespassed against -the LORD. - -6:1 And the LORD spake unto Moses, saying, 6:2 If a soul sin, and -commit a trespass against the LORD, and lie unto his neighbour in that -which was delivered him to keep, or in fellowship, or in a thing taken -away by violence, or hath deceived his neighbour; 6:3 Or have found -that which was lost, and lieth concerning it, and sweareth falsely; in -any of all these that a man doeth, sinning therein: 6:4 Then it shall -be, because he hath sinned, and is guilty, that he shall restore that -which he took violently away, or the thing which he hath deceitfully -gotten, or that which was delivered him to keep, or the lost thing -which he found, 6:5 Or all that about which he hath sworn falsely; he -shall even restore it in the principal, and shall add the fifth part -more thereto, and give it unto him to whom it appertaineth, in the day -of his trespass offering. - -6:6 And he shall bring his trespass offering unto the LORD, a ram -without blemish out of the flock, with thy estimation, for a trespass -offering, unto the priest: 6:7 And the priest shall make an atonement -for him before the LORD: and it shall be forgiven him for any thing of -all that he hath done in trespassing therein. - -6:8 And the LORD spake unto Moses, saying, 6:9 Command Aaron and his -sons, saying, This is the law of the burnt offering: It is the burnt -offering, because of the burning upon the altar all night unto the -morning, and the fire of the altar shall be burning in it. - -6:10 And the priest shall put on his linen garment, and his linen -breeches shall he put upon his flesh, and take up the ashes which the -fire hath consumed with the burnt offering on the altar, and he shall -put them beside the altar. - -6:11 And he shall put off his garments, and put on other garments, and -carry forth the ashes without the camp unto a clean place. - -6:12 And the fire upon the altar shall be burning in it; it shall not -be put out: and the priest shall burn wood on it every morning, and -lay the burnt offering in order upon it; and he shall burn thereon the -fat of the peace offerings. - -6:13 The fire shall ever be burning upon the altar; it shall never go -out. - -6:14 And this is the law of the meat offering: the sons of Aaron shall -offer it before the LORD, before the altar. - -6:15 And he shall take of it his handful, of the flour of the meat -offering, and of the oil thereof, and all the frankincense which is -upon the meat offering, and shall burn it upon the altar for a sweet -savour, even the memorial of it, unto the LORD. - -6:16 And the remainder thereof shall Aaron and his sons eat: with -unleavened bread shall it be eaten in the holy place; in the court of -the tabernacle of the congregation they shall eat it. - -6:17 It shall not be baken with leaven. I have given it unto them for -their portion of my offerings made by fire; it is most holy, as is the -sin offering, and as the trespass offering. - -6:18 All the males among the children of Aaron shall eat of it. It -shall be a statute for ever in your generations concerning the -offerings of the LORD made by fire: every one that toucheth them shall -be holy. - -6:19 And the LORD spake unto Moses, saying, 6:20 This is the offering -of Aaron and of his sons, which they shall offer unto the LORD in the -day when he is anointed; the tenth part of an ephah of fine flour for -a meat offering perpetual, half of it in the morning, and half thereof -at night. - -6:21 In a pan it shall be made with oil; and when it is baken, thou -shalt bring it in: and the baken pieces of the meat offering shalt -thou offer for a sweet savour unto the LORD. - -6:22 And the priest of his sons that is anointed in his stead shall -offer it: it is a statute for ever unto the LORD; it shall be wholly -burnt. - -6:23 For every meat offering for the priest shall be wholly burnt: it -shall not be eaten. - -6:24 And the LORD spake unto Moses, saying, 6:25 Speak unto Aaron and -to his sons, saying, This is the law of the sin offering: In the place -where the burnt offering is killed shall the sin offering be killed -before the LORD: it is most holy. - -6:26 The priest that offereth it for sin shall eat it: in the holy -place shall it be eaten, in the court of the tabernacle of the -congregation. - -6:27 Whatsoever shall touch the flesh thereof shall be holy: and when -there is sprinkled of the blood thereof upon any garment, thou shalt -wash that whereon it was sprinkled in the holy place. - -6:28 But the earthen vessel wherein it is sodden shall be broken: and -if it be sodden in a brasen pot, it shall be both scoured, and rinsed -in water. - -6:29 All the males among the priests shall eat thereof: it is most -holy. - -6:30 And no sin offering, whereof any of the blood is brought into the -tabernacle of the congregation to reconcile withal in the holy place, -shall be eaten: it shall be burnt in the fire. - -7:1 Likewise this is the law of the trespass offering: it is most -holy. - -7:2 In the place where they kill the burnt offering shall they kill -the trespass offering: and the blood thereof shall he sprinkle round -about upon the altar. - -7:3 And he shall offer of it all the fat thereof; the rump, and the -fat that covereth the inwards, 7:4 And the two kidneys, and the fat -that is on them, which is by the flanks, and the caul that is above -the liver, with the kidneys, it shall he take away: 7:5 And the priest -shall burn them upon the altar for an offering made by fire unto the -LORD: it is a trespass offering. - -7:6 Every male among the priests shall eat thereof: it shall be eaten -in the holy place: it is most holy. - -7:7 As the sin offering is, so is the trespass offering: there is one -law for them: the priest that maketh atonement therewith shall have -it. - -7:8 And the priest that offereth any man’s burnt offering, even the -priest shall have to himself the skin of the burnt offering which he -hath offered. - -7:9 And all the meat offering that is baken in the oven, and all that -is dressed in the fryingpan, and in the pan, shall be the priest’s -that offereth it. - -7:10 And every meat offering, mingled with oil, and dry, shall all the -sons of Aaron have, one as much as another. - -7:11 And this is the law of the sacrifice of peace offerings, which he -shall offer unto the LORD. - -7:12 If he offer it for a thanksgiving, then he shall offer with the -sacrifice of thanksgiving unleavened cakes mingled with oil, and -unleavened wafers anointed with oil, and cakes mingled with oil, of -fine flour, fried. - -7:13 Besides the cakes, he shall offer for his offering leavened bread -with the sacrifice of thanksgiving of his peace offerings. - -7:14 And of it he shall offer one out of the whole oblation for an -heave offering unto the LORD, and it shall be the priest’s that -sprinkleth the blood of the peace offerings. - -7:15 And the flesh of the sacrifice of his peace offerings for -thanksgiving shall be eaten the same day that it is offered; he shall -not leave any of it until the morning. - -7:16 But if the sacrifice of his offering be a vow, or a voluntary -offering, it shall be eaten the same day that he offereth his -sacrifice: and on the morrow also the remainder of it shall be eaten: -7:17 But the remainder of the flesh of the sacrifice on the third day -shall be burnt with fire. - -7:18 And if any of the flesh of the sacrifice of his peace offerings -be eaten at all on the third day, it shall not be accepted, neither -shall it be imputed unto him that offereth it: it shall be an -abomination, and the soul that eateth of it shall bear his iniquity. - -7:19 And the flesh that toucheth any unclean thing shall not be eaten; -it shall be burnt with fire: and as for the flesh, all that be clean -shall eat thereof. - -7:20 But the soul that eateth of the flesh of the sacrifice of peace -offerings, that pertain unto the LORD, having his uncleanness upon -him, even that soul shall be cut off from his people. - -7:21 Moreover the soul that shall touch any unclean thing, as the -uncleanness of man, or any unclean beast, or any abominable unclean -thing, and eat of the flesh of the sacrifice of peace offerings, which -pertain unto the LORD, even that soul shall be cut off from his -people. - -7:22 And the LORD spake unto Moses, saying, 7:23 Speak unto the -children of Israel, saying, Ye shall eat no manner of fat, of ox, or -of sheep, or of goat. - -7:24 And the fat of the beast that dieth of itself, and the fat of -that which is torn with beasts, may be used in any other use: but ye -shall in no wise eat of it. - -7:25 For whosoever eateth the fat of the beast, of which men offer an -offering made by fire unto the LORD, even the soul that eateth it -shall be cut off from his people. - -7:26 Moreover ye shall eat no manner of blood, whether it be of fowl -or of beast, in any of your dwellings. - -7:27 Whatsoever soul it be that eateth any manner of blood, even that -soul shall be cut off from his people. - -7:28 And the LORD spake unto Moses, saying, 7:29 Speak unto the -children of Israel, saying, He that offereth the sacrifice of his -peace offerings unto the LORD shall bring his oblation unto the LORD -of the sacrifice of his peace offerings. - -7:30 His own hands shall bring the offerings of the LORD made by fire, -the fat with the breast, it shall he bring, that the breast may be -waved for a wave offering before the LORD. - -7:31 And the priest shall burn the fat upon the altar: but the breast -shall be Aaron’s and his sons’. - -7:32 And the right shoulder shall ye give unto the priest for an heave -offering of the sacrifices of your peace offerings. - -7:33 He among the sons of Aaron, that offereth the blood of the peace -offerings, and the fat, shall have the right shoulder for his part. - -7:34 For the wave breast and the heave shoulder have I taken of the -children of Israel from off the sacrifices of their peace offerings, -and have given them unto Aaron the priest and unto his sons by a -statute for ever from among the children of Israel. - -7:35 This is the portion of the anointing of Aaron, and of the -anointing of his sons, out of the offerings of the LORD made by fire, -in the day when he presented them to minister unto the LORD in the -priest’s office; 7:36 Which the LORD commanded to be given them of the -children of Israel, in the day that he anointed them, by a statute for -ever throughout their generations. - -7:37 This is the law of the burnt offering, of the meat offering, and -of the sin offering, and of the trespass offering, and of the -consecrations, and of the sacrifice of the peace offerings; 7:38 Which -the LORD commanded Moses in mount Sinai, in the day that he commanded -the children of Israel to offer their oblations unto the LORD, in the -wilderness of Sinai. - -8:1 And the LORD spake unto Moses, saying, 8:2 Take Aaron and his sons -with him, and the garments, and the anointing oil, and a bullock for -the sin offering, and two rams, and a basket of unleavened bread; 8:3 -And gather thou all the congregation together unto the door of the -tabernacle of the congregation. - -8:4 And Moses did as the LORD commanded him; and the assembly was -gathered together unto the door of the tabernacle of the congregation. - -8:5 And Moses said unto the congregation, This is the thing which the -LORD commanded to be done. - -8:6 And Moses brought Aaron and his sons, and washed them with water. - -8:7 And he put upon him the coat, and girded him with the girdle, and -clothed him with the robe, and put the ephod upon him, and he girded -him with the curious girdle of the ephod, and bound it unto him -therewith. - -8:8 And he put the breastplate upon him: also he put in the -breastplate the Urim and the Thummim. - -8:9 And he put the mitre upon his head; also upon the mitre, even upon -his forefront, did he put the golden plate, the holy crown; as the -LORD commanded Moses. - -8:10 And Moses took the anointing oil, and anointed the tabernacle and -all that was therein, and sanctified them. - -8:11 And he sprinkled thereof upon the altar seven times, and anointed -the altar and all his vessels, both the laver and his foot, to -sanctify them. - -8:12 And he poured of the anointing oil upon Aaron’s head, and -anointed him, to sanctify him. - -8:13 And Moses brought Aaron’s sons, and put coats upon them, and -girded them with girdles, and put bonnets upon them; as the LORD -commanded Moses. - -8:14 And he brought the bullock for the sin offering: and Aaron and -his sons laid their hands upon the head of the bullock for the sin -offering. - -8:15 And he slew it; and Moses took the blood, and put it upon the -horns of the altar round about with his finger, and purified the -altar, and poured the blood at the bottom of the altar, and sanctified -it, to make reconciliation upon it. - -8:16 And he took all the fat that was upon the inwards, and the caul -above the liver, and the two kidneys, and their fat, and Moses burned -it upon the altar. - -8:17 But the bullock, and his hide, his flesh, and his dung, he burnt -with fire without the camp; as the LORD commanded Moses. - -8:18 And he brought the ram for the burnt offering: and Aaron and his -sons laid their hands upon the head of the ram. - -8:19 And he killed it; and Moses sprinkled the blood upon the altar -round about. - -8:20 And he cut the ram into pieces; and Moses burnt the head, and the -pieces, and the fat. - -8:21 And he washed the inwards and the legs in water; and Moses burnt -the whole ram upon the altar: it was a burnt sacrifice for a sweet -savour, and an offering made by fire unto the LORD; as the LORD -commanded Moses. - -8:22 And he brought the other ram, the ram of consecration: and Aaron -and his sons laid their hands upon the head of the ram. - -8:23 And he slew it; and Moses took of the blood of it, and put it -upon the tip of Aaron’s right ear, and upon the thumb of his right -hand, and upon the great toe of his right foot. - -8:24 And he brought Aaron’s sons, and Moses put of the blood upon the -tip of their right ear, and upon the thumbs of their right hands, and -upon the great toes of their right feet: and Moses sprinkled the blood -upon the altar round about. - -8:25 And he took the fat, and the rump, and all the fat that was upon -the inwards, and the caul above the liver, and the two kidneys, and -their fat, and the right shoulder: 8:26 And out of the basket of -unleavened bread, that was before the LORD, he took one unleavened -cake, and a cake of oiled bread, and one wafer, and put them on the -fat, and upon the right shoulder: 8:27 And he put all upon Aaron’s -hands, and upon his sons’ hands, and waved them for a wave offering -before the LORD. - -8:28 And Moses took them from off their hands, and burnt them on the -altar upon the burnt offering: they were consecrations for a sweet -savour: it is an offering made by fire unto the LORD. - -8:29 And Moses took the breast, and waved it for a wave offering -before the LORD: for of the ram of consecration it was Moses’ part; as -the LORD commanded Moses. - -8:30 And Moses took of the anointing oil, and of the blood which was -upon the altar, and sprinkled it upon Aaron, and upon his garments, -and upon his sons, and upon his sons’ garments with him; and -sanctified Aaron, and his garments, and his sons, and his sons’ -garments with him. - -8:31 And Moses said unto Aaron and to his sons, Boil the flesh at the -door of the tabernacle of the congregation: and there eat it with the -bread that is in the basket of consecrations, as I commanded, saying, -Aaron and his sons shall eat it. - -8:32 And that which remaineth of the flesh and of the bread shall ye -burn with fire. - -8:33 And ye shall not go out of the door of the tabernacle of the -congregation in seven days, until the days of your consecration be at -an end: for seven days shall he consecrate you. - -8:34 As he hath done this day, so the LORD hath commanded to do, to -make an atonement for you. - -8:35 Therefore shall ye abide at the door of the tabernacle of the -congregation day and night seven days, and keep the charge of the -LORD, that ye die not: for so I am commanded. - -8:36 So Aaron and his sons did all things which the LORD commanded by -the hand of Moses. - -9:1 And it came to pass on the eighth day, that Moses called Aaron and -his sons, and the elders of Israel; 9:2 And he said unto Aaron, Take -thee a young calf for a sin offering, and a ram for a burnt offering, -without blemish, and offer them before the LORD. - -9:3 And unto the children of Israel thou shalt speak, saying, Take ye -a kid of the goats for a sin offering; and a calf and a lamb, both of -the first year, without blemish, for a burnt offering; 9:4 Also a -bullock and a ram for peace offerings, to sacrifice before the LORD; -and a meat offering mingled with oil: for to day the LORD will appear -unto you. - -9:5 And they brought that which Moses commanded before the tabernacle -of the congregation: and all the congregation drew near and stood -before the LORD. - -9:6 And Moses said, This is the thing which the LORD commanded that ye -should do: and the glory of the LORD shall appear unto you. - -9:7 And Moses said unto Aaron, Go unto the altar, and offer thy sin -offering, and thy burnt offering, and make an atonement for thyself, -and for the people: and offer the offering of the people, and make an -atonement for them; as the LORD commanded. - -9:8 Aaron therefore went unto the altar, and slew the calf of the sin -offering, which was for himself. - -9:9 And the sons of Aaron brought the blood unto him: and he dipped -his finger in the blood, and put it upon the horns of the altar, and -poured out the blood at the bottom of the altar: 9:10 But the fat, and -the kidneys, and the caul above the liver of the sin offering, he -burnt upon the altar; as the LORD commanded Moses. - -9:11 And the flesh and the hide he burnt with fire without the camp. - -9:12 And he slew the burnt offering; and Aaron’s sons presented unto -him the blood, which he sprinkled round about upon the altar. - -9:13 And they presented the burnt offering unto him, with the pieces -thereof, and the head: and he burnt them upon the altar. - -9:14 And he did wash the inwards and the legs, and burnt them upon the -burnt offering on the altar. - -9:15 And he brought the people’s offering, and took the goat, which -was the sin offering for the people, and slew it, and offered it for -sin, as the first. - -9:16 And he brought the burnt offering, and offered it according to -the manner. - -9:17 And he brought the meat offering, and took an handful thereof, -and burnt it upon the altar, beside the burnt sacrifice of the -morning. - -9:18 He slew also the bullock and the ram for a sacrifice of peace -offerings, which was for the people: and Aaron’s sons presented unto -him the blood, which he sprinkled upon the altar round about, 9:19 And -the fat of the bullock and of the ram, the rump, and that which -covereth the inwards, and the kidneys, and the caul above the liver: -9:20 And they put the fat upon the breasts, and he burnt the fat upon -the altar: 9:21 And the breasts and the right shoulder Aaron waved for -a wave offering before the LORD; as Moses commanded. - -9:22 And Aaron lifted up his hand toward the people, and blessed them, -and came down from offering of the sin offering, and the burnt -offering, and peace offerings. - -9:23 And Moses and Aaron went into the tabernacle of the congregation, -and came out, and blessed the people: and the glory of the LORD -appeared unto all the people. - -9:24 And there came a fire out from before the LORD, and consumed upon -the altar the burnt offering and the fat: which when all the people -saw, they shouted, and fell on their faces. - -10:1 And Nadab and Abihu, the sons of Aaron, took either of them his -censer, and put fire therein, and put incense thereon, and offered -strange fire before the LORD, which he commanded them not. - -10:2 And there went out fire from the LORD, and devoured them, and -they died before the LORD. - -10:3 Then Moses said unto Aaron, This is it that the LORD spake, -saying, I will be sanctified in them that come nigh me, and before all -the people I will be glorified. And Aaron held his peace. - -10:4 And Moses called Mishael and Elzaphan, the sons of Uzziel the -uncle of Aaron, and said unto them, Come near, carry your brethren -from before the sanctuary out of the camp. - -10:5 So they went near, and carried them in their coats out of the -camp; as Moses had said. - -10:6 And Moses said unto Aaron, and unto Eleazar and unto Ithamar, his -sons, Uncover not your heads, neither rend your clothes; lest ye die, -and lest wrath come upon all the people: but let your brethren, the -whole house of Israel, bewail the burning which the LORD hath kindled. - -10:7 And ye shall not go out from the door of the tabernacle of the -congregation, lest ye die: for the anointing oil of the LORD is upon -you. And they did according to the word of Moses. - -10:8 And the LORD spake unto Aaron, saying, 10:9 Do not drink wine nor -strong drink, thou, nor thy sons with thee, when ye go into the -tabernacle of the congregation, lest ye die: it shall be a statute for -ever throughout your generations: 10:10 And that ye may put difference -between holy and unholy, and between unclean and clean; 10:11 And that -ye may teach the children of Israel all the statutes which the LORD -hath spoken unto them by the hand of Moses. - -10:12 And Moses spake unto Aaron, and unto Eleazar and unto Ithamar, -his sons that were left, Take the meat offering that remaineth of the -offerings of the LORD made by fire, and eat it without leaven beside -the altar: for it is most holy: 10:13 And ye shall eat it in the holy -place, because it is thy due, and thy sons’ due, of the sacrifices of -the LORD made by fire: for so I am commanded. - -10:14 And the wave breast and heave shoulder shall ye eat in a clean -place; thou, and thy sons, and thy daughters with thee: for they be -thy due, and thy sons’ due, which are given out of the sacrifices of -peace offerings of the children of Israel. - -10:15 The heave shoulder and the wave breast shall they bring with the -offerings made by fire of the fat, to wave it for a wave offering -before the LORD; and it shall be thine, and thy sons’ with thee, by a -statute for ever; as the LORD hath commanded. - -10:16 And Moses diligently sought the goat of the sin offering, and, -behold, it was burnt: and he was angry with Eleazar and Ithamar, the -sons of Aaron which were left alive, saying, 10:17 Wherefore have ye -not eaten the sin offering in the holy place, seeing it is most holy, -and God hath given it you to bear the iniquity of the congregation, to -make atonement for them before the LORD? 10:18 Behold, the blood of -it was not brought in within the holy place: ye should indeed have -eaten it in the holy place, as I commanded. - -10:19 And Aaron said unto Moses, Behold, this day have they offered -their sin offering and their burnt offering before the LORD; and such -things have befallen me: and if I had eaten the sin offering to day, -should it have been accepted in the sight of the LORD? 10:20 And when -Moses heard that, he was content. - -11:1 And the LORD spake unto Moses and to Aaron, saying unto them, -11:2 Speak unto the children of Israel, saying, These are the beasts -which ye shall eat among all the beasts that are on the earth. - -11:3 Whatsoever parteth the hoof, and is clovenfooted, and cheweth the -cud, among the beasts, that shall ye eat. - -11:4 Nevertheless these shall ye not eat of them that chew the cud, or -of them that divide the hoof: as the camel, because he cheweth the -cud, but divideth not the hoof; he is unclean unto you. - -11:5 And the coney, because he cheweth the cud, but divideth not the -hoof; he is unclean unto you. - -11:6 And the hare, because he cheweth the cud, but divideth not the -hoof; he is unclean unto you. - -11:7 And the swine, though he divide the hoof, and be clovenfooted, -yet he cheweth not the cud; he is unclean to you. - -11:8 Of their flesh shall ye not eat, and their carcase shall ye not -touch; they are unclean to you. - -11:9 These shall ye eat of all that are in the waters: whatsoever hath -fins and scales in the waters, in the seas, and in the rivers, them -shall ye eat. - -11:10 And all that have not fins and scales in the seas, and in the -rivers, of all that move in the waters, and of any living thing which -is in the waters, they shall be an abomination unto you: 11:11 They -shall be even an abomination unto you; ye shall not eat of their -flesh, but ye shall have their carcases in abomination. - -11:12 Whatsoever hath no fins nor scales in the waters, that shall be -an abomination unto you. - -11:13 And these are they which ye shall have in abomination among the -fowls; they shall not be eaten, they are an abomination: the eagle, -and the ossifrage, and the ospray, 11:14 And the vulture, and the kite -after his kind; 11:15 Every raven after his kind; 11:16 And the owl, -and the night hawk, and the cuckow, and the hawk after his kind, 11:17 -And the little owl, and the cormorant, and the great owl, 11:18 And -the swan, and the pelican, and the gier eagle, 11:19 And the stork, -the heron after her kind, and the lapwing, and the bat. - -11:20 All fowls that creep, going upon all four, shall be an -abomination unto you. - -11:21 Yet these may ye eat of every flying creeping thing that goeth -upon all four, which have legs above their feet, to leap withal upon -the earth; 11:22 Even these of them ye may eat; the locust after his -kind, and the bald locust after his kind, and the beetle after his -kind, and the grasshopper after his kind. - -11:23 But all other flying creeping things, which have four feet, -shall be an abomination unto you. - -11:24 And for these ye shall be unclean: whosoever toucheth the -carcase of them shall be unclean until the even. - -11:25 And whosoever beareth ought of the carcase of them shall wash -his clothes, and be unclean until the even. - -11:26 The carcases of every beast which divideth the hoof, and is not -clovenfooted, nor cheweth the cud, are unclean unto you: every one -that toucheth them shall be unclean. - -11:27 And whatsoever goeth upon his paws, among all manner of beasts -that go on all four, those are unclean unto you: whoso toucheth their -carcase shall be unclean until the even. - -11:28 And he that beareth the carcase of them shall wash his clothes, -and be unclean until the even: they are unclean unto you. - -11:29 These also shall be unclean unto you among the creeping things -that creep upon the earth; the weasel, and the mouse, and the tortoise -after his kind, 11:30 And the ferret, and the chameleon, and the -lizard, and the snail, and the mole. - -11:31 These are unclean to you among all that creep: whosoever doth -touch them, when they be dead, shall be unclean until the even. - -11:32 And upon whatsoever any of them, when they are dead, doth fall, -it shall be unclean; whether it be any vessel of wood, or raiment, or -skin, or sack, whatsoever vessel it be, wherein any work is done, it -must be put into water, and it shall be unclean until the even; so it -shall be cleansed. - -11:33 And every earthen vessel, whereinto any of them falleth, -whatsoever is in it shall be unclean; and ye shall break it. - -11:34 Of all meat which may be eaten, that on which such water cometh -shall be unclean: and all drink that may be drunk in every such vessel -shall be unclean. - -11:35 And every thing whereupon any part of their carcase falleth -shall be unclean; whether it be oven, or ranges for pots, they shall -be broken down: for they are unclean and shall be unclean unto you. - -11:36 Nevertheless a fountain or pit, wherein there is plenty of -water, shall be clean: but that which toucheth their carcase shall be -unclean. - -11:37 And if any part of their carcase fall upon any sowing seed which -is to be sown, it shall be clean. - -11:38 But if any water be put upon the seed, and any part of their -carcase fall thereon, it shall be unclean unto you. - -11:39 And if any beast, of which ye may eat, die; he that toucheth the -carcase thereof shall be unclean until the even. - -11:40 And he that eateth of the carcase of it shall wash his clothes, -and be unclean until the even: he also that beareth the carcase of it -shall wash his clothes, and be unclean until the even. - -11:41 And every creeping thing that creepeth upon the earth shall be -an abomination; it shall not be eaten. - -11:42 Whatsoever goeth upon the belly, and whatsoever goeth upon all -four, or whatsoever hath more feet among all creeping things that -creep upon the earth, them ye shall not eat; for they are an -abomination. - -11:43 Ye shall not make yourselves abominable with any creeping thing -that creepeth, neither shall ye make yourselves unclean with them, -that ye should be defiled thereby. - -11:44 For I am the LORD your God: ye shall therefore sanctify -yourselves, and ye shall be holy; for I am holy: neither shall ye -defile yourselves with any manner of creeping thing that creepeth upon -the earth. - -11:45 For I am the LORD that bringeth you up out of the land of Egypt, -to be your God: ye shall therefore be holy, for I am holy. - -11:46 This is the law of the beasts, and of the fowl, and of every -living creature that moveth in the waters, and of every creature that -creepeth upon the earth: 11:47 To make a difference between the -unclean and the clean, and between the beast that may be eaten and the -beast that may not be eaten. - -12:1 And the LORD spake unto Moses, saying, 12:2 Speak unto the -children of Israel, saying, If a woman have conceived seed, and born a -man child: then she shall be unclean seven days; according to the days -of the separation for her infirmity shall she be unclean. - -12:3 And in the eighth day the flesh of his foreskin shall be -circumcised. - -12:4 And she shall then continue in the blood of her purifying three -and thirty days; she shall touch no hallowed thing, nor come into the -sanctuary, until the days of her purifying be fulfilled. - -12:5 But if she bear a maid child, then she shall be unclean two -weeks, as in her separation: and she shall continue in the blood of -her purifying threescore and six days. - -12:6 And when the days of her purifying are fulfilled, for a son, or -for a daughter, she shall bring a lamb of the first year for a burnt -offering, and a young pigeon, or a turtledove, for a sin offering, -unto the door of the tabernacle of the congregation, unto the priest: -12:7 Who shall offer it before the LORD, and make an atonement for -her; and she shall be cleansed from the issue of her blood. This is -the law for her that hath born a male or a female. - -12:8 And if she be not able to bring a lamb, then she shall bring two -turtles, or two young pigeons; the one for the burnt offering, and the -other for a sin offering: and the priest shall make an atonement for -her, and she shall be clean. - -13:1 And the LORD spake unto Moses and Aaron, saying, 13:2 When a man -shall have in the skin of his flesh a rising, a scab, or bright spot, -and it be in the skin of his flesh like the plague of leprosy; then he -shall be brought unto Aaron the priest, or unto one of his sons the -priests: 13:3 And the priest shall look on the plague in the skin of -the flesh: and when the hair in the plague is turned white, and the -plague in sight be deeper than the skin of his flesh, it is a plague -of leprosy: and the priest shall look on him, and pronounce him -unclean. - -13:4 If the bright spot be white in the skin of his flesh, and in -sight be not deeper than the skin, and the hair thereof be not turned -white; then the priest shall shut up him that hath the plague seven -days: 13:5 And the priest shall look on him the seventh day: and, -behold, if the plague in his sight be at a stay, and the plague spread -not in the skin; then the priest shall shut him up seven days more: -13:6 And the priest shall look on him again the seventh day: and, -behold, if the plague be somewhat dark, and the plague spread not in -the skin, the priest shall pronounce him clean: it is but a scab: and -he shall wash his clothes, and be clean. - -13:7 But if the scab spread much abroad in the skin, after that he -hath been seen of the priest for his cleansing, he shall be seen of -the priest again. - -13:8 And if the priest see that, behold, the scab spreadeth in the -skin, then the priest shall pronounce him unclean: it is a leprosy. - -13:9 When the plague of leprosy is in a man, then he shall be brought -unto the priest; 13:10 And the priest shall see him: and, behold, if -the rising be white in the skin, and it have turned the hair white, -and there be quick raw flesh in the rising; 13:11 It is an old leprosy -in the skin of his flesh, and the priest shall pronounce him unclean, -and shall not shut him up: for he is unclean. - -13:12 And if a leprosy break out abroad in the skin, and the leprosy -cover all the skin of him that hath the plague from his head even to -his foot, wheresoever the priest looketh; 13:13 Then the priest shall -consider: and, behold, if the leprosy have covered all his flesh, he -shall pronounce him clean that hath the plague: it is all turned -white: he is clean. - -13:14 But when raw flesh appeareth in him, he shall be unclean. - -13:15 And the priest shall see the raw flesh, and pronounce him to be -unclean: for the raw flesh is unclean: it is a leprosy. - -13:16 Or if the raw flesh turn again, and be changed unto white, he -shall come unto the priest; 13:17 And the priest shall see him: and, -behold, if the plague be turned into white; then the priest shall -pronounce him clean that hath the plague: he is clean. - -13:18 The flesh also, in which, even in the skin thereof, was a boil, -and is healed, 13:19 And in the place of the boil there be a white -rising, or a bright spot, white, and somewhat reddish, and it be -shewed to the priest; 13:20 And if, when the priest seeth it, behold, -it be in sight lower than the skin, and the hair thereof be turned -white; the priest shall pronounce him unclean: it is a plague of -leprosy broken out of the boil. - -13:21 But if the priest look on it, and, behold, there be no white -hairs therein, and if it be not lower than the skin, but be somewhat -dark; then the priest shall shut him up seven days: 13:22 And if it -spread much abroad in the skin, then the priest shall pronounce him -unclean: it is a plague. - -13:23 But if the bright spot stay in his place, and spread not, it is -a burning boil; and the priest shall pronounce him clean. - -13:24 Or if there be any flesh, in the skin whereof there is a hot -burning, and the quick flesh that burneth have a white bright spot, -somewhat reddish, or white; 13:25 Then the priest shall look upon it: -and, behold, if the hair in the bright spot be turned white, and it be -in sight deeper than the skin; it is a leprosy broken out of the -burning: wherefore the priest shall pronounce him unclean: it is the -plague of leprosy. - -13:26 But if the priest look on it, and, behold, there be no white -hair in the bright spot, and it be no lower than the other skin, but -be somewhat dark; then the priest shall shut him up seven days: 13:27 -And the priest shall look upon him the seventh day: and if it be -spread much abroad in the skin, then the priest shall pronounce him -unclean: it is the plague of leprosy. - -13:28 And if the bright spot stay in his place, and spread not in the -skin, but it be somewhat dark; it is a rising of the burning, and the -priest shall pronounce him clean: for it is an inflammation of the -burning. - -13:29 If a man or woman have a plague upon the head or the beard; -13:30 Then the priest shall see the plague: and, behold, if it be in -sight deeper than the skin; and there be in it a yellow thin hair; -then the priest shall pronounce him unclean: it is a dry scall, even a -leprosy upon the head or beard. - -13:31 And if the priest look on the plague of the scall, and, behold, -it be not in sight deeper than the skin, and that there is no black -hair in it; then the priest shall shut up him that hath the plague of -the scall seven days: 13:32 And in the seventh day the priest shall -look on the plague: and, behold, if the scall spread not, and there be -in it no yellow hair, and the scall be not in sight deeper than the -skin; 13:33 He shall be shaven, but the scall shall he not shave; and -the priest shall shut up him that hath the scall seven days more: -13:34 And in the seventh day the priest shall look on the scall: and, -behold, if the scall be not spread in the skin, nor be in sight deeper -than the skin; then the priest shall pronounce him clean: and he shall -wash his clothes, and be clean. - -13:35 But if the scall spread much in the skin after his cleansing; -13:36 Then the priest shall look on him: and, behold, if the scall be -spread in the skin, the priest shall not seek for yellow hair; he is -unclean. - -13:37 But if the scall be in his sight at a stay, and that there is -black hair grown up therein; the scall is healed, he is clean: and the -priest shall pronounce him clean. - -13:38 If a man also or a woman have in the skin of their flesh bright -spots, even white bright spots; 13:39 Then the priest shall look: and, -behold, if the bright spots in the skin of their flesh be darkish -white; it is a freckled spot that groweth in the skin; he is clean. - -13:40 And the man whose hair is fallen off his head, he is bald; yet -is he clean. - -13:41 And he that hath his hair fallen off from the part of his head -toward his face, he is forehead bald: yet is he clean. - -13:42 And if there be in the bald head, or bald forehead, a white -reddish sore; it is a leprosy sprung up in his bald head, or his bald -forehead. - -13:43 Then the priest shall look upon it: and, behold, if the rising -of the sore be white reddish in his bald head, or in his bald -forehead, as the leprosy appeareth in the skin of the flesh; 13:44 He -is a leprous man, he is unclean: the priest shall pronounce him -utterly unclean; his plague is in his head. - -13:45 And the leper in whom the plague is, his clothes shall be rent, -and his head bare, and he shall put a covering upon his upper lip, and -shall cry, Unclean, unclean. - -13:46 All the days wherein the plague shall be in him he shall be -defiled; he is unclean: he shall dwell alone; without the camp shall -his habitation be. - -13:47 The garment also that the plague of leprosy is in, whether it be -a woollen garment, or a linen garment; 13:48 Whether it be in the -warp, or woof; of linen, or of woollen; whether in a skin, or in any -thing made of skin; 13:49 And if the plague be greenish or reddish in -the garment, or in the skin, either in the warp, or in the woof, or in -any thing of skin; it is a plague of leprosy, and shall be shewed unto -the priest: 13:50 And the priest shall look upon the plague, and shut -up it that hath the plague seven days: 13:51 And he shall look on the -plague on the seventh day: if the plague be spread in the garment, -either in the warp, or in the woof, or in a skin, or in any work that -is made of skin; the plague is a fretting leprosy; it is unclean. - -13:52 He shall therefore burn that garment, whether warp or woof, in -woollen or in linen, or any thing of skin, wherein the plague is: for -it is a fretting leprosy; it shall be burnt in the fire. - -13:53 And if the priest shall look, and, behold, the plague be not -spread in the garment, either in the warp, or in the woof, or in any -thing of skin; 13:54 Then the priest shall command that they wash the -thing wherein the plague is, and he shall shut it up seven days more: -13:55 And the priest shall look on the plague, after that it is -washed: and, behold, if the plague have not changed his colour, and -the plague be not spread; it is unclean; thou shalt burn it in the -fire; it is fret inward, whether it be bare within or without. - -13:56 And if the priest look, and, behold, the plague be somewhat dark -after the washing of it; then he shall rend it out of the garment, or -out of the skin, or out of the warp, or out of the woof: 13:57 And if -it appear still in the garment, either in the warp, or in the woof, or -in any thing of skin; it is a spreading plague: thou shalt burn that -wherein the plague is with fire. - -13:58 And the garment, either warp, or woof, or whatsoever thing of -skin it be, which thou shalt wash, if the plague be departed from -them, then it shall be washed the second time, and shall be clean. - -13:59 This is the law of the plague of leprosy in a garment of woollen -or linen, either in the warp, or woof, or any thing of skins, to -pronounce it clean, or to pronounce it unclean. - -14:1 And the LORD spake unto Moses, saying, 14:2 This shall be the law -of the leper in the day of his cleansing: He shall be brought unto the -priest: 14:3 And the priest shall go forth out of the camp; and the -priest shall look, and, behold, if the plague of leprosy be healed in -the leper; 14:4 Then shall the priest command to take for him that is -to be cleansed two birds alive and clean, and cedar wood, and scarlet, -and hyssop: 14:5 And the priest shall command that one of the birds be -killed in an earthen vessel over running water: 14:6 As for the living -bird, he shall take it, and the cedar wood, and the scarlet, and the -hyssop, and shall dip them and the living bird in the blood of the -bird that was killed over the running water: 14:7 And he shall -sprinkle upon him that is to be cleansed from the leprosy seven times, -and shall pronounce him clean, and shall let the living bird loose -into the open field. - -14:8 And he that is to be cleansed shall wash his clothes, and shave -off all his hair, and wash himself in water, that he may be clean: and -after that he shall come into the camp, and shall tarry abroad out of -his tent seven days. - -14:9 But it shall be on the seventh day, that he shall shave all his -hair off his head and his beard and his eyebrows, even all his hair he -shall shave off: and he shall wash his clothes, also he shall wash his -flesh in water, and he shall be clean. - -14:10 And on the eighth day he shall take two he lambs without -blemish, and one ewe lamb of the first year without blemish, and three -tenth deals of fine flour for a meat offering, mingled with oil, and -one log of oil. - -14:11 And the priest that maketh him clean shall present the man that -is to be made clean, and those things, before the LORD, at the door of -the tabernacle of the congregation: 14:12 And the priest shall take -one he lamb, and offer him for a trespass offering, and the log of -oil, and wave them for a wave offering before the LORD: 14:13 And he -shall slay the lamb in the place where he shall kill the sin offering -and the burnt offering, in the holy place: for as the sin offering is -the priest’s, so is the trespass offering: it is most holy: 14:14 And -the priest shall take some of the blood of the trespass offering, and -the priest shall put it upon the tip of the right ear of him that is -to be cleansed, and upon the thumb of his right hand, and upon the -great toe of his right foot: 14:15 And the priest shall take some of -the log of oil, and pour it into the palm of his own left hand: 14:16 -And the priest shall dip his right finger in the oil that is in his -left hand, and shall sprinkle of the oil with his finger seven times -before the LORD: 14:17 And of the rest of the oil that is in his hand -shall the priest put upon the tip of the right ear of him that is to -be cleansed, and upon the thumb of his right hand, and upon the great -toe of his right foot, upon the blood of the trespass offering: 14:18 -And the remnant of the oil that is in the priest’s hand he shall pour -upon the head of him that is to be cleansed: and the priest shall make -an atonement for him before the LORD. - -14:19 And the priest shall offer the sin offering, and make an -atonement for him that is to be cleansed from his uncleanness; and -afterward he shall kill the burnt offering: 14:20 And the priest shall -offer the burnt offering and the meat offering upon the altar: and the -priest shall make an atonement for him, and he shall be clean. - -14:21 And if he be poor, and cannot get so much; then he shall take -one lamb for a trespass offering to be waved, to make an atonement for -him, and one tenth deal of fine flour mingled with oil for a meat -offering, and a log of oil; 14:22 And two turtledoves, or two young -pigeons, such as he is able to get; and the one shall be a sin -offering, and the other a burnt offering. - -14:23 And he shall bring them on the eighth day for his cleansing unto -the priest, unto the door of the tabernacle of the congregation, -before the LORD. - -14:24 And the priest shall take the lamb of the trespass offering, and -the log of oil, and the priest shall wave them for a wave offering -before the LORD: 14:25 And he shall kill the lamb of the trespass -offering, and the priest shall take some of the blood of the trespass -offering, and put it upon the tip of the right ear of him that is to -be cleansed, and upon the thumb of his right hand, and upon the great -toe of his right foot: 14:26 And the priest shall pour of the oil into -the palm of his own left hand: 14:27 And the priest shall sprinkle -with his right finger some of the oil that is in his left hand seven -times before the LORD: 14:28 And the priest shall put of the oil that -is in his hand upon the tip of the right ear of him that is to be -cleansed, and upon the thumb of his right hand, and upon the great toe -of his right foot, upon the place of the blood of the trespass -offering: 14:29 And the rest of the oil that is in the priest’s hand -he shall put upon the head of him that is to be cleansed, to make an -atonement for him before the LORD. - -14:30 And he shall offer the one of the turtledoves, or of the young -pigeons, such as he can get; 14:31 Even such as he is able to get, the -one for a sin offering, and the other for a burnt offering, with the -meat offering: and the priest shall make an atonement for him that is -to be cleansed before the LORD. - -14:32 This is the law of him in whom is the plague of leprosy, whose -hand is not able to get that which pertaineth to his cleansing. - -14:33 And the LORD spake unto Moses and unto Aaron, saying, 14:34 When -ye be come into the land of Canaan, which I give to you for a -possession, and I put the plague of leprosy in a house of the land of -your possession; 14:35 And he that owneth the house shall come and -tell the priest, saying, It seemeth to me there is as it were a plague -in the house: 14:36 Then the priest shall command that they empty the -house, before the priest go into it to see the plague, that all that -is in the house be not made unclean: and afterward the priest shall go -in to see the house: 14:37 And he shall look on the plague, and, -behold, if the plague be in the walls of the house with hollow -strakes, greenish or reddish, which in sight are lower than the wall; -14:38 Then the priest shall go out of the house to the door of the -house, and shut up the house seven days: 14:39 And the priest shall -come again the seventh day, and shall look: and, behold, if the plague -be spread in the walls of the house; 14:40 Then the priest shall -command that they take away the stones in which the plague is, and -they shall cast them into an unclean place without the city: 14:41 And -he shall cause the house to be scraped within round about, and they -shall pour out the dust that they scrape off without the city into an -unclean place: 14:42 And they shall take other stones, and put them in -the place of those stones; and he shall take other morter, and shall -plaister the house. - -14:43 And if the plague come again, and break out in the house, after -that he hath taken away the stones, and after he hath scraped the -house, and after it is plaistered; 14:44 Then the priest shall come -and look, and, behold, if the plague be spread in the house, it is a -fretting leprosy in the house; it is unclean. - -14:45 And he shall break down the house, the stones of it, and the -timber thereof, and all the morter of the house; and he shall carry -them forth out of the city into an unclean place. - -14:46 Moreover he that goeth into the house all the while that it is -shut up shall be unclean until the even. - -14:47 And he that lieth in the house shall wash his clothes; and he -that eateth in the house shall wash his clothes. - -14:48 And if the priest shall come in, and look upon it, and, behold, -the plague hath not spread in the house, after the house was -plaistered: then the priest shall pronounce the house clean, because -the plague is healed. - -14:49 And he shall take to cleanse the house two birds, and cedar -wood, and scarlet, and hyssop: 14:50 And he shall kill the one of the -birds in an earthen vessel over running water: 14:51 And he shall take -the cedar wood, and the hyssop, and the scarlet, and the living bird, -and dip them in the blood of the slain bird, and in the running water, -and sprinkle the house seven times: 14:52 And he shall cleanse the -house with the blood of the bird, and with the running water, and with -the living bird, and with the cedar wood, and with the hyssop, and -with the scarlet: 14:53 But he shall let go the living bird out of the -city into the open fields, and make an atonement for the house: and it -shall be clean. - -14:54 This is the law for all manner of plague of leprosy, and scall, -14:55 And for the leprosy of a garment, and of a house, 14:56 And for -a rising, and for a scab, and for a bright spot: 14:57 To teach when -it is unclean, and when it is clean: this is the law of leprosy. - -15:1 And the LORD spake unto Moses and to Aaron, saying, 15:2 Speak -unto the children of Israel, and say unto them, When any man hath a -running issue out of his flesh, because of his issue he is unclean. - -15:3 And this shall be his uncleanness in his issue: whether his flesh -run with his issue, or his flesh be stopped from his issue, it is his -uncleanness. - -15:4 Every bed, whereon he lieth that hath the issue, is unclean: and -every thing, whereon he sitteth, shall be unclean. - -15:5 And whosoever toucheth his bed shall wash his clothes, and bathe -himself in water, and be unclean until the even. - -15:6 And he that sitteth on any thing whereon he sat that hath the -issue shall wash his clothes, and bathe himself in water, and be -unclean until the even. - -15:7 And he that toucheth the flesh of him that hath the issue shall -wash his clothes, and bathe himself in water, and be unclean until the -even. - -15:8 And if he that hath the issue spit upon him that is clean; then -he shall wash his clothes, and bathe himself in water, and be unclean -until the even. - -15:9 And what saddle soever he rideth upon that hath the issue shall -be unclean. - -15:10 And whosoever toucheth any thing that was under him shall be -unclean until the even: and he that beareth any of those things shall -wash his clothes, and bathe himself in water, and be unclean until the -even. - -15:11 And whomsoever he toucheth that hath the issue, and hath not -rinsed his hands in water, he shall wash his clothes, and bathe -himself in water, and be unclean until the even. - -15:12 And the vessel of earth, that he toucheth which hath the issue, -shall be broken: and every vessel of wood shall be rinsed in water. - -15:13 And when he that hath an issue is cleansed of his issue; then he -shall number to himself seven days for his cleansing, and wash his -clothes, and bathe his flesh in running water, and shall be clean. - -15:14 And on the eighth day he shall take to him two turtledoves, or -two young pigeons, and come before the LORD unto the door of the -tabernacle of the congregation, and give them unto the priest: 15:15 -And the priest shall offer them, the one for a sin offering, and the -other for a burnt offering; and the priest shall make an atonement for -him before the LORD for his issue. - -15:16 And if any man’s seed of copulation go out from him, then he -shall wash all his flesh in water, and be unclean until the even. - -15:17 And every garment, and every skin, whereon is the seed of -copulation, shall be washed with water, and be unclean until the even. - -15:18 The woman also with whom man shall lie with seed of copulation, -they shall both bathe themselves in water, and be unclean until the -even. - -15:19 And if a woman have an issue, and her issue in her flesh be -blood, she shall be put apart seven days: and whosoever toucheth her -shall be unclean until the even. - -15:20 And every thing that she lieth upon in her separation shall be -unclean: every thing also that she sitteth upon shall be unclean. - -15:21 And whosoever toucheth her bed shall wash his clothes, and bathe -himself in water, and be unclean until the even. - -15:22 And whosoever toucheth any thing that she sat upon shall wash -his clothes, and bathe himself in water, and be unclean until the -even. - -15:23 And if it be on her bed, or on any thing whereon she sitteth, -when he toucheth it, he shall be unclean until the even. - -15:24 And if any man lie with her at all, and her flowers be upon him, -he shall be unclean seven days; and all the bed whereon he lieth shall -be unclean. - -15:25 And if a woman have an issue of her blood many days out of the -time of her separation, or if it run beyond the time of her -separation; all the days of the issue of her uncleanness shall be as -the days of her separation: she shall be unclean. - -15:26 Every bed whereon she lieth all the days of her issue shall be -unto her as the bed of her separation: and whatsoever she sitteth upon -shall be unclean, as the uncleanness of her separation. - -15:27 And whosoever toucheth those things shall be unclean, and shall -wash his clothes, and bathe himself in water, and be unclean until the -even. - -15:28 But if she be cleansed of her issue, then she shall number to -herself seven days, and after that she shall be clean. - -15:29 And on the eighth day she shall take unto her two turtles, or -two young pigeons, and bring them unto the priest, to the door of the -tabernacle of the congregation. - -15:30 And the priest shall offer the one for a sin offering, and the -other for a burnt offering; and the priest shall make an atonement for -her before the LORD for the issue of her uncleanness. - -15:31 Thus shall ye separate the children of Israel from their -uncleanness; that they die not in their uncleanness, when they defile -my tabernacle that is among them. - -15:32 This is the law of him that hath an issue, and of him whose seed -goeth from him, and is defiled therewith; 15:33 And of her that is -sick of her flowers, and of him that hath an issue, of the man, and of -the woman, and of him that lieth with her that is unclean. - -16:1 And the LORD spake unto Moses after the death of the two sons of -Aaron, when they offered before the LORD, and died; 16:2 And the LORD -said unto Moses, Speak unto Aaron thy brother, that he come not at all -times into the holy place within the vail before the mercy seat, which -is upon the ark; that he die not: for I will appear in the cloud upon -the mercy seat. - -16:3 Thus shall Aaron come into the holy place: with a young bullock -for a sin offering, and a ram for a burnt offering. - -16:4 He shall put on the holy linen coat, and he shall have the linen -breeches upon his flesh, and shall be girded with a linen girdle, and -with the linen mitre shall he be attired: these are holy garments; -therefore shall he wash his flesh in water, and so put them on. - -16:5 And he shall take of the congregation of the children of Israel -two kids of the goats for a sin offering, and one ram for a burnt -offering. - -16:6 And Aaron shall offer his bullock of the sin offering, which is -for himself, and make an atonement for himself, and for his house. - -16:7 And he shall take the two goats, and present them before the LORD -at the door of the tabernacle of the congregation. - -16:8 And Aaron shall cast lots upon the two goats; one lot for the -LORD, and the other lot for the scapegoat. - -16:9 And Aaron shall bring the goat upon which the LORD’s lot fell, -and offer him for a sin offering. - -16:10 But the goat, on which the lot fell to be the scapegoat, shall -be presented alive before the LORD, to make an atonement with him, and -to let him go for a scapegoat into the wilderness. - -16:11 And Aaron shall bring the bullock of the sin offering, which is -for himself, and shall make an atonement for himself, and for his -house, and shall kill the bullock of the sin offering which is for -himself: 16:12 And he shall take a censer full of burning coals of -fire from off the altar before the LORD, and his hands full of sweet -incense beaten small, and bring it within the vail: 16:13 And he shall -put the incense upon the fire before the LORD, that the cloud of the -incense may cover the mercy seat that is upon the testimony, that he -die not: 16:14 And he shall take of the blood of the bullock, and -sprinkle it with his finger upon the mercy seat eastward; and before -the mercy seat shall he sprinkle of the blood with his finger seven -times. - -16:15 Then shall he kill the goat of the sin offering, that is for the -people, and bring his blood within the vail, and do with that blood as -he did with the blood of the bullock, and sprinkle it upon the mercy -seat, and before the mercy seat: 16:16 And he shall make an atonement -for the holy place, because of the uncleanness of the children of -Israel, and because of their transgressions in all their sins: and so -shall he do for the tabernacle of the congregation, that remaineth -among them in the midst of their uncleanness. - -16:17 And there shall be no man in the tabernacle of the congregation -when he goeth in to make an atonement in the holy place, until he come -out, and have made an atonement for himself, and for his household, -and for all the congregation of Israel. - -16:18 And he shall go out unto the altar that is before the LORD, and -make an atonement for it; and shall take of the blood of the bullock, -and of the blood of the goat, and put it upon the horns of the altar -round about. - -16:19 And he shall sprinkle of the blood upon it with his finger seven -times, and cleanse it, and hallow it from the uncleanness of the -children of Israel. - -16:20 And when he hath made an end of reconciling the holy place, and -the tabernacle of the congregation, and the altar, he shall bring the -live goat: 16:21 And Aaron shall lay both his hands upon the head of -the live goat, and confess over him all the iniquities of the children -of Israel, and all their transgressions in all their sins, putting -them upon the head of the goat, and shall send him away by the hand of -a fit man into the wilderness: 16:22 And the goat shall bear upon him -all their iniquities unto a land not inhabited: and he shall let go -the goat in the wilderness. - -16:23 And Aaron shall come into the tabernacle of the congregation, -and shall put off the linen garments, which he put on when he went -into the holy place, and shall leave them there: 16:24 And he shall -wash his flesh with water in the holy place, and put on his garments, -and come forth, and offer his burnt offering, and the burnt offering -of the people, and make an atonement for himself, and for the people. - -16:25 And the fat of the sin offering shall he burn upon the altar. - -16:26 And he that let go the goat for the scapegoat shall wash his -clothes, and bathe his flesh in water, and afterward come into the -camp. - -16:27 And the bullock for the sin offering, and the goat for the sin -offering, whose blood was brought in to make atonement in the holy -place, shall one carry forth without the camp; and they shall burn in -the fire their skins, and their flesh, and their dung. - -16:28 And he that burneth them shall wash his clothes, and bathe his -flesh in water, and afterward he shall come into the camp. - -16:29 And this shall be a statute for ever unto you: that in the -seventh month, on the tenth day of the month, ye shall afflict your -souls, and do no work at all, whether it be one of your own country, -or a stranger that sojourneth among you: 16:30 For on that day shall -the priest make an atonement for you, to cleanse you, that ye may be -clean from all your sins before the LORD. - -16:31 It shall be a sabbath of rest unto you, and ye shall afflict -your souls, by a statute for ever. - -16:32 And the priest, whom he shall anoint, and whom he shall -consecrate to minister in the priest’s office in his father’s stead, -shall make the atonement, and shall put on the linen clothes, even the -holy garments: 16:33 And he shall make an atonement for the holy -sanctuary, and he shall make an atonement for the tabernacle of the -congregation, and for the altar, and he shall make an atonement for -the priests, and for all the people of the congregation. - -16:34 And this shall be an everlasting statute unto you, to make an -atonement for the children of Israel for all their sins once a year. -And he did as the LORD commanded Moses. - -17:1 And the LORD spake unto Moses, saying, 17:2 Speak unto Aaron, and -unto his sons, and unto all the children of Israel, and say unto them; -This is the thing which the LORD hath commanded, saying, 17:3 What man -soever there be of the house of Israel, that killeth an ox, or lamb, -or goat, in the camp, or that killeth it out of the camp, 17:4 And -bringeth it not unto the door of the tabernacle of the congregation, -to offer an offering unto the LORD before the tabernacle of the LORD; -blood shall be imputed unto that man; he hath shed blood; and that man -shall be cut off from among his people: 17:5 To the end that the -children of Israel may bring their sacrifices, which they offer in the -open field, even that they may bring them unto the LORD, unto the door -of the tabernacle of the congregation, unto the priest, and offer them -for peace offerings unto the LORD. - -17:6 And the priest shall sprinkle the blood upon the altar of the -LORD at the door of the tabernacle of the congregation, and burn the -fat for a sweet savour unto the LORD. - -17:7 And they shall no more offer their sacrifices unto devils, after -whom they have gone a whoring. This shall be a statute for ever unto -them throughout their generations. - -17:8 And thou shalt say unto them, Whatsoever man there be of the -house of Israel, or of the strangers which sojourn among you, that -offereth a burnt offering or sacrifice, 17:9 And bringeth it not unto -the door of the tabernacle of the congregation, to offer it unto the -LORD; even that man shall be cut off from among his people. - -17:10 And whatsoever man there be of the house of Israel, or of the -strangers that sojourn among you, that eateth any manner of blood; I -will even set my face against that soul that eateth blood, and will -cut him off from among his people. - -17:11 For the life of the flesh is in the blood: and I have given it -to you upon the altar to make an atonement for your souls: for it is -the blood that maketh an atonement for the soul. - -17:12 Therefore I said unto the children of Israel, No soul of you -shall eat blood, neither shall any stranger that sojourneth among you -eat blood. - -17:13 And whatsoever man there be of the children of Israel, or of the -strangers that sojourn among you, which hunteth and catcheth any beast -or fowl that may be eaten; he shall even pour out the blood thereof, -and cover it with dust. - -17:14 For it is the life of all flesh; the blood of it is for the life -thereof: therefore I said unto the children of Israel, Ye shall eat -the blood of no manner of flesh: for the life of all flesh is the -blood thereof: whosoever eateth it shall be cut off. - -17:15 And every soul that eateth that which died of itself, or that -which was torn with beasts, whether it be one of your own country, or -a stranger, he shall both wash his clothes, and bathe himself in -water, and be unclean until the even: then shall he be clean. - -17:16 But if he wash them not, nor bathe his flesh; then he shall bear -his iniquity. - -18:1 And the LORD spake unto Moses, saying, 18:2 Speak unto the -children of Israel, and say unto them, I am the LORD your God. - -18:3 After the doings of the land of Egypt, wherein ye dwelt, shall ye -not do: and after the doings of the land of Canaan, whither I bring -you, shall ye not do: neither shall ye walk in their ordinances. - -18:4 Ye shall do my judgments, and keep mine ordinances, to walk -therein: I am the LORD your God. - -18:5 Ye shall therefore keep my statutes, and my judgments: which if a -man do, he shall live in them: I am the LORD. - -18:6 None of you shall approach to any that is near of kin to him, to -uncover their nakedness: I am the LORD. - -18:7 The nakedness of thy father, or the nakedness of thy mother, -shalt thou not uncover: she is thy mother; thou shalt not uncover her -nakedness. - -18:8 The nakedness of thy father’s wife shalt thou not uncover: it is -thy father’s nakedness. - -18:9 The nakedness of thy sister, the daughter of thy father, or -daughter of thy mother, whether she be born at home, or born abroad, -even their nakedness thou shalt not uncover. - -18:10 The nakedness of thy son’s daughter, or of thy daughter’s -daughter, even their nakedness thou shalt not uncover: for theirs is -thine own nakedness. - -18:11 The nakedness of thy father’s wife’s daughter, begotten of thy -father, she is thy sister, thou shalt not uncover her nakedness. - -18:12 Thou shalt not uncover the nakedness of thy father’s sister: she -is thy father’s near kinswoman. - -18:13 Thou shalt not uncover the nakedness of thy mother’s sister: for -she is thy mother’s near kinswoman. - -18:14 Thou shalt not uncover the nakedness of thy father’s brother, -thou shalt not approach to his wife: she is thine aunt. - -18:15 Thou shalt not uncover the nakedness of thy daughter in law: she -is thy son’s wife; thou shalt not uncover her nakedness. - -18:16 Thou shalt not uncover the nakedness of thy brother’s wife: it -is thy brother’s nakedness. - -18:17 Thou shalt not uncover the nakedness of a woman and her -daughter, neither shalt thou take her son’s daughter, or her -daughter’s daughter, to uncover her nakedness; for they are her near -kinswomen: it is wickedness. - -18:18 Neither shalt thou take a wife to her sister, to vex her, to -uncover her nakedness, beside the other in her life time. - -18:19 Also thou shalt not approach unto a woman to uncover her -nakedness, as long as she is put apart for her uncleanness. - -18:20 Moreover thou shalt not lie carnally with thy neighbours wife, -to defile thyself with her. - -18:21 And thou shalt not let any of thy seed pass through the fire to -Molech, neither shalt thou profane the name of thy God: I am the LORD. - -18:22 Thou shalt not lie with mankind, as with womankind: it is -abomination. - -18:23 Neither shalt thou lie with any beast to defile thyself -therewith: neither shall any woman stand before a beast to lie down -thereto: it is confusion. - -18:24 Defile not ye yourselves in any of these things: for in all -these the nations are defiled which I cast out before you: 18:25 And -the land is defiled: therefore I do visit the iniquity thereof upon -it, and the land itself vomiteth out her inhabitants. - -18:26 Ye shall therefore keep my statutes and my judgments, and shall -not commit any of these abominations; neither any of your own nation, -nor any stranger that sojourneth among you: 18:27 (For all these -abominations have the men of the land done, which were before you, and -the land is defiled;) 18:28 That the land spue not you out also, when -ye defile it, as it spued out the nations that were before you. - -18:29 For whosoever shall commit any of these abominations, even the -souls that commit them shall be cut off from among their people. - -18:30 Therefore shall ye keep mine ordinance, that ye commit not any -one of these abominable customs, which were committed before you, and -that ye defile not yourselves therein: I am the LORD your God. - -19:1 And the LORD spake unto Moses, saying, 19:2 Speak unto all the -congregation of the children of Israel, and say unto them, Ye shall be -holy: for I the LORD your God am holy. - -19:3 Ye shall fear every man his mother, and his father, and keep my -sabbaths: I am the LORD your God. - -19:4 Turn ye not unto idols, nor make to yourselves molten gods: I am -the LORD your God. - -19:5 And if ye offer a sacrifice of peace offerings unto the LORD, ye -shall offer it at your own will. - -19:6 It shall be eaten the same day ye offer it, and on the morrow: -and if ought remain until the third day, it shall be burnt in the -fire. - -19:7 And if it be eaten at all on the third day, it is abominable; it -shall not be accepted. - -19:8 Therefore every one that eateth it shall bear his iniquity, -because he hath profaned the hallowed thing of the LORD: and that soul -shall be cut off from among his people. - -19:9 And when ye reap the harvest of your land, thou shalt not wholly -reap the corners of thy field, neither shalt thou gather the gleanings -of thy harvest. - -19:10 And thou shalt not glean thy vineyard, neither shalt thou gather -every grape of thy vineyard; thou shalt leave them for the poor and -stranger: I am the LORD your God. - -19:11 Ye shall not steal, neither deal falsely, neither lie one to -another. - -19:12 And ye shall not swear by my name falsely, neither shalt thou -profane the name of thy God: I am the LORD. - -19:13 Thou shalt not defraud thy neighbour, neither rob him: the wages -of him that is hired shall not abide with thee all night until the -morning. - -19:14 Thou shalt not curse the deaf, nor put a stumblingblock before -the blind, but shalt fear thy God: I am the LORD. - -19:15 Ye shall do no unrighteousness in judgment: thou shalt not -respect the person of the poor, nor honor the person of the mighty: -but in righteousness shalt thou judge thy neighbour. - -19:16 Thou shalt not go up and down as a talebearer among thy people: -neither shalt thou stand against the blood of thy neighbour; I am the -LORD. - -19:17 Thou shalt not hate thy brother in thine heart: thou shalt in -any wise rebuke thy neighbour, and not suffer sin upon him. - -19:18 Thou shalt not avenge, nor bear any grudge against the children -of thy people, but thou shalt love thy neighbour as thyself: I am the -LORD. - -19:19 Ye shall keep my statutes. Thou shalt not let thy cattle gender -with a diverse kind: thou shalt not sow thy field with mingled seed: -neither shall a garment mingled of linen and woollen come upon thee. - -19:20 And whosoever lieth carnally with a woman, that is a bondmaid, -betrothed to an husband, and not at all redeemed, nor freedom given -her; she shall be scourged; they shall not be put to death, because -she was not free. - -19:21 And he shall bring his trespass offering unto the LORD, unto the -door of the tabernacle of the congregation, even a ram for a trespass -offering. - -19:22 And the priest shall make an atonement for him with the ram of -the trespass offering before the LORD for his sin which he hath done: -and the sin which he hath done shall be forgiven him. - -19:23 And when ye shall come into the land, and shall have planted all -manner of trees for food, then ye shall count the fruit thereof as -uncircumcised: three years shall it be as uncircumcised unto you: it -shall not be eaten of. - -19:24 But in the fourth year all the fruit thereof shall be holy to -praise the LORD withal. - -19:25 And in the fifth year shall ye eat of the fruit thereof, that it -may yield unto you the increase thereof: I am the LORD your God. - -19:26 Ye shall not eat any thing with the blood: neither shall ye use -enchantment, nor observe times. - -19:27 Ye shall not round the corners of your heads, neither shalt thou -mar the corners of thy beard. - -19:28 Ye shall not make any cuttings in your flesh for the dead, nor -print any marks upon you: I am the LORD. - -19:29 Do not prostitute thy daughter, to cause her to be a whore; lest -the land fall to whoredom, and the land become full of wickedness. - -19:30 Ye shall keep my sabbaths, and reverence my sanctuary: I am the -LORD. - -19:31 Regard not them that have familiar spirits, neither seek after -wizards, to be defiled by them: I am the LORD your God. - -19:32 Thou shalt rise up before the hoary head, and honour the face of -the old man, and fear thy God: I am the LORD. - -19:33 And if a stranger sojourn with thee in your land, ye shall not -vex him. - -19:34 But the stranger that dwelleth with you shall be unto you as one -born among you, and thou shalt love him as thyself; for ye were -strangers in the land of Egypt: I am the LORD your God. - -19:35 Ye shall do no unrighteousness in judgment, in meteyard, in -weight, or in measure. - -19:36 Just balances, just weights, a just ephah, and a just hin, shall -ye have: I am the LORD your God, which brought you out of the land of -Egypt. - -19:37 Therefore shall ye observe all my statutes, and all my -judgments, and do them: I am the LORD. - -20:1 And the LORD spake unto Moses, saying, 20:2 Again, thou shalt say -to the children of Israel, Whosoever he be of the children of Israel, -or of the strangers that sojourn in Israel, that giveth any of his -seed unto Molech; he shall surely be put to death: the people of the -land shall stone him with stones. - -20:3 And I will set my face against that man, and will cut him off -from among his people; because he hath given of his seed unto Molech, -to defile my sanctuary, and to profane my holy name. - -20:4 And if the people of the land do any ways hide their eyes from -the man, when he giveth of his seed unto Molech, and kill him not: -20:5 Then I will set my face against that man, and against his family, -and will cut him off, and all that go a whoring after him, to commit -whoredom with Molech, from among their people. - -20:6 And the soul that turneth after such as have familiar spirits, -and after wizards, to go a whoring after them, I will even set my face -against that soul, and will cut him off from among his people. - -20:7 Sanctify yourselves therefore, and be ye holy: for I am the LORD -your God. - -20:8 And ye shall keep my statutes, and do them: I am the LORD which -sanctify you. - -20:9 For every one that curseth his father or his mother shall be -surely put to death: he hath cursed his father or his mother; his -blood shall be upon him. - -20:10 And the man that committeth adultery with another man’s wife, -even he that committeth adultery with his neighbours wife, the -adulterer and the adulteress shall surely be put to death. - -20:11 And the man that lieth with his father’s wife hath uncovered his -father’s nakedness: both of them shall surely be put to death; their -blood shall be upon them. - -20:12 And if a man lie with his daughter in law, both of them shall -surely be put to death: they have wrought confusion; their blood shall -be upon them. - -20:13 If a man also lie with mankind, as he lieth with a woman, both -of them have committed an abomination: they shall surely be put to -death; their blood shall be upon them. - -20:14 And if a man take a wife and her mother, it is wickedness: they -shall be burnt with fire, both he and they; that there be no -wickedness among you. - -20:15 And if a man lie with a beast, he shall surely be put to death: -and ye shall slay the beast. - -20:16 And if a woman approach unto any beast, and lie down thereto, -thou shalt kill the woman, and the beast: they shall surely be put to -death; their blood shall be upon them. - -20:17 And if a man shall take his sister, his father’s daughter, or -his mother’s daughter, and see her nakedness, and she see his -nakedness; it is a wicked thing; and they shall be cut off in the -sight of their people: he hath uncovered his sister’s nakedness; he -shall bear his iniquity. - -20:18 And if a man shall lie with a woman having her sickness, and -shall uncover her nakedness; he hath discovered her fountain, and she -hath uncovered the fountain of her blood: and both of them shall be -cut off from among their people. - -20:19 And thou shalt not uncover the nakedness of thy mother’s sister, -nor of thy father’s sister: for he uncovereth his near kin: they shall -bear their iniquity. - -20:20 And if a man shall lie with his uncle’s wife, he hath uncovered -his uncle’s nakedness: they shall bear their sin; they shall die -childless. - -20:21 And if a man shall take his brother’s wife, it is an unclean -thing: he hath uncovered his brother’s nakedness; they shall be -childless. - -20:22 Ye shall therefore keep all my statutes, and all my judgments, -and do them: that the land, whither I bring you to dwell therein, spue -you not out. - -20:23 And ye shall not walk in the manners of the nation, which I cast -out before you: for they committed all these things, and therefore I -abhorred them. - -20:24 But I have said unto you, Ye shall inherit their land, and I -will give it unto you to possess it, a land that floweth with milk and -honey: I am the LORD your God, which have separated you from other -people. - -20:25 Ye shall therefore put difference between clean beasts and -unclean, and between unclean fowls and clean: and ye shall not make -your souls abominable by beast, or by fowl, or by any manner of living -thing that creepeth on the ground, which I have separated from you as -unclean. - -20:26 And ye shall be holy unto me: for I the LORD am holy, and have -severed you from other people, that ye should be mine. - -20:27 A man also or woman that hath a familiar spirit, or that is a -wizard, shall surely be put to death: they shall stone them with -stones: their blood shall be upon them. - -21:1 And the LORD said unto Moses, Speak unto the priests the sons of -Aaron, and say unto them, There shall none be defiled for the dead -among his people: 21:2 But for his kin, that is near unto him, that -is, for his mother, and for his father, and for his son, and for his -daughter, and for his brother. - -21:3 And for his sister a virgin, that is nigh unto him, which hath -had no husband; for her may he be defiled. - -21:4 But he shall not defile himself, being a chief man among his -people, to profane himself. - -21:5 They shall not make baldness upon their head, neither shall they -shave off the corner of their beard, nor make any cuttings in their -flesh. - -21:6 They shall be holy unto their God, and not profane the name of -their God: for the offerings of the LORD made by fire, and the bread -of their God, they do offer: therefore they shall be holy. - -21:7 They shall not take a wife that is a whore, or profane; neither -shall they take a woman put away from her husband: for he is holy unto -his God. - -21:8 Thou shalt sanctify him therefore; for he offereth the bread of -thy God: he shall be holy unto thee: for I the LORD, which sanctify -you, am holy. - -21:9 And the daughter of any priest, if she profane herself by playing -the whore, she profaneth her father: she shall be burnt with fire. - -21:10 And he that is the high priest among his brethren, upon whose -head the anointing oil was poured, and that is consecrated to put on -the garments, shall not uncover his head, nor rend his clothes; 21:11 -Neither shall he go in to any dead body, nor defile himself for his -father, or for his mother; 21:12 Neither shall he go out of the -sanctuary, nor profane the sanctuary of his God; for the crown of the -anointing oil of his God is upon him: I am the LORD. - -21:13 And he shall take a wife in her virginity. - -21:14 A widow, or a divorced woman, or profane, or an harlot, these -shall he not take: but he shall take a virgin of his own people to -wife. - -21:15 Neither shall he profane his seed among his people: for I the -LORD do sanctify him. - -21:16 And the LORD spake unto Moses, saying, 21:17 Speak unto Aaron, -saying, Whosoever he be of thy seed in their generations that hath any -blemish, let him not approach to offer the bread of his God. - -21:18 For whatsoever man he be that hath a blemish, he shall not -approach: a blind man, or a lame, or he that hath a flat nose, or any -thing superfluous, 21:19 Or a man that is brokenfooted, or -brokenhanded, 21:20 Or crookbackt, or a dwarf, or that hath a blemish -in his eye, or be scurvy, or scabbed, or hath his stones broken; 21:21 -No man that hath a blemish of the seed of Aaron the priest shall come -nigh to offer the offerings of the LORD made by fire: he hath a -blemish; he shall not come nigh to offer the bread of his God. - -21:22 He shall eat the bread of his God, both of the most holy, and of -the holy. - -21:23 Only he shall not go in unto the vail, nor come nigh unto the -altar, because he hath a blemish; that he profane not my sanctuaries: -for I the LORD do sanctify them. - -21:24 And Moses told it unto Aaron, and to his sons, and unto all the -children of Israel. - -22:1 And the LORD spake unto Moses, saying, 22:2 Speak unto Aaron and -to his sons, that they separate themselves from the holy things of the -children of Israel, and that they profane not my holy name in those -things which they hallow unto me: I am the LORD. - -22:3 Say unto them, Whosoever he be of all your seed among your -generations, that goeth unto the holy things, which the children of -Israel hallow unto the LORD, having his uncleanness upon him, that -soul shall be cut off from my presence: I am the LORD. - -22:4 What man soever of the seed of Aaron is a leper, or hath a -running issue; he shall not eat of the holy things, until he be clean. -And whoso toucheth any thing that is unclean by the dead, or a man -whose seed goeth from him; 22:5 Or whosoever toucheth any creeping -thing, whereby he may be made unclean, or a man of whom he may take -uncleanness, whatsoever uncleanness he hath; 22:6 The soul which hath -touched any such shall be unclean until even, and shall not eat of the -holy things, unless he wash his flesh with water. - -22:7 And when the sun is down, he shall be clean, and shall afterward -eat of the holy things; because it is his food. - -22:8 That which dieth of itself, or is torn with beasts, he shall not -eat to defile himself therewith; I am the LORD. - -22:9 They shall therefore keep mine ordinance, lest they bear sin for -it, and die therefore, if they profane it: I the LORD do sanctify -them. - -22:10 There shall no stranger eat of the holy thing: a sojourner of -the priest, or an hired servant, shall not eat of the holy thing. - -22:11 But if the priest buy any soul with his money, he shall eat of -it, and he that is born in his house: they shall eat of his meat. - -22:12 If the priest’s daughter also be married unto a stranger, she -may not eat of an offering of the holy things. - -22:13 But if the priest’s daughter be a widow, or divorced, and have -no child, and is returned unto her father’s house, as in her youth, -she shall eat of her father’s meat: but there shall be no stranger eat -thereof. - -22:14 And if a man eat of the holy thing unwittingly, then he shall -put the fifth part thereof unto it, and shall give it unto the priest -with the holy thing. - -22:15 And they shall not profane the holy things of the children of -Israel, which they offer unto the LORD; 22:16 Or suffer them to bear -the iniquity of trespass, when they eat their holy things: for I the -LORD do sanctify them. - -22:17 And the LORD spake unto Moses, saying, 22:18 Speak unto Aaron, -and to his sons, and unto all the children of Israel, and say unto -them, Whatsoever he be of the house of Israel, or of the strangers in -Israel, that will offer his oblation for all his vows, and for all his -freewill offerings, which they will offer unto the LORD for a burnt -offering; 22:19 Ye shall offer at your own will a male without -blemish, of the beeves, of the sheep, or of the goats. - -22:20 But whatsoever hath a blemish, that shall ye not offer: for it -shall not be acceptable for you. - -22:21 And whosoever offereth a sacrifice of peace offerings unto the -LORD to accomplish his vow, or a freewill offering in beeves or sheep, -it shall be perfect to be accepted; there shall be no blemish therein. - -22:22 Blind, or broken, or maimed, or having a wen, or scurvy, or -scabbed, ye shall not offer these unto the LORD, nor make an offering -by fire of them upon the altar unto the LORD. - -22:23 Either a bullock or a lamb that hath any thing superfluous or -lacking in his parts, that mayest thou offer for a freewill offering; -but for a vow it shall not be accepted. - -22:24 Ye shall not offer unto the LORD that which is bruised, or -crushed, or broken, or cut; neither shall ye make any offering thereof -in your land. - -22:25 Neither from a stranger’s hand shall ye offer the bread of your -God of any of these; because their corruption is in them, and -blemishes be in them: they shall not be accepted for you. - -22:26 And the LORD spake unto Moses, saying, 22:27 When a bullock, or -a sheep, or a goat, is brought forth, then it shall be seven days -under the dam; and from the eighth day and thenceforth it shall be -accepted for an offering made by fire unto the LORD. - -22:28 And whether it be cow, or ewe, ye shall not kill it and her -young both in one day. - -22:29 And when ye will offer a sacrifice of thanksgiving unto the -LORD, offer it at your own will. - -22:30 On the same day it shall be eaten up; ye shall leave none of it -until the morrow: I am the LORD. - -22:31 Therefore shall ye keep my commandments, and do them: I am the -LORD. - -22:32 Neither shall ye profane my holy name; but I will be hallowed -among the children of Israel: I am the LORD which hallow you, 22:33 -That brought you out of the land of Egypt, to be your God: I am the -LORD. - -23:1 And the LORD spake unto Moses, saying, 23:2 Speak unto the -children of Israel, and say unto them, Concerning the feasts of the -LORD, which ye shall proclaim to be holy convocations, even these are -my feasts. - -23:3 Six days shall work be done: but the seventh day is the sabbath -of rest, an holy convocation; ye shall do no work therein: it is the -sabbath of the LORD in all your dwellings. - -23:4 These are the feasts of the LORD, even holy convocations, which -ye shall proclaim in their seasons. - -23:5 In the fourteenth day of the first month at even is the LORD’s -passover. - -23:6 And on the fifteenth day of the same month is the feast of -unleavened bread unto the LORD: seven days ye must eat unleavened -bread. - -23:7 In the first day ye shall have an holy convocation: ye shall do -no servile work therein. - -23:8 But ye shall offer an offering made by fire unto the LORD seven -days: in the seventh day is an holy convocation: ye shall do no -servile work therein. - -23:9 And the LORD spake unto Moses, saying, 23:10 Speak unto the -children of Israel, and say unto them, When ye be come into the land -which I give unto you, and shall reap the harvest thereof, then ye -shall bring a sheaf of the firstfruits of your harvest unto the -priest: 23:11 And he shall wave the sheaf before the LORD, to be -accepted for you: on the morrow after the sabbath the priest shall -wave it. - -23:12 And ye shall offer that day when ye wave the sheaf an he lamb -without blemish of the first year for a burnt offering unto the LORD. - -23:13 And the meat offering thereof shall be two tenth deals of fine -flour mingled with oil, an offering made by fire unto the LORD for a -sweet savour: and the drink offering thereof shall be of wine, the -fourth part of an hin. - -23:14 And ye shall eat neither bread, nor parched corn, nor green -ears, until the selfsame day that ye have brought an offering unto -your God: it shall be a statute for ever throughout your generations -in all your dwellings. - -23:15 And ye shall count unto you from the morrow after the sabbath, -from the day that ye brought the sheaf of the wave offering; seven -sabbaths shall be complete: 23:16 Even unto the morrow after the -seventh sabbath shall ye number fifty days; and ye shall offer a new -meat offering unto the LORD. - -23:17 Ye shall bring out of your habitations two wave loaves of two -tenth deals; they shall be of fine flour; they shall be baken with -leaven; they are the firstfruits unto the LORD. - -23:18 And ye shall offer with the bread seven lambs without blemish of -the first year, and one young bullock, and two rams: they shall be for -a burnt offering unto the LORD, with their meat offering, and their -drink offerings, even an offering made by fire, of sweet savour unto -the LORD. - -23:19 Then ye shall sacrifice one kid of the goats for a sin offering, -and two lambs of the first year for a sacrifice of peace offerings. - -23:20 And the priest shall wave them with the bread of the firstfruits -for a wave offering before the LORD, with the two lambs: they shall be -holy to the LORD for the priest. - -23:21 And ye shall proclaim on the selfsame day, that it may be an -holy convocation unto you: ye shall do no servile work therein: it -shall be a statute for ever in all your dwellings throughout your -generations. - -23:22 And when ye reap the harvest of your land, thou shalt not make -clean riddance of the corners of thy field when thou reapest, neither -shalt thou gather any gleaning of thy harvest: thou shalt leave them -unto the poor, and to the stranger: I am the LORD your God. - -23:23 And the LORD spake unto Moses, saying, 23:24 Speak unto the -children of Israel, saying, In the seventh month, in the first day of -the month, shall ye have a sabbath, a memorial of blowing of trumpets, -an holy convocation. - -23:25 Ye shall do no servile work therein: but ye shall offer an -offering made by fire unto the LORD. - -23:26 And the LORD spake unto Moses, saying, 23:27 Also on the tenth -day of this seventh month there shall be a day of atonement: it shall -be an holy convocation unto you; and ye shall afflict your souls, and -offer an offering made by fire unto the LORD. - -23:28 And ye shall do no work in that same day: for it is a day of -atonement, to make an atonement for you before the LORD your God. - -23:29 For whatsoever soul it be that shall not be afflicted in that -same day, he shall be cut off from among his people. - -23:30 And whatsoever soul it be that doeth any work in that same day, -the same soul will I destroy from among his people. - -23:31 Ye shall do no manner of work: it shall be a statute for ever -throughout your generations in all your dwellings. - -23:32 It shall be unto you a sabbath of rest, and ye shall afflict -your souls: in the ninth day of the month at even, from even unto -even, shall ye celebrate your sabbath. - -23:33 And the LORD spake unto Moses, saying, 23:34 Speak unto the -children of Israel, saying, The fifteenth day of this seventh month -shall be the feast of tabernacles for seven days unto the LORD. - -23:35 On the first day shall be an holy convocation: ye shall do no -servile work therein. - -23:36 Seven days ye shall offer an offering made by fire unto the -LORD: on the eighth day shall be an holy convocation unto you; and ye -shall offer an offering made by fire unto the LORD: it is a solemn -assembly; and ye shall do no servile work therein. - -23:37 These are the feasts of the LORD, which ye shall proclaim to be -holy convocations, to offer an offering made by fire unto the LORD, a -burnt offering, and a meat offering, a sacrifice, and drink offerings, -every thing upon his day: 23:38 Beside the sabbaths of the LORD, and -beside your gifts, and beside all your vows, and beside all your -freewill offerings, which ye give unto the LORD. - -23:39 Also in the fifteenth day of the seventh month, when ye have -gathered in the fruit of the land, ye shall keep a feast unto the LORD -seven days: on the first day shall be a sabbath, and on the eighth day -shall be a sabbath. - -23:40 And ye shall take you on the first day the boughs of goodly -trees, branches of palm trees, and the boughs of thick trees, and -willows of the brook; and ye shall rejoice before the LORD your God -seven days. - -23:41 And ye shall keep it a feast unto the LORD seven days in the -year. - -It shall be a statute for ever in your generations: ye shall celebrate -it in the seventh month. - -23:42 Ye shall dwell in booths seven days; all that are Israelites -born shall dwell in booths: 23:43 That your generations may know that -I made the children of Israel to dwell in booths, when I brought them -out of the land of Egypt: I am the LORD your God. - -23:44 And Moses declared unto the children of Israel the feasts of the -LORD. - -24:1 And the LORD spake unto Moses, saying, 24:2 Command the children -of Israel, that they bring unto thee pure oil olive beaten for the -light, to cause the lamps to burn continually. - -24:3 Without the vail of the testimony, in the tabernacle of the -congregation, shall Aaron order it from the evening unto the morning -before the LORD continually: it shall be a statute for ever in your -generations. - -24:4 He shall order the lamps upon the pure candlestick before the -LORD continually. - -24:5 And thou shalt take fine flour, and bake twelve cakes thereof: -two tenth deals shall be in one cake. - -24:6 And thou shalt set them in two rows, six on a row, upon the pure -table before the LORD. - -24:7 And thou shalt put pure frankincense upon each row, that it may -be on the bread for a memorial, even an offering made by fire unto the -LORD. - -24:8 Every sabbath he shall set it in order before the LORD -continually, being taken from the children of Israel by an everlasting -covenant. - -24:9 And it shall be Aaron’s and his sons’; and they shall eat it in -the holy place: for it is most holy unto him of the offerings of the -LORD made by fire by a perpetual statute. - -24:10 And the son of an Israelitish woman, whose father was an -Egyptian, went out among the children of Israel: and this son of the -Israelitish woman and a man of Israel strove together in the camp; -24:11 And the Israelitish woman’s son blasphemed the name of the Lord, -and cursed. And they brought him unto Moses: (and his mother’s name -was Shelomith, the daughter of Dibri, of the tribe of Dan:) 24:12 And -they put him in ward, that the mind of the LORD might be shewed them. - -24:13 And the LORD spake unto Moses, saying, 24:14 Bring forth him -that hath cursed without the camp; and let all that heard him lay -their hands upon his head, and let all the congregation stone him. - -24:15 And thou shalt speak unto the children of Israel, saying, -Whosoever curseth his God shall bear his sin. - -24:16 And he that blasphemeth the name of the LORD, he shall surely be -put to death, and all the congregation shall certainly stone him: as -well the stranger, as he that is born in the land, when he blasphemeth -the name of the Lord, shall be put to death. - -24:17 And he that killeth any man shall surely be put to death. - -24:18 And he that killeth a beast shall make it good; beast for beast. - -24:19 And if a man cause a blemish in his neighbour; as he hath done, -so shall it be done to him; 24:20 Breach for breach, eye for eye, -tooth for tooth: as he hath caused a blemish in a man, so shall it be -done to him again. - -24:21 And he that killeth a beast, he shall restore it: and he that -killeth a man, he shall be put to death. - -24:22 Ye shall have one manner of law, as well for the stranger, as -for one of your own country: for I am the LORD your God. - -24:23 And Moses spake to the children of Israel, that they should -bring forth him that had cursed out of the camp, and stone him with -stones. And the children of Israel did as the LORD commanded Moses. - -25:1 And the LORD spake unto Moses in mount Sinai, saying, 25:2 Speak -unto the children of Israel, and say unto them, When ye come into the -land which I give you, then shall the land keep a sabbath unto the -LORD. - -25:3 Six years thou shalt sow thy field, and six years thou shalt -prune thy vineyard, and gather in the fruit thereof; 25:4 But in the -seventh year shall be a sabbath of rest unto the land, a sabbath for -the LORD: thou shalt neither sow thy field, nor prune thy vineyard. - -25:5 That which groweth of its own accord of thy harvest thou shalt -not reap, neither gather the grapes of thy vine undressed: for it is a -year of rest unto the land. - -25:6 And the sabbath of the land shall be meat for you; for thee, and -for thy servant, and for thy maid, and for thy hired servant, and for -thy stranger that sojourneth with thee. - -25:7 And for thy cattle, and for the beast that are in thy land, shall -all the increase thereof be meat. - -25:8 And thou shalt number seven sabbaths of years unto thee, seven -times seven years; and the space of the seven sabbaths of years shall -be unto thee forty and nine years. - -25:9 Then shalt thou cause the trumpet of the jubile to sound on the -tenth day of the seventh month, in the day of atonement shall ye make -the trumpet sound throughout all your land. - -25:10 And ye shall hallow the fiftieth year, and proclaim liberty -throughout all the land unto all the inhabitants thereof: it shall be -a jubile unto you; and ye shall return every man unto his possession, -and ye shall return every man unto his family. - -25:11 A jubile shall that fiftieth year be unto you: ye shall not sow, -neither reap that which groweth of itself in it, nor gather the grapes -in it of thy vine undressed. - -25:12 For it is the jubile; it shall be holy unto you: ye shall eat -the increase thereof out of the field. - -25:13 In the year of this jubile ye shall return every man unto his -possession. - -25:14 And if thou sell ought unto thy neighbour, or buyest ought of -thy neighbours hand, ye shall not oppress one another: 25:15 -According to the number of years after the jubile thou shalt buy of -thy neighbour, and according unto the number of years of the fruits he -shall sell unto thee: 25:16 According to the multitude of years thou -shalt increase the price thereof, and according to the fewness of -years thou shalt diminish the price of it: for according to the number -of the years of the fruits doth he sell unto thee. - -25:17 Ye shall not therefore oppress one another; but thou shalt fear -thy God:for I am the LORD your God. - -25:18 Wherefore ye shall do my statutes, and keep my judgments, and do -them; and ye shall dwell in the land in safety. - -25:19 And the land shall yield her fruit, and ye shall eat your fill, -and dwell therein in safety. - -25:20 And if ye shall say, What shall we eat the seventh year? behold, -we shall not sow, nor gather in our increase: 25:21 Then I will -command my blessing upon you in the sixth year, and it shall bring -forth fruit for three years. - -25:22 And ye shall sow the eighth year, and eat yet of old fruit until -the ninth year; until her fruits come in ye shall eat of the old -store. - -25:23 The land shall not be sold for ever: for the land is mine, for -ye are strangers and sojourners with me. - -25:24 And in all the land of your possession ye shall grant a -redemption for the land. - -25:25 If thy brother be waxen poor, and hath sold away some of his -possession, and if any of his kin come to redeem it, then shall he -redeem that which his brother sold. - -25:26 And if the man have none to redeem it, and himself be able to -redeem it; 25:27 Then let him count the years of the sale thereof, and -restore the overplus unto the man to whom he sold it; that he may -return unto his possession. - -25:28 But if he be not able to restore it to him, then that which is -sold shall remain in the hand of him that hath bought it until the -year of jubile: and in the jubile it shall go out, and he shall return -unto his possession. - -25:29 And if a man sell a dwelling house in a walled city, then he may -redeem it within a whole year after it is sold; within a full year may -he redeem it. - -25:30 And if it be not redeemed within the space of a full year, then -the house that is in the walled city shall be established for ever to -him that bought it throughout his generations: it shall not go out in -the jubile. - -25:31 But the houses of the villages which have no wall round about -them shall be counted as the fields of the country: they may be -redeemed, and they shall go out in the jubile. - -25:32 Notwithstanding the cities of the Levites, and the houses of the -cities of their possession, may the Levites redeem at any time. - -25:33 And if a man purchase of the Levites, then the house that was -sold, and the city of his possession, shall go out in the year of -jubile: for the houses of the cities of the Levites are their -possession among the children of Israel. - -25:34 But the field of the suburbs of their cities may not be sold; -for it is their perpetual possession. - -25:35 And if thy brother be waxen poor, and fallen in decay with thee; -then thou shalt relieve him: yea, though he be a stranger, or a -sojourner; that he may live with thee. - -25:36 Take thou no usury of him, or increase: but fear thy God; that -thy brother may live with thee. - -25:37 Thou shalt not give him thy money upon usury, nor lend him thy -victuals for increase. - -25:38 I am the LORD your God, which brought you forth out of the land -of Egypt, to give you the land of Canaan, and to be your God. - -25:39 And if thy brother that dwelleth by thee be waxen poor, and be -sold unto thee; thou shalt not compel him to serve as a bondservant: -25:40 But as an hired servant, and as a sojourner, he shall be with -thee, and shall serve thee unto the year of jubile. - -25:41 And then shall he depart from thee, both he and his children -with him, and shall return unto his own family, and unto the -possession of his fathers shall he return. - -25:42 For they are my servants, which I brought forth out of the land -of Egypt: they shall not be sold as bondmen. - -25:43 Thou shalt not rule over him with rigour; but shalt fear thy -God. - -25:44 Both thy bondmen, and thy bondmaids, which thou shalt have, -shall be of the heathen that are round about you; of them shall ye buy -bondmen and bondmaids. - -25:45 Moreover of the children of the strangers that do sojourn among -you, of them shall ye buy, and of their families that are with you, -which they begat in your land: and they shall be your possession. - -25:46 And ye shall take them as an inheritance for your children after -you, to inherit them for a possession; they shall be your bondmen for -ever: but over your brethren the children of Israel, ye shall not rule -one over another with rigour. - -25:47 And if a sojourner or stranger wax rich by thee, and thy brother -that dwelleth by him wax poor, and sell himself unto the stranger or -sojourner by thee, or to the stock of the stranger’s family: 25:48 -After that he is sold he may be redeemed again; one of his brethren -may redeem him: 25:49 Either his uncle, or his uncle’s son, may redeem -him, or any that is nigh of kin unto him of his family may redeem him; -or if he be able, he may redeem himself. - -25:50 And he shall reckon with him that bought him from the year that -he was sold to him unto the year of jubile: and the price of his sale -shall be according unto the number of years, according to the time of -an hired servant shall it be with him. - -25:51 If there be yet many years behind, according unto them he shall -give again the price of his redemption out of the money that he was -bought for. - -25:52 And if there remain but few years unto the year of jubile, then -he shall count with him, and according unto his years shall he give -him again the price of his redemption. - -25:53 And as a yearly hired servant shall he be with him: and the -other shall not rule with rigour over him in thy sight. - -25:54 And if he be not redeemed in these years, then he shall go out -in the year of jubile, both he, and his children with him. - -25:55 For unto me the children of Israel are servants; they are my -servants whom I brought forth out of the land of Egypt: I am the LORD -your God. - -26:1 Ye shall make you no idols nor graven image, neither rear you up -a standing image, neither shall ye set up any image of stone in your -land, to bow down unto it: for I am the LORD your God. - -26:2 Ye shall keep my sabbaths, and reverence my sanctuary: I am the -LORD. - -26:3 If ye walk in my statutes, and keep my commandments, and do them; -26:4 Then I will give you rain in due season, and the land shall yield -her increase, and the trees of the field shall yield their fruit. - -26:5 And your threshing shall reach unto the vintage, and the vintage -shall reach unto the sowing time: and ye shall eat your bread to the -full, and dwell in your land safely. - -26:6 And I will give peace in the land, and ye shall lie down, and -none shall make you afraid: and I will rid evil beasts out of the -land, neither shall the sword go through your land. - -26:7 And ye shall chase your enemies, and they shall fall before you -by the sword. - -26:8 And five of you shall chase an hundred, and an hundred of you -shall put ten thousand to flight: and your enemies shall fall before -you by the sword. - -26:9 For I will have respect unto you, and make you fruitful, and -multiply you, and establish my covenant with you. - -26:10 And ye shall eat old store, and bring forth the old because of -the new. - -26:11 And I set my tabernacle among you: and my soul shall not abhor -you. - -26:12 And I will walk among you, and will be your God, and ye shall be -my people. - -26:13 I am the LORD your God, which brought you forth out of the land -of Egypt, that ye should not be their bondmen; and I have broken the -bands of your yoke, and made you go upright. - -26:14 But if ye will not hearken unto me, and will not do all these -commandments; 26:15 And if ye shall despise my statutes, or if your -soul abhor my judgments, so that ye will not do all my commandments, -but that ye break my covenant: 26:16 I also will do this unto you; I -will even appoint over you terror, consumption, and the burning ague, -that shall consume the eyes, and cause sorrow of heart: and ye shall -sow your seed in vain, for your enemies shall eat it. - -26:17 And I will set my face against you, and ye shall be slain before -your enemies: they that hate you shall reign over you; and ye shall -flee when none pursueth you. - -26:18 And if ye will not yet for all this hearken unto me, then I will -punish you seven times more for your sins. - -26:19 And I will break the pride of your power; and I will make your -heaven as iron, and your earth as brass: 26:20 And your strength shall -be spent in vain: for your land shall not yield her increase, neither -shall the trees of the land yield their fruits. - -26:21 And if ye walk contrary unto me, and will not hearken unto me; I -will bring seven times more plagues upon you according to your sins. - -26:22 I will also send wild beasts among you, which shall rob you of -your children, and destroy your cattle, and make you few in number; -and your high ways shall be desolate. - -26:23 And if ye will not be reformed by me by these things, but will -walk contrary unto me; 26:24 Then will I also walk contrary unto you, -and will punish you yet seven times for your sins. - -26:25 And I will bring a sword upon you, that shall avenge the quarrel -of my covenant: and when ye are gathered together within your cities, -I will send the pestilence among you; and ye shall be delivered into -the hand of the enemy. - -26:26 And when I have broken the staff of your bread, ten women shall -bake your bread in one oven, and they shall deliver you your bread -again by weight: and ye shall eat, and not be satisfied. - -26:27 And if ye will not for all this hearken unto me, but walk -contrary unto me; 26:28 Then I will walk contrary unto you also in -fury; and I, even I, will chastise you seven times for your sins. - -26:29 And ye shall eat the flesh of your sons, and the flesh of your -daughters shall ye eat. - -26:30 And I will destroy your high places, and cut down your images, -and cast your carcases upon the carcases of your idols, and my soul -shall abhor you. - -26:31 And I will make your cities waste, and bring your sanctuaries -unto desolation, and I will not smell the savour of your sweet odours. - -26:32 And I will bring the land into desolation: and your enemies -which dwell therein shall be astonished at it. - -26:33 And I will scatter you among the heathen, and will draw out a -sword after you: and your land shall be desolate, and your cities -waste. - -26:34 Then shall the land enjoy her sabbaths, as long as it lieth -desolate, and ye be in your enemies’ land; even then shall the land -rest, and enjoy her sabbaths. - -26:35 As long as it lieth desolate it shall rest; because it did not -rest in your sabbaths, when ye dwelt upon it. - -26:36 And upon them that are left alive of you I will send a faintness -into their hearts in the lands of their enemies; and the sound of a -shaken leaf shall chase them; and they shall flee, as fleeing from a -sword; and they shall fall when none pursueth. - -26:37 And they shall fall one upon another, as it were before a sword, -when none pursueth: and ye shall have no power to stand before your -enemies. - -26:38 And ye shall perish among the heathen, and the land of your -enemies shall eat you up. - -26:39 And they that are left of you shall pine away in their iniquity -in your enemies’ lands; and also in the iniquities of their fathers -shall they pine away with them. - -26:40 If they shall confess their iniquity, and the iniquity of their -fathers, with their trespass which they trespassed against me, and -that also they have walked contrary unto me; 26:41 And that I also -have walked contrary unto them, and have brought them into the land of -their enemies; if then their uncircumcised hearts be humbled, and they -then accept of the punishment of their iniquity: 26:42 Then will I -remember my covenant with Jacob, and also my covenant with Isaac, and -also my covenant with Abraham will I remember; and I will remember the -land. - -26:43 The land also shall be left of them, and shall enjoy her -sabbaths, while she lieth desolate without them: and they shall accept -of the punishment of their iniquity: because, even because they -despised my judgments, and because their soul abhorred my statutes. - -26:44 And yet for all that, when they be in the land of their enemies, -I will not cast them away, neither will I abhor them, to destroy them -utterly, and to break my covenant with them: for I am the LORD their -God. - -26:45 But I will for their sakes remember the covenant of their -ancestors, whom I brought forth out of the land of Egypt in the sight -of the heathen, that I might be their God: I am the LORD. - -26:46 These are the statutes and judgments and laws, which the LORD -made between him and the children of Israel in mount Sinai by the hand -of Moses. - -27:1 And the LORD spake unto Moses, saying, 27:2 Speak unto the -children of Israel, and say unto them, When a man shall make a -singular vow, the persons shall be for the LORD by thy estimation. - -27:3 And thy estimation shall be of the male from twenty years old -even unto sixty years old, even thy estimation shall be fifty shekels -of silver, after the shekel of the sanctuary. - -27:4 And if it be a female, then thy estimation shall be thirty -shekels. - -27:5 And if it be from five years old even unto twenty years old, then -thy estimation shall be of the male twenty shekels, and for the female -ten shekels. - -27:6 And if it be from a month old even unto five years old, then thy -estimation shall be of the male five shekels of silver, and for the -female thy estimation shall be three shekels of silver. - -27:7 And if it be from sixty years old and above; if it be a male, -then thy estimation shall be fifteen shekels, and for the female ten -shekels. - -27:8 But if he be poorer than thy estimation, then he shall present -himself before the priest, and the priest shall value him; according -to his ability that vowed shall the priest value him. - -27:9 And if it be a beast, whereof men bring an offering unto the -LORD, all that any man giveth of such unto the LORD shall be holy. - -27:10 He shall not alter it, nor change it, a good for a bad, or a bad -for a good: and if he shall at all change beast for beast, then it and -the exchange thereof shall be holy. - -27:11 And if it be any unclean beast, of which they do not offer a -sacrifice unto the LORD, then he shall present the beast before the -priest: 27:12 And the priest shall value it, whether it be good or -bad: as thou valuest it, who art the priest, so shall it be. - -27:13 But if he will at all redeem it, then he shall add a fifth part -thereof unto thy estimation. - -27:14 And when a man shall sanctify his house to be holy unto the -LORD, then the priest shall estimate it, whether it be good or bad: as -the priest shall estimate it, so shall it stand. - -27:15 And if he that sanctified it will redeem his house, then he -shall add the fifth part of the money of thy estimation unto it, and -it shall be his. - -27:16 And if a man shall sanctify unto the LORD some part of a field -of his possession, then thy estimation shall be according to the seed -thereof: an homer of barley seed shall be valued at fifty shekels of -silver. - -27:17 If he sanctify his field from the year of jubile, according to -thy estimation it shall stand. - -27:18 But if he sanctify his field after the jubile, then the priest -shall reckon unto him the money according to the years that remain, -even unto the year of the jubile, and it shall be abated from thy -estimation. - -27:19 And if he that sanctified the field will in any wise redeem it, -then he shall add the fifth part of the money of thy estimation unto -it, and it shall be assured to him. - -27:20 And if he will not redeem the field, or if he have sold the -field to another man, it shall not be redeemed any more. - -27:21 But the field, when it goeth out in the jubile, shall be holy -unto the LORD, as a field devoted; the possession thereof shall be the -priest’s. - -27:22 And if a man sanctify unto the LORD a field which he hath -bought, which is not of the fields of his possession; 27:23 Then the -priest shall reckon unto him the worth of thy estimation, even unto -the year of the jubile: and he shall give thine estimation in that -day, as a holy thing unto the LORD. - -27:24 In the year of the jubile the field shall return unto him of -whom it was bought, even to him to whom the possession of the land did -belong. - -27:25 And all thy estimations shall be according to the shekel of the -sanctuary: twenty gerahs shall be the shekel. - -27:26 Only the firstling of the beasts, which should be the LORD’s -firstling, no man shall sanctify it; whether it be ox, or sheep: it is -the LORD’s. - -27:27 And if it be of an unclean beast, then he shall redeem it -according to thine estimation, and shall add a fifth part of it -thereto: or if it be not redeemed, then it shall be sold according to -thy estimation. - -27:28 Notwithstanding no devoted thing, that a man shall devote unto -the LORD of all that he hath, both of man and beast, and of the field -of his possession, shall be sold or redeemed: every devoted thing is -most holy unto the LORD. - -27:29 None devoted, which shall be devoted of men, shall be redeemed; -but shall surely be put to death. - -27:30 And all the tithe of the land, whether of the seed of the land, -or of the fruit of the tree, is the LORD’s: it is holy unto the LORD. - -27:31 And if a man will at all redeem ought of his tithes, he shall -add thereto the fifth part thereof. - -27:32 And concerning the tithe of the herd, or of the flock, even of -whatsoever passeth under the rod, the tenth shall be holy unto the -LORD. - -27:33 He shall not search whether it be good or bad, neither shall he -change it: and if he change it at all, then both it and the change -thereof shall be holy; it shall not be redeemed. - -27:34 These are the commandments, which the LORD commanded Moses for -the children of Israel in mount Sinai. - - - - -The Fourth Book of Moses: Called Numbers - - -1:1 And the LORD spake unto Moses in the wilderness of Sinai, in the -tabernacle of the congregation, on the first day of the second month, -in the second year after they were come out of the land of Egypt, -saying, 1:2 Take ye the sum of all the congregation of the children of -Israel, after their families, by the house of their fathers, with the -number of their names, every male by their polls; 1:3 From twenty -years old and upward, all that are able to go forth to war in Israel: -thou and Aaron shall number them by their armies. - -1:4 And with you there shall be a man of every tribe; every one head -of the house of his fathers. - -1:5 And these are the names of the men that shall stand with you: of -the tribe of Reuben; Elizur the son of Shedeur. - -1:6 Of Simeon; Shelumiel the son of Zurishaddai. - -1:7 Of Judah; Nahshon the son of Amminadab. - -1:8 Of Issachar; Nethaneel the son of Zuar. - -1:9 Of Zebulun; Eliab the son of Helon. - -1:10 Of the children of Joseph: of Ephraim; Elishama the son of -Ammihud: of Manasseh; Gamaliel the son of Pedahzur. - -1:11 Of Benjamin; Abidan the son of Gideoni. - -1:12 Of Dan; Ahiezer the son of Ammishaddai. - -1:13 Of Asher; Pagiel the son of Ocran. - -1:14 Of Gad; Eliasaph the son of Deuel. - -1:15 Of Naphtali; Ahira the son of Enan. - -1:16 These were the renowned of the congregation, princes of the -tribes of their fathers, heads of thousands in Israel. - -1:17 And Moses and Aaron took these men which are expressed by their -names: 1:18 And they assembled all the congregation together on the -first day of the second month, and they declared their pedigrees after -their families, by the house of their fathers, according to the number -of the names, from twenty years old and upward, by their polls. - -1:19 As the LORD commanded Moses, so he numbered them in the -wilderness of Sinai. - -1:20 And the children of Reuben, Israel’s eldest son, by their -generations, after their families, by the house of their fathers, -according to the number of the names, by their polls, every male from -twenty years old and upward, all that were able to go forth to war; -1:21 Those that were numbered of them, even of the tribe of Reuben, -were forty and six thousand and five hundred. - -1:22 Of the children of Simeon, by their generations, after their -families, by the house of their fathers, those that were numbered of -them, according to the number of the names, by their polls, every male -from twenty years old and upward, all that were able to go forth to -war; 1:23 Those that were numbered of them, even of the tribe of -Simeon, were fifty and nine thousand and three hundred. - -1:24 Of the children of Gad, by their generations, after their -families, by the house of their fathers, according to the number of -the names, from twenty years old and upward, all that were able to go -forth to war; 1:25 Those that were numbered of them, even of the tribe -of Gad, were forty and five thousand six hundred and fifty. - -1:26 Of the children of Judah, by their generations, after their -families, by the house of their fathers, according to the number of -the names, from twenty years old and upward, all that were able to go -forth to war; 1:27 Those that were numbered of them, even of the tribe -of Judah, were threescore and fourteen thousand and six hundred. - -1:28 Of the children of Issachar, by their generations, after their -families, by the house of their fathers, according to the number of -the names, from twenty years old and upward, all that were able to go -forth to war; 1:29 Those that were numbered of them, even of the tribe -of Issachar, were fifty and four thousand and four hundred. - -1:30 Of the children of Zebulun, by their generations, after their -families, by the house of their fathers, according to the number of -the names, from twenty years old and upward, all that were able to go -forth to war; 1:31 Those that were numbered of them, even of the tribe -of Zebulun, were fifty and seven thousand and four hundred. - -1:32 Of the children of Joseph, namely, of the children of Ephraim, by -their generations, after their families, by the house of their -fathers, according to the number of the names, from twenty years old -and upward, all that were able to go forth to war; 1:33 Those that -were numbered of them, even of the tribe of Ephraim, were forty -thousand and five hundred. - -1:34 Of the children of Manasseh, by their generations, after their -families, by the house of their fathers, according to the number of -the names, from twenty years old and upward, all that were able to go -forth to war; 1:35 Those that were numbered of them, even of the tribe -of Manasseh, were thirty and two thousand and two hundred. - -1:36 Of the children of Benjamin, by their generations, after their -families, by the house of their fathers, according to the number of -the names, from twenty years old and upward, all that were able to go -forth to war; 1:37 Those that were numbered of them, even of the tribe -of Benjamin, were thirty and five thousand and four hundred. - -1:38 Of the children of Dan, by their generations, after their -families, by the house of their fathers, according to the number of -the names, from twenty years old and upward, all that were able to go -forth to war; 1:39 Those that were numbered of them, even of the tribe -of Dan, were threescore and two thousand and seven hundred. - -1:40 Of the children of Asher, by their generations, after their -families, by the house of their fathers, according to the number of -the names, from twenty years old and upward, all that were able to go -forth to war; 1:41 Those that were numbered of them, even of the tribe -of Asher, were forty and one thousand and five hundred. - -1:42 Of the children of Naphtali, throughout their generations, after -their families, by the house of their fathers, according to the number -of the names, from twenty years old and upward, all that were able to -go forth to war; 1:43 Those that were numbered of them, even of the -tribe of Naphtali, were fifty and three thousand and four hundred. - -1:44 These are those that were numbered, which Moses and Aaron -numbered, and the princes of Israel, being twelve men: each one was -for the house of his fathers. - -1:45 So were all those that were numbered of the children of Israel, -by the house of their fathers, from twenty years old and upward, all -that were able to go forth to war in Israel; 1:46 Even all they that -were numbered were six hundred thousand and three thousand and five -hundred and fifty. - -1:47 But the Levites after the tribe of their fathers were not -numbered among them. - -1:48 For the LORD had spoken unto Moses, saying, 1:49 Only thou shalt -not number the tribe of Levi, neither take the sum of them among the -children of Israel: 1:50 But thou shalt appoint the Levites over the -tabernacle of testimony, and over all the vessels thereof, and over -all things that belong to it: they shall bear the tabernacle, and all -the vessels thereof; and they shall minister unto it, and shall encamp -round about the tabernacle. - -1:51 And when the tabernacle setteth forward, the Levites shall take -it down: and when the tabernacle is to be pitched, the Levites shall -set it up: and the stranger that cometh nigh shall be put to death. - -1:52 And the children of Israel shall pitch their tents, every man by -his own camp, and every man by his own standard, throughout their -hosts. - -1:53 But the Levites shall pitch round about the tabernacle of -testimony, that there be no wrath upon the congregation of the -children of Israel: and the Levites shall keep the charge of the -tabernacle of testimony. - -1:54 And the children of Israel did according to all that the LORD -commanded Moses, so did they. - -2:1 And the LORD spake unto Moses and unto Aaron, saying, 2:2 Every -man of the children of Israel shall pitch by his own standard, with -the ensign of their father’s house: far off about the tabernacle of -the congregation shall they pitch. - -2:3 And on the east side toward the rising of the sun shall they of -the standard of the camp of Judah pitch throughout their armies: and -Nahshon the son of Amminadab shall be captain of the children of -Judah. - -2:4 And his host, and those that were numbered of them, were -threescore and fourteen thousand and six hundred. - -2:5 And those that do pitch next unto him shall be the tribe of -Issachar: and Nethaneel the son of Zuar shall be captain of the -children of Issachar. - -2:6 And his host, and those that were numbered thereof, were fifty and -four thousand and four hundred. - -2:7 Then the tribe of Zebulun: and Eliab the son of Helon shall be -captain of the children of Zebulun. - -2:8 And his host, and those that were numbered thereof, were fifty and -seven thousand and four hundred. - -2:9 All that were numbered in the camp of Judah were an hundred -thousand and fourscore thousand and six thousand and four hundred, -throughout their armies. These shall first set forth. - -2:10 On the south side shall be the standard of the camp of Reuben -according to their armies: and the captain of the children of Reuben -shall be Elizur the son of Shedeur. - -2:11 And his host, and those that were numbered thereof, were forty -and six thousand and five hundred. - -2:12 And those which pitch by him shall be the tribe of Simeon: and -the captain of the children of Simeon shall be Shelumiel the son of -Zurishaddai. - -2:13 And his host, and those that were numbered of them, were fifty -and nine thousand and three hundred. - -2:14 Then the tribe of Gad: and the captain of the sons of Gad shall -be Eliasaph the son of Reuel. - -2:15 And his host, and those that were numbered of them, were forty -and five thousand and six hundred and fifty. - -2:16 All that were numbered in the camp of Reuben were an hundred -thousand and fifty and one thousand and four hundred and fifty, -throughout their armies. And they shall set forth in the second rank. - -2:17 Then the tabernacle of the congregation shall set forward with -the camp of the Levites in the midst of the camp: as they encamp, so -shall they set forward, every man in his place by their standards. - -2:18 On the west side shall be the standard of the camp of Ephraim -according to their armies: and the captain of the sons of Ephraim -shall be Elishama the son of Ammihud. - -2:19 And his host, and those that were numbered of them, were forty -thousand and five hundred. - -2:20 And by him shall be the tribe of Manasseh: and the captain of the -children of Manasseh shall be Gamaliel the son of Pedahzur. - -2:21 And his host, and those that were numbered of them, were thirty -and two thousand and two hundred. - -2:22 Then the tribe of Benjamin: and the captain of the sons of -Benjamin shall be Abidan the son of Gideoni. - -2:23 And his host, and those that were numbered of them, were thirty -and five thousand and four hundred. - -2:24 All that were numbered of the camp of Ephraim were an hundred -thousand and eight thousand and an hundred, throughout their armies. -And they shall go forward in the third rank. - -2:25 The standard of the camp of Dan shall be on the north side by -their armies: and the captain of the children of Dan shall be Ahiezer -the son of Ammishaddai. - -2:26 And his host, and those that were numbered of them, were -threescore and two thousand and seven hundred. - -2:27 And those that encamp by him shall be the tribe of Asher: and the -captain of the children of Asher shall be Pagiel the son of Ocran. - -2:28 And his host, and those that were numbered of them, were forty -and one thousand and five hundred. - -2:29 Then the tribe of Naphtali: and the captain of the children of -Naphtali shall be Ahira the son of Enan. - -2:30 And his host, and those that were numbered of them, were fifty -and three thousand and four hundred. - -2:31 All they that were numbered in the camp of Dan were an hundred -thousand and fifty and seven thousand and six hundred. They shall go -hindmost with their standards. - -2:32 These are those which were numbered of the children of Israel by -the house of their fathers: all those that were numbered of the camps -throughout their hosts were six hundred thousand and three thousand -and five hundred and fifty. - -2:33 But the Levites were not numbered among the children of Israel; -as the LORD commanded Moses. - -2:34 And the children of Israel did according to all that the LORD -commanded Moses: so they pitched by their standards, and so they set -forward, every one after their families, according to the house of -their fathers. - -3:1 These also are the generations of Aaron and Moses in the day that -the LORD spake with Moses in mount Sinai. - -3:2 And these are the names of the sons of Aaron; Nadab the firstborn, -and Abihu, Eleazar, and Ithamar. - -3:3 These are the names of the sons of Aaron, the priests which were -anointed, whom he consecrated to minister in the priest’s office. - -3:4 And Nadab and Abihu died before the LORD, when they offered -strange fire before the LORD, in the wilderness of Sinai, and they had -no children: and Eleazar and Ithamar ministered in the priest’s office -in the sight of Aaron their father. - -3:5 And the LORD spake unto Moses, saying, 3:6 Bring the tribe of Levi -near, and present them before Aaron the priest, that they may minister -unto him. - -3:7 And they shall keep his charge, and the charge of the whole -congregation before the tabernacle of the congregation, to do the -service of the tabernacle. - -3:8 And they shall keep all the instruments of the tabernacle of the -congregation, and the charge of the children of Israel, to do the -service of the tabernacle. - -3:9 And thou shalt give the Levites unto Aaron and to his sons: they -are wholly given unto him out of the children of Israel. - -3:10 And thou shalt appoint Aaron and his sons, and they shall wait on -their priest’s office: and the stranger that cometh nigh shall be put -to death. - -3:11 And the LORD spake unto Moses, saying, 3:12 And I, behold, I have -taken the Levites from among the children of Israel instead of all the -firstborn that openeth the matrix among the children of Israel: -therefore the Levites shall be mine; 3:13 Because all the firstborn -are mine; for on the day that I smote all the firstborn in the land of -Egypt I hallowed unto me all the firstborn in Israel, both man and -beast: mine shall they be: I am the LORD. - -3:14 And the LORD spake unto Moses in the wilderness of Sinai, saying, -3:15 Number the children of Levi after the house of their fathers, by -their families: every male from a month old and upward shalt thou -number them. - -3:16 And Moses numbered them according to the word of the LORD, as he -was commanded. - -3:17 And these were the sons of Levi by their names; Gershon, and -Kohath, and Merari. - -3:18 And these are the names of the sons of Gershon by their families; -Libni, and Shimei. - -3:19 And the sons of Kohath by their families; Amram, and Izehar, -Hebron, and Uzziel. - -3:20 And the sons of Merari by their families; Mahli, and Mushi. These -are the families of the Levites according to the house of their -fathers. - -3:21 Of Gershon was the family of the Libnites, and the family of the -Shimites: these are the families of the Gershonites. - -3:22 Those that were numbered of them, according to the number of all -the males, from a month old and upward, even those that were numbered -of them were seven thousand and five hundred. - -3:23 The families of the Gershonites shall pitch behind the tabernacle -westward. - -3:24 And the chief of the house of the father of the Gershonites shall -be Eliasaph the son of Lael. - -3:25 And the charge of the sons of Gershon in the tabernacle of the -congregation shall be the tabernacle, and the tent, the covering -thereof, and the hanging for the door of the tabernacle of the -congregation, 3:26 And the hangings of the court, and the curtain for -the door of the court, which is by the tabernacle, and by the altar -round about, and the cords of it for all the service thereof. - -3:27 And of Kohath was the family of the Amramites, and the family of -the Izeharites, and the family of the Hebronites, and the family of -the Uzzielites: these are the families of the Kohathites. - -3:28 In the number of all the males, from a month old and upward, were -eight thousand and six hundred, keeping the charge of the sanctuary. - -3:29 The families of the sons of Kohath shall pitch on the side of the -tabernacle southward. - -3:30 And the chief of the house of the father of the families of the -Kohathites shall be Elizaphan the son of Uzziel. - -3:31 And their charge shall be the ark, and the table, and the -candlestick, and the altars, and the vessels of the sanctuary -wherewith they minister, and the hanging, and all the service thereof. - -3:32 And Eleazar the son of Aaron the priest shall be chief over the -chief of the Levites, and have the oversight of them that keep the -charge of the sanctuary. - -3:33 Of Merari was the family of the Mahlites, and the family of the -Mushites: these are the families of Merari. - -3:34 And those that were numbered of them, according to the number of -all the males, from a month old and upward, were six thousand and two -hundred. - -3:35 And the chief of the house of the father of the families of -Merari was Zuriel the son of Abihail: these shall pitch on the side of -the tabernacle northward. - -3:36 And under the custody and charge of the sons of Merari shall be -the boards of the tabernacle, and the bars thereof, and the pillars -thereof, and the sockets thereof, and all the vessels thereof, and all -that serveth thereto, 3:37 And the pillars of the court round about, -and their sockets, and their pins, and their cords. - -3:38 But those that encamp before the tabernacle toward the east, even -before the tabernacle of the congregation eastward, shall be Moses, -and Aaron and his sons, keeping the charge of the sanctuary for the -charge of the children of Israel; and the stranger that cometh nigh -shall be put to death. - -3:39 All that were numbered of the Levites, which Moses and Aaron -numbered at the commandment of the LORD, throughout their families, -all the males from a month old and upward, were twenty and two -thousand. - -3:40 And the LORD said unto Moses, Number all the firstborn of the -males of the children of Israel from a month old and upward, and take -the number of their names. - -3:41 And thou shalt take the Levites for me (I am the LORD) instead of -all the firstborn among the children of Israel; and the cattle of the -Levites instead of all the firstlings among the cattle of the children -of Israel. - -3:42 And Moses numbered, as the LORD commanded him, all the firstborn -among the children of Israel. - -3:43 And all the firstborn males by the number of names, from a month -old and upward, of those that were numbered of them, were twenty and -two thousand two hundred and threescore and thirteen. - -3:44 And the LORD spake unto Moses, saying, 3:45 Take the Levites -instead of all the firstborn among the children of Israel, and the -cattle of the Levites instead of their cattle; and the Levites shall -be mine: I am the LORD. - -3:46 And for those that are to be redeemed of the two hundred and -threescore and thirteen of the firstborn of the children of Israel, -which are more than the Levites; 3:47 Thou shalt even take five -shekels apiece by the poll, after the shekel of the sanctuary shalt -thou take them: (the shekel is twenty gerahs:) 3:48 And thou shalt -give the money, wherewith the odd number of them is to be redeemed, -unto Aaron and to his sons. - -3:49 And Moses took the redemption money of them that were over and -above them that were redeemed by the Levites: 3:50 Of the firstborn of -the children of Israel took he the money; a thousand three hundred and -threescore and five shekels, after the shekel of the sanctuary: 3:51 -And Moses gave the money of them that were redeemed unto Aaron and to -his sons, according to the word of the LORD, as the LORD commanded -Moses. - -4:1 And the LORD spake unto Moses and unto Aaron, saying, 4:2 Take the -sum of the sons of Kohath from among the sons of Levi, after their -families, by the house of their fathers, 4:3 From thirty years old and -upward even until fifty years old, all that enter into the host, to do -the work in the tabernacle of the congregation. - -4:4 This shall be the service of the sons of Kohath in the tabernacle -of the congregation, about the most holy things: 4:5 And when the camp -setteth forward, Aaron shall come, and his sons, and they shall take -down the covering vail, and cover the ark of testimony with it: 4:6 -And shall put thereon the covering of badgers’ skins, and shall spread -over it a cloth wholly of blue, and shall put in the staves thereof. - -4:7 And upon the table of shewbread they shall spread a cloth of blue, -and put thereon the dishes, and the spoons, and the bowls, and covers -to cover withal: and the continual bread shall be thereon: 4:8 And -they shall spread upon them a cloth of scarlet, and cover the same -with a covering of badgers’ skins, and shall put in the staves -thereof. - -4:9 And they shall take a cloth of blue, and cover the candlestick of -the light, and his lamps, and his tongs, and his snuffdishes, and all -the oil vessels thereof, wherewith they minister unto it: 4:10 And -they shall put it and all the vessels thereof within a covering of -badgers’ skins, and shall put it upon a bar. - -4:11 And upon the golden altar they shall spread a cloth of blue, and -cover it with a covering of badgers’ skins, and shall put to the -staves thereof: 4:12 And they shall take all the instruments of -ministry, wherewith they minister in the sanctuary, and put them in a -cloth of blue, and cover them with a covering of badgers’ skins, and -shall put them on a bar: 4:13 And they shall take away the ashes from -the altar, and spread a purple cloth thereon: 4:14 And they shall put -upon it all the vessels thereof, wherewith they minister about it, -even the censers, the fleshhooks, and the shovels, and the basons, all -the vessels of the altar; and they shall spread upon it a covering of -badgers’ skins, and put to the staves of it. - -4:15 And when Aaron and his sons have made an end of covering the -sanctuary, and all the vessels of the sanctuary, as the camp is to set -forward; after that, the sons of Kohath shall come to bear it: but -they shall not touch any holy thing, lest they die. These things are -the burden of the sons of Kohath in the tabernacle of the -congregation. - -4:16 And to the office of Eleazar the son of Aaron the priest -pertaineth the oil for the light, and the sweet incense, and the daily -meat offering, and the anointing oil, and the oversight of all the -tabernacle, and of all that therein is, in the sanctuary, and in the -vessels thereof. - -4:17 And the LORD spake unto Moses and unto Aaron saying, 4:18 Cut ye -not off the tribe of the families of the Kohathites from among the -Levites: 4:19 But thus do unto them, that they may live, and not die, -when they approach unto the most holy things: Aaron and his sons shall -go in, and appoint them every one to his service and to his burden: -4:20 But they shall not go in to see when the holy things are covered, -lest they die. - -4:21 And the LORD spake unto Moses, saying, 4:22 Take also the sum of -the sons of Gershon, throughout the houses of their fathers, by their -families; 4:23 From thirty years old and upward until fifty years old -shalt thou number them; all that enter in to perform the service, to -do the work in the tabernacle of the congregation. - -4:24 This is the service of the families of the Gershonites, to serve, -and for burdens: 4:25 And they shall bear the curtains of the -tabernacle, and the tabernacle of the congregation, his covering, and -the covering of the badgers’ skins that is above upon it, and the -hanging for the door of the tabernacle of the congregation, 4:26 And -the hangings of the court, and the hanging for the door of the gate of -the court, which is by the tabernacle and by the altar round about, -and their cords, and all the instruments of their service, and all -that is made for them: so shall they serve. - -4:27 At the appointment of Aaron and his sons shall be all the service -of the sons of the Gershonites, in all their burdens, and in all their -service: and ye shall appoint unto them in charge all their burdens. - -4:28 This is the service of the families of the sons of Gershon in the -tabernacle of the congregation: and their charge shall be under the -hand of Ithamar the son of Aaron the priest. - -4:29 As for the sons of Merari, thou shalt number them after their -families, by the house of their fathers; 4:30 From thirty years old -and upward even unto fifty years old shalt thou number them, every one -that entereth into the service, to do the work of the tabernacle of -the congregation. - -4:31 And this is the charge of their burden, according to all their -service in the tabernacle of the congregation; the boards of the -tabernacle, and the bars thereof, and the pillars thereof, and sockets -thereof, 4:32 And the pillars of the court round about, and their -sockets, and their pins, and their cords, with all their instruments, -and with all their service: and by name ye shall reckon the -instruments of the charge of their burden. - -4:33 This is the service of the families of the sons of Merari, -according to all their service, in the tabernacle of the congregation, -under the hand of Ithamar the son of Aaron the priest. - -4:34 And Moses and Aaron and the chief of the congregation numbered -the sons of the Kohathites after their families, and after the house -of their fathers, 4:35 From thirty years old and upward even unto -fifty years old, every one that entereth into the service, for the -work in the tabernacle of the congregation: 4:36 And those that were -numbered of them by their families were two thousand seven hundred and -fifty. - -4:37 These were they that were numbered of the families of the -Kohathites, all that might do service in the tabernacle of the -congregation, which Moses and Aaron did number according to the -commandment of the LORD by the hand of Moses. - -4:38 And those that were numbered of the sons of Gershon, throughout -their families, and by the house of their fathers, 4:39 From thirty -years old and upward even unto fifty years old, every one that -entereth into the service, for the work in the tabernacle of the -congregation, 4:40 Even those that were numbered of them, throughout -their families, by the house of their fathers, were two thousand and -six hundred and thirty. - -4:41 These are they that were numbered of the families of the sons of -Gershon, of all that might do service in the tabernacle of the -congregation, whom Moses and Aaron did number according to the -commandment of the LORD. - -4:42 And those that were numbered of the families of the sons of -Merari, throughout their families, by the house of their fathers, 4:43 -From thirty years old and upward even unto fifty years old, every one -that entereth into the service, for the work in the tabernacle of the -congregation, 4:44 Even those that were numbered of them after their -families, were three thousand and two hundred. - -4:45 These be those that were numbered of the families of the sons of -Merari, whom Moses and Aaron numbered according to the word of the -LORD by the hand of Moses. - -4:46 All those that were numbered of the Levites, whom Moses and Aaron -and the chief of Israel numbered, after their families, and after the -house of their fathers, 4:47 From thirty years old and upward even -unto fifty years old, every one that came to do the service of the -ministry, and the service of the burden in the tabernacle of the -congregation. - -4:48 Even those that were numbered of them, were eight thousand and -five hundred and fourscore, 4:49 According to the commandment of the -LORD they were numbered by the hand of Moses, every one according to -his service, and according to his burden: thus were they numbered of -him, as the LORD commanded Moses. - -5:1 And the LORD spake unto Moses, saying, 5:2 Command the children of -Israel, that they put out of the camp every leper, and every one that -hath an issue, and whosoever is defiled by the dead: 5:3 Both male and -female shall ye put out, without the camp shall ye put them; that they -defile not their camps, in the midst whereof I dwell. - -5:4 And the children of Israel did so, and put them out without the -camp: as the LORD spake unto Moses, so did the children of Israel. - -5:5 And the LORD spake unto Moses, saying, 5:6 Speak unto the children -of Israel, When a man or woman shall commit any sin that men commit, -to do a trespass against the LORD, and that person be guilty; 5:7 Then -they shall confess their sin which they have done: and he shall -recompense his trespass with the principal thereof, and add unto it -the fifth part thereof, and give it unto him against whom he hath -trespassed. - -5:8 But if the man have no kinsman to recompense the trespass unto, -let the trespass be recompensed unto the LORD, even to the priest; -beside the ram of the atonement, whereby an atonement shall be made -for him. - -5:9 And every offering of all the holy things of the children of -Israel, which they bring unto the priest, shall be his. - -5:10 And every man’s hallowed things shall be his: whatsoever any man -giveth the priest, it shall be his. - -5:11 And the LORD spake unto Moses, saying, 5:12 Speak unto the -children of Israel, and say unto them, If any man’s wife go aside, and -commit a trespass against him, 5:13 And a man lie with her carnally, -and it be hid from the eyes of her husband, and be kept close, and she -be defiled, and there be no witness against her, neither she be taken -with the manner; 5:14 And the spirit of jealousy come upon him, and he -be jealous of his wife, and she be defiled: or if the spirit of -jealousy come upon him, and he be jealous of his wife, and she be not -defiled: 5:15 Then shall the man bring his wife unto the priest, and -he shall bring her offering for her, the tenth part of an ephah of -barley meal; he shall pour no oil upon it, nor put frankincense -thereon; for it is an offering of jealousy, an offering of memorial, -bringing iniquity to remembrance. - -5:16 And the priest shall bring her near, and set her before the LORD: -5:17 And the priest shall take holy water in an earthen vessel; and of -the dust that is in the floor of the tabernacle the priest shall take, -and put it into the water: 5:18 And the priest shall set the woman -before the LORD, and uncover the woman’s head, and put the offering of -memorial in her hands, which is the jealousy offering: and the priest -shall have in his hand the bitter water that causeth the curse: 5:19 -And the priest shall charge her by an oath, and say unto the woman, If -no man have lain with thee, and if thou hast not gone aside to -uncleanness with another instead of thy husband, be thou free from -this bitter water that causeth the curse: 5:20 But if thou hast gone -aside to another instead of thy husband, and if thou be defiled, and -some man have lain with thee beside thine husband: 5:21 Then the -priest shall charge the woman with an oath of cursing, and the priest -shall say unto the woman, The LORD make thee a curse and an oath among -thy people, when the LORD doth make thy thigh to rot, and thy belly to -swell; 5:22 And this water that causeth the curse shall go into thy -bowels, to make thy belly to swell, and thy thigh to rot: And the -woman shall say, Amen, amen. - -5:23 And the priest shall write these curses in a book, and he shall -blot them out with the bitter water: 5:24 And he shall cause the woman -to drink the bitter water that causeth the curse: and the water that -causeth the curse shall enter into her, and become bitter. - -5:25 Then the priest shall take the jealousy offering out of the -woman’s hand, and shall wave the offering before the LORD, and offer -it upon the altar: 5:26 And the priest shall take an handful of the -offering, even the memorial thereof, and burn it upon the altar, and -afterward shall cause the woman to drink the water. - -5:27 And when he hath made her to drink the water, then it shall come -to pass, that, if she be defiled, and have done trespass against her -husband, that the water that causeth the curse shall enter into her, -and become bitter, and her belly shall swell, and her thigh shall rot: -and the woman shall be a curse among her people. - -5:28 And if the woman be not defiled, but be clean; then she shall be -free, and shall conceive seed. - -5:29 This is the law of jealousies, when a wife goeth aside to another -instead of her husband, and is defiled; 5:30 Or when the spirit of -jealousy cometh upon him, and he be jealous over his wife, and shall -set the woman before the LORD, and the priest shall execute upon her -all this law. - -5:31 Then shall the man be guiltless from iniquity, and this woman -shall bear her iniquity. - -6:1 And the LORD spake unto Moses, saying, 6:2 Speak unto the children -of Israel, and say unto them, When either man or woman shall separate -themselves to vow a vow of a Nazarite, to separate themselves unto the -LORD: 6:3 He shall separate himself from wine and strong drink, and -shall drink no vinegar of wine, or vinegar of strong drink, neither -shall he drink any liquor of grapes, nor eat moist grapes, or dried. - -6:4 All the days of his separation shall he eat nothing that is made -of the vine tree, from the kernels even to the husk. - -6:5 All the days of the vow of his separation there shall no razor -come upon his head: until the days be fulfilled, in the which he -separateth himself unto the LORD, he shall be holy, and shall let the -locks of the hair of his head grow. - -6:6 All the days that he separateth himself unto the LORD he shall -come at no dead body. - -6:7 He shall not make himself unclean for his father, or for his -mother, for his brother, or for his sister, when they die: because the -consecration of his God is upon his head. - -6:8 All the days of his separation he is holy unto the LORD. - -6:9 And if any man die very suddenly by him, and he hath defiled the -head of his consecration; then he shall shave his head in the day of -his cleansing, on the seventh day shall he shave it. - -6:10 And on the eighth day he shall bring two turtles, or two young -pigeons, to the priest, to the door of the tabernacle of the -congregation: 6:11 And the priest shall offer the one for a sin -offering, and the other for a burnt offering, and make an atonement -for him, for that he sinned by the dead, and shall hallow his head -that same day. - -6:12 And he shall consecrate unto the LORD the days of his separation, -and shall bring a lamb of the first year for a trespass offering: but -the days that were before shall be lost, because his separation was -defiled. - -6:13 And this is the law of the Nazarite, when the days of his -separation are fulfilled: he shall be brought unto the door of the -tabernacle of the congregation: 6:14 And he shall offer his offering -unto the LORD, one he lamb of the first year without blemish for a -burnt offering, and one ewe lamb of the first year without blemish for -a sin offering, and one ram without blemish for peace offerings, 6:15 -And a basket of unleavened bread, cakes of fine flour mingled with -oil, and wafers of unleavened bread anointed with oil, and their meat -offering, and their drink offerings. - -6:16 And the priest shall bring them before the LORD, and shall offer -his sin offering, and his burnt offering: 6:17 And he shall offer the -ram for a sacrifice of peace offerings unto the LORD, with the basket -of unleavened bread: the priest shall offer also his meat offering, -and his drink offering. - -6:18 And the Nazarite shall shave the head of his separation at the -door of the tabernacle of the congregation, and shall take the hair of -the head of his separation, and put it in the fire which is under the -sacrifice of the peace offerings. - -6:19 And the priest shall take the sodden shoulder of the ram, and one -unleavened cake out of the basket, and one unleavened wafer, and shall -put them upon the hands of the Nazarite, after the hair of his -separation is shaven: 6:20 And the priest shall wave them for a wave -offering before the LORD: this is holy for the priest, with the wave -breast and heave shoulder: and after that the Nazarite may drink wine. - -6:21 This is the law of the Nazarite who hath vowed, and of his -offering unto the LORD for his separation, beside that that his hand -shall get: according to the vow which he vowed, so he must do after -the law of his separation. - -6:22 And the LORD spake unto Moses, saying, 6:23 Speak unto Aaron and -unto his sons, saying, On this wise ye shall bless the children of -Israel, saying unto them, 6:24 The LORD bless thee, and keep thee: -6:25 The LORD make his face shine upon thee, and be gracious unto -thee: 6:26 The LORD lift up his countenance upon thee, and give thee -peace. - -6:27 And they shall put my name upon the children of Israel, and I -will bless them. - -7:1 And it came to pass on the day that Moses had fully set up the -tabernacle, and had anointed it, and sanctified it, and all the -instruments thereof, both the altar and all the vessels thereof, and -had anointed them, and sanctified them; 7:2 That the princes of -Israel, heads of the house of their fathers, who were the princes of -the tribes, and were over them that were numbered, offered: 7:3 And -they brought their offering before the LORD, six covered wagons, and -twelve oxen; a wagon for two of the princes, and for each one an ox: -and they brought them before the tabernacle. - -7:4 And the LORD spake unto Moses, saying, 7:5 Take it of them, that -they may be to do the service of the tabernacle of the congregation; -and thou shalt give them unto the Levites, to every man according to -his service. - -7:6 And Moses took the wagons and the oxen, and gave them unto the -Levites. - -7:7 Two wagons and four oxen he gave unto the sons of Gershon, -according to their service: 7:8 And four wagons and eight oxen he gave -unto the sons of Merari, according unto their service, under the hand -of Ithamar the son of Aaron the priest. - -7:9 But unto the sons of Kohath he gave none: because the service of -the sanctuary belonging unto them was that they should bear upon their -shoulders. - -7:10 And the princes offered for dedicating of the altar in the day -that it was anointed, even the princes offered their offering before -the altar. - -7:11 And the LORD said unto Moses, They shall offer their offering, -each prince on his day, for the dedicating of the altar. - -7:12 And he that offered his offering the first day was Nahshon the -son of Amminadab, of the tribe of Judah: 7:13 And his offering was one -silver charger, the weight thereof was an hundred and thirty shekels, -one silver bowl of seventy shekels, after the shekel of the sanctuary; -both of them were full of fine flour mingled with oil for a meat -offering: 7:14 One spoon of ten shekels of gold, full of incense: 7:15 -One young bullock, one ram, one lamb of the first year, for a burnt -offering: 7:16 One kid of the goats for a sin offering: 7:17 And for a -sacrifice of peace offerings, two oxen, five rams, five he goats, five -lambs of the first year: this was the offering of Nahshon the son of -Amminadab. - -7:18 On the second day Nethaneel the son of Zuar, prince of Issachar, -did offer: 7:19 He offered for his offering one silver charger, the -weight whereof was an hundred and thirty shekels, one silver bowl of -seventy shekels, after the shekel of the sanctuary; both of them full -of fine flour mingled with oil for a meat offering: 7:20 One spoon of -gold of ten shekels, full of incense: 7:21 One young bullock, one ram, -one lamb of the first year, for a burnt offering: 7:22 One kid of the -goats for a sin offering: 7:23 And for a sacrifice of peace offerings, -two oxen, five rams, five he goats, five lambs of the first year: this -was the offering of Nethaneel the son of Zuar. - -7:24 On the third day Eliab the son of Helon, prince of the children -of Zebulun, did offer: 7:25 His offering was one silver charger, the -weight whereof was an hundred and thirty shekels, one silver bowl of -seventy shekels, after the shekel of the sanctuary; both of them full -of fine flour mingled with oil for a meat offering: 7:26 One golden -spoon of ten shekels, full of incense: 7:27 One young bullock, one -ram, one lamb of the first year, for a burnt offering: 7:28 One kid of -the goats for a sin offering: 7:29 And for a sacrifice of peace -offerings, two oxen, five rams, five he goats, five lambs of the first -year: this was the offering of Eliab the son of Helon. - -7:30 On the fourth day Elizur the son of Shedeur, prince of the -children of Reuben, did offer: 7:31 His offering was one silver -charger of the weight of an hundred and thirty shekels, one silver -bowl of seventy shekels, after the shekel of the sanctuary; both of -them full of fine flour mingled with oil for a meat offering: 7:32 One -golden spoon of ten shekels, full of incense: 7:33 One young bullock, -one ram, one lamb of the first year, for a burnt offering: 7:34 One -kid of the goats for a sin offering: 7:35 And for a sacrifice of peace -offerings, two oxen, five rams, five he goats, five lambs of the first -year: this was the offering of Elizur the son of Shedeur. - -7:36 On the fifth day Shelumiel the son of Zurishaddai, prince of the -children of Simeon, did offer: 7:37 His offering was one silver -charger, the weight whereof was an hundred and thirty shekels, one -silver bowl of seventy shekels, after the shekel of the sanctuary; -both of them full of fine flour mingled with oil for a meat offering: -7:38 One golden spoon of ten shekels, full of incense: 7:39 One young -bullock, one ram, one lamb of the first year, for a burnt offering: -7:40 One kid of the goats for a sin offering: 7:41 And for a sacrifice -of peace offerings, two oxen, five rams, five he goats, five lambs of -the first year: this was the offering of Shelumiel the son of -Zurishaddai. - -7:42 On the sixth day Eliasaph the son of Deuel, prince of the -children of Gad, offered: 7:43 His offering was one silver charger of -the weight of an hundred and thirty shekels, a silver bowl of seventy -shekels, after the shekel of the sanctuary; both of them full of fine -flour mingled with oil for a meat offering: 7:44 One golden spoon of -ten shekels, full of incense: 7:45 One young bullock, one ram, one -lamb of the first year, for a burnt offering: 7:46 One kid of the -goats for a sin offering: 7:47 And for a sacrifice of peace offerings, -two oxen, five rams, five he goats, five lambs of the first year: this -was the offering of Eliasaph the son of Deuel. - -7:48 On the seventh day Elishama the son of Ammihud, prince of the -children of Ephraim, offered: 7:49 His offering was one silver -charger, the weight whereof was an hundred and thirty shekels, one -silver bowl of seventy shekels, after the shekel of the sanctuary; -both of them full of fine flour mingled with oil for a meat offering: -7:50 One golden spoon of ten shekels, full of incense: 7:51 One young -bullock, one ram, one lamb of the first year, for a burnt offering: -7:52 One kid of the goats for a sin offering: 7:53 And for a sacrifice -of peace offerings, two oxen, five rams, five he goats, five lambs of -the first year: this was the offering of Elishama the son of Ammihud. - -7:54 On the eighth day offered Gamaliel the son of Pedahzur, prince of -the children of Manasseh: 7:55 His offering was one silver charger of -the weight of an hundred and thirty shekels, one silver bowl of -seventy shekels, after the shekel of the sanctuary; both of them full -of fine flour mingled with oil for a meat offering: 7:56 One golden -spoon of ten shekels, full of incense: 7:57 One young bullock, one -ram, one lamb of the first year, for a burnt offering: 7:58 One kid of -the goats for a sin offering: 7:59 And for a sacrifice of peace -offerings, two oxen, five rams, five he goats, five lambs of the first -year: this was the offering of Gamaliel the son of Pedahzur. - -7:60 On the ninth day Abidan the son of Gideoni, prince of the -children of Benjamin, offered: 7:61 His offering was one silver -charger, the weight whereof was an hundred and thirty shekels, one -silver bowl of seventy shekels, after the shekel of the sanctuary; -both of them full of fine flour mingled with oil for a meat offering: -7:62 One golden spoon of ten shekels, full of incense: 7:63 One young -bullock, one ram, one lamb of the first year, for a burnt offering: -7:64 One kid of the goats for a sin offering: 7:65 And for a sacrifice -of peace offerings, two oxen, five rams, five he goats, five lambs of -the first year: this was the offering of Abidan the son of Gideoni. - -7:66 On the tenth day Ahiezer the son of Ammishaddai, prince of the -children of Dan, offered: 7:67 His offering was one silver charger, -the weight whereof was an hundred and thirty shekels, one silver bowl -of seventy shekels, after the shekel of the sanctuary; both of them -full of fine flour mingled with oil for a meat offering: 7:68 One -golden spoon of ten shekels, full of incense: 7:69 One young bullock, -one ram, one lamb of the first year, for a burnt offering: 7:70 One -kid of the goats for a sin offering: 7:71 And for a sacrifice of peace -offerings, two oxen, five rams, five he goats, five lambs of the first -year: this was the offering of Ahiezer the son of Ammishaddai. - -7:72 On the eleventh day Pagiel the son of Ocran, prince of the -children of Asher, offered: 7:73 His offering was one silver charger, -the weight whereof was an hundred and thirty shekels, one silver bowl -of seventy shekels, after the shekel of the sanctuary; both of them -full of fine flour mingled with oil for a meat offering: 7:74 One -golden spoon of ten shekels, full of incense: 7:75 One young bullock, -one ram, one lamb of the first year, for a burnt offering: 7:76 One -kid of the goats for a sin offering: 7:77 And for a sacrifice of peace -offerings, two oxen, five rams, five he goats, five lambs of the first -year: this was the offering of Pagiel the son of Ocran. - -7:78 On the twelfth day Ahira the son of Enan, prince of the children -of Naphtali, offered: 7:79 His offering was one silver charger, the -weight whereof was an hundred and thirty shekels, one silver bowl of -seventy shekels, after the shekel of the sanctuary; both of them full -of fine flour mingled with oil for a meat offering: 7:80 One golden -spoon of ten shekels, full of incense: 7:81 One young bullock, one -ram, one lamb of the first year, for a burnt offering: 7:82 One kid of -the goats for a sin offering: 7:83 And for a sacrifice of peace -offerings, two oxen, five rams, five he goats, five lambs of the first -year: this was the offering of Ahira the son of Enan. - -7:84 This was the dedication of the altar, in the day when it was -anointed, by the princes of Israel: twelve chargers of silver, twelve -silver bowls, twelve spoons of gold: 7:85 Each charger of silver -weighing an hundred and thirty shekels, each bowl seventy: all the -silver vessels weighed two thousand and four hundred shekels, after -the shekel of the sanctuary: 7:86 The golden spoons were twelve, full -of incense, weighing ten shekels apiece, after the shekel of the -sanctuary: all the gold of the spoons was an hundred and twenty -shekels. - -7:87 All the oxen for the burnt offering were twelve bullocks, the -rams twelve, the lambs of the first year twelve, with their meat -offering: and the kids of the goats for sin offering twelve. - -7:88 And all the oxen for the sacrifice of the peace offerings were -twenty and four bullocks, the rams sixty, the he goats sixty, the -lambs of the first year sixty. This was the dedication of the altar, -after that it was anointed. - -7:89 And when Moses was gone into the tabernacle of the congregation -to speak with him, then he heard the voice of one speaking unto him -from off the mercy seat that was upon the ark of testimony, from -between the two cherubims: and he spake unto him. - -8:1 And the LORD spake unto Moses, saying, 8:2 Speak unto Aaron and -say unto him, When thou lightest the lamps, the seven lamps shall give -light over against the candlestick. - -8:3 And Aaron did so; he lighted the lamps thereof over against the -candlestick, as the LORD commanded Moses. - -8:4 And this work of the candlestick was of beaten gold, unto the -shaft thereof, unto the flowers thereof, was beaten work: according -unto the pattern which the LORD had shewed Moses, so he made the -candlestick. - -8:5 And the LORD spake unto Moses, saying, 8:6 Take the Levites from -among the children of Israel, and cleanse them. - -8:7 And thus shalt thou do unto them, to cleanse them: Sprinkle water -of purifying upon them, and let them shave all their flesh, and let -them wash their clothes, and so make themselves clean. - -8:8 Then let them take a young bullock with his meat offering, even -fine flour mingled with oil, and another young bullock shalt thou take -for a sin offering. - -8:9 And thou shalt bring the Levites before the tabernacle of the -congregation: and thou shalt gather the whole assembly of the children -of Israel together: 8:10 And thou shalt bring the Levites before the -LORD: and the children of Israel shall put their hands upon the -Levites: 8:11 And Aaron shall offer the Levites before the LORD for an -offering of the children of Israel, that they may execute the service -of the LORD. - -8:12 And the Levites shall lay their hands upon the heads of the -bullocks: and thou shalt offer the one for a sin offering, and the -other for a burnt offering, unto the LORD, to make an atonement for -the Levites. - -8:13 And thou shalt set the Levites before Aaron, and before his sons, -and offer them for an offering unto the LORD. - -8:14 Thus shalt thou separate the Levites from among the children of -Israel: and the Levites shall be mine. - -8:15 And after that shall the Levites go in to do the service of the -tabernacle of the congregation: and thou shalt cleanse them, and offer -them for an offering. - -8:16 For they are wholly given unto me from among the children of -Israel; instead of such as open every womb, even instead of the -firstborn of all the children of Israel, have I taken them unto me. - -8:17 For all the firstborn of the children of Israel are mine, both -man and beast: on the day that I smote every firstborn in the land of -Egypt I sanctified them for myself. - -8:18 And I have taken the Levites for all the firstborn of the -children of Israel. - -8:19 And I have given the Levites as a gift to Aaron and to his sons -from among the children of Israel, to do the service of the children -of Israel in the tabernacle of the congregation, and to make an -atonement for the children of Israel: that there be no plague among -the children of Israel, when the children of Israel come nigh unto the -sanctuary. - -8:20 And Moses, and Aaron, and all the congregation of the children of -Israel, did to the Levites according unto all that the LORD commanded -Moses concerning the Levites, so did the children of Israel unto them. - -8:21 And the Levites were purified, and they washed their clothes; and -Aaron offered them as an offering before the LORD; and Aaron made an -atonement for them to cleanse them. - -8:22 And after that went the Levites in to do their service in the -tabernacle of the congregation before Aaron, and before his sons: as -the LORD had commanded Moses concerning the Levites, so did they unto -them. - -8:23 And the LORD spake unto Moses, saying, 8:24 This is it that -belongeth unto the Levites: from twenty and five years old and upward -they shall go in to wait upon the service of the tabernacle of the -congregation: 8:25 And from the age of fifty years they shall cease -waiting upon the service thereof, and shall serve no more: 8:26 But -shall minister with their brethren in the tabernacle of the -congregation, to keep the charge, and shall do no service. Thus shalt -thou do unto the Levites touching their charge. - -9:1 And the LORD spake unto Moses in the wilderness of Sinai, in the -first month of the second year after they were come out of the land of -Egypt, saying, 9:2 Let the children of Israel also keep the passover -at his appointed season. - -9:3 In the fourteenth day of this month, at even, ye shall keep it in -his appointed season: according to all the rites of it, and according -to all the ceremonies thereof, shall ye keep it. - -9:4 And Moses spake unto the children of Israel, that they should keep -the passover. - -9:5 And they kept the passover on the fourteenth day of the first -month at even in the wilderness of Sinai: according to all that the -LORD commanded Moses, so did the children of Israel. - -9:6 And there were certain men, who were defiled by the dead body of a -man, that they could not keep the passover on that day: and they came -before Moses and before Aaron on that day: 9:7 And those men said unto -him, We are defiled by the dead body of a man: wherefore are we kept -back, that we may not offer an offering of the LORD in his appointed -season among the children of Israel? 9:8 And Moses said unto them, -Stand still, and I will hear what the LORD will command concerning -you. - -9:9 And the LORD spake unto Moses, saying, 9:10 Speak unto the -children of Israel, saying, If any man of you or of your posterity -shall be unclean by reason of a dead body, or be in a journey afar -off, yet he shall keep the passover unto the LORD. - -9:11 The fourteenth day of the second month at even they shall keep -it, and eat it with unleavened bread and bitter herbs. - -9:12 They shall leave none of it unto the morning, nor break any bone -of it: according to all the ordinances of the passover they shall keep -it. - -9:13 But the man that is clean, and is not in a journey, and -forbeareth to keep the passover, even the same soul shall be cut off -from among his people: because he brought not the offering of the LORD -in his appointed season, that man shall bear his sin. - -9:14 And if a stranger shall sojourn among you, and will keep the -passover unto the LORD; according to the ordinance of the passover, -and according to the manner thereof, so shall he do: ye shall have one -ordinance, both for the stranger, and for him that was born in the -land. - -9:15 And on the day that the tabernacle was reared up the cloud -covered the tabernacle, namely, the tent of the testimony: and at even -there was upon the tabernacle as it were the appearance of fire, until -the morning. - -9:16 So it was alway: the cloud covered it by day, and the appearance -of fire by night. - -9:17 And when the cloud was taken up from the tabernacle, then after -that the children of Israel journeyed: and in the place where the -cloud abode, there the children of Israel pitched their tents. - -9:18 At the commandment of the LORD the children of Israel journeyed, -and at the commandment of the LORD they pitched: as long as the cloud -abode upon the tabernacle they rested in their tents. - -9:19 And when the cloud tarried long upon the tabernacle many days, -then the children of Israel kept the charge of the LORD, and journeyed -not. - -9:20 And so it was, when the cloud was a few days upon the tabernacle; -according to the commandment of the LORD they abode in their tents, -and according to the commandment of the LORD they journeyed. - -9:21 And so it was, when the cloud abode from even unto the morning, -and that the cloud was taken up in the morning, then they journeyed: -whether it was by day or by night that the cloud was taken up, they -journeyed. - -9:22 Or whether it were two days, or a month, or a year, that the -cloud tarried upon the tabernacle, remaining thereon, the children of -Israel abode in their tents, and journeyed not: but when it was taken -up, they journeyed. - -9:23 At the commandment of the LORD they rested in the tents, and at -the commandment of the LORD they journeyed: they kept the charge of -the LORD, at the commandment of the LORD by the hand of Moses. - -10:1 And the LORD spake unto Moses, saying, 10:2 Make thee two -trumpets of silver; of a whole piece shalt thou make them: that thou -mayest use them for the calling of the assembly, and for the -journeying of the camps. - -10:3 And when they shall blow with them, all the assembly shall -assemble themselves to thee at the door of the tabernacle of the -congregation. - -10:4 And if they blow but with one trumpet, then the princes, which -are heads of the thousands of Israel, shall gather themselves unto -thee. - -10:5 When ye blow an alarm, then the camps that lie on the east parts -shall go forward. - -10:6 When ye blow an alarm the second time, then the camps that lie on -the south side shall take their journey: they shall blow an alarm for -their journeys. - -10:7 But when the congregation is to be gathered together, ye shall -blow, but ye shall not sound an alarm. - -10:8 And the sons of Aaron, the priests, shall blow with the trumpets; -and they shall be to you for an ordinance for ever throughout your -generations. - -10:9 And if ye go to war in your land against the enemy that -oppresseth you, then ye shall blow an alarm with the trumpets; and ye -shall be remembered before the LORD your God, and ye shall be saved -from your enemies. - -10:10 Also in the day of your gladness, and in your solemn days, and -in the beginnings of your months, ye shall blow with the trumpets over -your burnt offerings, and over the sacrifices of your peace offerings; -that they may be to you for a memorial before your God: I am the LORD -your God. - -10:11 And it came to pass on the twentieth day of the second month, in -the second year, that the cloud was taken up from off the tabernacle -of the testimony. - -10:12 And the children of Israel took their journeys out of the -wilderness of Sinai; and the cloud rested in the wilderness of Paran. - -10:13 And they first took their journey according to the commandment -of the LORD by the hand of Moses. - -10:14 In the first place went the standard of the camp of the children -of Judah according to their armies: and over his host was Nahshon the -son of Amminadab. - -10:15 And over the host of the tribe of the children of Issachar was -Nethaneel the son of Zuar. - -10:16 And over the host of the tribe of the children of Zebulun was -Eliab the son of Helon. - -10:17 And the tabernacle was taken down; and the sons of Gershon and -the sons of Merari set forward, bearing the tabernacle. - -10:18 And the standard of the camp of Reuben set forward according to -their armies: and over his host was Elizur the son of Shedeur. - -10:19 And over the host of the tribe of the children of Simeon was -Shelumiel the son of Zurishaddai. - -10:20 And over the host of the tribe of the children of Gad was -Eliasaph the son of Deuel. - -10:21 And the Kohathites set forward, bearing the sanctuary: and the -other did set up the tabernacle against they came. - -10:22 And the standard of the camp of the children of Ephraim set -forward according to their armies: and over his host was Elishama the -son of Ammihud. - -10:23 And over the host of the tribe of the children of Manasseh was -Gamaliel the son of Pedahzur. - -10:24 And over the host of the tribe of the children of Benjamin was -Abidan the son of Gideoni. - -10:25 And the standard of the camp of the children of Dan set forward, -which was the rereward of all the camps throughout their hosts: and -over his host was Ahiezer the son of Ammishaddai. - -10:26 And over the host of the tribe of the children of Asher was -Pagiel the son of Ocran. - -10:27 And over the host of the tribe of the children of Naphtali was -Ahira the son of Enan. - -10:28 Thus were the journeyings of the children of Israel according to -their armies, when they set forward. - -10:29 And Moses said unto Hobab, the son of Raguel the Midianite, -Moses’ father in law, We are journeying unto the place of which the -LORD said, I will give it you: come thou with us, and we will do thee -good: for the LORD hath spoken good concerning Israel. - -10:30 And he said unto him, I will not go; but I will depart to mine -own land, and to my kindred. - -10:31 And he said, Leave us not, I pray thee; forasmuch as thou -knowest how we are to encamp in the wilderness, and thou mayest be to -us instead of eyes. - -10:32 And it shall be, if thou go with us, yea, it shall be, that what -goodness the LORD shall do unto us, the same will we do unto thee. - -10:33 And they departed from the mount of the LORD three days’ -journey: and the ark of the covenant of the LORD went before them in -the three days’ journey, to search out a resting place for them. - -10:34 And the cloud of the LORD was upon them by day, when they went -out of the camp. - -10:35 And it came to pass, when the ark set forward, that Moses said, -Rise up, LORD, and let thine enemies be scattered; and let them that -hate thee flee before thee. - -10:36 And when it rested, he said, Return, O LORD, unto the many -thousands of Israel. - -11:1 And when the people complained, it displeased the LORD: and the -LORD heard it; and his anger was kindled; and the fire of the LORD -burnt among them, and consumed them that were in the uttermost parts -of the camp. - -11:2 And the people cried unto Moses; and when Moses prayed unto the -LORD, the fire was quenched. - -11:3 And he called the name of the place Taberah: because the fire of -the LORD burnt among them. - -11:4 And the mixt multitude that was among them fell a lusting: and -the children of Israel also wept again, and said, Who shall give us -flesh to eat? 11:5 We remember the fish, which we did eat in Egypt -freely; the cucumbers, and the melons, and the leeks, and the onions, -and the garlick: 11:6 But now our soul is dried away: there is nothing -at all, beside this manna, before our eyes. - -11:7 And the manna was as coriander seed, and the colour thereof as -the colour of bdellium. - -11:8 And the people went about, and gathered it, and ground it in -mills, or beat it in a mortar, and baked it in pans, and made cakes of -it: and the taste of it was as the taste of fresh oil. - -11:9 And when the dew fell upon the camp in the night, the manna fell -upon it. - -11:10 Then Moses heard the people weep throughout their families, -every man in the door of his tent: and the anger of the LORD was -kindled greatly; Moses also was displeased. - -11:11 And Moses said unto the LORD, Wherefore hast thou afflicted thy -servant? and wherefore have I not found favour in thy sight, that thou -layest the burden of all this people upon me? 11:12 Have I conceived -all this people? have I begotten them, that thou shouldest say unto -me, Carry them in thy bosom, as a nursing father beareth the sucking -child, unto the land which thou swarest unto their fathers? 11:13 -Whence should I have flesh to give unto all this people? for they weep -unto me, saying, Give us flesh, that we may eat. - -11:14 I am not able to bear all this people alone, because it is too -heavy for me. - -11:15 And if thou deal thus with me, kill me, I pray thee, out of -hand, if I have found favour in thy sight; and let me not see my -wretchedness. - -11:16 And the LORD said unto Moses, Gather unto me seventy men of the -elders of Israel, whom thou knowest to be the elders of the people, -and officers over them; and bring them unto the tabernacle of the -congregation, that they may stand there with thee. - -11:17 And I will come down and talk with thee there: and I will take -of the spirit which is upon thee, and will put it upon them; and they -shall bear the burden of the people with thee, that thou bear it not -thyself alone. - -11:18 And say thou unto the people, Sanctify yourselves against to -morrow, and ye shall eat flesh: for ye have wept in the ears of the -LORD, saying, Who shall give us flesh to eat? for it was well with us -in Egypt: therefore the LORD will give you flesh, and ye shall eat. - -11:19 Ye shall not eat one day, nor two days, nor five days, neither -ten days, nor twenty days; 11:20 But even a whole month, until it come -out at your nostrils, and it be loathsome unto you: because that ye -have despised the LORD which is among you, and have wept before him, -saying, Why came we forth out of Egypt? 11:21 And Moses said, The -people, among whom I am, are six hundred thousand footmen; and thou -hast said, I will give them flesh, that they may eat a whole month. - -11:22 Shall the flocks and the herds be slain for them, to suffice -them? or shall all the fish of the sea be gathered together for them, -to suffice them? 11:23 And the LORD said unto Moses, Is the LORD’s -hand waxed short? thou shalt see now whether my word shall come to -pass unto thee or not. - -11:24 And Moses went out, and told the people the words of the LORD, -and gathered the seventy men of the elders of the people, and set them -round about the tabernacle. - -11:25 And the LORD came down in a cloud, and spake unto him, and took -of the spirit that was upon him, and gave it unto the seventy elders: -and it came to pass, that, when the spirit rested upon them, they -prophesied, and did not cease. - -11:26 But there remained two of the men in the camp, the name of the -one was Eldad, and the name of the other Medad: and the spirit rested -upon them; and they were of them that were written, but went not out -unto the tabernacle: and they prophesied in the camp. - -11:27 And there ran a young man, and told Moses, and said, Eldad and -Medad do prophesy in the camp. - -11:28 And Joshua the son of Nun, the servant of Moses, one of his -young men, answered and said, My lord Moses, forbid them. - -11:29 And Moses said unto him, Enviest thou for my sake? would God -that all the LORD’s people were prophets, and that the LORD would put -his spirit upon them! 11:30 And Moses gat him into the camp, he and -the elders of Israel. - -11:31 And there went forth a wind from the LORD, and brought quails -from the sea, and let them fall by the camp, as it were a day’s -journey on this side, and as it were a day’s journey on the other -side, round about the camp, and as it were two cubits high upon the -face of the earth. - -11:32 And the people stood up all that day, and all that night, and -all the next day, and they gathered the quails: he that gathered least -gathered ten homers: and they spread them all abroad for themselves -round about the camp. - -11:33 And while the flesh was yet between their teeth, ere it was -chewed, the wrath of the LORD was kindled against the people, and the -LORD smote the people with a very great plague. - -11:34 And he called the name of that place Kibrothhattaavah: because -there they buried the people that lusted. - -11:35 And the people journeyed from Kibrothhattaavah unto Hazeroth; -and abode at Hazeroth. - -12:1 And Miriam and Aaron spake against Moses because of the Ethiopian -woman whom he had married: for he had married an Ethiopian woman. - -12:2 And they said, Hath the LORD indeed spoken only by Moses? hath he -not spoken also by us? And the LORD heard it. - -12:3 (Now the man Moses was very meek, above all the men which were -upon the face of the earth.) 12:4 And the LORD spake suddenly unto -Moses, and unto Aaron, and unto Miriam, Come out ye three unto the -tabernacle of the congregation. And they three came out. - -12:5 And the LORD came down in the pillar of the cloud, and stood in -the door of the tabernacle, and called Aaron and Miriam: and they both -came forth. - -12:6 And he said, Hear now my words: If there be a prophet among you, -I the LORD will make myself known unto him in a vision, and will speak -unto him in a dream. - -12:7 My servant Moses is not so, who is faithful in all mine house. - -12:8 With him will I speak mouth to mouth, even apparently, and not in -dark speeches; and the similitude of the LORD shall he behold: -wherefore then were ye not afraid to speak against my servant Moses? -12:9 And the anger of the LORD was kindled against them; and he -departed. - -12:10 And the cloud departed from off the tabernacle; and, behold, -Miriam became leprous, white as snow: and Aaron looked upon Miriam, -and, behold, she was leprous. - -12:11 And Aaron said unto Moses, Alas, my lord, I beseech thee, lay -not the sin upon us, wherein we have done foolishly, and wherein we -have sinned. - -12:12 Let her not be as one dead, of whom the flesh is half consumed -when he cometh out of his mother’s womb. - -12:13 And Moses cried unto the LORD, saying, Heal her now, O God, I -beseech thee. - -12:14 And the LORD said unto Moses, If her father had but spit in her -face, should she not be ashamed seven days? let her be shut out from -the camp seven days, and after that let her be received in again. - -12:15 And Miriam was shut out from the camp seven days: and the people -journeyed not till Miriam was brought in again. - -12:16 And afterward the people removed from Hazeroth, and pitched in -the wilderness of Paran. - -13:1 And the LORD spake unto Moses, saying, 13:2 Send thou men, that -they may search the land of Canaan, which I give unto the children of -Israel: of every tribe of their fathers shall ye send a man, every one -a ruler among them. - -13:3 And Moses by the commandment of the LORD sent them from the -wilderness of Paran: all those men were heads of the children of -Israel. - -13:4 And these were their names: of the tribe of Reuben, Shammua the -son of Zaccur. - -13:5 Of the tribe of Simeon, Shaphat the son of Hori. - -13:6 Of the tribe of Judah, Caleb the son of Jephunneh. - -13:7 Of the tribe of Issachar, Igal the son of Joseph. - -13:8 Of the tribe of Ephraim, Oshea the son of Nun. - -13:9 Of the tribe of Benjamin, Palti the son of Raphu. - -13:10 Of the tribe of Zebulun, Gaddiel the son of Sodi. - -13:11 Of the tribe of Joseph, namely, of the tribe of Manasseh, Gaddi -the son of Susi. - -13:12 Of the tribe of Dan, Ammiel the son of Gemalli. - -13:13 Of the tribe of Asher, Sethur the son of Michael. - -13:14 Of the tribe of Naphtali, Nahbi the son of Vophsi. - -13:15 Of the tribe of Gad, Geuel the son of Machi. - -13:16 These are the names of the men which Moses sent to spy out the -land. - -And Moses called Oshea the son of Nun Jehoshua. - -13:17 And Moses sent them to spy out the land of Canaan, and said unto -them, Get you up this way southward, and go up into the mountain: -13:18 And see the land, what it is, and the people that dwelleth -therein, whether they be strong or weak, few or many; 13:19 And what -the land is that they dwell in, whether it be good or bad; and what -cities they be that they dwell in, whether in tents, or in strong -holds; 13:20 And what the land is, whether it be fat or lean, whether -there be wood therein, or not. And be ye of good courage, and bring of -the fruit of the land. Now the time was the time of the firstripe -grapes. - -13:21 So they went up, and searched the land from the wilderness of -Zin unto Rehob, as men come to Hamath. - -13:22 And they ascended by the south, and came unto Hebron; where -Ahiman, Sheshai, and Talmai, the children of Anak, were. (Now Hebron -was built seven years before Zoan in Egypt.) 13:23 And they came unto -the brook of Eshcol, and cut down from thence a branch with one -cluster of grapes, and they bare it between two upon a staff; and they -brought of the pomegranates, and of the figs. - -13:24 The place was called the brook Eshcol, because of the cluster of -grapes which the children of Israel cut down from thence. - -13:25 And they returned from searching of the land after forty days. - -13:26 And they went and came to Moses, and to Aaron, and to all the -congregation of the children of Israel, unto the wilderness of Paran, -to Kadesh; and brought back word unto them, and unto all the -congregation, and shewed them the fruit of the land. - -13:27 And they told him, and said, We came unto the land whither thou -sentest us, and surely it floweth with milk and honey; and this is the -fruit of it. - -13:28 Nevertheless the people be strong that dwell in the land, and -the cities are walled, and very great: and moreover we saw the -children of Anak there. - -13:29 The Amalekites dwell in the land of the south: and the Hittites, -and the Jebusites, and the Amorites, dwell in the mountains: and the -Canaanites dwell by the sea, and by the coast of Jordan. - -13:30 And Caleb stilled the people before Moses, and said, Let us go -up at once, and possess it; for we are well able to overcome it. - -13:31 But the men that went up with him said, We be not able to go up -against the people; for they are stronger than we. - -13:32 And they brought up an evil report of the land which they had -searched unto the children of Israel, saying, The land, through which -we have gone to search it, is a land that eateth up the inhabitants -thereof; and all the people that we saw in it are men of a great -stature. - -13:33 And there we saw the giants, the sons of Anak, which come of the -giants: and we were in our own sight as grasshoppers, and so we were -in their sight. - -14:1 And all the congregation lifted up their voice, and cried; and -the people wept that night. - -14:2 And all the children of Israel murmured against Moses and against -Aaron: and the whole congregation said unto them, Would God that we -had died in the land of Egypt! or would God we had died in this -wilderness! 14:3 And wherefore hath the LORD brought us unto this -land, to fall by the sword, that our wives and our children should be -a prey? were it not better for us to return into Egypt? 14:4 And they -said one to another, Let us make a captain, and let us return into -Egypt. - -14:5 Then Moses and Aaron fell on their faces before all the assembly -of the congregation of the children of Israel. - -14:6 And Joshua the son of Nun, and Caleb the son of Jephunneh, which -were of them that searched the land, rent their clothes: 14:7 And they -spake unto all the company of the children of Israel, saying, The -land, which we passed through to search it, is an exceeding good land. - -14:8 If the LORD delight in us, then he will bring us into this land, -and give it us; a land which floweth with milk and honey. - -14:9 Only rebel not ye against the LORD, neither fear ye the people of -the land; for they are bread for us: their defence is departed from -them, and the LORD is with us: fear them not. - -14:10 But all the congregation bade stone them with stones. And the -glory of the LORD appeared in the tabernacle of the congregation -before all the children of Israel. - -14:11 And the LORD said unto Moses, How long will this people provoke -me? and how long will it be ere they believe me, for all the signs -which I have shewed among them? 14:12 I will smite them with the -pestilence, and disinherit them, and will make of thee a greater -nation and mightier than they. - -14:13 And Moses said unto the LORD, Then the Egyptians shall hear it, -(for thou broughtest up this people in thy might from among them;) -14:14 And they will tell it to the inhabitants of this land: for they -have heard that thou LORD art among this people, that thou LORD art -seen face to face, and that thy cloud standeth over them, and that -thou goest before them, by day time in a pillar of a cloud, and in a -pillar of fire by night. - -14:15 Now if thou shalt kill all this people as one man, then the -nations which have heard the fame of thee will speak, saying, 14:16 -Because the LORD was not able to bring this people into the land which -he sware unto them, therefore he hath slain them in the wilderness. - -14:17 And now, I beseech thee, let the power of my LORD be great, -according as thou hast spoken, saying, 14:18 The LORD is -longsuffering, and of great mercy, forgiving iniquity and -transgression, and by no means clearing the guilty, visiting the -iniquity of the fathers upon the children unto the third and fourth -generation. - -14:19 Pardon, I beseech thee, the iniquity of this people according -unto the greatness of thy mercy, and as thou hast forgiven this -people, from Egypt even until now. - -14:20 And the LORD said, I have pardoned according to thy word: 14:21 -But as truly as I live, all the earth shall be filled with the glory -of the LORD. - -14:22 Because all those men which have seen my glory, and my miracles, -which I did in Egypt and in the wilderness, and have tempted me now -these ten times, and have not hearkened to my voice; 14:23 Surely they -shall not see the land which I sware unto their fathers, neither shall -any of them that provoked me see it: 14:24 But my servant Caleb, -because he had another spirit with him, and hath followed me fully, -him will I bring into the land whereinto he went; and his seed shall -possess it. - -14:25 (Now the Amalekites and the Canaanites dwelt in the valley.) -Tomorrow turn you, and get you into the wilderness by the way of the -Red sea. - -14:26 And the LORD spake unto Moses and unto Aaron, saying, 14:27 How -long shall I bear with this evil congregation, which murmur against -me? I have heard the murmurings of the children of Israel, which they -murmur against me. - -14:28 Say unto them, As truly as I live, saith the LORD, as ye have -spoken in mine ears, so will I do to you: 14:29 Your carcases shall -fall in this wilderness; and all that were numbered of you, according -to your whole number, from twenty years old and upward which have -murmured against me. - -14:30 Doubtless ye shall not come into the land, concerning which I -sware to make you dwell therein, save Caleb the son of Jephunneh, and -Joshua the son of Nun. - -14:31 But your little ones, which ye said should be a prey, them will -I bring in, and they shall know the land which ye have despised. - -14:32 But as for you, your carcases, they shall fall in this -wilderness. - -14:33 And your children shall wander in the wilderness forty years, -and bear your whoredoms, until your carcases be wasted in the -wilderness. - -14:34 After the number of the days in which ye searched the land, even -forty days, each day for a year, shall ye bear your iniquities, even -forty years, and ye shall know my breach of promise. - -14:35 I the LORD have said, I will surely do it unto all this evil -congregation, that are gathered together against me: in this -wilderness they shall be consumed, and there they shall die. - -14:36 And the men, which Moses sent to search the land, who returned, -and made all the congregation to murmur against him, by bringing up a -slander upon the land, 14:37 Even those men that did bring up the evil -report upon the land, died by the plague before the LORD. - -14:38 But Joshua the son of Nun, and Caleb the son of Jephunneh, which -were of the men that went to search the land, lived still. - -14:39 And Moses told these sayings unto all the children of Israel: -and the people mourned greatly. - -14:40 And they rose up early in the morning, and gat them up into the -top of the mountain, saying, Lo, we be here, and will go up unto the -place which the LORD hath promised: for we have sinned. - -14:41 And Moses said, Wherefore now do ye transgress the commandment -of the LORD? but it shall not prosper. - -14:42 Go not up, for the LORD is not among you; that ye be not smitten -before your enemies. - -14:43 For the Amalekites and the Canaanites are there before you, and -ye shall fall by the sword: because ye are turned away from the LORD, -therefore the LORD will not be with you. - -14:44 But they presumed to go up unto the hill top: nevertheless the -ark of the covenant of the LORD, and Moses, departed not out of the -camp. - -14:45 Then the Amalekites came down, and the Canaanites which dwelt in -that hill, and smote them, and discomfited them, even unto Hormah. - -15:1 And the LORD spake unto Moses, saying, 15:2 Speak unto the -children of Israel, and say unto them, When ye be come into the land -of your habitations, which I give unto you, 15:3 And will make an -offering by fire unto the LORD, a burnt offering, or a sacrifice in -performing a vow, or in a freewill offering, or in your solemn feasts, -to make a sweet savour unto the LORD, of the herd or of the flock: -15:4 Then shall he that offereth his offering unto the LORD bring a -meat offering of a tenth deal of flour mingled with the fourth part of -an hin of oil. - -15:5 And the fourth part of an hin of wine for a drink offering shalt -thou prepare with the burnt offering or sacrifice, for one lamb. - -15:6 Or for a ram, thou shalt prepare for a meat offering two tenth -deals of flour mingled with the third part of an hin of oil. - -15:7 And for a drink offering thou shalt offer the third part of an -hin of wine, for a sweet savour unto the LORD. - -15:8 And when thou preparest a bullock for a burnt offering, or for a -sacrifice in performing a vow, or peace offerings unto the LORD: 15:9 -Then shall he bring with a bullock a meat offering of three tenth -deals of flour mingled with half an hin of oil. - -15:10 And thou shalt bring for a drink offering half an hin of wine, -for an offering made by fire, of a sweet savour unto the LORD. - -15:11 Thus shall it be done for one bullock, or for one ram, or for a -lamb, or a kid. - -15:12 According to the number that ye shall prepare, so shall ye do to -every one according to their number. - -15:13 All that are born of the country shall do these things after -this manner, in offering an offering made by fire, of a sweet savour -unto the LORD. - -15:14 And if a stranger sojourn with you, or whosoever be among you in -your generations, and will offer an offering made by fire, of a sweet -savour unto the LORD; as ye do, so he shall do. - -15:15 One ordinance shall be both for you of the congregation, and -also for the stranger that sojourneth with you, an ordinance for ever -in your generations: as ye are, so shall the stranger be before the -LORD. - -15:16 One law and one manner shall be for you, and for the stranger -that sojourneth with you. - -15:17 And the LORD spake unto Moses, saying, 15:18 Speak unto the -children of Israel, and say unto them, When ye come into the land -whither I bring you, 15:19 Then it shall be, that, when ye eat of the -bread of the land, ye shall offer up an heave offering unto the LORD. - -15:20 Ye shall offer up a cake of the first of your dough for an heave -offering: as ye do the heave offering of the threshingfloor, so shall -ye heave it. - -15:21 Of the first of your dough ye shall give unto the LORD an heave -offering in your generations. - -15:22 And if ye have erred, and not observed all these commandments, -which the LORD hath spoken unto Moses, 15:23 Even all that the LORD -hath commanded you by the hand of Moses, from the day that the LORD -commanded Moses, and henceforward among your generations; 15:24 Then -it shall be, if ought be committed by ignorance without the knowledge -of the congregation, that all the congregation shall offer one young -bullock for a burnt offering, for a sweet savour unto the LORD, with -his meat offering, and his drink offering, according to the manner, -and one kid of the goats for a sin offering. - -15:25 And the priest shall make an atonement for all the congregation -of the children of Israel, and it shall be forgiven them; for it is -ignorance: and they shall bring their offering, a sacrifice made by -fire unto the LORD, and their sin offering before the LORD, for their -ignorance: 15:26 And it shall be forgiven all the congregation of the -children of Israel, and the stranger that sojourneth among them; -seeing all the people were in ignorance. - -15:27 And if any soul sin through ignorance, then he shall bring a she -goat of the first year for a sin offering. - -15:28 And the priest shall make an atonement for the soul that sinneth -ignorantly, when he sinneth by ignorance before the LORD, to make an -atonement for him; and it shall be forgiven him. - -15:29 Ye shall have one law for him that sinneth through ignorance, -both for him that is born among the children of Israel, and for the -stranger that sojourneth among them. - -15:30 But the soul that doeth ought presumptuously, whether he be born -in the land, or a stranger, the same reproacheth the LORD; and that -soul shall be cut off from among his people. - -15:31 Because he hath despised the word of the LORD, and hath broken -his commandment, that soul shall utterly be cut off; his iniquity -shall be upon him. - -15:32 And while the children of Israel were in the wilderness, they -found a man that gathered sticks upon the sabbath day. - -15:33 And they that found him gathering sticks brought him unto Moses -and Aaron, and unto all the congregation. - -15:34 And they put him in ward, because it was not declared what -should be done to him. - -15:35 And the LORD said unto Moses, The man shall be surely put to -death: all the congregation shall stone him with stones without the -camp. - -15:36 And all the congregation brought him without the camp, and -stoned him with stones, and he died; as the LORD commanded Moses. - -15:37 And the LORD spake unto Moses, saying, 15:38 Speak unto the -children of Israel, and bid them that they make them fringes in the -borders of their garments throughout their generations, and that they -put upon the fringe of the borders a ribband of blue: 15:39 And it -shall be unto you for a fringe, that ye may look upon it, and remember -all the commandments of the LORD, and do them; and that ye seek not -after your own heart and your own eyes, after which ye use to go a -whoring: 15:40 That ye may remember, and do all my commandments, and -be holy unto your God. - -15:41 I am the LORD your God, which brought you out of the land of -Egypt, to be your God: I am the LORD your God. - -16:1 Now Korah, the son of Izhar, the son of Kohath, the son of Levi, -and Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, -sons of Reuben, took men: 16:2 And they rose up before Moses, with -certain of the children of Israel, two hundred and fifty princes of -the assembly, famous in the congregation, men of renown: 16:3 And they -gathered themselves together against Moses and against Aaron, and said -unto them, Ye take too much upon you, seeing all the congregation are -holy, every one of them, and the LORD is among them: wherefore then -lift ye up yourselves above the congregation of the LORD? 16:4 And -when Moses heard it, he fell upon his face: 16:5 And he spake unto -Korah and unto all his company, saying, Even to morrow the LORD will -shew who are his, and who is holy; and will cause him to come near -unto him: even him whom he hath chosen will he cause to come near unto -him. - -16:6 This do; Take you censers, Korah, and all his company; 16:7 And -put fire therein, and put incense in them before the LORD to morrow: -and it shall be that the man whom the LORD doth choose, he shall be -holy: ye take too much upon you, ye sons of Levi. - -16:8 And Moses said unto Korah, Hear, I pray you, ye sons of Levi: -16:9 Seemeth it but a small thing unto you, that the God of Israel -hath separated you from the congregation of Israel, to bring you near -to himself to do the service of the tabernacle of the LORD, and to -stand before the congregation to minister unto them? 16:10 And he -hath brought thee near to him, and all thy brethren the sons of Levi -with thee: and seek ye the priesthood also? 16:11 For which cause -both thou and all thy company are gathered together against the LORD: -and what is Aaron, that ye murmur against him? 16:12 And Moses sent -to call Dathan and Abiram, the sons of Eliab: which said, We will not -come up: 16:13 Is it a small thing that thou hast brought us up out of -a land that floweth with milk and honey, to kill us in the wilderness, -except thou make thyself altogether a prince over us? 16:14 Moreover -thou hast not brought us into a land that floweth with milk and honey, -or given us inheritance of fields and vineyards: wilt thou put out the -eyes of these men? we will not come up. - -16:15 And Moses was very wroth, and said unto the LORD, Respect not -thou their offering: I have not taken one ass from them, neither have -I hurt one of them. - -16:16 And Moses said unto Korah, Be thou and all thy company before -the LORD, thou, and they, and Aaron, to morrow: 16:17 And take every -man his censer, and put incense in them, and bring ye before the LORD -every man his censer, two hundred and fifty censers; thou also, and -Aaron, each of you his censer. - -16:18 And they took every man his censer, and put fire in them, and -laid incense thereon, and stood in the door of the tabernacle of the -congregation with Moses and Aaron. - -16:19 And Korah gathered all the congregation against them unto the -door of the tabernacle of the congregation: and the glory of the LORD -appeared unto all the congregation. - -16:20 And the LORD spake unto Moses and unto Aaron, saying, 16:21 -Separate yourselves from among this congregation, that I may consume -them in a moment. - -16:22 And they fell upon their faces, and said, O God, the God of the -spirits of all flesh, shall one man sin, and wilt thou be wroth with -all the congregation? 16:23 And the LORD spake unto Moses, saying, -16:24 Speak unto the congregation, saying, Get you up from about the -tabernacle of Korah, Dathan, and Abiram. - -16:25 And Moses rose up and went unto Dathan and Abiram; and the -elders of Israel followed him. - -16:26 And he spake unto the congregation, saying, Depart, I pray you, -from the tents of these wicked men, and touch nothing of theirs, lest -ye be consumed in all their sins. - -16:27 So they gat up from the tabernacle of Korah, Dathan, and Abiram, -on every side: and Dathan and Abiram came out, and stood in the door -of their tents, and their wives, and their sons, and their little -children. - -16:28 And Moses said, Hereby ye shall know that the LORD hath sent me -to do all these works; for I have not done them of mine own mind. - -16:29 If these men die the common death of all men, or if they be -visited after the visitation of all men; then the LORD hath not sent -me. - -16:30 But if the LORD make a new thing, and the earth open her mouth, -and swallow them up, with all that appertain unto them, and they go -down quick into the pit; then ye shall understand that these men have -provoked the LORD. - -16:31 And it came to pass, as he had made an end of speaking all these -words, that the ground clave asunder that was under them: 16:32 And -the earth opened her mouth, and swallowed them up, and their houses, -and all the men that appertained unto Korah, and all their goods. - -16:33 They, and all that appertained to them, went down alive into the -pit, and the earth closed upon them: and they perished from among the -congregation. - -16:34 And all Israel that were round about them fled at the cry of -them: for they said, Lest the earth swallow us up also. - -16:35 And there came out a fire from the LORD, and consumed the two -hundred and fifty men that offered incense. - -16:36 And the LORD spake unto Moses, saying, 16:37 Speak unto Eleazar -the son of Aaron the priest, that he take up the censers out of the -burning, and scatter thou the fire yonder; for they are hallowed. - -16:38 The censers of these sinners against their own souls, let them -make them broad plates for a covering of the altar: for they offered -them before the LORD, therefore they are hallowed: and they shall be a -sign unto the children of Israel. - -16:39 And Eleazar the priest took the brasen censers, wherewith they -that were burnt had offered; and they were made broad plates for a -covering of the altar: 16:40 To be a memorial unto the children of -Israel, that no stranger, which is not of the seed of Aaron, come near -to offer incense before the LORD; that he be not as Korah, and as his -company: as the LORD said to him by the hand of Moses. - -16:41 But on the morrow all the congregation of the children of Israel -murmured against Moses and against Aaron, saying, Ye have killed the -people of the LORD. - -16:42 And it came to pass, when the congregation was gathered against -Moses and against Aaron, that they looked toward the tabernacle of the -congregation: and, behold, the cloud covered it, and the glory of the -LORD appeared. - -16:43 And Moses and Aaron came before the tabernacle of the -congregation. - -16:44 And the LORD spake unto Moses, saying, 16:45 Get you up from -among this congregation, that I may consume them as in a moment. And -they fell upon their faces. - -16:46 And Moses said unto Aaron, Take a censer, and put fire therein -from off the altar, and put on incense, and go quickly unto the -congregation, and make an atonement for them: for there is wrath gone -out from the LORD; the plague is begun. - -16:47 And Aaron took as Moses commanded, and ran into the midst of the -congregation; and, behold, the plague was begun among the people: and -he put on incense, and made an atonement for the people. - -16:48 And he stood between the dead and the living; and the plague was -stayed. - -16:49 Now they that died in the plague were fourteen thousand and -seven hundred, beside them that died about the matter of Korah. - -16:50 And Aaron returned unto Moses unto the door of the tabernacle of -the congregation: and the plague was stayed. - -17:1 And the LORD spake unto Moses, saying, 17:2 Speak unto the -children of Israel, and take of every one of them a rod according to -the house of their fathers, of all their princes according to the -house of their fathers twelve rods: write thou every man’s name upon -his rod. - -17:3 And thou shalt write Aaron’s name upon the rod of Levi: for one -rod shall be for the head of the house of their fathers. - -17:4 And thou shalt lay them up in the tabernacle of the congregation -before the testimony, where I will meet with you. - -17:5 And it shall come to pass, that the man’s rod, whom I shall -choose, shall blossom: and I will make to cease from me the murmurings -of the children of Israel, whereby they murmur against you. - -17:6 And Moses spake unto the children of Israel, and every one of -their princes gave him a rod apiece, for each prince one, according to -their fathers’ houses, even twelve rods: and the rod of Aaron was -among their rods. - -17:7 And Moses laid up the rods before the LORD in the tabernacle of -witness. - -17:8 And it came to pass, that on the morrow Moses went into the -tabernacle of witness; and, behold, the rod of Aaron for the house of -Levi was budded, and brought forth buds, and bloomed blossoms, and -yielded almonds. - -17:9 And Moses brought out all the rods from before the LORD unto all -the children of Israel: and they looked, and took every man his rod. - -17:10 And the LORD said unto Moses, Bring Aaron’s rod again before the -testimony, to be kept for a token against the rebels; and thou shalt -quite take away their murmurings from me, that they die not. - -17:11 And Moses did so: as the LORD commanded him, so did he. - -17:12 And the children of Israel spake unto Moses, saying, Behold, we -die, we perish, we all perish. - -17:13 Whosoever cometh any thing near unto the tabernacle of the LORD -shall die: shall we be consumed with dying? 18:1 And the LORD said -unto Aaron, Thou and thy sons and thy father’s house with thee shall -bear the iniquity of the sanctuary: and thou and thy sons with thee -shall bear the iniquity of your priesthood. - -18:2 And thy brethren also of the tribe of Levi, the tribe of thy -father, bring thou with thee, that they may be joined unto thee, and -minister unto thee: but thou and thy sons with thee shall minister -before the tabernacle of witness. - -18:3 And they shall keep thy charge, and the charge of all the -tabernacle: only they shall not come nigh the vessels of the sanctuary -and the altar, that neither they, nor ye also, die. - -18:4 And they shall be joined unto thee, and keep the charge of the -tabernacle of the congregation, for all the service of the tabernacle: -and a stranger shall not come nigh unto you. - -18:5 And ye shall keep the charge of the sanctuary, and the charge of -the altar: that there be no wrath any more upon the children of -Israel. - -18:6 And I, behold, I have taken your brethren the Levites from among -the children of Israel: to you they are given as a gift for the LORD, -to do the service of the tabernacle of the congregation. - -18:7 Therefore thou and thy sons with thee shall keep your priest’s -office for everything of the altar, and within the vail; and ye shall -serve: I have given your priest’s office unto you as a service of -gift: and the stranger that cometh nigh shall be put to death. - -18:8 And the LORD spake unto Aaron, Behold, I also have given thee the -charge of mine heave offerings of all the hallowed things of the -children of Israel; unto thee have I given them by reason of the -anointing, and to thy sons, by an ordinance for ever. - -18:9 This shall be thine of the most holy things, reserved from the -fire: every oblation of theirs, every meat offering of theirs, and -every sin offering of theirs, and every trespass offering of theirs -which they shall render unto me, shall be most holy for thee and for -thy sons. - -18:10 In the most holy place shalt thou eat it; every male shall eat -it: it shall be holy unto thee. - -18:11 And this is thine; the heave offering of their gift, with all -the wave offerings of the children of Israel: I have given them unto -thee, and to thy sons and to thy daughters with thee, by a statute for -ever: every one that is clean in thy house shall eat of it. - -18:12 All the best of the oil, and all the best of the wine, and of -the wheat, the firstfruits of them which they shall offer unto the -LORD, them have I given thee. - -18:13 And whatsoever is first ripe in the land, which they shall bring -unto the LORD, shall be thine; every one that is clean in thine house -shall eat of it. - -18:14 Every thing devoted in Israel shall be thine. - -18:15 Every thing that openeth the matrix in all flesh, which they -bring unto the LORD, whether it be of men or beasts, shall be thine: -nevertheless the firstborn of man shalt thou surely redeem, and the -firstling of unclean beasts shalt thou redeem. - -18:16 And those that are to be redeemed from a month old shalt thou -redeem, according to thine estimation, for the money of five shekels, -after the shekel of the sanctuary, which is twenty gerahs. - -18:17 But the firstling of a cow, or the firstling of a sheep, or the -firstling of a goat, thou shalt not redeem; they are holy: thou shalt -sprinkle their blood upon the altar, and shalt burn their fat for an -offering made by fire, for a sweet savour unto the LORD. - -18:18 And the flesh of them shall be thine, as the wave breast and as -the right shoulder are thine. - -18:19 All the heave offerings of the holy things, which the children -of Israel offer unto the LORD, have I given thee, and thy sons and thy -daughters with thee, by a statute for ever: it is a covenant of salt -for ever before the LORD unto thee and to thy seed with thee. - -18:20 And the LORD spake unto Aaron, Thou shalt have no inheritance in -their land, neither shalt thou have any part among them: I am thy part -and thine inheritance among the children of Israel. - -18:21 And, behold, I have given the children of Levi all the tenth in -Israel for an inheritance, for their service which they serve, even -the service of the tabernacle of the congregation. - -18:22 Neither must the children of Israel henceforth come nigh the -tabernacle of the congregation, lest they bear sin, and die. - -18:23 But the Levites shall do the service of the tabernacle of the -congregation, and they shall bear their iniquity: it shall be a -statute for ever throughout your generations, that among the children -of Israel they have no inheritance. - -18:24 But the tithes of the children of Israel, which they offer as an -heave offering unto the LORD, I have given to the Levites to inherit: -therefore I have said unto them, Among the children of Israel they -shall have no inheritance. - -18:25 And the LORD spake unto Moses, saying, 18:26 Thus speak unto the -Levites, and say unto them, When ye take of the children of Israel the -tithes which I have given you from them for your inheritance, then ye -shall offer up an heave offering of it for the LORD, even a tenth part -of the tithe. - -18:27 And this your heave offering shall be reckoned unto you, as -though it were the corn of the threshingfloor, and as the fulness of -the winepress. - -18:28 Thus ye also shall offer an heave offering unto the LORD of all -your tithes, which ye receive of the children of Israel; and ye shall -give thereof the LORD’s heave offering to Aaron the priest. - -18:29 Out of all your gifts ye shall offer every heave offering of the -LORD, of all the best thereof, even the hallowed part thereof out of -it. - -18:30 Therefore thou shalt say unto them, When ye have heaved the best -thereof from it, then it shall be counted unto the Levites as the -increase of the threshingfloor, and as the increase of the winepress. - -18:31 And ye shall eat it in every place, ye and your households: for -it is your reward for your service in the tabernacle of the -congregation. - -18:32 And ye shall bear no sin by reason of it, when ye have heaved -from it the best of it: neither shall ye pollute the holy things of -the children of Israel, lest ye die. - -19:1 And the LORD spake unto Moses and unto Aaron, saying, 19:2 This -is the ordinance of the law which the LORD hath commanded, saying, -Speak unto the children of Israel, that they bring thee a red heifer -without spot, wherein is no blemish, and upon which never came yoke: -19:3 And ye shall give her unto Eleazar the priest, that he may bring -her forth without the camp, and one shall slay her before his face: -19:4 And Eleazar the priest shall take of her blood with his finger, -and sprinkle of her blood directly before the tabernacle of the -congregation seven times: 19:5 And one shall burn the heifer in his -sight; her skin, and her flesh, and her blood, with her dung, shall he -burn: 19:6 And the priest shall take cedar wood, and hyssop, and -scarlet, and cast it into the midst of the burning of the heifer. - -19:7 Then the priest shall wash his clothes, and he shall bathe his -flesh in water, and afterward he shall come into the camp, and the -priest shall be unclean until the even. - -19:8 And he that burneth her shall wash his clothes in water, and -bathe his flesh in water, and shall be unclean until the even. - -19:9 And a man that is clean shall gather up the ashes of the heifer, -and lay them up without the camp in a clean place, and it shall be -kept for the congregation of the children of Israel for a water of -separation: it is a purification for sin. - -19:10 And he that gathereth the ashes of the heifer shall wash his -clothes, and be unclean until the even: and it shall be unto the -children of Israel, and unto the stranger that sojourneth among them, -for a statute for ever. - -19:11 He that toucheth the dead body of any man shall be unclean seven -days. - -19:12 He shall purify himself with it on the third day, and on the -seventh day he shall be clean: but if he purify not himself the third -day, then the seventh day he shall not be clean. - -19:13 Whosoever toucheth the dead body of any man that is dead, and -purifieth not himself, defileth the tabernacle of the LORD; and that -soul shall be cut off from Israel: because the water of separation was -not sprinkled upon him, he shall be unclean; his uncleanness is yet -upon him. - -19:14 This is the law, when a man dieth in a tent: all that come into -the tent, and all that is in the tent, shall be unclean seven days. - -19:15 And every open vessel, which hath no covering bound upon it, is -unclean. - -19:16 And whosoever toucheth one that is slain with a sword in the -open fields, or a dead body, or a bone of a man, or a grave, shall be -unclean seven days. - -19:17 And for an unclean person they shall take of the ashes of the -burnt heifer of purification for sin, and running water shall be put -thereto in a vessel: 19:18 And a clean person shall take hyssop, and -dip it in the water, and sprinkle it upon the tent, and upon all the -vessels, and upon the persons that were there, and upon him that -touched a bone, or one slain, or one dead, or a grave: 19:19 And the -clean person shall sprinkle upon the unclean on the third day, and on -the seventh day: and on the seventh day he shall purify himself, and -wash his clothes, and bathe himself in water, and shall be clean at -even. - -19:20 But the man that shall be unclean, and shall not purify himself, -that soul shall be cut off from among the congregation, because he -hath defiled the sanctuary of the LORD: the water of separation hath -not been sprinkled upon him; he is unclean. - -19:21 And it shall be a perpetual statute unto them, that he that -sprinkleth the water of separation shall wash his clothes; and he that -toucheth the water of separation shall be unclean until even. - -19:22 And whatsoever the unclean person toucheth shall be unclean; and -the soul that toucheth it shall be unclean until even. - -20:1 Then came the children of Israel, even the whole congregation, -into the desert of Zin in the first month: and the people abode in -Kadesh; and Miriam died there, and was buried there. - -20:2 And there was no water for the congregation: and they gathered -themselves together against Moses and against Aaron. - -20:3 And the people chode with Moses, and spake, saying, Would God -that we had died when our brethren died before the LORD! 20:4 And why -have ye brought up the congregation of the LORD into this wilderness, -that we and our cattle should die there? 20:5 And wherefore have ye -made us to come up out of Egypt, to bring us in unto this evil place? -it is no place of seed, or of figs, or of vines, or of pomegranates; -neither is there any water to drink. - -20:6 And Moses and Aaron went from the presence of the assembly unto -the door of the tabernacle of the congregation, and they fell upon -their faces: and the glory of the LORD appeared unto them. - -20:7 And the LORD spake unto Moses, saying, 20:8 Take the rod, and -gather thou the assembly together, thou, and Aaron thy brother, and -speak ye unto the rock before their eyes; and it shall give forth his -water, and thou shalt bring forth to them water out of the rock: so -thou shalt give the congregation and their beasts drink. - -20:9 And Moses took the rod from before the LORD, as he commanded him. - -20:10 And Moses and Aaron gathered the congregation together before -the rock, and he said unto them, Hear now, ye rebels; must we fetch -you water out of this rock? 20:11 And Moses lifted up his hand, and -with his rod he smote the rock twice: and the water came out -abundantly, and the congregation drank, and their beasts also. - -20:12 And the LORD spake unto Moses and Aaron, Because ye believed me -not, to sanctify me in the eyes of the children of Israel, therefore -ye shall not bring this congregation into the land which I have given -them. - -20:13 This is the water of Meribah; because the children of Israel -strove with the LORD, and he was sanctified in them. - -20:14 And Moses sent messengers from Kadesh unto the king of Edom, -Thus saith thy brother Israel, Thou knowest all the travail that hath -befallen us: 20:15 How our fathers went down into Egypt, and we have -dwelt in Egypt a long time; and the Egyptians vexed us, and our -fathers: 20:16 And when we cried unto the LORD, he heard our voice, -and sent an angel, and hath brought us forth out of Egypt: and, -behold, we are in Kadesh, a city in the uttermost of thy border: 20:17 -Let us pass, I pray thee, through thy country: we will not pass -through the fields, or through the vineyards, neither will we drink of -the water of the wells: we will go by the king’s high way, we will not -turn to the right hand nor to the left, until we have passed thy -borders. - -20:18 And Edom said unto him, Thou shalt not pass by me, lest I come -out against thee with the sword. - -20:19 And the children of Israel said unto him, We will go by the high -way: and if I and my cattle drink of thy water, then I will pay for -it: I will only, without doing anything else, go through on my feet. - -20:20 And he said, Thou shalt not go through. And Edom came out -against him with much people, and with a strong hand. - -20:21 Thus Edom refused to give Israel passage through his border: -wherefore Israel turned away from him. - -20:22 And the children of Israel, even the whole congregation, -journeyed from Kadesh, and came unto mount Hor. - -20:23 And the LORD spake unto Moses and Aaron in mount Hor, by the -coast of the land of Edom, saying, 20:24 Aaron shall be gathered unto -his people: for he shall not enter into the land which I have given -unto the children of Israel, because ye rebelled against my word at -the water of Meribah. - -20:25 Take Aaron and Eleazar his son, and bring them up unto mount -Hor: 20:26 And strip Aaron of his garments, and put them upon Eleazar -his son: and Aaron shall be gathered unto his people, and shall die -there. - -20:27 And Moses did as the LORD commanded: and they went up into mount -Hor in the sight of all the congregation. - -20:28 And Moses stripped Aaron of his garments, and put them upon -Eleazar his son; and Aaron died there in the top of the mount: and -Moses and Eleazar came down from the mount. - -20:29 And when all the congregation saw that Aaron was dead, they -mourned for Aaron thirty days, even all the house of Israel. - -21:1 And when king Arad the Canaanite, which dwelt in the south, heard -tell that Israel came by the way of the spies; then he fought against -Israel, and took some of them prisoners. - -21:2 And Israel vowed a vow unto the LORD, and said, If thou wilt -indeed deliver this people into my hand, then I will utterly destroy -their cities. - -21:3 And the LORD hearkened to the voice of Israel, and delivered up -the Canaanites; and they utterly destroyed them and their cities: and -he called the name of the place Hormah. - -21:4 And they journeyed from mount Hor by the way of the Red sea, to -compass the land of Edom: and the soul of the people was much -discouraged because of the way. - -21:5 And the people spake against God, and against Moses, Wherefore -have ye brought us up out of Egypt to die in the wilderness? for there -is no bread, neither is there any water; and our soul loatheth this -light bread. - -21:6 And the LORD sent fiery serpents among the people, and they bit -the people; and much people of Israel died. - -21:7 Therefore the people came to Moses, and said, We have sinned, for -we have spoken against the LORD, and against thee; pray unto the LORD, -that he take away the serpents from us. And Moses prayed for the -people. - -21:8 And the LORD said unto Moses, Make thee a fiery serpent, and set -it upon a pole: and it shall come to pass, that every one that is -bitten, when he looketh upon it, shall live. - -21:9 And Moses made a serpent of brass, and put it upon a pole, and it -came to pass, that if a serpent had bitten any man, when he beheld the -serpent of brass, he lived. - -21:10 And the children of Israel set forward, and pitched in Oboth. - -21:11 And they journeyed from Oboth, and pitched at Ijeabarim, in the -wilderness which is before Moab, toward the sunrising. - -21:12 From thence they removed, and pitched in the valley of Zared. - -21:13 From thence they removed, and pitched on the other side of -Arnon, which is in the wilderness that cometh out of the coasts of the -Amorites: for Arnon is the border of Moab, between Moab and the -Amorites. - -21:14 Wherefore it is said in the book of the wars of the LORD, What -he did in the Red sea, and in the brooks of Arnon, 21:15 And at the -stream of the brooks that goeth down to the dwelling of Ar, and lieth -upon the border of Moab. - -21:16 And from thence they went to Beer: that is the well whereof the -LORD spake unto Moses, Gather the people together, and I will give -them water. - -21:17 Then Israel sang this song, Spring up, O well; sing ye unto it: -21:18 The princes digged the well, the nobles of the people digged it, -by the direction of the lawgiver, with their staves. And from the -wilderness they went to Mattanah: 21:19 And from Mattanah to Nahaliel: -and from Nahaliel to Bamoth: 21:20 And from Bamoth in the valley, that -is in the country of Moab, to the top of Pisgah, which looketh toward -Jeshimon. - -21:21 And Israel sent messengers unto Sihon king of the Amorites, -saying, 21:22 Let me pass through thy land: we will not turn into the -fields, or into the vineyards; we will not drink of the waters of the -well: but we will go along by the king’s high way, until we be past -thy borders. - -21:23 And Sihon would not suffer Israel to pass through his border: -but Sihon gathered all his people together, and went out against -Israel into the wilderness: and he came to Jahaz, and fought against -Israel. - -21:24 And Israel smote him with the edge of the sword, and possessed -his land from Arnon unto Jabbok, even unto the children of Ammon: for -the border of the children of Ammon was strong. - -21:25 And Israel took all these cities: and Israel dwelt in all the -cities of the Amorites, in Heshbon, and in all the villages thereof. - -21:26 For Heshbon was the city of Sihon the king of the Amorites, who -had fought against the former king of Moab, and taken all his land out -of his hand, even unto Arnon. - -21:27 Wherefore they that speak in proverbs say, Come into Heshbon, -let the city of Sihon be built and prepared: 21:28 For there is a fire -gone out of Heshbon, a flame from the city of Sihon: it hath consumed -Ar of Moab, and the lords of the high places of Arnon. - -21:29 Woe to thee, Moab! thou art undone, O people of Chemosh: he hath -given his sons that escaped, and his daughters, into captivity unto -Sihon king of the Amorites. - -21:30 We have shot at them; Heshbon is perished even unto Dibon, and -we have laid them waste even unto Nophah, which reacheth unto Medeba. - -21:31 Thus Israel dwelt in the land of the Amorites. - -21:32 And Moses sent to spy out Jaazer, and they took the villages -thereof, and drove out the Amorites that were there. - -21:33 And they turned and went up by the way of Bashan: and Og the -king of Bashan went out against them, he, and all his people, to the -battle at Edrei. - -21:34 And the LORD said unto Moses, Fear him not: for I have delivered -him into thy hand, and all his people, and his land; and thou shalt do -to him as thou didst unto Sihon king of the Amorites, which dwelt at -Heshbon. - -21:35 So they smote him, and his sons, and all his people, until there -was none left him alive: and they possessed his land. - -22:1 And the children of Israel set forward, and pitched in the plains -of Moab on this side Jordan by Jericho. - -22:2 And Balak the son of Zippor saw all that Israel had done to the -Amorites. - -22:3 And Moab was sore afraid of the people, because they were many: -and Moab was distressed because of the children of Israel. - -22:4 And Moab said unto the elders of Midian, Now shall this company -lick up all that are round about us, as the ox licketh up the grass of -the field. - -And Balak the son of Zippor was king of the Moabites at that time. - -22:5 He sent messengers therefore unto Balaam the son of Beor to -Pethor, which is by the river of the land of the children of his -people, to call him, saying, Behold, there is a people come out from -Egypt: behold, they cover the face of the earth, and they abide over -against me: 22:6 Come now therefore, I pray thee, curse me this -people; for they are too mighty for me: peradventure I shall prevail, -that we may smite them, and that I may drive them out of the land: for -I wot that he whom thou blessest is blessed, and he whom thou cursest -is cursed. - -22:7 And the elders of Moab and the elders of Midian departed with the -rewards of divination in their hand; and they came unto Balaam, and -spake unto him the words of Balak. - -22:8 And he said unto them, Lodge here this night, and I will bring -you word again, as the LORD shall speak unto me: and the princes of -Moab abode with Balaam. - -22:9 And God came unto Balaam, and said, What men are these with thee? -22:10 And Balaam said unto God, Balak the son of Zippor, king of Moab, -hath sent unto me, saying, 22:11 Behold, there is a people come out of -Egypt, which covereth the face of the earth: come now, curse me them; -peradventure I shall be able to overcome them, and drive them out. - -22:12 And God said unto Balaam, Thou shalt not go with them; thou -shalt not curse the people: for they are blessed. - -22:13 And Balaam rose up in the morning, and said unto the princes of -Balak, Get you into your land: for the LORD refuseth to give me leave -to go with you. - -22:14 And the princes of Moab rose up, and they went unto Balak, and -said, Balaam refuseth to come with us. - -22:15 And Balak sent yet again princes, more, and more honourable than -they. - -22:16 And they came to Balaam, and said to him, Thus saith Balak the -son of Zippor, Let nothing, I pray thee, hinder thee from coming unto -me: 22:17 For I will promote thee unto very great honour, and I will -do whatsoever thou sayest unto me: come therefore, I pray thee, curse -me this people. - -22:18 And Balaam answered and said unto the servants of Balak, If -Balak would give me his house full of silver and gold, I cannot go -beyond the word of the LORD my God, to do less or more. - -22:19 Now therefore, I pray you, tarry ye also here this night, that I -may know what the LORD will say unto me more. - -22:20 And God came unto Balaam at night, and said unto him, If the men -come to call thee, rise up, and go with them; but yet the word which I -shall say unto thee, that shalt thou do. - -22:21 And Balaam rose up in the morning, and saddled his ass, and went -with the princes of Moab. - -22:22 And God’s anger was kindled because he went: and the angel of -the LORD stood in the way for an adversary against him. Now he was -riding upon his ass, and his two servants were with him. - -22:23 And the ass saw the angel of the LORD standing in the way, and -his sword drawn in his hand: and the ass turned aside out of the way, -and went into the field: and Balaam smote the ass, to turn her into -the way. - -22:24 But the angel of the LORD stood in a path of the vineyards, a -wall being on this side, and a wall on that side. - -22:25 And when the ass saw the angel of the LORD, she thrust herself -unto the wall, and crushed Balaam’s foot against the wall: and he -smote her again. - -22:26 And the angel of the LORD went further, and stood in a narrow -place, where was no way to turn either to the right hand or to the -left. - -22:27 And when the ass saw the angel of the LORD, she fell down under -Balaam: and Balaam’s anger was kindled, and he smote the ass with a -staff. - -22:28 And the LORD opened the mouth of the ass, and she said unto -Balaam, What have I done unto thee, that thou hast smitten me these -three times? 22:29 And Balaam said unto the ass, Because thou hast -mocked me: I would there were a sword in mine hand, for now would I -kill thee. - -22:30 And the ass said unto Balaam, Am not I thine ass, upon which -thou hast ridden ever since I was thine unto this day? was I ever wont -to do so unto thee? And he said, Nay. - -22:31 Then the LORD opened the eyes of Balaam, and he saw the angel of -the LORD standing in the way, and his sword drawn in his hand: and he -bowed down his head, and fell flat on his face. - -22:32 And the angel of the LORD said unto him, Wherefore hast thou -smitten thine ass these three times? behold, I went out to withstand -thee, because thy way is perverse before me: 22:33 And the ass saw me, -and turned from me these three times: unless she had turned from me, -surely now also I had slain thee, and saved her alive. - -22:34 And Balaam said unto the angel of the LORD, I have sinned; for I -knew not that thou stoodest in the way against me: now therefore, if -it displease thee, I will get me back again. - -22:35 And the angel of the LORD said unto Balaam, Go with the men: but -only the word that I shall speak unto thee, that thou shalt speak. So -Balaam went with the princes of Balak. - -22:36 And when Balak heard that Balaam was come, he went out to meet -him unto a city of Moab, which is in the border of Arnon, which is in -the utmost coast. - -22:37 And Balak said unto Balaam, Did I not earnestly send unto thee -to call thee? wherefore camest thou not unto me? am I not able indeed -to promote thee to honour? 22:38 And Balaam said unto Balak, Lo, I am -come unto thee: have I now any power at all to say any thing? the word -that God putteth in my mouth, that shall I speak. - -22:39 And Balaam went with Balak, and they came unto Kirjathhuzoth. - -22:40 And Balak offered oxen and sheep, and sent to Balaam, and to the -princes that were with him. - -22:41 And it came to pass on the morrow, that Balak took Balaam, and -brought him up into the high places of Baal, that thence he might see -the utmost part of the people. - -23:1 And Balaam said unto Balak, Build me here seven altars, and -prepare me here seven oxen and seven rams. - -23:2 And Balak did as Balaam had spoken; and Balak and Balaam offered -on every altar a bullock and a ram. - -23:3 And Balaam said unto Balak, Stand by thy burnt offering, and I -will go: peradventure the LORD will come to meet me: and whatsoever he -sheweth me I will tell thee. And he went to an high place. - -23:4 And God met Balaam: and he said unto him, I have prepared seven -altars, and I have offered upon every altar a bullock and a ram. - -23:5 And the LORD put a word in Balaam’s mouth, and said, Return unto -Balak, and thus thou shalt speak. - -23:6 And he returned unto him, and, lo, he stood by his burnt -sacrifice, he, and all the princes of Moab. - -23:7 And he took up his parable, and said, Balak the king of Moab hath -brought me from Aram, out of the mountains of the east, saying, Come, -curse me Jacob, and come, defy Israel. - -23:8 How shall I curse, whom God hath not cursed? or how shall I defy, -whom the LORD hath not defied? 23:9 For from the top of the rocks I -see him, and from the hills I behold him: lo, the people shall dwell -alone, and shall not be reckoned among the nations. - -23:10 Who can count the dust of Jacob, and the number of the fourth -part of Israel? Let me die the death of the righteous, and let my last -end be like his! 23:11 And Balak said unto Balaam, What hast thou -done unto me? I took thee to curse mine enemies, and, behold, thou -hast blessed them altogether. - -23:12 And he answered and said, Must I not take heed to speak that -which the LORD hath put in my mouth? 23:13 And Balak said unto him, -Come, I pray thee, with me unto another place, from whence thou mayest -see them: thou shalt see but the utmost part of them, and shalt not -see them all: and curse me them from thence. - -23:14 And he brought him into the field of Zophim, to the top of -Pisgah, and built seven altars, and offered a bullock and a ram on -every altar. - -23:15 And he said unto Balak, Stand here by thy burnt offering, while -I meet the LORD yonder. - -23:16 And the LORD met Balaam, and put a word in his mouth, and said, -Go again unto Balak, and say thus. - -23:17 And when he came to him, behold, he stood by his burnt offering, -and the princes of Moab with him. And Balak said unto him, What hath -the LORD spoken? 23:18 And he took up his parable, and said, Rise up, -Balak, and hear; hearken unto me, thou son of Zippor: 23:19 God is not -a man, that he should lie; neither the son of man, that he should -repent: hath he said, and shall he not do it? or hath he spoken, and -shall he not make it good? 23:20 Behold, I have received commandment -to bless: and he hath blessed; and I cannot reverse it. - -23:21 He hath not beheld iniquity in Jacob, neither hath he seen -perverseness in Israel: the LORD his God is with him, and the shout of -a king is among them. - -23:22 God brought them out of Egypt; he hath as it were the strength -of an unicorn. - -23:23 Surely there is no enchantment against Jacob, neither is there -any divination against Israel: according to this time it shall be said -of Jacob and of Israel, What hath God wrought! 23:24 Behold, the -people shall rise up as a great lion, and lift up himself as a young -lion: he shall not lie down until he eat of the prey, and drink the -blood of the slain. - -23:25 And Balak said unto Balaam, Neither curse them at all, nor bless -them at all. - -23:26 But Balaam answered and said unto Balak, Told not I thee, -saying, All that the LORD speaketh, that I must do? 23:27 And Balak -said unto Balaam, Come, I pray thee, I will bring thee unto another -place; peradventure it will please God that thou mayest curse me them -from thence. - -23:28 And Balak brought Balaam unto the top of Peor, that looketh -toward Jeshimon. - -23:29 And Balaam said unto Balak, Build me here seven altars, and -prepare me here seven bullocks and seven rams. - -23:30 And Balak did as Balaam had said, and offered a bullock and a -ram on every altar. - -24:1 And when Balaam saw that it pleased the LORD to bless Israel, he -went not, as at other times, to seek for enchantments, but he set his -face toward the wilderness. - -24:2 And Balaam lifted up his eyes, and he saw Israel abiding in his -tents according to their tribes; and the spirit of God came upon him. - -24:3 And he took up his parable, and said, Balaam the son of Beor hath -said, and the man whose eyes are open hath said: 24:4 He hath said, -which heard the words of God, which saw the vision of the Almighty, -falling into a trance, but having his eyes open: 24:5 How goodly are -thy tents, O Jacob, and thy tabernacles, O Israel! 24:6 As the -valleys are they spread forth, as gardens by the river’s side, as the -trees of lign aloes which the LORD hath planted, and as cedar trees -beside the waters. - -24:7 He shall pour the water out of his buckets, and his seed shall be -in many waters, and his king shall be higher than Agag, and his -kingdom shall be exalted. - -24:8 God brought him forth out of Egypt; he hath as it were the -strength of an unicorn: he shall eat up the nations his enemies, and -shall break their bones, and pierce them through with his arrows. - -24:9 He couched, he lay down as a lion, and as a great lion: who shall -stir him up? Blessed is he that blesseth thee, and cursed is he that -curseth thee. - -24:10 And Balak’s anger was kindled against Balaam, and he smote his -hands together: and Balak said unto Balaam, I called thee to curse -mine enemies, and, behold, thou hast altogether blessed them these -three times. - -24:11 Therefore now flee thou to thy place: I thought to promote thee -unto great honour; but, lo, the LORD hath kept thee back from honour. - -24:12 And Balaam said unto Balak, Spake I not also to thy messengers -which thou sentest unto me, saying, 24:13 If Balak would give me his -house full of silver and gold, I cannot go beyond the commandment of -the LORD, to do either good or bad of mine own mind; but what the LORD -saith, that will I speak? 24:14 And now, behold, I go unto my people: -come therefore, and I will advertise thee what this people shall do to -thy people in the latter days. - -24:15 And he took up his parable, and said, Balaam the son of Beor -hath said, and the man whose eyes are open hath said: 24:16 He hath -said, which heard the words of God, and knew the knowledge of the most -High, which saw the vision of the Almighty, falling into a trance, but -having his eyes open: 24:17 I shall see him, but not now: I shall -behold him, but not nigh: there shall come a Star out of Jacob, and a -Sceptre shall rise out of Israel, and shall smite the corners of Moab, -and destroy all the children of Sheth. - -24:18 And Edom shall be a possession, Seir also shall be a possession -for his enemies; and Israel shall do valiantly. - -24:19 Out of Jacob shall come he that shall have dominion, and shall -destroy him that remaineth of the city. - -24:20 And when he looked on Amalek, he took up his parable, and said, -Amalek was the first of the nations; but his latter end shall be that -he perish for ever. - -24:21 And he looked on the Kenites, and took up his parable, and said, -Strong is thy dwellingplace, and thou puttest thy nest in a rock. - -24:22 Nevertheless the Kenite shall be wasted, until Asshur shall -carry thee away captive. - -24:23 And he took up his parable, and said, Alas, who shall live when -God doeth this! 24:24 And ships shall come from the coast of Chittim, -and shall afflict Asshur, and shall afflict Eber, and he also shall -perish for ever. - -24:25 And Balaam rose up, and went and returned to his place: and -Balak also went his way. - -25:1 And Israel abode in Shittim, and the people began to commit -whoredom with the daughters of Moab. - -25:2 And they called the people unto the sacrifices of their gods: and -the people did eat, and bowed down to their gods. - -25:3 And Israel joined himself unto Baalpeor: and the anger of the -LORD was kindled against Israel. - -25:4 And the LORD said unto Moses, Take all the heads of the people, -and hang them up before the LORD against the sun, that the fierce -anger of the LORD may be turned away from Israel. - -25:5 And Moses said unto the judges of Israel, Slay ye every one his -men that were joined unto Baalpeor. - -25:6 And, behold, one of the children of Israel came and brought unto -his brethren a Midianitish woman in the sight of Moses, and in the -sight of all the congregation of the children of Israel, who were -weeping before the door of the tabernacle of the congregation. - -25:7 And when Phinehas, the son of Eleazar, the son of Aaron the -priest, saw it, he rose up from among the congregation, and took a -javelin in his hand; 25:8 And he went after the man of Israel into the -tent, and thrust both of them through, the man of Israel, and the -woman through her belly. So the plague was stayed from the children of -Israel. - -25:9 And those that died in the plague were twenty and four thousand. - -25:10 And the LORD spake unto Moses, saying, 25:11 Phinehas, the son -of Eleazar, the son of Aaron the priest, hath turned my wrath away -from the children of Israel, while he was zealous for my sake among -them, that I consumed not the children of Israel in my jealousy. - -25:12 Wherefore say, Behold, I give unto him my covenant of peace: -25:13 And he shall have it, and his seed after him, even the covenant -of an everlasting priesthood; because he was zealous for his God, and -made an atonement for the children of Israel. - -25:14 Now the name of the Israelite that was slain, even that was -slain with the Midianitish woman, was Zimri, the son of Salu, a prince -of a chief house among the Simeonites. - -25:15 And the name of the Midianitish woman that was slain was Cozbi, -the daughter of Zur; he was head over a people, and of a chief house -in Midian. - -25:16 And the LORD spake unto Moses, saying, 25:17 Vex the Midianites, -and smite them: 25:18 For they vex you with their wiles, wherewith -they have beguiled you in the matter of Peor, and in the matter of -Cozbi, the daughter of a prince of Midian, their sister, which was -slain in the day of the plague for Peor’s sake. - -26:1 And it came to pass after the plague, that the LORD spake unto -Moses and unto Eleazar the son of Aaron the priest, saying, 26:2 Take -the sum of all the congregation of the children of Israel, from twenty -years old and upward, throughout their fathers’ house, all that are -able to go to war in Israel. - -26:3 And Moses and Eleazar the priest spake with them in the plains of -Moab by Jordan near Jericho, saying, 26:4 Take the sum of the people, -from twenty years old and upward; as the LORD commanded Moses and the -children of Israel, which went forth out of the land of Egypt. - -26:5 Reuben, the eldest son of Israel: the children of Reuben; Hanoch, -of whom cometh the family of the Hanochites: of Pallu, the family of -the Palluites: 26:6 Of Hezron, the family of the Hezronites: of Carmi, -the family of the Carmites. - -26:7 These are the families of the Reubenites: and they that were -numbered of them were forty and three thousand and seven hundred and -thirty. - -26:8 And the sons of Pallu; Eliab. - -26:9 And the sons of Eliab; Nemuel, and Dathan, and Abiram. This is -that Dathan and Abiram, which were famous in the congregation, who -strove against Moses and against Aaron in the company of Korah, when -they strove against the LORD: 26:10 And the earth opened her mouth, -and swallowed them up together with Korah, when that company died, -what time the fire devoured two hundred and fifty men: and they became -a sign. - -26:11 Notwithstanding the children of Korah died not. - -26:12 The sons of Simeon after their families: of Nemuel, the family -of the Nemuelites: of Jamin, the family of the Jaminites: of Jachin, -the family of the Jachinites: 26:13 Of Zerah, the family of the -Zarhites: of Shaul, the family of the Shaulites. - -26:14 These are the families of the Simeonites, twenty and two -thousand and two hundred. - -26:15 The children of Gad after their families: of Zephon, the family -of the Zephonites: of Haggi, the family of the Haggites: of Shuni, the -family of the Shunites: 26:16 Of Ozni, the family of the Oznites: of -Eri, the family of the Erites: 26:17 Of Arod, the family of the -Arodites: of Areli, the family of the Arelites. - -26:18 These are the families of the children of Gad according to those -that were numbered of them, forty thousand and five hundred. - -26:19 The sons of Judah were Er and Onan: and Er and Onan died in the -land of Canaan. - -26:20 And the sons of Judah after their families were; of Shelah, the -family of the Shelanites: of Pharez, the family of the Pharzites: of -Zerah, the family of the Zarhites. - -26:21 And the sons of Pharez were; of Hezron, the family of the -Hezronites: of Hamul, the family of the Hamulites. - -26:22 These are the families of Judah according to those that were -numbered of them, threescore and sixteen thousand and five hundred. - -26:23 Of the sons of Issachar after their families: of Tola, the -family of the Tolaites: of Pua, the family of the Punites: 26:24 Of -Jashub, the family of the Jashubites: of Shimron, the family of the -Shimronites. - -26:25 These are the families of Issachar according to those that were -numbered of them, threescore and four thousand and three hundred. - -26:26 Of the sons of Zebulun after their families: of Sered, the -family of the Sardites: of Elon, the family of the Elonites: of -Jahleel, the family of the Jahleelites. - -26:27 These are the families of the Zebulunites according to those -that were numbered of them, threescore thousand and five hundred. - -26:28 The sons of Joseph after their families were Manasseh and -Ephraim. - -26:29 Of the sons of Manasseh: of Machir, the family of the -Machirites: and Machir begat Gilead: of Gilead come the family of the -Gileadites. - -26:30 These are the sons of Gilead: of Jeezer, the family of the -Jeezerites: of Helek, the family of the Helekites: 26:31 And of -Asriel, the family of the Asrielites: and of Shechem, the family of -the Shechemites: 26:32 And of Shemida, the family of the Shemidaites: -and of Hepher, the family of the Hepherites. - -26:33 And Zelophehad the son of Hepher had no sons, but daughters: and -the names of the daughters of Zelophehad were Mahlah, and Noah, -Hoglah, Milcah, and Tirzah. - -26:34 These are the families of Manasseh, and those that were numbered -of them, fifty and two thousand and seven hundred. - -26:35 These are the sons of Ephraim after their families: of -Shuthelah, the family of the Shuthalhites: of Becher, the family of -the Bachrites: of Tahan, the family of the Tahanites. - -26:36 And these are the sons of Shuthelah: of Eran, the family of the -Eranites. - -26:37 These are the families of the sons of Ephraim according to those -that were numbered of them, thirty and two thousand and five hundred. -These are the sons of Joseph after their families. - -26:38 The sons of Benjamin after their families: of Bela, the family -of the Belaites: of Ashbel, the family of the Ashbelites: of Ahiram, -the family of the Ahiramites: 26:39 Of Shupham, the family of the -Shuphamites: of Hupham, the family of the Huphamites. - -26:40 And the sons of Bela were Ard and Naaman: of Ard, the family of -the Ardites: and of Naaman, the family of the Naamites. - -26:41 These are the sons of Benjamin after their families: and they -that were numbered of them were forty and five thousand and six -hundred. - -26:42 These are the sons of Dan after their families: of Shuham, the -family of the Shuhamites. These are the families of Dan after their -families. - -26:43 All the families of the Shuhamites, according to those that were -numbered of them, were threescore and four thousand and four hundred. - -26:44 Of the children of Asher after their families: of Jimna, the -family of the Jimnites: of Jesui, the family of the Jesuites: of -Beriah, the family of the Beriites. - -26:45 Of the sons of Beriah: of Heber, the family of the Heberites: of -Malchiel, the family of the Malchielites. - -26:46 And the name of the daughter of Asher was Sarah. - -26:47 These are the families of the sons of Asher according to those -that were numbered of them; who were fifty and three thousand and four -hundred. - -26:48 Of the sons of Naphtali after their families: of Jahzeel, the -family of the Jahzeelites: of Guni, the family of the Gunites: 26:49 -Of Jezer, the family of the Jezerites: of Shillem, the family of the -Shillemites. - -26:50 These are the families of Naphtali according to their families: -and they that were numbered of them were forty and five thousand and -four hundred. - -26:51 These were the numbered of the children of Israel, six hundred -thousand and a thousand seven hundred and thirty. - -26:52 And the LORD spake unto Moses, saying, 26:53 Unto these the land -shall be divided for an inheritance according to the number of names. - -26:54 To many thou shalt give the more inheritance, and to few thou -shalt give the less inheritance: to every one shall his inheritance be -given according to those that were numbered of him. - -26:55 Notwithstanding the land shall be divided by lot: according to -the names of the tribes of their fathers they shall inherit. - -26:56 According to the lot shall the possession thereof be divided -between many and few. - -26:57 And these are they that were numbered of the Levites after their -families: of Gershon, the family of the Gershonites: of Kohath, the -family of the Kohathites: of Merari, the family of the Merarites. - -26:58 These are the families of the Levites: the family of the -Libnites, the family of the Hebronites, the family of the Mahlites, -the family of the Mushites, the family of the Korathites. And Kohath -begat Amram. - -26:59 And the name of Amram’s wife was Jochebed, the daughter of Levi, -whom her mother bare to Levi in Egypt: and she bare unto Amram Aaron -and Moses, and Miriam their sister. - -26:60 And unto Aaron was born Nadab, and Abihu, Eleazar, and Ithamar. - -26:61 And Nadab and Abihu died, when they offered strange fire before -the LORD. - -26:62 And those that were numbered of them were twenty and three -thousand, all males from a month old and upward: for they were not -numbered among the children of Israel, because there was no -inheritance given them among the children of Israel. - -26:63 These are they that were numbered by Moses and Eleazar the -priest, who numbered the children of Israel in the plains of Moab by -Jordan near Jericho. - -26:64 But among these there was not a man of them whom Moses and Aaron -the priest numbered, when they numbered the children of Israel in the -wilderness of Sinai. - -26:65 For the LORD had said of them, They shall surely die in the -wilderness. And there was not left a man of them, save Caleb the son -of Jephunneh, and Joshua the son of Nun. - -27:1 Then came the daughters of Zelophehad, the son of Hepher, the son -of Gilead, the son of Machir, the son of Manasseh, of the families of -Manasseh the son of Joseph: and these are the names of his daughters; -Mahlah, Noah, and Hoglah, and Milcah, and Tirzah. - -27:2 And they stood before Moses, and before Eleazar the priest, and -before the princes and all the congregation, by the door of the -tabernacle of the congregation, saying, 27:3 Our father died in the -wilderness, and he was not in the company of them that gathered -themselves together against the LORD in the company of Korah; but died -in his own sin, and had no sons. - -27:4 Why should the name of our father be done away from among his -family, because he hath no son? Give unto us therefore a possession -among the brethren of our father. - -27:5 And Moses brought their cause before the LORD. - -27:6 And the LORD spake unto Moses, saying, 27:7 The daughters of -Zelophehad speak right: thou shalt surely give them a possession of an -inheritance among their father’s brethren; and thou shalt cause the -inheritance of their father to pass unto them. - -27:8 And thou shalt speak unto the children of Israel, saying, If a -man die, and have no son, then ye shall cause his inheritance to pass -unto his daughter. - -27:9 And if he have no daughter, then ye shall give his inheritance -unto his brethren. - -27:10 And if he have no brethren, then ye shall give his inheritance -unto his father’s brethren. - -27:11 And if his father have no brethren, then ye shall give his -inheritance unto his kinsman that is next to him of his family, and he -shall possess it: and it shall be unto the children of Israel a -statute of judgment, as the LORD commanded Moses. - -27:12 And the LORD said unto Moses, Get thee up into this mount -Abarim, and see the land which I have given unto the children of -Israel. - -27:13 And when thou hast seen it, thou also shalt be gathered unto thy -people, as Aaron thy brother was gathered. - -27:14 For ye rebelled against my commandment in the desert of Zin, in -the strife of the congregation, to sanctify me at the water before -their eyes: that is the water of Meribah in Kadesh in the wilderness -of Zin. - -27:15 And Moses spake unto the LORD, saying, 27:16 Let the LORD, the -God of the spirits of all flesh, set a man over the congregation, -27:17 Which may go out before them, and which may go in before them, -and which may lead them out, and which may bring them in; that the -congregation of the LORD be not as sheep which have no shepherd. - -27:18 And the LORD said unto Moses, Take thee Joshua the son of Nun, a -man in whom is the spirit, and lay thine hand upon him; 27:19 And set -him before Eleazar the priest, and before all the congregation; and -give him a charge in their sight. - -27:20 And thou shalt put some of thine honour upon him, that all the -congregation of the children of Israel may be obedient. - -27:21 And he shall stand before Eleazar the priest, who shall ask -counsel for him after the judgment of Urim before the LORD: at his -word shall they go out, and at his word they shall come in, both he, -and all the children of Israel with him, even all the congregation. - -27:22 And Moses did as the LORD commanded him: and he took Joshua, and -set him before Eleazar the priest, and before all the congregation: -27:23 And he laid his hands upon him, and gave him a charge, as the -LORD commanded by the hand of Moses. - -28:1 And the LORD spake unto Moses, saying, 28:2 Command the children -of Israel, and say unto them, My offering, and my bread for my -sacrifices made by fire, for a sweet savour unto me, shall ye observe -to offer unto me in their due season. - -28:3 And thou shalt say unto them, This is the offering made by fire -which ye shall offer unto the LORD; two lambs of the first year -without spot day by day, for a continual burnt offering. - -28:4 The one lamb shalt thou offer in the morning, and the other lamb -shalt thou offer at even; 28:5 And a tenth part of an ephah of flour -for a meat offering, mingled with the fourth part of an hin of beaten -oil. - -28:6 It is a continual burnt offering, which was ordained in mount -Sinai for a sweet savour, a sacrifice made by fire unto the LORD. - -28:7 And the drink offering thereof shall be the fourth part of an hin -for the one lamb: in the holy place shalt thou cause the strong wine -to be poured unto the LORD for a drink offering. - -28:8 And the other lamb shalt thou offer at even: as the meat offering -of the morning, and as the drink offering thereof, thou shalt offer -it, a sacrifice made by fire, of a sweet savour unto the LORD. - -28:9 And on the sabbath day two lambs of the first year without spot, -and two tenth deals of flour for a meat offering, mingled with oil, -and the drink offering thereof: 28:10 This is the burnt offering of -every sabbath, beside the continual burnt offering, and his drink -offering. - -28:11 And in the beginnings of your months ye shall offer a burnt -offering unto the LORD; two young bullocks, and one ram, seven lambs -of the first year without spot; 28:12 And three tenth deals of flour -for a meat offering, mingled with oil, for one bullock; and two tenth -deals of flour for a meat offering, mingled with oil, for one ram; -28:13 And a several tenth deal of flour mingled with oil for a meat -offering unto one lamb; for a burnt offering of a sweet savour, a -sacrifice made by fire unto the LORD. - -28:14 And their drink offerings shall be half an hin of wine unto a -bullock, and the third part of an hin unto a ram, and a fourth part of -an hin unto a lamb: this is the burnt offering of every month -throughout the months of the year. - -28:15 And one kid of the goats for a sin offering unto the LORD shall -be offered, beside the continual burnt offering, and his drink -offering. - -28:16 And in the fourteenth day of the first month is the passover of -the LORD. - -28:17 And in the fifteenth day of this month is the feast: seven days -shall unleavened bread be eaten. - -28:18 In the first day shall be an holy convocation; ye shall do no -manner of servile work therein: 28:19 But ye shall offer a sacrifice -made by fire for a burnt offering unto the LORD; two young bullocks, -and one ram, and seven lambs of the first year: they shall be unto you -without blemish: 28:20 And their meat offering shall be of flour -mingled with oil: three tenth deals shall ye offer for a bullock, and -two tenth deals for a ram; 28:21 A several tenth deal shalt thou offer -for every lamb, throughout the seven lambs: 28:22 And one goat for a -sin offering, to make an atonement for you. - -28:23 Ye shall offer these beside the burnt offering in the morning, -which is for a continual burnt offering. - -28:24 After this manner ye shall offer daily, throughout the seven -days, the meat of the sacrifice made by fire, of a sweet savour unto -the LORD: it shall be offered beside the continual burnt offering, and -his drink offering. - -28:25 And on the seventh day ye shall have an holy convocation; ye -shall do no servile work. - -28:26 Also in the day of the firstfruits, when ye bring a new meat -offering unto the LORD, after your weeks be out, ye shall have an holy -convocation; ye shall do no servile work: 28:27 But ye shall offer the -burnt offering for a sweet savour unto the LORD; two young bullocks, -one ram, seven lambs of the first year; 28:28 And their meat offering -of flour mingled with oil, three tenth deals unto one bullock, two -tenth deals unto one ram, 28:29 A several tenth deal unto one lamb, -throughout the seven lambs; 28:30 And one kid of the goats, to make an -atonement for you. - -28:31 Ye shall offer them beside the continual burnt offering, and his -meat offering, (they shall be unto you without blemish) and their -drink offerings. - -29:1 And in the seventh month, on the first day of the month, ye shall -have an holy convocation; ye shall do no servile work: it is a day of -blowing the trumpets unto you. - -29:2 And ye shall offer a burnt offering for a sweet savour unto the -LORD; one young bullock, one ram, and seven lambs of the first year -without blemish: 29:3 And their meat offering shall be of flour -mingled with oil, three tenth deals for a bullock, and two tenth deals -for a ram, 29:4 And one tenth deal for one lamb, throughout the seven -lambs: 29:5 And one kid of the goats for a sin offering, to make an -atonement for you: 29:6 Beside the burnt offering of the month, and -his meat offering, and the daily burnt offering, and his meat -offering, and their drink offerings, according unto their manner, for -a sweet savour, a sacrifice made by fire unto the LORD. - -29:7 And ye shall have on the tenth day of this seventh month an holy -convocation; and ye shall afflict your souls: ye shall not do any work -therein: 29:8 But ye shall offer a burnt offering unto the LORD for a -sweet savour; one young bullock, one ram, and seven lambs of the first -year; they shall be unto you without blemish: 29:9 And their meat -offering shall be of flour mingled with oil, three tenth deals to a -bullock, and two tenth deals to one ram, 29:10 A several tenth deal -for one lamb, throughout the seven lambs: 29:11 One kid of the goats -for a sin offering; beside the sin offering of atonement, and the -continual burnt offering, and the meat offering of it, and their drink -offerings. - -29:12 And on the fifteenth day of the seventh month ye shall have an -holy convocation; ye shall do no servile work, and ye shall keep a -feast unto the LORD seven days: 29:13 And ye shall offer a burnt -offering, a sacrifice made by fire, of a sweet savour unto the LORD; -thirteen young bullocks, two rams, and fourteen lambs of the first -year; they shall be without blemish: 29:14 And their meat offering -shall be of flour mingled with oil, three tenth deals unto every -bullock of the thirteen bullocks, two tenth deals to each ram of the -two rams, 29:15 And a several tenth deal to each lamb of the fourteen -lambs: 29:16 And one kid of the goats for a sin offering; beside the -continual burnt offering, his meat offering, and his drink offering. - -29:17 And on the second day ye shall offer twelve young bullocks, two -rams, fourteen lambs of the first year without spot: 29:18 And their -meat offering and their drink offerings for the bullocks, for the -rams, and for the lambs, shall be according to their number, after the -manner: 29:19 And one kid of the goats for a sin offering; beside the -continual burnt offering, and the meat offering thereof, and their -drink offerings. - -29:20 And on the third day eleven bullocks, two rams, fourteen lambs -of the first year without blemish; 29:21 And their meat offering and -their drink offerings for the bullocks, for the rams, and for the -lambs, shall be according to their number, after the manner: 29:22 And -one goat for a sin offering; beside the continual burnt offering, and -his meat offering, and his drink offering. - -29:23 And on the fourth day ten bullocks, two rams, and fourteen lambs -of the first year without blemish: 29:24 Their meat offering and their -drink offerings for the bullocks, for the rams, and for the lambs, -shall be according to their number, after the manner: 29:25 And one -kid of the goats for a sin offering; beside the continual burnt -offering, his meat offering, and his drink offering. - -29:26 And on the fifth day nine bullocks, two rams, and fourteen lambs -of the first year without spot: 29:27 And their meat offering and -their drink offerings for the bullocks, for the rams, and for the -lambs, shall be according to their number, after the manner: 29:28 And -one goat for a sin offering; beside the continual burnt offering, and -his meat offering, and his drink offering. - -29:29 And on the sixth day eight bullocks, two rams, and fourteen -lambs of the first year without blemish: 29:30 And their meat offering -and their drink offerings for the bullocks, for the rams, and for the -lambs, shall be according to their number, after the manner: 29:31 And -one goat for a sin offering; beside the continual burnt offering, his -meat offering, and his drink offering. - -29:32 And on the seventh day seven bullocks, two rams, and fourteen -lambs of the first year without blemish: 29:33 And their meat offering -and their drink offerings for the bullocks, for the rams, and for the -lambs, shall be according to their number, after the manner: 29:34 And -one goat for a sin offering; beside the continual burnt offering, his -meat offering, and his drink offering. - -29:35 On the eighth day ye shall have a solemn assembly: ye shall do -no servile work therein: 29:36 But ye shall offer a burnt offering, a -sacrifice made by fire, of a sweet savour unto the LORD: one bullock, -one ram, seven lambs of the first year without blemish: 29:37 Their -meat offering and their drink offerings for the bullock, for the ram, -and for the lambs, shall be according to their number, after the -manner: 29:38 And one goat for a sin offering; beside the continual -burnt offering, and his meat offering, and his drink offering. - -29:39 These things ye shall do unto the LORD in your set feasts, -beside your vows, and your freewill offerings, for your burnt -offerings, and for your meat offerings, and for your drink offerings, -and for your peace offerings. - -29:40 And Moses told the children of Israel according to all that the -LORD commanded Moses. - -30:1 And Moses spake unto the heads of the tribes concerning the -children of Israel, saying, This is the thing which the LORD hath -commanded. - -30:2 If a man vow a vow unto the LORD, or swear an oath to bind his -soul with a bond; he shall not break his word, he shall do according -to all that proceedeth out of his mouth. - -30:3 If a woman also vow a vow unto the LORD, and bind herself by a -bond, being in her father’s house in her youth; 30:4 And her father -hear her vow, and her bond wherewith she hath bound her soul, and her -father shall hold his peace at her; then all her vows shall stand, and -every bond wherewith she hath bound her soul shall stand. - -30:5 But if her father disallow her in the day that he heareth; not -any of her vows, or of her bonds wherewith she hath bound her soul, -shall stand: and the LORD shall forgive her, because her father -disallowed her. - -30:6 And if she had at all an husband, when she vowed, or uttered -ought out of her lips, wherewith she bound her soul; 30:7 And her -husband heard it, and held his peace at her in the day that he heard -it: then her vows shall stand, and her bonds wherewith she bound her -soul shall stand. - -30:8 But if her husband disallowed her on the day that he heard it; -then he shall make her vow which she vowed, and that which she uttered -with her lips, wherewith she bound her soul, of none effect: and the -LORD shall forgive her. - -30:9 But every vow of a widow, and of her that is divorced, wherewith -they have bound their souls, shall stand against her. - -30:10 And if she vowed in her husband’s house, or bound her soul by a -bond with an oath; 30:11 And her husband heard it, and held his peace -at her, and disallowed her not: then all her vows shall stand, and -every bond wherewith she bound her soul shall stand. - -30:12 But if her husband hath utterly made them void on the day he -heard them; then whatsoever proceeded out of her lips concerning her -vows, or concerning the bond of her soul, shall not stand: her husband -hath made them void; and the LORD shall forgive her. - -30:13 Every vow, and every binding oath to afflict the soul, her -husband may establish it, or her husband may make it void. - -30:14 But if her husband altogether hold his peace at her from day to -day; then he establisheth all her vows, or all her bonds, which are -upon her: he confirmeth them, because he held his peace at her in the -day that he heard them. - -30:15 But if he shall any ways make them void after that he hath heard -them; then he shall bear her iniquity. - -30:16 These are the statutes, which the LORD commanded Moses, between -a man and his wife, between the father and his daughter, being yet in -her youth in her father’s house. - -31:1 And the LORD spake unto Moses, saying, 31:2 Avenge the children -of Israel of the Midianites: afterward shalt thou be gathered unto thy -people. - -31:3 And Moses spake unto the people, saying, Arm some of yourselves -unto the war, and let them go against the Midianites, and avenge the -LORD of Midian. - -31:4 Of every tribe a thousand, throughout all the tribes of Israel, -shall ye send to the war. - -31:5 So there were delivered out of the thousands of Israel, a -thousand of every tribe, twelve thousand armed for war. - -31:6 And Moses sent them to the war, a thousand of every tribe, them -and Phinehas the son of Eleazar the priest, to the war, with the holy -instruments, and the trumpets to blow in his hand. - -31:7 And they warred against the Midianites, as the LORD commanded -Moses; and they slew all the males. - -31:8 And they slew the kings of Midian, beside the rest of them that -were slain; namely, Evi, and Rekem, and Zur, and Hur, and Reba, five -kings of Midian: Balaam also the son of Beor they slew with the sword. - -31:9 And the children of Israel took all the women of Midian captives, -and their little ones, and took the spoil of all their cattle, and all -their flocks, and all their goods. - -31:10 And they burnt all their cities wherein they dwelt, and all -their goodly castles, with fire. - -31:11 And they took all the spoil, and all the prey, both of men and -of beasts. - -31:12 And they brought the captives, and the prey, and the spoil, unto -Moses, and Eleazar the priest, and unto the congregation of the -children of Israel, unto the camp at the plains of Moab, which are by -Jordan near Jericho. - -31:13 And Moses, and Eleazar the priest, and all the princes of the -congregation, went forth to meet them without the camp. - -31:14 And Moses was wroth with the officers of the host, with the -captains over thousands, and captains over hundreds, which came from -the battle. - -31:15 And Moses said unto them, Have ye saved all the women alive? -31:16 Behold, these caused the children of Israel, through the counsel -of Balaam, to commit trespass against the LORD in the matter of Peor, -and there was a plague among the congregation of the LORD. - -31:17 Now therefore kill every male among the little ones, and kill -every woman that hath known man by lying with him. - -31:18 But all the women children, that have not known a man by lying -with him, keep alive for yourselves. - -31:19 And do ye abide without the camp seven days: whosoever hath -killed any person, and whosoever hath touched any slain, purify both -yourselves and your captives on the third day, and on the seventh day. - -31:20 And purify all your raiment, and all that is made of skins, and -all work of goats’ hair, and all things made of wood. - -31:21 And Eleazar the priest said unto the men of war which went to -the battle, This is the ordinance of the law which the LORD commanded -Moses; 31:22 Only the gold, and the silver, the brass, the iron, the -tin, and the lead, 31:23 Every thing that may abide the fire, ye shall -make it go through the fire, and it shall be clean: nevertheless it -shall be purified with the water of separation: and all that abideth -not the fire ye shall make go through the water. - -31:24 And ye shall wash your clothes on the seventh day, and ye shall -be clean, and afterward ye shall come into the camp. - -31:25 And the LORD spake unto Moses, saying, 31:26 Take the sum of the -prey that was taken, both of man and of beast, thou, and Eleazar the -priest, and the chief fathers of the congregation: 31:27 And divide -the prey into two parts; between them that took the war upon them, who -went out to battle, and between all the congregation: 31:28 And levy a -tribute unto the Lord of the men of war which went out to battle: one -soul of five hundred, both of the persons, and of the beeves, and of -the asses, and of the sheep: 31:29 Take it of their half, and give it -unto Eleazar the priest, for an heave offering of the LORD. - -31:30 And of the children of Israel’s half, thou shalt take one -portion of fifty, of the persons, of the beeves, of the asses, and of -the flocks, of all manner of beasts, and give them unto the Levites, -which keep the charge of the tabernacle of the LORD. - -31:31 And Moses and Eleazar the priest did as the LORD commanded -Moses. - -31:32 And the booty, being the rest of the prey which the men of war -had caught, was six hundred thousand and seventy thousand and five -thousand sheep, 31:33 And threescore and twelve thousand beeves, 31:34 -And threescore and one thousand asses, 31:35 And thirty and two -thousand persons in all, of women that had not known man by lying with -him. - -31:36 And the half, which was the portion of them that went out to -war, was in number three hundred thousand and seven and thirty -thousand and five hundred sheep: 31:37 And the LORD’s tribute of the -sheep was six hundred and threescore and fifteen. - -31:38 And the beeves were thirty and six thousand; of which the LORD’s -tribute was threescore and twelve. - -31:39 And the asses were thirty thousand and five hundred; of which -the LORD’s tribute was threescore and one. - -31:40 And the persons were sixteen thousand; of which the LORD’s -tribute was thirty and two persons. - -31:41 And Moses gave the tribute, which was the LORD’s heave offering, -unto Eleazar the priest, as the LORD commanded Moses. - -31:42 And of the children of Israel’s half, which Moses divided from -the men that warred, 31:43 (Now the half that pertained unto the -congregation was three hundred thousand and thirty thousand and seven -thousand and five hundred sheep, 31:44 And thirty and six thousand -beeves, 31:45 And thirty thousand asses and five hundred, 31:46 And -sixteen thousand persons;) 31:47 Even of the children of Israel’s -half, Moses took one portion of fifty, both of man and of beast, and -gave them unto the Levites, which kept the charge of the tabernacle of -the LORD; as the LORD commanded Moses. - -31:48 And the officers which were over thousands of the host, the -captains of thousands, and captains of hundreds, came near unto Moses: -31:49 And they said unto Moses, Thy servants have taken the sum of the -men of war which are under our charge, and there lacketh not one man -of us. - -31:50 We have therefore brought an oblation for the LORD, what every -man hath gotten, of jewels of gold, chains, and bracelets, rings, -earrings, and tablets, to make an atonement for our souls before the -LORD. - -31:51 And Moses and Eleazar the priest took the gold of them, even all -wrought jewels. - -31:52 And all the gold of the offering that they offered up to the -LORD, of the captains of thousands, and of the captains of hundreds, -was sixteen thousand seven hundred and fifty shekels. - -31:53 (For the men of war had taken spoil, every man for himself.) -31:54 And Moses and Eleazar the priest took the gold of the captains -of thousands and of hundreds, and brought it into the tabernacle of -the congregation, for a memorial for the children of Israel before the -LORD. - -32:1 Now the children of Reuben and the children of Gad had a very -great multitude of cattle: and when they saw the land of Jazer, and -the land of Gilead, that, behold, the place was a place for cattle; -32:2 The children of Gad and the children of Reuben came and spake -unto Moses, and to Eleazar the priest, and unto the princes of the -congregation, saying, 32:3 Ataroth, and Dibon, and Jazer, and Nimrah, -and Heshbon, and Elealeh, and Shebam, and Nebo, and Beon, 32:4 Even -the country which the LORD smote before the congregation of Israel, is -a land for cattle, and thy servants have cattle: 32:5 Wherefore, said -they, if we have found grace in thy sight, let this land be given unto -thy servants for a possession, and bring us not over Jordan. - -32:6 And Moses said unto the children of Gad and to the children of -Reuben, Shall your brethren go to war, and shall ye sit here? 32:7 -And wherefore discourage ye the heart of the children of Israel from -going over into the land which the LORD hath given them? 32:8 Thus -did your fathers, when I sent them from Kadeshbarnea to see the land. - -32:9 For when they went up unto the valley of Eshcol, and saw the -land, they discouraged the heart of the children of Israel, that they -should not go into the land which the LORD had given them. - -32:10 And the LORD’s anger was kindled the same time, and he sware, -saying, 32:11 Surely none of the men that came up out of Egypt, from -twenty years old and upward, shall see the land which I sware unto -Abraham, unto Isaac, and unto Jacob; because they have not wholly -followed me: 32:12 Save Caleb the son of Jephunneh the Kenezite, and -Joshua the son of Nun: for they have wholly followed the LORD. - -32:13 And the LORD’s anger was kindled against Israel, and he made -them wander in the wilderness forty years, until all the generation, -that had done evil in the sight of the LORD, was consumed. - -32:14 And, behold, ye are risen up in your fathers’ stead, an increase -of sinful men, to augment yet the fierce anger of the LORD toward -Israel. - -32:15 For if ye turn away from after him, he will yet again leave them -in the wilderness; and ye shall destroy all this people. - -32:16 And they came near unto him, and said, We will build sheepfolds -here for our cattle, and cities for our little ones: 32:17 But we -ourselves will go ready armed before the children of Israel, until we -have brought them unto their place: and our little ones shall dwell in -the fenced cities because of the inhabitants of the land. - -32:18 We will not return unto our houses, until the children of Israel -have inherited every man his inheritance. - -32:19 For we will not inherit with them on yonder side Jordan, or -forward; because our inheritance is fallen to us on this side Jordan -eastward. - -32:20 And Moses said unto them, If ye will do this thing, if ye will -go armed before the LORD to war, 32:21 And will go all of you armed -over Jordan before the LORD, until he hath driven out his enemies from -before him, 32:22 And the land be subdued before the LORD: then -afterward ye shall return, and be guiltless before the LORD, and -before Israel; and this land shall be your possession before the LORD. - -32:23 But if ye will not do so, behold, ye have sinned against the -LORD: and be sure your sin will find you out. - -32:24 Build you cities for your little ones, and folds for your sheep; -and do that which hath proceeded out of your mouth. - -32:25 And the children of Gad and the children of Reuben spake unto -Moses, saying, Thy servants will do as my lord commandeth. - -32:26 Our little ones, our wives, our flocks, and all our cattle, -shall be there in the cities of Gilead: 32:27 But thy servants will -pass over, every man armed for war, before the LORD to battle, as my -lord saith. - -32:28 So concerning them Moses commanded Eleazar the priest, and -Joshua the son of Nun, and the chief fathers of the tribes of the -children of Israel: 32:29 And Moses said unto them, If the children of -Gad and the children of Reuben will pass with you over Jordan, every -man armed to battle, before the LORD, and the land shall be subdued -before you; then ye shall give them the land of Gilead for a -possession: 32:30 But if they will not pass over with you armed, they -shall have possessions among you in the land of Canaan. - -32:31 And the children of Gad and the children of Reuben answered, -saying, As the LORD hath said unto thy servants, so will we do. - -32:32 We will pass over armed before the LORD into the land of Canaan, -that the possession of our inheritance on this side Jordan may be -ours. - -32:33 And Moses gave unto them, even to the children of Gad, and to -the children of Reuben, and unto half the tribe of Manasseh the son of -Joseph, the kingdom of Sihon king of the Amorites, and the kingdom of -Og king of Bashan, the land, with the cities thereof in the coasts, -even the cities of the country round about. - -32:34 And the children of Gad built Dibon, and Ataroth, and Aroer, -32:35 And Atroth, Shophan, and Jaazer, and Jogbehah, 32:36 And -Bethnimrah, and Bethharan, fenced cities: and folds for sheep. - -32:37 And the children of Reuben built Heshbon, and Elealeh, and -Kirjathaim, 32:38 And Nebo, and Baalmeon, (their names being changed,) -and Shibmah: and gave other names unto the cities which they builded. - -32:39 And the children of Machir the son of Manasseh went to Gilead, -and took it, and dispossessed the Amorite which was in it. - -32:40 And Moses gave Gilead unto Machir the son of Manasseh; and he -dwelt therein. - -32:41 And Jair the son of Manasseh went and took the small towns -thereof, and called them Havothjair. - -32:42 And Nobah went and took Kenath, and the villages thereof, and -called it Nobah, after his own name. - -33:1 These are the journeys of the children of Israel, which went -forth out of the land of Egypt with their armies under the hand of -Moses and Aaron. - -33:2 And Moses wrote their goings out according to their journeys by -the commandment of the LORD: and these are their journeys according to -their goings out. - -33:3 And they departed from Rameses in the first month, on the -fifteenth day of the first month; on the morrow after the passover the -children of Israel went out with an high hand in the sight of all the -Egyptians. - -33:4 For the Egyptians buried all their firstborn, which the LORD had -smitten among them: upon their gods also the LORD executed judgments. - -33:5 And the children of Israel removed from Rameses, and pitched in -Succoth. - -33:6 And they departed from Succoth, and pitched in Etham, which is in -the edge of the wilderness. - -33:7 And they removed from Etham, and turned again unto Pihahiroth, -which is before Baalzephon: and they pitched before Migdol. - -33:8 And they departed from before Pihahiroth, and passed through the -midst of the sea into the wilderness, and went three days’ journey in -the wilderness of Etham, and pitched in Marah. - -33:9 And they removed from Marah, and came unto Elim: and in Elim were -twelve fountains of water, and threescore and ten palm trees; and they -pitched there. - -33:10 And they removed from Elim, and encamped by the Red sea. - -33:11 And they removed from the Red sea, and encamped in the -wilderness of Sin. - -33:12 And they took their journey out of the wilderness of Sin, and -encamped in Dophkah. - -33:13 And they departed from Dophkah, and encamped in Alush. - -33:14 And they removed from Alush, and encamped at Rephidim, where was -no water for the people to drink. - -33:15 And they departed from Rephidim, and pitched in the wilderness -of Sinai. - -33:16 And they removed from the desert of Sinai, and pitched at -Kibrothhattaavah. - -33:17 And they departed from Kibrothhattaavah, and encamped at -Hazeroth. - -33:18 And they departed from Hazeroth, and pitched in Rithmah. - -33:19 And they departed from Rithmah, and pitched at Rimmonparez. - -33:20 And they departed from Rimmonparez, and pitched in Libnah. - -33:21 And they removed from Libnah, and pitched at Rissah. - -33:22 And they journeyed from Rissah, and pitched in Kehelathah. - -33:23 And they went from Kehelathah, and pitched in mount Shapher. - -33:24 And they removed from mount Shapher, and encamped in Haradah. - -33:25 And they removed from Haradah, and pitched in Makheloth. - -33:26 And they removed from Makheloth, and encamped at Tahath. - -33:27 And they departed from Tahath, and pitched at Tarah. - -33:28 And they removed from Tarah, and pitched in Mithcah. - -33:29 And they went from Mithcah, and pitched in Hashmonah. - -33:30 And they departed from Hashmonah, and encamped at Moseroth. - -33:31 And they departed from Moseroth, and pitched in Benejaakan. - -33:32 And they removed from Benejaakan, and encamped at Horhagidgad. - -33:33 And they went from Horhagidgad, and pitched in Jotbathah. - -33:34 And they removed from Jotbathah, and encamped at Ebronah. - -33:35 And they departed from Ebronah, and encamped at Eziongaber. - -33:36 And they removed from Eziongaber, and pitched in the wilderness -of Zin, which is Kadesh. - -33:37 And they removed from Kadesh, and pitched in mount Hor, in the -edge of the land of Edom. - -33:38 And Aaron the priest went up into mount Hor at the commandment -of the LORD, and died there, in the fortieth year after the children -of Israel were come out of the land of Egypt, in the first day of the -fifth month. - -33:39 And Aaron was an hundred and twenty and three years old when he -died in mount Hor. - -33:40 And king Arad the Canaanite, which dwelt in the south in the -land of Canaan, heard of the coming of the children of Israel. - -33:41 And they departed from mount Hor, and pitched in Zalmonah. - -33:42 And they departed from Zalmonah, and pitched in Punon. - -33:43 And they departed from Punon, and pitched in Oboth. - -33:44 And they departed from Oboth, and pitched in Ijeabarim, in the -border of Moab. - -33:45 And they departed from Iim, and pitched in Dibongad. - -33:46 And they removed from Dibongad, and encamped in Almondiblathaim. - -33:47 And they removed from Almondiblathaim, and pitched in the -mountains of Abarim, before Nebo. - -33:48 And they departed from the mountains of Abarim, and pitched in -the plains of Moab by Jordan near Jericho. - -33:49 And they pitched by Jordan, from Bethjesimoth even unto -Abelshittim in the plains of Moab. - -33:50 And the LORD spake unto Moses in the plains of Moab by Jordan -near Jericho, saying, 33:51 Speak unto the children of Israel, and say -unto them, When ye are passed over Jordan into the land of Canaan; -33:52 Then ye shall drive out all the inhabitants of the land from -before you, and destroy all their pictures, and destroy all their -molten images, and quite pluck down all their high places: 33:53 And -ye shall dispossess the inhabitants of the land, and dwell therein: -for I have given you the land to possess it. - -33:54 And ye shall divide the land by lot for an inheritance among -your families: and to the more ye shall give the more inheritance, and -to the fewer ye shall give the less inheritance: every man’s -inheritance shall be in the place where his lot falleth; according to -the tribes of your fathers ye shall inherit. - -33:55 But if ye will not drive out the inhabitants of the land from -before you; then it shall come to pass, that those which ye let remain -of them shall be pricks in your eyes, and thorns in your sides, and -shall vex you in the land wherein ye dwell. - -33:56 Moreover it shall come to pass, that I shall do unto you, as I -thought to do unto them. - -34:1 And the LORD spake unto Moses, saying, 34:2 Command the children -of Israel, and say unto them, When ye come into the land of Canaan; -(this is the land that shall fall unto you for an inheritance, even -the land of Canaan with the coasts thereof:) 34:3 Then your south -quarter shall be from the wilderness of Zin along by the coast of -Edom, and your south border shall be the outmost coast of the salt sea -eastward: 34:4 And your border shall turn from the south to the ascent -of Akrabbim, and pass on to Zin: and the going forth thereof shall be -from the south to Kadeshbarnea, and shall go on to Hazaraddar, and -pass on to Azmon: 34:5 And the border shall fetch a compass from Azmon -unto the river of Egypt, and the goings out of it shall be at the sea. - -34:6 And as for the western border, ye shall even have the great sea -for a border: this shall be your west border. - -34:7 And this shall be your north border: from the great sea ye shall -point out for you mount Hor: 34:8 From mount Hor ye shall point out -your border unto the entrance of Hamath; and the goings forth of the -border shall be to Zedad: 34:9 And the border shall go on to Ziphron, -and the goings out of it shall be at Hazarenan: this shall be your -north border. - -34:10 And ye shall point out your east border from Hazarenan to -Shepham: 34:11 And the coast shall go down from Shepham to Riblah, on -the east side of Ain; and the border shall descend, and shall reach -unto the side of the sea of Chinnereth eastward: 34:12 And the border -shall go down to Jordan, and the goings out of it shall be at the salt -sea: this shall be your land with the coasts thereof round about. - -34:13 And Moses commanded the children of Israel, saying, This is the -land which ye shall inherit by lot, which the LORD commanded to give -unto the nine tribes, and to the half tribe: 34:14 For the tribe of -the children of Reuben according to the house of their fathers, and -the tribe of the children of Gad according to the house of their -fathers, have received their inheritance; and half the tribe of -Manasseh have received their inheritance: 34:15 The two tribes and the -half tribe have received their inheritance on this side Jordan near -Jericho eastward, toward the sunrising. - -34:16 And the LORD spake unto Moses, saying, 34:17 These are the names -of the men which shall divide the land unto you: Eleazar the priest, -and Joshua the son of Nun. - -34:18 And ye shall take one prince of every tribe, to divide the land -by inheritance. - -34:19 And the names of the men are these: Of the tribe of Judah, Caleb -the son of Jephunneh. - -34:20 And of the tribe of the children of Simeon, Shemuel the son of -Ammihud. - -34:21 Of the tribe of Benjamin, Elidad the son of Chislon. - -34:22 And the prince of the tribe of the children of Dan, Bukki the -son of Jogli. - -34:23 The prince of the children of Joseph, for the tribe of the -children of Manasseh, Hanniel the son of Ephod. - -34:24 And the prince of the tribe of the children of Ephraim, Kemuel -the son of Shiphtan. - -34:25 And the prince of the tribe of the children of Zebulun, -Elizaphan the son of Parnach. - -34:26 And the prince of the tribe of the children of Issachar, Paltiel -the son of Azzan. - -34:27 And the prince of the tribe of the children of Asher, Ahihud the -son of Shelomi. - -34:28 And the prince of the tribe of the children of Naphtali, Pedahel -the son of Ammihud. - -34:29 These are they whom the LORD commanded to divide the inheritance -unto the children of Israel in the land of Canaan. - -35:1 And the LORD spake unto Moses in the plains of Moab by Jordan -near Jericho, saying, 35:2 Command the children of Israel, that they -give unto the Levites of the inheritance of their possession cities to -dwell in; and ye shall give also unto the Levites suburbs for the -cities round about them. - -35:3 And the cities shall they have to dwell in; and the suburbs of -them shall be for their cattle, and for their goods, and for all their -beasts. - -35:4 And the suburbs of the cities, which ye shall give unto the -Levites, shall reach from the wall of the city and outward a thousand -cubits round about. - -35:5 And ye shall measure from without the city on the east side two -thousand cubits, and on the south side two thousand cubits, and on the -west side two thousand cubits, and on the north side two thousand -cubits; and the city shall be in the midst: this shall be to them the -suburbs of the cities. - -35:6 And among the cities which ye shall give unto the Levites there -shall be six cities for refuge, which ye shall appoint for the -manslayer, that he may flee thither: and to them ye shall add forty -and two cities. - -35:7 So all the cities which ye shall give to the Levites shall be -forty and eight cities: them shall ye give with their suburbs. - -35:8 And the cities which ye shall give shall be of the possession of -the children of Israel: from them that have many ye shall give many; -but from them that have few ye shall give few: every one shall give of -his cities unto the Levites according to his inheritance which he -inheriteth. - -35:9 And the LORD spake unto Moses, saying, 35:10 Speak unto the -children of Israel, and say unto them, When ye be come over Jordan -into the land of Canaan; 35:11 Then ye shall appoint you cities to be -cities of refuge for you; that the slayer may flee thither, which -killeth any person at unawares. - -35:12 And they shall be unto you cities for refuge from the avenger; -that the manslayer die not, until he stand before the congregation in -judgment. - -35:13 And of these cities which ye shall give six cities shall ye have -for refuge. - -35:14 Ye shall give three cities on this side Jordan, and three cities -shall ye give in the land of Canaan, which shall be cities of refuge. - -35:15 These six cities shall be a refuge, both for the children of -Israel, and for the stranger, and for the sojourner among them: that -every one that killeth any person unawares may flee thither. - -35:16 And if he smite him with an instrument of iron, so that he die, -he is a murderer: the murderer shall surely be put to death. - -35:17 And if he smite him with throwing a stone, wherewith he may die, -and he die, he is a murderer: the murderer shall surely be put to -death. - -35:18 Or if he smite him with an hand weapon of wood, wherewith he may -die, and he die, he is a murderer: the murderer shall surely be put to -death. - -35:19 The revenger of blood himself shall slay the murderer: when he -meeteth him, he shall slay him. - -35:20 But if he thrust him of hatred, or hurl at him by laying of -wait, that he die; 35:21 Or in enmity smite him with his hand, that he -die: he that smote him shall surely be put to death; for he is a -murderer: the revenger of blood shall slay the murderer, when he -meeteth him. - -35:22 But if he thrust him suddenly without enmity, or have cast upon -him any thing without laying of wait, 35:23 Or with any stone, -wherewith a man may die, seeing him not, and cast it upon him, that he -die, and was not his enemy, neither sought his harm: 35:24 Then the -congregation shall judge between the slayer and the revenger of blood -according to these judgments: 35:25 And the congregation shall deliver -the slayer out of the hand of the revenger of blood, and the -congregation shall restore him to the city of his refuge, whither he -was fled: and he shall abide in it unto the death of the high priest, -which was anointed with the holy oil. - -35:26 But if the slayer shall at any time come without the border of -the city of his refuge, whither he was fled; 35:27 And the revenger of -blood find him without the borders of the city of his refuge, and the -revenger of blood kill the slayer; he shall not be guilty of blood: -35:28 Because he should have remained in the city of his refuge until -the death of the high priest: but after the death of the high priest -the slayer shall return into the land of his possession. - -35:29 So these things shall be for a statute of judgment unto you -throughout your generations in all your dwellings. - -35:30 Whoso killeth any person, the murderer shall be put to death by -the mouth of witnesses: but one witness shall not testify against any -person to cause him to die. - -35:31 Moreover ye shall take no satisfaction for the life of a -murderer, which is guilty of death: but he shall be surely put to -death. - -35:32 And ye shall take no satisfaction for him that is fled to the -city of his refuge, that he should come again to dwell in the land, -until the death of the priest. - -35:33 So ye shall not pollute the land wherein ye are: for blood it -defileth the land: and the land cannot be cleansed of the blood that -is shed therein, but by the blood of him that shed it. - -35:34 Defile not therefore the land which ye shall inhabit, wherein I -dwell: for I the LORD dwell among the children of Israel. - -36:1 And the chief fathers of the families of the children of Gilead, -the son of Machir, the son of Manasseh, of the families of the sons of -Joseph, came near, and spake before Moses, and before the princes, the -chief fathers of the children of Israel: 36:2 And they said, The LORD -commanded my lord to give the land for an inheritance by lot to the -children of Israel: and my lord was commanded by the LORD to give the -inheritance of Zelophehad our brother unto his daughters. - -36:3 And if they be married to any of the sons of the other tribes of -the children of Israel, then shall their inheritance be taken from the -inheritance of our fathers, and shall be put to the inheritance of the -tribe whereunto they are received: so shall it be taken from the lot -of our inheritance. - -36:4 And when the jubile of the children of Israel shall be, then -shall their inheritance be put unto the inheritance of the tribe -whereunto they are received: so shall their inheritance be taken away -from the inheritance of the tribe of our fathers. - -36:5 And Moses commanded the children of Israel according to the word -of the LORD, saying, The tribe of the sons of Joseph hath said well. - -36:6 This is the thing which the LORD doth command concerning the -daughters of Zelophehad, saying, Let them marry to whom they think -best; only to the family of the tribe of their father shall they -marry. - -36:7 So shall not the inheritance of the children of Israel remove -from tribe to tribe: for every one of the children of Israel shall -keep himself to the inheritance of the tribe of his fathers. - -36:8 And every daughter, that possesseth an inheritance in any tribe -of the children of Israel, shall be wife unto one of the family of the -tribe of her father, that the children of Israel may enjoy every man -the inheritance of his fathers. - -36:9 Neither shall the inheritance remove from one tribe to another -tribe; but every one of the tribes of the children of Israel shall -keep himself to his own inheritance. - -36:10 Even as the LORD commanded Moses, so did the daughters of -Zelophehad: 36:11 For Mahlah, Tirzah, and Hoglah, and Milcah, and -Noah, the daughters of Zelophehad, were married unto their father’s -brothers’ sons: 36:12 And they were married into the families of the -sons of Manasseh the son of Joseph, and their inheritance remained in -the tribe of the family of their father. - -36:13 These are the commandments and the judgments, which the LORD -commanded by the hand of Moses unto the children of Israel in the -plains of Moab by Jordan near Jericho. - - - - -The Fifth Book of Moses: Called Deuteronomy - - -1:1 These be the words which Moses spake unto all Israel on this side -Jordan in the wilderness, in the plain over against the Red sea, -between Paran, and Tophel, and Laban, and Hazeroth, and Dizahab. - -1:2 (There are eleven days’ journey from Horeb by the way of mount -Seir unto Kadeshbarnea.) 1:3 And it came to pass in the fortieth -year, in the eleventh month, on the first day of the month, that Moses -spake unto the children of Israel, according unto all that the LORD -had given him in commandment unto them; 1:4 After he had slain Sihon -the king of the Amorites, which dwelt in Heshbon, and Og the king of -Bashan, which dwelt at Astaroth in Edrei: 1:5 On this side Jordan, in -the land of Moab, began Moses to declare this law, saying, 1:6 The -LORD our God spake unto us in Horeb, saying, Ye have dwelt long enough -in this mount: 1:7 Turn you, and take your journey, and go to the -mount of the Amorites, and unto all the places nigh thereunto, in the -plain, in the hills, and in the vale, and in the south, and by the sea -side, to the land of the Canaanites, and unto Lebanon, unto the great -river, the river Euphrates. - -1:8 Behold, I have set the land before you: go in and possess the land -which the LORD sware unto your fathers, Abraham, Isaac, and Jacob, to -give unto them and to their seed after them. - -1:9 And I spake unto you at that time, saying, I am not able to bear -you myself alone: 1:10 The LORD your God hath multiplied you, and, -behold, ye are this day as the stars of heaven for multitude. - -1:11 (The LORD God of your fathers make you a thousand times so many -more as ye are, and bless you, as he hath promised you!) 1:12 How can -I myself alone bear your cumbrance, and your burden, and your strife? -1:13 Take you wise men, and understanding, and known among your -tribes, and I will make them rulers over you. - -1:14 And ye answered me, and said, The thing which thou hast spoken is -good for us to do. - -1:15 So I took the chief of your tribes, wise men, and known, and made -them heads over you, captains over thousands, and captains over -hundreds, and captains over fifties, and captains over tens, and -officers among your tribes. - -1:16 And I charged your judges at that time, saying, Hear the causes -between your brethren, and judge righteously between every man and his -brother, and the stranger that is with him. - -1:17 Ye shall not respect persons in judgment; but ye shall hear the -small as well as the great; ye shall not be afraid of the face of man; -for the judgment is God’s: and the cause that is too hard for you, -bring it unto me, and I will hear it. - -1:18 And I commanded you at that time all the things which ye should -do. - -1:19 And when we departed from Horeb, we went through all that great -and terrible wilderness, which ye saw by the way of the mountain of -the Amorites, as the LORD our God commanded us; and we came to -Kadeshbarnea. - -1:20 And I said unto you, Ye are come unto the mountain of the -Amorites, which the LORD our God doth give unto us. - -1:21 Behold, the LORD thy God hath set the land before thee: go up and -possess it, as the LORD God of thy fathers hath said unto thee; fear -not, neither be discouraged. - -1:22 And ye came near unto me every one of you, and said, We will send -men before us, and they shall search us out the land, and bring us -word again by what way we must go up, and into what cities we shall -come. - -1:23 And the saying pleased me well: and I took twelve men of you, one -of a tribe: 1:24 And they turned and went up into the mountain, and -came unto the valley of Eshcol, and searched it out. - -1:25 And they took of the fruit of the land in their hands, and -brought it down unto us, and brought us word again, and said, It is a -good land which the LORD our God doth give us. - -1:26 Notwithstanding ye would not go up, but rebelled against the -commandment of the LORD your God: 1:27 And ye murmured in your tents, -and said, Because the LORD hated us, he hath brought us forth out of -the land of Egypt, to deliver us into the hand of the Amorites, to -destroy us. - -1:28 Whither shall we go up? our brethren have discouraged our heart, -saying, The people is greater and taller than we; the cities are great -and walled up to heaven; and moreover we have seen the sons of the -Anakims there. - -1:29 Then I said unto you, Dread not, neither be afraid of them. - -1:30 The LORD your God which goeth before you, he shall fight for you, -according to all that he did for you in Egypt before your eyes; 1:31 -And in the wilderness, where thou hast seen how that the LORD thy God -bare thee, as a man doth bear his son, in all the way that ye went, -until ye came into this place. - -1:32 Yet in this thing ye did not believe the LORD your God, 1:33 Who -went in the way before you, to search you out a place to pitch your -tents in, in fire by night, to shew you by what way ye should go, and -in a cloud by day. - -1:34 And the LORD heard the voice of your words, and was wroth, and -sware, saying, 1:35 Surely there shall not one of these men of this -evil generation see that good land, which I sware to give unto your -fathers. - -1:36 Save Caleb the son of Jephunneh; he shall see it, and to him will -I give the land that he hath trodden upon, and to his children, -because he hath wholly followed the LORD. - -1:37 Also the LORD was angry with me for your sakes, saying, Thou also -shalt not go in thither. - -1:38 But Joshua the son of Nun, which standeth before thee, he shall -go in thither: encourage him: for he shall cause Israel to inherit it. - -1:39 Moreover your little ones, which ye said should be a prey, and -your children, which in that day had no knowledge between good and -evil, they shall go in thither, and unto them will I give it, and they -shall possess it. - -1:40 But as for you, turn you, and take your journey into the -wilderness by the way of the Red sea. - -1:41 Then ye answered and said unto me, We have sinned against the -LORD, we will go up and fight, according to all that the LORD our God -commanded us. - -And when ye had girded on every man his weapons of war, ye were ready -to go up into the hill. - -1:42 And the LORD said unto me, Say unto them. Go not up, neither -fight; for I am not among you; lest ye be smitten before your enemies. - -1:43 So I spake unto you; and ye would not hear, but rebelled against -the commandment of the LORD, and went presumptuously up into the hill. - -1:44 And the Amorites, which dwelt in that mountain, came out against -you, and chased you, as bees do, and destroyed you in Seir, even unto -Hormah. - -1:45 And ye returned and wept before the LORD; but the LORD would not -hearken to your voice, nor give ear unto you. - -1:46 So ye abode in Kadesh many days, according unto the days that ye -abode there. - -2:1 Then we turned, and took our journey into the wilderness by the -way of the Red sea, as the LORD spake unto me: and we compassed mount -Seir many days. - -2:2 And the LORD spake unto me, saying, 2:3 Ye have compassed this -mountain long enough: turn you northward. - -2:4 And command thou the people, saying, Ye are to pass through the -coast of your brethren the children of Esau, which dwell in Seir; and -they shall be afraid of you: take ye good heed unto yourselves -therefore: 2:5 Meddle not with them; for I will not give you of their -land, no, not so much as a foot breadth; because I have given mount -Seir unto Esau for a possession. - -2:6 Ye shall buy meat of them for money, that ye may eat; and ye shall -also buy water of them for money, that ye may drink. - -2:7 For the LORD thy God hath blessed thee in all the works of thy -hand: he knoweth thy walking through this great wilderness: these -forty years the LORD thy God hath been with thee; thou hast lacked -nothing. - -2:8 And when we passed by from our brethren the children of Esau, -which dwelt in Seir, through the way of the plain from Elath, and from -Eziongaber, we turned and passed by the way of the wilderness of Moab. - -2:9 And the LORD said unto me, Distress not the Moabites, neither -contend with them in battle: for I will not give thee of their land -for a possession; because I have given Ar unto the children of Lot for -a possession. - -2:10 The Emims dwelt therein in times past, a people great, and many, -and tall, as the Anakims; 2:11 Which also were accounted giants, as -the Anakims; but the Moabites called them Emims. - -2:12 The Horims also dwelt in Seir beforetime; but the children of -Esau succeeded them, when they had destroyed them from before them, -and dwelt in their stead; as Israel did unto the land of his -possession, which the LORD gave unto them. - -2:13 Now rise up, said I, and get you over the brook Zered. And we -went over the brook Zered. - -2:14 And the space in which we came from Kadeshbarnea, until we were -come over the brook Zered, was thirty and eight years; until all the -generation of the men of war were wasted out from among the host, as -the LORD sware unto them. - -2:15 For indeed the hand of the LORD was against them, to destroy them -from among the host, until they were consumed. - -2:16 So it came to pass, when all the men of war were consumed and -dead from among the people, 2:17 That the LORD spake unto me, saying, -2:18 Thou art to pass over through Ar, the coast of Moab, this day: -2:19 And when thou comest nigh over against the children of Ammon, -distress them not, nor meddle with them: for I will not give thee of -the land of the children of Ammon any possession; because I have given -it unto the children of Lot for a possession. - -2:20 (That also was accounted a land of giants: giants dwelt therein -in old time; and the Ammonites call them Zamzummims; 2:21 A people -great, and many, and tall, as the Anakims; but the LORD destroyed them -before them; and they succeeded them, and dwelt in their stead: 2:22 -As he did to the children of Esau, which dwelt in Seir, when he -destroyed the Horims from before them; and they succeeded them, and -dwelt in their stead even unto this day: 2:23 And the Avims which -dwelt in Hazerim, even unto Azzah, the Caphtorims, which came forth -out of Caphtor, destroyed them, and dwelt in their stead.) 2:24 Rise -ye up, take your journey, and pass over the river Arnon: behold, I -have given into thine hand Sihon the Amorite, king of Heshbon, and his -land: begin to possess it, and contend with him in battle. - -2:25 This day will I begin to put the dread of thee and the fear of -thee upon the nations that are under the whole heaven, who shall hear -report of thee, and shall tremble, and be in anguish because of thee. - -2:26 And I sent messengers out of the wilderness of Kedemoth unto -Sihon king of Heshbon with words of peace, saying, 2:27 Let me pass -through thy land: I will go along by the high way, I will neither turn -unto the right hand nor to the left. - -2:28 Thou shalt sell me meat for money, that I may eat; and give me -water for money, that I may drink: only I will pass through on my -feet; 2:29 (As the children of Esau which dwell in Seir, and the -Moabites which dwell in Ar, did unto me;) until I shall pass over -Jordan into the land which the LORD our God giveth us. - -2:30 But Sihon king of Heshbon would not let us pass by him: for the -LORD thy God hardened his spirit, and made his heart obstinate, that -he might deliver him into thy hand, as appeareth this day. - -2:31 And the LORD said unto me, Behold, I have begun to give Sihon and -his land before thee: begin to possess, that thou mayest inherit his -land. - -2:32 Then Sihon came out against us, he and all his people, to fight -at Jahaz. - -2:33 And the LORD our God delivered him before us; and we smote him, -and his sons, and all his people. - -2:34 And we took all his cities at that time, and utterly destroyed -the men, and the women, and the little ones, of every city, we left -none to remain: 2:35 Only the cattle we took for a prey unto -ourselves, and the spoil of the cities which we took. - -2:36 From Aroer, which is by the brink of the river of Arnon, and from -the city that is by the river, even unto Gilead, there was not one -city too strong for us: the LORD our God delivered all unto us: 2:37 -Only unto the land of the children of Ammon thou camest not, nor unto -any place of the river Jabbok, nor unto the cities in the mountains, -nor unto whatsoever the LORD our God forbad us. - -3:1 Then we turned, and went up the way to Bashan: and Og the king of -Bashan came out against us, he and all his people, to battle at Edrei. - -3:2 And the LORD said unto me, Fear him not: for I will deliver him, -and all his people, and his land, into thy hand; and thou shalt do -unto him as thou didst unto Sihon king of the Amorites, which dwelt at -Heshbon. - -3:3 So the LORD our God delivered into our hands Og also, the king of -Bashan, and all his people: and we smote him until none was left to -him remaining. - -3:4 And we took all his cities at that time, there was not a city -which we took not from them, threescore cities, all the region of -Argob, the kingdom of Og in Bashan. - -3:5 All these cities were fenced with high walls, gates, and bars; -beside unwalled towns a great many. - -3:6 And we utterly destroyed them, as we did unto Sihon king of -Heshbon, utterly destroying the men, women, and children, of every -city. - -3:7 But all the cattle, and the spoil of the cities, we took for a -prey to ourselves. - -3:8 And we took at that time out of the hand of the two kings of the -Amorites the land that was on this side Jordan, from the river of -Arnon unto mount Hermon; 3:9 (Which Hermon the Sidonians call Sirion; -and the Amorites call it Shenir;) 3:10 All the cities of the plain, -and all Gilead, and all Bashan, unto Salchah and Edrei, cities of the -kingdom of Og in Bashan. - -3:11 For only Og king of Bashan remained of the remnant of giants; -behold his bedstead was a bedstead of iron; is it not in Rabbath of -the children of Ammon? nine cubits was the length thereof, and four -cubits the breadth of it, after the cubit of a man. - -3:12 And this land, which we possessed at that time, from Aroer, which -is by the river Arnon, and half mount Gilead, and the cities thereof, -gave I unto the Reubenites and to the Gadites. - -3:13 And the rest of Gilead, and all Bashan, being the kingdom of Og, -gave I unto the half tribe of Manasseh; all the region of Argob, with -all Bashan, which was called the land of giants. - -3:14 Jair the son of Manasseh took all the country of Argob unto the -coasts of Geshuri and Maachathi; and called them after his own name, -Bashanhavothjair, unto this day. - -3:15 And I gave Gilead unto Machir. - -3:16 And unto the Reubenites and unto the Gadites I gave from Gilead -even unto the river Arnon half the valley, and the border even unto -the river Jabbok, which is the border of the children of Ammon; 3:17 -The plain also, and Jordan, and the coast thereof, from Chinnereth -even unto the sea of the plain, even the salt sea, under Ashdothpisgah -eastward. - -3:18 And I commanded you at that time, saying, The LORD your God hath -given you this land to possess it: ye shall pass over armed before -your brethren the children of Israel, all that are meet for the war. - -3:19 But your wives, and your little ones, and your cattle, (for I -know that ye have much cattle,) shall abide in your cities which I -have given you; 3:20 Until the LORD have given rest unto your -brethren, as well as unto you, and until they also possess the land -which the LORD your God hath given them beyond Jordan: and then shall -ye return every man unto his possession, which I have given you. - -3:21 And I commanded Joshua at that time, saying, Thine eyes have seen -all that the LORD your God hath done unto these two kings: so shall -the LORD do unto all the kingdoms whither thou passest. - -3:22 Ye shall not fear them: for the LORD your God he shall fight for -you. - -3:23 And I besought the LORD at that time, saying, 3:24 O Lord GOD, -thou hast begun to shew thy servant thy greatness, and thy mighty -hand: for what God is there in heaven or in earth, that can do -according to thy works, and according to thy might? 3:25 I pray thee, -let me go over, and see the good land that is beyond Jordan, that -goodly mountain, and Lebanon. - -3:26 But the LORD was wroth with me for your sakes, and would not hear -me: and the LORD said unto me, Let it suffice thee; speak no more unto -me of this matter. - -3:27 Get thee up into the top of Pisgah, and lift up thine eyes -westward, and northward, and southward, and eastward, and behold it -with thine eyes: for thou shalt not go over this Jordan. - -3:28 But charge Joshua, and encourage him, and strengthen him: for he -shall go over before this people, and he shall cause them to inherit -the land which thou shalt see. - -3:29 So we abode in the valley over against Bethpeor. - -4:1 Now therefore hearken, O Israel, unto the statutes and unto the -judgments, which I teach you, for to do them, that ye may live, and go -in and possess the land which the LORD God of your fathers giveth you. - -4:2 Ye shall not add unto the word which I command you, neither shall -ye diminish ought from it, that ye may keep the commandments of the -LORD your God which I command you. - -4:3 Your eyes have seen what the LORD did because of Baalpeor: for all -the men that followed Baalpeor, the LORD thy God hath destroyed them -from among you. - -4:4 But ye that did cleave unto the LORD your God are alive every one -of you this day. - -4:5 Behold, I have taught you statutes and judgments, even as the LORD -my God commanded me, that ye should do so in the land whither ye go to -possess it. - -4:6 Keep therefore and do them; for this is your wisdom and your -understanding in the sight of the nations, which shall hear all these -statutes, and say, Surely this great nation is a wise and -understanding people. - -4:7 For what nation is there so great, who hath God so nigh unto them, -as the LORD our God is in all things that we call upon him for? 4:8 -And what nation is there so great, that hath statutes and judgments so -righteous as all this law, which I set before you this day? 4:9 Only -take heed to thyself, and keep thy soul diligently, lest thou forget -the things which thine eyes have seen, and lest they depart from thy -heart all the days of thy life: but teach them thy sons, and thy sons’ -sons; 4:10 Specially the day that thou stoodest before the LORD thy -God in Horeb, when the LORD said unto me, Gather me the people -together, and I will make them hear my words, that they may learn to -fear me all the days that they shall live upon the earth, and that -they may teach their children. - -4:11 And ye came near and stood under the mountain; and the mountain -burned with fire unto the midst of heaven, with darkness, clouds, and -thick darkness. - -4:12 And the LORD spake unto you out of the midst of the fire: ye -heard the voice of the words, but saw no similitude; only ye heard a -voice. - -4:13 And he declared unto you his covenant, which he commanded you to -perform, even ten commandments; and he wrote them upon two tables of -stone. - -4:14 And the LORD commanded me at that time to teach you statutes and -judgments, that ye might do them in the land whither ye go over to -possess it. - -4:15 Take ye therefore good heed unto yourselves; for ye saw no manner -of similitude on the day that the LORD spake unto you in Horeb out of -the midst of the fire: 4:16 Lest ye corrupt yourselves, and make you a -graven image, the similitude of any figure, the likeness of male or -female, 4:17 The likeness of any beast that is on the earth, the -likeness of any winged fowl that flieth in the air, 4:18 The likeness -of any thing that creepeth on the ground, the likeness of any fish -that is in the waters beneath the earth: 4:19 And lest thou lift up -thine eyes unto heaven, and when thou seest the sun, and the moon, and -the stars, even all the host of heaven, shouldest be driven to worship -them, and serve them, which the LORD thy God hath divided unto all -nations under the whole heaven. - -4:20 But the LORD hath taken you, and brought you forth out of the -iron furnace, even out of Egypt, to be unto him a people of -inheritance, as ye are this day. - -4:21 Furthermore the LORD was angry with me for your sakes, and sware -that I should not go over Jordan, and that I should not go in unto -that good land, which the LORD thy God giveth thee for an inheritance: -4:22 But I must die in this land, I must not go over Jordan: but ye -shall go over, and possess that good land. - -4:23 Take heed unto yourselves, lest ye forget the covenant of the -LORD your God, which he made with you, and make you a graven image, or -the likeness of any thing, which the LORD thy God hath forbidden thee. - -4:24 For the LORD thy God is a consuming fire, even a jealous God. - -4:25 When thou shalt beget children, and children’s children, and ye -shall have remained long in the land, and shall corrupt yourselves, -and make a graven image, or the likeness of any thing, and shall do -evil in the sight of the LORD thy God, to provoke him to anger: 4:26 I -call heaven and earth to witness against you this day, that ye shall -soon utterly perish from off the land whereunto ye go over Jordan to -possess it; ye shall not prolong your days upon it, but shall utterly -be destroyed. - -4:27 And the LORD shall scatter you among the nations, and ye shall be -left few in number among the heathen, whither the LORD shall lead you. - -4:28 And there ye shall serve gods, the work of men’s hands, wood and -stone, which neither see, nor hear, nor eat, nor smell. - -4:29 But if from thence thou shalt seek the LORD thy God, thou shalt -find him, if thou seek him with all thy heart and with all thy soul. - -4:30 When thou art in tribulation, and all these things are come upon -thee, even in the latter days, if thou turn to the LORD thy God, and -shalt be obedient unto his voice; 4:31 (For the LORD thy God is a -merciful God;) he will not forsake thee, neither destroy thee, nor -forget the covenant of thy fathers which he sware unto them. - -4:32 For ask now of the days that are past, which were before thee, -since the day that God created man upon the earth, and ask from the -one side of heaven unto the other, whether there hath been any such -thing as this great thing is, or hath been heard like it? 4:33 Did -ever people hear the voice of God speaking out of the midst of the -fire, as thou hast heard, and live? 4:34 Or hath God assayed to go -and take him a nation from the midst of another nation, by -temptations, by signs, and by wonders, and by war, and by a mighty -hand, and by a stretched out arm, and by great terrors, according to -all that the LORD your God did for you in Egypt before your eyes? -4:35 Unto thee it was shewed, that thou mightest know that the LORD he -is God; there is none else beside him. - -4:36 Out of heaven he made thee to hear his voice, that he might -instruct thee: and upon earth he shewed thee his great fire; and thou -heardest his words out of the midst of the fire. - -4:37 And because he loved thy fathers, therefore he chose their seed -after them, and brought thee out in his sight with his mighty power -out of Egypt; 4:38 To drive out nations from before thee greater and -mightier than thou art, to bring thee in, to give thee their land for -an inheritance, as it is this day. - -4:39 Know therefore this day, and consider it in thine heart, that the -LORD he is God in heaven above, and upon the earth beneath: there is -none else. - -4:40 Thou shalt keep therefore his statutes, and his commandments, -which I command thee this day, that it may go well with thee, and with -thy children after thee, and that thou mayest prolong thy days upon -the earth, which the LORD thy God giveth thee, for ever. - -4:41 Then Moses severed three cities on this side Jordan toward the -sunrising; 4:42 That the slayer might flee thither, which should kill -his neighbour unawares, and hated him not in times past; and that -fleeing unto one of these cities he might live: 4:43 Namely, Bezer in -the wilderness, in the plain country, of the Reubenites; and Ramoth in -Gilead, of the Gadites; and Golan in Bashan, of the Manassites. - -4:44 And this is the law which Moses set before the children of -Israel: 4:45 These are the testimonies, and the statutes, and the -judgments, which Moses spake unto the children of Israel, after they -came forth out of Egypt. - -4:46 On this side Jordan, in the valley over against Bethpeor, in the -land of Sihon king of the Amorites, who dwelt at Heshbon, whom Moses -and the children of Israel smote, after they were come forth out of -Egypt: 4:47 And they possessed his land, and the land of Og king of -Bashan, two kings of the Amorites, which were on this side Jordan -toward the sunrising; 4:48 From Aroer, which is by the bank of the -river Arnon, even unto mount Sion, which is Hermon, 4:49 And all the -plain on this side Jordan eastward, even unto the sea of the plain, -under the springs of Pisgah. - -5:1 And Moses called all Israel, and said unto them, Hear, O Israel, -the statutes and judgments which I speak in your ears this day, that -ye may learn them, and keep, and do them. - -5:2 The LORD our God made a covenant with us in Horeb. - -5:3 The LORD made not this covenant with our fathers, but with us, -even us, who are all of us here alive this day. - -5:4 The LORD talked with you face to face in the mount out of the -midst of the fire, 5:5 (I stood between the LORD and you at that time, -to shew you the word of the LORD: for ye were afraid by reason of the -fire, and went not up into the mount;) saying, 5:6 I am the LORD thy -God, which brought thee out of the land of Egypt, from the house of -bondage. - -5:7 Thou shalt have none other gods before me. - -5:8 Thou shalt not make thee any graven image, or any likeness of any -thing that is in heaven above, or that is in the earth beneath, or -that is in the waters beneath the earth: 5:9 Thou shalt not bow down -thyself unto them, nor serve them: for I the LORD thy God am a jealous -God, visiting the iniquity of the fathers upon the children unto the -third and fourth generation of them that hate me, 5:10 And shewing -mercy unto thousands of them that love me and keep my commandments. - -5:11 Thou shalt not take the name of the LORD thy God in vain: for the -LORD will not hold him guiltless that taketh his name in vain. - -5:12 Keep the sabbath day to sanctify it, as the LORD thy God hath -commanded thee. - -5:13 Six days thou shalt labour, and do all thy work: 5:14 But the -seventh day is the sabbath of the LORD thy God: in it thou shalt not -do any work, thou, nor thy son, nor thy daughter, nor thy manservant, -nor thy maidservant, nor thine ox, nor thine ass, nor any of thy -cattle, nor thy stranger that is within thy gates; that thy manservant -and thy maidservant may rest as well as thou. - -5:15 And remember that thou wast a servant in the land of Egypt, and -that the LORD thy God brought thee out thence through a mighty hand -and by a stretched out arm: therefore the LORD thy God commanded thee -to keep the sabbath day. - -5:16 Honour thy father and thy mother, as the LORD thy God hath -commanded thee; that thy days may be prolonged, and that it may go -well with thee, in the land which the LORD thy God giveth thee. - -5:17 Thou shalt not kill. - -5:18 Neither shalt thou commit adultery. - -5:19 Neither shalt thou steal. - -5:20 Neither shalt thou bear false witness against thy neighbour. - -5:21 Neither shalt thou desire thy neighbours wife, neither shalt -thou covet thy neighbours house, his field, or his manservant, or his -maidservant, his ox, or his ass, or any thing that is thy neighbours. - -5:22 These words the LORD spake unto all your assembly in the mount -out of the midst of the fire, of the cloud, and of the thick darkness, -with a great voice: and he added no more. And he wrote them in two -tables of stone, and delivered them unto me. - -5:23 And it came to pass, when ye heard the voice out of the midst of -the darkness, (for the mountain did burn with fire,) that ye came near -unto me, even all the heads of your tribes, and your elders; 5:24 And -ye said, Behold, the LORD our God hath shewed us his glory and his -greatness, and we have heard his voice out of the midst of the fire: -we have seen this day that God doth talk with man, and he liveth. - -5:25 Now therefore why should we die? for this great fire will consume -us: if we hear the voice of the LORD our God any more, then we shall -die. - -5:26 For who is there of all flesh, that hath heard the voice of the -living God speaking out of the midst of the fire, as we have, and -lived? 5:27 Go thou near, and hear all that the LORD our God shall -say: and speak thou unto us all that the LORD our God shall speak unto -thee; and we will hear it, and do it. - -5:28 And the LORD heard the voice of your words, when ye spake unto -me; and the LORD said unto me, I have heard the voice of the words of -this people, which they have spoken unto thee: they have well said all -that they have spoken. - -5:29 O that there were such an heart in them, that they would fear me, -and keep all my commandments always, that it might be well with them, -and with their children for ever! 5:30 Go say to them, Get you into -your tents again. - -5:31 But as for thee, stand thou here by me, and I will speak unto -thee all the commandments, and the statutes, and the judgments, which -thou shalt teach them, that they may do them in the land which I give -them to possess it. - -5:32 Ye shall observe to do therefore as the LORD your God hath -commanded you: ye shall not turn aside to the right hand or to the -left. - -5:33 Ye shall walk in all the ways which the LORD your God hath -commanded you, that ye may live, and that it may be well with you, and -that ye may prolong your days in the land which ye shall possess. - -6:1 Now these are the commandments, the statutes, and the judgments, -which the LORD your God commanded to teach you, that ye might do them -in the land whither ye go to possess it: 6:2 That thou mightest fear -the LORD thy God, to keep all his statutes and his commandments, which -I command thee, thou, and thy son, and thy son’s son, all the days of -thy life; and that thy days may be prolonged. - -6:3 Hear therefore, O Israel, and observe to do it; that it may be -well with thee, and that ye may increase mightily, as the LORD God of -thy fathers hath promised thee, in the land that floweth with milk and -honey. - -6:4 Hear, O Israel: The LORD our God is one LORD: 6:5 And thou shalt -love the LORD thy God with all thine heart, and with all thy soul, and -with all thy might. - -6:6 And these words, which I command thee this day, shall be in thine -heart: 6:7 And thou shalt teach them diligently unto thy children, and -shalt talk of them when thou sittest in thine house, and when thou -walkest by the way, and when thou liest down, and when thou risest up. - -6:8 And thou shalt bind them for a sign upon thine hand, and they -shall be as frontlets between thine eyes. - -6:9 And thou shalt write them upon the posts of thy house, and on thy -gates. - -6:10 And it shall be, when the LORD thy God shall have brought thee -into the land which he sware unto thy fathers, to Abraham, to Isaac, -and to Jacob, to give thee great and goodly cities, which thou -buildedst not, 6:11 And houses full of all good things, which thou -filledst not, and wells digged, which thou diggedst not, vineyards and -olive trees, which thou plantedst not; when thou shalt have eaten and -be full; 6:12 Then beware lest thou forget the LORD, which brought -thee forth out of the land of Egypt, from the house of bondage. - -6:13 Thou shalt fear the LORD thy God, and serve him, and shalt swear -by his name. - -6:14 Ye shall not go after other gods, of the gods of the people which -are round about you; 6:15 (For the LORD thy God is a jealous God among -you) lest the anger of the LORD thy God be kindled against thee, and -destroy thee from off the face of the earth. - -6:16 Ye shall not tempt the LORD your God, as ye tempted him in -Massah. - -6:17 Ye shall diligently keep the commandments of the LORD your God, -and his testimonies, and his statutes, which he hath commanded thee. - -6:18 And thou shalt do that which is right and good in the sight of -the LORD: that it may be well with thee, and that thou mayest go in -and possess the good land which the LORD sware unto thy fathers. - -6:19 To cast out all thine enemies from before thee, as the LORD hath -spoken. - -6:20 And when thy son asketh thee in time to come, saying, What mean -the testimonies, and the statutes, and the judgments, which the LORD -our God hath commanded you? 6:21 Then thou shalt say unto thy son, We -were Pharaoh’s bondmen in Egypt; and the LORD brought us out of Egypt -with a mighty hand: 6:22 And the LORD shewed signs and wonders, great -and sore, upon Egypt, upon Pharaoh, and upon all his household, before -our eyes: 6:23 And he brought us out from thence, that he might bring -us in, to give us the land which he sware unto our fathers. - -6:24 And the LORD commanded us to do all these statutes, to fear the -LORD our God, for our good always, that he might preserve us alive, as -it is at this day. - -6:25 And it shall be our righteousness, if we observe to do all these -commandments before the LORD our God, as he hath commanded us. - -7:1 When the LORD thy God shall bring thee into the land whither thou -goest to possess it, and hath cast out many nations before thee, the -Hittites, and the Girgashites, and the Amorites, and the Canaanites, -and the Perizzites, and the Hivites, and the Jebusites, seven nations -greater and mightier than thou; 7:2 And when the LORD thy God shall -deliver them before thee; thou shalt smite them, and utterly destroy -them; thou shalt make no covenant with them, nor shew mercy unto them: -7:3 Neither shalt thou make marriages with them; thy daughter thou -shalt not give unto his son, nor his daughter shalt thou take unto thy -son. - -7:4 For they will turn away thy son from following me, that they may -serve other gods: so will the anger of the LORD be kindled against -you, and destroy thee suddenly. - -7:5 But thus shall ye deal with them; ye shall destroy their altars, -and break down their images, and cut down their groves, and burn their -graven images with fire. - -7:6 For thou art an holy people unto the LORD thy God: the LORD thy -God hath chosen thee to be a special people unto himself, above all -people that are upon the face of the earth. - -7:7 The LORD did not set his love upon you, nor choose you, because ye -were more in number than any people; for ye were the fewest of all -people: 7:8 But because the LORD loved you, and because he would keep -the oath which he had sworn unto your fathers, hath the LORD brought -you out with a mighty hand, and redeemed you out of the house of -bondmen, from the hand of Pharaoh king of Egypt. - -7:9 Know therefore that the LORD thy God, he is God, the faithful God, -which keepeth covenant and mercy with them that love him and keep his -commandments to a thousand generations; 7:10 And repayeth them that -hate him to their face, to destroy them: he will not be slack to him -that hateth him, he will repay him to his face. - -7:11 Thou shalt therefore keep the commandments, and the statutes, and -the judgments, which I command thee this day, to do them. - -7:12 Wherefore it shall come to pass, if ye hearken to these -judgments, and keep, and do them, that the LORD thy God shall keep -unto thee the covenant and the mercy which he sware unto thy fathers: -7:13 And he will love thee, and bless thee, and multiply thee: he will -also bless the fruit of thy womb, and the fruit of thy land, thy corn, -and thy wine, and thine oil, the increase of thy kine, and the flocks -of thy sheep, in the land which he sware unto thy fathers to give -thee. - -7:14 Thou shalt be blessed above all people: there shall not be male -or female barren among you, or among your cattle. - -7:15 And the LORD will take away from thee all sickness, and will put -none of the evil diseases of Egypt, which thou knowest, upon thee; but -will lay them upon all them that hate thee. - -7:16 And thou shalt consume all the people which the LORD thy God -shall deliver thee; thine eye shall have no pity upon them: neither -shalt thou serve their gods; for that will be a snare unto thee. - -7:17 If thou shalt say in thine heart, These nations are more than I; -how can I dispossess them? 7:18 Thou shalt not be afraid of them: but -shalt well remember what the LORD thy God did unto Pharaoh, and unto -all Egypt; 7:19 The great temptations which thine eyes saw, and the -signs, and the wonders, and the mighty hand, and the stretched out -arm, whereby the LORD thy God brought thee out: so shall the LORD thy -God do unto all the people of whom thou art afraid. - -7:20 Moreover the LORD thy God will send the hornet among them, until -they that are left, and hide themselves from thee, be destroyed. - -7:21 Thou shalt not be affrighted at them: for the LORD thy God is -among you, a mighty God and terrible. - -7:22 And the LORD thy God will put out those nations before thee by -little and little: thou mayest not consume them at once, lest the -beasts of the field increase upon thee. - -7:23 But the LORD thy God shall deliver them unto thee, and shall -destroy them with a mighty destruction, until they be destroyed. - -7:24 And he shall deliver their kings into thine hand, and thou shalt -destroy their name from under heaven: there shall no man be able to -stand before thee, until thou have destroyed them. - -7:25 The graven images of their gods shall ye burn with fire: thou -shalt not desire the silver or gold that is on them, nor take it unto -thee, lest thou be snared therin: for it is an abomination to the LORD -thy God. - -7:26 Neither shalt thou bring an abomination into thine house, lest -thou be a cursed thing like it: but thou shalt utterly detest it, and -thou shalt utterly abhor it; for it is a cursed thing. - -8:1 All the commandments which I command thee this day shall ye -observe to do, that ye may live, and multiply, and go in and possess -the land which the LORD sware unto your fathers. - -8:2 And thou shalt remember all the way which the LORD thy God led -thee these forty years in the wilderness, to humble thee, and to prove -thee, to know what was in thine heart, whether thou wouldest keep his -commandments, or no. - -8:3 And he humbled thee, and suffered thee to hunger, and fed thee -with manna, which thou knewest not, neither did thy fathers know; that -he might make thee know that man doth not live by bread only, but by -every word that proceedeth out of the mouth of the LORD doth man live. - -8:4 Thy raiment waxed not old upon thee, neither did thy foot swell, -these forty years. - -8:5 Thou shalt also consider in thine heart, that, as a man chasteneth -his son, so the LORD thy God chasteneth thee. - -8:6 Therefore thou shalt keep the commandments of the LORD thy God, to -walk in his ways, and to fear him. - -8:7 For the LORD thy God bringeth thee into a good land, a land of -brooks of water, of fountains and depths that spring out of valleys -and hills; 8:8 A land of wheat, and barley, and vines, and fig trees, -and pomegranates; a land of oil olive, and honey; 8:9 A land wherein -thou shalt eat bread without scarceness, thou shalt not lack any thing -in it; a land whose stones are iron, and out of whose hills thou -mayest dig brass. - -8:10 When thou hast eaten and art full, then thou shalt bless the LORD -thy God for the good land which he hath given thee. - -8:11 Beware that thou forget not the LORD thy God, in not keeping his -commandments, and his judgments, and his statutes, which I command -thee this day: 8:12 Lest when thou hast eaten and art full, and hast -built goodly houses, and dwelt therein; 8:13 And when thy herds and -thy flocks multiply, and thy silver and thy gold is multiplied, and -all that thou hast is multiplied; 8:14 Then thine heart be lifted up, -and thou forget the LORD thy God, which brought thee forth out of the -land of Egypt, from the house of bondage; 8:15 Who led thee through -that great and terrible wilderness, wherein were fiery serpents, and -scorpions, and drought, where there was no water; who brought thee -forth water out of the rock of flint; 8:16 Who fed thee in the -wilderness with manna, which thy fathers knew not, that he might -humble thee, and that he might prove thee, to do thee good at thy -latter end; 8:17 And thou say in thine heart, My power and the might -of mine hand hath gotten me this wealth. - -8:18 But thou shalt remember the LORD thy God: for it is he that -giveth thee power to get wealth, that he may establish his covenant -which he sware unto thy fathers, as it is this day. - -8:19 And it shall be, if thou do at all forget the LORD thy God, and -walk after other gods, and serve them, and worship them, I testify -against you this day that ye shall surely perish. - -8:20 As the nations which the LORD destroyeth before your face, so -shall ye perish; because ye would not be obedient unto the voice of -the LORD your God. - -9:1 Hear, O Israel: Thou art to pass over Jordan this day, to go in to -possess nations greater and mightier than thyself, cities great and -fenced up to heaven, 9:2 A people great and tall, the children of the -Anakims, whom thou knowest, and of whom thou hast heard say, Who can -stand before the children of Anak! 9:3 Understand therefore this day, -that the LORD thy God is he which goeth over before thee; as a -consuming fire he shall destroy them, and he shall bring them down -before thy face: so shalt thou drive them out, and destroy them -quickly, as the LORD hath said unto thee. - -9:4 Speak not thou in thine heart, after that the LORD thy God hath -cast them out from before thee, saying, For my righteousness the LORD -hath brought me in to possess this land: but for the wickedness of -these nations the LORD doth drive them out from before thee. - -9:5 Not for thy righteousness, or for the uprightness of thine heart, -dost thou go to possess their land: but for the wickedness of these -nations the LORD thy God doth drive them out from before thee, and -that he may perform the word which the LORD sware unto thy fathers, -Abraham, Isaac, and Jacob. - -9:6 Understand therefore, that the LORD thy God giveth thee not this -good land to possess it for thy righteousness; for thou art a -stiffnecked people. - -9:7 Remember, and forget not, how thou provokedst the LORD thy God to -wrath in the wilderness: from the day that thou didst depart out of -the land of Egypt, until ye came unto this place, ye have been -rebellious against the LORD. - -9:8 Also in Horeb ye provoked the LORD to wrath, so that the LORD was -angry with you to have destroyed you. - -9:9 When I was gone up into the mount to receive the tables of stone, -even the tables of the covenant which the LORD made with you, then I -abode in the mount forty days and forty nights, I neither did eat -bread nor drink water: 9:10 And the LORD delivered unto me two tables -of stone written with the finger of God; and on them was written -according to all the words, which the LORD spake with you in the mount -out of the midst of the fire in the day of the assembly. - -9:11 And it came to pass at the end of forty days and forty nights, -that the LORD gave me the two tables of stone, even the tables of the -covenant. - -9:12 And the LORD said unto me, Arise, get thee down quickly from -hence; for thy people which thou hast brought forth out of Egypt have -corrupted themselves; they are quickly turned aside out of the way -which I commanded them; they have made them a molten image. - -9:13 Furthermore the LORD spake unto me, saying, I have seen this -people, and, behold, it is a stiffnecked people: 9:14 Let me alone, -that I may destroy them, and blot out their name from under heaven: -and I will make of thee a nation mightier and greater than they. - -9:15 So I turned and came down from the mount, and the mount burned -with fire: and the two tables of the covenant were in my two hands. - -9:16 And I looked, and, behold, ye had sinned against the LORD your -God, and had made you a molten calf: ye had turned aside quickly out -of the way which the LORD had commanded you. - -9:17 And I took the two tables, and cast them out of my two hands, and -brake them before your eyes. - -9:18 And I fell down before the LORD, as at the first, forty days and -forty nights: I did neither eat bread, nor drink water, because of all -your sins which ye sinned, in doing wickedly in the sight of the LORD, -to provoke him to anger. - -9:19 For I was afraid of the anger and hot displeasure, wherewith the -LORD was wroth against you to destroy you. But the LORD hearkened unto -me at that time also. - -9:20 And the LORD was very angry with Aaron to have destroyed him: and -I prayed for Aaron also the same time. - -9:21 And I took your sin, the calf which ye had made, and burnt it -with fire, and stamped it, and ground it very small, even until it was -as small as dust: and I cast the dust thereof into the brook that -descended out of the mount. - -9:22 And at Taberah, and at Massah, and at Kibrothhattaavah, ye -provoked the LORD to wrath. - -9:23 Likewise when the LORD sent you from Kadeshbarnea, saying, Go up -and possess the land which I have given you; then ye rebelled against -the commandment of the LORD your God, and ye believed him not, nor -hearkened to his voice. - -9:24 Ye have been rebellious against the LORD from the day that I knew -you. - -9:25 Thus I fell down before the LORD forty days and forty nights, as -I fell down at the first; because the LORD had said he would destroy -you. - -9:26 I prayed therefore unto the LORD, and said, O Lord GOD, destroy -not thy people and thine inheritance, which thou hast redeemed through -thy greatness, which thou hast brought forth out of Egypt with a -mighty hand. - -9:27 Remember thy servants, Abraham, Isaac, and Jacob; look not unto -the stubbornness of this people, nor to their wickedness, nor to their -sin: 9:28 Lest the land whence thou broughtest us out say, Because the -LORD was not able to bring them into the land which he promised them, -and because he hated them, he hath brought them out to slay them in -the wilderness. - -9:29 Yet they are thy people and thine inheritance, which thou -broughtest out by thy mighty power and by thy stretched out arm. - -10:1 At that time the LORD said unto me, Hew thee two tables of stone -like unto the first, and come up unto me into the mount, and make thee -an ark of wood. - -10:2 And I will write on the tables the words that were in the first -tables which thou brakest, and thou shalt put them in the ark. - -10:3 And I made an ark of shittim wood, and hewed two tables of stone -like unto the first, and went up into the mount, having the two tables -in mine hand. - -10:4 And he wrote on the tables, according to the first writing, the -ten commandments, which the LORD spake unto you in the mount out of -the midst of the fire in the day of the assembly: and the LORD gave -them unto me. - -10:5 And I turned myself and came down from the mount, and put the -tables in the ark which I had made; and there they be, as the LORD -commanded me. - -10:6 And the children of Israel took their journey from Beeroth of the -children of Jaakan to Mosera: there Aaron died, and there he was -buried; and Eleazar his son ministered in the priest’s office in his -stead. - -10:7 From thence they journeyed unto Gudgodah; and from Gudgodah to -Jotbath, a land of rivers of waters. - -10:8 At that time the LORD separated the tribe of Levi, to bear the -ark of the covenant of the LORD, to stand before the LORD to minister -unto him, and to bless in his name, unto this day. - -10:9 Wherefore Levi hath no part nor inheritance with his brethren; -the LORD is his inheritance, according as the LORD thy God promised -him. - -10:10 And I stayed in the mount, according to the first time, forty -days and forty nights; and the LORD hearkened unto me at that time -also, and the LORD would not destroy thee. - -10:11 And the LORD said unto me, Arise, take thy journey before the -people, that they may go in and possess the land, which I sware unto -their fathers to give unto them. - -10:12 And now, Israel, what doth the LORD thy God require of thee, but -to fear the LORD thy God, to walk in all his ways, and to love him, -and to serve the LORD thy God with all thy heart and with all thy -soul, 10:13 To keep the commandments of the LORD, and his statutes, -which I command thee this day for thy good? 10:14 Behold, the heaven -and the heaven of heavens is the LORD’s thy God, the earth also, with -all that therein is. - -10:15 Only the LORD had a delight in thy fathers to love them, and he -chose their seed after them, even you above all people, as it is this -day. - -10:16 Circumcise therefore the foreskin of your heart, and be no more -stiffnecked. - -10:17 For the LORD your God is God of gods, and Lord of lords, a great -God, a mighty, and a terrible, which regardeth not persons, nor taketh -reward: 10:18 He doth execute the judgment of the fatherless and -widow, and loveth the stranger, in giving him food and raiment. - -10:19 Love ye therefore the stranger: for ye were strangers in the -land of Egypt. - -10:20 Thou shalt fear the LORD thy God; him shalt thou serve, and to -him shalt thou cleave, and swear by his name. - -10:21 He is thy praise, and he is thy God, that hath done for thee -these great and terrible things, which thine eyes have seen. - -10:22 Thy fathers went down into Egypt with threescore and ten -persons; and now the LORD thy God hath made thee as the stars of -heaven for multitude. - -11:1 Therefore thou shalt love the LORD thy God, and keep his charge, -and his statutes, and his judgments, and his commandments, alway. - -11:2 And know ye this day: for I speak not with your children which -have not known, and which have not seen the chastisement of the LORD -your God, his greatness, his mighty hand, and his stretched out arm, -11:3 And his miracles, and his acts, which he did in the midst of -Egypt unto Pharaoh the king of Egypt, and unto all his land; 11:4 And -what he did unto the army of Egypt, unto their horses, and to their -chariots; how he made the water of the Red sea to overflow them as -they pursued after you, and how the LORD hath destroyed them unto this -day; 11:5 And what he did unto you in the wilderness, until ye came -into this place; 11:6 And what he did unto Dathan and Abiram, the sons -of Eliab, the son of Reuben: how the earth opened her mouth, and -swallowed them up, and their households, and their tents, and all the -substance that was in their possession, in the midst of all Israel: -11:7 But your eyes have seen all the great acts of the LORD which he -did. - -11:8 Therefore shall ye keep all the commandments which I command you -this day, that ye may be strong, and go in and possess the land, -whither ye go to possess it; 11:9 And that ye may prolong your days in -the land, which the LORD sware unto your fathers to give unto them and -to their seed, a land that floweth with milk and honey. - -11:10 For the land, whither thou goest in to possess it, is not as the -land of Egypt, from whence ye came out, where thou sowedst thy seed, -and wateredst it with thy foot, as a garden of herbs: 11:11 But the -land, whither ye go to possess it, is a land of hills and valleys, and -drinketh water of the rain of heaven: 11:12 A land which the LORD thy -God careth for: the eyes of the LORD thy God are always upon it, from -the beginning of the year even unto the end of the year. - -11:13 And it shall come to pass, if ye shall hearken diligently unto -my commandments which I command you this day, to love the LORD your -God, and to serve him with all your heart and with all your soul, -11:14 That I will give you the rain of your land in his due season, -the first rain and the latter rain, that thou mayest gather in thy -corn, and thy wine, and thine oil. - -11:15 And I will send grass in thy fields for thy cattle, that thou -mayest eat and be full. - -11:16 Take heed to yourselves, that your heart be not deceived, and ye -turn aside, and serve other gods, and worship them; 11:17 And then the -LORD’s wrath be kindled against you, and he shut up the heaven, that -there be no rain, and that the land yield not her fruit; and lest ye -perish quickly from off the good land which the LORD giveth you. - -11:18 Therefore shall ye lay up these my words in your heart and in -your soul, and bind them for a sign upon your hand, that they may be -as frontlets between your eyes. - -11:19 And ye shall teach them your children, speaking of them when -thou sittest in thine house, and when thou walkest by the way, when -thou liest down, and when thou risest up. - -11:20 And thou shalt write them upon the door posts of thine house, -and upon thy gates: 11:21 That your days may be multiplied, and the -days of your children, in the land which the LORD sware unto your -fathers to give them, as the days of heaven upon the earth. - -11:22 For if ye shall diligently keep all these commandments which I -command you, to do them, to love the LORD your God, to walk in all his -ways, and to cleave unto him; 11:23 Then will the LORD drive out all -these nations from before you, and ye shall possess greater nations -and mightier than yourselves. - -11:24 Every place whereon the soles of your feet shall tread shall be -yours: from the wilderness and Lebanon, from the river, the river -Euphrates, even unto the uttermost sea shall your coast be. - -11:25 There shall no man be able to stand before you: for the LORD -your God shall lay the fear of you and the dread of you upon all the -land that ye shall tread upon, as he hath said unto you. - -11:26 Behold, I set before you this day a blessing and a curse; 11:27 -A blessing, if ye obey the commandments of the LORD your God, which I -command you this day: 11:28 And a curse, if ye will not obey the -commandments of the LORD your God, but turn aside out of the way which -I command you this day, to go after other gods, which ye have not -known. - -11:29 And it shall come to pass, when the LORD thy God hath brought -thee in unto the land whither thou goest to possess it, that thou -shalt put the blessing upon mount Gerizim, and the curse upon mount -Ebal. - -11:30 Are they not on the other side Jordan, by the way where the sun -goeth down, in the land of the Canaanites, which dwell in the -champaign over against Gilgal, beside the plains of Moreh? 11:31 For -ye shall pass over Jordan to go in to possess the land which the LORD -your God giveth you, and ye shall possess it, and dwell therein. - -11:32 And ye shall observe to do all the statutes and judgments which -I set before you this day. - -12:1 These are the statutes and judgments, which ye shall observe to -do in the land, which the LORD God of thy fathers giveth thee to -possess it, all the days that ye live upon the earth. - -12:2 Ye shall utterly destroy all the places, wherein the nations -which ye shall possess served their gods, upon the high mountains, and -upon the hills, and under every green tree: 12:3 And ye shall -overthrow their altars, and break their pillars, and burn their groves -with fire; and ye shall hew down the graven images of their gods, and -destroy the names of them out of that place. - -12:4 Ye shall not do so unto the LORD your God. - -12:5 But unto the place which the LORD your God shall choose out of -all your tribes to put his name there, even unto his habitation shall -ye seek, and thither thou shalt come: 12:6 And thither ye shall bring -your burnt offerings, and your sacrifices, and your tithes, and heave -offerings of your hand, and your vows, and your freewill offerings, -and the firstlings of your herds and of your flocks: 12:7 And there ye -shall eat before the LORD your God, and ye shall rejoice in all that -ye put your hand unto, ye and your households, wherein the LORD thy -God hath blessed thee. - -12:8 Ye shall not do after all the things that we do here this day, -every man whatsoever is right in his own eyes. - -12:9 For ye are not as yet come to the rest and to the inheritance, -which the LORD your God giveth you. - -12:10 But when ye go over Jordan, and dwell in the land which the LORD -your God giveth you to inherit, and when he giveth you rest from all -your enemies round about, so that ye dwell in safety; 12:11 Then there -shall be a place which the LORD your God shall choose to cause his -name to dwell there; thither shall ye bring all that I command you; -your burnt offerings, and your sacrifices, your tithes, and the heave -offering of your hand, and all your choice vows which ye vow unto the -LORD: 12:12 And ye shall rejoice before the LORD your God, ye, and -your sons, and your daughters, and your menservants, and your -maidservants, and the Levite that is within your gates; forasmuch as -he hath no part nor inheritance with you. - -12:13 Take heed to thyself that thou offer not thy burnt offerings in -every place that thou seest: 12:14 But in the place which the LORD -shall choose in one of thy tribes, there thou shalt offer thy burnt -offerings, and there thou shalt do all that I command thee. - -12:15 Notwithstanding thou mayest kill and eat flesh in all thy gates, -whatsoever thy soul lusteth after, according to the blessing of the -LORD thy God which he hath given thee: the unclean and the clean may -eat thereof, as of the roebuck, and as of the hart. - -12:16 Only ye shall not eat the blood; ye shall pour it upon the earth -as water. - -12:17 Thou mayest not eat within thy gates the tithe of thy corn, or -of thy wine, or of thy oil, or the firstlings of thy herds or of thy -flock, nor any of thy vows which thou vowest, nor thy freewill -offerings, or heave offering of thine hand: 12:18 But thou must eat -them before the LORD thy God in the place which the LORD thy God shall -choose, thou, and thy son, and thy daughter, and thy manservant, and -thy maidservant, and the Levite that is within thy gates: and thou -shalt rejoice before the LORD thy God in all that thou puttest thine -hands unto. - -12:19 Take heed to thyself that thou forsake not the Levite as long as -thou livest upon the earth. - -12:20 When the LORD thy God shall enlarge thy border, as he hath -promised thee, and thou shalt say, I will eat flesh, because thy soul -longeth to eat flesh; thou mayest eat flesh, whatsoever thy soul -lusteth after. - -12:21 If the place which the LORD thy God hath chosen to put his name -there be too far from thee, then thou shalt kill of thy herd and of -thy flock, which the LORD hath given thee, as I have commanded thee, -and thou shalt eat in thy gates whatsoever thy soul lusteth after. - -12:22 Even as the roebuck and the hart is eaten, so thou shalt eat -them: the unclean and the clean shall eat of them alike. - -12:23 Only be sure that thou eat not the blood: for the blood is the -life; and thou mayest not eat the life with the flesh. - -12:24 Thou shalt not eat it; thou shalt pour it upon the earth as -water. - -12:25 Thou shalt not eat it; that it may go well with thee, and with -thy children after thee, when thou shalt do that which is right in the -sight of the LORD. - -12:26 Only thy holy things which thou hast, and thy vows, thou shalt -take, and go unto the place which the LORD shall choose: 12:27 And -thou shalt offer thy burnt offerings, the flesh and the blood, upon -the altar of the LORD thy God: and the blood of thy sacrifices shall -be poured out upon the altar of the LORD thy God, and thou shalt eat -the flesh. - -12:28 Observe and hear all these words which I command thee, that it -may go well with thee, and with thy children after thee for ever, when -thou doest that which is good and right in the sight of the LORD thy -God. - -12:29 When the LORD thy God shall cut off the nations from before -thee, whither thou goest to possess them, and thou succeedest them, -and dwellest in their land; 12:30 Take heed to thyself that thou be -not snared by following them, after that they be destroyed from before -thee; and that thou enquire not after their gods, saying, How did -these nations serve their gods? even so will I do likewise. - -12:31 Thou shalt not do so unto the LORD thy God: for every -abomination to the LORD, which he hateth, have they done unto their -gods; for even their sons and their daughters they have burnt in the -fire to their gods. - -12:32 What thing soever I command you, observe to do it: thou shalt -not add thereto, nor diminish from it. - -13:1 If there arise among you a prophet, or a dreamer of dreams, and -giveth thee a sign or a wonder, 13:2 And the sign or the wonder come -to pass, whereof he spake unto thee, saying, Let us go after other -gods, which thou hast not known, and let us serve them; 13:3 Thou -shalt not hearken unto the words of that prophet, or that dreamer of -dreams: for the LORD your God proveth you, to know whether ye love the -LORD your God with all your heart and with all your soul. - -13:4 Ye shall walk after the LORD your God, and fear him, and keep his -commandments, and obey his voice, and ye shall serve him, and cleave -unto him. - -13:5 And that prophet, or that dreamer of dreams, shall be put to -death; because he hath spoken to turn you away from the LORD your God, -which brought you out of the land of Egypt, and redeemed you out of -the house of bondage, to thrust thee out of the way which the LORD thy -God commanded thee to walk in. So shalt thou put the evil away from -the midst of thee. - -13:6 If thy brother, the son of thy mother, or thy son, or thy -daughter, or the wife of thy bosom, or thy friend, which is as thine -own soul, entice thee secretly, saying, Let us go and serve other -gods, which thou hast not known, thou, nor thy fathers; 13:7 Namely, -of the gods of the people which are round about you, nigh unto thee, -or far off from thee, from the one end of the earth even unto the -other end of the earth; 13:8 Thou shalt not consent unto him, nor -hearken unto him; neither shall thine eye pity him, neither shalt thou -spare, neither shalt thou conceal him: 13:9 But thou shalt surely kill -him; thine hand shall be first upon him to put him to death, and -afterwards the hand of all the people. - -13:10 And thou shalt stone him with stones, that he die; because he -hath sought to thrust thee away from the LORD thy God, which brought -thee out of the land of Egypt, from the house of bondage. - -13:11 And all Israel shall hear, and fear, and shall do no more any -such wickedness as this is among you. - -13:12 If thou shalt hear say in one of thy cities, which the LORD thy -God hath given thee to dwell there, saying, 13:13 Certain men, the -children of Belial, are gone out from among you, and have withdrawn -the inhabitants of their city, saying, Let us go and serve other gods, -which ye have not known; 13:14 Then shalt thou enquire, and make -search, and ask diligently; and, behold, if it be truth, and the thing -certain, that such abomination is wrought among you; 13:15 Thou shalt -surely smite the inhabitants of that city with the edge of the sword, -destroying it utterly, and all that is therein, and the cattle -thereof, with the edge of the sword. - -13:16 And thou shalt gather all the spoil of it into the midst of the -street thereof, and shalt burn with fire the city, and all the spoil -thereof every whit, for the LORD thy God: and it shall be an heap for -ever; it shall not be built again. - -13:17 And there shall cleave nought of the cursed thing to thine hand: -that the LORD may turn from the fierceness of his anger, and shew thee -mercy, and have compassion upon thee, and multiply thee, as he hath -sworn unto thy fathers; 13:18 When thou shalt hearken to the voice of -the LORD thy God, to keep all his commandments which I command thee -this day, to do that which is right in the eyes of the LORD thy God. - -14:1 Ye are the children of the LORD your God: ye shall not cut -yourselves, nor make any baldness between your eyes for the dead. - -14:2 For thou art an holy people unto the LORD thy God, and the LORD -hath chosen thee to be a peculiar people unto himself, above all the -nations that are upon the earth. - -14:3 Thou shalt not eat any abominable thing. - -14:4 These are the beasts which ye shall eat: the ox, the sheep, and -the goat, 14:5 The hart, and the roebuck, and the fallow deer, and the -wild goat, and the pygarg, and the wild ox, and the chamois. - -14:6 And every beast that parteth the hoof, and cleaveth the cleft -into two claws, and cheweth the cud among the beasts, that ye shall -eat. - -14:7 Nevertheless these ye shall not eat of them that chew the cud, or -of them that divide the cloven hoof; as the camel, and the hare, and -the coney: for they chew the cud, but divide not the hoof; therefore -they are unclean unto you. - -14:8 And the swine, because it divideth the hoof, yet cheweth not the -cud, it is unclean unto you: ye shall not eat of their flesh, nor -touch their dead carcase. - -14:9 These ye shall eat of all that are in the waters: all that have -fins and scales shall ye eat: 14:10 And whatsoever hath not fins and -scales ye may not eat; it is unclean unto you. - -14:11 Of all clean birds ye shall eat. - -14:12 But these are they of which ye shall not eat: the eagle, and the -ossifrage, and the ospray, 14:13 And the glede, and the kite, and the -vulture after his kind, 14:14 And every raven after his kind, 14:15 -And the owl, and the night hawk, and the cuckow, and the hawk after -his kind, 14:16 The little owl, and the great owl, and the swan, 14:17 -And the pelican, and the gier eagle, and the cormorant, 14:18 And the -stork, and the heron after her kind, and the lapwing, and the bat. - -14:19 And every creeping thing that flieth is unclean unto you: they -shall not be eaten. - -14:20 But of all clean fowls ye may eat. - -14:21 Ye shall not eat of anything that dieth of itself: thou shalt -give it unto the stranger that is in thy gates, that he may eat it; or -thou mayest sell it unto an alien: for thou art an holy people unto -the LORD thy God. - -Thou shalt not seethe a kid in his mother’s milk. - -14:22 Thou shalt truly tithe all the increase of thy seed, that the -field bringeth forth year by year. - -14:23 And thou shalt eat before the LORD thy God, in the place which -he shall choose to place his name there, the tithe of thy corn, of thy -wine, and of thine oil, and the firstlings of thy herds and of thy -flocks; that thou mayest learn to fear the LORD thy God always. - -14:24 And if the way be too long for thee, so that thou art not able -to carry it; or if the place be too far from thee, which the LORD thy -God shall choose to set his name there, when the LORD thy God hath -blessed thee: 14:25 Then shalt thou turn it into money, and bind up -the money in thine hand, and shalt go unto the place which the LORD -thy God shall choose: 14:26 And thou shalt bestow that money for -whatsoever thy soul lusteth after, for oxen, or for sheep, or for -wine, or for strong drink, or for whatsoever thy soul desireth: and -thou shalt eat there before the LORD thy God, and thou shalt rejoice, -thou, and thine household, 14:27 And the Levite that is within thy -gates; thou shalt not forsake him; for he hath no part nor inheritance -with thee. - -14:28 At the end of three years thou shalt bring forth all the tithe -of thine increase the same year, and shalt lay it up within thy gates: -14:29 And the Levite, (because he hath no part nor inheritance with -thee,) and the stranger, and the fatherless, and the widow, which are -within thy gates, shall come, and shall eat and be satisfied; that the -LORD thy God may bless thee in all the work of thine hand which thou -doest. - -15:1 At the end of every seven years thou shalt make a release. - -15:2 And this is the manner of the release: Every creditor that -lendeth ought unto his neighbour shall release it; he shall not exact -it of his neighbour, or of his brother; because it is called the -LORD’s release. - -15:3 Of a foreigner thou mayest exact it again: but that which is -thine with thy brother thine hand shall release; 15:4 Save when there -shall be no poor among you; for the LORD shall greatly bless thee in -the land which the LORD thy God giveth thee for an inheritance to -possess it: 15:5 Only if thou carefully hearken unto the voice of the -LORD thy God, to observe to do all these commandments which I command -thee this day. - -15:6 For the LORD thy God blesseth thee, as he promised thee: and thou -shalt lend unto many nations, but thou shalt not borrow; and thou -shalt reign over many nations, but they shall not reign over thee. - -15:7 If there be among you a poor man of one of thy brethren within -any of thy gates in thy land which the LORD thy God giveth thee, thou -shalt not harden thine heart, nor shut thine hand from thy poor -brother: 15:8 But thou shalt open thine hand wide unto him, and shalt -surely lend him sufficient for his need, in that which he wanteth. - -15:9 Beware that there be not a thought in thy wicked heart, saying, -The seventh year, the year of release, is at hand; and thine eye be -evil against thy poor brother, and thou givest him nought; and he cry -unto the LORD against thee, and it be sin unto thee. - -15:10 Thou shalt surely give him, and thine heart shall not be grieved -when thou givest unto him: because that for this thing the LORD thy -God shall bless thee in all thy works, and in all that thou puttest -thine hand unto. - -15:11 For the poor shall never cease out of the land: therefore I -command thee, saying, Thou shalt open thine hand wide unto thy -brother, to thy poor, and to thy needy, in thy land. - -15:12 And if thy brother, an Hebrew man, or an Hebrew woman, be sold -unto thee, and serve thee six years; then in the seventh year thou -shalt let him go free from thee. - -15:13 And when thou sendest him out free from thee, thou shalt not let -him go away empty: 15:14 Thou shalt furnish him liberally out of thy -flock, and out of thy floor, and out of thy winepress: of that -wherewith the LORD thy God hath blessed thee thou shalt give unto him. - -15:15 And thou shalt remember that thou wast a bondman in the land of -Egypt, and the LORD thy God redeemed thee: therefore I command thee -this thing to day. - -15:16 And it shall be, if he say unto thee, I will not go away from -thee; because he loveth thee and thine house, because he is well with -thee; 15:17 Then thou shalt take an aul, and thrust it through his ear -unto the door, and he shall be thy servant for ever. And also unto thy -maidservant thou shalt do likewise. - -15:18 It shall not seem hard unto thee, when thou sendest him away -free from thee; for he hath been worth a double hired servant to thee, -in serving thee six years: and the LORD thy God shall bless thee in -all that thou doest. - -15:19 All the firstling males that come of thy herd and of thy flock -thou shalt sanctify unto the LORD thy God: thou shalt do no work with -the firstling of thy bullock, nor shear the firstling of thy sheep. - -15:20 Thou shalt eat it before the LORD thy God year by year in the -place which the LORD shall choose, thou and thy household. - -15:21 And if there be any blemish therein, as if it be lame, or blind, -or have any ill blemish, thou shalt not sacrifice it unto the LORD thy -God. - -15:22 Thou shalt eat it within thy gates: the unclean and the clean -person shall eat it alike, as the roebuck, and as the hart. - -15:23 Only thou shalt not eat the blood thereof; thou shalt pour it -upon the ground as water. - -16:1 Observe the month of Abib, and keep the passover unto the LORD -thy God: for in the month of Abib the LORD thy God brought thee forth -out of Egypt by night. - -16:2 Thou shalt therefore sacrifice the passover unto the LORD thy -God, of the flock and the herd, in the place which the LORD shall -choose to place his name there. - -16:3 Thou shalt eat no leavened bread with it; seven days shalt thou -eat unleavened bread therewith, even the bread of affliction; for thou -camest forth out of the land of Egypt in haste: that thou mayest -remember the day when thou camest forth out of the land of Egypt all -the days of thy life. - -16:4 And there shall be no leavened bread seen with thee in all thy -coast seven days; neither shall there any thing of the flesh, which -thou sacrificedst the first day at even, remain all night until the -morning. - -16:5 Thou mayest not sacrifice the passover within any of thy gates, -which the LORD thy God giveth thee: 16:6 But at the place which the -LORD thy God shall choose to place his name in, there thou shalt -sacrifice the passover at even, at the going down of the sun, at the -season that thou camest forth out of Egypt. - -16:7 And thou shalt roast and eat it in the place which the LORD thy -God shall choose: and thou shalt turn in the morning, and go unto thy -tents. - -16:8 Six days thou shalt eat unleavened bread: and on the seventh day -shall be a solemn assembly to the LORD thy God: thou shalt do no work -therein. - -16:9 Seven weeks shalt thou number unto thee: begin to number the -seven weeks from such time as thou beginnest to put the sickle to the -corn. - -16:10 And thou shalt keep the feast of weeks unto the LORD thy God -with a tribute of a freewill offering of thine hand, which thou shalt -give unto the LORD thy God, according as the LORD thy God hath blessed -thee: 16:11 And thou shalt rejoice before the LORD thy God, thou, and -thy son, and thy daughter, and thy manservant, and thy maidservant, -and the Levite that is within thy gates, and the stranger, and the -fatherless, and the widow, that are among you, in the place which the -LORD thy God hath chosen to place his name there. - -16:12 And thou shalt remember that thou wast a bondman in Egypt: and -thou shalt observe and do these statutes. - -16:13 Thou shalt observe the feast of tabernacles seven days, after -that thou hast gathered in thy corn and thy wine: 16:14 And thou shalt -rejoice in thy feast, thou, and thy son, and thy daughter, and thy -manservant, and thy maidservant, and the Levite, the stranger, and the -fatherless, and the widow, that are within thy gates. - -16:15 Seven days shalt thou keep a solemn feast unto the LORD thy God -in the place which the LORD shall choose: because the LORD thy God -shall bless thee in all thine increase, and in all the works of thine -hands, therefore thou shalt surely rejoice. - -16:16 Three times in a year shall all thy males appear before the LORD -thy God in the place which he shall choose; in the feast of unleavened -bread, and in the feast of weeks, and in the feast of tabernacles: and -they shall not appear before the LORD empty: 16:17 Every man shall -give as he is able, according to the blessing of the LORD thy God -which he hath given thee. - -16:18 Judges and officers shalt thou make thee in all thy gates, which -the LORD thy God giveth thee, throughout thy tribes: and they shall -judge the people with just judgment. - -16:19 Thou shalt not wrest judgment; thou shalt not respect persons, -neither take a gift: for a gift doth blind the eyes of the wise, and -pervert the words of the righteous. - -16:20 That which is altogether just shalt thou follow, that thou -mayest live, and inherit the land which the LORD thy God giveth thee. - -16:21 Thou shalt not plant thee a grove of any trees near unto the -altar of the LORD thy God, which thou shalt make thee. - -16:22 Neither shalt thou set thee up any image; which the LORD thy God -hateth. - -17:1 Thou shalt not sacrifice unto the LORD thy God any bullock, or -sheep, wherein is blemish, or any evilfavouredness: for that is an -abomination unto the LORD thy God. - -17:2 If there be found among you, within any of thy gates which the -LORD thy God giveth thee, man or woman, that hath wrought wickedness -in the sight of the LORD thy God, in transgressing his covenant, 17:3 -And hath gone and served other gods, and worshipped them, either the -sun, or moon, or any of the host of heaven, which I have not -commanded; 17:4 And it be told thee, and thou hast heard of it, and -enquired diligently, and, behold, it be true, and the thing certain, -that such abomination is wrought in Israel: 17:5 Then shalt thou bring -forth that man or that woman, which have committed that wicked thing, -unto thy gates, even that man or that woman, and shalt stone them with -stones, till they die. - -17:6 At the mouth of two witnesses, or three witnesses, shall he that -is worthy of death be put to death; but at the mouth of one witness he -shall not be put to death. - -17:7 The hands of the witnesses shall be first upon him to put him to -death, and afterward the hands of all the people. So thou shalt put -the evil away from among you. - -17:8 If there arise a matter too hard for thee in judgment, between -blood and blood, between plea and plea, and between stroke and stroke, -being matters of controversy within thy gates: then shalt thou arise, -and get thee up into the place which the LORD thy God shall choose; -17:9 And thou shalt come unto the priests the Levites, and unto the -judge that shall be in those days, and enquire; and they shall shew -thee the sentence of judgment: 17:10 And thou shalt do according to -the sentence, which they of that place which the LORD shall choose -shall shew thee; and thou shalt observe to do according to all that -they inform thee: 17:11 According to the sentence of the law which -they shall teach thee, and according to the judgment which they shall -tell thee, thou shalt do: thou shalt not decline from the sentence -which they shall shew thee, to the right hand, nor to the left. - -17:12 And the man that will do presumptuously, and will not hearken -unto the priest that standeth to minister there before the LORD thy -God, or unto the judge, even that man shall die: and thou shalt put -away the evil from Israel. - -17:13 And all the people shall hear, and fear, and do no more -presumptuously. - -17:14 When thou art come unto the land which the LORD thy God giveth -thee, and shalt possess it, and shalt dwell therein, and shalt say, I -will set a king over me, like as all the nations that are about me; -17:15 Thou shalt in any wise set him king over thee, whom the LORD thy -God shall choose: one from among thy brethren shalt thou set king over -thee: thou mayest not set a stranger over thee, which is not thy -brother. - -17:16 But he shall not multiply horses to himself, nor cause the -people to return to Egypt, to the end that he should multiply horses: -forasmuch as the LORD hath said unto you, Ye shall henceforth return -no more that way. - -17:17 Neither shall he multiply wives to himself, that his heart turn -not away: neither shall he greatly multiply to himself silver and -gold. - -17:18 And it shall be, when he sitteth upon the throne of his kingdom, -that he shall write him a copy of this law in a book out of that which -is before the priests the Levites: 17:19 And it shall be with him, and -he shall read therein all the days of his life: that he may learn to -fear the LORD his God, to keep all the words of this law and these -statutes, to do them: 17:20 That his heart be not lifted up above his -brethren, and that he turn not aside from the commandment, to the -right hand, or to the left: to the end that he may prolong his days in -his kingdom, he, and his children, in the midst of Israel. - -18:1 The priests the Levites, and all the tribe of Levi, shall have no -part nor inheritance with Israel: they shall eat the offerings of the -LORD made by fire, and his inheritance. - -18:2 Therefore shall they have no inheritance among their brethren: -the LORD is their inheritance, as he hath said unto them. - -18:3 And this shall be the priest’s due from the people, from them -that offer a sacrifice, whether it be ox or sheep; and they shall give -unto the priest the shoulder, and the two cheeks, and the maw. - -18:4 The firstfruit also of thy corn, of thy wine, and of thine oil, -and the first of the fleece of thy sheep, shalt thou give him. - -18:5 For the LORD thy God hath chosen him out of all thy tribes, to -stand to minister in the name of the LORD, him and his sons for ever. - -18:6 And if a Levite come from any of thy gates out of all Israel, -where he sojourned, and come with all the desire of his mind unto the -place which the LORD shall choose; 18:7 Then he shall minister in the -name of the LORD his God, as all his brethren the Levites do, which -stand there before the LORD. - -18:8 They shall have like portions to eat, beside that which cometh of -the sale of his patrimony. - -18:9 When thou art come into the land which the LORD thy God giveth -thee, thou shalt not learn to do after the abominations of those -nations. - -18:10 There shall not be found among you any one that maketh his son -or his daughter to pass through the fire, or that useth divination, or -an observer of times, or an enchanter, or a witch. - -18:11 Or a charmer, or a consulter with familiar spirits, or a wizard, -or a necromancer. - -18:12 For all that do these things are an abomination unto the LORD: -and because of these abominations the LORD thy God doth drive them out -from before thee. - -18:13 Thou shalt be perfect with the LORD thy God. - -18:14 For these nations, which thou shalt possess, hearkened unto -observers of times, and unto diviners: but as for thee, the LORD thy -God hath not suffered thee so to do. - -18:15 The LORD thy God will raise up unto thee a Prophet from the -midst of thee, of thy brethren, like unto me; unto him ye shall -hearken; 18:16 According to all that thou desiredst of the LORD thy -God in Horeb in the day of the assembly, saying, Let me not hear again -the voice of the LORD my God, neither let me see this great fire any -more, that I die not. - -18:17 And the LORD said unto me, They have well spoken that which they -have spoken. - -18:18 I will raise them up a Prophet from among their brethren, like -unto thee, and will put my words in his mouth; and he shall speak unto -them all that I shall command him. - -18:19 And it shall come to pass, that whosoever will not hearken unto -my words which he shall speak in my name, I will require it of him. - -18:20 But the prophet, which shall presume to speak a word in my name, -which I have not commanded him to speak, or that shall speak in the -name of other gods, even that prophet shall die. - -18:21 And if thou say in thine heart, How shall we know the word which -the LORD hath not spoken? 18:22 When a prophet speaketh in the name -of the LORD, if the thing follow not, nor come to pass, that is the -thing which the LORD hath not spoken, but the prophet hath spoken it -presumptuously: thou shalt not be afraid of him. - -19:1 When the LORD thy God hath cut off the nations, whose land the -LORD thy God giveth thee, and thou succeedest them, and dwellest in -their cities, and in their houses; 19:2 Thou shalt separate three -cities for thee in the midst of thy land, which the LORD thy God -giveth thee to possess it. - -19:3 Thou shalt prepare thee a way, and divide the coasts of thy land, -which the LORD thy God giveth thee to inherit, into three parts, that -every slayer may flee thither. - -19:4 And this is the case of the slayer, which shall flee thither, -that he may live: Whoso killeth his neighbour ignorantly, whom he -hated not in time past; 19:5 As when a man goeth into the wood with -his neighbour to hew wood, and his hand fetcheth a stroke with the axe -to cut down the tree, and the head slippeth from the helve, and -lighteth upon his neighbour, that he die; he shall flee unto one of -those cities, and live: 19:6 Lest the avenger of the blood pursue the -slayer, while his heart is hot, and overtake him, because the way is -long, and slay him; whereas he was not worthy of death, inasmuch as he -hated him not in time past. - -19:7 Wherefore I command thee, saying, Thou shalt separate three -cities for thee. - -19:8 And if the LORD thy God enlarge thy coast, as he hath sworn unto -thy fathers, and give thee all the land which he promised to give unto -thy fathers; 19:9 If thou shalt keep all these commandments to do -them, which I command thee this day, to love the LORD thy God, and to -walk ever in his ways; then shalt thou add three cities more for thee, -beside these three: 19:10 That innocent blood be not shed in thy land, -which the LORD thy God giveth thee for an inheritance, and so blood be -upon thee. - -19:11 But if any man hate his neighbour, and lie in wait for him, and -rise up against him, and smite him mortally that he die, and fleeth -into one of these cities: 19:12 Then the elders of his city shall send -and fetch him thence, and deliver him into the hand of the avenger of -blood, that he may die. - -19:13 Thine eye shall not pity him, but thou shalt put away the guilt -of innocent blood from Israel, that it may go well with thee. - -19:14 Thou shalt not remove thy neighbours landmark, which they of -old time have set in thine inheritance, which thou shalt inherit in -the land that the LORD thy God giveth thee to possess it. - -19:15 One witness shall not rise up against a man for any iniquity, or -for any sin, in any sin that he sinneth: at the mouth of two -witnesses, or at the mouth of three witnesses, shall the matter be -established. - -19:16 If a false witness rise up against any man to testify against -him that which is wrong; 19:17 Then both the men, between whom the -controversy is, shall stand before the LORD, before the priests and -the judges, which shall be in those days; 19:18 And the judges shall -make diligent inquisition: and, behold, if the witness be a false -witness, and hath testified falsely against his brother; 19:19 Then -shall ye do unto him, as he had thought to have done unto his brother: -so shalt thou put the evil away from among you. - -19:20 And those which remain shall hear, and fear, and shall -henceforth commit no more any such evil among you. - -19:21 And thine eye shall not pity; but life shall go for life, eye -for eye, tooth for tooth, hand for hand, foot for foot. - -20:1 When thou goest out to battle against thine enemies, and seest -horses, and chariots, and a people more than thou, be not afraid of -them: for the LORD thy God is with thee, which brought thee up out of -the land of Egypt. - -20:2 And it shall be, when ye are come nigh unto the battle, that the -priest shall approach and speak unto the people, 20:3 And shall say -unto them, Hear, O Israel, ye approach this day unto battle against -your enemies: let not your hearts faint, fear not, and do not tremble, -neither be ye terrified because of them; 20:4 For the LORD your God is -he that goeth with you, to fight for you against your enemies, to save -you. - -20:5 And the officers shall speak unto the people, saying, What man is -there that hath built a new house, and hath not dedicated it? let him -go and return to his house, lest he die in the battle, and another man -dedicate it. - -20:6 And what man is he that hath planted a vineyard, and hath not yet -eaten of it? let him also go and return unto his house, lest he die in -the battle, and another man eat of it. - -20:7 And what man is there that hath betrothed a wife, and hath not -taken her? let him go and return unto his house, lest he die in the -battle, and another man take her. - -20:8 And the officers shall speak further unto the people, and they -shall say, What man is there that is fearful and fainthearted? let him -go and return unto his house, lest his brethren’s heart faint as well -as his heart. - -20:9 And it shall be, when the officers have made an end of speaking -unto the people that they shall make captains of the armies to lead -the people. - -20:10 When thou comest nigh unto a city to fight against it, then -proclaim peace unto it. - -20:11 And it shall be, if it make thee answer of peace, and open unto -thee, then it shall be, that all the people that is found therein -shall be tributaries unto thee, and they shall serve thee. - -20:12 And if it will make no peace with thee, but will make war -against thee, then thou shalt besiege it: 20:13 And when the LORD thy -God hath delivered it into thine hands, thou shalt smite every male -thereof with the edge of the sword: 20:14 But the women, and the -little ones, and the cattle, and all that is in the city, even all the -spoil thereof, shalt thou take unto thyself; and thou shalt eat the -spoil of thine enemies, which the LORD thy God hath given thee. - -20:15 Thus shalt thou do unto all the cities which are very far off -from thee, which are not of the cities of these nations. - -20:16 But of the cities of these people, which the LORD thy God doth -give thee for an inheritance, thou shalt save alive nothing that -breatheth: 20:17 But thou shalt utterly destroy them; namely, the -Hittites, and the Amorites, the Canaanites, and the Perizzites, the -Hivites, and the Jebusites; as the LORD thy God hath commanded thee: -20:18 That they teach you not to do after all their abominations, -which they have done unto their gods; so should ye sin against the -LORD your God. - -20:19 When thou shalt besiege a city a long time, in making war -against it to take it, thou shalt not destroy the trees thereof by -forcing an axe against them: for thou mayest eat of them, and thou -shalt not cut them down (for the tree of the field is man’s life) to -employ them in the siege: 20:20 Only the trees which thou knowest that -they be not trees for meat, thou shalt destroy and cut them down; and -thou shalt build bulwarks against the city that maketh war with thee, -until it be subdued. - -21:1 If one be found slain in the land which the LORD thy God giveth -thee to possess it, lying in the field, and it be not known who hath -slain him: 21:2 Then thy elders and thy judges shall come forth, and -they shall measure unto the cities which are round about him that is -slain: 21:3 And it shall be, that the city which is next unto the -slain man, even the elders of that city shall take an heifer, which -hath not been wrought with, and which hath not drawn in the yoke; 21:4 -And the elders of that city shall bring down the heifer unto a rough -valley, which is neither eared nor sown, and shall strike off the -heifer’s neck there in the valley: 21:5 And the priests the sons of -Levi shall come near; for them the LORD thy God hath chosen to -minister unto him, and to bless in the name of the LORD; and by their -word shall every controversy and every stroke be tried: 21:6 And all -the elders of that city, that are next unto the slain man, shall wash -their hands over the heifer that is beheaded in the valley: 21:7 And -they shall answer and say, Our hands have not shed this blood, neither -have our eyes seen it. - -21:8 Be merciful, O LORD, unto thy people Israel, whom thou hast -redeemed, and lay not innocent blood unto thy people of Israel’s -charge. And the blood shall be forgiven them. - -21:9 So shalt thou put away the guilt of innocent blood from among -you, when thou shalt do that which is right in the sight of the LORD. - -21:10 When thou goest forth to war against thine enemies, and the LORD -thy God hath delivered them into thine hands, and thou hast taken them -captive, 21:11 And seest among the captives a beautiful woman, and -hast a desire unto her, that thou wouldest have her to thy wife; 21:12 -Then thou shalt bring her home to thine house, and she shall shave her -head, and pare her nails; 21:13 And she shall put the raiment of her -captivity from off her, and shall remain in thine house, and bewail -her father and her mother a full month: and after that thou shalt go -in unto her, and be her husband, and she shall be thy wife. - -21:14 And it shall be, if thou have no delight in her, then thou shalt -let her go whither she will; but thou shalt not sell her at all for -money, thou shalt not make merchandise of her, because thou hast -humbled her. - -21:15 If a man have two wives, one beloved, and another hated, and -they have born him children, both the beloved and the hated; and if -the firstborn son be hers that was hated: 21:16 Then it shall be, when -he maketh his sons to inherit that which he hath, that he may not make -the son of the beloved firstborn before the son of the hated, which is -indeed the firstborn: 21:17 But he shall acknowledge the son of the -hated for the firstborn, by giving him a double portion of all that he -hath: for he is the beginning of his strength; the right of the -firstborn is his. - -21:18 If a man have a stubborn and rebellious son, which will not obey -the voice of his father, or the voice of his mother, and that, when -they have chastened him, will not hearken unto them: 21:19 Then shall -his father and his mother lay hold on him, and bring him out unto the -elders of his city, and unto the gate of his place; 21:20 And they -shall say unto the elders of his city, This our son is stubborn and -rebellious, he will not obey our voice; he is a glutton, and a -drunkard. - -21:21 And all the men of his city shall stone him with stones, that he -die: so shalt thou put evil away from among you; and all Israel shall -hear, and fear. - -21:22 And if a man have committed a sin worthy of death, and he be to -be put to death, and thou hang him on a tree: 21:23 His body shall not -remain all night upon the tree, but thou shalt in any wise bury him -that day; (for he that is hanged is accursed of God;) that thy land be -not defiled, which the LORD thy God giveth thee for an inheritance. - -22:1 Thou shalt not see thy brother’s ox or his sheep go astray, and -hide thyself from them: thou shalt in any case bring them again unto -thy brother. - -22:2 And if thy brother be not nigh unto thee, or if thou know him -not, then thou shalt bring it unto thine own house, and it shall be -with thee until thy brother seek after it, and thou shalt restore it -to him again. - -22:3 In like manner shalt thou do with his ass; and so shalt thou do -with his raiment; and with all lost thing of thy brother’s, which he -hath lost, and thou hast found, shalt thou do likewise: thou mayest -not hide thyself. - -22:4 Thou shalt not see thy brother’s ass or his ox fall down by the -way, and hide thyself from them: thou shalt surely help him to lift -them up again. - -22:5 The woman shall not wear that which pertaineth unto a man, -neither shall a man put on a woman’s garment: for all that do so are -abomination unto the LORD thy God. - -22:6 If a bird’s nest chance to be before thee in the way in any tree, -or on the ground, whether they be young ones, or eggs, and the dam -sitting upon the young, or upon the eggs, thou shalt not take the dam -with the young: 22:7 But thou shalt in any wise let the dam go, and -take the young to thee; that it may be well with thee, and that thou -mayest prolong thy days. - -22:8 When thou buildest a new house, then thou shalt make a battlement -for thy roof, that thou bring not blood upon thine house, if any man -fall from thence. - -22:9 Thou shalt not sow thy vineyard with divers seeds: lest the fruit -of thy seed which thou hast sown, and the fruit of thy vineyard, be -defiled. - -22:10 Thou shalt not plow with an ox and an ass together. - -22:11 Thou shalt not wear a garment of divers sorts, as of woollen and -linen together. - -22:12 Thou shalt make thee fringes upon the four quarters of thy -vesture, wherewith thou coverest thyself. - -22:13 If any man take a wife, and go in unto her, and hate her, 22:14 -And give occasions of speech against her, and bring up an evil name -upon her, and say, I took this woman, and when I came to her, I found -her not a maid: 22:15 Then shall the father of the damsel, and her -mother, take and bring forth the tokens of the damsel’s virginity unto -the elders of the city in the gate: 22:16 And the damsel’s father -shall say unto the elders, I gave my daughter unto this man to wife, -and he hateth her; 22:17 And, lo, he hath given occasions of speech -against her, saying, I found not thy daughter a maid; and yet these -are the tokens of my daughter’s virginity. And they shall spread the -cloth before the elders of the city. - -22:18 And the elders of that city shall take that man and chastise -him; 22:19 And they shall amerce him in an hundred shekels of silver, -and give them unto the father of the damsel, because he hath brought -up an evil name upon a virgin of Israel: and she shall be his wife; he -may not put her away all his days. - -22:20 But if this thing be true, and the tokens of virginity be not -found for the damsel: 22:21 Then they shall bring out the damsel to -the door of her father’s house, and the men of her city shall stone -her with stones that she die: because she hath wrought folly in -Israel, to play the whore in her father’s house: so shalt thou put -evil away from among you. - -22:22 If a man be found lying with a woman married to an husband, then -they shall both of them die, both the man that lay with the woman, and -the woman: so shalt thou put away evil from Israel. - -22:23 If a damsel that is a virgin be betrothed unto an husband, and a -man find her in the city, and lie with her; 22:24 Then ye shall bring -them both out unto the gate of that city, and ye shall stone them with -stones that they die; the damsel, because she cried not, being in the -city; and the man, because he hath humbled his neighbours wife: so -thou shalt put away evil from among you. - -22:25 But if a man find a betrothed damsel in the field, and the man -force her, and lie with her: then the man only that lay with her shall -die. - -22:26 But unto the damsel thou shalt do nothing; there is in the -damsel no sin worthy of death: for as when a man riseth against his -neighbour, and slayeth him, even so is this matter: 22:27 For he found -her in the field, and the betrothed damsel cried, and there was none -to save her. - -22:28 If a man find a damsel that is a virgin, which is not betrothed, -and lay hold on her, and lie with her, and they be found; 22:29 Then -the man that lay with her shall give unto the damsel’s father fifty -shekels of silver, and she shall be his wife; because he hath humbled -her, he may not put her away all his days. - -22:30 A man shall not take his father’s wife, nor discover his -father’s skirt. - -23:1 He that is wounded in the stones, or hath his privy member cut -off, shall not enter into the congregation of the LORD. - -23:2 A bastard shall not enter into the congregation of the LORD; even -to his tenth generation shall he not enter into the congregation of -the LORD. - -23:3 An Ammonite or Moabite shall not enter into the congregation of -the LORD; even to their tenth generation shall they not enter into the -congregation of the LORD for ever: 23:4 Because they met you not with -bread and with water in the way, when ye came forth out of Egypt; and -because they hired against thee Balaam the son of Beor of Pethor of -Mesopotamia, to curse thee. - -23:5 Nevertheless the LORD thy God would not hearken unto Balaam; but -the LORD thy God turned the curse into a blessing unto thee, because -the LORD thy God loved thee. - -23:6 Thou shalt not seek their peace nor their prosperity all thy days -for ever. - -23:7 Thou shalt not abhor an Edomite; for he is thy brother: thou -shalt not abhor an Egyptian; because thou wast a stranger in his land. - -23:8 The children that are begotten of them shall enter into the -congregation of the LORD in their third generation. - -23:9 When the host goeth forth against thine enemies, then keep thee -from every wicked thing. - -23:10 If there be among you any man, that is not clean by reason of -uncleanness that chanceth him by night, then shall he go abroad out of -the camp, he shall not come within the camp: 23:11 But it shall be, -when evening cometh on, he shall wash himself with water: and when the -sun is down, he shall come into the camp again. - -23:12 Thou shalt have a place also without the camp, whither thou -shalt go forth abroad: 23:13 And thou shalt have a paddle upon thy -weapon; and it shall be, when thou wilt ease thyself abroad, thou -shalt dig therewith, and shalt turn back and cover that which cometh -from thee: 23:14 For the LORD thy God walketh in the midst of thy -camp, to deliver thee, and to give up thine enemies before thee; -therefore shall thy camp be holy: that he see no unclean thing in -thee, and turn away from thee. - -23:15 Thou shalt not deliver unto his master the servant which is -escaped from his master unto thee: 23:16 He shall dwell with thee, -even among you, in that place which he shall choose in one of thy -gates, where it liketh him best: thou shalt not oppress him. - -23:17 There shall be no whore of the daughters of Israel, nor a -sodomite of the sons of Israel. - -23:18 Thou shalt not bring the hire of a whore, or the price of a dog, -into the house of the LORD thy God for any vow: for even both these -are abomination unto the LORD thy God. - -23:19 Thou shalt not lend upon usury to thy brother; usury of money, -usury of victuals, usury of any thing that is lent upon usury: 23:20 -Unto a stranger thou mayest lend upon usury; but unto thy brother thou -shalt not lend upon usury: that the LORD thy God may bless thee in all -that thou settest thine hand to in the land whither thou goest to -possess it. - -23:21 When thou shalt vow a vow unto the LORD thy God, thou shalt not -slack to pay it: for the LORD thy God will surely require it of thee; -and it would be sin in thee. - -23:22 But if thou shalt forbear to vow, it shall be no sin in thee. - -23:23 That which is gone out of thy lips thou shalt keep and perform; -even a freewill offering, according as thou hast vowed unto the LORD -thy God, which thou hast promised with thy mouth. - -23:24 When thou comest into thy neighbours vineyard, then thou mayest -eat grapes thy fill at thine own pleasure; but thou shalt not put any -in thy vessel. - -23:25 When thou comest into the standing corn of thy neighbour, then -thou mayest pluck the ears with thine hand; but thou shalt not move a -sickle unto thy neighbours standing corn. - -24:1 When a man hath taken a wife, and married her, and it come to -pass that she find no favour in his eyes, because he hath found some -uncleanness in her: then let him write her a bill of divorcement, and -give it in her hand, and send her out of his house. - -24:2 And when she is departed out of his house, she may go and be -another man’s wife. - -24:3 And if the latter husband hate her, and write her a bill of -divorcement, and giveth it in her hand, and sendeth her out of his -house; or if the latter husband die, which took her to be his wife; -24:4 Her former husband, which sent her away, may not take her again -to be his wife, after that she is defiled; for that is abomination -before the LORD: and thou shalt not cause the land to sin, which the -LORD thy God giveth thee for an inheritance. - -24:5 When a man hath taken a new wife, he shall not go out to war, -neither shall he be charged with any business: but he shall be free at -home one year, and shall cheer up his wife which he hath taken. - -24:6 No man shall take the nether or the upper millstone to pledge: -for he taketh a man’s life to pledge. - -24:7 If a man be found stealing any of his brethren of the children of -Israel, and maketh merchandise of him, or selleth him; then that thief -shall die; and thou shalt put evil away from among you. - -24:8 Take heed in the plague of leprosy, that thou observe diligently, -and do according to all that the priests the Levites shall teach you: -as I commanded them, so ye shall observe to do. - -24:9 Remember what the LORD thy God did unto Miriam by the way, after -that ye were come forth out of Egypt. - -24:10 When thou dost lend thy brother any thing, thou shalt not go -into his house to fetch his pledge. - -24:11 Thou shalt stand abroad, and the man to whom thou dost lend -shall bring out the pledge abroad unto thee. - -24:12 And if the man be poor, thou shalt not sleep with his pledge: -24:13 In any case thou shalt deliver him the pledge again when the sun -goeth down, that he may sleep in his own raiment, and bless thee: and -it shall be righteousness unto thee before the LORD thy God. - -24:14 Thou shalt not oppress an hired servant that is poor and needy, -whether he be of thy brethren, or of thy strangers that are in thy -land within thy gates: 24:15 At his day thou shalt give him his hire, -neither shall the sun go down upon it; for he is poor, and setteth his -heart upon it: lest he cry against thee unto the LORD, and it be sin -unto thee. - -24:16 The fathers shall not be put to death for the children, neither -shall the children be put to death for the fathers: every man shall be -put to death for his own sin. - -24:17 Thou shalt not pervert the judgment of the stranger, nor of the -fatherless; nor take a widow’s raiment to pledge: 24:18 But thou shalt -remember that thou wast a bondman in Egypt, and the LORD thy God -redeemed thee thence: therefore I command thee to do this thing. - -24:19 When thou cuttest down thine harvest in thy field, and hast -forgot a sheaf in the field, thou shalt not go again to fetch it: it -shall be for the stranger, for the fatherless, and for the widow: that -the LORD thy God may bless thee in all the work of thine hands. - -24:20 When thou beatest thine olive tree, thou shalt not go over the -boughs again: it shall be for the stranger, for the fatherless, and -for the widow. - -24:21 When thou gatherest the grapes of thy vineyard, thou shalt not -glean it afterward: it shall be for the stranger, for the fatherless, -and for the widow. - -24:22 And thou shalt remember that thou wast a bondman in the land of -Egypt: therefore I command thee to do this thing. - -25:1 If there be a controversy between men, and they come unto -judgment, that the judges may judge them; then they shall justify the -righteous, and condemn the wicked. - -25:2 And it shall be, if the wicked man be worthy to be beaten, that -the judge shall cause him to lie down, and to be beaten before his -face, according to his fault, by a certain number. - -25:3 Forty stripes he may give him, and not exceed: lest, if he should -exceed, and beat him above these with many stripes, then thy brother -should seem vile unto thee. - -25:4 Thou shalt not muzzle the ox when he treadeth out the corn. - -25:5 If brethren dwell together, and one of them die, and have no -child, the wife of the dead shall not marry without unto a stranger: -her husband’s brother shall go in unto her, and take her to him to -wife, and perform the duty of an husband’s brother unto her. - -25:6 And it shall be, that the firstborn which she beareth shall -succeed in the name of his brother which is dead, that his name be not -put out of Israel. - -25:7 And if the man like not to take his brother’s wife, then let his -brother’s wife go up to the gate unto the elders, and say, My -husband’s brother refuseth to raise up unto his brother a name in -Israel, he will not perform the duty of my husband’s brother. - -25:8 Then the elders of his city shall call him, and speak unto him: -and if he stand to it, and say, I like not to take her; 25:9 Then -shall his brother’s wife come unto him in the presence of the elders, -and loose his shoe from off his foot, and spit in his face, and shall -answer and say, So shall it be done unto that man that will not build -up his brother’s house. - -25:10 And his name shall be called in Israel, The house of him that -hath his shoe loosed. - -25:11 When men strive together one with another, and the wife of the -one draweth near for to deliver her husband out of the hand of him -that smiteth him, and putteth forth her hand, and taketh him by the -secrets: 25:12 Then thou shalt cut off her hand, thine eye shall not -pity her. - -25:13 Thou shalt not have in thy bag divers weights, a great and a -small. - -25:14 Thou shalt not have in thine house divers measures, a great and -a small. - -25:15 But thou shalt have a perfect and just weight, a perfect and -just measure shalt thou have: that thy days may be lengthened in the -land which the LORD thy God giveth thee. - -25:16 For all that do such things, and all that do unrighteously, are -an abomination unto the LORD thy God. - -25:17 Remember what Amalek did unto thee by the way, when ye were come -forth out of Egypt; 25:18 How he met thee by the way, and smote the -hindmost of thee, even all that were feeble behind thee, when thou -wast faint and weary; and he feared not God. - -25:19 Therefore it shall be, when the LORD thy God hath given thee -rest from all thine enemies round about, in the land which the LORD -thy God giveth thee for an inheritance to possess it, that thou shalt -blot out the remembrance of Amalek from under heaven; thou shalt not -forget it. - -26:1 And it shall be, when thou art come in unto the land which the -LORD thy God giveth thee for an inheritance, and possessest it, and -dwellest therein; 26:2 That thou shalt take of the first of all the -fruit of the earth, which thou shalt bring of thy land that the LORD -thy God giveth thee, and shalt put it in a basket, and shalt go unto -the place which the LORD thy God shall choose to place his name there. - -26:3 And thou shalt go unto the priest that shall be in those days, -and say unto him, I profess this day unto the LORD thy God, that I am -come unto the country which the LORD sware unto our fathers for to -give us. - -26:4 And the priest shall take the basket out of thine hand, and set -it down before the altar of the LORD thy God. - -26:5 And thou shalt speak and say before the LORD thy God, A Syrian -ready to perish was my father, and he went down into Egypt, and -sojourned there with a few, and became there a nation, great, mighty, -and populous: 26:6 And the Egyptians evil entreated us, and afflicted -us, and laid upon us hard bondage: 26:7 And when we cried unto the -LORD God of our fathers, the LORD heard our voice, and looked on our -affliction, and our labour, and our oppression: 26:8 And the LORD -brought us forth out of Egypt with a mighty hand, and with an -outstretched arm, and with great terribleness, and with signs, and -with wonders: 26:9 And he hath brought us into this place, and hath -given us this land, even a land that floweth with milk and honey. - -26:10 And now, behold, I have brought the firstfruits of the land, -which thou, O LORD, hast given me. And thou shalt set it before the -LORD thy God, and worship before the LORD thy God: 26:11 And thou -shalt rejoice in every good thing which the LORD thy God hath given -unto thee, and unto thine house, thou, and the Levite, and the -stranger that is among you. - -26:12 When thou hast made an end of tithing all the tithes of thine -increase the third year, which is the year of tithing, and hast given -it unto the Levite, the stranger, the fatherless, and the widow, that -they may eat within thy gates, and be filled; 26:13 Then thou shalt -say before the LORD thy God, I have brought away the hallowed things -out of mine house, and also have given them unto the Levite, and unto -the stranger, to the fatherless, and to the widow, according to all -thy commandments which thou hast commanded me: I have not transgressed -thy commandments, neither have I forgotten them. - -26:14 I have not eaten thereof in my mourning, neither have I taken -away ought thereof for any unclean use, nor given ought thereof for -the dead: but I have hearkened to the voice of the LORD my God, and -have done according to all that thou hast commanded me. - -26:15 Look down from thy holy habitation, from heaven, and bless thy -people Israel, and the land which thou hast given us, as thou swarest -unto our fathers, a land that floweth with milk and honey. - -26:16 This day the LORD thy God hath commanded thee to do these -statutes and judgments: thou shalt therefore keep and do them with all -thine heart, and with all thy soul. - -26:17 Thou hast avouched the LORD this day to be thy God, and to walk -in his ways, and to keep his statutes, and his commandments, and his -judgments, and to hearken unto his voice: 26:18 And the LORD hath -avouched thee this day to be his peculiar people, as he hath promised -thee, and that thou shouldest keep all his commandments; 26:19 And to -make thee high above all nations which he hath made, in praise, and in -name, and in honour; and that thou mayest be an holy people unto the -LORD thy God, as he hath spoken. - -27:1 And Moses with the elders of Israel commanded the people, saying, -Keep all the commandments which I command you this day. - -27:2 And it shall be on the day when ye shall pass over Jordan unto -the land which the LORD thy God giveth thee, that thou shalt set thee -up great stones, and plaister them with plaister: 27:3 And thou shalt -write upon them all the words of this law, when thou art passed over, -that thou mayest go in unto the land which the LORD thy God giveth -thee, a land that floweth with milk and honey; as the LORD God of thy -fathers hath promised thee. - -27:4 Therefore it shall be when ye be gone over Jordan, that ye shall -set up these stones, which I command you this day, in mount Ebal, and -thou shalt plaister them with plaister. - -27:5 And there shalt thou build an altar unto the LORD thy God, an -altar of stones: thou shalt not lift up any iron tool upon them. - -27:6 Thou shalt build the altar of the LORD thy God of whole stones: -and thou shalt offer burnt offerings thereon unto the LORD thy God: -27:7 And thou shalt offer peace offerings, and shalt eat there, and -rejoice before the LORD thy God. - -27:8 And thou shalt write upon the stones all the words of this law -very plainly. - -27:9 And Moses and the priests the Levites spake unto all Israel, -saying, Take heed, and hearken, O Israel; this day thou art become the -people of the LORD thy God. - -27:10 Thou shalt therefore obey the voice of the LORD thy God, and do -his commandments and his statutes, which I command thee this day. - -27:11 And Moses charged the people the same day, saying, 27:12 These -shall stand upon mount Gerizim to bless the people, when ye are come -over Jordan; Simeon, and Levi, and Judah, and Issachar, and Joseph, -and Benjamin: 27:13 And these shall stand upon mount Ebal to curse; -Reuben, Gad, and Asher, and Zebulun, Dan, and Naphtali. - -27:14 And the Levites shall speak, and say unto all the men of Israel -with a loud voice, 27:15 Cursed be the man that maketh any graven or -molten image, an abomination unto the LORD, the work of the hands of -the craftsman, and putteth it in a secret place. And all the people -shall answer and say, Amen. - -27:16 Cursed be he that setteth light by his father or his mother. And -all the people shall say, Amen. - -27:17 Cursed be he that removeth his neighbours landmark. And all the -people shall say, Amen. - -27:18 Cursed be he that maketh the blind to wander out of the way. And -all the people shall say, Amen. - -27:19 Cursed be he that perverteth the judgment of the stranger, -fatherless, and widow. And all the people shall say, Amen. - -27:20 Cursed be he that lieth with his father’s wife; because he -uncovereth his father’s skirt. And all the people shall say, Amen. - -27:21 Cursed be he that lieth with any manner of beast. And all the -people shall say, Amen. - -27:22 Cursed be he that lieth with his sister, the daughter of his -father, or the daughter of his mother. And all the people shall say, -Amen. - -27:23 Cursed be he that lieth with his mother in law. And all the -people shall say, Amen. - -27:24 Cursed be he that smiteth his neighbour secretly. And all the -people shall say, Amen. - -27:25 Cursed be he that taketh reward to slay an innocent person. And -all the people shall say, Amen. - -27:26 Cursed be he that confirmeth not all the words of this law to do -them. And all the people shall say, Amen. - -28:1 And it shall come to pass, if thou shalt hearken diligently unto -the voice of the LORD thy God, to observe and to do all his -commandments which I command thee this day, that the LORD thy God will -set thee on high above all nations of the earth: 28:2 And all these -blessings shall come on thee, and overtake thee, if thou shalt hearken -unto the voice of the LORD thy God. - -28:3 Blessed shalt thou be in the city, and blessed shalt thou be in -the field. - -28:4 Blessed shall be the fruit of thy body, and the fruit of thy -ground, and the fruit of thy cattle, the increase of thy kine, and the -flocks of thy sheep. - -28:5 Blessed shall be thy basket and thy store. - -28:6 Blessed shalt thou be when thou comest in, and blessed shalt thou -be when thou goest out. - -28:7 The LORD shall cause thine enemies that rise up against thee to -be smitten before thy face: they shall come out against thee one way, -and flee before thee seven ways. - -28:8 The LORD shall command the blessing upon thee in thy storehouses, -and in all that thou settest thine hand unto; and he shall bless thee -in the land which the LORD thy God giveth thee. - -28:9 The LORD shall establish thee an holy people unto himself, as he -hath sworn unto thee, if thou shalt keep the commandments of the LORD -thy God, and walk in his ways. - -28:10 And all people of the earth shall see that thou art called by -the name of the LORD; and they shall be afraid of thee. - -28:11 And the LORD shall make thee plenteous in goods, in the fruit of -thy body, and in the fruit of thy cattle, and in the fruit of thy -ground, in the land which the LORD sware unto thy fathers to give -thee. - -28:12 The LORD shall open unto thee his good treasure, the heaven to -give the rain unto thy land in his season, and to bless all the work -of thine hand: and thou shalt lend unto many nations, and thou shalt -not borrow. - -28:13 And the LORD shall make thee the head, and not the tail; and -thou shalt be above only, and thou shalt not be beneath; if that thou -hearken unto the commandments of the LORD thy God, which I command -thee this day, to observe and to do them: 28:14 And thou shalt not go -aside from any of the words which I command thee this day, to the -right hand, or to the left, to go after other gods to serve them. - -28:15 But it shall come to pass, if thou wilt not hearken unto the -voice of the LORD thy God, to observe to do all his commandments and -his statutes which I command thee this day; that all these curses -shall come upon thee, and overtake thee: 28:16 Cursed shalt thou be in -the city, and cursed shalt thou be in the field. - -28:17 Cursed shall be thy basket and thy store. - -28:18 Cursed shall be the fruit of thy body, and the fruit of thy -land, the increase of thy kine, and the flocks of thy sheep. - -28:19 Cursed shalt thou be when thou comest in, and cursed shalt thou -be when thou goest out. - -28:20 The LORD shall send upon thee cursing, vexation, and rebuke, in -all that thou settest thine hand unto for to do, until thou be -destroyed, and until thou perish quickly; because of the wickedness of -thy doings, whereby thou hast forsaken me. - -28:21 The LORD shall make the pestilence cleave unto thee, until he -have consumed thee from off the land, whither thou goest to possess -it. - -28:22 The LORD shall smite thee with a consumption, and with a fever, -and with an inflammation, and with an extreme burning, and with the -sword, and with blasting, and with mildew; and they shall pursue thee -until thou perish. - -28:23 And thy heaven that is over thy head shall be brass, and the -earth that is under thee shall be iron. - -28:24 The LORD shall make the rain of thy land powder and dust: from -heaven shall it come down upon thee, until thou be destroyed. - -28:25 The LORD shall cause thee to be smitten before thine enemies: -thou shalt go out one way against them, and flee seven ways before -them: and shalt be removed into all the kingdoms of the earth. - -28:26 And thy carcase shall be meat unto all fowls of the air, and -unto the beasts of the earth, and no man shall fray them away. - -28:27 The LORD will smite thee with the botch of Egypt, and with the -emerods, and with the scab, and with the itch, whereof thou canst not -be healed. - -28:28 The LORD shall smite thee with madness, and blindness, and -astonishment of heart: 28:29 And thou shalt grope at noonday, as the -blind gropeth in darkness, and thou shalt not prosper in thy ways: and -thou shalt be only oppressed and spoiled evermore, and no man shall -save thee. - -28:30 Thou shalt betroth a wife, and another man shall lie with her: -thou shalt build an house, and thou shalt not dwell therein: thou -shalt plant a vineyard, and shalt not gather the grapes thereof. - -28:31 Thine ox shall be slain before thine eyes, and thou shalt not -eat thereof: thine ass shall be violently taken away from before thy -face, and shall not be restored to thee: thy sheep shall be given unto -thine enemies, and thou shalt have none to rescue them. - -28:32 Thy sons and thy daughters shall be given unto another people, -and thine eyes shall look, and fail with longing for them all the day -long; and there shall be no might in thine hand. - -28:33 The fruit of thy land, and all thy labours, shall a nation which -thou knowest not eat up; and thou shalt be only oppressed and crushed -alway: 28:34 So that thou shalt be mad for the sight of thine eyes -which thou shalt see. - -28:35 The LORD shall smite thee in the knees, and in the legs, with a -sore botch that cannot be healed, from the sole of thy foot unto the -top of thy head. - -28:36 The LORD shall bring thee, and thy king which thou shalt set -over thee, unto a nation which neither thou nor thy fathers have -known; and there shalt thou serve other gods, wood and stone. - -28:37 And thou shalt become an astonishment, a proverb, and a byword, -among all nations whither the LORD shall lead thee. - -28:38 Thou shalt carry much seed out into the field, and shalt gather -but little in; for the locust shall consume it. - -28:39 Thou shalt plant vineyards, and dress them, but shalt neither -drink of the wine, nor gather the grapes; for the worms shall eat -them. - -28:40 Thou shalt have olive trees throughout all thy coasts, but thou -shalt not anoint thyself with the oil; for thine olive shall cast his -fruit. - -28:41 Thou shalt beget sons and daughters, but thou shalt not enjoy -them; for they shall go into captivity. - -28:42 All thy trees and fruit of thy land shall the locust consume. - -28:43 The stranger that is within thee shall get up above thee very -high; and thou shalt come down very low. - -28:44 He shall lend to thee, and thou shalt not lend to him: he shall -be the head, and thou shalt be the tail. - -28:45 Moreover all these curses shall come upon thee, and shall pursue -thee, and overtake thee, till thou be destroyed; because thou -hearkenedst not unto the voice of the LORD thy God, to keep his -commandments and his statutes which he commanded thee: 28:46 And they -shall be upon thee for a sign and for a wonder, and upon thy seed for -ever. - -28:47 Because thou servedst not the LORD thy God with joyfulness, and -with gladness of heart, for the abundance of all things; 28:48 -Therefore shalt thou serve thine enemies which the LORD shall send -against thee, in hunger, and in thirst, and in nakedness, and in want -of all things: and he shall put a yoke of iron upon thy neck, until he -have destroyed thee. - -28:49 The LORD shall bring a nation against thee from far, from the -end of the earth, as swift as the eagle flieth; a nation whose tongue -thou shalt not understand; 28:50 A nation of fierce countenance, which -shall not regard the person of the old, nor shew favour to the young: -28:51 And he shall eat the fruit of thy cattle, and the fruit of thy -land, until thou be destroyed: which also shall not leave thee either -corn, wine, or oil, or the increase of thy kine, or flocks of thy -sheep, until he have destroyed thee. - -28:52 And he shall besiege thee in all thy gates, until thy high and -fenced walls come down, wherein thou trustedst, throughout all thy -land: and he shall besiege thee in all thy gates throughout all thy -land, which the LORD thy God hath given thee. - -28:53 And thou shalt eat the fruit of thine own body, the flesh of thy -sons and of thy daughters, which the LORD thy God hath given thee, in -the siege, and in the straitness, wherewith thine enemies shall -distress thee: 28:54 So that the man that is tender among you, and -very delicate, his eye shall be evil toward his brother, and toward -the wife of his bosom, and toward the remnant of his children which he -shall leave: 28:55 So that he will not give to any of them of the -flesh of his children whom he shall eat: because he hath nothing left -him in the siege, and in the straitness, wherewith thine enemies shall -distress thee in all thy gates. - -28:56 The tender and delicate woman among you, which would not -adventure to set the sole of her foot upon the ground for delicateness -and tenderness, her eye shall be evil toward the husband of her bosom, -and toward her son, and toward her daughter, 28:57 And toward her -young one that cometh out from between her feet, and toward her -children which she shall bear: for she shall eat them for want of all -things secretly in the siege and straitness, wherewith thine enemy -shall distress thee in thy gates. - -28:58 If thou wilt not observe to do all the words of this law that -are written in this book, that thou mayest fear this glorious and -fearful name, THE LORD THY GOD; 28:59 Then the LORD will make thy -plagues wonderful, and the plagues of thy seed, even great plagues, -and of long continuance, and sore sicknesses, and of long continuance. - -28:60 Moreover he will bring upon thee all the diseases of Egypt, -which thou wast afraid of; and they shall cleave unto thee. - -28:61 Also every sickness, and every plague, which is not written in -the book of this law, them will the LORD bring upon thee, until thou -be destroyed. - -28:62 And ye shall be left few in number, whereas ye were as the stars -of heaven for multitude; because thou wouldest not obey the voice of -the LORD thy God. - -28:63 And it shall come to pass, that as the LORD rejoiced over you to -do you good, and to multiply you; so the LORD will rejoice over you to -destroy you, and to bring you to nought; and ye shall be plucked from -off the land whither thou goest to possess it. - -28:64 And the LORD shall scatter thee among all people, from the one -end of the earth even unto the other; and there thou shalt serve other -gods, which neither thou nor thy fathers have known, even wood and -stone. - -28:65 And among these nations shalt thou find no ease, neither shall -the sole of thy foot have rest: but the LORD shall give thee there a -trembling heart, and failing of eyes, and sorrow of mind: 28:66 And -thy life shall hang in doubt before thee; and thou shalt fear day and -night, and shalt have none assurance of thy life: 28:67 In the morning -thou shalt say, Would God it were even! and at even thou shalt say, -Would God it were morning! for the fear of thine heart wherewith thou -shalt fear, and for the sight of thine eyes which thou shalt see. - -28:68 And the LORD shall bring thee into Egypt again with ships, by -the way whereof I spake unto thee, Thou shalt see it no more again: -and there ye shall be sold unto your enemies for bondmen and -bondwomen, and no man shall buy you. - -29:1 These are the words of the covenant, which the LORD commanded -Moses to make with the children of Israel in the land of Moab, beside -the covenant which he made with them in Horeb. - -29:2 And Moses called unto all Israel, and said unto them, Ye have -seen all that the LORD did before your eyes in the land of Egypt unto -Pharaoh, and unto all his servants, and unto all his land; 29:3 The -great temptations which thine eyes have seen, the signs, and those -great miracles: 29:4 Yet the LORD hath not given you an heart to -perceive, and eyes to see, and ears to hear, unto this day. - -29:5 And I have led you forty years in the wilderness: your clothes -are not waxen old upon you, and thy shoe is not waxen old upon thy -foot. - -29:6 Ye have not eaten bread, neither have ye drunk wine or strong -drink: that ye might know that I am the LORD your God. - -29:7 And when ye came unto this place, Sihon the king of Heshbon, and -Og the king of Bashan, came out against us unto battle, and we smote -them: 29:8 And we took their land, and gave it for an inheritance unto -the Reubenites, and to the Gadites, and to the half tribe of Manasseh. - -29:9 Keep therefore the words of this covenant, and do them, that ye -may prosper in all that ye do. - -29:10 Ye stand this day all of you before the LORD your God; your -captains of your tribes, your elders, and your officers, with all the -men of Israel, 29:11 Your little ones, your wives, and thy stranger -that is in thy camp, from the hewer of thy wood unto the drawer of thy -water: 29:12 That thou shouldest enter into covenant with the LORD thy -God, and into his oath, which the LORD thy God maketh with thee this -day: 29:13 That he may establish thee to day for a people unto -himself, and that he may be unto thee a God, as he hath said unto -thee, and as he hath sworn unto thy fathers, to Abraham, to Isaac, and -to Jacob. - -29:14 Neither with you only do I make this covenant and this oath; -29:15 But with him that standeth here with us this day before the LORD -our God, and also with him that is not here with us this day: 29:16 -(For ye know how we have dwelt in the land of Egypt; and how we came -through the nations which ye passed by; 29:17 And ye have seen their -abominations, and their idols, wood and stone, silver and gold, which -were among them:) 29:18 Lest there should be among you man, or woman, -or family, or tribe, whose heart turneth away this day from the LORD -our God, to go and serve the gods of these nations; lest there should -be among you a root that beareth gall and wormwood; 29:19 And it come -to pass, when he heareth the words of this curse, that he bless -himself in his heart, saying, I shall have peace, though I walk in the -imagination of mine heart, to add drunkenness to thirst: 29:20 The -LORD will not spare him, but then the anger of the LORD and his -jealousy shall smoke against that man, and all the curses that are -written in this book shall lie upon him, and the LORD shall blot out -his name from under heaven. - -29:21 And the LORD shall separate him unto evil out of all the tribes -of Israel, according to all the curses of the covenant that are -written in this book of the law: 29:22 So that the generation to come -of your children that shall rise up after you, and the stranger that -shall come from a far land, shall say, when they see the plagues of -that land, and the sicknesses which the LORD hath laid upon it; 29:23 -And that the whole land thereof is brimstone, and salt, and burning, -that it is not sown, nor beareth, nor any grass groweth therein, like -the overthrow of Sodom, and Gomorrah, Admah, and Zeboim, which the -LORD overthrew in his anger, and in his wrath: 29:24 Even all nations -shall say, Wherefore hath the LORD done thus unto this land? what -meaneth the heat of this great anger? 29:25 Then men shall say, -Because they have forsaken the covenant of the LORD God of their -fathers, which he made with them when he brought them forth out of the -land of Egypt: 29:26 For they went and served other gods, and -worshipped them, gods whom they knew not, and whom he had not given -unto them: 29:27 And the anger of the LORD was kindled against this -land, to bring upon it all the curses that are written in this book: -29:28 And the LORD rooted them out of their land in anger, and in -wrath, and in great indignation, and cast them into another land, as -it is this day. - -29:29 The secret things belong unto the LORD our God: but those things -which are revealed belong unto us and to our children for ever, that -we may do all the words of this law. - -30:1 And it shall come to pass, when all these things are come upon -thee, the blessing and the curse, which I have set before thee, and -thou shalt call them to mind among all the nations, whither the LORD -thy God hath driven thee, 30:2 And shalt return unto the LORD thy God, -and shalt obey his voice according to all that I command thee this -day, thou and thy children, with all thine heart, and with all thy -soul; 30:3 That then the LORD thy God will turn thy captivity, and -have compassion upon thee, and will return and gather thee from all -the nations, whither the LORD thy God hath scattered thee. - -30:4 If any of thine be driven out unto the outmost parts of heaven, -from thence will the LORD thy God gather thee, and from thence will he -fetch thee: 30:5 And the LORD thy God will bring thee into the land -which thy fathers possessed, and thou shalt possess it; and he will do -thee good, and multiply thee above thy fathers. - -30:6 And the LORD thy God will circumcise thine heart, and the heart -of thy seed, to love the LORD thy God with all thine heart, and with -all thy soul, that thou mayest live. - -30:7 And the LORD thy God will put all these curses upon thine -enemies, and on them that hate thee, which persecuted thee. - -30:8 And thou shalt return and obey the voice of the LORD, and do all -his commandments which I command thee this day. - -30:9 And the LORD thy God will make thee plenteous in every work of -thine hand, in the fruit of thy body, and in the fruit of thy cattle, -and in the fruit of thy land, for good: for the LORD will again -rejoice over thee for good, as he rejoiced over thy fathers: 30:10 If -thou shalt hearken unto the voice of the LORD thy God, to keep his -commandments and his statutes which are written in this book of the -law, and if thou turn unto the LORD thy God with all thine heart, and -with all thy soul. - -30:11 For this commandment which I command thee this day, it is not -hidden from thee, neither is it far off. - -30:12 It is not in heaven, that thou shouldest say, Who shall go up -for us to heaven, and bring it unto us, that we may hear it, and do -it? 30:13 Neither is it beyond the sea, that thou shouldest say, Who -shall go over the sea for us, and bring it unto us, that we may hear -it, and do it? 30:14 But the word is very nigh unto thee, in thy -mouth, and in thy heart, that thou mayest do it. - -30:15 See, I have set before thee this day life and good, and death -and evil; 30:16 In that I command thee this day to love the LORD thy -God, to walk in his ways, and to keep his commandments and his -statutes and his judgments, that thou mayest live and multiply: and -the LORD thy God shall bless thee in the land whither thou goest to -possess it. - -30:17 But if thine heart turn away, so that thou wilt not hear, but -shalt be drawn away, and worship other gods, and serve them; 30:18 I -denounce unto you this day, that ye shall surely perish, and that ye -shall not prolong your days upon the land, whither thou passest over -Jordan to go to possess it. - -30:19 I call heaven and earth to record this day against you, that I -have set before you life and death, blessing and cursing: therefore -choose life, that both thou and thy seed may live: 30:20 That thou -mayest love the LORD thy God, and that thou mayest obey his voice, and -that thou mayest cleave unto him: for he is thy life, and the length -of thy days: that thou mayest dwell in the land which the LORD sware -unto thy fathers, to Abraham, to Isaac, and to Jacob, to give them. - -31:1 And Moses went and spake these words unto all Israel. - -31:2 And he said unto them, I am an hundred and twenty years old this -day; I can no more go out and come in: also the LORD hath said unto -me, Thou shalt not go over this Jordan. - -31:3 The LORD thy God, he will go over before thee, and he will -destroy these nations from before thee, and thou shalt possess them: -and Joshua, he shall go over before thee, as the LORD hath said. - -31:4 And the LORD shall do unto them as he did to Sihon and to Og, -kings of the Amorites, and unto the land of them, whom he destroyed. - -31:5 And the LORD shall give them up before your face, that ye may do -unto them according unto all the commandments which I have commanded -you. - -31:6 Be strong and of a good courage, fear not, nor be afraid of them: -for the LORD thy God, he it is that doth go with thee; he will not -fail thee, nor forsake thee. - -31:7 And Moses called unto Joshua, and said unto him in the sight of -all Israel, Be strong and of a good courage: for thou must go with -this people unto the land which the LORD hath sworn unto their fathers -to give them; and thou shalt cause them to inherit it. - -31:8 And the LORD, he it is that doth go before thee; he will be with -thee, he will not fail thee, neither forsake thee: fear not, neither -be dismayed. - -31:9 And Moses wrote this law, and delivered it unto the priests the -sons of Levi, which bare the ark of the covenant of the LORD, and unto -all the elders of Israel. - -31:10 And Moses commanded them, saying, At the end of every seven -years, in the solemnity of the year of release, in the feast of -tabernacles, 31:11 When all Israel is come to appear before the LORD -thy God in the place which he shall choose, thou shalt read this law -before all Israel in their hearing. - -31:12 Gather the people together, men and women, and children, and thy -stranger that is within thy gates, that they may hear, and that they -may learn, and fear the LORD your God, and observe to do all the words -of this law: 31:13 And that their children, which have not known any -thing, may hear, and learn to fear the LORD your God, as long as ye -live in the land whither ye go over Jordan to possess it. - -31:14 And the LORD said unto Moses, Behold, thy days approach that -thou must die: call Joshua, and present yourselves in the tabernacle -of the congregation, that I may give him a charge. And Moses and -Joshua went, and presented themselves in the tabernacle of the -congregation. - -31:15 And the LORD appeared in the tabernacle in a pillar of a cloud: -and the pillar of the cloud stood over the door of the tabernacle. - -31:16 And the LORD said unto Moses, Behold, thou shalt sleep with thy -fathers; and this people will rise up, and go a whoring after the gods -of the strangers of the land, whither they go to be among them, and -will forsake me, and break my covenant which I have made with them. - -31:17 Then my anger shall be kindled against them in that day, and I -will forsake them, and I will hide my face from them, and they shall -be devoured, and many evils and troubles shall befall them; so that -they will say in that day, Are not these evils come upon us, because -our God is not among us? 31:18 And I will surely hide my face in that -day for all the evils which they shall have wrought, in that they are -turned unto other gods. - -31:19 Now therefore write ye this song for you, and teach it the -children of Israel: put it in their mouths, that this song may be a -witness for me against the children of Israel. - -31:20 For when I shall have brought them into the land which I sware -unto their fathers, that floweth with milk and honey; and they shall -have eaten and filled themselves, and waxen fat; then will they turn -unto other gods, and serve them, and provoke me, and break my -covenant. - -31:21 And it shall come to pass, when many evils and troubles are -befallen them, that this song shall testify against them as a witness; -for it shall not be forgotten out of the mouths of their seed: for I -know their imagination which they go about, even now, before I have -brought them into the land which I sware. - -31:22 Moses therefore wrote this song the same day, and taught it the -children of Israel. - -31:23 And he gave Joshua the son of Nun a charge, and said, Be strong -and of a good courage: for thou shalt bring the children of Israel -into the land which I sware unto them: and I will be with thee. - -31:24 And it came to pass, when Moses had made an end of writing the -words of this law in a book, until they were finished, 31:25 That -Moses commanded the Levites, which bare the ark of the covenant of the -LORD, saying, 31:26 Take this book of the law, and put it in the side -of the ark of the covenant of the LORD your God, that it may be there -for a witness against thee. - -31:27 For I know thy rebellion, and thy stiff neck: behold, while I am -yet alive with you this day, ye have been rebellious against the LORD; -and how much more after my death? 31:28 Gather unto me all the elders -of your tribes, and your officers, that I may speak these words in -their ears, and call heaven and earth to record against them. - -31:29 For I know that after my death ye will utterly corrupt -yourselves, and turn aside from the way which I have commanded you; -and evil will befall you in the latter days; because ye will do evil -in the sight of the LORD, to provoke him to anger through the work of -your hands. - -31:30 And Moses spake in the ears of all the congregation of Israel -the words of this song, until they were ended. - -32:1 Give ear, O ye heavens, and I will speak; and hear, O earth, the -words of my mouth. - -32:2 My doctrine shall drop as the rain, my speech shall distil as the -dew, as the small rain upon the tender herb, and as the showers upon -the grass: 32:3 Because I will publish the name of the LORD: ascribe -ye greatness unto our God. - -32:4 He is the Rock, his work is perfect: for all his ways are -judgment: a God of truth and without iniquity, just and right is he. - -32:5 They have corrupted themselves, their spot is not the spot of his -children: they are a perverse and crooked generation. - -32:6 Do ye thus requite the LORD, O foolish people and unwise? is not -he thy father that hath bought thee? hath he not made thee, and -established thee? 32:7 Remember the days of old, consider the years -of many generations: ask thy father, and he will shew thee; thy -elders, and they will tell thee. - -32:8 When the Most High divided to the nations their inheritance, when -he separated the sons of Adam, he set the bounds of the people -according to the number of the children of Israel. - -32:9 For the LORD’s portion is his people; Jacob is the lot of his -inheritance. - -32:10 He found him in a desert land, and in the waste howling -wilderness; he led him about, he instructed him, he kept him as the -apple of his eye. - -32:11 As an eagle stirreth up her nest, fluttereth over her young, -spreadeth abroad her wings, taketh them, beareth them on her wings: -32:12 So the LORD alone did lead him, and there was no strange god -with him. - -32:13 He made him ride on the high places of the earth, that he might -eat the increase of the fields; and he made him to suck honey out of -the rock, and oil out of the flinty rock; 32:14 Butter of kine, and -milk of sheep, with fat of lambs, and rams of the breed of Bashan, and -goats, with the fat of kidneys of wheat; and thou didst drink the pure -blood of the grape. - -32:15 But Jeshurun waxed fat, and kicked: thou art waxen fat, thou art -grown thick, thou art covered with fatness; then he forsook God which -made him, and lightly esteemed the Rock of his salvation. - -32:16 They provoked him to jealousy with strange gods, with -abominations provoked they him to anger. - -32:17 They sacrificed unto devils, not to God; to gods whom they knew -not, to new gods that came newly up, whom your fathers feared not. - -32:18 Of the Rock that begat thee thou art unmindful, and hast -forgotten God that formed thee. - -32:19 And when the LORD saw it, he abhorred them, because of the -provoking of his sons, and of his daughters. - -32:20 And he said, I will hide my face from them, I will see what -their end shall be: for they are a very froward generation, children -in whom is no faith. - -32:21 They have moved me to jealousy with that which is not God; they -have provoked me to anger with their vanities: and I will move them to -jealousy with those which are not a people; I will provoke them to -anger with a foolish nation. - -32:22 For a fire is kindled in mine anger, and shall burn unto the -lowest hell, and shall consume the earth with her increase, and set on -fire the foundations of the mountains. - -32:23 I will heap mischiefs upon them; I will spend mine arrows upon -them. - -32:24 They shall be burnt with hunger, and devoured with burning heat, -and with bitter destruction: I will also send the teeth of beasts upon -them, with the poison of serpents of the dust. - -32:25 The sword without, and terror within, shall destroy both the -young man and the virgin, the suckling also with the man of gray -hairs. - -32:26 I said, I would scatter them into corners, I would make the -remembrance of them to cease from among men: 32:27 Were it not that I -feared the wrath of the enemy, lest their adversaries should behave -themselves strangely, and lest they should say, Our hand is high, and -the LORD hath not done all this. - -32:28 For they are a nation void of counsel, neither is there any -understanding in them. - -32:29 O that they were wise, that they understood this, that they -would consider their latter end! 32:30 How should one chase a -thousand, and two put ten thousand to flight, except their Rock had -sold them, and the LORD had shut them up? 32:31 For their rock is not -as our Rock, even our enemies themselves being judges. - -32:32 For their vine is of the vine of Sodom, and of the fields of -Gomorrah: their grapes are grapes of gall, their clusters are bitter: -32:33 Their wine is the poison of dragons, and the cruel venom of -asps. - -32:34 Is not this laid up in store with me, and sealed up among my -treasures? 32:35 To me belongeth vengeance and recompence; their foot -shall slide in due time: for the day of their calamity is at hand, and -the things that shall come upon them make haste. - -32:36 For the LORD shall judge his people, and repent himself for his -servants, when he seeth that their power is gone, and there is none -shut up, or left. - -32:37 And he shall say, Where are their gods, their rock in whom they -trusted, 32:38 Which did eat the fat of their sacrifices, and drank -the wine of their drink offerings? let them rise up and help you, and -be your protection. - -32:39 See now that I, even I, am he, and there is no god with me: I -kill, and I make alive; I wound, and I heal: neither is there any that -can deliver out of my hand. - -32:40 For I lift up my hand to heaven, and say, I live for ever. - -32:41 If I whet my glittering sword, and mine hand take hold on -judgment; I will render vengeance to mine enemies, and will reward -them that hate me. - -32:42 I will make mine arrows drunk with blood, and my sword shall -devour flesh; and that with the blood of the slain and of the -captives, from the beginning of revenges upon the enemy. - -32:43 Rejoice, O ye nations, with his people: for he will avenge the -blood of his servants, and will render vengeance to his adversaries, -and will be merciful unto his land, and to his people. - -32:44 And Moses came and spake all the words of this song in the ears -of the people, he, and Hoshea the son of Nun. - -32:45 And Moses made an end of speaking all these words to all Israel: -32:46 And he said unto them, Set your hearts unto all the words which -I testify among you this day, which ye shall command your children to -observe to do, all the words of this law. - -32:47 For it is not a vain thing for you; because it is your life: and -through this thing ye shall prolong your days in the land, whither ye -go over Jordan to possess it. - -32:48 And the LORD spake unto Moses that selfsame day, saying, 32:49 -Get thee up into this mountain Abarim, unto mount Nebo, which is in -the land of Moab, that is over against Jericho; and behold the land of -Canaan, which I give unto the children of Israel for a possession: -32:50 And die in the mount whither thou goest up, and be gathered unto -thy people; as Aaron thy brother died in mount Hor, and was gathered -unto his people: 32:51 Because ye trespassed against me among the -children of Israel at the waters of MeribahKadesh, in the wilderness -of Zin; because ye sanctified me not in the midst of the children of -Israel. - -32:52 Yet thou shalt see the land before thee; but thou shalt not go -thither unto the land which I give the children of Israel. - -33:1 And this is the blessing, wherewith Moses the man of God blessed -the children of Israel before his death. - -33:2 And he said, The LORD came from Sinai, and rose up from Seir unto -them; he shined forth from mount Paran, and he came with ten thousands -of saints: from his right hand went a fiery law for them. - -33:3 Yea, he loved the people; all his saints are in thy hand: and -they sat down at thy feet; every one shall receive of thy words. - -33:4 Moses commanded us a law, even the inheritance of the -congregation of Jacob. - -33:5 And he was king in Jeshurun, when the heads of the people and the -tribes of Israel were gathered together. - -33:6 Let Reuben live, and not die; and let not his men be few. - -33:7 And this is the blessing of Judah: and he said, Hear, LORD, the -voice of Judah, and bring him unto his people: let his hands be -sufficient for him; and be thou an help to him from his enemies. - -33:8 And of Levi he said, Let thy Thummim and thy Urim be with thy -holy one, whom thou didst prove at Massah, and with whom thou didst -strive at the waters of Meribah; 33:9 Who said unto his father and to -his mother, I have not seen him; neither did he acknowledge his -brethren, nor knew his own children: for they have observed thy word, -and kept thy covenant. - -33:10 They shall teach Jacob thy judgments, and Israel thy law: they -shall put incense before thee, and whole burnt sacrifice upon thine -altar. - -33:11 Bless, LORD, his substance, and accept the work of his hands; -smite through the loins of them that rise against him, and of them -that hate him, that they rise not again. - -33:12 And of Benjamin he said, The beloved of the LORD shall dwell in -safety by him; and the Lord shall cover him all the day long, and he -shall dwell between his shoulders. - -33:13 And of Joseph he said, Blessed of the LORD be his land, for the -precious things of heaven, for the dew, and for the deep that coucheth -beneath, 33:14 And for the precious fruits brought forth by the sun, -and for the precious things put forth by the moon, 33:15 And for the -chief things of the ancient mountains, and for the precious things of -the lasting hills, 33:16 And for the precious things of the earth and -fulness thereof, and for the good will of him that dwelt in the bush: -let the blessing come upon the head of Joseph, and upon the top of the -head of him that was separated from his brethren. - -33:17 His glory is like the firstling of his bullock, and his horns -are like the horns of unicorns: with them he shall push the people -together to the ends of the earth: and they are the ten thousands of -Ephraim, and they are the thousands of Manasseh. - -33:18 And of Zebulun he said, Rejoice, Zebulun, in thy going out; and, -Issachar, in thy tents. - -33:19 They shall call the people unto the mountain; there they shall -offer sacrifices of righteousness: for they shall suck of the -abundance of the seas, and of treasures hid in the sand. - -33:20 And of Gad he said, Blessed be he that enlargeth Gad: he -dwelleth as a lion, and teareth the arm with the crown of the head. - -33:21 And he provided the first part for himself, because there, in a -portion of the lawgiver, was he seated; and he came with the heads of -the people, he executed the justice of the LORD, and his judgments -with Israel. - -33:22 And of Dan he said, Dan is a lion’s whelp: he shall leap from -Bashan. - -33:23 And of Naphtali he said, O Naphtali, satisfied with favour, and -full with the blessing of the LORD: possess thou the west and the -south. - -33:24 And of Asher he said, Let Asher be blessed with children; let -him be acceptable to his brethren, and let him dip his foot in oil. - -33:25 Thy shoes shall be iron and brass; and as thy days, so shall thy -strength be. - -33:26 There is none like unto the God of Jeshurun, who rideth upon the -heaven in thy help, and in his excellency on the sky. - -33:27 The eternal God is thy refuge, and underneath are the -everlasting arms: and he shall thrust out the enemy from before thee; -and shall say, Destroy them. - -33:28 Israel then shall dwell in safety alone: the fountain of Jacob -shall be upon a land of corn and wine; also his heavens shall drop -down dew. - -33:29 Happy art thou, O Israel: who is like unto thee, O people saved -by the LORD, the shield of thy help, and who is the sword of thy -excellency! and thine enemies shall be found liars unto thee; and thou -shalt tread upon their high places. - -34:1 And Moses went up from the plains of Moab unto the mountain of -Nebo, to the top of Pisgah, that is over against Jericho. And the LORD -shewed him all the land of Gilead, unto Dan, 34:2 And all Naphtali, -and the land of Ephraim, and Manasseh, and all the land of Judah, unto -the utmost sea, 34:3 And the south, and the plain of the valley of -Jericho, the city of palm trees, unto Zoar. - -34:4 And the LORD said unto him, This is the land which I sware unto -Abraham, unto Isaac, and unto Jacob, saying, I will give it unto thy -seed: I have caused thee to see it with thine eyes, but thou shalt not -go over thither. - -34:5 So Moses the servant of the LORD died there in the land of Moab, -according to the word of the LORD. - -34:6 And he buried him in a valley in the land of Moab, over against -Bethpeor: but no man knoweth of his sepulchre unto this day. - -34:7 And Moses was an hundred and twenty years old when he died: his -eye was not dim, nor his natural force abated. - -34:8 And the children of Israel wept for Moses in the plains of Moab -thirty days: so the days of weeping and mourning for Moses were ended. - -34:9 And Joshua the son of Nun was full of the spirit of wisdom; for -Moses had laid his hands upon him: and the children of Israel -hearkened unto him, and did as the LORD commanded Moses. - -34:10 And there arose not a prophet since in Israel like unto Moses, -whom the LORD knew face to face, 34:11 In all the signs and the -wonders, which the LORD sent him to do in the land of Egypt to -Pharaoh, and to all his servants, and to all his land, 34:12 And in -all that mighty hand, and in all the great terror which Moses shewed -in the sight of all Israel. - - - - -The Book of Joshua - - -1:1 Now after the death of Moses the servant of the LORD it came to -pass, that the LORD spake unto Joshua the son of Nun, Moses’ minister, -saying, 1:2 Moses my servant is dead; now therefore arise, go over -this Jordan, thou, and all this people, unto the land which I do give -to them, even to the children of Israel. - -1:3 Every place that the sole of your foot shall tread upon, that have -I given unto you, as I said unto Moses. - -1:4 From the wilderness and this Lebanon even unto the great river, -the river Euphrates, all the land of the Hittites, and unto the great -sea toward the going down of the sun, shall be your coast. - -1:5 There shall not any man be able to stand before thee all the days -of thy life: as I was with Moses, so I will be with thee: I will not -fail thee, nor forsake thee. - -1:6 Be strong and of a good courage: for unto this people shalt thou -divide for an inheritance the land, which I sware unto their fathers -to give them. - -1:7 Only be thou strong and very courageous, that thou mayest observe -to do according to all the law, which Moses my servant commanded thee: -turn not from it to the right hand or to the left, that thou mayest -prosper withersoever thou goest. - -1:8 This book of the law shall not depart out of thy mouth; but thou -shalt meditate therein day and night, that thou mayest observe to do -according to all that is written therein: for then thou shalt make thy -way prosperous, and then thou shalt have good success. - -1:9 Have not I commanded thee? Be strong and of a good courage; be not -afraid, neither be thou dismayed: for the LORD thy God is with thee -whithersoever thou goest. - -1:10 Then Joshua commanded the officers of the people, saying, 1:11 -Pass through the host, and command the people, saying, Prepare you -victuals; for within three days ye shall pass over this Jordan, to go -in to possess the land, which the LORD your God giveth you to possess -it. - -1:12 And to the Reubenites, and to the Gadites, and to half the tribe -of Manasseh, spake Joshua, saying, 1:13 Remember the word which Moses -the servant of the LORD commanded you, saying, The LORD your God hath -given you rest, and hath given you this land. - -1:14 Your wives, your little ones, and your cattle, shall remain in -the land which Moses gave you on this side Jordan; but ye shall pass -before your brethren armed, all the mighty men of valour, and help -them; 1:15 Until the LORD have given your brethren rest, as he hath -given you, and they also have possessed the land which the LORD your -God giveth them: then ye shall return unto the land of your -possession, and enjoy it, which Moses the LORD’s servant gave you on -this side Jordan toward the sunrising. - -1:16 And they answered Joshua, saying, All that thou commandest us we -will do, and whithersoever thou sendest us, we will go. - -1:17 According as we hearkened unto Moses in all things, so will we -hearken unto thee: only the LORD thy God be with thee, as he was with -Moses. - -1:18 Whosoever he be that doth rebel against thy commandment, and will -not hearken unto thy words in all that thou commandest him, he shall -be put to death: only be strong and of a good courage. - -2:1 And Joshua the son of Nun sent out of Shittim two men to spy -secretly, saying, Go view the land, even Jericho. And they went, and -came into an harlot’s house, named Rahab, and lodged there. - -2:2 And it was told the king of Jericho, saying, Behold, there came -men in hither to night of the children of Israel to search out the -country. - -2:3 And the king of Jericho sent unto Rahab, saying, Bring forth the -men that are come to thee, which are entered into thine house: for -they be come to search out all the country. - -2:4 And the woman took the two men, and hid them, and said thus, There -came men unto me, but I wist not whence they were: 2:5 And it came to -pass about the time of shutting of the gate, when it was dark, that -the men went out: whither the men went I wot not: pursue after them -quickly; for ye shall overtake them. - -2:6 But she had brought them up to the roof of the house, and hid them -with the stalks of flax, which she had laid in order upon the roof. - -2:7 And the men pursued after them the way to Jordan unto the fords: -and as soon as they which pursued after them were gone out, they shut -the gate. - -2:8 And before they were laid down, she came up unto them upon the -roof; 2:9 And she said unto the men, I know that the LORD hath given -you the land, and that your terror is fallen upon us, and that all the -inhabitants of the land faint because of you. - -2:10 For we have heard how the LORD dried up the water of the Red sea -for you, when ye came out of Egypt; and what ye did unto the two kings -of the Amorites, that were on the other side Jordan, Sihon and Og, -whom ye utterly destroyed. - -2:11 And as soon as we had heard these things, our hearts did melt, -neither did there remain any more courage in any man, because of you: -for the LORD your God, he is God in heaven above, and in earth -beneath. - -2:12 Now therefore, I pray you, swear unto me by the LORD, since I -have shewed you kindness, that ye will also shew kindness unto my -father’s house, and give me a true token: 2:13 And that ye will save -alive my father, and my mother, and my brethren, and my sisters, and -all that they have, and deliver our lives from death. - -2:14 And the men answered her, Our life for yours, if ye utter not -this our business. And it shall be, when the LORD hath given us the -land, that we will deal kindly and truly with thee. - -2:15 Then she let them down by a cord through the window: for her -house was upon the town wall, and she dwelt upon the wall. - -2:16 And she said unto them, Get you to the mountain, lest the -pursuers meet you; and hide yourselves there three days, until the -pursuers be returned: and afterward may ye go your way. - -2:17 And the men said unto her, We will be blameless of this thine -oath which thou hast made us swear. - -2:18 Behold, when we come into the land, thou shalt bind this line of -scarlet thread in the window which thou didst let us down by: and thou -shalt bring thy father, and thy mother, and thy brethren, and all thy -father’s household, home unto thee. - -2:19 And it shall be, that whosoever shall go out of the doors of thy -house into the street, his blood shall be upon his head, and we will -be guiltless: and whosoever shall be with thee in the house, his blood -shall be on our head, if any hand be upon him. - -2:20 And if thou utter this our business, then we will be quit of -thine oath which thou hast made us to swear. - -2:21 And she said, According unto your words, so be it. And she sent -them away, and they departed: and she bound the scarlet line in the -window. - -2:22 And they went, and came unto the mountain, and abode there three -days, until the pursuers were returned: and the pursuers sought them -throughout all the way, but found them not. - -2:23 So the two men returned, and descended from the mountain, and -passed over, and came to Joshua the son of Nun, and told him all -things that befell them: 2:24 And they said unto Joshua, Truly the -LORD hath delivered into our hands all the land; for even all the -inhabitants of the country do faint because of us. - -3:1 And Joshua rose early in the morning; and they removed from -Shittim, and came to Jordan, he and all the children of Israel, and -lodged there before they passed over. - -3:2 And it came to pass after three days, that the officers went -through the host; 3:3 And they commanded the people, saying, When ye -see the ark of the covenant of the LORD your God, and the priests the -Levites bearing it, then ye shall remove from your place, and go after -it. - -3:4 Yet there shall be a space between you and it, about two thousand -cubits by measure: come not near unto it, that ye may know the way by -which ye must go: for ye have not passed this way heretofore. - -3:5 And Joshua said unto the people, Sanctify yourselves: for to -morrow the LORD will do wonders among you. - -3:6 And Joshua spake unto the priests, saying, Take up the ark of the -covenant, and pass over before the people. And they took up the ark of -the covenant, and went before the people. - -3:7 And the LORD said unto Joshua, This day will I begin to magnify -thee in the sight of all Israel, that they may know that, as I was -with Moses, so I will be with thee. - -3:8 And thou shalt command the priests that bear the ark of the -covenant, saying, When ye are come to the brink of the water of -Jordan, ye shall stand still in Jordan. - -3:9 And Joshua said unto the children of Israel, Come hither, and hear -the words of the LORD your God. - -3:10 And Joshua said, Hereby ye shall know that the living God is -among you, and that he will without fail drive out from before you the -Canaanites, and the Hittites, and the Hivites, and the Perizzites, and -the Girgashites, and the Amorites, and the Jebusites. - -3:11 Behold, the ark of the covenant of the LORD of all the earth -passeth over before you into Jordan. - -3:12 Now therefore take you twelve men out of the tribes of Israel, -out of every tribe a man. - -3:13 And it shall come to pass, as soon as the soles of the feet of -the priests that bear the ark of the LORD, the LORD of all the earth, -shall rest in the waters of Jordan, that the waters of Jordan shall be -cut off from the waters that come down from above; and they shall -stand upon an heap. - -3:14 And it came to pass, when the people removed from their tents, to -pass over Jordan, and the priests bearing the ark of the covenant -before the people; 3:15 And as they that bare the ark were come unto -Jordan, and the feet of the priests that bare the ark were dipped in -the brim of the water, (for Jordan overfloweth all his banks all the -time of harvest,) 3:16 That the waters which came down from above -stood and rose up upon an heap very far from the city Adam, that is -beside Zaretan: and those that came down toward the sea of the plain, -even the salt sea, failed, and were cut off: and the people passed -over right against Jericho. - -3:17 And the priests that bare the ark of the covenant of the LORD -stood firm on dry ground in the midst of Jordan, and all the -Israelites passed over on dry ground, until all the people were passed -clean over Jordan. - -4:1 And it came to pass, when all the people were clean passed over -Jordan, that the LORD spake unto Joshua, saying, 4:2 Take you twelve -men out of the people, out of every tribe a man, 4:3 And command ye -them, saying, Take you hence out of the midst of Jordan, out of the -place where the priests’ feet stood firm, twelve stones, and ye shall -carry them over with you, and leave them in the lodging place, where -ye shall lodge this night. - -4:4 Then Joshua called the twelve men, whom he had prepared of the -children of Israel, out of every tribe a man: 4:5 And Joshua said unto -them, Pass over before the ark of the LORD your God into the midst of -Jordan, and take you up every man of you a stone upon his shoulder, -according unto the number of the tribes of the children of Israel: 4:6 -That this may be a sign among you, that when your children ask their -fathers in time to come, saying, What mean ye by these stones? 4:7 -Then ye shall answer them, That the waters of Jordan were cut off -before the ark of the covenant of the LORD; when it passed over -Jordan, the waters of Jordan were cut off: and these stones shall be -for a memorial unto the children of Israel for ever. - -4:8 And the children of Israel did so as Joshua commanded, and took up -twelve stones out of the midst of Jordan, as the LORD spake unto -Joshua, according to the number of the tribes of the children of -Israel, and carried them over with them unto the place where they -lodged, and laid them down there. - -4:9 And Joshua set up twelve stones in the midst of Jordan, in the -place where the feet of the priests which bare the ark of the covenant -stood: and they are there unto this day. - -4:10 For the priests which bare the ark stood in the midst of Jordan, -until everything was finished that the LORD commanded Joshua to speak -unto the people, according to all that Moses commanded Joshua: and the -people hasted and passed over. - -4:11 And it came to pass, when all the people were clean passed over, -that the ark of the LORD passed over, and the priests, in the presence -of the people. - -4:12 And the children of Reuben, and the children of Gad, and half the -tribe of Manasseh, passed over armed before the children of Israel, as -Moses spake unto them: 4:13 About forty thousand prepared for war -passed over before the LORD unto battle, to the plains of Jericho. - -4:14 On that day the LORD magnified Joshua in the sight of all Israel; -and they feared him, as they feared Moses, all the days of his life. - -4:15 And the LORD spake unto Joshua, saying, 4:16 Command the priests -that bear the ark of the testimony, that they come up out of Jordan. - -4:17 Joshua therefore commanded the priests, saying, Come ye up out of -Jordan. - -4:18 And it came to pass, when the priests that bare the ark of the -covenant of the LORD were come up out of the midst of Jordan, and the -soles of the priests’ feet were lifted up unto the dry land, that the -waters of Jordan returned unto their place, and flowed over all his -banks, as they did before. - -4:19 And the people came up out of Jordan on the tenth day of the -first month, and encamped in Gilgal, in the east border of Jericho. - -4:20 And those twelve stones, which they took out of Jordan, did -Joshua pitch in Gilgal. - -4:21 And he spake unto the children of Israel, saying, When your -children shall ask their fathers in time to come, saying, What mean -these stones? 4:22 Then ye shall let your children know, saying, -Israel came over this Jordan on dry land. - -4:23 For the LORD your God dried up the waters of Jordan from before -you, until ye were passed over, as the LORD your God did to the Red -sea, which he dried up from before us, until we were gone over: 4:24 -That all the people of the earth might know the hand of the LORD, that -it is mighty: that ye might fear the LORD your God for ever. - -5:1 And it came to pass, when all the kings of the Amorites, which -were on the side of Jordan westward, and all the kings of the -Canaanites, which were by the sea, heard that the LORD had dried up -the waters of Jordan from before the children of Israel, until we were -passed over, that their heart melted, neither was there spirit in them -any more, because of the children of Israel. - -5:2 At that time the LORD said unto Joshua, Make thee sharp knives, -and circumcise again the children of Israel the second time. - -5:3 And Joshua made him sharp knives, and circumcised the children of -Israel at the hill of the foreskins. - -5:4 And this is the cause why Joshua did circumcise: All the people -that came out of Egypt, that were males, even all the men of war, died -in the wilderness by the way, after they came out of Egypt. - -5:5 Now all the people that came out were circumcised: but all the -people that were born in the wilderness by the way as they came forth -out of Egypt, them they had not circumcised. - -5:6 For the children of Israel walked forty years in the wilderness, -till all the people that were men of war, which came out of Egypt, -were consumed, because they obeyed not the voice of the LORD: unto -whom the LORD sware that he would not shew them the land, which the -LORD sware unto their fathers that he would give us, a land that -floweth with milk and honey. - -5:7 And their children, whom he raised up in their stead, them Joshua -circumcised: for they were uncircumcised, because they had not -circumcised them by the way. - -5:8 And it came to pass, when they had done circumcising all the -people, that they abode in their places in the camp, till they were -whole. - -5:9 And the LORD said unto Joshua, This day have I rolled away the -reproach of Egypt from off you. Wherefore the name of the place is -called Gilgal unto this day. - -5:10 And the children of Israel encamped in Gilgal, and kept the -passover on the fourteenth day of the month at even in the plains of -Jericho. - -5:11 And they did eat of the old corn of the land on the morrow after -the passover, unleavened cakes, and parched corn in the selfsame day. - -5:12 And the manna ceased on the morrow after they had eaten of the -old corn of the land; neither had the children of Israel manna any -more; but they did eat of the fruit of the land of Canaan that year. - -5:13 And it came to pass, when Joshua was by Jericho, that he lifted -up his eyes and looked, and, behold, there stood a man over against -him with his sword drawn in his hand: and Joshua went unto him, and -said unto him, Art thou for us, or for our adversaries? 5:14 And he -said, Nay; but as captain of the host of the LORD am I now come. And -Joshua fell on his face to the earth, and did worship, and said unto -him, What saith my Lord unto his servant? 5:15 And the captain of the -LORD’s host said unto Joshua, Loose thy shoe from off thy foot; for -the place whereon thou standest is holy. And Joshua did so. - -6:1 Now Jericho was straitly shut up because of the children of -Israel: none went out, and none came in. - -6:2 And the LORD said unto Joshua, See, I have given into thine hand -Jericho, and the king thereof, and the mighty men of valour. - -6:3 And ye shall compass the city, all ye men of war, and go round -about the city once. Thus shalt thou do six days. - -6:4 And seven priests shall bear before the ark seven trumpets of -rams’ horns: and the seventh day ye shall compass the city seven -times, and the priests shall blow with the trumpets. - -6:5 And it shall come to pass, that when they make a long blast with -the ram’s horn, and when ye hear the sound of the trumpet, all the -people shall shout with a great shout; and the wall of the city shall -fall down flat, and the people shall ascend up every man straight -before him. - -6:6 And Joshua the son of Nun called the priests, and said unto them, -Take up the ark of the covenant, and let seven priests bear seven -trumpets of rams’ horns before the ark of the LORD. - -6:7 And he said unto the people, Pass on, and compass the city, and -let him that is armed pass on before the ark of the LORD. - -6:8 And it came to pass, when Joshua had spoken unto the people, that -the seven priests bearing the seven trumpets of rams’ horns passed on -before the LORD, and blew with the trumpets: and the ark of the -covenant of the LORD followed them. - -6:9 And the armed men went before the priests that blew with the -trumpets, and the rereward came after the ark, the priests going on, -and blowing with the trumpets. - -6:10 And Joshua had commanded the people, saying, Ye shall not shout, -nor make any noise with your voice, neither shall any word proceed out -of your mouth, until the day I bid you shout; then shall ye shout. - -6:11 So the ark of the LORD compassed the city, going about it once: -and they came into the camp, and lodged in the camp. - -6:12 And Joshua rose early in the morning, and the priests took up the -ark of the LORD. - -6:13 And seven priests bearing seven trumpets of rams’ horns before -the ark of the LORD went on continually, and blew with the trumpets: -and the armed men went before them; but the rereward came after the -ark of the LORD, the priests going on, and blowing with the trumpets. - -6:14 And the second day they compassed the city once, and returned -into the camp: so they did six days. - -6:15 And it came to pass on the seventh day, that they rose early -about the dawning of the day, and compassed the city after the same -manner seven times: only on that day they compassed the city seven -times. - -6:16 And it came to pass at the seventh time, when the priests blew -with the trumpets, Joshua said unto the people, Shout; for the LORD -hath given you the city. - -6:17 And the city shall be accursed, even it, and all that are -therein, to the LORD: only Rahab the harlot shall live, she and all -that are with her in the house, because she hid the messengers that we -sent. - -6:18 And ye, in any wise keep yourselves from the accursed thing, lest -ye make yourselves accursed, when ye take of the accursed thing, and -make the camp of Israel a curse, and trouble it. - -6:19 But all the silver, and gold, and vessels of brass and iron, are -consecrated unto the LORD: they shall come into the treasury of the -LORD. - -6:20 So the people shouted when the priests blew with the trumpets: -and it came to pass, when the people heard the sound of the trumpet, -and the people shouted with a great shout, that the wall fell down -flat, so that the people went up into the city, every man straight -before him, and they took the city. - -6:21 And they utterly destroyed all that was in the city, both man and -woman, young and old, and ox, and sheep, and ass, with the edge of the -sword. - -6:22 But Joshua had said unto the two men that had spied out the -country, Go into the harlot’s house, and bring out thence the woman, -and all that she hath, as ye sware unto her. - -6:23 And the young men that were spies went in, and brought out Rahab, -and her father, and her mother, and her brethren, and all that she -had; and they brought out all her kindred, and left them without the -camp of Israel. - -6:24 And they burnt the city with fire, and all that was therein: only -the silver, and the gold, and the vessels of brass and of iron, they -put into the treasury of the house of the LORD. - -6:25 And Joshua saved Rahab the harlot alive, and her father’s -household, and all that she had; and she dwelleth in Israel even unto -this day; because she hid the messengers, which Joshua sent to spy out -Jericho. - -6:26 And Joshua adjured them at that time, saying, Cursed be the man -before the LORD, that riseth up and buildeth this city Jericho: he -shall lay the foundation thereof in his firstborn, and in his youngest -son shall he set up the gates of it. - -6:27 So the LORD was with Joshua; and his fame was noised throughout -all the country. - -7:1 But the children of Israel committed a trespass in the accursed -thing: for Achan, the son of Carmi, the son of Zabdi, the son of -Zerah, of the tribe of Judah, took of the accursed thing: and the -anger of the LORD was kindled against the children of Israel. - -7:2 And Joshua sent men from Jericho to Ai, which is beside Bethaven, -on the east of Bethel, and spake unto them, saying, Go up and view the -country. - -And the men went up and viewed Ai. - -7:3 And they returned to Joshua, and said unto him, Let not all the -people go up; but let about two or three thousand men go up and smite -Ai; and make not all the people to labour thither; for they are but -few. - -7:4 So there went up thither of the people about three thousand men: -and they fled before the men of Ai. - -7:5 And the men of Ai smote of them about thirty and six men: for they -chased them from before the gate even unto Shebarim, and smote them in -the going down: wherefore the hearts of the people melted, and became -as water. - -7:6 And Joshua rent his clothes, and fell to the earth upon his face -before the ark of the LORD until the eventide, he and the elders of -Israel, and put dust upon their heads. - -7:7 And Joshua said, Alas, O LORD God, wherefore hast thou at all -brought this people over Jordan, to deliver us into the hand of the -Amorites, to destroy us? would to God we had been content, and dwelt -on the other side Jordan! 7:8 O LORD, what shall I say, when Israel -turneth their backs before their enemies! 7:9 For the Canaanites and -all the inhabitants of the land shall hear of it, and shall environ us -round, and cut off our name from the earth: and what wilt thou do unto -thy great name? 7:10 And the LORD said unto Joshua, Get thee up; -wherefore liest thou thus upon thy face? 7:11 Israel hath sinned, and -they have also transgressed my covenant which I commanded them: for -they have even taken of the accursed thing, and have also stolen, and -dissembled also, and they have put it even among their own stuff. - -7:12 Therefore the children of Israel could not stand before their -enemies, but turned their backs before their enemies, because they -were accursed: neither will I be with you any more, except ye destroy -the accursed from among you. - -7:13 Up, sanctify the people, and say, Sanctify yourselves against to -morrow: for thus saith the LORD God of Israel, There is an accursed -thing in the midst of thee, O Israel: thou canst not stand before -thine enemies, until ye take away the accursed thing from among you. - -7:14 In the morning therefore ye shall be brought according to your -tribes: and it shall be, that the tribe which the LORD taketh shall -come according to the families thereof; and the family which the LORD -shall take shall come by households; and the household which the LORD -shall take shall come man by man. - -7:15 And it shall be, that he that is taken with the accursed thing -shall be burnt with fire, he and all that he hath: because he hath -transgressed the covenant of the LORD, and because he hath wrought -folly in Israel. - -7:16 So Joshua rose up early in the morning, and brought Israel by -their tribes; and the tribe of Judah was taken: 7:17 And he brought -the family of Judah; and he took the family of the Zarhites: and he -brought the family of the Zarhites man by man; and Zabdi was taken: -7:18 And he brought his household man by man; and Achan, the son of -Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, was -taken. - -7:19 And Joshua said unto Achan, My son, give, I pray thee, glory to -the LORD God of Israel, and make confession unto him; and tell me now -what thou hast done; hide it not from me. - -7:20 And Achan answered Joshua, and said, Indeed I have sinned against -the LORD God of Israel, and thus and thus have I done: 7:21 When I saw -among the spoils a goodly Babylonish garment, and two hundred shekels -of silver, and a wedge of gold of fifty shekels weight, then I coveted -them, and took them; and, behold, they are hid in the earth in the -midst of my tent, and the silver under it. - -7:22 So Joshua sent messengers, and they ran unto the tent; and, -behold, it was hid in his tent, and the silver under it. - -7:23 And they took them out of the midst of the tent, and brought them -unto Joshua, and unto all the children of Israel, and laid them out -before the LORD. - -7:24 And Joshua, and all Israel with him, took Achan the son of Zerah, -and the silver, and the garment, and the wedge of gold, and his sons, -and his daughters, and his oxen, and his asses, and his sheep, and his -tent, and all that he had: and they brought them unto the valley of -Achor. - -7:25 And Joshua said, Why hast thou troubled us? the LORD shall -trouble thee this day. And all Israel stoned him with stones, and -burned them with fire, after they had stoned them with stones. - -7:26 And they raised over him a great heap of stones unto this day. So -the LORD turned from the fierceness of his anger. Wherefore the name -of that place was called, The valley of Achor, unto this day. - -8:1 And the LORD said unto Joshua, Fear not, neither be thou dismayed: -take all the people of war with thee, and arise, go up to Ai: see, I -have given into thy hand the king of Ai, and his people, and his city, -and his land: 8:2 And thou shalt do to Ai and her king as thou didst -unto Jericho and her king: only the spoil thereof, and the cattle -thereof, shall ye take for a prey unto yourselves: lay thee an ambush -for the city behind it. - -8:3 So Joshua arose, and all the people of war, to go up against Ai: -and Joshua chose out thirty thousand mighty men of valour, and sent -them away by night. - -8:4 And he commanded them, saying, Behold, ye shall lie in wait -against the city, even behind the city: go not very far from the city, -but be ye all ready: 8:5 And I, and all the people that are with me, -will approach unto the city: and it shall come to pass, when they come -out against us, as at the first, that we will flee before them, 8:6 -(For they will come out after us) till we have drawn them from the -city; for they will say, They flee before us, as at the first: -therefore we will flee before them. - -8:7 Then ye shall rise up from the ambush, and seize upon the city: -for the LORD your God will deliver it into your hand. - -8:8 And it shall be, when ye have taken the city, that ye shall set -the city on fire: according to the commandment of the LORD shall ye -do. See, I have commanded you. - -8:9 Joshua therefore sent them forth: and they went to lie in ambush, -and abode between Bethel and Ai, on the west side of Ai: but Joshua -lodged that night among the people. - -8:10 And Joshua rose up early in the morning, and numbered the people, -and went up, he and the elders of Israel, before the people to Ai. - -8:11 And all the people, even the people of war that were with him, -went up, and drew nigh, and came before the city, and pitched on the -north side of Ai: now there was a valley between them and Ai. - -8:12 And he took about five thousand men, and set them to lie in -ambush between Bethel and Ai, on the west side of the city. - -8:13 And when they had set the people, even all the host that was on -the north of the city, and their liers in wait on the west of the -city, Joshua went that night into the midst of the valley. - -8:14 And it came to pass, when the king of Ai saw it, that they hasted -and rose up early, and the men of the city went out against Israel to -battle, he and all his people, at a time appointed, before the plain; -but he wist not that there were liers in ambush against him behind the -city. - -8:15 And Joshua and all Israel made as if they were beaten before -them, and fled by the way of the wilderness. - -8:16 And all the people that were in Ai were called together to pursue -after them: and they pursued after Joshua, and were drawn away from -the city. - -8:17 And there was not a man left in Ai or Bethel, that went not out -after Israel: and they left the city open, and pursued after Israel. - -8:18 And the LORD said unto Joshua, Stretch out the spear that is in -thy hand toward Ai; for I will give it into thine hand. And Joshua -stretched out the spear that he had in his hand toward the city. - -8:19 And the ambush arose quickly out of their place, and they ran as -soon as he had stretched out his hand: and they entered into the city, -and took it, and hasted and set the city on fire. - -8:20 And when the men of Ai looked behind them, they saw, and, behold, -the smoke of the city ascended up to heaven, and they had no power to -flee this way or that way: and the people that fled to the wilderness -turned back upon the pursuers. - -8:21 And when Joshua and all Israel saw that the ambush had taken the -city, and that the smoke of the city ascended, then they turned again, -and slew the men of Ai. - -8:22 And the other issued out of the city against them; so they were -in the midst of Israel, some on this side, and some on that side: and -they smote them, so that they let none of them remain or escape. - -8:23 And the king of Ai they took alive, and brought him to Joshua. - -8:24 And it came to pass, when Israel had made an end of slaying all -the inhabitants of Ai in the field, in the wilderness wherein they -chased them, and when they were all fallen on the edge of the sword, -until they were consumed, that all the Israelites returned unto Ai, -and smote it with the edge of the sword. - -8:25 And so it was, that all that fell that day, both of men and -women, were twelve thousand, even all the men of Ai. - -8:26 For Joshua drew not his hand back, wherewith he stretched out the -spear, until he had utterly destroyed all the inhabitants of Ai. - -8:27 Only the cattle and the spoil of that city Israel took for a prey -unto themselves, according unto the word of the LORD which he -commanded Joshua. - -8:28 And Joshua burnt Ai, and made it an heap for ever, even a -desolation unto this day. - -8:29 And the king of Ai he hanged on a tree until eventide: and as -soon as the sun was down, Joshua commanded that they should take his -carcase down from the tree, and cast it at the entering of the gate of -the city, and raise thereon a great heap of stones, that remaineth -unto this day. - -8:30 Then Joshua built an altar unto the LORD God of Israel in mount -Ebal, 8:31 As Moses the servant of the LORD commanded the children of -Israel, as it is written in the book of the law of Moses, an altar of -whole stones, over which no man hath lift up any iron: and they -offered thereon burnt offerings unto the LORD, and sacrificed peace -offerings. - -8:32 And he wrote there upon the stones a copy of the law of Moses, -which he wrote in the presence of the children of Israel. - -8:33 And all Israel, and their elders, and officers, and their judges, -stood on this side the ark and on that side before the priests the -Levites, which bare the ark of the covenant of the LORD, as well the -stranger, as he that was born among them; half of them over against -mount Gerizim, and half of them over against mount Ebal; as Moses the -servant of the LORD had commanded before, that they should bless the -people of Israel. - -8:34 And afterward he read all the words of the law, the blessings and -cursings, according to all that is written in the book of the law. - -8:35 There was not a word of all that Moses commanded, which Joshua -read not before all the congregation of Israel, with the women, and -the little ones, and the strangers that were conversant among them. - -9:1 And it came to pass, when all the kings which were on this side -Jordan, in the hills, and in the valleys, and in all the coasts of the -great sea over against Lebanon, the Hittite, and the Amorite, the -Canaanite, the Perizzite, the Hivite, and the Jebusite, heard thereof; -9:2 That they gathered themselves together, to fight with Joshua and -with Israel, with one accord. - -9:3 And when the inhabitants of Gibeon heard what Joshua had done unto -Jericho and to Ai, 9:4 They did work wilily, and went and made as if -they had been ambassadors, and took old sacks upon their asses, and -wine bottles, old, and rent, and bound up; 9:5 And old shoes and -clouted upon their feet, and old garments upon them; and all the bread -of their provision was dry and mouldy. - -9:6 And they went to Joshua unto the camp at Gilgal, and said unto -him, and to the men of Israel, We be come from a far country: now -therefore make ye a league with us. - -9:7 And the men of Israel said unto the Hivites, Peradventure ye dwell -among us; and how shall we make a league with you? 9:8 And they said -unto Joshua, We are thy servants. And Joshua said unto them, Who are -ye? and from whence come ye? 9:9 And they said unto him, From a very -far country thy servants are come because of the name of the LORD thy -God: for we have heard the fame of him, and all that he did in Egypt, -9:10 And all that he did to the two kings of the Amorites, that were -beyond Jordan, to Sihon king of Heshbon, and to Og king of Bashan, -which was at Ashtaroth. - -9:11 Wherefore our elders and all the inhabitants of our country spake -to us, saying, Take victuals with you for the journey, and go to meet -them, and say unto them, We are your servants: therefore now make ye a -league with us. - -9:12 This our bread we took hot for our provision out of our houses on -the day we came forth to go unto you; but now, behold, it is dry, and -it is mouldy: 9:13 And these bottles of wine, which we filled, were -new; and, behold, they be rent: and these our garments and our shoes -are become old by reason of the very long journey. - -9:14 And the men took of their victuals, and asked not counsel at the -mouth of the LORD. - -9:15 And Joshua made peace with them, and made a league with them, to -let them live: and the princes of the congregation sware unto them. - -9:16 And it came to pass at the end of three days after they had made -a league with them, that they heard that they were their neighbours, -and that they dwelt among them. - -9:17 And the children of Israel journeyed, and came unto their cities -on the third day. Now their cities were Gibeon, and Chephirah, and -Beeroth, and Kirjathjearim. - -9:18 And the children of Israel smote them not, because the princes of -the congregation had sworn unto them by the LORD God of Israel. And -all the congregation murmured against the princes. - -9:19 But all the princes said unto all the congregation, We have sworn -unto them by the LORD God of Israel: now therefore we may not touch -them. - -9:20 This we will do to them; we will even let them live, lest wrath -be upon us, because of the oath which we sware unto them. - -9:21 And the princes said unto them, Let them live; but let them be -hewers of wood and drawers of water unto all the congregation; as the -princes had promised them. - -9:22 And Joshua called for them, and he spake unto them, saying, -Wherefore have ye beguiled us, saying, We are very far from you; when -ye dwell among us? 9:23 Now therefore ye are cursed, and there shall -none of you be freed from being bondmen, and hewers of wood and -drawers of water for the house of my God. - -9:24 And they answered Joshua, and said, Because it was certainly told -thy servants, how that the LORD thy God commanded his servant Moses to -give you all the land, and to destroy all the inhabitants of the land -from before you, therefore we were sore afraid of our lives because of -you, and have done this thing. - -9:25 And now, behold, we are in thine hand: as it seemeth good and -right unto thee to do unto us, do. - -9:26 And so did he unto them, and delivered them out of the hand of -the children of Israel, that they slew them not. - -9:27 And Joshua made them that day hewers of wood and drawers of water -for the congregation, and for the altar of the LORD, even unto this -day, in the place which he should choose. - -10:1 Now it came to pass, when Adonizedec king of Jerusalem had heard -how Joshua had taken Ai, and had utterly destroyed it; as he had done -to Jericho and her king, so he had done to Ai and her king; and how -the inhabitants of Gibeon had made peace with Israel, and were among -them; 10:2 That they feared greatly, because Gibeon was a great city, -as one of the royal cities, and because it was greater than Ai, and -all the men thereof were mighty. - -10:3 Wherefore Adonizedec king of Jerusalem, sent unto Hoham king of -Hebron, and unto Piram king of Jarmuth, and unto Japhia king of -Lachish, and unto Debir king of Eglon, saying, 10:4 Come up unto me, -and help me, that we may smite Gibeon: for it hath made peace with -Joshua and with the children of Israel. - -10:5 Therefore the five kings of the Amorites, the king of Jerusalem, -the king of Hebron, the king of Jarmuth, the king of Lachish, the king -of Eglon, gathered themselves together, and went up, they and all -their hosts, and encamped before Gibeon, and made war against it. - -10:6 And the men of Gibeon sent unto Joshua to the camp to Gilgal, -saying, Slack not thy hand from thy servants; come up to us quickly, -and save us, and help us: for all the kings of the Amorites that dwell -in the mountains are gathered together against us. - -10:7 So Joshua ascended from Gilgal, he, and all the people of war -with him, and all the mighty men of valour. - -10:8 And the LORD said unto Joshua, Fear them not: for I have -delivered them into thine hand; there shall not a man of them stand -before thee. - -10:9 Joshua therefore came unto them suddenly, and went up from Gilgal -all night. - -10:10 And the LORD discomfited them before Israel, and slew them with -a great slaughter at Gibeon, and chased them along the way that goeth -up to Bethhoron, and smote them to Azekah, and unto Makkedah. - -10:11 And it came to pass, as they fled from before Israel, and were -in the going down to Bethhoron, that the LORD cast down great stones -from heaven upon them unto Azekah, and they died: they were more which -died with hailstones than they whom the children of Israel slew with -the sword. - -10:12 Then spake Joshua to the LORD in the day when the LORD delivered -up the Amorites before the children of Israel, and he said in the -sight of Israel, Sun, stand thou still upon Gibeon; and thou, Moon, in -the valley of Ajalon. - -10:13 And the sun stood still, and the moon stayed, until the people -had avenged themselves upon their enemies. Is not this written in the -book of Jasher? So the sun stood still in the midst of heaven, and -hasted not to go down about a whole day. - -10:14 And there was no day like that before it or after it, that the -LORD hearkened unto the voice of a man: for the LORD fought for -Israel. - -10:15 And Joshua returned, and all Israel with him, unto the camp to -Gilgal. - -10:16 But these five kings fled, and hid themselves in a cave at -Makkedah. - -10:17 And it was told Joshua, saying, The five kings are found hid in -a cave at Makkedah. - -10:18 And Joshua said, Roll great stones upon the mouth of the cave, -and set men by it for to keep them: 10:19 And stay ye not, but pursue -after your enemies, and smite the hindmost of them; suffer them not to -enter into their cities: for the LORD your God hath delivered them -into your hand. - -10:20 And it came to pass, when Joshua and the children of Israel had -made an end of slaying them with a very great slaughter, till they -were consumed, that the rest which remained of them entered into -fenced cities. - -10:21 And all the people returned to the camp to Joshua at Makkedah in -peace: none moved his tongue against any of the children of Israel. - -10:22 Then said Joshua, Open the mouth of the cave, and bring out -those five kings unto me out of the cave. - -10:23 And they did so, and brought forth those five kings unto him out -of the cave, the king of Jerusalem, the king of Hebron, the king of -Jarmuth, the king of Lachish, and the king of Eglon. - -10:24 And it came to pass, when they brought out those kings unto -Joshua, that Joshua called for all the men of Israel, and said unto -the captains of the men of war which went with him, Come near, put -your feet upon the necks of these kings. And they came near, and put -their feet upon the necks of them. - -10:25 And Joshua said unto them, Fear not, nor be dismayed, be strong -and of good courage: for thus shall the LORD do to all your enemies -against whom ye fight. - -10:26 And afterward Joshua smote them, and slew them, and hanged them -on five trees: and they were hanging upon the trees until the evening. - -10:27 And it came to pass at the time of the going down of the sun, -that Joshua commanded, and they took them down off the trees, and cast -them into the cave wherein they had been hid, and laid great stones in -the cave’s mouth, which remain until this very day. - -10:28 And that day Joshua took Makkedah, and smote it with the edge of -the sword, and the king thereof he utterly destroyed, them, and all -the souls that were therein; he let none remain: and he did to the -king of Makkedah as he did unto the king of Jericho. - -10:29 Then Joshua passed from Makkedah, and all Israel with him, unto -Libnah, and fought against Libnah: 10:30 And the LORD delivered it -also, and the king thereof, into the hand of Israel; and he smote it -with the edge of the sword, and all the souls that were therein; he -let none remain in it; but did unto the king thereof as he did unto -the king of Jericho. - -10:31 And Joshua passed from Libnah, and all Israel with him, unto -Lachish, and encamped against it, and fought against it: 10:32 And the -LORD delivered Lachish into the hand of Israel, which took it on the -second day, and smote it with the edge of the sword, and all the souls -that were therein, according to all that he had done to Libnah. - -10:33 Then Horam king of Gezer came up to help Lachish; and Joshua -smote him and his people, until he had left him none remaining. - -10:34 And from Lachish Joshua passed unto Eglon, and all Israel with -him; and they encamped against it, and fought against it: 10:35 And -they took it on that day, and smote it with the edge of the sword, and -all the souls that were therein he utterly destroyed that day, -according to all that he had done to Lachish. - -10:36 And Joshua went up from Eglon, and all Israel with him, unto -Hebron; and they fought against it: 10:37 And they took it, and smote -it with the edge of the sword, and the king thereof, and all the -cities thereof, and all the souls that were therein; he left none -remaining, according to all that he had done to Eglon; but destroyed -it utterly, and all the souls that were therein. - -10:38 And Joshua returned, and all Israel with him, to Debir; and -fought against it: 10:39 And he took it, and the king thereof, and all -the cities thereof; and they smote them with the edge of the sword, -and utterly destroyed all the souls that were therein; he left none -remaining: as he had done to Hebron, so he did to Debir, and to the -king thereof; as he had done also to Libnah, and to her king. - -10:40 So Joshua smote all the country of the hills, and of the south, -and of the vale, and of the springs, and all their kings: he left none -remaining, but utterly destroyed all that breathed, as the LORD God of -Israel commanded. - -10:41 And Joshua smote them from Kadeshbarnea even unto Gaza, and all -the country of Goshen, even unto Gibeon. - -10:42 And all these kings and their land did Joshua take at one time, -because the LORD God of Israel fought for Israel. - -10:43 And Joshua returned, and all Israel with him, unto the camp to -Gilgal. - -11:1 And it came to pass, when Jabin king of Hazor had heard those -things, that he sent to Jobab king of Madon, and to the king of -Shimron, and to the king of Achshaph, 11:2 And to the kings that were -on the north of the mountains, and of the plains south of Chinneroth, -and in the valley, and in the borders of Dor on the west, 11:3 And to -the Canaanite on the east and on the west, and to the Amorite, and the -Hittite, and the Perizzite, and the Jebusite in the mountains, and to -the Hivite under Hermon in the land of Mizpeh. - -11:4 And they went out, they and all their hosts with them, much -people, even as the sand that is upon the sea shore in multitude, with -horses and chariots very many. - -11:5 And when all these kings were met together, they came and pitched -together at the waters of Merom, to fight against Israel. - -11:6 And the LORD said unto Joshua, Be not afraid because of them: for -to morrow about this time will I deliver them up all slain before -Israel: thou shalt hough their horses, and burn their chariots with -fire. - -11:7 So Joshua came, and all the people of war with him, against them -by the waters of Merom suddenly; and they fell upon them. - -11:8 And the LORD delivered them into the hand of Israel, who smote -them, and chased them unto great Zidon, and unto Misrephothmaim, and -unto the valley of Mizpeh eastward; and they smote them, until they -left them none remaining. - -11:9 And Joshua did unto them as the LORD bade him: he houghed their -horses, and burnt their chariots with fire. - -11:10 And Joshua at that time turned back, and took Hazor, and smote -the king thereof with the sword: for Hazor beforetime was the head of -all those kingdoms. - -11:11 And they smote all the souls that were therein with the edge of -the sword, utterly destroying them: there was not any left to breathe: -and he burnt Hazor with fire. - -11:12 And all the cities of those kings, and all the kings of them, -did Joshua take, and smote them with the edge of the sword, and he -utterly destroyed them, as Moses the servant of the LORD commanded. - -11:13 But as for the cities that stood still in their strength, Israel -burned none of them, save Hazor only; that did Joshua burn. - -11:14 And all the spoil of these cities, and the cattle, the children -of Israel took for a prey unto themselves; but every man they smote -with the edge of the sword, until they had destroyed them, neither -left they any to breathe. - -11:15 As the LORD commanded Moses his servant, so did Moses command -Joshua, and so did Joshua; he left nothing undone of all that the LORD -commanded Moses. - -11:16 So Joshua took all that land, the hills, and all the south -country, and all the land of Goshen, and the valley, and the plain, -and the mountain of Israel, and the valley of the same; 11:17 Even -from the mount Halak, that goeth up to Seir, even unto Baalgad in the -valley of Lebanon under mount Hermon: and all their kings he took, and -smote them, and slew them. - -11:18 Joshua made war a long time with all those kings. - -11:19 There was not a city that made peace with the children of -Israel, save the Hivites the inhabitants of Gibeon: all other they -took in battle. - -11:20 For it was of the LORD to harden their hearts, that they should -come against Israel in battle, that he might destroy them utterly, and -that they might have no favour, but that he might destroy them, as the -LORD commanded Moses. - -11:21 And at that time came Joshua, and cut off the Anakims from the -mountains, from Hebron, from Debir, from Anab, and from all the -mountains of Judah, and from all the mountains of Israel: Joshua -destroyed them utterly with their cities. - -11:22 There was none of the Anakims left in the land of the children -of Israel: only in Gaza, in Gath, and in Ashdod, there remained. - -11:23 So Joshua took the whole land, according to all that the LORD -said unto Moses; and Joshua gave it for an inheritance unto Israel -according to their divisions by their tribes. And the land rested from -war. - -12:1 Now these are the kings of the land, which the children of Israel -smote, and possessed their land on the other side Jordan toward the -rising of the sun, from the river Arnon unto mount Hermon, and all the -plain on the east: 12:2 Sihon king of the Amorites, who dwelt in -Heshbon, and ruled from Aroer, which is upon the bank of the river -Arnon, and from the middle of the river, and from half Gilead, even -unto the river Jabbok, which is the border of the children of Ammon; -12:3 And from the plain to the sea of Chinneroth on the east, and unto -the sea of the plain, even the salt sea on the east, the way to -Bethjeshimoth; and from the south, under Ashdothpisgah: 12:4 And the -coast of Og king of Bashan, which was of the remnant of the giants, -that dwelt at Ashtaroth and at Edrei, 12:5 And reigned in mount -Hermon, and in Salcah, and in all Bashan, unto the border of the -Geshurites and the Maachathites, and half Gilead, the border of Sihon -king of Heshbon. - -12:6 Them did Moses the servant of the LORD and the children of Israel -smite: and Moses the servant of the LORD gave it for a possession unto -the Reubenites, and the Gadites, and the half tribe of Manasseh. - -12:7 And these are the kings of the country which Joshua and the -children of Israel smote on this side Jordan on the west, from Baalgad -in the valley of Lebanon even unto the mount Halak, that goeth up to -Seir; which Joshua gave unto the tribes of Israel for a possession -according to their divisions; 12:8 In the mountains, and in the -valleys, and in the plains, and in the springs, and in the wilderness, -and in the south country; the Hittites, the Amorites, and the -Canaanites, the Perizzites, the Hivites, and the Jebusites: 12:9 The -king of Jericho, one; the king of Ai, which is beside Bethel, one; -12:10 The king of Jerusalem, one; the king of Hebron, one; 12:11 The -king of Jarmuth, one; the king of Lachish, one; 12:12 The king of -Eglon, one; the king of Gezer, one; 12:13 The king of Debir, one; the -king of Geder, one; 12:14 The king of Hormah, one; the king of Arad, -one; 12:15 The king of Libnah, one; the king of Adullam, one; 12:16 -The king of Makkedah, one; the king of Bethel, one; 12:17 The king of -Tappuah, one; the king of Hepher, one; 12:18 The king of Aphek, one; -the king of Lasharon, one; 12:19 The king of Madon, one; the king of -Hazor, one; 12:20 The king of Shimronmeron, one; the king of Achshaph, -one; 12:21 The king of Taanach, one; the king of Megiddo, one; 12:22 -The king of Kedesh, one; the king of Jokneam of Carmel, one; 12:23 The -king of Dor in the coast of Dor, one; the king of the nations of -Gilgal, one; 12:24 The king of Tirzah, one: all the kings thirty and -one. - -13:1 Now Joshua was old and stricken in years; and the LORD said unto -him, Thou art old and stricken in years, and there remaineth yet very -much land to be possessed. - -13:2 This is the land that yet remaineth: all the borders of the -Philistines, and all Geshuri, 13:3 From Sihor, which is before Egypt, -even unto the borders of Ekron northward, which is counted to the -Canaanite: five lords of the Philistines; the Gazathites, and the -Ashdothites, the Eshkalonites, the Gittites, and the Ekronites; also -the Avites: 13:4 From the south, all the land of the Canaanites, and -Mearah that is beside the Sidonians unto Aphek, to the borders of the -Amorites: 13:5 And the land of the Giblites, and all Lebanon, toward -the sunrising, from Baalgad under mount Hermon unto the entering into -Hamath. - -13:6 All the inhabitants of the hill country from Lebanon unto -Misrephothmaim, and all the Sidonians, them will I drive out from -before the children of Israel: only divide thou it by lot unto the -Israelites for an inheritance, as I have commanded thee. - -13:7 Now therefore divide this land for an inheritance unto the nine -tribes, and the half tribe of Manasseh, 13:8 With whom the Reubenites -and the Gadites have received their inheritance, which Moses gave -them, beyond Jordan eastward, even as Moses the servant of the LORD -gave them; 13:9 From Aroer, that is upon the bank of the river Arnon, -and the city that is in the midst of the river, and all the plain of -Medeba unto Dibon; 13:10 And all the cities of Sihon king of the -Amorites, which reigned in Heshbon, unto the border of the children of -Ammon; 13:11 And Gilead, and the border of the Geshurites and -Maachathites, and all mount Hermon, and all Bashan unto Salcah; 13:12 -All the kingdom of Og in Bashan, which reigned in Ashtaroth and in -Edrei, who remained of the remnant of the giants: for these did Moses -smite, and cast them out. - -13:13 Nevertheless the children of Israel expelled not the Geshurites, -nor the Maachathites: but the Geshurites and the Maachathites dwell -among the Israelites until this day. - -13:14 Only unto the tribes of Levi he gave none inheritance; the -sacrifices of the LORD God of Israel made by fire are their -inheritance, as he said unto them. - -13:15 And Moses gave unto the tribe of the children of Reuben -inheritance according to their families. - -13:16 And their coast was from Aroer, that is on the bank of the river -Arnon, and the city that is in the midst of the river, and all the -plain by Medeba; 13:17 Heshbon, and all her cities that are in the -plain; Dibon, and Bamothbaal, and Bethbaalmeon, 13:18 And Jahaza, and -Kedemoth, and Mephaath, 13:19 And Kirjathaim, and Sibmah, and -Zarethshahar in the mount of the valley, 13:20 And Bethpeor, and -Ashdothpisgah, and Bethjeshimoth, 13:21 And all the cities of the -plain, and all the kingdom of Sihon king of the Amorites, which -reigned in Heshbon, whom Moses smote with the princes of Midian, Evi, -and Rekem, and Zur, and Hur, and Reba, which were dukes of Sihon, -dwelling in the country. - -13:22 Balaam also the son of Beor, the soothsayer, did the children of -Israel slay with the sword among them that were slain by them. - -13:23 And the border of the children of Reuben was Jordan, and the -border thereof. This was the inheritance of the children of Reuben -after their families, the cities and the villages thereof. - -13:24 And Moses gave inheritance unto the tribe of Gad, even unto the -children of Gad according to their families. - -13:25 And their coast was Jazer, and all the cities of Gilead, and -half the land of the children of Ammon, unto Aroer that is before -Rabbah; 13:26 And from Heshbon unto Ramathmizpeh, and Betonim; and -from Mahanaim unto the border of Debir; 13:27 And in the valley, -Betharam, and Bethnimrah, and Succoth, and Zaphon, the rest of the -kingdom of Sihon king of Heshbon, Jordan and his border, even unto the -edge of the sea of Chinnereth on the other side Jordan eastward. - -13:28 This is the inheritance of the children of Gad after their -families, the cities, and their villages. - -13:29 And Moses gave inheritance unto the half tribe of Manasseh: and -this was the possession of the half tribe of the children of Manasseh -by their families. - -13:30 And their coast was from Mahanaim, all Bashan, all the kingdom -of Og king of Bashan, and all the towns of Jair, which are in Bashan, -threescore cities: 13:31 And half Gilead, and Ashtaroth, and Edrei, -cities of the kingdom of Og in Bashan, were pertaining unto the -children of Machir the son of Manasseh, even to the one half of the -children of Machir by their families. - -13:32 These are the countries which Moses did distribute for -inheritance in the plains of Moab, on the other side Jordan, by -Jericho, eastward. - -13:33 But unto the tribe of Levi Moses gave not any inheritance: the -LORD God of Israel was their inheritance, as he said unto them. - -14:1 And these are the countries which the children of Israel -inherited in the land of Canaan, which Eleazar the priest, and Joshua -the son of Nun, and the heads of the fathers of the tribes of the -children of Israel, distributed for inheritance to them. - -14:2 By lot was their inheritance, as the LORD commanded by the hand -of Moses, for the nine tribes, and for the half tribe. - -14:3 For Moses had given the inheritance of two tribes and an half -tribe on the other side Jordan: but unto the Levites he gave none -inheritance among them. - -14:4 For the children of Joseph were two tribes, Manasseh and Ephraim: -therefore they gave no part unto the Levites in the land, save cities -to dwell in, with their suburbs for their cattle and for their -substance. - -14:5 As the LORD commanded Moses, so the children of Israel did, and -they divided the land. - -14:6 Then the children of Judah came unto Joshua in Gilgal: and Caleb -the son of Jephunneh the Kenezite said unto him, Thou knowest the -thing that the LORD said unto Moses the man of God concerning me and -thee in Kadeshbarnea. - -14:7 Forty years old was I when Moses the servant of the LORD sent me -from Kadeshbarnea to espy out the land; and I brought him word again -as it was in mine heart. - -14:8 Nevertheless my brethren that went up with me made the heart of -the people melt: but I wholly followed the LORD my God. - -14:9 And Moses sware on that day, saying, Surely the land whereon thy -feet have trodden shall be thine inheritance, and thy children’s for -ever, because thou hast wholly followed the LORD my God. - -14:10 And now, behold, the LORD hath kept me alive, as he said, these -forty and five years, even since the LORD spake this word unto Moses, -while the children of Israel wandered in the wilderness: and now, lo, -I am this day fourscore and five years old. - -14:11 As yet I am as strong this day as I was in the day that Moses -sent me: as my strength was then, even so is my strength now, for war, -both to go out, and to come in. - -14:12 Now therefore give me this mountain, whereof the LORD spake in -that day; for thou heardest in that day how the Anakims were there, -and that the cities were great and fenced: if so be the LORD will be -with me, then I shall be able to drive them out, as the LORD said. - -14:13 And Joshua blessed him, and gave unto Caleb the son of Jephunneh -Hebron for an inheritance. - -14:14 Hebron therefore became the inheritance of Caleb the son of -Jephunneh the Kenezite unto this day, because that he wholly followed -the LORD God of Israel. - -14:15 And the name of Hebron before was Kirjatharba; which Arba was a -great man among the Anakims. And the land had rest from war. - -15:1 This then was the lot of the tribe of the children of Judah by -their families; even to the border of Edom the wilderness of Zin -southward was the uttermost part of the south coast. - -15:2 And their south border was from the shore of the salt sea, from -the bay that looketh southward: 15:3 And it went out to the south side -to Maalehacrabbim, and passed along to Zin, and ascended up on the -south side unto Kadeshbarnea, and passed along to Hezron, and went up -to Adar, and fetched a compass to Karkaa: 15:4 From thence it passed -toward Azmon, and went out unto the river of Egypt; and the goings out -of that coast were at the sea: this shall be your south coast. - -15:5 And the east border was the salt sea, even unto the end of -Jordan. - -And their border in the north quarter was from the bay of the sea at -the uttermost part of Jordan: 15:6 And the border went up to -Bethhogla, and passed along by the north of Betharabah; and the border -went up to the stone of Bohan the son of Reuben: 15:7 And the border -went up toward Debir from the valley of Achor, and so northward, -looking toward Gilgal, that is before the going up to Adummim, which -is on the south side of the river: and the border passed toward the -waters of Enshemesh, and the goings out thereof were at Enrogel: 15:8 -And the border went up by the valley of the son of Hinnom unto the -south side of the Jebusite; the same is Jerusalem: and the border went -up to the top of the mountain that lieth before the valley of Hinnom -westward, which is at the end of the valley of the giants northward: -15:9 And the border was drawn from the top of the hill unto the -fountain of the water of Nephtoah, and went out to the cities of mount -Ephron; and the border was drawn to Baalah, which is Kirjathjearim: -15:10 And the border compassed from Baalah westward unto mount Seir, -and passed along unto the side of mount Jearim, which is Chesalon, on -the north side, and went down to Bethshemesh, and passed on to Timnah: -15:11 And the border went out unto the side of Ekron northward: and -the border was drawn to Shicron, and passed along to mount Baalah, and -went out unto Jabneel; and the goings out of the border were at the -sea. - -15:12 And the west border was to the great sea, and the coast thereof. - -This is the coast of the children of Judah round about according to -their families. - -15:13 And unto Caleb the son of Jephunneh he gave a part among the -children of Judah, according to the commandment of the LORD to Joshua, -even the city of Arba the father of Anak, which city is Hebron. - -15:14 And Caleb drove thence the three sons of Anak, Sheshai, and -Ahiman, and Talmai, the children of Anak. - -15:15 And he went up thence to the inhabitants of Debir: and the name -of Debir before was Kirjathsepher. - -15:16 And Caleb said, He that smiteth Kirjathsepher, and taketh it, to -him will I give Achsah my daughter to wife. - -15:17 And Othniel the son of Kenaz, the brother of Caleb, took it: and -he gave him Achsah his daughter to wife. - -15:18 And it came to pass, as she came unto him, that she moved him to -ask of her father a field: and she lighted off her ass; and Caleb said -unto her, What wouldest thou? 15:19 Who answered, Give me a blessing; -for thou hast given me a south land; give me also springs of water. -And he gave her the upper springs, and the nether springs. - -15:20 This is the inheritance of the tribe of the children of Judah -according to their families. - -15:21 And the uttermost cities of the tribe of the children of Judah -toward the coast of Edom southward were Kabzeel, and Eder, and Jagur, -15:22 And Kinah, and Dimonah, and Adadah, 15:23 And Kedesh, and Hazor, -and Ithnan, 15:24 Ziph, and Telem, and Bealoth, 15:25 And Hazor, -Hadattah, and Kerioth, and Hezron, which is Hazor, 15:26 Amam, and -Shema, and Moladah, 15:27 And Hazargaddah, and Heshmon, and Bethpalet, -15:28 And Hazarshual, and Beersheba, and Bizjothjah, 15:29 Baalah, and -Iim, and Azem, 15:30 And Eltolad, and Chesil, and Hormah, 15:31 And -Ziklag, and Madmannah, and Sansannah, 15:32 And Lebaoth, and Shilhim, -and Ain, and Rimmon: all the cities are twenty and nine, with their -villages: 15:33 And in the valley, Eshtaol, and Zoreah, and Ashnah, -15:34 And Zanoah, and Engannim, Tappuah, and Enam, 15:35 Jarmuth, and -Adullam, Socoh, and Azekah, 15:36 And Sharaim, and Adithaim, and -Gederah, and Gederothaim; fourteen cities with their villages: 15:37 -Zenan, and Hadashah, and Migdalgad, 15:38 And Dilean, and Mizpeh, and -Joktheel, 15:39 Lachish, and Bozkath, and Eglon, 15:40 And Cabbon, and -Lahmam, and Kithlish, 15:41 And Gederoth, Bethdagon, and Naamah, and -Makkedah; sixteen cities with their villages: 15:42 Libnah, and Ether, -and Ashan, 15:43 And Jiphtah, and Ashnah, and Nezib, 15:44 And Keilah, -and Achzib, and Mareshah; nine cities with their villages: 15:45 -Ekron, with her towns and her villages: 15:46 From Ekron even unto the -sea, all that lay near Ashdod, with their villages: 15:47 Ashdod with -her towns and her villages, Gaza with her towns and her villages, unto -the river of Egypt, and the great sea, and the border thereof: 15:48 -And in the mountains, Shamir, and Jattir, and Socoh, 15:49 And Dannah, -and Kirjathsannah, which is Debir, 15:50 And Anab, and Eshtemoh, and -Anim, 15:51 And Goshen, and Holon, and Giloh; eleven cities with their -villages: 15:52 Arab, and Dumah, and Eshean, 15:53 And Janum, and -Bethtappuah, and Aphekah, 15:54 And Humtah, and Kirjatharba, which is -Hebron, and Zior; nine cities with their villages: 15:55 Maon, Carmel, -and Ziph, and Juttah, 15:56 And Jezreel, and Jokdeam, and Zanoah, -15:57 Cain, Gibeah, and Timnah; ten cities with their villages: 15:58 -Halhul, Bethzur, and Gedor, 15:59 And Maarath, and Bethanoth, and -Eltekon; six cities with their villages: 15:60 Kirjathbaal, which is -Kirjathjearim, and Rabbah; two cities with their villages: 15:61 In -the wilderness, Betharabah, Middin, and Secacah, 15:62 And Nibshan, -and the city of Salt, and Engedi; six cities with their villages. - -15:63 As for the Jebusites the inhabitants of Jerusalem, the children -of Judah could not drive them out; but the Jebusites dwell with the -children of Judah at Jerusalem unto this day. - -16:1 And the lot of the children of Joseph fell from Jordan by -Jericho, unto the water of Jericho on the east, to the wilderness that -goeth up from Jericho throughout mount Bethel, 16:2 And goeth out from -Bethel to Luz, and passeth along unto the borders of Archi to Ataroth, -16:3 And goeth down westward to the coast of Japhleti, unto the coast -of Bethhoron the nether, and to Gezer; and the goings out thereof are -at the sea. - -16:4 So the children of Joseph, Manasseh and Ephraim, took their -inheritance. - -16:5 And the border of the children of Ephraim according to their -families was thus: even the border of their inheritance on the east -side was Atarothaddar, unto Bethhoron the upper; 16:6 And the border -went out toward the sea to Michmethah on the north side; and the -border went about eastward unto Taanathshiloh, and passed by it on the -east to Janohah; 16:7 And it went down from Janohah to Ataroth, and to -Naarath, and came to Jericho, and went out at Jordan. - -16:8 The border went out from Tappuah westward unto the river Kanah; -and the goings out thereof were at the sea. This is the inheritance of -the tribe of the children of Ephraim by their families. - -16:9 And the separate cities for the children of Ephraim were among -the inheritance of the children of Manasseh, all the cities with their -villages. - -16:10 And they drave not out the Canaanites that dwelt in Gezer: but -the Canaanites dwell among the Ephraimites unto this day, and serve -under tribute. - -17:1 There was also a lot for the tribe of Manasseh; for he was the -firstborn of Joseph; to wit, for Machir the firstborn of Manasseh, the -father of Gilead: because he was a man of war, therefore he had Gilead -and Bashan. - -17:2 There was also a lot for the rest of the children of Manasseh by -their families; for the children of Abiezer, and for the children of -Helek, and for the children of Asriel, and for the children of -Shechem, and for the children of Hepher, and for the children of -Shemida: these were the male children of Manasseh the son of Joseph by -their families. - -17:3 But Zelophehad, the son of Hepher, the son of Gilead, the son of -Machir, the son of Manasseh, had no sons, but daughters: and these are -the names of his daughters, Mahlah, and Noah, Hoglah, Milcah, and -Tirzah. - -17:4 And they came near before Eleazar the priest, and before Joshua -the son of Nun, and before the princes, saying, The LORD commanded -Moses to give us an inheritance among our brethren. Therefore -according to the commandment of the LORD he gave them an inheritance -among the brethren of their father. - -17:5 And there fell ten portions to Manasseh, beside the land of -Gilead and Bashan, which were on the other side Jordan; 17:6 Because -the daughters of Manasseh had an inheritance among his sons: and the -rest of Manasseh’s sons had the land of Gilead. - -17:7 And the coast of Manasseh was from Asher to Michmethah, that -lieth before Shechem; and the border went along on the right hand unto -the inhabitants of Entappuah. - -17:8 Now Manasseh had the land of Tappuah: but Tappuah on the border -of Manasseh belonged to the children of Ephraim; 17:9 And the coast -descended unto the river Kanah, southward of the river: these cities -of Ephraim are among the cities of Manasseh: the coast of Manasseh -also was on the north side of the river, and the outgoings of it were -at the sea: 17:10 Southward it was Ephraim’s, and northward it was -Manasseh’s, and the sea is his border; and they met together in Asher -on the north, and in Issachar on the east. - -17:11 And Manasseh had in Issachar and in Asher Bethshean and her -towns, and Ibleam and her towns, and the inhabitants of Dor and her -towns, and the inhabitants of Endor and her towns, and the inhabitants -of Taanach and her towns, and the inhabitants of Megiddo and her -towns, even three countries. - -17:12 Yet the children of Manasseh could not drive out the inhabitants -of those cities; but the Canaanites would dwell in that land. - -17:13 Yet it came to pass, when the children of Israel were waxen -strong, that they put the Canaanites to tribute, but did not utterly -drive them out. - -17:14 And the children of Joseph spake unto Joshua, saying, Why hast -thou given me but one lot and one portion to inherit, seeing I am a -great people, forasmuch as the LORD hath blessed me hitherto? 17:15 -And Joshua answered them, If thou be a great people, then get thee up -to the wood country, and cut down for thyself there in the land of the -Perizzites and of the giants, if mount Ephraim be too narrow for thee. - -17:16 And the children of Joseph said, The hill is not enough for us: -and all the Canaanites that dwell in the land of the valley have -chariots of iron, both they who are of Bethshean and her towns, and -they who are of the valley of Jezreel. - -17:17 And Joshua spake unto the house of Joseph, even to Ephraim and -to Manasseh, saying, Thou art a great people, and hast great power: -thou shalt not have one lot only: 17:18 But the mountain shall be -thine; for it is a wood, and thou shalt cut it down: and the outgoings -of it shall be thine: for thou shalt drive out the Canaanites, though -they have iron chariots, and though they be strong. - -18:1 And the whole congregation of the children of Israel assembled -together at Shiloh, and set up the tabernacle of the congregation -there. And the land was subdued before them. - -18:2 And there remained among the children of Israel seven tribes, -which had not yet received their inheritance. - -18:3 And Joshua said unto the children of Israel, How long are ye -slack to go to possess the land, which the LORD God of your fathers -hath given you? 18:4 Give out from among you three men for each -tribe: and I will send them, and they shall rise, and go through the -land, and describe it according to the inheritance of them; and they -shall come again to me. - -18:5 And they shall divide it into seven parts: Judah shall abide in -their coast on the south, and the house of Joseph shall abide in their -coasts on the north. - -18:6 Ye shall therefore describe the land into seven parts, and bring -the description hither to me, that I may cast lots for you here before -the LORD our God. - -18:7 But the Levites have no part among you; for the priesthood of the -LORD is their inheritance: and Gad, and Reuben, and half the tribe of -Manasseh, have received their inheritance beyond Jordan on the east, -which Moses the servant of the LORD gave them. - -18:8 And the men arose, and went away: and Joshua charged them that -went to describe the land, saying, Go and walk through the land, and -describe it, and come again to me, that I may here cast lots for you -before the LORD in Shiloh. - -18:9 And the men went and passed through the land, and described it by -cities into seven parts in a book, and came again to Joshua to the -host at Shiloh. - -18:10 And Joshua cast lots for them in Shiloh before the LORD: and -there Joshua divided the land unto the children of Israel according to -their divisions. - -18:11 And the lot of the tribe of the children of Benjamin came up -according to their families: and the coast of their lot came forth -between the children of Judah and the children of Joseph. - -18:12 And their border on the north side was from Jordan; and the -border went up to the side of Jericho on the north side, and went up -through the mountains westward; and the goings out thereof were at the -wilderness of Bethaven. - -18:13 And the border went over from thence toward Luz, to the side of -Luz, which is Bethel, southward; and the border descended to -Atarothadar, near the hill that lieth on the south side of the nether -Bethhoron. - -18:14 And the border was drawn thence, and compassed the corner of the -sea southward, from the hill that lieth before Bethhoron southward; -and the goings out thereof were at Kirjathbaal, which is -Kirjathjearim, a city of the children of Judah: this was the west -quarter. - -18:15 And the south quarter was from the end of Kirjathjearim, and the -border went out on the west, and went out to the well of waters of -Nephtoah: 18:16 And the border came down to the end of the mountain -that lieth before the valley of the son of Hinnom, and which is in the -valley of the giants on the north, and descended to the valley of -Hinnom, to the side of Jebusi on the south, and descended to Enrogel, -18:17 And was drawn from the north, and went forth to Enshemesh, and -went forth toward Geliloth, which is over against the going up of -Adummim, and descended to the stone of Bohan the son of Reuben, 18:18 -And passed along toward the side over against Arabah northward, and -went down unto Arabah: 18:19 And the border passed along to the side -of Bethhoglah northward: and the outgoings of the border were at the -north bay of the salt sea at the south end of Jordan: this was the -south coast. - -18:20 And Jordan was the border of it on the east side. This was the -inheritance of the children of Benjamin, by the coasts thereof round -about, according to their families. - -18:21 Now the cities of the tribe of the children of Benjamin -according to their families were Jericho, and Bethhoglah, and the -valley of Keziz, 18:22 And Betharabah, and Zemaraim, and Bethel, 18:23 -And Avim, and Pharah, and Ophrah, 18:24 And Chepharhaammonai, and -Ophni, and Gaba; twelve cities with their villages: 18:25 Gibeon, and -Ramah, and Beeroth, 18:26 And Mizpeh, and Chephirah, and Mozah, 18:27 -And Rekem, and Irpeel, and Taralah, 18:28 And Zelah, Eleph, and -Jebusi, which is Jerusalem, Gibeath, and Kirjath; fourteen cities with -their villages. This is the inheritance of the children of Benjamin -according to their families. - -19:1 And the second lot came forth to Simeon, even for the tribe of -the children of Simeon according to their families: and their -inheritance was within the inheritance of the children of Judah. - -19:2 And they had in their inheritance Beersheba, and Sheba, and -Moladah, 19:3 And Hazarshual, and Balah, and Azem, 19:4 And Eltolad, -and Bethul, and Hormah, 19:5 And Ziklag, and Bethmarcaboth, and -Hazarsusah, 19:6 And Bethlebaoth, and Sharuhen; thirteen cities and -their villages: 19:7 Ain, Remmon, and Ether, and Ashan; four cities -and their villages: 19:8 And all the villages that were round about -these cities to Baalathbeer, Ramath of the south. This is the -inheritance of the tribe of the children of Simeon according to their -families. - -19:9 Out of the portion of the children of Judah was the inheritance -of the children of Simeon: for the part of the children of Judah was -too much for them: therefore the children of Simeon had their -inheritance within the inheritance of them. - -19:10 And the third lot came up for the children of Zebulun according -to their families: and the border of their inheritance was unto Sarid: -19:11 And their border went up toward the sea, and Maralah, and -reached to Dabbasheth, and reached to the river that is before -Jokneam; 19:12 And turned from Sarid eastward toward the sunrising -unto the border of Chislothtabor, and then goeth out to Daberath, and -goeth up to Japhia, 19:13 And from thence passeth on along on the east -to Gittahhepher, to Ittahkazin, and goeth out to Remmonmethoar to -Neah; 19:14 And the border compasseth it on the north side to -Hannathon: and the outgoings thereof are in the valley of Jiphthahel: -19:15 And Kattath, and Nahallal, and Shimron, and Idalah, and -Bethlehem: twelve cities with their villages. - -19:16 This is the inheritance of the children of Zebulun according to -their families, these cities with their villages. - -19:17 And the fourth lot came out to Issachar, for the children of -Issachar according to their families. - -19:18 And their border was toward Jezreel, and Chesulloth, and Shunem, -19:19 And Haphraim, and Shihon, and Anaharath, 19:20 And Rabbith, and -Kishion, and Abez, 19:21 And Remeth, and Engannim, and Enhaddah, and -Bethpazzez; 19:22 And the coast reacheth to Tabor, and Shahazimah, and -Bethshemesh; and the outgoings of their border were at Jordan: sixteen -cities with their villages. - -19:23 This is the inheritance of the tribe of the children of Issachar -according to their families, the cities and their villages. - -19:24 And the fifth lot came out for the tribe of the children of -Asher according to their families. - -19:25 And their border was Helkath, and Hali, and Beten, and Achshaph, -19:26 And Alammelech, and Amad, and Misheal; and reacheth to Carmel -westward, and to Shihorlibnath; 19:27 And turneth toward the sunrising -to Bethdagon, and reacheth to Zebulun, and to the valley of Jiphthahel -toward the north side of Bethemek, and Neiel, and goeth out to Cabul -on the left hand, 19:28 And Hebron, and Rehob, and Hammon, and Kanah, -even unto great Zidon; 19:29 And then the coast turneth to Ramah, and -to the strong city Tyre; and the coast turneth to Hosah; and the -outgoings thereof are at the sea from the coast to Achzib: 19:30 Ummah -also, and Aphek, and Rehob: twenty and two cities with their villages. - -19:31 This is the inheritance of the tribe of the children of Asher -according to their families, these cities with their villages. - -19:32 The sixth lot came out to the children of Naphtali, even for the -children of Naphtali according to their families. - -19:33 And their coast was from Heleph, from Allon to Zaanannim, and -Adami, Nekeb, and Jabneel, unto Lakum; and the outgoings thereof were -at Jordan: 19:34 And then the coast turneth westward to Aznothtabor, -and goeth out from thence to Hukkok, and reacheth to Zebulun on the -south side, and reacheth to Asher on the west side, and to Judah upon -Jordan toward the sunrising. - -19:35 And the fenced cities are Ziddim, Zer, and Hammath, Rakkath, and -Chinnereth, 19:36 And Adamah, and Ramah, and Hazor, 19:37 And Kedesh, -and Edrei, and Enhazor, 19:38 And Iron, and Migdalel, Horem, and -Bethanath, and Bethshemesh; nineteen cities with their villages. - -19:39 This is the inheritance of the tribe of the children of Naphtali -according to their families, the cities and their villages. - -19:40 And the seventh lot came out for the tribe of the children of -Dan according to their families. - -19:41 And the coast of their inheritance was Zorah, and Eshtaol, and -Irshemesh, 19:42 And Shaalabbin, and Ajalon, and Jethlah, 19:43 And -Elon, and Thimnathah, and Ekron, 19:44 And Eltekeh, and Gibbethon, and -Baalath, 19:45 And Jehud, and Beneberak, and Gathrimmon, 19:46 And -Mejarkon, and Rakkon, with the border before Japho. - -19:47 And the coast of the children of Dan went out too little for -them: therefore the children of Dan went up to fight against Leshem, -and took it, and smote it with the edge of the sword, and possessed -it, and dwelt therein, and called Leshem, Dan, after the name of Dan -their father. - -19:48 This is the inheritance of the tribe of the children of Dan -according to their families, these cities with their villages. - -19:49 When they had made an end of dividing the land for inheritance -by their coasts, the children of Israel gave an inheritance to Joshua -the son of Nun among them: 19:50 According to the word of the LORD -they gave him the city which he asked, even Timnathserah in mount -Ephraim: and he built the city, and dwelt therein. - -19:51 These are the inheritances, which Eleazar the priest, and Joshua -the son of Nun, and the heads of the fathers of the tribes of the -children of Israel, divided for an inheritance by lot in Shiloh before -the LORD, at the door of the tabernacle of the congregation. So they -made an end of dividing the country. - -20:1 The LORD also spake unto Joshua, saying, 20:2 Speak to the -children of Israel, saying, Appoint out for you cities of refuge, -whereof I spake unto you by the hand of Moses: 20:3 That the slayer -that killeth any person unawares and unwittingly may flee thither: and -they shall be your refuge from the avenger of blood. - -20:4 And when he that doth flee unto one of those cities shall stand -at the entering of the gate of the city, and shall declare his cause -in the ears of the elders of that city, they shall take him into the -city unto them, and give him a place, that he may dwell among them. - -20:5 And if the avenger of blood pursue after him, then they shall not -deliver the slayer up into his hand; because he smote his neighbour -unwittingly, and hated him not beforetime. - -20:6 And he shall dwell in that city, until he stand before the -congregation for judgment, and until the death of the high priest that -shall be in those days: then shall the slayer return, and come unto -his own city, and unto his own house, unto the city from whence he -fled. - -20:7 And they appointed Kedesh in Galilee in mount Naphtali, and -Shechem in mount Ephraim, and Kirjatharba, which is Hebron, in the -mountain of Judah. - -20:8 And on the other side Jordan by Jericho eastward, they assigned -Bezer in the wilderness upon the plain out of the tribe of Reuben, and -Ramoth in Gilead out of the tribe of Gad, and Golan in Bashan out of -the tribe of Manasseh. - -20:9 These were the cities appointed for all the children of Israel, -and for the stranger that sojourneth among them, that whosoever -killeth any person at unawares might flee thither, and not die by the -hand of the avenger of blood, until he stood before the congregation. - -21:1 Then came near the heads of the fathers of the Levites unto -Eleazar the priest, and unto Joshua the son of Nun, and unto the heads -of the fathers of the tribes of the children of Israel; 21:2 And they -spake unto them at Shiloh in the land of Canaan, saying, The LORD -commanded by the hand of Moses to give us cities to dwell in, with the -suburbs thereof for our cattle. - -21:3 And the children of Israel gave unto the Levites out of their -inheritance, at the commandment of the LORD, these cities and their -suburbs. - -21:4 And the lot came out for the families of the Kohathites: and the -children of Aaron the priest, which were of the Levites, had by lot -out of the tribe of Judah, and out of the tribe of Simeon, and out of -the tribe of Benjamin, thirteen cities. - -21:5 And the rest of the children of Kohath had by lot out of the -families of the tribe of Ephraim, and out of the tribe of Dan, and out -of the half tribe of Manasseh, ten cities. - -21:6 And the children of Gershon had by lot out of the families of the -tribe of Issachar, and out of the tribe of Asher, and out of the tribe -of Naphtali, and out of the half tribe of Manasseh in Bashan, thirteen -cities. - -21:7 The children of Merari by their families had out of the tribe of -Reuben, and out of the tribe of Gad, and out of the tribe of Zebulun, -twelve cities. - -21:8 And the children of Israel gave by lot unto the Levites these -cities with their suburbs, as the LORD commanded by the hand of Moses. - -21:9 And they gave out of the tribe of the children of Judah, and out -of the tribe of the children of Simeon, these cities which are here -mentioned by name. - -21:10 Which the children of Aaron, being of the families of the -Kohathites, who were of the children of Levi, had: for theirs was the -first lot. - -21:11 And they gave them the city of Arba the father of Anak, which -city is Hebron, in the hill country of Judah, with the suburbs thereof -round about it. - -21:12 But the fields of the city, and the villages thereof, gave they -to Caleb the son of Jephunneh for his possession. - -21:13 Thus they gave to the children of Aaron the priest Hebron with -her suburbs, to be a city of refuge for the slayer; and Libnah with -her suburbs, 21:14 And Jattir with her suburbs, and Eshtemoa with her -suburbs, 21:15 And Holon with her suburbs, and Debir with her suburbs, -21:16 And Ain with her suburbs, and Juttah with her suburbs, and -Bethshemesh with her suburbs; nine cities out of those two tribes. - -21:17 And out of the tribe of Benjamin, Gibeon with her suburbs, Geba -with her suburbs, 21:18 Anathoth with her suburbs, and Almon with her -suburbs; four cities. - -21:19 All the cities of the children of Aaron, the priests, were -thirteen cities with their suburbs. - -21:20 And the families of the children of Kohath, the Levites which -remained of the children of Kohath, even they had the cities of their -lot out of the tribe of Ephraim. - -21:21 For they gave them Shechem with her suburbs in mount Ephraim, to -be a city of refuge for the slayer; and Gezer with her suburbs, 21:22 -And Kibzaim with her suburbs, and Bethhoron with her suburbs; four -cities. - -21:23 And out of the tribe of Dan, Eltekeh with her suburbs, Gibbethon -with her suburbs, 21:24 Aijalon with her suburbs, Gathrimmon with her -suburbs; four cities. - -21:25 And out of the half tribe of Manasseh, Tanach with her suburbs, -and Gathrimmon with her suburbs; two cities. - -21:26 All the cities were ten with their suburbs for the families of -the children of Kohath that remained. - -21:27 And unto the children of Gershon, of the families of the -Levites, out of the other half tribe of Manasseh they gave Golan in -Bashan with her suburbs, to be a city of refuge for the slayer; and -Beeshterah with her suburbs; two cities. - -21:28 And out of the tribe of Issachar, Kishon with her suburbs, -Dabareh with her suburbs, 21:29 Jarmuth with her suburbs, Engannim -with her suburbs; four cities. - -21:30 And out of the tribe of Asher, Mishal with her suburbs, Abdon -with her suburbs, 21:31 Helkath with her suburbs, and Rehob with her -suburbs; four cities. - -21:32 And out of the tribe of Naphtali, Kedesh in Galilee with her -suburbs, to be a city of refuge for the slayer; and Hammothdor with -her suburbs, and Kartan with her suburbs; three cities. - -21:33 All the cities of the Gershonites according to their families -were thirteen cities with their suburbs. - -21:34 And unto the families of the children of Merari, the rest of the -Levites, out of the tribe of Zebulun, Jokneam with her suburbs, and -Kartah with her suburbs, 21:35 Dimnah with her suburbs, Nahalal with -her suburbs; four cities. - -21:36 And out of the tribe of Reuben, Bezer with her suburbs, and -Jahazah with her suburbs, 21:37 Kedemoth with her suburbs, and -Mephaath with her suburbs; four cities. - -21:38 And out of the tribe of Gad, Ramoth in Gilead with her suburbs, -to be a city of refuge for the slayer; and Mahanaim with her suburbs, -21:39 Heshbon with her suburbs, Jazer with her suburbs; four cities in -all. - -21:40 So all the cities for the children of Merari by their families, -which were remaining of the families of the Levites, were by their lot -twelve cities. - -21:41 All the cities of the Levites within the possession of the -children of Israel were forty and eight cities with their suburbs. - -21:42 These cities were every one with their suburbs round about them: -thus were all these cities. - -21:43 And the LORD gave unto Israel all the land which he sware to -give unto their fathers; and they possessed it, and dwelt therein. - -21:44 And the LORD gave them rest round about, according to all that -he sware unto their fathers: and there stood not a man of all their -enemies before them; the LORD delivered all their enemies into their -hand. - -21:45 There failed not ought of any good thing which the LORD had -spoken unto the house of Israel; all came to pass. - -22:1 Then Joshua called the Reubenites, and the Gadites, and the half -tribe of Manasseh, 22:2 And said unto them, Ye have kept all that -Moses the servant of the LORD commanded you, and have obeyed my voice -in all that I commanded you: 22:3 Ye have not left your brethren these -many days unto this day, but have kept the charge of the commandment -of the LORD your God. - -22:4 And now the LORD your God hath given rest unto your brethren, as -he promised them: therefore now return ye, and get you unto your -tents, and unto the land of your possession, which Moses the servant -of the LORD gave you on the other side Jordan. - -22:5 But take diligent heed to do the commandment and the law, which -Moses the servant of the LORD charged you, to love the LORD your God, -and to walk in all his ways, and to keep his commandments, and to -cleave unto him, and to serve him with all your heart and with all -your soul. - -22:6 So Joshua blessed them, and sent them away: and they went unto -their tents. - -22:7 Now to the one half of the tribe of Manasseh Moses had given -possession in Bashan: but unto the other half thereof gave Joshua -among their brethren on this side Jordan westward. And when Joshua -sent them away also unto their tents, then he blessed them, 22:8 And -he spake unto them, saying, Return with much riches unto your tents, -and with very much cattle, with silver, and with gold, and with brass, -and with iron, and with very much raiment: divide the spoil of your -enemies with your brethren. - -22:9 And the children of Reuben and the children of Gad and the half -tribe of Manasseh returned, and departed from the children of Israel -out of Shiloh, which is in the land of Canaan, to go unto the country -of Gilead, to the land of their possession, whereof they were -possessed, according to the word of the LORD by the hand of Moses. - -22:10 And when they came unto the borders of Jordan, that are in the -land of Canaan, the children of Reuben and the children of Gad and the -half tribe of Manasseh built there an altar by Jordan, a great altar -to see to. - -22:11 And the children of Israel heard say, Behold, the children of -Reuben and the children of Gad and the half tribe of Manasseh have -built an altar over against the land of Canaan, in the borders of -Jordan, at the passage of the children of Israel. - -22:12 And when the children of Israel heard of it, the whole -congregation of the children of Israel gathered themselves together at -Shiloh, to go up to war against them. - -22:13 And the children of Israel sent unto the children of Reuben, and -to the children of Gad, and to the half tribe of Manasseh, into the -land of Gilead, Phinehas the son of Eleazar the priest, 22:14 And with -him ten princes, of each chief house a prince throughout all the -tribes of Israel; and each one was an head of the house of their -fathers among the thousands of Israel. - -22:15 And they came unto the children of Reuben, and to the children -of Gad, and to the half tribe of Manasseh, unto the land of Gilead, -and they spake with them, saying, 22:16 Thus saith the whole -congregation of the LORD, What trespass is this that ye have committed -against the God of Israel, to turn away this day from following the -LORD, in that ye have builded you an altar, that ye might rebel this -day against the LORD? 22:17 Is the iniquity of Peor too little for -us, from which we are not cleansed until this day, although there was -a plague in the congregation of the LORD, 22:18 But that ye must turn -away this day from following the LORD? and it will be, seeing ye rebel -to day against the LORD, that to morrow he will be wroth with the -whole congregation of Israel. - -22:19 Notwithstanding, if the land of your possession be unclean, then -pass ye over unto the land of the possession of the LORD, wherein the -LORD’s tabernacle dwelleth, and take possession among us: but rebel -not against the LORD, nor rebel against us, in building you an altar -beside the altar of the LORD our God. - -22:20 Did not Achan the son of Zerah commit a trespass in the accursed -thing, and wrath fell on all the congregation of Israel? and that man -perished not alone in his iniquity. - -22:21 Then the children of Reuben and the children of Gad and the half -tribe of Manasseh answered, and said unto the heads of the thousands -of Israel, 22:22 The LORD God of gods, the LORD God of gods, he -knoweth, and Israel he shall know; if it be in rebellion, or if in -transgression against the LORD, (save us not this day,) 22:23 That we -have built us an altar to turn from following the LORD, or if to offer -thereon burnt offering or meat offering, or if to offer peace -offerings thereon, let the LORD himself require it; 22:24 And if we -have not rather done it for fear of this thing, saying, In time to -come your children might speak unto our children, saying, What have ye -to do with the LORD God of Israel? 22:25 For the LORD hath made -Jordan a border between us and you, ye children of Reuben and children -of Gad; ye have no part in the LORD: so shall your children make our -children cease from fearing the LORD. - -22:26 Therefore we said, Let us now prepare to build us an altar, not -for burnt offering, nor for sacrifice: 22:27 But that it may be a -witness between us, and you, and our generations after us, that we -might do the service of the LORD before him with our burnt offerings, -and with our sacrifices, and with our peace offerings; that your -children may not say to our children in time to come, Ye have no part -in the LORD. - -22:28 Therefore said we, that it shall be, when they should so say to -us or to our generations in time to come, that we may say again, -Behold the pattern of the altar of the LORD, which our fathers made, -not for burnt offerings, nor for sacrifices; but it is a witness -between us and you. - -22:29 God forbid that we should rebel against the LORD, and turn this -day from following the LORD, to build an altar for burnt offerings, -for meat offerings, or for sacrifices, beside the altar of the LORD -our God that is before his tabernacle. - -22:30 And when Phinehas the priest, and the princes of the -congregation and heads of the thousands of Israel which were with him, -heard the words that the children of Reuben and the children of Gad -and the children of Manasseh spake, it pleased them. - -22:31 And Phinehas the son of Eleazar the priest said unto the -children of Reuben, and to the children of Gad, and to the children of -Manasseh, This day we perceive that the LORD is among us, because ye -have not committed this trespass against the LORD: now ye have -delivered the children of Israel out of the hand of the LORD. - -22:32 And Phinehas the son of Eleazar the priest, and the princes, -returned from the children of Reuben, and from the children of Gad, -out of the land of Gilead, unto the land of Canaan, to the children of -Israel, and brought them word again. - -22:33 And the thing pleased the children of Israel; and the children -of Israel blessed God, and did not intend to go up against them in -battle, to destroy the land wherein the children of Reuben and Gad -dwelt. - -22:34 And the children of Reuben and the children of Gad called the -altar Ed: for it shall be a witness between us that the LORD is God. - -23:1 And it came to pass a long time after that the LORD had given -rest unto Israel from all their enemies round about, that Joshua waxed -old and stricken in age. - -23:2 And Joshua called for all Israel, and for their elders, and for -their heads, and for their judges, and for their officers, and said -unto them, I am old and stricken in age: 23:3 And ye have seen all -that the LORD your God hath done unto all these nations because of -you; for the LORD your God is he that hath fought for you. - -23:4 Behold, I have divided unto you by lot these nations that remain, -to be an inheritance for your tribes, from Jordan, with all the -nations that I have cut off, even unto the great sea westward. - -23:5 And the LORD your God, he shall expel them from before you, and -drive them from out of your sight; and ye shall possess their land, as -the LORD your God hath promised unto you. - -23:6 Be ye therefore very courageous to keep and to do all that is -written in the book of the law of Moses, that ye turn not aside -therefrom to the right hand or to the left; 23:7 That ye come not -among these nations, these that remain among you; neither make mention -of the name of their gods, nor cause to swear by them, neither serve -them, nor bow yourselves unto them: 23:8 But cleave unto the LORD your -God, as ye have done unto this day. - -23:9 For the LORD hath driven out from before you great nations and -strong: but as for you, no man hath been able to stand before you unto -this day. - -23:10 One man of you shall chase a thousand: for the LORD your God, he -it is that fighteth for you, as he hath promised you. - -23:11 Take good heed therefore unto yourselves, that ye love the LORD -your God. - -23:12 Else if ye do in any wise go back, and cleave unto the remnant -of these nations, even these that remain among you, and shall make -marriages with them, and go in unto them, and they to you: 23:13 Know -for a certainty that the LORD your God will no more drive out any of -these nations from before you; but they shall be snares and traps unto -you, and scourges in your sides, and thorns in your eyes, until ye -perish from off this good land which the LORD your God hath given you. - -23:14 And, behold, this day I am going the way of all the earth: and -ye know in all your hearts and in all your souls, that not one thing -hath failed of all the good things which the LORD your God spake -concerning you; all are come to pass unto you, and not one thing hath -failed thereof. - -23:15 Therefore it shall come to pass, that as all good things are -come upon you, which the LORD your God promised you; so shall the LORD -bring upon you all evil things, until he have destroyed you from off -this good land which the LORD your God hath given you. - -23:16 When ye have transgressed the covenant of the LORD your God, -which he commanded you, and have gone and served other gods, and bowed -yourselves to them; then shall the anger of the LORD be kindled -against you, and ye shall perish quickly from off the good land which -he hath given unto you. - -24:1 And Joshua gathered all the tribes of Israel to Shechem, and -called for the elders of Israel, and for their heads, and for their -judges, and for their officers; and they presented themselves before -God. - -24:2 And Joshua said unto all the people, Thus saith the LORD God of -Israel, Your fathers dwelt on the other side of the flood in old time, -even Terah, the father of Abraham, and the father of Nachor: and they -served other gods. - -24:3 And I took your father Abraham from the other side of the flood, -and led him throughout all the land of Canaan, and multiplied his -seed, and gave him Isaac. - -24:4 And I gave unto Isaac Jacob and Esau: and I gave unto Esau mount -Seir, to possess it; but Jacob and his children went down into Egypt. - -24:5 I sent Moses also and Aaron, and I plagued Egypt, according to -that which I did among them: and afterward I brought you out. - -24:6 And I brought your fathers out of Egypt: and ye came unto the -sea; and the Egyptians pursued after your fathers with chariots and -horsemen unto the Red sea. - -24:7 And when they cried unto the LORD, he put darkness between you -and the Egyptians, and brought the sea upon them, and covered them; -and your eyes have seen what I have done in Egypt: and ye dwelt in the -wilderness a long season. - -24:8 And I brought you into the land of the Amorites, which dwelt on -the other side Jordan; and they fought with you: and I gave them into -your hand, that ye might possess their land; and I destroyed them from -before you. - -24:9 Then Balak the son of Zippor, king of Moab, arose and warred -against Israel, and sent and called Balaam the son of Beor to curse -you: 24:10 But I would not hearken unto Balaam; therefore he blessed -you still: so I delivered you out of his hand. - -24:11 And you went over Jordan, and came unto Jericho: and the men of -Jericho fought against you, the Amorites, and the Perizzites, and the -Canaanites, and the Hittites, and the Girgashites, the Hivites, and -the Jebusites; and I delivered them into your hand. - -24:12 And I sent the hornet before you, which drave them out from -before you, even the two kings of the Amorites; but not with thy -sword, nor with thy bow. - -24:13 And I have given you a land for which ye did not labour, and -cities which ye built not, and ye dwell in them; of the vineyards and -oliveyards which ye planted not do ye eat. - -24:14 Now therefore fear the LORD, and serve him in sincerity and in -truth: and put away the gods which your fathers served on the other -side of the flood, and in Egypt; and serve ye the LORD. - -24:15 And if it seem evil unto you to serve the LORD, choose you this -day whom ye will serve; whether the gods which your fathers served -that were on the other side of the flood, or the gods of the Amorites, -in whose land ye dwell: but as for me and my house, we will serve the -LORD. - -24:16 And the people answered and said, God forbid that we should -forsake the LORD, to serve other gods; 24:17 For the LORD our God, he -it is that brought us up and our fathers out of the land of Egypt, -from the house of bondage, and which did those great signs in our -sight, and preserved us in all the way wherein we went, and among all -the people through whom we passed: 24:18 And the LORD drave out from -before us all the people, even the Amorites which dwelt in the land: -therefore will we also serve the LORD; for he is our God. - -24:19 And Joshua said unto the people, Ye cannot serve the LORD: for -he is an holy God; he is a jealous God; he will not forgive your -transgressions nor your sins. - -24:20 If ye forsake the LORD, and serve strange gods, then he will -turn and do you hurt, and consume you, after that he hath done you -good. - -24:21 And the people said unto Joshua, Nay; but we will serve the -LORD. - -24:22 And Joshua said unto the people, Ye are witnesses against -yourselves that ye have chosen you the LORD, to serve him. And they -said, We are witnesses. - -24:23 Now therefore put away, said he, the strange gods which are -among you, and incline your heart unto the LORD God of Israel. - -24:24 And the people said unto Joshua, The LORD our God will we serve, -and his voice will we obey. - -24:25 So Joshua made a covenant with the people that day, and set them -a statute and an ordinance in Shechem. - -24:26 And Joshua wrote these words in the book of the law of God, and -took a great stone, and set it up there under an oak, that was by the -sanctuary of the LORD. - -24:27 And Joshua said unto all the people, Behold, this stone shall be -a witness unto us; for it hath heard all the words of the LORD which -he spake unto us: it shall be therefore a witness unto you, lest ye -deny your God. - -24:28 So Joshua let the people depart, every man unto his inheritance. - -24:29 And it came to pass after these things, that Joshua the son of -Nun, the servant of the LORD, died, being an hundred and ten years -old. - -24:30 And they buried him in the border of his inheritance in -Timnathserah, which is in mount Ephraim, on the north side of the hill -of Gaash. - -24:31 And Israel served the LORD all the days of Joshua, and all the -days of the elders that overlived Joshua, and which had known all the -works of the LORD, that he had done for Israel. - -24:32 And the bones of Joseph, which the children of Israel brought up -out of Egypt, buried they in Shechem, in a parcel of ground which -Jacob bought of the sons of Hamor the father of Shechem for an hundred -pieces of silver: and it became the inheritance of the children of -Joseph. - -24:33 And Eleazar the son of Aaron died; and they buried him in a hill -that pertained to Phinehas his son, which was given him in mount -Ephraim. - - - - -The Book of Judges - - -1:1 Now after the death of Joshua it came to pass, that the children -of Israel asked the LORD, saying, Who shall go up for us against the -Canaanites first, to fight against them? 1:2 And the LORD said, Judah -shall go up: behold, I have delivered the land into his hand. - -1:3 And Judah said unto Simeon his brother, Come up with me into my -lot, that we may fight against the Canaanites; and I likewise will go -with thee into thy lot. So Simeon went with him. - -1:4 And Judah went up; and the LORD delivered the Canaanites and the -Perizzites into their hand: and they slew of them in Bezek ten -thousand men. - -1:5 And they found Adonibezek in Bezek: and they fought against him, -and they slew the Canaanites and the Perizzites. - -1:6 But Adonibezek fled; and they pursued after him, and caught him, -and cut off his thumbs and his great toes. - -1:7 And Adonibezek said, Threescore and ten kings, having their thumbs -and their great toes cut off, gathered their meat under my table: as I -have done, so God hath requited me. And they brought him to Jerusalem, -and there he died. - -1:8 Now the children of Judah had fought against Jerusalem, and had -taken it, and smitten it with the edge of the sword, and set the city -on fire. - -1:9 And afterward the children of Judah went down to fight against the -Canaanites, that dwelt in the mountain, and in the south, and in the -valley. - -1:10 And Judah went against the Canaanites that dwelt in Hebron: (now -the name of Hebron before was Kirjatharba:) and they slew Sheshai, and -Ahiman, and Talmai. - -1:11 And from thence he went against the inhabitants of Debir: and the -name of Debir before was Kirjathsepher: 1:12 And Caleb said, He that -smiteth Kirjathsepher, and taketh it, to him will I give Achsah my -daughter to wife. - -1:13 And Othniel the son of Kenaz, Caleb’s younger brother, took it: -and he gave him Achsah his daughter to wife. - -1:14 And it came to pass, when she came to him, that she moved him to -ask of her father a field: and she lighted from off her ass; and Caleb -said unto her, What wilt thou? 1:15 And she said unto him, Give me a -blessing: for thou hast given me a south land; give me also springs of -water. And Caleb gave her the upper springs and the nether springs. - -1:16 And the children of the Kenite, Moses’ father in law, went up out -of the city of palm trees with the children of Judah into the -wilderness of Judah, which lieth in the south of Arad; and they went -and dwelt among the people. - -1:17 And Judah went with Simeon his brother, and they slew the -Canaanites that inhabited Zephath, and utterly destroyed it. And the -name of the city was called Hormah. - -1:18 Also Judah took Gaza with the coast thereof, and Askelon with the -coast thereof, and Ekron with the coast thereof. - -1:19 And the LORD was with Judah; and he drave out the inhabitants of -the mountain; but could not drive out the inhabitants of the valley, -because they had chariots of iron. - -1:20 And they gave Hebron unto Caleb, as Moses said: and he expelled -thence the three sons of Anak. - -1:21 And the children of Benjamin did not drive out the Jebusites that -inhabited Jerusalem; but the Jebusites dwell with the children of -Benjamin in Jerusalem unto this day. - -1:22 And the house of Joseph, they also went up against Bethel: and -the LORD was with them. - -1:23 And the house of Joseph sent to descry Bethel. (Now the name of -the city before was Luz.) 1:24 And the spies saw a man come forth out -of the city, and they said unto him, Shew us, we pray thee, the -entrance into the city, and we will shew thee mercy. - -1:25 And when he shewed them the entrance into the city, they smote -the city with the edge of the sword; but they let go the man and all -his family. - -1:26 And the man went into the land of the Hittites, and built a city, -and called the name thereof Luz: which is the name thereof unto this -day. - -1:27 Neither did Manasseh drive out the inhabitants of Bethshean and -her towns, nor Taanach and her towns, nor the inhabitants of Dor and -her towns, nor the inhabitants of Ibleam and her towns, nor the -inhabitants of Megiddo and her towns: but the Canaanites would dwell -in that land. - -1:28 And it came to pass, when Israel was strong, that they put the -Canaanites to tribute, and did not utterly drive them out. - -1:29 Neither did Ephraim drive out the Canaanites that dwelt in Gezer; -but the Canaanites dwelt in Gezer among them. - -1:30 Neither did Zebulun drive out the inhabitants of Kitron, nor the -inhabitants of Nahalol; but the Canaanites dwelt among them, and -became tributaries. - -1:31 Neither did Asher drive out the inhabitants of Accho, nor the -inhabitants of Zidon, nor of Ahlab, nor of Achzib, nor of Helbah, nor -of Aphik, nor of Rehob: 1:32 But the Asherites dwelt among the -Canaanites, the inhabitants of the land: for they did not drive them -out. - -1:33 Neither did Naphtali drive out the inhabitants of Bethshemesh, -nor the inhabitants of Bethanath; but he dwelt among the Canaanites, -the inhabitants of the land: nevertheless the inhabitants of -Bethshemesh and of Bethanath became tributaries unto them. - -1:34 And the Amorites forced the children of Dan into the mountain: -for they would not suffer them to come down to the valley: 1:35 But -the Amorites would dwell in mount Heres in Aijalon, and in Shaalbim: -yet the hand of the house of Joseph prevailed, so that they became -tributaries. - -1:36 And the coast of the Amorites was from the going up to Akrabbim, -from the rock, and upward. - -2:1 And an angel of the LORD came up from Gilgal to Bochim, and said, -I made you to go up out of Egypt, and have brought you unto the land -which I sware unto your fathers; and I said, I will never break my -covenant with you. - -2:2 And ye shall make no league with the inhabitants of this land; ye -shall throw down their altars: but ye have not obeyed my voice: why -have ye done this? 2:3 Wherefore I also said, I will not drive them -out from before you; but they shall be as thorns in your sides, and -their gods shall be a snare unto you. - -2:4 And it came to pass, when the angel of the LORD spake these words -unto all the children of Israel, that the people lifted up their -voice, and wept. - -2:5 And they called the name of that place Bochim: and they sacrificed -there unto the LORD. - -2:6 And when Joshua had let the people go, the children of Israel went -every man unto his inheritance to possess the land. - -2:7 And the people served the LORD all the days of Joshua, and all the -days of the elders that outlived Joshua, who had seen all the great -works of the LORD, that he did for Israel. - -2:8 And Joshua the son of Nun, the servant of the LORD, died, being an -hundred and ten years old. - -2:9 And they buried him in the border of his inheritance in -Timnathheres, in the mount of Ephraim, on the north side of the hill -Gaash. - -2:10 And also all that generation were gathered unto their fathers: -and there arose another generation after them, which knew not the -LORD, nor yet the works which he had done for Israel. - -2:11 And the children of Israel did evil in the sight of the LORD, and -served Baalim: 2:12 And they forsook the LORD God of their fathers, -which brought them out of the land of Egypt, and followed other gods, -of the gods of the people that were round about them, and bowed -themselves unto them, and provoked the LORD to anger. - -2:13 And they forsook the LORD, and served Baal and Ashtaroth. - -2:14 And the anger of the LORD was hot against Israel, and he -delivered them into the hands of spoilers that spoiled them, and he -sold them into the hands of their enemies round about, so that they -could not any longer stand before their enemies. - -2:15 Whithersoever they went out, the hand of the LORD was against -them for evil, as the LORD had said, and as the LORD had sworn unto -them: and they were greatly distressed. - -2:16 Nevertheless the LORD raised up judges, which delivered them out -of the hand of those that spoiled them. - -2:17 And yet they would not hearken unto their judges, but they went a -whoring after other gods, and bowed themselves unto them: they turned -quickly out of the way which their fathers walked in, obeying the -commandments of the LORD; but they did not so. - -2:18 And when the LORD raised them up judges, then the LORD was with -the judge, and delivered them out of the hand of their enemies all the -days of the judge: for it repented the LORD because of their groanings -by reason of them that oppressed them and vexed them. - -2:19 And it came to pass, when the judge was dead, that they returned, -and corrupted themselves more than their fathers, in following other -gods to serve them, and to bow down unto them; they ceased not from -their own doings, nor from their stubborn way. - -2:20 And the anger of the LORD was hot against Israel; and he said, -Because that this people hath transgressed my covenant which I -commanded their fathers, and have not hearkened unto my voice; 2:21 I -also will not henceforth drive out any from before them of the nations -which Joshua left when he died: 2:22 That through them I may prove -Israel, whether they will keep the way of the LORD to walk therein, as -their fathers did keep it, or not. - -2:23 Therefore the LORD left those nations, without driving them out -hastily; neither delivered he them into the hand of Joshua. - -3:1 Now these are the nations which the LORD left, to prove Israel by -them, even as many of Israel as had not known all the wars of Canaan; -3:2 Only that the generations of the children of Israel might know, to -teach them war, at the least such as before knew nothing thereof; 3:3 -Namely, five lords of the Philistines, and all the Canaanites, and the -Sidonians, and the Hivites that dwelt in mount Lebanon, from mount -Baalhermon unto the entering in of Hamath. - -3:4 And they were to prove Israel by them, to know whether they would -hearken unto the commandments of the LORD, which he commanded their -fathers by the hand of Moses. - -3:5 And the children of Israel dwelt among the Canaanites, Hittites, -and Amorites, and Perizzites, and Hivites, and Jebusites: 3:6 And they -took their daughters to be their wives, and gave their daughters to -their sons, and served their gods. - -3:7 And the children of Israel did evil in the sight of the LORD, and -forgat the LORD their God, and served Baalim and the groves. - -3:8 Therefore the anger of the LORD was hot against Israel, and he -sold them into the hand of Chushanrishathaim king of Mesopotamia: and -the children of Israel served Chushanrishathaim eight years. - -3:9 And when the children of Israel cried unto the LORD, the LORD -raised up a deliverer to the children of Israel, who delivered them, -even Othniel the son of Kenaz, Caleb’s younger brother. - -3:10 And the Spirit of the LORD came upon him, and he judged Israel, -and went out to war: and the LORD delivered Chushanrishathaim king of -Mesopotamia into his hand; and his hand prevailed against -Chushanrishathaim. - -3:11 And the land had rest forty years. And Othniel the son of Kenaz -died. - -3:12 And the children of Israel did evil again in the sight of the -LORD: and the LORD strengthened Eglon the king of Moab against Israel, -because they had done evil in the sight of the LORD. - -3:13 And he gathered unto him the children of Ammon and Amalek, and -went and smote Israel, and possessed the city of palm trees. - -3:14 So the children of Israel served Eglon the king of Moab eighteen -years. - -3:15 But when the children of Israel cried unto the LORD, the LORD -raised them up a deliverer, Ehud the son of Gera, a Benjamite, a man -lefthanded: and by him the children of Israel sent a present unto -Eglon the king of Moab. - -3:16 But Ehud made him a dagger which had two edges, of a cubit -length; and he did gird it under his raiment upon his right thigh. - -3:17 And he brought the present unto Eglon king of Moab: and Eglon was -a very fat man. - -3:18 And when he had made an end to offer the present, he sent away -the people that bare the present. - -3:19 But he himself turned again from the quarries that were by -Gilgal, and said, I have a secret errand unto thee, O king: who said, -Keep silence. And all that stood by him went out from him. - -3:20 And Ehud came unto him; and he was sitting in a summer parlour, -which he had for himself alone. And Ehud said, I have a message from -God unto thee. - -And he arose out of his seat. - -3:21 And Ehud put forth his left hand, and took the dagger from his -right thigh, and thrust it into his belly: 3:22 And the haft also went -in after the blade; and the fat closed upon the blade, so that he -could not draw the dagger out of his belly; and the dirt came out. - -3:23 Then Ehud went forth through the porch, and shut the doors of the -parlour upon him, and locked them. - -3:24 When he was gone out, his servants came; and when they saw that, -behold, the doors of the parlour were locked, they said, Surely he -covereth his feet in his summer chamber. - -3:25 And they tarried till they were ashamed: and, behold, he opened -not the doors of the parlour; therefore they took a key, and opened -them: and, behold, their lord was fallen down dead on the earth. - -3:26 And Ehud escaped while they tarried, and passed beyond the -quarries, and escaped unto Seirath. - -3:27 And it came to pass, when he was come, that he blew a trumpet in -the mountain of Ephraim, and the children of Israel went down with him -from the mount, and he before them. - -3:28 And he said unto them, Follow after me: for the LORD hath -delivered your enemies the Moabites into your hand. And they went down -after him, and took the fords of Jordan toward Moab, and suffered not -a man to pass over. - -3:29 And they slew of Moab at that time about ten thousand men, all -lusty, and all men of valour; and there escaped not a man. - -3:30 So Moab was subdued that day under the hand of Israel. And the -land had rest fourscore years. - -3:31 And after him was Shamgar the son of Anath, which slew of the -Philistines six hundred men with an ox goad: and he also delivered -Israel. - -4:1 And the children of Israel again did evil in the sight of the -LORD, when Ehud was dead. - -4:2 And the LORD sold them into the hand of Jabin king of Canaan, that -reigned in Hazor; the captain of whose host was Sisera, which dwelt in -Harosheth of the Gentiles. - -4:3 And the children of Israel cried unto the LORD: for he had nine -hundred chariots of iron; and twenty years he mightily oppressed the -children of Israel. - -4:4 And Deborah, a prophetess, the wife of Lapidoth, she judged Israel -at that time. - -4:5 And she dwelt under the palm tree of Deborah between Ramah and -Bethel in mount Ephraim: and the children of Israel came up to her for -judgment. - -4:6 And she sent and called Barak the son of Abinoam out of -Kedeshnaphtali, and said unto him, Hath not the LORD God of Israel -commanded, saying, Go and draw toward mount Tabor, and take with thee -ten thousand men of the children of Naphtali and of the children of -Zebulun? 4:7 And I will draw unto thee to the river Kishon Sisera, -the captain of Jabin’s army, with his chariots and his multitude; and -I will deliver him into thine hand. - -4:8 And Barak said unto her, If thou wilt go with me, then I will go: -but if thou wilt not go with me, then I will not go. - -4:9 And she said, I will surely go with thee: notwithstanding the -journey that thou takest shall not be for thine honour; for the LORD -shall sell Sisera into the hand of a woman. And Deborah arose, and -went with Barak to Kedesh. - -4:10 And Barak called Zebulun and Naphtali to Kedesh; and he went up -with ten thousand men at his feet: and Deborah went up with him. - -4:11 Now Heber the Kenite, which was of the children of Hobab the -father in law of Moses, had severed himself from the Kenites, and -pitched his tent unto the plain of Zaanaim, which is by Kedesh. - -4:12 And they shewed Sisera that Barak the son of Abinoam was gone up -to mount Tabor. - -4:13 And Sisera gathered together all his chariots, even nine hundred -chariots of iron, and all the people that were with him, from -Harosheth of the Gentiles unto the river of Kishon. - -4:14 And Deborah said unto Barak, Up; for this is the day in which the -LORD hath delivered Sisera into thine hand: is not the LORD gone out -before thee? So Barak went down from mount Tabor, and ten thousand men -after him. - -4:15 And the LORD discomfited Sisera, and all his chariots, and all -his host, with the edge of the sword before Barak; so that Sisera -lighted down off his chariot, and fled away on his feet. - -4:16 But Barak pursued after the chariots, and after the host, unto -Harosheth of the Gentiles: and all the host of Sisera fell upon the -edge of the sword; and there was not a man left. - -4:17 Howbeit Sisera fled away on his feet to the tent of Jael the wife -of Heber the Kenite: for there was peace between Jabin the king of -Hazor and the house of Heber the Kenite. - -4:18 And Jael went out to meet Sisera, and said unto him, Turn in, my -lord, turn in to me; fear not. And when he had turned in unto her into -the tent, she covered him with a mantle. - -4:19 And he said unto her, Give me, I pray thee, a little water to -drink; for I am thirsty. And she opened a bottle of milk, and gave him -drink, and covered him. - -4:20 Again he said unto her, Stand in the door of the tent, and it -shall be, when any man doth come and enquire of thee, and say, Is -there any man here? that thou shalt say, No. - -4:21 Then Jael Heber’s wife took a nail of the tent, and took an -hammer in her hand, and went softly unto him, and smote the nail into -his temples, and fastened it into the ground: for he was fast asleep -and weary. So he died. - -4:22 And, behold, as Barak pursued Sisera, Jael came out to meet him, -and said unto him, Come, and I will shew thee the man whom thou -seekest. And when he came into her tent, behold, Sisera lay dead, and -the nail was in his temples. - -4:23 So God subdued on that day Jabin the king of Canaan before the -children of Israel. - -4:24 And the hand of the children of Israel prospered, and prevailed -against Jabin the king of Canaan, until they had destroyed Jabin king -of Canaan. - -5:1 Then sang Deborah and Barak the son of Abinoam on that day, -saying, 5:2 Praise ye the LORD for the avenging of Israel, when the -people willingly offered themselves. - -5:3 Hear, O ye kings; give ear, O ye princes; I, even I, will sing -unto the LORD; I will sing praise to the LORD God of Israel. - -5:4 LORD, when thou wentest out of Seir, when thou marchedst out of -the field of Edom, the earth trembled, and the heavens dropped, the -clouds also dropped water. - -5:5 The mountains melted from before the LORD, even that Sinai from -before the LORD God of Israel. - -5:6 In the days of Shamgar the son of Anath, in the days of Jael, the -highways were unoccupied, and the travellers walked through byways. - -5:7 The inhabitants of the villages ceased, they ceased in Israel, -until that I Deborah arose, that I arose a mother in Israel. - -5:8 They chose new gods; then was war in the gates: was there a shield -or spear seen among forty thousand in Israel? 5:9 My heart is toward -the governors of Israel, that offered themselves willingly among the -people. Bless ye the LORD. - -5:10 Speak, ye that ride on white asses, ye that sit in judgment, and -walk by the way. - -5:11 They that are delivered from the noise of archers in the places -of drawing water, there shall they rehearse the righteous acts of the -LORD, even the righteous acts toward the inhabitants of his villages -in Israel: then shall the people of the LORD go down to the gates. - -5:12 Awake, awake, Deborah: awake, awake, utter a song: arise, Barak, -and lead thy captivity captive, thou son of Abinoam. - -5:13 Then he made him that remaineth have dominion over the nobles -among the people: the LORD made me have dominion over the mighty. - -5:14 Out of Ephraim was there a root of them against Amalek; after -thee, Benjamin, among thy people; out of Machir came down governors, -and out of Zebulun they that handle the pen of the writer. - -5:15 And the princes of Issachar were with Deborah; even Issachar, and -also Barak: he was sent on foot into the valley. For the divisions of -Reuben there were great thoughts of heart. - -5:16 Why abodest thou among the sheepfolds, to hear the bleatings of -the flocks? For the divisions of Reuben there were great searchings of -heart. - -5:17 Gilead abode beyond Jordan: and why did Dan remain in ships? -Asher continued on the sea shore, and abode in his breaches. - -5:18 Zebulun and Naphtali were a people that jeoparded their lives -unto the death in the high places of the field. - -5:19 The kings came and fought, then fought the kings of Canaan in -Taanach by the waters of Megiddo; they took no gain of money. - -5:20 They fought from heaven; the stars in their courses fought -against Sisera. - -5:21 The river of Kishon swept them away, that ancient river, the -river Kishon. O my soul, thou hast trodden down strength. - -5:22 Then were the horsehoofs broken by the means of the pransings, -the pransings of their mighty ones. - -5:23 Curse ye Meroz, said the angel of the LORD, curse ye bitterly the -inhabitants thereof; because they came not to the help of the LORD, to -the help of the LORD against the mighty. - -5:24 Blessed above women shall Jael the wife of Heber the Kenite be, -blessed shall she be above women in the tent. - -5:25 He asked water, and she gave him milk; she brought forth butter -in a lordly dish. - -5:26 She put her hand to the nail, and her right hand to the workmen’s -hammer; and with the hammer she smote Sisera, she smote off his head, -when she had pierced and stricken through his temples. - -5:27 At her feet he bowed, he fell, he lay down: at her feet he bowed, -he fell: where he bowed, there he fell down dead. - -5:28 The mother of Sisera looked out at a window, and cried through -the lattice, Why is his chariot so long in coming? why tarry the -wheels of his chariots? 5:29 Her wise ladies answered her, yea, she -returned answer to herself, 5:30 Have they not sped? have they not -divided the prey; to every man a damsel or two; to Sisera a prey of -divers colours, a prey of divers colours of needlework, of divers -colours of needlework on both sides, meet for the necks of them that -take the spoil? 5:31 So let all thine enemies perish, O LORD: but let -them that love him be as the sun when he goeth forth in his might. And -the land had rest forty years. - -6:1 And the children of Israel did evil in the sight of the LORD: and -the LORD delivered them into the hand of Midian seven years. - -6:2 And the hand of Midian prevailed against Israel: and because of -the Midianites the children of Israel made them the dens which are in -the mountains, and caves, and strong holds. - -6:3 And so it was, when Israel had sown, that the Midianites came up, -and the Amalekites, and the children of the east, even they came up -against them; 6:4 And they encamped against them, and destroyed the -increase of the earth, till thou come unto Gaza, and left no -sustenance for Israel, neither sheep, nor ox, nor ass. - -6:5 For they came up with their cattle and their tents, and they came -as grasshoppers for multitude; for both they and their camels were -without number: and they entered into the land to destroy it. - -6:6 And Israel was greatly impoverished because of the Midianites; and -the children of Israel cried unto the LORD. - -6:7 And it came to pass, when the children of Israel cried unto the -LORD because of the Midianites, 6:8 That the LORD sent a prophet unto -the children of Israel, which said unto them, Thus saith the LORD God -of Israel, I brought you up from Egypt, and brought you forth out of -the house of bondage; 6:9 And I delivered you out of the hand of the -Egyptians, and out of the hand of all that oppressed you, and drave -them out from before you, and gave you their land; 6:10 And I said -unto you, I am the LORD your God; fear not the gods of the Amorites, -in whose land ye dwell: but ye have not obeyed my voice. - -6:11 And there came an angel of the LORD, and sat under an oak which -was in Ophrah, that pertained unto Joash the Abiezrite: and his son -Gideon threshed wheat by the winepress, to hide it from the -Midianites. - -6:12 And the angel of the LORD appeared unto him, and said unto him, -The LORD is with thee, thou mighty man of valour. - -6:13 And Gideon said unto him, Oh my Lord, if the LORD be with us, why -then is all this befallen us? and where be all his miracles which our -fathers told us of, saying, Did not the LORD bring us up from Egypt? -but now the LORD hath forsaken us, and delivered us into the hands of -the Midianites. - -6:14 And the LORD looked upon him, and said, Go in this thy might, and -thou shalt save Israel from the hand of the Midianites: have not I -sent thee? 6:15 And he said unto him, Oh my Lord, wherewith shall I -save Israel? behold, my family is poor in Manasseh, and I am the -least in my father’s house. - -6:16 And the LORD said unto him, Surely I will be with thee, and thou -shalt smite the Midianites as one man. - -6:17 And he said unto him, If now I have found grace in thy sight, -then shew me a sign that thou talkest with me. - -6:18 Depart not hence, I pray thee, until I come unto thee, and bring -forth my present, and set it before thee. And he said, I will tarry -until thou come again. - -6:19 And Gideon went in, and made ready a kid, and unleavened cakes of -an ephah of flour: the flesh he put in a basket, and he put the broth -in a pot, and brought it out unto him under the oak, and presented it. - -6:20 And the angel of God said unto him, Take the flesh and the -unleavened cakes, and lay them upon this rock, and pour out the broth. -And he did so. - -6:21 Then the angel of the LORD put forth the end of the staff that -was in his hand, and touched the flesh and the unleavened cakes; and -there rose up fire out of the rock, and consumed the flesh and the -unleavened cakes. Then the angel of the LORD departed out of his -sight. - -6:22 And when Gideon perceived that he was an angel of the LORD, -Gideon said, Alas, O LORD God! for because I have seen an angel of the -LORD face to face. - -6:23 And the LORD said unto him, Peace be unto thee; fear not: thou -shalt not die. - -6:24 Then Gideon built an altar there unto the LORD, and called it -Jehovahshalom: unto this day it is yet in Ophrah of the Abiezrites. - -6:25 And it came to pass the same night, that the LORD said unto him, -Take thy father’s young bullock, even the second bullock of seven -years old, and throw down the altar of Baal that thy father hath, and -cut down the grove that is by it: 6:26 And build an altar unto the -LORD thy God upon the top of this rock, in the ordered place, and take -the second bullock, and offer a burnt sacrifice with the wood of the -grove which thou shalt cut down. - -6:27 Then Gideon took ten men of his servants, and did as the LORD had -said unto him: and so it was, because he feared his father’s -household, and the men of the city, that he could not do it by day, -that he did it by night. - -6:28 And when the men of the city arose early in the morning, behold, -the altar of Baal was cast down, and the grove was cut down that was -by it, and the second bullock was offered upon the altar that was -built. - -6:29 And they said one to another, Who hath done this thing? And when -they enquired and asked, they said, Gideon the son of Joash hath done -this thing. - -6:30 Then the men of the city said unto Joash, Bring out thy son, that -he may die: because he hath cast down the altar of Baal, and because -he hath cut down the grove that was by it. - -6:31 And Joash said unto all that stood against him, Will ye plead for -Baal? will ye save him? he that will plead for him, let him be put to -death whilst it is yet morning: if he be a god, let him plead for -himself, because one hath cast down his altar. - -6:32 Therefore on that day he called him Jerubbaal, saying, Let Baal -plead against him, because he hath thrown down his altar. - -6:33 Then all the Midianites and the Amalekites and the children of -the east were gathered together, and went over, and pitched in the -valley of Jezreel. - -6:34 But the Spirit of the LORD came upon Gideon, and he blew a -trumpet; and Abiezer was gathered after him. - -6:35 And he sent messengers throughout all Manasseh; who also was -gathered after him: and he sent messengers unto Asher, and unto -Zebulun, and unto Naphtali; and they came up to meet them. - -6:36 And Gideon said unto God, If thou wilt save Israel by mine hand, -as thou hast said, 6:37 Behold, I will put a fleece of wool in the -floor; and if the dew be on the fleece only, and it be dry upon all -the earth beside, then shall I know that thou wilt save Israel by mine -hand, as thou hast said. - -6:38 And it was so: for he rose up early on the morrow, and thrust the -fleece together, and wringed the dew out of the fleece, a bowl full of -water. - -6:39 And Gideon said unto God, Let not thine anger be hot against me, -and I will speak but this once: let me prove, I pray thee, but this -once with the fleece; let it now be dry only upon the fleece, and upon -all the ground let there be dew. - -6:40 And God did so that night: for it was dry upon the fleece only, -and there was dew on all the ground. - -7:1 Then Jerubbaal, who is Gideon, and all the people that were with -him, rose up early, and pitched beside the well of Harod: so that the -host of the Midianites were on the north side of them, by the hill of -Moreh, in the valley. - -7:2 And the LORD said unto Gideon, The people that are with thee are -too many for me to give the Midianites into their hands, lest Israel -vaunt themselves against me, saying, Mine own hand hath saved me. - -7:3 Now therefore go to, proclaim in the ears of the people, saying, -Whosoever is fearful and afraid, let him return and depart early from -mount Gilead. And there returned of the people twenty and two -thousand; and there remained ten thousand. - -7:4 And the LORD said unto Gideon, The people are yet too many; bring -them down unto the water, and I will try them for thee there: and it -shall be, that of whom I say unto thee, This shall go with thee, the -same shall go with thee; and of whomsoever I say unto thee, This shall -not go with thee, the same shall not go. - -7:5 So he brought down the people unto the water: and the LORD said -unto Gideon, Every one that lappeth of the water with his tongue, as a -dog lappeth, him shalt thou set by himself; likewise every one that -boweth down upon his knees to drink. - -7:6 And the number of them that lapped, putting their hand to their -mouth, were three hundred men: but all the rest of the people bowed -down upon their knees to drink water. - -7:7 And the LORD said unto Gideon, By the three hundred men that -lapped will I save you, and deliver the Midianites into thine hand: -and let all the other people go every man unto his place. - -7:8 So the people took victuals in their hand, and their trumpets: and -he sent all the rest of Israel every man unto his tent, and retained -those three hundred men: and the host of Midian was beneath him in the -valley. - -7:9 And it came to pass the same night, that the LORD said unto him, -Arise, get thee down unto the host; for I have delivered it into thine -hand. - -7:10 But if thou fear to go down, go thou with Phurah thy servant down -to the host: 7:11 And thou shalt hear what they say; and afterward -shall thine hands be strengthened to go down unto the host. Then went -he down with Phurah his servant unto the outside of the armed men that -were in the host. - -7:12 And the Midianites and the Amalekites and all the children of the -east lay along in the valley like grasshoppers for multitude; and -their camels were without number, as the sand by the sea side for -multitude. - -7:13 And when Gideon was come, behold, there was a man that told a -dream unto his fellow, and said, Behold, I dreamed a dream, and, lo, a -cake of barley bread tumbled into the host of Midian, and came unto a -tent, and smote it that it fell, and overturned it, that the tent lay -along. - -7:14 And his fellow answered and said, This is nothing else save the -sword of Gideon the son of Joash, a man of Israel: for into his hand -hath God delivered Midian, and all the host. - -7:15 And it was so, when Gideon heard the telling of the dream, and -the interpretation thereof, that he worshipped, and returned into the -host of Israel, and said, Arise; for the LORD hath delivered into your -hand the host of Midian. - -7:16 And he divided the three hundred men into three companies, and he -put a trumpet in every man’s hand, with empty pitchers, and lamps -within the pitchers. - -7:17 And he said unto them, Look on me, and do likewise: and, behold, -when I come to the outside of the camp, it shall be that, as I do, so -shall ye do. - -7:18 When I blow with a trumpet, I and all that are with me, then blow -ye the trumpets also on every side of all the camp, and say, The sword -of the LORD, and of Gideon. - -7:19 So Gideon, and the hundred men that were with him, came unto the -outside of the camp in the beginning of the middle watch; and they had -but newly set the watch: and they blew the trumpets, and brake the -pitchers that were in their hands. - -7:20 And the three companies blew the trumpets, and brake the -pitchers, and held the lamps in their left hands, and the trumpets in -their right hands to blow withal: and they cried, The sword of the -LORD, and of Gideon. - -7:21 And they stood every man in his place round about the camp; and -all the host ran, and cried, and fled. - -7:22 And the three hundred blew the trumpets, and the LORD set every -man’s sword against his fellow, even throughout all the host: and the -host fled to Bethshittah in Zererath, and to the border of -Abelmeholah, unto Tabbath. - -7:23 And the men of Israel gathered themselves together out of -Naphtali, and out of Asher, and out of all Manasseh, and pursued after -the Midianites. - -7:24 And Gideon sent messengers throughout all mount Ephraim, saying, -come down against the Midianites, and take before them the waters unto -Bethbarah and Jordan. Then all the men of Ephraim gathered themselves -together, and took the waters unto Bethbarah and Jordan. - -7:25 And they took two princes of the Midianites, Oreb and Zeeb; and -they slew Oreb upon the rock Oreb, and Zeeb they slew at the winepress -of Zeeb, and pursued Midian, and brought the heads of Oreb and Zeeb to -Gideon on the other side Jordan. - -8:1 And the men of Ephraim said unto him, Why hast thou served us -thus, that thou calledst us not, when thou wentest to fight with the -Midianites? And they did chide with him sharply. - -8:2 And he said unto them, What have I done now in comparison of you? -Is not the gleaning of the grapes of Ephraim better than the vintage -of Abiezer? 8:3 God hath delivered into your hands the princes of -Midian, Oreb and Zeeb: and what was I able to do in comparison of you? -Then their anger was abated toward him, when he had said that. - -8:4 And Gideon came to Jordan, and passed over, he, and the three -hundred men that were with him, faint, yet pursuing them. - -8:5 And he said unto the men of Succoth, Give, I pray you, loaves of -bread unto the people that follow me; for they be faint, and I am -pursuing after Zebah and Zalmunna, kings of Midian. - -8:6 And the princes of Succoth said, Are the hands of Zebah and -Zalmunna now in thine hand, that we should give bread unto thine army? -8:7 And Gideon said, Therefore when the LORD hath delivered Zebah and -Zalmunna into mine hand, then I will tear your flesh with the thorns -of the wilderness and with briers. - -8:8 And he went up thence to Penuel, and spake unto them likewise: and -the men of Penuel answered him as the men of Succoth had answered him. - -8:9 And he spake also unto the men of Penuel, saying, When I come -again in peace, I will break down this tower. - -8:10 Now Zebah and Zalmunna were in Karkor, and their hosts with them, -about fifteen thousand men, all that were left of all the hosts of the -children of the east: for there fell an hundred and twenty thousand -men that drew sword. - -8:11 And Gideon went up by the way of them that dwelt in tents on the -east of Nobah and Jogbehah, and smote the host; for the host was -secure. - -8:12 And when Zebah and Zalmunna fled, he pursued after them, and took -the two kings of Midian, Zebah and Zalmunna, and discomfited all the -host. - -8:13 And Gideon the son of Joash returned from battle before the sun -was up, 8:14 And caught a young man of the men of Succoth, and -enquired of him: and he described unto him the princes of Succoth, and -the elders thereof, even threescore and seventeen men. - -8:15 And he came unto the men of Succoth, and said, Behold Zebah and -Zalmunna, with whom ye did upbraid me, saying, Are the hands of Zebah -and Zalmunna now in thine hand, that we should give bread unto thy men -that are weary? 8:16 And he took the elders of the city, and thorns -of the wilderness and briers, and with them he taught the men of -Succoth. - -8:17 And he beat down the tower of Penuel, and slew the men of the -city. - -8:18 Then said he unto Zebah and Zalmunna, What manner of men were -they whom ye slew at Tabor? And they answered, As thou art, so were -they; each one resembled the children of a king. - -8:19 And he said, They were my brethren, even the sons of my mother: -as the LORD liveth, if ye had saved them alive, I would not slay you. - -8:20 And he said unto Jether his firstborn, Up, and slay them. But the -youth drew not his sword: for he feared, because he was yet a youth. - -8:21 Then Zebah and Zalmunna said, Rise thou, and fall upon us: for as -the man is, so is his strength. And Gideon arose, and slew Zebah and -Zalmunna, and took away the ornaments that were on their camels’ -necks. - -8:22 Then the men of Israel said unto Gideon, Rule thou over us, both -thou, and thy son, and thy son’s son also: for thou hast delivered us -from the hand of Midian. - -8:23 And Gideon said unto them, I will not rule over you, neither -shall my son rule over you: the LORD shall rule over you. - -8:24 And Gideon said unto them, I would desire a request of you, that -ye would give me every man the earrings of his prey. (For they had -golden earrings, because they were Ishmaelites.) 8:25 And they -answered, We will willingly give them. And they spread a garment, and -did cast therein every man the earrings of his prey. - -8:26 And the weight of the golden earrings that he requested was a -thousand and seven hundred shekels of gold; beside ornaments, and -collars, and purple raiment that was on the kings of Midian, and -beside the chains that were about their camels’ necks. - -8:27 And Gideon made an ephod thereof, and put it in his city, even in -Ophrah: and all Israel went thither a whoring after it: which thing -became a snare unto Gideon, and to his house. - -8:28 Thus was Midian subdued before the children of Israel, so that -they lifted up their heads no more. And the country was in quietness -forty years in the days of Gideon. - -8:29 And Jerubbaal the son of Joash went and dwelt in his own house. - -8:30 And Gideon had threescore and ten sons of his body begotten: for -he had many wives. - -8:31 And his concubine that was in Shechem, she also bare him a son, -whose name he called Abimelech. - -8:32 And Gideon the son of Joash died in a good old age, and was -buried in the sepulchre of Joash his father, in Ophrah of the -Abiezrites. - -8:33 And it came to pass, as soon as Gideon was dead, that the -children of Israel turned again, and went a whoring after Baalim, and -made Baalberith their god. - -8:34 And the children of Israel remembered not the LORD their God, who -had delivered them out of the hands of all their enemies on every -side: 8:35 Neither shewed they kindness to the house of Jerubbaal, -namely, Gideon, according to all the goodness which he had shewed unto -Israel. - -9:1 And Abimelech the son of Jerubbaal went to Shechem unto his -mother’s brethren, and communed with them, and with all the family of -the house of his mother’s father, saying, 9:2 Speak, I pray you, in -the ears of all the men of Shechem, Whether is better for you, either -that all the sons of Jerubbaal, which are threescore and ten persons, -reign over you, or that one reign over you? remember also that I am -your bone and your flesh. - -9:3 And his mother’s brethren spake of him in the ears of all the men -of Shechem all these words: and their hearts inclined to follow -Abimelech; for they said, He is our brother. - -9:4 And they gave him threescore and ten pieces of silver out of the -house of Baalberith, wherewith Abimelech hired vain and light persons, -which followed him. - -9:5 And he went unto his father’s house at Ophrah, and slew his -brethren the sons of Jerubbaal, being threescore and ten persons, upon -one stone: notwithstanding yet Jotham the youngest son of Jerubbaal -was left; for he hid himself. - -9:6 And all the men of Shechem gathered together, and all the house of -Millo, and went, and made Abimelech king, by the plain of the pillar -that was in Shechem. - -9:7 And when they told it to Jotham, he went and stood in the top of -mount Gerizim, and lifted up his voice, and cried, and said unto them, -Hearken unto me, ye men of Shechem, that God may hearken unto you. - -9:8 The trees went forth on a time to anoint a king over them; and -they said unto the olive tree, Reign thou over us. - -9:9 But the olive tree said unto them, Should I leave my fatness, -wherewith by me they honour God and man, and go to be promoted over -the trees? 9:10 And the trees said to the fig tree, Come thou, and -reign over us. - -9:11 But the fig tree said unto them, Should I forsake my sweetness, -and my good fruit, and go to be promoted over the trees? 9:12 Then -said the trees unto the vine, Come thou, and reign over us. - -9:13 And the vine said unto them, Should I leave my wine, which -cheereth God and man, and go to be promoted over the trees? 9:14 Then -said all the trees unto the bramble, Come thou, and reign over us. - -9:15 And the bramble said unto the trees, If in truth ye anoint me -king over you, then come and put your trust in my shadow: and if not, -let fire come out of the bramble, and devour the cedars of Lebanon. - -9:16 Now therefore, if ye have done truly and sincerely, in that ye -have made Abimelech king, and if ye have dealt well with Jerubbaal and -his house, and have done unto him according to the deserving of his -hands; 9:17 (For my father fought for you, and adventured his life -far, and delivered you out of the hand of Midian: 9:18 And ye are -risen up against my father’s house this day, and have slain his sons, -threescore and ten persons, upon one stone, and have made Abimelech, -the son of his maidservant, king over the men of Shechem, because he -is your brother;) 9:19 If ye then have dealt truly and sincerely with -Jerubbaal and with his house this day, then rejoice ye in Abimelech, -and let him also rejoice in you: 9:20 But if not, let fire come out -from Abimelech, and devour the men of Shechem, and the house of Millo; -and let fire come out from the men of Shechem, and from the house of -Millo, and devour Abimelech. - -9:21 And Jotham ran away, and fled, and went to Beer, and dwelt there, -for fear of Abimelech his brother. - -9:22 When Abimelech had reigned three years over Israel, 9:23 Then God -sent an evil spirit between Abimelech and the men of Shechem; and the -men of Shechem dealt treacherously with Abimelech: 9:24 That the -cruelty done to the threescore and ten sons of Jerubbaal might come, -and their blood be laid upon Abimelech their brother, which slew them; -and upon the men of Shechem, which aided him in the killing of his -brethren. - -9:25 And the men of Shechem set liers in wait for him in the top of -the mountains, and they robbed all that came along that way by them: -and it was told Abimelech. - -9:26 And Gaal the son of Ebed came with his brethren, and went over to -Shechem: and the men of Shechem put their confidence in him. - -9:27 And they went out into the fields, and gathered their vineyards, -and trode the grapes, and made merry, and went into the house of their -god, and did eat and drink, and cursed Abimelech. - -9:28 And Gaal the son of Ebed said, Who is Abimelech, and who is -Shechem, that we should serve him? is not he the son of Jerubbaal? and -Zebul his officer? serve the men of Hamor the father of Shechem: for -why should we serve him? 9:29 And would to God this people were under -my hand! then would I remove Abimelech. And he said to Abimelech, -Increase thine army, and come out. - -9:30 And when Zebul the ruler of the city heard the words of Gaal the -son of Ebed, his anger was kindled. - -9:31 And he sent messengers unto Abimelech privily, saying, Behold, -Gaal the son of Ebed and his brethren be come to Shechem; and, behold, -they fortify the city against thee. - -9:32 Now therefore up by night, thou and the people that is with thee, -and lie in wait in the field: 9:33 And it shall be, that in the -morning, as soon as the sun is up, thou shalt rise early, and set upon -the city: and, behold, when he and the people that is with him come -out against thee, then mayest thou do to them as thou shalt find -occasion. - -9:34 And Abimelech rose up, and all the people that were with him, by -night, and they laid wait against Shechem in four companies. - -9:35 And Gaal the son of Ebed went out, and stood in the entering of -the gate of the city: and Abimelech rose up, and the people that were -with him, from lying in wait. - -9:36 And when Gaal saw the people, he said to Zebul, Behold, there -come people down from the top of the mountains. And Zebul said unto -him, Thou seest the shadow of the mountains as if they were men. - -9:37 And Gaal spake again, and said, See there come people down by the -middle of the land, and another company come along by the plain of -Meonenim. - -9:38 Then said Zebul unto him, Where is now thy mouth, wherewith thou -saidst, Who is Abimelech, that we should serve him? is not this the -people that thou hast despised? go out, I pray now, and fight with -them. - -9:39 And Gaal went out before the men of Shechem, and fought with -Abimelech. - -9:40 And Abimelech chased him, and he fled before him, and many were -overthrown and wounded, even unto the entering of the gate. - -9:41 And Abimelech dwelt at Arumah: and Zebul thrust out Gaal and his -brethren, that they should not dwell in Shechem. - -9:42 And it came to pass on the morrow, that the people went out into -the field; and they told Abimelech. - -9:43 And he took the people, and divided them into three companies, -and laid wait in the field, and looked, and, behold, the people were -come forth out of the city; and he rose up against them, and smote -them. - -9:44 And Abimelech, and the company that was with him, rushed forward, -and stood in the entering of the gate of the city: and the two other -companies ran upon all the people that were in the fields, and slew -them. - -9:45 And Abimelech fought against the city all that day; and he took -the city, and slew the people that was therein, and beat down the -city, and sowed it with salt. - -9:46 And when all the men of the tower of Shechem heard that, they -entered into an hold of the house of the god Berith. - -9:47 And it was told Abimelech, that all the men of the tower of -Shechem were gathered together. - -9:48 And Abimelech gat him up to mount Zalmon, he and all the people -that were with him; and Abimelech took an axe in his hand, and cut -down a bough from the trees, and took it, and laid it on his shoulder, -and said unto the people that were with him, What ye have seen me do, -make haste, and do as I have done. - -9:49 And all the people likewise cut down every man his bough, and -followed Abimelech, and put them to the hold, and set the hold on fire -upon them; so that all the men of the tower of Shechem died also, -about a thousand men and women. - -9:50 Then went Abimelech to Thebez, and encamped against Thebez, and -took it. - -9:51 But there was a strong tower within the city, and thither fled -all the men and women, and all they of the city, and shut it to them, -and gat them up to the top of the tower. - -9:52 And Abimelech came unto the tower, and fought against it, and -went hard unto the door of the tower to burn it with fire. - -9:53 And a certain woman cast a piece of a millstone upon Abimelech’s -head, and all to brake his skull. - -9:54 Then he called hastily unto the young man his armourbearer, and -said unto him, Draw thy sword, and slay me, that men say not of me, A -women slew him. And his young man thrust him through, and he died. - -9:55 And when the men of Israel saw that Abimelech was dead, they -departed every man unto his place. - -9:56 Thus God rendered the wickedness of Abimelech, which he did unto -his father, in slaying his seventy brethren: 9:57 And all the evil of -the men of Shechem did God render upon their heads: and upon them came -the curse of Jotham the son of Jerubbaal. - -10:1 And after Abimelech there arose to defend Israel Tola the son of -Puah, the son of Dodo, a man of Issachar; and he dwelt in Shamir in -mount Ephraim. - -10:2 And he judged Israel twenty and three years, and died, and was -buried in Shamir. - -10:3 And after him arose Jair, a Gileadite, and judged Israel twenty -and two years. - -10:4 And he had thirty sons that rode on thirty ass colts, and they -had thirty cities, which are called Havothjair unto this day, which -are in the land of Gilead. - -10:5 And Jair died, and was buried in Camon. - -10:6 And the children of Israel did evil again in the sight of the -LORD, and served Baalim, and Ashtaroth, and the gods of Syria, and the -gods of Zidon, and the gods of Moab, and the gods of the children of -Ammon, and the gods of the Philistines, and forsook the LORD, and -served not him. - -10:7 And the anger of the LORD was hot against Israel, and he sold -them into the hands of the Philistines, and into the hands of the -children of Ammon. - -10:8 And that year they vexed and oppressed the children of Israel: -eighteen years, all the children of Israel that were on the other side -Jordan in the land of the Amorites, which is in Gilead. - -10:9 Moreover the children of Ammon passed over Jordan to fight also -against Judah, and against Benjamin, and against the house of Ephraim; -so that Israel was sore distressed. - -10:10 And the children of Israel cried unto the LORD, saying, We have -sinned against thee, both because we have forsaken our God, and also -served Baalim. - -10:11 And the LORD said unto the children of Israel, Did not I deliver -you from the Egyptians, and from the Amorites, from the children of -Ammon, and from the Philistines? 10:12 The Zidonians also, and the -Amalekites, and the Maonites, did oppress you; and ye cried to me, and -I delivered you out of their hand. - -10:13 Yet ye have forsaken me, and served other gods: wherefore I will -deliver you no more. - -10:14 Go and cry unto the gods which ye have chosen; let them deliver -you in the time of your tribulation. - -10:15 And the children of Israel said unto the LORD, We have sinned: -do thou unto us whatsoever seemeth good unto thee; deliver us only, we -pray thee, this day. - -10:16 And they put away the strange gods from among them, and served -the LORD: and his soul was grieved for the misery of Israel. - -10:17 Then the children of Ammon were gathered together, and encamped -in Gilead. And the children of Israel assembled themselves together, -and encamped in Mizpeh. - -10:18 And the people and princes of Gilead said one to another, What -man is he that will begin to fight against the children of Ammon? he -shall be head over all the inhabitants of Gilead. - -11:1 Now Jephthah the Gileadite was a mighty man of valour, and he was -the son of an harlot: and Gilead begat Jephthah. - -11:2 And Gilead’s wife bare him sons; and his wife’s sons grew up, and -they thrust out Jephthah, and said unto him, Thou shalt not inherit in -our father’s house; for thou art the son of a strange woman. - -11:3 Then Jephthah fled from his brethren, and dwelt in the land of -Tob: and there were gathered vain men to Jephthah, and went out with -him. - -11:4 And it came to pass in process of time, that the children of -Ammon made war against Israel. - -11:5 And it was so, that when the children of Ammon made war against -Israel, the elders of Gilead went to fetch Jephthah out of the land of -Tob: 11:6 And they said unto Jephthah, Come, and be our captain, that -we may fight with the children of Ammon. - -11:7 And Jephthah said unto the elders of Gilead, Did not ye hate me, -and expel me out of my father’s house? and why are ye come unto me now -when ye are in distress? 11:8 And the elders of Gilead said unto -Jephthah, Therefore we turn again to thee now, that thou mayest go -with us, and fight against the children of Ammon, and be our head over -all the inhabitants of Gilead. - -11:9 And Jephthah said unto the elders of Gilead, If ye bring me home -again to fight against the children of Ammon, and the LORD deliver -them before me, shall I be your head? 11:10 And the elders of Gilead -said unto Jephthah, The LORD be witness between us, if we do not so -according to thy words. - -11:11 Then Jephthah went with the elders of Gilead, and the people -made him head and captain over them: and Jephthah uttered all his -words before the LORD in Mizpeh. - -11:12 And Jephthah sent messengers unto the king of the children of -Ammon, saying, What hast thou to do with me, that thou art come -against me to fight in my land? 11:13 And the king of the children of -Ammon answered unto the messengers of Jephthah, Because Israel took -away my land, when they came up out of Egypt, from Arnon even unto -Jabbok, and unto Jordan: now therefore restore those lands again -peaceably. - -11:14 And Jephthah sent messengers again unto the king of the children -of Ammon: 11:15 And said unto him, Thus saith Jephthah, Israel took -not away the land of Moab, nor the land of the children of Ammon: -11:16 But when Israel came up from Egypt, and walked through the -wilderness unto the Red sea, and came to Kadesh; 11:17 Then Israel -sent messengers unto the king of Edom, saying, Let me, I pray thee, -pass through thy land: but the king of Edom would not hearken thereto. -And in like manner they sent unto the king of Moab: but he would not -consent: and Israel abode in Kadesh. - -11:18 Then they went along through the wilderness, and compassed the -land of Edom, and the land of Moab, and came by the east side of the -land of Moab, and pitched on the other side of Arnon, but came not -within the border of Moab: for Arnon was the border of Moab. - -11:19 And Israel sent messengers unto Sihon king of the Amorites, the -king of Heshbon; and Israel said unto him, Let us pass, we pray thee, -through thy land into my place. - -11:20 But Sihon trusted not Israel to pass through his coast: but -Sihon gathered all his people together, and pitched in Jahaz, and -fought against Israel. - -11:21 And the LORD God of Israel delivered Sihon and all his people -into the hand of Israel, and they smote them: so Israel possessed all -the land of the Amorites, the inhabitants of that country. - -11:22 And they possessed all the coasts of the Amorites, from Arnon -even unto Jabbok, and from the wilderness even unto Jordan. - -11:23 So now the LORD God of Israel hath dispossessed the Amorites -from before his people Israel, and shouldest thou possess it? 11:24 -Wilt not thou possess that which Chemosh thy god giveth thee to -possess? So whomsoever the LORD our God shall drive out from before -us, them will we possess. - -11:25 And now art thou any thing better than Balak the son of Zippor, -king of Moab? did he ever strive against Israel, or did he ever fight -against them, 11:26 While Israel dwelt in Heshbon and her towns, and -in Aroer and her towns, and in all the cities that be along by the -coasts of Arnon, three hundred years? why therefore did ye not recover -them within that time? 11:27 Wherefore I have not sinned against -thee, but thou doest me wrong to war against me: the LORD the Judge be -judge this day between the children of Israel and the children of -Ammon. - -11:28 Howbeit the king of the children of Ammon hearkened not unto the -words of Jephthah which he sent him. - -11:29 Then the Spirit of the LORD came upon Jephthah, and he passed -over Gilead, and Manasseh, and passed over Mizpeh of Gilead, and from -Mizpeh of Gilead he passed over unto the children of Ammon. - -11:30 And Jephthah vowed a vow unto the LORD, and said, If thou shalt -without fail deliver the children of Ammon into mine hands, 11:31 Then -it shall be, that whatsoever cometh forth of the doors of my house to -meet me, when I return in peace from the children of Ammon, shall -surely be the LORD’s, and I will offer it up for a burnt offering. - -11:32 So Jephthah passed over unto the children of Ammon to fight -against them; and the LORD delivered them into his hands. - -11:33 And he smote them from Aroer, even till thou come to Minnith, -even twenty cities, and unto the plain of the vineyards, with a very -great slaughter. Thus the children of Ammon were subdued before the -children of Israel. - -11:34 And Jephthah came to Mizpeh unto his house, and, behold, his -daughter came out to meet him with timbrels and with dances: and she -was his only child; beside her he had neither son nor daughter. - -11:35 And it came to pass, when he saw her, that he rent his clothes, -and said, Alas, my daughter! thou hast brought me very low, and thou -art one of them that trouble me: for I have opened my mouth unto the -LORD, and I cannot go back. - -11:36 And she said unto him, My father, if thou hast opened thy mouth -unto the LORD, do to me according to that which hath proceeded out of -thy mouth; forasmuch as the LORD hath taken vengeance for thee of -thine enemies, even of the children of Ammon. - -11:37 And she said unto her father, Let this thing be done for me: let -me alone two months, that I may go up and down upon the mountains, and -bewail my virginity, I and my fellows. - -11:38 And he said, Go. And he sent her away for two months: and she -went with her companions, and bewailed her virginity upon the -mountains. - -11:39 And it came to pass at the end of two months, that she returned -unto her father, who did with her according to his vow which he had -vowed: and she knew no man. And it was a custom in Israel, 11:40 That -the daughters of Israel went yearly to lament the daughter of Jephthah -the Gileadite four days in a year. - -12:1 And the men of Ephraim gathered themselves together, and went -northward, and said unto Jephthah, Wherefore passedst thou over to -fight against the children of Ammon, and didst not call us to go with -thee? we will burn thine house upon thee with fire. - -12:2 And Jephthah said unto them, I and my people were at great strife -with the children of Ammon; and when I called you, ye delivered me not -out of their hands. - -12:3 And when I saw that ye delivered me not, I put my life in my -hands, and passed over against the children of Ammon, and the LORD -delivered them into my hand: wherefore then are ye come up unto me -this day, to fight against me? 12:4 Then Jephthah gathered together -all the men of Gilead, and fought with Ephraim: and the men of Gilead -smote Ephraim, because they said, Ye Gileadites are fugitives of -Ephraim among the Ephraimites, and among the Manassites. - -12:5 And the Gileadites took the passages of Jordan before the -Ephraimites: and it was so, that when those Ephraimites which were -escaped said, Let me go over; that the men of Gilead said unto him, -Art thou an Ephraimite? If he said, Nay; 12:6 Then said they unto him, -Say now Shibboleth: and he said Sibboleth: for he could not frame to -pronounce it right. Then they took him, and slew him at the passages -of Jordan: and there fell at that time of the Ephraimites forty and -two thousand. - -12:7 And Jephthah judged Israel six years. Then died Jephthah the -Gileadite, and was buried in one of the cities of Gilead. - -12:8 And after him Ibzan of Bethlehem judged Israel. - -12:9 And he had thirty sons, and thirty daughters, whom he sent -abroad, and took in thirty daughters from abroad for his sons. And he -judged Israel seven years. - -12:10 Then died Ibzan, and was buried at Bethlehem. - -12:11 And after him Elon, a Zebulonite, judged Israel; and he judged -Israel ten years. - -12:12 And Elon the Zebulonite died, and was buried in Aijalon in the -country of Zebulun. - -12:13 And after him Abdon the son of Hillel, a Pirathonite, judged -Israel. - -12:14 And he had forty sons and thirty nephews, that rode on -threescore and ten ass colts: and he judged Israel eight years. - -12:15 And Abdon the son of Hillel the Pirathonite died, and was buried -in Pirathon in the land of Ephraim, in the mount of the Amalekites. - -13:1 And the children of Israel did evil again in the sight of the -LORD; and the LORD delivered them into the hand of the Philistines -forty years. - -13:2 And there was a certain man of Zorah, of the family of the -Danites, whose name was Manoah; and his wife was barren, and bare not. - -13:3 And the angel of the LORD appeared unto the woman, and said unto -her, Behold now, thou art barren, and bearest not: but thou shalt -conceive, and bear a son. - -13:4 Now therefore beware, I pray thee, and drink not wine nor strong -drink, and eat not any unclean thing: 13:5 For, lo, thou shalt -conceive, and bear a son; and no razor shall come on his head: for the -child shall be a Nazarite unto God from the womb: and he shall begin -to deliver Israel out of the hand of the Philistines. - -13:6 Then the woman came and told her husband, saying, A man of God -came unto me, and his countenance was like the countenance of an angel -of God, very terrible: but I asked him not whence he was, neither told -he me his name: 13:7 But he said unto me, Behold, thou shalt conceive, -and bear a son; and now drink no wine nor strong drink, neither eat -any unclean thing: for the child shall be a Nazarite to God from the -womb to the day of his death. - -13:8 Then Manoah intreated the LORD, and said, O my Lord, let the man -of God which thou didst send come again unto us, and teach us what we -shall do unto the child that shall be born. - -13:9 And God hearkened to the voice of Manoah; and the angel of God -came again unto the woman as she sat in the field: but Manoah her -husband was not with her. - -13:10 And the woman made haste, and ran, and shewed her husband, and -said unto him, Behold, the man hath appeared unto me, that came unto -me the other day. - -13:11 And Manoah arose, and went after his wife, and came to the man, -and said unto him, Art thou the man that spakest unto the woman? And -he said, I am. - -13:12 And Manoah said, Now let thy words come to pass. How shall we -order the child, and how shall we do unto him? 13:13 And the angel of -the LORD said unto Manoah, Of all that I said unto the woman let her -beware. - -13:14 She may not eat of any thing that cometh of the vine, neither -let her drink wine or strong drink, nor eat any unclean thing: all -that I commanded her let her observe. - -13:15 And Manoah said unto the angel of the LORD, I pray thee, let us -detain thee, until we shall have made ready a kid for thee. - -13:16 And the angel of the LORD said unto Manoah, Though thou detain -me, I will not eat of thy bread: and if thou wilt offer a burnt -offering, thou must offer it unto the LORD. For Manoah knew not that -he was an angel of the LORD. - -13:17 And Manoah said unto the angel of the LORD, What is thy name, -that when thy sayings come to pass we may do thee honour? 13:18 And -the angel of the LORD said unto him, Why askest thou thus after my -name, seeing it is secret? 13:19 So Manoah took a kid with a meat -offering, and offered it upon a rock unto the LORD: and the angel did -wonderously; and Manoah and his wife looked on. - -13:20 For it came to pass, when the flame went up toward heaven from -off the altar, that the angel of the LORD ascended in the flame of the -altar. And Manoah and his wife looked on it, and fell on their faces -to the ground. - -13:21 But the angel of the LORD did no more appear to Manoah and to -his wife. Then Manoah knew that he was an angel of the LORD. - -13:22 And Manoah said unto his wife, We shall surely die, because we -have seen God. - -13:23 But his wife said unto him, If the LORD were pleased to kill us, -he would not have received a burnt offering and a meat offering at our -hands, neither would he have shewed us all these things, nor would as -at this time have told us such things as these. - -13:24 And the woman bare a son, and called his name Samson: and the -child grew, and the LORD blessed him. - -13:25 And the Spirit of the LORD began to move him at times in the -camp of Dan between Zorah and Eshtaol. - -14:1 And Samson went down to Timnath, and saw a woman in Timnath of -the daughters of the Philistines. - -14:2 And he came up, and told his father and his mother, and said, I -have seen a woman in Timnath of the daughters of the Philistines: now -therefore get her for me to wife. - -14:3 Then his father and his mother said unto him, Is there never a -woman among the daughters of thy brethren, or among all my people, -that thou goest to take a wife of the uncircumcised Philistines? And -Samson said unto his father, Get her for me; for she pleaseth me well. - -14:4 But his father and his mother knew not that it was of the LORD, -that he sought an occasion against the Philistines: for at that time -the Philistines had dominion over Israel. - -14:5 Then went Samson down, and his father and his mother, to Timnath, -and came to the vineyards of Timnath: and, behold, a young lion roared -against him. - -14:6 And the Spirit of the LORD came mightily upon him, and he rent -him as he would have rent a kid, and he had nothing in his hand: but -he told not his father or his mother what he had done. - -14:7 And he went down, and talked with the woman; and she pleased -Samson well. - -14:8 And after a time he returned to take her, and he turned aside to -see the carcase of the lion: and, behold, there was a swarm of bees -and honey in the carcase of the lion. - -14:9 And he took thereof in his hands, and went on eating, and came to -his father and mother, and he gave them, and they did eat: but he told -not them that he had taken the honey out of the carcase of the lion. - -14:10 So his father went down unto the woman: and Samson made there a -feast; for so used the young men to do. - -14:11 And it came to pass, when they saw him, that they brought thirty -companions to be with him. - -14:12 And Samson said unto them, I will now put forth a riddle unto -you: if ye can certainly declare it me within the seven days of the -feast, and find it out, then I will give you thirty sheets and thirty -change of garments: 14:13 But if ye cannot declare it me, then shall -ye give me thirty sheets and thirty change of garments. And they said -unto him, Put forth thy riddle, that we may hear it. - -14:14 And he said unto them, Out of the eater came forth meat, and out -of the strong came forth sweetness. And they could not in three days -expound the riddle. - -14:15 And it came to pass on the seventh day, that they said unto -Samson’s wife, Entice thy husband, that he may declare unto us the -riddle, lest we burn thee and thy father’s house with fire: have ye -called us to take that we have? is it not so? 14:16 And Samson’s wife -wept before him, and said, Thou dost but hate me, and lovest me not: -thou hast put forth a riddle unto the children of my people, and hast -not told it me. And he said unto her, Behold, I have not told it my -father nor my mother, and shall I tell it thee? 14:17 And she wept -before him the seven days, while their feast lasted: and it came to -pass on the seventh day, that he told her, because she lay sore upon -him: and she told the riddle to the children of her people. - -14:18 And the men of the city said unto him on the seventh day before -the sun went down, What is sweeter than honey? And what is stronger -than a lion? and he said unto them, If ye had not plowed with my -heifer, ye had not found out my riddle. - -14:19 And the Spirit of the LORD came upon him, and he went down to -Ashkelon, and slew thirty men of them, and took their spoil, and gave -change of garments unto them which expounded the riddle. And his anger -was kindled, and he went up to his father’s house. - -14:20 But Samson’s wife was given to his companion, whom he had used -as his friend. - -15:1 But it came to pass within a while after, in the time of wheat -harvest, that Samson visited his wife with a kid; and he said, I will -go in to my wife into the chamber. But her father would not suffer him -to go in. - -15:2 And her father said, I verily thought that thou hadst utterly -hated her; therefore I gave her to thy companion: is not her younger -sister fairer than she? take her, I pray thee, instead of her. - -15:3 And Samson said concerning them, Now shall I be more blameless -than the Philistines, though I do them a displeasure. - -15:4 And Samson went and caught three hundred foxes, and took -firebrands, and turned tail to tail, and put a firebrand in the midst -between two tails. - -15:5 And when he had set the brands on fire, he let them go into the -standing corn of the Philistines, and burnt up both the shocks, and -also the standing corn, with the vineyards and olives. - -15:6 Then the Philistines said, Who hath done this? And they answered, -Samson, the son in law of the Timnite, because he had taken his wife, -and given her to his companion. And the Philistines came up, and burnt -her and her father with fire. - -15:7 And Samson said unto them, Though ye have done this, yet will I -be avenged of you, and after that I will cease. - -15:8 And he smote them hip and thigh with a great slaughter: and he -went down and dwelt in the top of the rock Etam. - -15:9 Then the Philistines went up, and pitched in Judah, and spread -themselves in Lehi. - -15:10 And the men of Judah said, Why are ye come up against us? And -they answered, To bind Samson are we come up, to do to him as he hath -done to us. - -15:11 Then three thousand men of Judah went to the top of the rock -Etam, and said to Samson, Knowest thou not that the Philistines are -rulers over us? what is this that thou hast done unto us? And he said -unto them, As they did unto me, so have I done unto them. - -15:12 And they said unto him, We are come down to bind thee, that we -may deliver thee into the hand of the Philistines. And Samson said -unto them, Swear unto me, that ye will not fall upon me yourselves. - -15:13 And they spake unto him, saying, No; but we will bind thee fast, -and deliver thee into their hand: but surely we will not kill thee. -And they bound him with two new cords, and brought him up from the -rock. - -15:14 And when he came unto Lehi, the Philistines shouted against him: -and the Spirit of the LORD came mightily upon him, and the cords that -were upon his arms became as flax that was burnt with fire, and his -bands loosed from off his hands. - -15:15 And he found a new jawbone of an ass, and put forth his hand, -and took it, and slew a thousand men therewith. - -15:16 And Samson said, With the jawbone of an ass, heaps upon heaps, -with the jaw of an ass have I slain a thousand men. - -15:17 And it came to pass, when he had made an end of speaking, that -he cast away the jawbone out of his hand, and called that place -Ramathlehi. - -15:18 And he was sore athirst, and called on the LORD, and said, Thou -hast given this great deliverance into the hand of thy servant: and -now shall I die for thirst, and fall into the hand of the -uncircumcised? 15:19 But God clave an hollow place that was in the -jaw, and there came water thereout; and when he had drunk, his spirit -came again, and he revived: wherefore he called the name thereof -Enhakkore, which is in Lehi unto this day. - -15:20 And he judged Israel in the days of the Philistines twenty -years. - -16:1 Then went Samson to Gaza, and saw there an harlot, and went in -unto her. - -16:2 And it was told the Gazites, saying, Samson is come hither. And -they compassed him in, and laid wait for him all night in the gate of -the city, and were quiet all the night, saying, In the morning, when -it is day, we shall kill him. - -16:3 And Samson lay till midnight, and arose at midnight, and took the -doors of the gate of the city, and the two posts, and went away with -them, bar and all, and put them upon his shoulders, and carried them -up to the top of an hill that is before Hebron. - -16:4 And it came to pass afterward, that he loved a woman in the -valley of Sorek, whose name was Delilah. - -16:5 And the lords of the Philistines came up unto her, and said unto -her, Entice him, and see wherein his great strength lieth, and by what -means we may prevail against him, that we may bind him to afflict him; -and we will give thee every one of us eleven hundred pieces of silver. - -16:6 And Delilah said to Samson, Tell me, I pray thee, wherein thy -great strength lieth, and wherewith thou mightest be bound to afflict -thee. - -16:7 And Samson said unto her, If they bind me with seven green withs -that were never dried, then shall I be weak, and be as another man. - -16:8 Then the lords of the Philistines brought up to her seven green -withs which had not been dried, and she bound him with them. - -16:9 Now there were men lying in wait, abiding with her in the -chamber. - -And she said unto him, The Philistines be upon thee, Samson. And he -brake the withs, as a thread of tow is broken when it toucheth the -fire. So his strength was not known. - -16:10 And Delilah said unto Samson, Behold, thou hast mocked me, and -told me lies: now tell me, I pray thee, wherewith thou mightest be -bound. - -16:11 And he said unto her, If they bind me fast with new ropes that -never were occupied, then shall I be weak, and be as another man. - -16:12 Delilah therefore took new ropes, and bound him therewith, and -said unto him, The Philistines be upon thee, Samson. And there were -liers in wait abiding in the chamber. And he brake them from off his -arms like a thread. - -16:13 And Delilah said unto Samson, Hitherto thou hast mocked me, and -told me lies: tell me wherewith thou mightest be bound. And he said -unto her, If thou weavest the seven locks of my head with the web. - -16:14 And she fastened it with the pin, and said unto him, The -Philistines be upon thee, Samson. And he awaked out of his sleep, and -went away with the pin of the beam, and with the web. - -16:15 And she said unto him, How canst thou say, I love thee, when -thine heart is not with me? thou hast mocked me these three times, and -hast not told me wherein thy great strength lieth. - -16:16 And it came to pass, when she pressed him daily with her words, -and urged him, so that his soul was vexed unto death; 16:17 That he -told her all his heart, and said unto her, There hath not come a razor -upon mine head; for I have been a Nazarite unto God from my mother’s -womb: if I be shaven, then my strength will go from me, and I shall -become weak, and be like any other man. - -16:18 And when Delilah saw that he had told her all his heart, she -sent and called for the lords of the Philistines, saying, Come up this -once, for he hath shewed me all his heart. Then the lords of the -Philistines came up unto her, and brought money in their hand. - -16:19 And she made him sleep upon her knees; and she called for a man, -and she caused him to shave off the seven locks of his head; and she -began to afflict him, and his strength went from him. - -16:20 And she said, The Philistines be upon thee, Samson. And he awoke -out of his sleep, and said, I will go out as at other times before, -and shake myself. And he wist not that the LORD was departed from him. - -16:21 But the Philistines took him, and put out his eyes, and brought -him down to Gaza, and bound him with fetters of brass; and he did -grind in the prison house. - -16:22 Howbeit the hair of his head began to grow again after he was -shaven. - -16:23 Then the lords of the Philistines gathered them together for to -offer a great sacrifice unto Dagon their god, and to rejoice: for they -said, Our god hath delivered Samson our enemy into our hand. - -16:24 And when the people saw him, they praised their god: for they -said, Our god hath delivered into our hands our enemy, and the -destroyer of our country, which slew many of us. - -16:25 And it came to pass, when their hearts were merry, that they -said, Call for Samson, that he may make us sport. And they called for -Samson out of the prison house; and he made them sport: and they set -him between the pillars. - -16:26 And Samson said unto the lad that held him by the hand, Suffer -me that I may feel the pillars whereupon the house standeth, that I -may lean upon them. - -16:27 Now the house was full of men and women; and all the lords of -the Philistines were there; and there were upon the roof about three -thousand men and women, that beheld while Samson made sport. - -16:28 And Samson called unto the LORD, and said, O Lord God, remember -me, I pray thee, and strengthen me, I pray thee, only this once, O -God, that I may be at once avenged of the Philistines for my two eyes. - -16:29 And Samson took hold of the two middle pillars upon which the -house stood, and on which it was borne up, of the one with his right -hand, and of the other with his left. - -16:30 And Samson said, Let me die with the Philistines. And he bowed -himself with all his might; and the house fell upon the lords, and -upon all the people that were therein. So the dead which he slew at -his death were more than they which he slew in his life. - -16:31 Then his brethren and all the house of his father came down, and -took him, and brought him up, and buried him between Zorah and Eshtaol -in the buryingplace of Manoah his father. And he judged Israel twenty -years. - -17:1 And there was a man of mount Ephraim, whose name was Micah. - -17:2 And he said unto his mother, The eleven hundred shekels of silver -that were taken from thee, about which thou cursedst, and spakest of -also in mine ears, behold, the silver is with me; I took it. And his -mother said, Blessed be thou of the LORD, my son. - -17:3 And when he had restored the eleven hundred shekels of silver to -his mother, his mother said, I had wholly dedicated the silver unto -the LORD from my hand for my son, to make a graven image and a molten -image: now therefore I will restore it unto thee. - -17:4 Yet he restored the money unto his mother; and his mother took -two hundred shekels of silver, and gave them to the founder, who made -thereof a graven image and a molten image: and they were in the house -of Micah. - -17:5 And the man Micah had an house of gods, and made an ephod, and -teraphim, and consecrated one of his sons, who became his priest. - -17:6 In those days there was no king in Israel, but every man did that -which was right in his own eyes. - -17:7 And there was a young man out of Bethlehemjudah of the family of -Judah, who was a Levite, and he sojourned there. - -17:8 And the man departed out of the city from Bethlehemjudah to -sojourn where he could find a place: and he came to mount Ephraim to -the house of Micah, as he journeyed. - -17:9 And Micah said unto him, Whence comest thou? And he said unto -him, I am a Levite of Bethlehemjudah, and I go to sojourn where I may -find a place. - -17:10 And Micah said unto him, Dwell with me, and be unto me a father -and a priest, and I will give thee ten shekels of silver by the year, -and a suit of apparel, and thy victuals. So the Levite went in. - -17:11 And the Levite was content to dwell with the man; and the young -man was unto him as one of his sons. - -17:12 And Micah consecrated the Levite; and the young man became his -priest, and was in the house of Micah. - -17:13 Then said Micah, Now know I that the LORD will do me good, -seeing I have a Levite to my priest. - -18:1 In those days there was no king in Israel: and in those days the -tribe of the Danites sought them an inheritance to dwell in; for unto -that day all their inheritance had not fallen unto them among the -tribes of Israel. - -18:2 And the children of Dan sent of their family five men from their -coasts, men of valour, from Zorah, and from Eshtaol, to spy out the -land, and to search it; and they said unto them, Go, search the land: -who when they came to mount Ephraim, to the house of Micah, they -lodged there. - -18:3 When they were by the house of Micah, they knew the voice of the -young man the Levite: and they turned in thither, and said unto him, -Who brought thee hither? and what makest thou in this place? and what -hast thou here? 18:4 And he said unto them, Thus and thus dealeth -Micah with me, and hath hired me, and I am his priest. - -18:5 And they said unto him, Ask counsel, we pray thee, of God, that -we may know whether our way which we go shall be prosperous. - -18:6 And the priest said unto them, Go in peace: before the LORD is -your way wherein ye go. - -18:7 Then the five men departed, and came to Laish, and saw the people -that were therein, how they dwelt careless, after the manner of the -Zidonians, quiet and secure; and there was no magistrate in the land, -that might put them to shame in any thing; and they were far from the -Zidonians, and had no business with any man. - -18:8 And they came unto their brethren to Zorah and Eshtaol: and their -brethren said unto them, What say ye? 18:9 And they said, Arise, that -we may go up against them: for we have seen the land, and, behold, it -is very good: and are ye still? be not slothful to go, and to enter to -possess the land. - -18:10 When ye go, ye shall come unto a people secure, and to a large -land: for God hath given it into your hands; a place where there is no -want of any thing that is in the earth. - -18:11 And there went from thence of the family of the Danites, out of -Zorah and out of Eshtaol, six hundred men appointed with weapons of -war. - -18:12 And they went up, and pitched in Kirjathjearim, in Judah: -wherefore they called that place Mahanehdan unto this day: behold, it -is behind Kirjathjearim. - -18:13 And they passed thence unto mount Ephraim, and came unto the -house of Micah. - -18:14 Then answered the five men that went to spy out the country of -Laish, and said unto their brethren, Do ye know that there is in these -houses an ephod, and teraphim, and a graven image, and a molten image? -now therefore consider what ye have to do. - -18:15 And they turned thitherward, and came to the house of the young -man the Levite, even unto the house of Micah, and saluted him. - -18:16 And the six hundred men appointed with their weapons of war, -which were of the children of Dan, stood by the entering of the gate. - -18:17 And the five men that went to spy out the land went up, and came -in thither, and took the graven image, and the ephod, and the -teraphim, and the molten image: and the priest stood in the entering -of the gate with the six hundred men that were appointed with weapons -of war. - -18:18 And these went into Micah’s house, and fetched the carved image, -the ephod, and the teraphim, and the molten image. Then said the -priest unto them, What do ye? 18:19 And they said unto him, Hold thy -peace, lay thine hand upon thy mouth, and go with us, and be to us a -father and a priest: is it better for thee to be a priest unto the -house of one man, or that thou be a priest unto a tribe and a family -in Israel? 18:20 And the priest’s heart was glad, and he took the -ephod, and the teraphim, and the graven image, and went in the midst -of the people. - -18:21 So they turned and departed, and put the little ones and the -cattle and the carriage before them. - -18:22 And when they were a good way from the house of Micah, the men -that were in the houses near to Micah’s house were gathered together, -and overtook the children of Dan. - -18:23 And they cried unto the children of Dan. And they turned their -faces, and said unto Micah, What aileth thee, that thou comest with -such a company? 18:24 And he said, Ye have taken away my gods which I -made, and the priest, and ye are gone away: and what have I more? and -what is this that ye say unto me, What aileth thee? 18:25 And the -children of Dan said unto him, Let not thy voice be heard among us, -lest angry fellows run upon thee, and thou lose thy life, with the -lives of thy household. - -18:26 And the children of Dan went their way: and when Micah saw that -they were too strong for him, he turned and went back unto his house. - -18:27 And they took the things which Micah had made, and the priest -which he had, and came unto Laish, unto a people that were at quiet -and secure: and they smote them with the edge of the sword, and burnt -the city with fire. - -18:28 And there was no deliverer, because it was far from Zidon, and -they had no business with any man; and it was in the valley that lieth -by Bethrehob. And they built a city, and dwelt therein. - -18:29 And they called the name of the city Dan, after the name of Dan -their father, who was born unto Israel: howbeit the name of the city -was Laish at the first. - -18:30 And the children of Dan set up the graven image: and Jonathan, -the son of Gershom, the son of Manasseh, he and his sons were priests -to the tribe of Dan until the day of the captivity of the land. - -18:31 And they set them up Micah’s graven image, which he made, all -the time that the house of God was in Shiloh. - -19:1 And it came to pass in those days, when there was no king in -Israel, that there was a certain Levite sojourning on the side of -mount Ephraim, who took to him a concubine out of Bethlehemjudah. - -19:2 And his concubine played the whore against him, and went away -from him unto her father’s house to Bethlehemjudah, and was there four -whole months. - -19:3 And her husband arose, and went after her, to speak friendly unto -her, and to bring her again, having his servant with him, and a couple -of asses: and she brought him into her father’s house: and when the -father of the damsel saw him, he rejoiced to meet him. - -19:4 And his father in law, the damsel’s father, retained him; and he -abode with him three days: so they did eat and drink, and lodged -there. - -19:5 And it came to pass on the fourth day, when they arose early in -the morning, that he rose up to depart: and the damsel’s father said -unto his son in law, Comfort thine heart with a morsel of bread, and -afterward go your way. - -19:6 And they sat down, and did eat and drink both of them together: -for the damsel’s father had said unto the man, Be content, I pray -thee, and tarry all night, and let thine heart be merry. - -19:7 And when the man rose up to depart, his father in law urged him: -therefore he lodged there again. - -19:8 And he arose early in the morning on the fifth day to depart; and -the damsel’s father said, Comfort thine heart, I pray thee. And they -tarried until afternoon, and they did eat both of them. - -19:9 And when the man rose up to depart, he, and his concubine, and -his servant, his father in law, the damsel’s father, said unto him, -Behold, now the day draweth toward evening, I pray you tarry all -night: behold, the day groweth to an end, lodge here, that thine heart -may be merry; and to morrow get you early on your way, that thou -mayest go home. - -19:10 But the man would not tarry that night, but he rose up and -departed, and came over against Jebus, which is Jerusalem; and there -were with him two asses saddled, his concubine also was with him. - -19:11 And when they were by Jebus, the day was far spent; and the -servant said unto his master, Come, I pray thee, and let us turn in -into this city of the Jebusites, and lodge in it. - -19:12 And his master said unto him, We will not turn aside hither into -the city of a stranger, that is not of the children of Israel; we will -pass over to Gibeah. - -19:13 And he said unto his servant, Come, and let us draw near to one -of these places to lodge all night, in Gibeah, or in Ramah. - -19:14 And they passed on and went their way; and the sun went down -upon them when they were by Gibeah, which belongeth to Benjamin. - -19:15 And they turned aside thither, to go in and to lodge in Gibeah: -and when he went in, he sat him down in a street of the city: for -there was no man that took them into his house to lodging. - -19:16 And, behold, there came an old man from his work out of the -field at even, which was also of mount Ephraim; and he sojourned in -Gibeah: but the men of the place were Benjamites. - -19:17 And when he had lifted up his eyes, he saw a wayfaring man in -the street of the city: and the old man said, Whither goest thou? and -whence comest thou? 19:18 And he said unto him, We are passing from -Bethlehemjudah toward the side of mount Ephraim; from thence am I: and -I went to Bethlehemjudah, but I am now going to the house of the LORD; -and there is no man that receiveth me to house. - -19:19 Yet there is both straw and provender for our asses; and there -is bread and wine also for me, and for thy handmaid, and for the young -man which is with thy servants: there is no want of any thing. - -19:20 And the old man said, Peace be with thee; howsoever let all thy -wants lie upon me; only lodge not in the street. - -19:21 So he brought him into his house, and gave provender unto the -asses: and they washed their feet, and did eat and drink. - -19:22 Now as they were making their hearts merry, behold, the men of -the city, certain sons of Belial, beset the house round about, and -beat at the door, and spake to the master of the house, the old man, -saying, Bring forth the man that came into thine house, that we may -know him. - -19:23 And the man, the master of the house, went out unto them, and -said unto them, Nay, my brethren, nay, I pray you, do not so wickedly; -seeing that this man is come into mine house, do not this folly. - -19:24 Behold, here is my daughter a maiden, and his concubine; them I -will bring out now, and humble ye them, and do with them what seemeth -good unto you: but unto this man do not so vile a thing. - -19:25 But the men would not hearken to him: so the man took his -concubine, and brought her forth unto them; and they knew her, and -abused her all the night until the morning: and when the day began to -spring, they let her go. - -19:26 Then came the woman in the dawning of the day, and fell down at -the door of the man’s house where her lord was, till it was light. - -19:27 And her lord rose up in the morning, and opened the doors of the -house, and went out to go his way: and, behold, the woman his -concubine was fallen down at the door of the house, and her hands were -upon the threshold. - -19:28 And he said unto her, Up, and let us be going. But none -answered. - -Then the man took her up upon an ass, and the man rose up, and gat him -unto his place. - -19:29 And when he was come into his house, he took a knife, and laid -hold on his concubine, and divided her, together with her bones, into -twelve pieces, and sent her into all the coasts of Israel. - -19:30 And it was so, that all that saw it said, There was no such deed -done nor seen from the day that the children of Israel came up out of -the land of Egypt unto this day: consider of it, take advice, and -speak your minds. - -20:1 Then all the children of Israel went out, and the congregation -was gathered together as one man, from Dan even to Beersheba, with the -land of Gilead, unto the LORD in Mizpeh. - -20:2 And the chief of all the people, even of all the tribes of -Israel, presented themselves in the assembly of the people of God, -four hundred thousand footmen that drew sword. - -20:3 (Now the children of Benjamin heard that the children of Israel -were gone up to Mizpeh.) Then said the children of Israel, Tell us, -how was this wickedness? 20:4 And the Levite, the husband of the -woman that was slain, answered and said, I came into Gibeah that -belongeth to Benjamin, I and my concubine, to lodge. - -20:5 And the men of Gibeah rose against me, and beset the house round -about upon me by night, and thought to have slain me: and my concubine -have they forced, that she is dead. - -20:6 And I took my concubine, and cut her in pieces, and sent her -throughout all the country of the inheritance of Israel: for they have -committed lewdness and folly in Israel. - -20:7 Behold, ye are all children of Israel; give here your advice and -counsel. - -20:8 And all the people arose as one man, saying, We will not any of -us go to his tent, neither will we any of us turn into his house. - -20:9 But now this shall be the thing which we will do to Gibeah; we -will go up by lot against it; 20:10 And we will take ten men of an -hundred throughout all the tribes of Israel, and an hundred of a -thousand, and a thousand out of ten thousand, to fetch victual for the -people, that they may do, when they come to Gibeah of Benjamin, -according to all the folly that they have wrought in Israel. - -20:11 So all the men of Israel were gathered against the city, knit -together as one man. - -20:12 And the tribes of Israel sent men through all the tribe of -Benjamin, saying, What wickedness is this that is done among you? -20:13 Now therefore deliver us the men, the children of Belial, which -are in Gibeah, that we may put them to death, and put away evil from -Israel. But the children of Benjamin would not hearken to the voice of -their brethren the children of Israel. - -20:14 But the children of Benjamin gathered themselves together out of -the cities unto Gibeah, to go out to battle against the children of -Israel. - -20:15 And the children of Benjamin were numbered at that time out of -the cities twenty and six thousand men that drew sword, beside the -inhabitants of Gibeah, which were numbered seven hundred chosen men. - -20:16 Among all this people there were seven hundred chosen men -lefthanded; every one could sling stones at an hair breadth, and not -miss. - -20:17 And the men of Israel, beside Benjamin, were numbered four -hundred thousand men that drew sword: all these were men of war. - -20:18 And the children of Israel arose, and went up to the house of -God, and asked counsel of God, and said, Which of us shall go up first -to the battle against the children of Benjamin? And the LORD said, -Judah shall go up first. - -20:19 And the children of Israel rose up in the morning, and encamped -against Gibeah. - -20:20 And the men of Israel went out to battle against Benjamin; and -the men of Israel put themselves in array to fight against them at -Gibeah. - -20:21 And the children of Benjamin came forth out of Gibeah, and -destroyed down to the ground of the Israelites that day twenty and two -thousand men. - -20:22 And the people the men of Israel encouraged themselves, and set -their battle again in array in the place where they put themselves in -array the first day. - -20:23 (And the children of Israel went up and wept before the LORD -until even, and asked counsel of the LORD, saying, Shall I go up again -to battle against the children of Benjamin my brother? And the LORD -said, Go up against him.) 20:24 And the children of Israel came near -against the children of Benjamin the second day. - -20:25 And Benjamin went forth against them out of Gibeah the second -day, and destroyed down to the ground of the children of Israel again -eighteen thousand men; all these drew the sword. - -20:26 Then all the children of Israel, and all the people, went up, -and came unto the house of God, and wept, and sat there before the -LORD, and fasted that day until even, and offered burnt offerings and -peace offerings before the LORD. - -20:27 And the children of Israel enquired of the LORD, (for the ark of -the covenant of God was there in those days, 20:28 And Phinehas, the -son of Eleazar, the son of Aaron, stood before it in those days,) -saying, Shall I yet again go out to battle against the children of -Benjamin my brother, or shall I cease? And the LORD said, Go up; for -to morrow I will deliver them into thine hand. - -20:29 And Israel set liers in wait round about Gibeah. - -20:30 And the children of Israel went up against the children of -Benjamin on the third day, and put themselves in array against Gibeah, -as at other times. - -20:31 And the children of Benjamin went out against the people, and -were drawn away from the city; and they began to smite of the people, -and kill, as at other times, in the highways, of which one goeth up to -the house of God, and the other to Gibeah in the field, about thirty -men of Israel. - -20:32 And the children of Benjamin said, They are smitten down before -us, as at the first. But the children of Israel said, Let us flee, and -draw them from the city unto the highways. - -20:33 And all the men of Israel rose up out of their place, and put -themselves in array at Baaltamar: and the liers in wait of Israel came -forth out of their places, even out of the meadows of Gibeah. - -20:34 And there came against Gibeah ten thousand chosen men out of all -Israel, and the battle was sore: but they knew not that evil was near -them. - -20:35 And the LORD smote Benjamin before Israel: and the children of -Israel destroyed of the Benjamites that day twenty and five thousand -and an hundred men: all these drew the sword. - -20:36 So the children of Benjamin saw that they were smitten: for the -men of Israel gave place to the Benjamites, because they trusted unto -the liers in wait which they had set beside Gibeah. - -20:37 And the liers in wait hasted, and rushed upon Gibeah; and the -liers in wait drew themselves along, and smote all the city with the -edge of the sword. - -20:38 Now there was an appointed sign between the men of Israel and -the liers in wait, that they should make a great flame with smoke rise -up out of the city. - -20:39 And when the men of Israel retired in the battle, Benjamin began -to smite and kill of the men of Israel about thirty persons: for they -said, Surely they are smitten down before us, as in the first battle. - -20:40 But when the flame began to arise up out of the city with a -pillar of smoke, the Benjamites looked behind them, and, behold, the -flame of the city ascended up to heaven. - -20:41 And when the men of Israel turned again, the men of Benjamin -were amazed: for they saw that evil was come upon them. - -20:42 Therefore they turned their backs before the men of Israel unto -the way of the wilderness; but the battle overtook them; and them -which came out of the cities they destroyed in the midst of them. - -20:43 Thus they inclosed the Benjamites round about, and chased them, -and trode them down with ease over against Gibeah toward the -sunrising. - -20:44 And there fell of Benjamin eighteen thousand men; all these were -men of valour. - -20:45 And they turned and fled toward the wilderness unto the rock of -Rimmon: and they gleaned of them in the highways five thousand men; -and pursued hard after them unto Gidom, and slew two thousand men of -them. - -20:46 So that all which fell that day of Benjamin were twenty and five -thousand men that drew the sword; all these were men of valour. - -20:47 But six hundred men turned and fled to the wilderness unto the -rock Rimmon, and abode in the rock Rimmon four months. - -20:48 And the men of Israel turned again upon the children of -Benjamin, and smote them with the edge of the sword, as well the men -of every city, as the beast, and all that came to hand: also they set -on fire all the cities that they came to. - -21:1 Now the men of Israel had sworn in Mizpeh, saying, There shall -not any of us give his daughter unto Benjamin to wife. - -21:2 And the people came to the house of God, and abode there till -even before God, and lifted up their voices, and wept sore; 21:3 And -said, O LORD God of Israel, why is this come to pass in Israel, that -there should be to day one tribe lacking in Israel? 21:4 And it came -to pass on the morrow, that the people rose early, and built there an -altar, and offered burnt offerings and peace offerings. - -21:5 And the children of Israel said, Who is there among all the -tribes of Israel that came not up with the congregation unto the LORD? -For they had made a great oath concerning him that came not up to the -LORD to Mizpeh, saying, He shall surely be put to death. - -21:6 And the children of Israel repented them for Benjamin their -brother, and said, There is one tribe cut off from Israel this day. - -21:7 How shall we do for wives for them that remain, seeing we have -sworn by the LORD that we will not give them of our daughters to -wives? 21:8 And they said, What one is there of the tribes of Israel -that came not up to Mizpeh to the LORD? And, behold, there came none -to the camp from Jabeshgilead to the assembly. - -21:9 For the people were numbered, and, behold, there were none of the -inhabitants of Jabeshgilead there. - -21:10 And the congregation sent thither twelve thousand men of the -valiantest, and commanded them, saying, Go and smite the inhabitants -of Jabeshgilead with the edge of the sword, with the women and the -children. - -21:11 And this is the thing that ye shall do, Ye shall utterly destroy -every male, and every woman that hath lain by man. - -21:12 And they found among the inhabitants of Jabeshgilead four -hundred young virgins, that had known no man by lying with any male: -and they brought them unto the camp to Shiloh, which is in the land of -Canaan. - -21:13 And the whole congregation sent some to speak to the children of -Benjamin that were in the rock Rimmon, and to call peaceably unto -them. - -21:14 And Benjamin came again at that time; and they gave them wives -which they had saved alive of the women of Jabeshgilead: and yet so -they sufficed them not. - -21:15 And the people repented them for Benjamin, because that the LORD -had made a breach in the tribes of Israel. - -21:16 Then the elders of the congregation said, How shall we do for -wives for them that remain, seeing the women are destroyed out of -Benjamin? 21:17 And they said, There must be an inheritance for them -that be escaped of Benjamin, that a tribe be not destroyed out of -Israel. - -21:18 Howbeit we may not give them wives of our daughters: for the -children of Israel have sworn, saying, Cursed be he that giveth a wife -to Benjamin. - -21:19 Then they said, Behold, there is a feast of the LORD in Shiloh -yearly in a place which is on the north side of Bethel, on the east -side of the highway that goeth up from Bethel to Shechem, and on the -south of Lebonah. - -21:20 Therefore they commanded the children of Benjamin, saying, Go -and lie in wait in the vineyards; 21:21 And see, and, behold, if the -daughters of Shiloh come out to dance in dances, then come ye out of -the vineyards, and catch you every man his wife of the daughters of -Shiloh, and go to the land of Benjamin. - -21:22 And it shall be, when their fathers or their brethren come unto -us to complain, that we will say unto them, Be favourable unto them -for our sakes: because we reserved not to each man his wife in the -war: for ye did not give unto them at this time, that ye should be -guilty. - -21:23 And the children of Benjamin did so, and took them wives, -according to their number, of them that danced, whom they caught: and -they went and returned unto their inheritance, and repaired the -cities, and dwelt in them. - -21:24 And the children of Israel departed thence at that time, every -man to his tribe and to his family, and they went out from thence -every man to his inheritance. - -21:25 In those days there was no king in Israel: every man did that -which was right in his own eyes. - - - - -The Book of Ruth - - -1:1 Now it came to pass in the days when the judges ruled, that there -was a famine in the land. And a certain man of Bethlehemjudah went to -sojourn in the country of Moab, he, and his wife, and his two sons. - -1:2 And the name of the man was Elimelech, and the name of his wife -Naomi, and the name of his two sons Mahlon and Chilion, Ephrathites of -Bethlehemjudah. And they came into the country of Moab, and continued -there. - -1:3 And Elimelech Naomi’s husband died; and she was left, and her two -sons. - -1:4 And they took them wives of the women of Moab; the name of the one -was Orpah, and the name of the other Ruth: and they dwelled there -about ten years. - -1:5 And Mahlon and Chilion died also both of them; and the woman was -left of her two sons and her husband. - -1:6 Then she arose with her daughters in law, that she might return -from the country of Moab: for she had heard in the country of Moab how -that the LORD had visited his people in giving them bread. - -1:7 Wherefore she went forth out of the place where she was, and her -two daughters in law with her; and they went on the way to return unto -the land of Judah. - -1:8 And Naomi said unto her two daughters in law, Go, return each to -her mother’s house: the LORD deal kindly with you, as ye have dealt -with the dead, and with me. - -1:9 The LORD grant you that ye may find rest, each of you in the house -of her husband. Then she kissed them; and they lifted up their voice, -and wept. - -1:10 And they said unto her, Surely we will return with thee unto thy -people. - -1:11 And Naomi said, Turn again, my daughters: why will ye go with me? -are there yet any more sons in my womb, that they may be your -husbands? 1:12 Turn again, my daughters, go your way; for I am too -old to have an husband. If I should say, I have hope, if I should have -an husband also to night, and should also bear sons; 1:13 Would ye -tarry for them till they were grown? would ye stay for them from -having husbands? nay, my daughters; for it grieveth me much for your -sakes that the hand of the LORD is gone out against me. - -1:14 And they lifted up their voice, and wept again: and Orpah kissed -her mother in law; but Ruth clave unto her. - -1:15 And she said, Behold, thy sister in law is gone back unto her -people, and unto her gods: return thou after thy sister in law. - -1:16 And Ruth said, Intreat me not to leave thee, or to return from -following after thee: for whither thou goest, I will go; and where -thou lodgest, I will lodge: thy people shall be my people, and thy God -my God: 1:17 Where thou diest, will I die, and there will I be buried: -the LORD do so to me, and more also, if ought but death part thee and -me. - -1:18 When she saw that she was stedfastly minded to go with her, then -she left speaking unto her. - -1:19 So they two went until they came to Bethlehem. And it came to -pass, when they were come to Bethlehem, that all the city was moved -about them, and they said, Is this Naomi? 1:20 And she said unto -them, Call me not Naomi, call me Mara: for the Almighty hath dealt -very bitterly with me. - -1:21 I went out full and the LORD hath brought me home again empty: -why then call ye me Naomi, seeing the LORD hath testified against me, -and the Almighty hath afflicted me? 1:22 So Naomi returned, and Ruth -the Moabitess, her daughter in law, with her, which returned out of -the country of Moab: and they came to Bethlehem in the beginning of -barley harvest. - -2:1 And Naomi had a kinsman of her husband’s, a mighty man of wealth, -of the family of Elimelech; and his name was Boaz. - -2:2 And Ruth the Moabitess said unto Naomi, Let me now go to the -field, and glean ears of corn after him in whose sight I shall find -grace. - -And she said unto her, Go, my daughter. - -2:3 And she went, and came, and gleaned in the field after the -reapers: and her hap was to light on a part of the field belonging -unto Boaz, who was of the kindred of Elimelech. - -2:4 And, behold, Boaz came from Bethlehem, and said unto the reapers, -The LORD be with you. And they answered him, The LORD bless thee. - -2:5 Then said Boaz unto his servant that was set over the reapers, -Whose damsel is this? 2:6 And the servant that was set over the -reapers answered and said, It is the Moabitish damsel that came back -with Naomi out of the country of Moab: 2:7 And she said, I pray you, -let me glean and gather after the reapers among the sheaves: so she -came, and hath continued even from the morning until now, that she -tarried a little in the house. - -2:8 Then said Boaz unto Ruth, Hearest thou not, my daughter? Go not to -glean in another field, neither go from hence, but abide here fast by -my maidens: 2:9 Let thine eyes be on the field that they do reap, and -go thou after them: have I not charged the young men that they shall -not touch thee? and when thou art athirst, go unto the vessels, and -drink of that which the young men have drawn. - -2:10 Then she fell on her face, and bowed herself to the ground, and -said unto him, Why have I found grace in thine eyes, that thou -shouldest take knowledge of me, seeing I am a stranger? 2:11 And Boaz -answered and said unto her, It hath fully been shewed me, all that -thou hast done unto thy mother in law since the death of thine -husband: and how thou hast left thy father and thy mother, and the -land of thy nativity, and art come unto a people which thou knewest -not heretofore. - -2:12 The LORD recompense thy work, and a full reward be given thee of -the LORD God of Israel, under whose wings thou art come to trust. - -2:13 Then she said, Let me find favour in thy sight, my lord; for that -thou hast comforted me, and for that thou hast spoken friendly unto -thine handmaid, though I be not like unto one of thine handmaidens. - -2:14 And Boaz said unto her, At mealtime come thou hither, and eat of -the bread, and dip thy morsel in the vinegar. And she sat beside the -reapers: and he reached her parched corn, and she did eat, and was -sufficed, and left. - -2:15 And when she was risen up to glean, Boaz commanded his young men, -saying, Let her glean even among the sheaves, and reproach her not: -2:16 And let fall also some of the handfuls of purpose for her, and -leave them, that she may glean them, and rebuke her not. - -2:17 So she gleaned in the field until even, and beat out that she had -gleaned: and it was about an ephah of barley. - -2:18 And she took it up, and went into the city: and her mother in law -saw what she had gleaned: and she brought forth, and gave to her that -she had reserved after she was sufficed. - -2:19 And her mother in law said unto her, Where hast thou gleaned to -day? and where wroughtest thou? blessed be he that did take knowledge -of thee. And she shewed her mother in law with whom she had wrought, -and said, The man’s name with whom I wrought to day is Boaz. - -2:20 And Naomi said unto her daughter in law, Blessed be he of the -LORD, who hath not left off his kindness to the living and to the -dead. And Naomi said unto her, The man is near of kin unto us, one of -our next kinsmen. - -2:21 And Ruth the Moabitess said, He said unto me also, Thou shalt -keep fast by my young men, until they have ended all my harvest. - -2:22 And Naomi said unto Ruth her daughter in law, It is good, my -daughter, that thou go out with his maidens, that they meet thee not -in any other field. - -2:23 So she kept fast by the maidens of Boaz to glean unto the end of -barley harvest and of wheat harvest; and dwelt with her mother in law. - -3:1 Then Naomi her mother in law said unto her, My daughter, shall I -not seek rest for thee, that it may be well with thee? 3:2 And now is -not Boaz of our kindred, with whose maidens thou wast? Behold, he -winnoweth barley to night in the threshingfloor. - -3:3 Wash thyself therefore, and anoint thee, and put thy raiment upon -thee, and get thee down to the floor: but make not thyself known unto -the man, until he shall have done eating and drinking. - -3:4 And it shall be, when he lieth down, that thou shalt mark the -place where he shall lie, and thou shalt go in, and uncover his feet, -and lay thee down; and he will tell thee what thou shalt do. - -3:5 And she said unto her, All that thou sayest unto me I will do. - -3:6 And she went down unto the floor, and did according to all that -her mother in law bade her. - -3:7 And when Boaz had eaten and drunk, and his heart was merry, he -went to lie down at the end of the heap of corn: and she came softly, -and uncovered his feet, and laid her down. - -3:8 And it came to pass at midnight, that the man was afraid, and -turned himself: and, behold, a woman lay at his feet. - -3:9 And he said, Who art thou? And she answered, I am Ruth thine -handmaid: spread therefore thy skirt over thine handmaid; for thou art -a near kinsman. - -3:10 And he said, Blessed be thou of the LORD, my daughter: for thou -hast shewed more kindness in the latter end than at the beginning, -inasmuch as thou followedst not young men, whether poor or rich. - -3:11 And now, my daughter, fear not; I will do to thee all that thou -requirest: for all the city of my people doth know that thou art a -virtuous woman. - -3:12 And now it is true that I am thy near kinsman: howbeit there is a -kinsman nearer than I. - -3:13 Tarry this night, and it shall be in the morning, that if he will -perform unto thee the part of a kinsman, well; let him do the -kinsman’s part: but if he will not do the part of a kinsman to thee, -then will I do the part of a kinsman to thee, as the LORD liveth: lie -down until the morning. - -3:14 And she lay at his feet until the morning: and she rose up before -one could know another. And he said, Let it not be known that a woman -came into the floor. - -3:15 Also he said, Bring the vail that thou hast upon thee, and hold -it. - -And when she held it, he measured six measures of barley, and laid it -on her: and she went into the city. - -3:16 And when she came to her mother in law, she said, Who art thou, -my daughter? And she told her all that the man had done to her. - -3:17 And she said, These six measures of barley gave he me; for he -said to me, Go not empty unto thy mother in law. - -3:18 Then said she, Sit still, my daughter, until thou know how the -matter will fall: for the man will not be in rest, until he have -finished the thing this day. - -4:1 Then went Boaz up to the gate, and sat him down there: and, -behold, the kinsman of whom Boaz spake came by; unto whom he said, Ho, -such a one! turn aside, sit down here. And he turned aside, and sat -down. - -4:2 And he took ten men of the elders of the city, and said, Sit ye -down here. And they sat down. - -4:3 And he said unto the kinsman, Naomi, that is come again out of the -country of Moab, selleth a parcel of land, which was our brother -Elimelech’s: 4:4 And I thought to advertise thee, saying, Buy it -before the inhabitants, and before the elders of my people. If thou -wilt redeem it, redeem it: but if thou wilt not redeem it, then tell -me, that I may know: for there is none to redeem it beside thee; and I -am after thee. And he said, I will redeem it. - -4:5 Then said Boaz, What day thou buyest the field of the hand of -Naomi, thou must buy it also of Ruth the Moabitess, the wife of the -dead, to raise up the name of the dead upon his inheritance. - -4:6 And the kinsman said, I cannot redeem it for myself, lest I mar -mine own inheritance: redeem thou my right to thyself; for I cannot -redeem it. - -4:7 Now this was the manner in former time in Israel concerning -redeeming and concerning changing, for to confirm all things; a man -plucked off his shoe, and gave it to his neighbour: and this was a -testimony in Israel. - -4:8 Therefore the kinsman said unto Boaz, Buy it for thee. So he drew -off his shoe. - -4:9 And Boaz said unto the elders, and unto all the people, Ye are -witnesses this day, that I have bought all that was Elimelech’s, and -all that was Chilion’s and Mahlon’s, of the hand of Naomi. - -4:10 Moreover Ruth the Moabitess, the wife of Mahlon, have I purchased -to be my wife, to raise up the name of the dead upon his inheritance, -that the name of the dead be not cut off from among his brethren, and -from the gate of his place: ye are witnesses this day. - -4:11 And all the people that were in the gate, and the elders, said, -We are witnesses. The LORD make the woman that is come into thine -house like Rachel and like Leah, which two did build the house of -Israel: and do thou worthily in Ephratah, and be famous in Bethlehem: -4:12 And let thy house be like the house of Pharez, whom Tamar bare -unto Judah, of the seed which the LORD shall give thee of this young -woman. - -4:13 So Boaz took Ruth, and she was his wife: and when he went in unto -her, the LORD gave her conception, and she bare a son. - -4:14 And the women said unto Naomi, Blessed be the LORD, which hath -not left thee this day without a kinsman, that his name may be famous -in Israel. - -4:15 And he shall be unto thee a restorer of thy life, and a nourisher -of thine old age: for thy daughter in law, which loveth thee, which is -better to thee than seven sons, hath born him. - -4:16 And Naomi took the child, and laid it in her bosom, and became -nurse unto it. - -4:17 And the women her neighbours gave it a name, saying, There is a -son born to Naomi; and they called his name Obed: he is the father of -Jesse, the father of David. - -4:18 Now these are the generations of Pharez: Pharez begat Hezron, -4:19 And Hezron begat Ram, and Ram begat Amminadab, 4:20 And Amminadab -begat Nahshon, and Nahshon begat Salmon, 4:21 And Salmon begat Boaz, -and Boaz begat Obed, 4:22 And Obed begat Jesse, and Jesse begat David. - - - - -The First Book of Samuel - -Otherwise Called: - -The First Book of the Kings - - -1:1 Now there was a certain man of Ramathaimzophim, of mount Ephraim, -and his name was Elkanah, the son of Jeroham, the son of Elihu, the -son of Tohu, the son of Zuph, an Ephrathite: 1:2 And he had two wives; -the name of the one was Hannah, and the name of the other Peninnah: -and Peninnah had children, but Hannah had no children. - -1:3 And this man went up out of his city yearly to worship and to -sacrifice unto the LORD of hosts in Shiloh. And the two sons of Eli, -Hophni and Phinehas, the priests of the LORD, were there. - -1:4 And when the time was that Elkanah offered, he gave to Peninnah -his wife, and to all her sons and her daughters, portions: 1:5 But -unto Hannah he gave a worthy portion; for he loved Hannah: but the -LORD had shut up her womb. - -1:6 And her adversary also provoked her sore, for to make her fret, -because the LORD had shut up her womb. - -1:7 And as he did so year by year, when she went up to the house of -the LORD, so she provoked her; therefore she wept, and did not eat. - -1:8 Then said Elkanah her husband to her, Hannah, why weepest thou? -and why eatest thou not? and why is thy heart grieved? am not I better -to thee than ten sons? 1:9 So Hannah rose up after they had eaten in -Shiloh, and after they had drunk. Now Eli the priest sat upon a seat -by a post of the temple of the LORD. - -1:10 And she was in bitterness of soul, and prayed unto the LORD, and -wept sore. - -1:11 And she vowed a vow, and said, O LORD of hosts, if thou wilt -indeed look on the affliction of thine handmaid, and remember me, and -not forget thine handmaid, but wilt give unto thine handmaid a man -child, then I will give him unto the LORD all the days of his life, -and there shall no razor come upon his head. - -1:12 And it came to pass, as she continued praying before the LORD, -that Eli marked her mouth. - -1:13 Now Hannah, she spake in her heart; only her lips moved, but her -voice was not heard: therefore Eli thought she had been drunken. - -1:14 And Eli said unto her, How long wilt thou be drunken? put away -thy wine from thee. - -1:15 And Hannah answered and said, No, my lord, I am a woman of a -sorrowful spirit: I have drunk neither wine nor strong drink, but have -poured out my soul before the LORD. - -1:16 Count not thine handmaid for a daughter of Belial: for out of the -abundance of my complaint and grief have I spoken hitherto. - -1:17 Then Eli answered and said, Go in peace: and the God of Israel -grant thee thy petition that thou hast asked of him. - -1:18 And she said, Let thine handmaid find grace in thy sight. So the -woman went her way, and did eat, and her countenance was no more sad. - -1:19 And they rose up in the morning early, and worshipped before the -LORD, and returned, and came to their house to Ramah: and Elkanah knew -Hannah his wife; and the LORD remembered her. - -1:20 Wherefore it came to pass, when the time was come about after -Hannah had conceived, that she bare a son, and called his name Samuel, -saying, Because I have asked him of the LORD. - -1:21 And the man Elkanah, and all his house, went up to offer unto the -LORD the yearly sacrifice, and his vow. - -1:22 But Hannah went not up; for she said unto her husband, I will not -go up until the child be weaned, and then I will bring him, that he -may appear before the LORD, and there abide for ever. - -1:23 And Elkanah her husband said unto her, Do what seemeth thee good; -tarry until thou have weaned him; only the LORD establish his word. So -the woman abode, and gave her son suck until she weaned him. - -1:24 And when she had weaned him, she took him up with her, with three -bullocks, and one ephah of flour, and a bottle of wine, and brought -him unto the house of the LORD in Shiloh: and the child was young. - -1:25 And they slew a bullock, and brought the child to Eli. - -1:26 And she said, Oh my lord, as thy soul liveth, my lord, I am the -woman that stood by thee here, praying unto the LORD. - -1:27 For this child I prayed; and the LORD hath given me my petition -which I asked of him: 1:28 Therefore also I have lent him to the LORD; -as long as he liveth he shall be lent to the LORD. And he worshipped -the LORD there. - -2:1 And Hannah prayed, and said, My heart rejoiceth in the LORD, mine -horn is exalted in the LORD: my mouth is enlarged over mine enemies; -because I rejoice in thy salvation. - -2:2 There is none holy as the LORD: for there is none beside thee: -neither is there any rock like our God. - -2:3 Talk no more so exceeding proudly; let not arrogancy come out of -your mouth: for the LORD is a God of knowledge, and by him actions are -weighed. - -2:4 The bows of the mighty men are broken, and they that stumbled are -girded with strength. - -2:5 They that were full have hired out themselves for bread; and they -that were hungry ceased: so that the barren hath born seven; and she -that hath many children is waxed feeble. - -2:6 The LORD killeth, and maketh alive: he bringeth down to the grave, -and bringeth up. - -2:7 The LORD maketh poor, and maketh rich: he bringeth low, and -lifteth up. - -2:8 He raiseth up the poor out of the dust, and lifteth up the beggar -from the dunghill, to set them among princes, and to make them inherit -the throne of glory: for the pillars of the earth are the LORD’s, and -he hath set the world upon them. - -2:9 He will keep the feet of his saints, and the wicked shall be -silent in darkness; for by strength shall no man prevail. - -2:10 The adversaries of the LORD shall be broken to pieces; out of -heaven shall he thunder upon them: the LORD shall judge the ends of -the earth; and he shall give strength unto his king, and exalt the -horn of his anointed. - -2:11 And Elkanah went to Ramah to his house. And the child did -minister unto the LORD before Eli the priest. - -2:12 Now the sons of Eli were sons of Belial; they knew not the LORD. - -2:13 And the priest’s custom with the people was, that, when any man -offered sacrifice, the priest’s servant came, while the flesh was in -seething, with a fleshhook of three teeth in his hand; 2:14 And he -struck it into the pan, or kettle, or caldron, or pot; all that the -fleshhook brought up the priest took for himself. So they did in -Shiloh unto all the Israelites that came thither. - -2:15 Also before they burnt the fat, the priest’s servant came, and -said to the man that sacrificed, Give flesh to roast for the priest; -for he will not have sodden flesh of thee, but raw. - -2:16 And if any man said unto him, Let them not fail to burn the fat -presently, and then take as much as thy soul desireth; then he would -answer him, Nay; but thou shalt give it me now: and if not, I will -take it by force. - -2:17 Wherefore the sin of the young men was very great before the -LORD: for men abhorred the offering of the LORD. - -2:18 But Samuel ministered before the LORD, being a child, girded with -a linen ephod. - -2:19 Moreover his mother made him a little coat, and brought it to him -from year to year, when she came up with her husband to offer the -yearly sacrifice. - -2:20 And Eli blessed Elkanah and his wife, and said, The LORD give -thee seed of this woman for the loan which is lent to the LORD. And -they went unto their own home. - -2:21 And the LORD visited Hannah, so that she conceived, and bare -three sons and two daughters. And the child Samuel grew before the -LORD. - -2:22 Now Eli was very old, and heard all that his sons did unto all -Israel; and how they lay with the women that assembled at the door of -the tabernacle of the congregation. - -2:23 And he said unto them, Why do ye such things? for I hear of your -evil dealings by all this people. - -2:24 Nay, my sons; for it is no good report that I hear: ye make the -LORD’s people to transgress. - -2:25 If one man sin against another, the judge shall judge him: but if -a man sin against the LORD, who shall intreat for him? Notwithstanding -they hearkened not unto the voice of their father, because the LORD -would slay them. - -2:26 And the child Samuel grew on, and was in favour both with the -LORD, and also with men. - -2:27 And there came a man of God unto Eli, and said unto him, Thus -saith the LORD, Did I plainly appear unto the house of thy father, -when they were in Egypt in Pharaoh’s house? 2:28 And did I choose him -out of all the tribes of Israel to be my priest, to offer upon mine -altar, to burn incense, to wear an ephod before me? and did I give -unto the house of thy father all the offerings made by fire of the -children of Israel? 2:29 Wherefore kick ye at my sacrifice and at -mine offering, which I have commanded in my habitation; and honourest -thy sons above me, to make yourselves fat with the chiefest of all the -offerings of Israel my people? 2:30 Wherefore the LORD God of Israel -saith, I said indeed that thy house, and the house of thy father, -should walk before me for ever: but now the LORD saith, Be it far from -me; for them that honour me I will honour, and they that despise me -shall be lightly esteemed. - -2:31 Behold, the days come, that I will cut off thine arm, and the arm -of thy father’s house, that there shall not be an old man in thine -house. - -2:32 And thou shalt see an enemy in my habitation, in all the wealth -which God shall give Israel: and there shall not be an old man in -thine house for ever. - -2:33 And the man of thine, whom I shall not cut off from mine altar, -shall be to consume thine eyes, and to grieve thine heart: and all the -increase of thine house shall die in the flower of their age. - -2:34 And this shall be a sign unto thee, that shall come upon thy two -sons, on Hophni and Phinehas; in one day they shall die both of them. - -2:35 And I will raise me up a faithful priest, that shall do according -to that which is in mine heart and in my mind: and I will build him a -sure house; and he shall walk before mine anointed for ever. - -2:36 And it shall come to pass, that every one that is left in thine -house shall come and crouch to him for a piece of silver and a morsel -of bread, and shall say, Put me, I pray thee, into one of the priests’ -offices, that I may eat a piece of bread. - -3:1 And the child Samuel ministered unto the LORD before Eli. And the -word of the LORD was precious in those days; there was no open vision. - -3:2 And it came to pass at that time, when Eli was laid down in his -place, and his eyes began to wax dim, that he could not see; 3:3 And -ere the lamp of God went out in the temple of the LORD, where the ark -of God was, and Samuel was laid down to sleep; 3:4 That the LORD -called Samuel: and he answered, Here am I. - -3:5 And he ran unto Eli, and said, Here am I; for thou calledst me. -And he said, I called not; lie down again. And he went and lay down. - -3:6 And the LORD called yet again, Samuel. And Samuel arose and went -to Eli, and said, Here am I; for thou didst call me. And he answered, -I called not, my son; lie down again. - -3:7 Now Samuel did not yet know the LORD, neither was the word of the -LORD yet revealed unto him. - -3:8 And the LORD called Samuel again the third time. And he arose and -went to Eli, and said, Here am I; for thou didst call me. And Eli -perceived that the LORD had called the child. - -3:9 Therefore Eli said unto Samuel, Go, lie down: and it shall be, if -he call thee, that thou shalt say, Speak, LORD; for thy servant -heareth. So Samuel went and lay down in his place. - -3:10 And the LORD came, and stood, and called as at other times, -Samuel, Samuel. Then Samuel answered, Speak; for thy servant heareth. - -3:11 And the LORD said to Samuel, Behold, I will do a thing in Israel, -at which both the ears of every one that heareth it shall tingle. - -3:12 In that day I will perform against Eli all things which I have -spoken concerning his house: when I begin, I will also make an end. - -3:13 For I have told him that I will judge his house for ever for the -iniquity which he knoweth; because his sons made themselves vile, and -he restrained them not. - -3:14 And therefore I have sworn unto the house of Eli, that the -iniquity of Eli’s house shall not be purged with sacrifice nor -offering for ever. - -3:15 And Samuel lay until the morning, and opened the doors of the -house of the LORD. And Samuel feared to shew Eli the vision. - -3:16 Then Eli called Samuel, and said, Samuel, my son. And he -answered, Here am I. - -3:17 And he said, What is the thing that the LORD hath said unto thee? -I pray thee hide it not from me: God do so to thee, and more also, if -thou hide any thing from me of all the things that he said unto thee. - -3:18 And Samuel told him every whit, and hid nothing from him. And he -said, It is the LORD: let him do what seemeth him good. - -3:19 And Samuel grew, and the LORD was with him, and did let none of -his words fall to the ground. - -3:20 And all Israel from Dan even to Beersheba knew that Samuel was -established to be a prophet of the LORD. - -3:21 And the LORD appeared again in Shiloh: for the LORD revealed -himself to Samuel in Shiloh by the word of the LORD. - -4:1 And the word of Samuel came to all Israel. Now Israel went out -against the Philistines to battle, and pitched beside Ebenezer: and -the Philistines pitched in Aphek. - -4:2 And the Philistines put themselves in array against Israel: and -when they joined battle, Israel was smitten before the Philistines: -and they slew of the army in the field about four thousand men. - -4:3 And when the people were come into the camp, the elders of Israel -said, Wherefore hath the LORD smitten us to day before the -Philistines? Let us fetch the ark of the covenant of the LORD out of -Shiloh unto us, that, when it cometh among us, it may save us out of -the hand of our enemies. - -4:4 So the people sent to Shiloh, that they might bring from thence -the ark of the covenant of the LORD of hosts, which dwelleth between -the cherubims: and the two sons of Eli, Hophni and Phinehas, were -there with the ark of the covenant of God. - -4:5 And when the ark of the covenant of the LORD came into the camp, -all Israel shouted with a great shout, so that the earth rang again. - -4:6 And when the Philistines heard the noise of the shout, they said, -What meaneth the noise of this great shout in the camp of the Hebrews? -And they understood that the ark of the LORD was come into the camp. - -4:7 And the Philistines were afraid, for they said, God is come into -the camp. And they said, Woe unto us! for there hath not been such a -thing heretofore. - -4:8 Woe unto us! who shall deliver us out of the hand of these mighty -Gods? these are the Gods that smote the Egyptians with all the plagues -in the wilderness. - -4:9 Be strong and quit yourselves like men, O ye Philistines, that ye -be not servants unto the Hebrews, as they have been to you: quit -yourselves like men, and fight. - -4:10 And the Philistines fought, and Israel was smitten, and they fled -every man into his tent: and there was a very great slaughter; for -there fell of Israel thirty thousand footmen. - -4:11 And the ark of God was taken; and the two sons of Eli, Hophni and -Phinehas, were slain. - -4:12 And there ran a man of Benjamin out of the army, and came to -Shiloh the same day with his clothes rent, and with earth upon his -head. - -4:13 And when he came, lo, Eli sat upon a seat by the wayside -watching: for his heart trembled for the ark of God. And when the man -came into the city, and told it, all the city cried out. - -4:14 And when Eli heard the noise of the crying, he said, What meaneth -the noise of this tumult? And the man came in hastily, and told Eli. - -4:15 Now Eli was ninety and eight years old; and his eyes were dim, -that he could not see. - -4:16 And the man said unto Eli, I am he that came out of the army, and -I fled to day out of the army. And he said, What is there done, my -son? 4:17 And the messenger answered and said, Israel is fled before -the Philistines, and there hath been also a great slaughter among the -people, and thy two sons also, Hophni and Phinehas, are dead, and the -ark of God is taken. - -4:18 And it came to pass, when he made mention of the ark of God, that -he fell from off the seat backward by the side of the gate, and his -neck brake, and he died: for he was an old man, and heavy. And he had -judged Israel forty years. - -4:19 And his daughter in law, Phinehas’ wife, was with child, near to -be delivered: and when she heard the tidings that the ark of God was -taken, and that her father in law and her husband were dead, she bowed -herself and travailed; for her pains came upon her. - -4:20 And about the time of her death the women that stood by her said -unto her, Fear not; for thou hast born a son. But she answered not, -neither did she regard it. - -4:21 And she named the child Ichabod, saying, The glory is departed -from Israel: because the ark of God was taken, and because of her -father in law and her husband. - -4:22 And she said, The glory is departed from Israel: for the ark of -God is taken. - -5:1 And the Philistines took the ark of God, and brought it from -Ebenezer unto Ashdod. - -5:2 When the Philistines took the ark of God, they brought it into the -house of Dagon, and set it by Dagon. - -5:3 And when they of Ashdod arose early on the morrow, behold, Dagon -was fallen upon his face to the earth before the ark of the LORD. And -they took Dagon, and set him in his place again. - -5:4 And when they arose early on the morrow morning, behold, Dagon was -fallen upon his face to the ground before the ark of the LORD; and the -head of Dagon and both the palms of his hands were cut off upon the -threshold; only the stump of Dagon was left to him. - -5:5 Therefore neither the priests of Dagon, nor any that come into -Dagon’s house, tread on the threshold of Dagon in Ashdod unto this -day. - -5:6 But the hand of the LORD was heavy upon them of Ashdod, and he -destroyed them, and smote them with emerods, even Ashdod and the -coasts thereof. - -5:7 And when the men of Ashdod saw that it was so, they said, The ark -of the God of Israel shall not abide with us: for his hand is sore -upon us, and upon Dagon our god. - -5:8 They sent therefore and gathered all the lords of the Philistines -unto them, and said, What shall we do with the ark of the God of -Israel? And they answered, Let the ark of the God of Israel be carried -about unto Gath. And they carried the ark of the God of Israel about -thither. - -5:9 And it was so, that, after they had carried it about, the hand of -the LORD was against the city with a very great destruction: and he -smote the men of the city, both small and great, and they had emerods -in their secret parts. - -5:10 Therefore they sent the ark of God to Ekron. And it came to pass, -as the ark of God came to Ekron, that the Ekronites cried out, saying, -They have brought about the ark of the God of Israel to us, to slay us -and our people. - -5:11 So they sent and gathered together all the lords of the -Philistines, and said, Send away the ark of the God of Israel, and let -it go again to his own place, that it slay us not, and our people: for -there was a deadly destruction throughout all the city; the hand of -God was very heavy there. - -5:12 And the men that died not were smitten with the emerods: and the -cry of the city went up to heaven. - -6:1 And the ark of the LORD was in the country of the Philistines -seven months. - -6:2 And the Philistines called for the priests and the diviners, -saying, What shall we do to the ark of the LORD? tell us wherewith we -shall send it to his place. - -6:3 And they said, If ye send away the ark of the God of Israel, send -it not empty; but in any wise return him a trespass offering: then ye -shall be healed, and it shall be known to you why his hand is not -removed from you. - -6:4 Then said they, What shall be the trespass offering which we shall -return to him? They answered, Five golden emerods, and five golden -mice, according to the number of the lords of the Philistines: for one -plague was on you all, and on your lords. - -6:5 Wherefore ye shall make images of your emerods, and images of your -mice that mar the land; and ye shall give glory unto the God of -Israel: peradventure he will lighten his hand from off you, and from -off your gods, and from off your land. - -6:6 Wherefore then do ye harden your hearts, as the Egyptians and -Pharaoh hardened their hearts? when he had wrought wonderfully among -them, did they not let the people go, and they departed? 6:7 Now -therefore make a new cart, and take two milch kine, on which there -hath come no yoke, and tie the kine to the cart, and bring their -calves home from them: 6:8 And take the ark of the LORD, and lay it -upon the cart; and put the jewels of gold, which ye return him for a -trespass offering, in a coffer by the side thereof; and send it away, -that it may go. - -6:9 And see, if it goeth up by the way of his own coast to -Bethshemesh, then he hath done us this great evil: but if not, then we -shall know that it is not his hand that smote us: it was a chance that -happened to us. - -6:10 And the men did so; and took two milch kine, and tied them to the -cart, and shut up their calves at home: 6:11 And they laid the ark of -the LORD upon the cart, and the coffer with the mice of gold and the -images of their emerods. - -6:12 And the kine took the straight way to the way of Bethshemesh, and -went along the highway, lowing as they went, and turned not aside to -the right hand or to the left; and the lords of the Philistines went -after them unto the border of Bethshemesh. - -6:13 And they of Bethshemesh were reaping their wheat harvest in the -valley: and they lifted up their eyes, and saw the ark, and rejoiced -to see it. - -6:14 And the cart came into the field of Joshua, a Bethshemite, and -stood there, where there was a great stone: and they clave the wood of -the cart, and offered the kine a burnt offering unto the LORD. - -6:15 And the Levites took down the ark of the LORD, and the coffer -that was with it, wherein the jewels of gold were, and put them on the -great stone: and the men of Bethshemesh offered burnt offerings and -sacrificed sacrifices the same day unto the LORD. - -6:16 And when the five lords of the Philistines had seen it, they -returned to Ekron the same day. - -6:17 And these are the golden emerods which the Philistines returned -for a trespass offering unto the LORD; for Ashdod one, for Gaza one, -for Askelon one, for Gath one, for Ekron one; 6:18 And the golden -mice, according to the number of all the cities of the Philistines -belonging to the five lords, both of fenced cities, and of country -villages, even unto the great stone of Abel, whereon they set down the -ark of the LORD: which stone remaineth unto this day in the field of -Joshua, the Bethshemite. - -6:19 And he smote the men of Bethshemesh, because they had looked into -the ark of the LORD, even he smote of the people fifty thousand and -threescore and ten men: and the people lamented, because the LORD had -smitten many of the people with a great slaughter. - -6:20 And the men of Bethshemesh said, Who is able to stand before this -holy LORD God? and to whom shall he go up from us? 6:21 And they sent -messengers to the inhabitants of Kirjathjearim, saying, The -Philistines have brought again the ark of the LORD; come ye down, and -fetch it up to you. - -7:1 And the men of Kirjathjearim came, and fetched up the ark of the -LORD, and brought it into the house of Abinadab in the hill, and -sanctified Eleazar his son to keep the ark of the LORD. - -7:2 And it came to pass, while the ark abode in Kirjathjearim, that -the time was long; for it was twenty years: and all the house of -Israel lamented after the LORD. - -7:3 And Samuel spake unto all the house of Israel, saying, If ye do -return unto the LORD with all your hearts, then put away the strange -gods and Ashtaroth from among you, and prepare your hearts unto the -LORD, and serve him only: and he will deliver you out of the hand of -the Philistines. - -7:4 Then the children of Israel did put away Baalim and Ashtaroth, and -served the LORD only. - -7:5 And Samuel said, Gather all Israel to Mizpeh, and I will pray for -you unto the LORD. - -7:6 And they gathered together to Mizpeh, and drew water, and poured -it out before the LORD, and fasted on that day, and said there, We -have sinned against the LORD. And Samuel judged the children of Israel -in Mizpeh. - -7:7 And when the Philistines heard that the children of Israel were -gathered together to Mizpeh, the lords of the Philistines went up -against Israel. And when the children of Israel heard it, they were -afraid of the Philistines. - -7:8 And the children of Israel said to Samuel, Cease not to cry unto -the LORD our God for us, that he will save us out of the hand of the -Philistines. - -7:9 And Samuel took a sucking lamb, and offered it for a burnt -offering wholly unto the LORD: and Samuel cried unto the LORD for -Israel; and the LORD heard him. - -7:10 And as Samuel was offering up the burnt offering, the Philistines -drew near to battle against Israel: but the LORD thundered with a -great thunder on that day upon the Philistines, and discomfited them; -and they were smitten before Israel. - -7:11 And the men of Israel went out of Mizpeh, and pursued the -Philistines, and smote them, until they came under Bethcar. - -7:12 Then Samuel took a stone, and set it between Mizpeh and Shen, and -called the name of it Ebenezer, saying, Hitherto hath the LORD helped -us. - -7:13 So the Philistines were subdued, and they came no more into the -coast of Israel: and the hand of the LORD was against the Philistines -all the days of Samuel. - -7:14 And the cities which the Philistines had taken from Israel were -restored to Israel, from Ekron even unto Gath; and the coasts thereof -did Israel deliver out of the hands of the Philistines. And there was -peace between Israel and the Amorites. - -7:15 And Samuel judged Israel all the days of his life. - -7:16 And he went from year to year in circuit to Bethel, and Gilgal, -and Mizpeh, and judged Israel in all those places. - -7:17 And his return was to Ramah; for there was his house; and there -he judged Israel; and there he built an altar unto the LORD. - -8:1 And it came to pass, when Samuel was old, that he made his sons -judges over Israel. - -8:2 Now the name of his firstborn was Joel; and the name of his -second, Abiah: they were judges in Beersheba. - -8:3 And his sons walked not in his ways, but turned aside after lucre, -and took bribes, and perverted judgment. - -8:4 Then all the elders of Israel gathered themselves together, and -came to Samuel unto Ramah, 8:5 And said unto him, Behold, thou art -old, and thy sons walk not in thy ways: now make us a king to judge us -like all the nations. - -8:6 But the thing displeased Samuel, when they said, Give us a king to -judge us. And Samuel prayed unto the LORD. - -8:7 And the LORD said unto Samuel, Hearken unto the voice of the -people in all that they say unto thee: for they have not rejected -thee, but they have rejected me, that I should not reign over them. - -8:8 According to all the works which they have done since the day that -I brought them up out of Egypt even unto this day, wherewith they have -forsaken me, and served other gods, so do they also unto thee. - -8:9 Now therefore hearken unto their voice: howbeit yet protest -solemnly unto them, and shew them the manner of the king that shall -reign over them. - -8:10 And Samuel told all the words of the LORD unto the people that -asked of him a king. - -8:11 And he said, This will be the manner of the king that shall reign -over you: He will take your sons, and appoint them for himself, for -his chariots, and to be his horsemen; and some shall run before his -chariots. - -8:12 And he will appoint him captains over thousands, and captains -over fifties; and will set them to ear his ground, and to reap his -harvest, and to make his instruments of war, and instruments of his -chariots. - -8:13 And he will take your daughters to be confectionaries, and to be -cooks, and to be bakers. - -8:14 And he will take your fields, and your vineyards, and your -oliveyards, even the best of them, and give them to his servants. - -8:15 And he will take the tenth of your seed, and of your vineyards, -and give to his officers, and to his servants. - -8:16 And he will take your menservants, and your maidservants, and -your goodliest young men, and your asses, and put them to his work. - -8:17 He will take the tenth of your sheep: and ye shall be his -servants. - -8:18 And ye shall cry out in that day because of your king which ye -shall have chosen you; and the LORD will not hear you in that day. - -8:19 Nevertheless the people refused to obey the voice of Samuel; and -they said, Nay; but we will have a king over us; 8:20 That we also may -be like all the nations; and that our king may judge us, and go out -before us, and fight our battles. - -8:21 And Samuel heard all the words of the people, and he rehearsed -them in the ears of the LORD. - -8:22 And the LORD said to Samuel, Hearken unto their voice, and make -them a king. And Samuel said unto the men of Israel, Go ye every man -unto his city. - -9:1 Now there was a man of Benjamin, whose name was Kish, the son of -Abiel, the son of Zeror, the son of Bechorath, the son of Aphiah, a -Benjamite, a mighty man of power. - -9:2 And he had a son, whose name was Saul, a choice young man, and a -goodly: and there was not among the children of Israel a goodlier -person than he: from his shoulders and upward he was higher than any -of the people. - -9:3 And the asses of Kish Saul’s father were lost. And Kish said to -Saul his son, Take now one of the servants with thee, and arise, go -seek the asses. - -9:4 And he passed through mount Ephraim, and passed through the land -of Shalisha, but they found them not: then they passed through the -land of Shalim, and there they were not: and he passed through the -land of the Benjamites, but they found them not. - -9:5 And when they were come to the land of Zuph, Saul said to his -servant that was with him, Come, and let us return; lest my father -leave caring for the asses, and take thought for us. - -9:6 And he said unto him, Behold now, there is in this city a man of -God, and he is an honourable man; all that he saith cometh surely to -pass: now let us go thither; peradventure he can shew us our way that -we should go. - -9:7 Then said Saul to his servant, But, behold, if we go, what shall -we bring the man? for the bread is spent in our vessels, and there is -not a present to bring to the man of God: what have we? 9:8 And the -servant answered Saul again, and said, Behold, I have here at hand the -fourth part of a shekel of silver: that will I give to the man of God, -to tell us our way. - -9:9 (Beforetime in Israel, when a man went to enquire of God, thus he -spake, Come, and let us go to the seer: for he that is now called a -Prophet was beforetime called a Seer.) 9:10 Then said Saul to his -servant, Well said; come, let us go. So they went unto the city where -the man of God was. - -9:11 And as they went up the hill to the city, they found young -maidens going out to draw water, and said unto them, Is the seer here? -9:12 And they answered them, and said, He is; behold, he is before -you: make haste now, for he came to day to the city; for there is a -sacrifice of the people to day in the high place: 9:13 As soon as ye -be come into the city, ye shall straightway find him, before he go up -to the high place to eat: for the people will not eat until he come, -because he doth bless the sacrifice; and afterwards they eat that be -bidden. Now therefore get you up; for about this time ye shall find -him. - -9:14 And they went up into the city: and when they were come into the -city, behold, Samuel came out against them, for to go up to the high -place. - -9:15 Now the LORD had told Samuel in his ear a day before Saul came, -saying, 9:16 To morrow about this time I will send thee a man out of -the land of Benjamin, and thou shalt anoint him to be captain over my -people Israel, that he may save my people out of the hand of the -Philistines: for I have looked upon my people, because their cry is -come unto me. - -9:17 And when Samuel saw Saul, the LORD said unto him, Behold the man -whom I spake to thee of! this same shall reign over my people. - -9:18 Then Saul drew near to Samuel in the gate, and said, Tell me, I -pray thee, where the seer’s house is. - -9:19 And Samuel answered Saul, and said, I am the seer: go up before -me unto the high place; for ye shall eat with me to day, and to morrow -I will let thee go, and will tell thee all that is in thine heart. - -9:20 And as for thine asses that were lost three days ago, set not thy -mind on them; for they are found. And on whom is all the desire of -Israel? Is it not on thee, and on all thy father’s house? 9:21 And -Saul answered and said, Am not I a Benjamite, of the smallest of the -tribes of Israel? and my family the least of all the families of the -tribe of Benjamin? wherefore then speakest thou so to me? 9:22 And -Samuel took Saul and his servant, and brought them into the parlour, -and made them sit in the chiefest place among them that were bidden, -which were about thirty persons. - -9:23 And Samuel said unto the cook, Bring the portion which I gave -thee, of which I said unto thee, Set it by thee. - -9:24 And the cook took up the shoulder, and that which was upon it, -and set it before Saul. And Samuel said, Behold that which is left! -set it before thee, and eat: for unto this time hath it been kept for -thee since I said, I have invited the people. So Saul did eat with -Samuel that day. - -9:25 And when they were come down from the high place into the city, -Samuel communed with Saul upon the top of the house. - -9:26 And they arose early: and it came to pass about the spring of the -day, that Samuel called Saul to the top of the house, saying, Up, that -I may send thee away. And Saul arose, and they went out both of them, -he and Samuel, abroad. - -9:27 And as they were going down to the end of the city, Samuel said -to Saul, Bid the servant pass on before us, (and he passed on), but -stand thou still a while, that I may shew thee the word of God. - -10:1 Then Samuel took a vial of oil, and poured it upon his head, and -kissed him, and said, Is it not because the LORD hath anointed thee to -be captain over his inheritance? 10:2 When thou art departed from me -to day, then thou shalt find two men by Rachel’s sepulchre in the -border of Benjamin at Zelzah; and they will say unto thee, The asses -which thou wentest to seek are found: and, lo, thy father hath left -the care of the asses, and sorroweth for you, saying, What shall I do -for my son? 10:3 Then shalt thou go on forward from thence, and thou -shalt come to the plain of Tabor, and there shall meet thee three men -going up to God to Bethel, one carrying three kids, and another -carrying three loaves of bread, and another carrying a bottle of wine: -10:4 And they will salute thee, and give thee two loaves of bread; -which thou shalt receive of their hands. - -10:5 After that thou shalt come to the hill of God, where is the -garrison of the Philistines: and it shall come to pass, when thou art -come thither to the city, that thou shalt meet a company of prophets -coming down from the high place with a psaltery, and a tabret, and a -pipe, and a harp, before them; and they shall prophesy: 10:6 And the -Spirit of the LORD will come upon thee, and thou shalt prophesy with -them, and shalt be turned into another man. - -10:7 And let it be, when these signs are come unto thee, that thou do -as occasion serve thee; for God is with thee. - -10:8 And thou shalt go down before me to Gilgal; and, behold, I will -come down unto thee, to offer burnt offerings, and to sacrifice -sacrifices of peace offerings: seven days shalt thou tarry, till I -come to thee, and shew thee what thou shalt do. - -10:9 And it was so, that when he had turned his back to go from -Samuel, God gave him another heart: and all those signs came to pass -that day. - -10:10 And when they came thither to the hill, behold, a company of -prophets met him; and the Spirit of God came upon him, and he -prophesied among them. - -10:11 And it came to pass, when all that knew him beforetime saw that, -behold, he prophesied among the prophets, then the people said one to -another, What is this that is come unto the son of Kish? Is Saul also -among the prophets? 10:12 And one of the same place answered and -said, But who is their father? Therefore it became a proverb, Is Saul -also among the prophets? 10:13 And when he had made an end of -prophesying, he came to the high place. - -10:14 And Saul’s uncle said unto him and to his servant, Whither went -ye? And he said, To seek the asses: and when we saw that they were no -where, we came to Samuel. - -10:15 And Saul’s uncle said, Tell me, I pray thee, what Samuel said -unto you. - -10:16 And Saul said unto his uncle, He told us plainly that the asses -were found. But of the matter of the kingdom, whereof Samuel spake, he -told him not. - -10:17 And Samuel called the people together unto the LORD to Mizpeh; -10:18 And said unto the children of Israel, Thus saith the LORD God of -Israel, I brought up Israel out of Egypt, and delivered you out of the -hand of the Egyptians, and out of the hand of all kingdoms, and of -them that oppressed you: 10:19 And ye have this day rejected your God, -who himself saved you out of all your adversities and your -tribulations; and ye have said unto him, Nay, but set a king over us. -Now therefore present yourselves before the LORD by your tribes, and -by your thousands. - -10:20 And when Samuel had caused all the tribes of Israel to come -near, the tribe of Benjamin was taken. - -10:21 When he had caused the tribe of Benjamin to come near by their -families, the family of Matri was taken, and Saul the son of Kish was -taken: and when they sought him, he could not be found. - -10:22 Therefore they enquired of the LORD further, if the man should -yet come thither. And the LORD answered, Behold he hath hid himself -among the stuff. - -10:23 And they ran and fetched him thence: and when he stood among the -people, he was higher than any of the people from his shoulders and -upward. - -10:24 And Samuel said to all the people, See ye him whom the LORD hath -chosen, that there is none like him among all the people? And all the -people shouted, and said, God save the king. - -10:25 Then Samuel told the people the manner of the kingdom, and wrote -it in a book, and laid it up before the LORD. And Samuel sent all the -people away, every man to his house. - -10:26 And Saul also went home to Gibeah; and there went with him a -band of men, whose hearts God had touched. - -10:27 But the children of Belial said, How shall this man save us? And -they despised him, and brought no presents. But he held his peace. - -11:1 Then Nahash the Ammonite came up, and encamped against -Jabeshgilead: and all the men of Jabesh said unto Nahash, Make a -covenant with us, and we will serve thee. - -11:2 And Nahash the Ammonite answered them, On this condition will I -make a covenant with you, that I may thrust out all your right eyes, -and lay it for a reproach upon all Israel. - -11:3 And the elders of Jabesh said unto him, Give us seven days’ -respite, that we may send messengers unto all the coasts of Israel: -and then, if there be no man to save us, we will come out to thee. - -11:4 Then came the messengers to Gibeah of Saul, and told the tidings -in the ears of the people: and all the people lifted up their voices, -and wept. - -11:5 And, behold, Saul came after the herd out of the field; and Saul -said, What aileth the people that they weep? And they told him the -tidings of the men of Jabesh. - -11:6 And the Spirit of God came upon Saul when he heard those tidings, -and his anger was kindled greatly. - -11:7 And he took a yoke of oxen, and hewed them in pieces, and sent -them throughout all the coasts of Israel by the hands of messengers, -saying, Whosoever cometh not forth after Saul and after Samuel, so -shall it be done unto his oxen. And the fear of the LORD fell on the -people, and they came out with one consent. - -11:8 And when he numbered them in Bezek, the children of Israel were -three hundred thousand, and the men of Judah thirty thousand. - -11:9 And they said unto the messengers that came, Thus shall ye say -unto the men of Jabeshgilead, To morrow, by that time the sun be hot, -ye shall have help. And the messengers came and shewed it to the men -of Jabesh; and they were glad. - -11:10 Therefore the men of Jabesh said, To morrow we will come out -unto you, and ye shall do with us all that seemeth good unto you. - -11:11 And it was so on the morrow, that Saul put the people in three -companies; and they came into the midst of the host in the morning -watch, and slew the Ammonites until the heat of the day: and it came -to pass, that they which remained were scattered, so that two of them -were not left together. - -11:12 And the people said unto Samuel, Who is he that said, Shall Saul -reign over us? bring the men, that we may put them to death. - -11:13 And Saul said, There shall not a man be put to death this day: -for to day the LORD hath wrought salvation in Israel. - -11:14 Then said Samuel to the people, Come, and let us go to Gilgal, -and renew the kingdom there. - -11:15 And all the people went to Gilgal; and there they made Saul king -before the LORD in Gilgal; and there they sacrificed sacrifices of -peace offerings before the LORD; and there Saul and all the men of -Israel rejoiced greatly. - -12:1 And Samuel said unto all Israel, Behold, I have hearkened unto -your voice in all that ye said unto me, and have made a king over you. - -12:2 And now, behold, the king walketh before you: and I am old and -grayheaded; and, behold, my sons are with you: and I have walked -before you from my childhood unto this day. - -12:3 Behold, here I am: witness against me before the LORD, and before -his anointed: whose ox have I taken? or whose ass have I taken? or -whom have I defrauded? whom have I oppressed? or of whose hand have I -received any bribe to blind mine eyes therewith? and I will restore it -you. - -12:4 And they said, Thou hast not defrauded us, nor oppressed us, -neither hast thou taken ought of any man’s hand. - -12:5 And he said unto them, The LORD is witness against you, and his -anointed is witness this day, that ye have not found ought in my hand. -And they answered, He is witness. - -12:6 And Samuel said unto the people, It is the LORD that advanced -Moses and Aaron, and that brought your fathers up out of the land of -Egypt. - -12:7 Now therefore stand still, that I may reason with you before the -LORD of all the righteous acts of the LORD, which he did to you and to -your fathers. - -12:8 When Jacob was come into Egypt, and your fathers cried unto the -LORD, then the LORD sent Moses and Aaron, which brought forth your -fathers out of Egypt, and made them dwell in this place. - -12:9 And when they forgat the LORD their God, he sold them into the -hand of Sisera, captain of the host of Hazor, and into the hand of the -Philistines, and into the hand of the king of Moab, and they fought -against them. - -12:10 And they cried unto the LORD, and said, We have sinned, because -we have forsaken the LORD, and have served Baalim and Ashtaroth: but -now deliver us out of the hand of our enemies, and we will serve thee. - -12:11 And the LORD sent Jerubbaal, and Bedan, and Jephthah, and -Samuel, and delivered you out of the hand of your enemies on every -side, and ye dwelled safe. - -12:12 And when ye saw that Nahash the king of the children of Ammon -came against you, ye said unto me, Nay; but a king shall reign over -us: when the LORD your God was your king. - -12:13 Now therefore behold the king whom ye have chosen, and whom ye -have desired! and, behold, the LORD hath set a king over you. - -12:14 If ye will fear the LORD, and serve him, and obey his voice, and -not rebel against the commandment of the LORD, then shall both ye and -also the king that reigneth over you continue following the LORD your -God: 12:15 But if ye will not obey the voice of the LORD, but rebel -against the commandment of the LORD, then shall the hand of the LORD -be against you, as it was against your fathers. - -12:16 Now therefore stand and see this great thing, which the LORD -will do before your eyes. - -12:17 Is it not wheat harvest to day? I will call unto the LORD, and -he shall send thunder and rain; that ye may perceive and see that your -wickedness is great, which ye have done in the sight of the LORD, in -asking you a king. - -12:18 So Samuel called unto the LORD; and the LORD sent thunder and -rain that day: and all the people greatly feared the LORD and Samuel. - -12:19 And all the people said unto Samuel, Pray for thy servants unto -the LORD thy God, that we die not: for we have added unto all our sins -this evil, to ask us a king. - -12:20 And Samuel said unto the people, Fear not: ye have done all this -wickedness: yet turn not aside from following the LORD, but serve the -LORD with all your heart; 12:21 And turn ye not aside: for then should -ye go after vain things, which cannot profit nor deliver; for they are -vain. - -12:22 For the LORD will not forsake his people for his great name’s -sake: because it hath pleased the LORD to make you his people. - -12:23 Moreover as for me, God forbid that I should sin against the -LORD in ceasing to pray for you: but I will teach you the good and the -right way: 12:24 Only fear the LORD, and serve him in truth with all -your heart: for consider how great things he hath done for you. - -12:25 But if ye shall still do wickedly, ye shall be consumed, both ye -and your king. - -13:1 Saul reigned one year; and when he had reigned two years over -Israel, 13:2 Saul chose him three thousand men of Israel; whereof two -thousand were with Saul in Michmash and in mount Bethel, and a -thousand were with Jonathan in Gibeah of Benjamin: and the rest of the -people he sent every man to his tent. - -13:3 And Jonathan smote the garrison of the Philistines that was in -Geba, and the Philistines heard of it. And Saul blew the trumpet -throughout all the land, saying, Let the Hebrews hear. - -13:4 And all Israel heard say that Saul had smitten a garrison of the -Philistines, and that Israel also was had in abomination with the -Philistines. And the people were called together after Saul to Gilgal. - -13:5 And the Philistines gathered themselves together to fight with -Israel, thirty thousand chariots, and six thousand horsemen, and -people as the sand which is on the sea shore in multitude: and they -came up, and pitched in Michmash, eastward from Bethaven. - -13:6 When the men of Israel saw that they were in a strait, (for the -people were distressed,) then the people did hide themselves in caves, -and in thickets, and in rocks, and in high places, and in pits. - -13:7 And some of the Hebrews went over Jordan to the land of Gad and -Gilead. As for Saul, he was yet in Gilgal, and all the people followed -him trembling. - -13:8 And he tarried seven days, according to the set time that Samuel -had appointed: but Samuel came not to Gilgal; and the people were -scattered from him. - -13:9 And Saul said, Bring hither a burnt offering to me, and peace -offerings. And he offered the burnt offering. - -13:10 And it came to pass, that as soon as he had made an end of -offering the burnt offering, behold, Samuel came; and Saul went out to -meet him, that he might salute him. - -13:11 And Samuel said, What hast thou done? And Saul said, Because I -saw that the people were scattered from me, and that thou camest not -within the days appointed, and that the Philistines gathered -themselves together at Michmash; 13:12 Therefore said I, The -Philistines will come down now upon me to Gilgal, and I have not made -supplication unto the LORD: I forced myself therefore, and offered a -burnt offering. - -13:13 And Samuel said to Saul, Thou hast done foolishly: thou hast not -kept the commandment of the LORD thy God, which he commanded thee: for -now would the LORD have established thy kingdom upon Israel for ever. - -13:14 But now thy kingdom shall not continue: the LORD hath sought him -a man after his own heart, and the LORD hath commanded him to be -captain over his people, because thou hast not kept that which the -LORD commanded thee. - -13:15 And Samuel arose, and gat him up from Gilgal unto Gibeah of -Benjamin. And Saul numbered the people that were present with him, -about six hundred men. - -13:16 And Saul, and Jonathan his son, and the people that were present -with them, abode in Gibeah of Benjamin: but the Philistines encamped -in Michmash. - -13:17 And the spoilers came out of the camp of the Philistines in -three companies: one company turned unto the way that leadeth to -Ophrah, unto the land of Shual: 13:18 And another company turned the -way to Bethhoron: and another company turned to the way of the border -that looketh to the valley of Zeboim toward the wilderness. - -13:19 Now there was no smith found throughout all the land of Israel: -for the Philistines said, Lest the Hebrews make them swords or spears: -13:20 But all the Israelites went down to the Philistines, to sharpen -every man his share, and his coulter, and his axe, and his mattock. - -13:21 Yet they had a file for the mattocks, and for the coulters, and -for the forks, and for the axes, and to sharpen the goads. - -13:22 So it came to pass in the day of battle, that there was neither -sword nor spear found in the hand of any of the people that were with -Saul and Jonathan: but with Saul and with Jonathan his son was there -found. - -13:23 And the garrison of the Philistines went out to the passage of -Michmash. - -14:1 Now it came to pass upon a day, that Jonathan the son of Saul -said unto the young man that bare his armour, Come, and let us go over -to the Philistines’ garrison, that is on the other side. But he told -not his father. - -14:2 And Saul tarried in the uttermost part of Gibeah under a -pomegranate tree which is in Migron: and the people that were with him -were about six hundred men; 14:3 And Ahiah, the son of Ahitub, -Ichabod’s brother, the son of Phinehas, the son of Eli, the LORD’s -priest in Shiloh, wearing an ephod. And the people knew not that -Jonathan was gone. - -14:4 And between the passages, by which Jonathan sought to go over -unto the Philistines’ garrison, there was a sharp rock on the one -side, and a sharp rock on the other side: and the name of the one was -Bozez, and the name of the other Seneh. - -14:5 The forefront of the one was situate northward over against -Michmash, and the other southward over against Gibeah. - -14:6 And Jonathan said to the young man that bare his armour, Come, -and let us go over unto the garrison of these uncircumcised: it may be -that the LORD will work for us: for there is no restraint to the LORD -to save by many or by few. - -14:7 And his armourbearer said unto him, Do all that is in thine -heart: turn thee; behold, I am with thee according to thy heart. - -14:8 Then said Jonathan, Behold, we will pass over unto these men, and -we will discover ourselves unto them. - -14:9 If they say thus unto us, Tarry until we come to you; then we -will stand still in our place, and will not go up unto them. - -14:10 But if they say thus, Come up unto us; then we will go up: for -the LORD hath delivered them into our hand: and this shall be a sign -unto us. - -14:11 And both of them discovered themselves unto the garrison of the -Philistines: and the Philistines said, Behold, the Hebrews come forth -out of the holes where they had hid themselves. - -14:12 And the men of the garrison answered Jonathan and his -armourbearer, and said, Come up to us, and we will shew you a thing. -And Jonathan said unto his armourbearer, Come up after me: for the -LORD hath delivered them into the hand of Israel. - -14:13 And Jonathan climbed up upon his hands and upon his feet, and -his armourbearer after him: and they fell before Jonathan; and his -armourbearer slew after him. - -14:14 And that first slaughter, which Jonathan and his armourbearer -made, was about twenty men, within as it were an half acre of land, -which a yoke of oxen might plow. - -14:15 And there was trembling in the host, in the field, and among all -the people: the garrison, and the spoilers, they also trembled, and -the earth quaked: so it was a very great trembling. - -14:16 And the watchmen of Saul in Gibeah of Benjamin looked; and, -behold, the multitude melted away, and they went on beating down one -another. - -14:17 Then said Saul unto the people that were with him, Number now, -and see who is gone from us. And when they had numbered, behold, -Jonathan and his armourbearer were not there. - -14:18 And Saul said unto Ahiah, Bring hither the ark of God. For the -ark of God was at that time with the children of Israel. - -14:19 And it came to pass, while Saul talked unto the priest, that the -noise that was in the host of the Philistines went on and increased: -and Saul said unto the priest, Withdraw thine hand. - -14:20 And Saul and all the people that were with him assembled -themselves, and they came to the battle: and, behold, every man’s -sword was against his fellow, and there was a very great discomfiture. - -14:21 Moreover the Hebrews that were with the Philistines before that -time, which went up with them into the camp from the country round -about, even they also turned to be with the Israelites that were with -Saul and Jonathan. - -14:22 Likewise all the men of Israel which had hid themselves in mount -Ephraim, when they heard that the Philistines fled, even they also -followed hard after them in the battle. - -14:23 So the LORD saved Israel that day: and the battle passed over -unto Bethaven. - -14:24 And the men of Israel were distressed that day: for Saul had -adjured the people, saying, Cursed be the man that eateth any food -until evening, that I may be avenged on mine enemies. So none of the -people tasted any food. - -14:25 And all they of the land came to a wood; and there was honey -upon the ground. - -14:26 And when the people were come into the wood, behold, the honey -dropped; but no man put his hand to his mouth: for the people feared -the oath. - -14:27 But Jonathan heard not when his father charged the people with -the oath: wherefore he put forth the end of the rod that was in his -hand, and dipped it in an honeycomb, and put his hand to his mouth; -and his eyes were enlightened. - -14:28 Then answered one of the people, and said, Thy father straitly -charged the people with an oath, saying, Cursed be the man that eateth -any food this day. And the people were faint. - -14:29 Then said Jonathan, My father hath troubled the land: see, I -pray you, how mine eyes have been enlightened, because I tasted a -little of this honey. - -14:30 How much more, if haply the people had eaten freely to day of -the spoil of their enemies which they found? for had there not been -now a much greater slaughter among the Philistines? 14:31 And they -smote the Philistines that day from Michmash to Aijalon: and the -people were very faint. - -14:32 And the people flew upon the spoil, and took sheep, and oxen, -and calves, and slew them on the ground: and the people did eat them -with the blood. - -14:33 Then they told Saul, saying, Behold, the people sin against the -LORD, in that they eat with the blood. And he said, Ye have -transgressed: roll a great stone unto me this day. - -14:34 And Saul said, Disperse yourselves among the people, and say -unto them, Bring me hither every man his ox, and every man his sheep, -and slay them here, and eat; and sin not against the LORD in eating -with the blood. - -And all the people brought every man his ox with him that night, and -slew them there. - -14:35 And Saul built an altar unto the LORD: the same was the first -altar that he built unto the LORD. - -14:36 And Saul said, Let us go down after the Philistines by night, -and spoil them until the morning light, and let us not leave a man of -them. And they said, Do whatsoever seemeth good unto thee. Then said -the priest, Let us draw near hither unto God. - -14:37 And Saul asked counsel of God, Shall I go down after the -Philistines? wilt thou deliver them into the hand of Israel? But he -answered him not that day. - -14:38 And Saul said, Draw ye near hither, all the chief of the people: -and know and see wherein this sin hath been this day. - -14:39 For, as the LORD liveth, which saveth Israel, though it be in -Jonathan my son, he shall surely die. But there was not a man among -all the people that answered him. - -14:40 Then said he unto all Israel, Be ye on one side, and I and -Jonathan my son will be on the other side. And the people said unto -Saul, Do what seemeth good unto thee. - -14:41 Therefore Saul said unto the LORD God of Israel, Give a perfect -lot. - -And Saul and Jonathan were taken: but the people escaped. - -14:42 And Saul said, Cast lots between me and Jonathan my son. And -Jonathan was taken. - -14:43 Then Saul said to Jonathan, Tell me what thou hast done. And -Jonathan told him, and said, I did but taste a little honey with the -end of the rod that was in mine hand, and, lo, I must die. - -14:44 And Saul answered, God do so and more also: for thou shalt -surely die, Jonathan. - -14:45 And the people said unto Saul, Shall Jonathan die, who hath -wrought this great salvation in Israel? God forbid: as the LORD -liveth, there shall not one hair of his head fall to the ground; for -he hath wrought with God this day. So the people rescued Jonathan, -that he died not. - -14:46 Then Saul went up from following the Philistines: and the -Philistines went to their own place. - -14:47 So Saul took the kingdom over Israel, and fought against all his -enemies on every side, against Moab, and against the children of -Ammon, and against Edom, and against the kings of Zobah, and against -the Philistines: and whithersoever he turned himself, he vexed them. - -14:48 And he gathered an host, and smote the Amalekites, and delivered -Israel out of the hands of them that spoiled them. - -14:49 Now the sons of Saul were Jonathan, and Ishui, and Melchishua: -and the names of his two daughters were these; the name of the -firstborn Merab, and the name of the younger Michal: 14:50 And the -name of Saul’s wife was Ahinoam, the daughter of Ahimaaz: and the name -of the captain of his host was Abner, the son of Ner, Saul’s uncle. - -14:51 And Kish was the father of Saul; and Ner the father of Abner was -the son of Abiel. - -14:52 And there was sore war against the Philistines all the days of -Saul: and when Saul saw any strong man, or any valiant man, he took -him unto him. - -15:1 Samuel also said unto Saul, The LORD sent me to anoint thee to be -king over his people, over Israel: now therefore hearken thou unto the -voice of the words of the LORD. - -15:2 Thus saith the LORD of hosts, I remember that which Amalek did to -Israel, how he laid wait for him in the way, when he came up from -Egypt. - -15:3 Now go and smite Amalek, and utterly destroy all that they have, -and spare them not; but slay both man and woman, infant and suckling, -ox and sheep, camel and ass. - -15:4 And Saul gathered the people together, and numbered them in -Telaim, two hundred thousand footmen, and ten thousand men of Judah. - -15:5 And Saul came to a city of Amalek, and laid wait in the valley. - -15:6 And Saul said unto the Kenites, Go, depart, get you down from -among the Amalekites, lest I destroy you with them: for ye shewed -kindness to all the children of Israel, when they came up out of -Egypt. So the Kenites departed from among the Amalekites. - -15:7 And Saul smote the Amalekites from Havilah until thou comest to -Shur, that is over against Egypt. - -15:8 And he took Agag the king of the Amalekites alive, and utterly -destroyed all the people with the edge of the sword. - -15:9 But Saul and the people spared Agag, and the best of the sheep, -and of the oxen, and of the fatlings, and the lambs, and all that was -good, and would not utterly destroy them: but every thing that was -vile and refuse, that they destroyed utterly. - -15:10 Then came the word of the LORD unto Samuel, saying, 15:11 It -repenteth me that I have set up Saul to be king: for he is turned back -from following me, and hath not performed my commandments. And it -grieved Samuel; and he cried unto the LORD all night. - -15:12 And when Samuel rose early to meet Saul in the morning, it was -told Samuel, saying, Saul came to Carmel, and, behold, he set him up a -place, and is gone about, and passed on, and gone down to Gilgal. - -15:13 And Samuel came to Saul: and Saul said unto him, Blessed be thou -of the LORD: I have performed the commandment of the LORD. - -15:14 And Samuel said, What meaneth then this bleating of the sheep in -mine ears, and the lowing of the oxen which I hear? 15:15 And Saul -said, They have brought them from the Amalekites: for the people -spared the best of the sheep and of the oxen, to sacrifice unto the -LORD thy God; and the rest we have utterly destroyed. - -15:16 Then Samuel said unto Saul, Stay, and I will tell thee what the -LORD hath said to me this night. And he said unto him, Say on. - -15:17 And Samuel said, When thou wast little in thine own sight, wast -thou not made the head of the tribes of Israel, and the LORD anointed -thee king over Israel? 15:18 And the LORD sent thee on a journey, and -said, Go and utterly destroy the sinners the Amalekites, and fight -against them until they be consumed. - -15:19 Wherefore then didst thou not obey the voice of the LORD, but -didst fly upon the spoil, and didst evil in the sight of the LORD? -15:20 And Saul said unto Samuel, Yea, I have obeyed the voice of the -LORD, and have gone the way which the LORD sent me, and have brought -Agag the king of Amalek, and have utterly destroyed the Amalekites. - -15:21 But the people took of the spoil, sheep and oxen, the chief of -the things which should have been utterly destroyed, to sacrifice unto -the LORD thy God in Gilgal. - -15:22 And Samuel said, Hath the LORD as great delight in burnt -offerings and sacrifices, as in obeying the voice of the LORD? Behold, -to obey is better than sacrifice, and to hearken than the fat of rams. - -15:23 For rebellion is as the sin of witchcraft, and stubbornness is -as iniquity and idolatry. Because thou hast rejected the word of the -LORD, he hath also rejected thee from being king. - -15:24 And Saul said unto Samuel, I have sinned: for I have -transgressed the commandment of the LORD, and thy words: because I -feared the people, and obeyed their voice. - -15:25 Now therefore, I pray thee, pardon my sin, and turn again with -me, that I may worship the LORD. - -15:26 And Samuel said unto Saul, I will not return with thee: for thou -hast rejected the word of the LORD, and the LORD hath rejected thee -from being king over Israel. - -15:27 And as Samuel turned about to go away, he laid hold upon the -skirt of his mantle, and it rent. - -15:28 And Samuel said unto him, The LORD hath rent the kingdom of -Israel from thee this day, and hath given it to a neighbour of thine, -that is better than thou. - -15:29 And also the Strength of Israel will not lie nor repent: for he -is not a man, that he should repent. - -15:30 Then he said, I have sinned: yet honour me now, I pray thee, -before the elders of my people, and before Israel, and turn again with -me, that I may worship the LORD thy God. - -15:31 So Samuel turned again after Saul; and Saul worshipped the LORD. - -15:32 Then said Samuel, Bring ye hither to me Agag the king of the -Amalekites. And Agag came unto him delicately. And Agag said, Surely -the bitterness of death is past. - -15:33 And Samuel said, As the sword hath made women childless, so -shall thy mother be childless among women. And Samuel hewed Agag in -pieces before the LORD in Gilgal. - -15:34 Then Samuel went to Ramah; and Saul went up to his house to -Gibeah of Saul. - -15:35 And Samuel came no more to see Saul until the day of his death: -nevertheless Samuel mourned for Saul: and the LORD repented that he -had made Saul king over Israel. - -16:1 And the LORD said unto Samuel, How long wilt thou mourn for Saul, -seeing I have rejected him from reigning over Israel? fill thine horn -with oil, and go, I will send thee to Jesse the Bethlehemite: for I -have provided me a king among his sons. - -16:2 And Samuel said, How can I go? if Saul hear it, he will kill me. -And the LORD said, Take an heifer with thee, and say, I am come to -sacrifice to the LORD. - -16:3 And call Jesse to the sacrifice, and I will shew thee what thou -shalt do: and thou shalt anoint unto me him whom I name unto thee. - -16:4 And Samuel did that which the LORD spake, and came to Bethlehem. -And the elders of the town trembled at his coming, and said, Comest -thou peaceably? 16:5 And he said, Peaceably: I am come to sacrifice -unto the LORD: sanctify yourselves, and come with me to the sacrifice. -And he sanctified Jesse and his sons, and called them to the -sacrifice. - -16:6 And it came to pass, when they were come, that he looked on -Eliab, and said, Surely the LORD’s anointed is before him. - -16:7 But the LORD said unto Samuel, Look not on his countenance, or on -the height of his stature; because I have refused him: for the LORD -seeth not as man seeth; for man looketh on the outward appearance, but -the LORD looketh on the heart. - -16:8 Then Jesse called Abinadab, and made him pass before Samuel. And -he said, Neither hath the LORD chosen this. - -16:9 Then Jesse made Shammah to pass by. And he said, Neither hath the -LORD chosen this. - -16:10 Again, Jesse made seven of his sons to pass before Samuel. And -Samuel said unto Jesse, The LORD hath not chosen these. - -16:11 And Samuel said unto Jesse, Are here all thy children? And he -said, There remaineth yet the youngest, and, behold, he keepeth the -sheep. And Samuel said unto Jesse, Send and fetch him: for we will not -sit down till he come hither. - -16:12 And he sent, and brought him in. Now he was ruddy, and withal of -a beautiful countenance, and goodly to look to. And the LORD said, -Arise, anoint him: for this is he. - -16:13 Then Samuel took the horn of oil, and anointed him in the midst -of his brethren: and the Spirit of the LORD came upon David from that -day forward. So Samuel rose up, and went to Ramah. - -16:14 But the Spirit of the LORD departed from Saul, and an evil -spirit from the LORD troubled him. - -16:15 And Saul’s servants said unto him, Behold now, an evil spirit -from God troubleth thee. - -16:16 Let our lord now command thy servants, which are before thee, to -seek out a man, who is a cunning player on an harp: and it shall come -to pass, when the evil spirit from God is upon thee, that he shall -play with his hand, and thou shalt be well. - -16:17 And Saul said unto his servants, Provide me now a man that can -play well, and bring him to me. - -16:18 Then answered one of the servants, and said, Behold, I have seen -a son of Jesse the Bethlehemite, that is cunning in playing, and a -mighty valiant man, and a man of war, and prudent in matters, and a -comely person, and the LORD is with him. - -16:19 Wherefore Saul sent messengers unto Jesse, and said, Send me -David thy son, which is with the sheep. - -16:20 And Jesse took an ass laden with bread, and a bottle of wine, -and a kid, and sent them by David his son unto Saul. - -16:21 And David came to Saul, and stood before him: and he loved him -greatly; and he became his armourbearer. - -16:22 And Saul sent to Jesse, saying, Let David, I pray thee, stand -before me; for he hath found favour in my sight. - -16:23 And it came to pass, when the evil spirit from God was upon -Saul, that David took an harp, and played with his hand: so Saul was -refreshed, and was well, and the evil spirit departed from him. - -17:1 Now the Philistines gathered together their armies to battle, and -were gathered together at Shochoh, which belongeth to Judah, and -pitched between Shochoh and Azekah, in Ephesdammim. - -17:2 And Saul and the men of Israel were gathered together, and -pitched by the valley of Elah, and set the battle in array against the -Philistines. - -17:3 And the Philistines stood on a mountain on the one side, and -Israel stood on a mountain on the other side: and there was a valley -between them. - -17:4 And there went out a champion out of the camp of the Philistines, -named Goliath, of Gath, whose height was six cubits and a span. - -17:5 And he had an helmet of brass upon his head, and he was armed -with a coat of mail; and the weight of the coat was five thousand -shekels of brass. - -17:6 And he had greaves of brass upon his legs, and a target of brass -between his shoulders. - -17:7 And the staff of his spear was like a weaver’s beam; and his -spear’s head weighed six hundred shekels of iron: and one bearing a -shield went before him. - -17:8 And he stood and cried unto the armies of Israel, and said unto -them, Why are ye come out to set your battle in array? am not I a -Philistine, and ye servants to Saul? choose you a man for you, and let -him come down to me. - -17:9 If he be able to fight with me, and to kill me, then will we be -your servants: but if I prevail against him, and kill him, then shall -ye be our servants, and serve us. - -17:10 And the Philistine said, I defy the armies of Israel this day; -give me a man, that we may fight together. - -17:11 When Saul and all Israel heard those words of the Philistine, -they were dismayed, and greatly afraid. - -17:12 Now David was the son of that Ephrathite of Bethlehemjudah, -whose name was Jesse; and he had eight sons: and the man went among -men for an old man in the days of Saul. - -17:13 And the three eldest sons of Jesse went and followed Saul to the -battle: and the names of his three sons that went to the battle were -Eliab the firstborn, and next unto him Abinadab, and the third -Shammah. - -17:14 And David was the youngest: and the three eldest followed Saul. - -17:15 But David went and returned from Saul to feed his father’s sheep -at Bethlehem. - -17:16 And the Philistine drew near morning and evening, and presented -himself forty days. - -17:17 And Jesse said unto David his son, Take now for thy brethren an -ephah of this parched corn, and these ten loaves, and run to the camp -of thy brethren; 17:18 And carry these ten cheeses unto the captain of -their thousand, and look how thy brethren fare, and take their pledge. - -17:19 Now Saul, and they, and all the men of Israel, were in the -valley of Elah, fighting with the Philistines. - -17:20 And David rose up early in the morning, and left the sheep with -a keeper, and took, and went, as Jesse had commanded him; and he came -to the trench, as the host was going forth to the fight, and shouted -for the battle. - -17:21 For Israel and the Philistines had put the battle in array, army -against army. - -17:22 And David left his carriage in the hand of the keeper of the -carriage, and ran into the army, and came and saluted his brethren. - -17:23 And as he talked with them, behold, there came up the champion, -the Philistine of Gath, Goliath by name, out of the armies of the -Philistines, and spake according to the same words: and David heard -them. - -17:24 And all the men of Israel, when they saw the man, fled from him, -and were sore afraid. - -17:25 And the men of Israel said, Have ye seen this man that is come -up? surely to defy Israel is he come up: and it shall be, that the -man who killeth him, the king will enrich him with great riches, and -will give him his daughter, and make his father’s house free in -Israel. - -17:26 And David spake to the men that stood by him, saying, What shall -be done to the man that killeth this Philistine, and taketh away the -reproach from Israel? for who is this uncircumcised Philistine, that -he should defy the armies of the living God? 17:27 And the people -answered him after this manner, saying, So shall it be done to the man -that killeth him. - -17:28 And Eliab his eldest brother heard when he spake unto the men; -and Eliab’s anger was kindled against David, and he said, Why camest -thou down hither? and with whom hast thou left those few sheep in the -wilderness? I know thy pride, and the naughtiness of thine heart; for -thou art come down that thou mightest see the battle. - -17:29 And David said, What have I now done? Is there not a cause? -17:30 And he turned from him toward another, and spake after the same -manner: and the people answered him again after the former manner. - -17:31 And when the words were heard which David spake, they rehearsed -them before Saul: and he sent for him. - -17:32 And David said to Saul, Let no man’s heart fail because of him; -thy servant will go and fight with this Philistine. - -17:33 And Saul said to David, Thou art not able to go against this -Philistine to fight with him: for thou art but a youth, and he a man -of war from his youth. - -17:34 And David said unto Saul, Thy servant kept his father’s sheep, -and there came a lion, and a bear, and took a lamb out of the flock: -17:35 And I went out after him, and smote him, and delivered it out of -his mouth: and when he arose against me, I caught him by his beard, -and smote him, and slew him. - -17:36 Thy servant slew both the lion and the bear: and this -uncircumcised Philistine shall be as one of them, seeing he hath -defied the armies of the living God. - -17:37 David said moreover, The LORD that delivered me out of the paw -of the lion, and out of the paw of the bear, he will deliver me out of -the hand of this Philistine. And Saul said unto David, Go, and the -LORD be with thee. - -17:38 And Saul armed David with his armour, and he put an helmet of -brass upon his head; also he armed him with a coat of mail. - -17:39 And David girded his sword upon his armour, and he assayed to -go; for he had not proved it. And David said unto Saul, I cannot go -with these; for I have not proved them. And David put them off him. - -17:40 And he took his staff in his hand, and chose him five smooth -stones out of the brook, and put them in a shepherd’s bag which he -had, even in a scrip; and his sling was in his hand: and he drew near -to the Philistine. - -17:41 And the Philistine came on and drew near unto David; and the man -that bare the shield went before him. - -17:42 And when the Philistine looked about, and saw David, he -disdained him: for he was but a youth, and ruddy, and of a fair -countenance. - -17:43 And the Philistine said unto David, Am I a dog, that thou comest -to me with staves? And the Philistine cursed David by his gods. - -17:44 And the Philistine said to David, Come to me, and I will give -thy flesh unto the fowls of the air, and to the beasts of the field. - -17:45 Then said David to the Philistine, Thou comest to me with a -sword, and with a spear, and with a shield: but I come to thee in the -name of the LORD of hosts, the God of the armies of Israel, whom thou -hast defied. - -17:46 This day will the LORD deliver thee into mine hand; and I will -smite thee, and take thine head from thee; and I will give the -carcases of the host of the Philistines this day unto the fowls of the -air, and to the wild beasts of the earth; that all the earth may know -that there is a God in Israel. - -17:47 And all this assembly shall know that the LORD saveth not with -sword and spear: for the battle is the LORD’s, and he will give you -into our hands. - -17:48 And it came to pass, when the Philistine arose, and came, and -drew nigh to meet David, that David hastened, and ran toward the army -to meet the Philistine. - -17:49 And David put his hand in his bag, and took thence a stone, and -slang it, and smote the Philistine in his forehead, that the stone -sunk into his forehead; and he fell upon his face to the earth. - -17:50 So David prevailed over the Philistine with a sling and with a -stone, and smote the Philistine, and slew him; but there was no sword -in the hand of David. - -17:51 Therefore David ran, and stood upon the Philistine, and took his -sword, and drew it out of the sheath thereof, and slew him, and cut -off his head therewith. And when the Philistines saw their champion -was dead, they fled. - -17:52 And the men of Israel and of Judah arose, and shouted, and -pursued the Philistines, until thou come to the valley, and to the -gates of Ekron. - -And the wounded of the Philistines fell down by the way to Shaaraim, -even unto Gath, and unto Ekron. - -17:53 And the children of Israel returned from chasing after the -Philistines, and they spoiled their tents. - -17:54 And David took the head of the Philistine, and brought it to -Jerusalem; but he put his armour in his tent. - -17:55 And when Saul saw David go forth against the Philistine, he said -unto Abner, the captain of the host, Abner, whose son is this youth? -And Abner said, As thy soul liveth, O king, I cannot tell. - -17:56 And the king said, Enquire thou whose son the stripling is. - -17:57 And as David returned from the slaughter of the Philistine, -Abner took him, and brought him before Saul with the head of the -Philistine in his hand. - -17:58 And Saul said to him, Whose son art thou, thou young man? And -David answered, I am the son of thy servant Jesse the Bethlehemite. - -18:1 And it came to pass, when he had made an end of speaking unto -Saul, that the soul of Jonathan was knit with the soul of David, and -Jonathan loved him as his own soul. - -18:2 And Saul took him that day, and would let him go no more home to -his father’s house. - -18:3 Then Jonathan and David made a covenant, because he loved him as -his own soul. - -18:4 And Jonathan stripped himself of the robe that was upon him, and -gave it to David, and his garments, even to his sword, and to his bow, -and to his girdle. - -18:5 And David went out whithersoever Saul sent him, and behaved -himself wisely: and Saul set him over the men of war, and he was -accepted in the sight of all the people, and also in the sight of -Saul’s servants. - -18:6 And it came to pass as they came, when David was returned from -the slaughter of the Philistine, that the women came out of all cities -of Israel, singing and dancing, to meet king Saul, with tabrets, with -joy, and with instruments of musick. - -18:7 And the women answered one another as they played, and said, Saul -hath slain his thousands, and David his ten thousands. - -18:8 And Saul was very wroth, and the saying displeased him; and he -said, They have ascribed unto David ten thousands, and to me they have -ascribed but thousands: and what can he have more but the kingdom? -18:9 And Saul eyed David from that day and forward. - -18:10 And it came to pass on the morrow, that the evil spirit from God -came upon Saul, and he prophesied in the midst of the house: and David -played with his hand, as at other times: and there was a javelin in -Saul’s hand. - -18:11 And Saul cast the javelin; for he said, I will smite David even -to the wall with it. And David avoided out of his presence twice. - -18:12 And Saul was afraid of David, because the LORD was with him, and -was departed from Saul. - -18:13 Therefore Saul removed him from him, and made him his captain -over a thousand; and he went out and came in before the people. - -18:14 And David behaved himself wisely in all his ways; and the LORD -was with him. - -18:15 Wherefore when Saul saw that he behaved himself very wisely, he -was afraid of him. - -18:16 But all Israel and Judah loved David, because he went out and -came in before them. - -18:17 And Saul said to David, Behold my elder daughter Merab, her will -I give thee to wife: only be thou valiant for me, and fight the LORD’s -battles. - -For Saul said, Let not mine hand be upon him, but let the hand of the -Philistines be upon him. - -18:18 And David said unto Saul, Who am I? and what is my life, or my -father’s family in Israel, that I should be son in law to the king? -18:19 But it came to pass at the time when Merab Saul’s daughter -should have been given to David, that she was given unto Adriel the -Meholathite to wife. - -18:20 And Michal Saul’s daughter loved David: and they told Saul, and -the thing pleased him. - -18:21 And Saul said, I will give him her, that she may be a snare to -him, and that the hand of the Philistines may be against him. -Wherefore Saul said to David, Thou shalt this day be my son in law in -the one of the twain. - -18:22 And Saul commanded his servants, saying, Commune with David -secretly, and say, Behold, the king hath delight in thee, and all his -servants love thee: now therefore be the king’s son in law. - -18:23 And Saul’s servants spake those words in the ears of David. And -David said, Seemeth it to you a light thing to be a king’s son in law, -seeing that I am a poor man, and lightly esteemed? 18:24 And the -servants of Saul told him, saying, On this manner spake David. - -18:25 And Saul said, Thus shall ye say to David, The king desireth not -any dowry, but an hundred foreskins of the Philistines, to be avenged -of the king’s enemies. But Saul thought to make David fall by the hand -of the Philistines. - -18:26 And when his servants told David these words, it pleased David -well to be the king’s son in law: and the days were not expired. - -18:27 Wherefore David arose and went, he and his men, and slew of the -Philistines two hundred men; and David brought their foreskins, and -they gave them in full tale to the king, that he might be the king’s -son in law. And Saul gave him Michal his daughter to wife. - -18:28 And Saul saw and knew that the LORD was with David, and that -Michal Saul’s daughter loved him. - -18:29 And Saul was yet the more afraid of David; and Saul became -David’s enemy continually. - -18:30 Then the princes of the Philistines went forth: and it came to -pass, after they went forth, that David behaved himself more wisely -than all the servants of Saul; so that his name was much set by. - -19:1 And Saul spake to Jonathan his son, and to all his servants, that -they should kill David. - -19:2 But Jonathan Saul’s son delighted much in David: and Jonathan -told David, saying, Saul my father seeketh to kill thee: now -therefore, I pray thee, take heed to thyself until the morning, and -abide in a secret place, and hide thyself: 19:3 And I will go out and -stand beside my father in the field where thou art, and I will commune -with my father of thee; and what I see, that I will tell thee. - -19:4 And Jonathan spake good of David unto Saul his father, and said -unto him, Let not the king sin against his servant, against David; -because he hath not sinned against thee, and because his works have -been to thee-ward very good: 19:5 For he did put his life in his hand, -and slew the Philistine, and the LORD wrought a great salvation for -all Israel: thou sawest it, and didst rejoice: wherefore then wilt -thou sin against innocent blood, to slay David without a cause? 19:6 -And Saul hearkened unto the voice of Jonathan: and Saul sware, As the -LORD liveth, he shall not be slain. - -19:7 And Jonathan called David, and Jonathan shewed him all those -things. - -And Jonathan brought David to Saul, and he was in his presence, as in -times past. - -19:8 And there was war again: and David went out, and fought with the -Philistines, and slew them with a great slaughter; and they fled from -him. - -19:9 And the evil spirit from the LORD was upon Saul, as he sat in his -house with his javelin in his hand: and David played with his hand. - -19:10 And Saul sought to smite David even to the wall with the -javelin: but he slipped away out of Saul’s presence, and he smote the -javelin into the wall: and David fled, and escaped that night. - -19:11 Saul also sent messengers unto David’s house, to watch him, and -to slay him in the morning: and Michal David’s wife told him, saying, -If thou save not thy life to night, to morrow thou shalt be slain. - -19:12 So Michal let David down through a window: and he went, and -fled, and escaped. - -19:13 And Michal took an image, and laid it in the bed, and put a -pillow of goats’ hair for his bolster, and covered it with a cloth. - -19:14 And when Saul sent messengers to take David, she said, He is -sick. - -19:15 And Saul sent the messengers again to see David, saying, Bring -him up to me in the bed, that I may slay him. - -19:16 And when the messengers were come in, behold, there was an image -in the bed, with a pillow of goats’ hair for his bolster. - -19:17 And Saul said unto Michal, Why hast thou deceived me so, and -sent away mine enemy, that he is escaped? And Michal answered Saul, He -said unto me, Let me go; why should I kill thee? 19:18 So David fled, -and escaped, and came to Samuel to Ramah, and told him all that Saul -had done to him. And he and Samuel went and dwelt in Naioth. - -19:19 And it was told Saul, saying, Behold, David is at Naioth in -Ramah. - -19:20 And Saul sent messengers to take David: and when they saw the -company of the prophets prophesying, and Samuel standing as appointed -over them, the Spirit of God was upon the messengers of Saul, and they -also prophesied. - -19:21 And when it was told Saul, he sent other messengers, and they -prophesied likewise. And Saul sent messengers again the third time, -and they prophesied also. - -19:22 Then went he also to Ramah, and came to a great well that is in -Sechu: and he asked and said, Where are Samuel and David? And one -said, Behold, they be at Naioth in Ramah. - -19:23 And he went thither to Naioth in Ramah: and the Spirit of God -was upon him also, and he went on, and prophesied, until he came to -Naioth in Ramah. - -19:24 And he stripped off his clothes also, and prophesied before -Samuel in like manner, and lay down naked all that day and all that -night. Wherefore they say, Is Saul also among the prophets? 20:1 And -David fled from Naioth in Ramah, and came and said before Jonathan, -What have I done? what is mine iniquity? and what is my sin before thy -father, that he seeketh my life? 20:2 And he said unto him, God -forbid; thou shalt not die: behold, my father will do nothing either -great or small, but that he will shew it me: and why should my father -hide this thing from me? it is not so. - -20:3 And David sware moreover, and said, Thy father certainly knoweth -that I have found grace in thine eyes; and he saith, Let not Jonathan -know this, lest he be grieved: but truly as the LORD liveth, and as -thy soul liveth, there is but a step between me and death. - -20:4 Then said Jonathan unto David, Whatsoever thy soul desireth, I -will even do it for thee. - -20:5 And David said unto Jonathan, Behold, to morrow is the new moon, -and I should not fail to sit with the king at meat: but let me go, -that I may hide myself in the field unto the third day at even. - -20:6 If thy father at all miss me, then say, David earnestly asked -leave of me that he might run to Bethlehem his city: for there is a -yearly sacrifice there for all the family. - -20:7 If he say thus, It is well; thy servant shall have peace: but if -he be very wroth, then be sure that evil is determined by him. - -20:8 Therefore thou shalt deal kindly with thy servant; for thou hast -brought thy servant into a covenant of the LORD with thee: -notwithstanding, if there be in me iniquity, slay me thyself; for why -shouldest thou bring me to thy father? 20:9 And Jonathan said, Far be -it from thee: for if I knew certainly that evil were determined by my -father to come upon thee, then would not I tell it thee? 20:10 Then -said David to Jonathan, Who shall tell me? or what if thy father -answer thee roughly? 20:11 And Jonathan said unto David, Come, and -let us go out into the field. And they went out both of them into the -field. - -20:12 And Jonathan said unto David, O LORD God of Israel, when I have -sounded my father about to morrow any time, or the third day, and, -behold, if there be good toward David, and I then send not unto thee, -and shew it thee; 20:13 The LORD do so and much more to Jonathan: but -if it please my father to do thee evil, then I will shew it thee, and -send thee away, that thou mayest go in peace: and the LORD be with -thee, as he hath been with my father. - -20:14 And thou shalt not only while yet I live shew me the kindness of -the LORD, that I die not: 20:15 But also thou shalt not cut off thy -kindness from my house for ever: no, not when the LORD hath cut off -the enemies of David every one from the face of the earth. - -20:16 So Jonathan made a covenant with the house of David, saying, Let -the LORD even require it at the hand of David’s enemies. - -20:17 And Jonathan caused David to swear again, because he loved him: -for he loved him as he loved his own soul. - -20:18 Then Jonathan said to David, To morrow is the new moon: and thou -shalt be missed, because thy seat will be empty. - -20:19 And when thou hast stayed three days, then thou shalt go down -quickly, and come to the place where thou didst hide thyself when the -business was in hand, and shalt remain by the stone Ezel. - -20:20 And I will shoot three arrows on the side thereof, as though I -shot at a mark. - -20:21 And, behold, I will send a lad, saying, Go, find out the arrows. -If I expressly say unto the lad, Behold, the arrows are on this side -of thee, take them; then come thou: for there is peace to thee, and no -hurt; as the LORD liveth. - -20:22 But if I say thus unto the young man, Behold, the arrows are -beyond thee; go thy way: for the LORD hath sent thee away. - -20:23 And as touching the matter which thou and I have spoken of, -behold, the LORD be between thee and me for ever. - -20:24 So David hid himself in the field: and when the new moon was -come, the king sat him down to eat meat. - -20:25 And the king sat upon his seat, as at other times, even upon a -seat by the wall: and Jonathan arose, and Abner sat by Saul’s side, -and David’s place was empty. - -20:26 Nevertheless Saul spake not any thing that day: for he thought, -Something hath befallen him, he is not clean; surely he is not clean. - -20:27 And it came to pass on the morrow, which was the second day of -the month, that David’s place was empty: and Saul said unto Jonathan -his son, Wherefore cometh not the son of Jesse to meat, neither -yesterday, nor to day? 20:28 And Jonathan answered Saul, David -earnestly asked leave of me to go to Bethlehem: 20:29 And he said, Let -me go, I pray thee; for our family hath a sacrifice in the city; and -my brother, he hath commanded me to be there: and now, if I have found -favour in thine eyes, let me get away, I pray thee, and see my -brethren. Therefore he cometh not unto the king’s table. - -20:30 Then Saul’s anger was kindled against Jonathan, and he said unto -him, Thou son of the perverse rebellious woman, do not I know that -thou hast chosen the son of Jesse to thine own confusion, and unto the -confusion of thy mother’s nakedness? 20:31 For as long as the son of -Jesse liveth upon the ground, thou shalt not be established, nor thy -kingdom. Wherefore now send and fetch him unto me, for he shall surely -die. - -20:32 And Jonathan answered Saul his father, and said unto him, -Wherefore shall he be slain? what hath he done? 20:33 And Saul cast a -javelin at him to smite him: whereby Jonathan knew that it was -determined of his father to slay David. - -20:34 So Jonathan arose from the table in fierce anger, and did eat no -meat the second day of the month: for he was grieved for David, -because his father had done him shame. - -20:35 And it came to pass in the morning, that Jonathan went out into -the field at the time appointed with David, and a little lad with him. - -20:36 And he said unto his lad, Run, find out now the arrows which I -shoot. And as the lad ran, he shot an arrow beyond him. - -20:37 And when the lad was come to the place of the arrow which -Jonathan had shot, Jonathan cried after the lad, and said, Is not the -arrow beyond thee? 20:38 And Jonathan cried after the lad, Make -speed, haste, stay not. And Jonathan’s lad gathered up the arrows, and -came to his master. - -20:39 But the lad knew not any thing: only Jonathan and David knew the -matter. - -20:40 And Jonathan gave his artillery unto his lad, and said unto him, -Go, carry them to the city. - -20:41 And as soon as the lad was gone, David arose out of a place -toward the south, and fell on his face to the ground, and bowed -himself three times: and they kissed one another, and wept one with -another, until David exceeded. - -20:42 And Jonathan said to David, Go in peace, forasmuch as we have -sworn both of us in the name of the LORD, saying, The LORD be between -me and thee, and between my seed and thy seed for ever. And he arose -and departed: and Jonathan went into the city. - -21:1 Then came David to Nob to Ahimelech the priest: and Ahimelech was -afraid at the meeting of David, and said unto him, Why art thou alone, -and no man with thee? 21:2 And David said unto Ahimelech the priest, -The king hath commanded me a business, and hath said unto me, Let no -man know any thing of the business whereabout I send thee, and what I -have commanded thee: and I have appointed my servants to such and such -a place. - -21:3 Now therefore what is under thine hand? give me five loaves of -bread in mine hand, or what there is present. - -21:4 And the priest answered David, and said, There is no common bread -under mine hand, but there is hallowed bread; if the young men have -kept themselves at least from women. - -21:5 And David answered the priest, and said unto him, Of a truth -women have been kept from us about these three days, since I came out, -and the vessels of the young men are holy, and the bread is in a -manner common, yea, though it were sanctified this day in the vessel. - -21:6 So the priest gave him hallowed bread: for there was no bread -there but the shewbread, that was taken from before the LORD, to put -hot bread in the day when it was taken away. - -21:7 Now a certain man of the servants of Saul was there that day, -detained before the LORD; and his name was Doeg, an Edomite, the -chiefest of the herdmen that belonged to Saul. - -21:8 And David said unto Ahimelech, And is there not here under thine -hand spear or sword? for I have neither brought my sword nor my -weapons with me, because the king’s business required haste. - -21:9 And the priest said, The sword of Goliath the Philistine, whom -thou slewest in the valley of Elah, behold, it is here wrapped in a -cloth behind the ephod: if thou wilt take that, take it: for there is -no other save that here. And David said, There is none like that; give -it me. - -21:10 And David arose and fled that day for fear of Saul, and went to -Achish the king of Gath. - -21:11 And the servants of Achish said unto him, Is not this David the -king of the land? did they not sing one to another of him in dances, -saying, Saul hath slain his thousands, and David his ten thousands? -21:12 And David laid up these words in his heart, and was sore afraid -of Achish the king of Gath. - -21:13 And he changed his behaviour before them, and feigned himself -mad in their hands, and scrabbled on the doors of the gate, and let -his spittle fall down upon his beard. - -21:14 Then said Achish unto his servants, Lo, ye see the man is mad: -wherefore then have ye brought him to me? 21:15 Have I need of mad -men, that ye have brought this fellow to play the mad man in my -presence? shall this fellow come into my house? 22:1 David therefore -departed thence, and escaped to the cave Adullam: and when his -brethren and all his father’s house heard it, they went down thither -to him. - -22:2 And every one that was in distress, and every one that was in -debt, and every one that was discontented, gathered themselves unto -him; and he became a captain over them: and there were with him about -four hundred men. - -22:3 And David went thence to Mizpeh of Moab: and he said unto the -king of Moab, Let my father and my mother, I pray thee, come forth, -and be with you, till I know what God will do for me. - -22:4 And he brought them before the king of Moab: and they dwelt with -him all the while that David was in the hold. - -22:5 And the prophet Gad said unto David, Abide not in the hold; -depart, and get thee into the land of Judah. Then David departed, and -came into the forest of Hareth. - -22:6 When Saul heard that David was discovered, and the men that were -with him, (now Saul abode in Gibeah under a tree in Ramah, having his -spear in his hand, and all his servants were standing about him;) 22:7 -Then Saul said unto his servants that stood about him, Hear now, ye -Benjamites; will the son of Jesse give every one of you fields and -vineyards, and make you all captains of thousands, and captains of -hundreds; 22:8 That all of you have conspired against me, and there is -none that sheweth me that my son hath made a league with the son of -Jesse, and there is none of you that is sorry for me, or sheweth unto -me that my son hath stirred up my servant against me, to lie in wait, -as at this day? 22:9 Then answered Doeg the Edomite, which was set -over the servants of Saul, and said, I saw the son of Jesse coming to -Nob, to Ahimelech the son of Ahitub. - -22:10 And he enquired of the LORD for him, and gave him victuals, and -gave him the sword of Goliath the Philistine. - -22:11 Then the king sent to call Ahimelech the priest, the son of -Ahitub, and all his father’s house, the priests that were in Nob: and -they came all of them to the king. - -22:12 And Saul said, Hear now, thou son of Ahitub. And he answered, -Here I am, my lord. - -22:13 And Saul said unto him, Why have ye conspired against me, thou -and the son of Jesse, in that thou hast given him bread, and a sword, -and hast enquired of God for him, that he should rise against me, to -lie in wait, as at this day? 22:14 Then Ahimelech answered the king, -and said, And who is so faithful among all thy servants as David, -which is the king’s son in law, and goeth at thy bidding, and is -honourable in thine house? 22:15 Did I then begin to enquire of God -for him? be it far from me: let not the king impute any thing unto his -servant, nor to all the house of my father: for thy servant knew -nothing of all this, less or more. - -22:16 And the king said, Thou shalt surely die, Ahimelech, thou, and -all thy father’s house. - -22:17 And the king said unto the footmen that stood about him, Turn, -and slay the priests of the LORD: because their hand also is with -David, and because they knew when he fled, and did not shew it to me. -But the servants of the king would not put forth their hand to fall -upon the priests of the LORD. - -22:18 And the king said to Doeg, Turn thou, and fall upon the priests. -And Doeg the Edomite turned, and he fell upon the priests, and slew on -that day fourscore and five persons that did wear a linen ephod. - -22:19 And Nob, the city of the priests, smote he with the edge of the -sword, both men and women, children and sucklings, and oxen, and -asses, and sheep, with the edge of the sword. - -22:20 And one of the sons of Ahimelech the son of Ahitub, named -Abiathar, escaped, and fled after David. - -22:21 And Abiathar shewed David that Saul had slain the LORD’s -priests. - -22:22 And David said unto Abiathar, I knew it that day, when Doeg the -Edomite was there, that he would surely tell Saul: I have occasioned -the death of all the persons of thy father’s house. - -22:23 Abide thou with me, fear not: for he that seeketh my life -seeketh thy life: but with me thou shalt be in safeguard. - -23:1 Then they told David, saying, Behold, the Philistines fight -against Keilah, and they rob the threshingfloors. - -23:2 Therefore David enquired of the LORD, saying, Shall I go and -smite these Philistines? And the LORD said unto David, Go, and smite -the Philistines, and save Keilah. - -23:3 And David’s men said unto him, Behold, we be afraid here in -Judah: how much more then if we come to Keilah against the armies of -the Philistines? 23:4 Then David enquired of the LORD yet again. And -the LORD answered him and said, Arise, go down to Keilah; for I will -deliver the Philistines into thine hand. - -23:5 So David and his men went to Keilah, and fought with the -Philistines, and brought away their cattle, and smote them with a -great slaughter. So David saved the inhabitants of Keilah. - -23:6 And it came to pass, when Abiathar the son of Ahimelech fled to -David to Keilah, that he came down with an ephod in his hand. - -23:7 And it was told Saul that David was come to Keilah. And Saul -said, God hath delivered him into mine hand; for he is shut in, by -entering into a town that hath gates and bars. - -23:8 And Saul called all the people together to war, to go down to -Keilah, to besiege David and his men. - -23:9 And David knew that Saul secretly practised mischief against him; -and he said to Abiathar the priest, Bring hither the ephod. - -23:10 Then said David, O LORD God of Israel, thy servant hath -certainly heard that Saul seeketh to come to Keilah, to destroy the -city for my sake. - -23:11 Will the men of Keilah deliver me up into his hand? will Saul -come down, as thy servant hath heard? O LORD God of Israel, I beseech -thee, tell thy servant. And the LORD said, He will come down. - -23:12 Then said David, Will the men of Keilah deliver me and my men -into the hand of Saul? And the LORD said, They will deliver thee up. - -23:13 Then David and his men, which were about six hundred, arose and -departed out of Keilah, and went whithersoever they could go. And it -was told Saul that David was escaped from Keilah; and he forbare to go -forth. - -23:14 And David abode in the wilderness in strong holds, and remained -in a mountain in the wilderness of Ziph. And Saul sought him every -day, but God delivered him not into his hand. - -23:15 And David saw that Saul was come out to seek his life: and David -was in the wilderness of Ziph in a wood. - -23:16 And Jonathan Saul’s son arose, and went to David into the wood, -and strengthened his hand in God. - -23:17 And he said unto him, Fear not: for the hand of Saul my father -shall not find thee; and thou shalt be king over Israel, and I shall -be next unto thee; and that also Saul my father knoweth. - -23:18 And they two made a covenant before the LORD: and David abode in -the wood, and Jonathan went to his house. - -23:19 Then came up the Ziphites to Saul to Gibeah, saying, Doth not -David hide himself with us in strong holds in the wood, in the hill of -Hachilah, which is on the south of Jeshimon? 23:20 Now therefore, O -king, come down according to all the desire of thy soul to come down; -and our part shall be to deliver him into the king’s hand. - -23:21 And Saul said, Blessed be ye of the LORD; for ye have compassion -on me. - -23:22 Go, I pray you, prepare yet, and know and see his place where -his haunt is, and who hath seen him there: for it is told me that he -dealeth very subtilly. - -23:23 See therefore, and take knowledge of all the lurking places -where he hideth himself, and come ye again to me with the certainty, -and I will go with you: and it shall come to pass, if he be in the -land, that I will search him out throughout all the thousands of -Judah. - -23:24 And they arose, and went to Ziph before Saul: but David and his -men were in the wilderness of Maon, in the plain on the south of -Jeshimon. - -23:25 Saul also and his men went to seek him. And they told David; -wherefore he came down into a rock, and abode in the wilderness of -Maon. And when Saul heard that, he pursued after David in the -wilderness of Maon. - -23:26 And Saul went on this side of the mountain, and David and his -men on that side of the mountain: and David made haste to get away for -fear of Saul; for Saul and his men compassed David and his men round -about to take them. - -23:27 But there came a messenger unto Saul, saying, Haste thee, and -come; for the Philistines have invaded the land. - -23:28 Wherefore Saul returned from pursuing after David, and went -against the Philistines: therefore they called that place -Selahammahlekoth. - -23:29 And David went up from thence, and dwelt in strong holds at -Engedi. - -24:1 And it came to pass, when Saul was returned from following the -Philistines, that it was told him, saying, Behold, David is in the -wilderness of Engedi. - -24:2 Then Saul took three thousand chosen men out of all Israel, and -went to seek David and his men upon the rocks of the wild goats. - -24:3 And he came to the sheepcotes by the way, where was a cave; and -Saul went in to cover his feet: and David and his men remained in the -sides of the cave. - -24:4 And the men of David said unto him, Behold the day of which the -LORD said unto thee, Behold, I will deliver thine enemy into thine -hand, that thou mayest do to him as it shall seem good unto thee. Then -David arose, and cut off the skirt of Saul’s robe privily. - -24:5 And it came to pass afterward, that David’s heart smote him, -because he had cut off Saul’s skirt. - -24:6 And he said unto his men, The LORD forbid that I should do this -thing unto my master, the LORD’s anointed, to stretch forth mine hand -against him, seeing he is the anointed of the LORD. - -24:7 So David stayed his servants with these words, and suffered them -not to rise against Saul. But Saul rose up out of the cave, and went -on his way. - -24:8 David also arose afterward, and went out of the cave, and cried -after Saul, saying, My lord the king. And when Saul looked behind him, -David stooped with his face to the earth, and bowed himself. - -24:9 And David said to Saul, Wherefore hearest thou men’s words, -saying, Behold, David seeketh thy hurt? 24:10 Behold, this day thine -eyes have seen how that the LORD had delivered thee to day into mine -hand in the cave: and some bade me kill thee: but mine eye spared -thee; and I said, I will not put forth mine hand against my lord; for -he is the LORD’s anointed. - -24:11 Moreover, my father, see, yea, see the skirt of thy robe in my -hand: for in that I cut off the skirt of thy robe, and killed thee -not, know thou and see that there is neither evil nor transgression in -mine hand, and I have not sinned against thee; yet thou huntest my -soul to take it. - -24:12 The LORD judge between me and thee, and the LORD avenge me of -thee: but mine hand shall not be upon thee. - -24:13 As saith the proverb of the ancients, Wickedness proceedeth from -the wicked: but mine hand shall not be upon thee. - -24:14 After whom is the king of Israel come out? after whom dost thou -pursue? after a dead dog, after a flea. - -24:15 The LORD therefore be judge, and judge between me and thee, and -see, and plead my cause, and deliver me out of thine hand. - -24:16 And it came to pass, when David had made an end of speaking -these words unto Saul, that Saul said, Is this thy voice, my son -David? And Saul lifted up his voice, and wept. - -24:17 And he said to David, Thou art more righteous than I: for thou -hast rewarded me good, whereas I have rewarded thee evil. - -24:18 And thou hast shewed this day how that thou hast dealt well with -me: forasmuch as when the LORD had delivered me into thine hand, thou -killedst me not. - -24:19 For if a man find his enemy, will he let him go well away? -wherefore the LORD reward thee good for that thou hast done unto me -this day. - -24:20 And now, behold, I know well that thou shalt surely be king, and -that the kingdom of Israel shall be established in thine hand. - -24:21 Swear now therefore unto me by the LORD, that thou wilt not cut -off my seed after me, and that thou wilt not destroy my name out of my -father’s house. - -24:22 And David sware unto Saul. And Saul went home; but David and his -men gat them up unto the hold. - -25:1 And Samuel died; and all the Israelites were gathered together, -and lamented him, and buried him in his house at Ramah. And David -arose, and went down to the wilderness of Paran. - -25:2 And there was a man in Maon, whose possessions were in Carmel; -and the man was very great, and he had three thousand sheep, and a -thousand goats: and he was shearing his sheep in Carmel. - -25:3 Now the name of the man was Nabal; and the name of his wife -Abigail: and she was a woman of good understanding, and of a beautiful -countenance: but the man was churlish and evil in his doings; and he -was of the house of Caleb. - -25:4 And David heard in the wilderness that Nabal did shear his sheep. - -25:5 And David sent out ten young men, and David said unto the young -men, Get you up to Carmel, and go to Nabal, and greet him in my name: -25:6 And thus shall ye say to him that liveth in prosperity, Peace be -both to thee, and peace be to thine house, and peace be unto all that -thou hast. - -25:7 And now I have heard that thou hast shearers: now thy shepherds -which were with us, we hurt them not, neither was there ought missing -unto them, all the while they were in Carmel. - -25:8 Ask thy young men, and they will shew thee. Wherefore let the -young men find favour in thine eyes: for we come in a good day: give, -I pray thee, whatsoever cometh to thine hand unto thy servants, and to -thy son David. - -25:9 And when David’s young men came, they spake to Nabal according to -all those words in the name of David, and ceased. - -25:10 And Nabal answered David’s servants, and said, Who is David? and -who is the son of Jesse? there be many servants now a days that break -away every man from his master. - -25:11 Shall I then take my bread, and my water, and my flesh that I -have killed for my shearers, and give it unto men, whom I know not -whence they be? 25:12 So David’s young men turned their way, and went -again, and came and told him all those sayings. - -25:13 And David said unto his men, Gird ye on every man his sword. And -they girded on every man his sword; and David also girded on his -sword: and there went up after David about four hundred men; and two -hundred abode by the stuff. - -25:14 But one of the young men told Abigail, Nabal’s wife, saying, -Behold, David sent messengers out of the wilderness to salute our -master; and he railed on them. - -25:15 But the men were very good unto us, and we were not hurt, -neither missed we any thing, as long as we were conversant with them, -when we were in the fields: 25:16 They were a wall unto us both by -night and day, all the while we were with them keeping the sheep. - -25:17 Now therefore know and consider what thou wilt do; for evil is -determined against our master, and against all his household: for he -is such a son of Belial, that a man cannot speak to him. - -25:18 Then Abigail made haste, and took two hundred loaves, and two -bottles of wine, and five sheep ready dressed, and five measures of -parched corn, and an hundred clusters of raisins, and two hundred -cakes of figs, and laid them on asses. - -25:19 And she said unto her servants, Go on before me; behold, I come -after you. But she told not her husband Nabal. - -25:20 And it was so, as she rode on the ass, that she came down by the -covert on the hill, and, behold, David and his men came down against -her; and she met them. - -25:21 Now David had said, Surely in vain have I kept all that this -fellow hath in the wilderness, so that nothing was missed of all that -pertained unto him: and he hath requited me evil for good. - -25:22 So and more also do God unto the enemies of David, if I leave of -all that pertain to him by the morning light any that pisseth against -the wall. - -25:23 And when Abigail saw David, she hasted, and lighted off the ass, -and fell before David on her face, and bowed herself to the ground, -25:24 And fell at his feet, and said, Upon me, my lord, upon me let -this iniquity be: and let thine handmaid, I pray thee, speak in thine -audience, and hear the words of thine handmaid. - -25:25 Let not my lord, I pray thee, regard this man of Belial, even -Nabal: for as his name is, so is he; Nabal is his name, and folly is -with him: but I thine handmaid saw not the young men of my lord, whom -thou didst send. - -25:26 Now therefore, my lord, as the LORD liveth, and as thy soul -liveth, seeing the LORD hath withholden thee from coming to shed -blood, and from avenging thyself with thine own hand, now let thine -enemies, and they that seek evil to my lord, be as Nabal. - -25:27 And now this blessing which thine handmaid hath brought unto my -lord, let it even be given unto the young men that follow my lord. - -25:28 I pray thee, forgive the trespass of thine handmaid: for the -LORD will certainly make my lord a sure house; because my lord -fighteth the battles of the LORD, and evil hath not been found in thee -all thy days. - -25:29 Yet a man is risen to pursue thee, and to seek thy soul: but the -soul of my lord shall be bound in the bundle of life with the LORD thy -God; and the souls of thine enemies, them shall he sling out, as out -of the middle of a sling. - -25:30 And it shall come to pass, when the LORD shall have done to my -lord according to all the good that he hath spoken concerning thee, -and shall have appointed thee ruler over Israel; 25:31 That this shall -be no grief unto thee, nor offence of heart unto my lord, either that -thou hast shed blood causeless, or that my lord hath avenged himself: -but when the LORD shall have dealt well with my lord, then remember -thine handmaid. - -25:32 And David said to Abigail, Blessed be the LORD God of Israel, -which sent thee this day to meet me: 25:33 And blessed be thy advice, -and blessed be thou, which hast kept me this day from coming to shed -blood, and from avenging myself with mine own hand. - -25:34 For in very deed, as the LORD God of Israel liveth, which hath -kept me back from hurting thee, except thou hadst hasted and come to -meet me, surely there had not been left unto Nabal by the morning -light any that pisseth against the wall. - -25:35 So David received of her hand that which she had brought him, -and said unto her, Go up in peace to thine house; see, I have -hearkened to thy voice, and have accepted thy person. - -25:36 And Abigail came to Nabal; and, behold, he held a feast in his -house, like the feast of a king; and Nabal’s heart was merry within -him, for he was very drunken: wherefore she told him nothing, less or -more, until the morning light. - -25:37 But it came to pass in the morning, when the wine was gone out -of Nabal, and his wife had told him these things, that his heart died -within him, and he became as a stone. - -25:38 And it came to pass about ten days after, that the LORD smote -Nabal, that he died. - -25:39 And when David heard that Nabal was dead, he said, Blessed be -the LORD, that hath pleaded the cause of my reproach from the hand of -Nabal, and hath kept his servant from evil: for the LORD hath returned -the wickedness of Nabal upon his own head. And David sent and communed -with Abigail, to take her to him to wife. - -25:40 And when the servants of David were come to Abigail to Carmel, -they spake unto her, saying, David sent us unto thee, to take thee to -him to wife. - -25:41 And she arose, and bowed herself on her face to the earth, and -said, Behold, let thine handmaid be a servant to wash the feet of the -servants of my lord. - -25:42 And Abigail hasted, and arose and rode upon an ass, with five -damsels of hers that went after her; and she went after the messengers -of David, and became his wife. - -25:43 David also took Ahinoam of Jezreel; and they were also both of -them his wives. - -25:44 But Saul had given Michal his daughter, David’s wife, to Phalti -the son of Laish, which was of Gallim. - -26:1 And the Ziphites came unto Saul to Gibeah, saying, Doth not David -hide himself in the hill of Hachilah, which is before Jeshimon? 26:2 -Then Saul arose, and went down to the wilderness of Ziph, having three -thousand chosen men of Israel with him, to seek David in the -wilderness of Ziph. - -26:3 And Saul pitched in the hill of Hachilah, which is before -Jeshimon, by the way. But David abode in the wilderness, and he saw -that Saul came after him into the wilderness. - -26:4 David therefore sent out spies, and understood that Saul was come -in very deed. - -26:5 And David arose, and came to the place where Saul had pitched: -and David beheld the place where Saul lay, and Abner the son of Ner, -the captain of his host: and Saul lay in the trench, and the people -pitched round about him. - -26:6 Then answered David and said to Ahimelech the Hittite, and to -Abishai the son of Zeruiah, brother to Joab, saying, Who will go down -with me to Saul to the camp? And Abishai said, I will go down with -thee. - -26:7 So David and Abishai came to the people by night: and, behold, -Saul lay sleeping within the trench, and his spear stuck in the ground -at his bolster: but Abner and the people lay round about him. - -26:8 Then said Abishai to David, God hath delivered thine enemy into -thine hand this day: now therefore let me smite him, I pray thee, with -the spear even to the earth at once, and I will not smite him the -second time. - -26:9 And David said to Abishai, Destroy him not: for who can stretch -forth his hand against the LORD’s anointed, and be guiltless? 26:10 -David said furthermore, As the LORD liveth, the LORD shall smite him; -or his day shall come to die; or he shall descend into battle, and -perish. - -26:11 The LORD forbid that I should stretch forth mine hand against -the LORD’s anointed: but, I pray thee, take thou now the spear that is -at his bolster, and the cruse of water, and let us go. - -26:12 So David took the spear and the cruse of water from Saul’s -bolster; and they gat them away, and no man saw it, nor knew it, -neither awaked: for they were all asleep; because a deep sleep from -the LORD was fallen upon them. - -26:13 Then David went over to the other side, and stood on the top of -an hill afar off; a great space being between them: 26:14 And David -cried to the people, and to Abner the son of Ner, saying, Answerest -thou not, Abner? Then Abner answered and said, Who art thou that -criest to the king? 26:15 And David said to Abner, Art not thou a -valiant man? and who is like to thee in Israel? wherefore then hast -thou not kept thy lord the king? for there came one of the people in -to destroy the king thy lord. - -26:16 This thing is not good that thou hast done. As the LORD liveth, -ye are worthy to die, because ye have not kept your master, the LORD’s -anointed. - -And now see where the king’s spear is, and the cruse of water that was -at his bolster. - -26:17 And Saul knew David’s voice, and said, Is this thy voice, my son -David? And David said, It is my voice, my lord, O king. - -26:18 And he said, Wherefore doth my lord thus pursue after his -servant? for what have I done? or what evil is in mine hand? 26:19 -Now therefore, I pray thee, let my lord the king hear the words of his -servant. If the LORD have stirred thee up against me, let him accept -an offering: but if they be the children of men, cursed be they before -the LORD; for they have driven me out this day from abiding in the -inheritance of the LORD, saying, Go, serve other gods. - -26:20 Now therefore, let not my blood fall to the earth before the -face of the LORD: for the king of Israel is come out to seek a flea, -as when one doth hunt a partridge in the mountains. - -26:21 Then said Saul, I have sinned: return, my son David: for I will -no more do thee harm, because my soul was precious in thine eyes this -day: behold, I have played the fool, and have erred exceedingly. - -26:22 And David answered and said, Behold the king’s spear! and let -one of the young men come over and fetch it. - -26:23 The LORD render to every man his righteousness and his -faithfulness; for the LORD delivered thee into my hand to day, but I -would not stretch forth mine hand against the LORD’s anointed. - -26:24 And, behold, as thy life was much set by this day in mine eyes, -so let my life be much set by in the eyes of the LORD, and let him -deliver me out of all tribulation. - -26:25 Then Saul said to David, Blessed be thou, my son David: thou -shalt both do great things, and also shalt still prevail. So David -went on his way, and Saul returned to his place. - -27:1 And David said in his heart, I shall now perish one day by the -hand of Saul: there is nothing better for me than that I should -speedily escape into the land of the Philistines; and Saul shall -despair of me, to seek me any more in any coast of Israel: so shall I -escape out of his hand. - -27:2 And David arose, and he passed over with the six hundred men that -were with him unto Achish, the son of Maoch, king of Gath. - -27:3 And David dwelt with Achish at Gath, he and his men, every man -with his household, even David with his two wives, Ahinoam the -Jezreelitess, and Abigail the Carmelitess, Nabal’s wife. - -27:4 And it was told Saul that David was fled to Gath: and he sought -no more again for him. - -27:5 And David said unto Achish, If I have now found grace in thine -eyes, let them give me a place in some town in the country, that I may -dwell there: for why should thy servant dwell in the royal city with -thee? 27:6 Then Achish gave him Ziklag that day: wherefore Ziklag -pertaineth unto the kings of Judah unto this day. - -27:7 And the time that David dwelt in the country of the Philistines -was a full year and four months. - -27:8 And David and his men went up, and invaded the Geshurites, and -the Gezrites, and the Amalekites: for those nations were of old the -inhabitants of the land, as thou goest to Shur, even unto the land of -Egypt. - -27:9 And David smote the land, and left neither man nor woman alive, -and took away the sheep, and the oxen, and the asses, and the camels, -and the apparel, and returned, and came to Achish. - -27:10 And Achish said, Whither have ye made a road to day? And David -said, Against the south of Judah, and against the south of the -Jerahmeelites, and against the south of the Kenites. - -27:11 And David saved neither man nor woman alive, to bring tidings to -Gath, saying, Lest they should tell on us, saying, So did David, and -so will be his manner all the while he dwelleth in the country of the -Philistines. - -27:12 And Achish believed David, saying, He hath made his people -Israel utterly to abhor him; therefore he shall be my servant for -ever. - -28:1 And it came to pass in those days, that the Philistines gathered -their armies together for warfare, to fight with Israel. And Achish -said unto David, Know thou assuredly, that thou shalt go out with me -to battle, thou and thy men. - -28:2 And David said to Achish, Surely thou shalt know what thy servant -can do. And Achish said to David, Therefore will I make thee keeper of -mine head for ever. - -28:3 Now Samuel was dead, and all Israel had lamented him, and buried -him in Ramah, even in his own city. And Saul had put away those that -had familiar spirits, and the wizards, out of the land. - -28:4 And the Philistines gathered themselves together, and came and -pitched in Shunem: and Saul gathered all Israel together, and they -pitched in Gilboa. - -28:5 And when Saul saw the host of the Philistines, he was afraid, and -his heart greatly trembled. - -28:6 And when Saul enquired of the LORD, the LORD answered him not, -neither by dreams, nor by Urim, nor by prophets. - -28:7 Then said Saul unto his servants, Seek me a woman that hath a -familiar spirit, that I may go to her, and enquire of her. And his -servants said to him, Behold, there is a woman that hath a familiar -spirit at Endor. - -28:8 And Saul disguised himself, and put on other raiment, and he -went, and two men with him, and they came to the woman by night: and -he said, I pray thee, divine unto me by the familiar spirit, and bring -me him up, whom I shall name unto thee. - -28:9 And the woman said unto him, Behold, thou knowest what Saul hath -done, how he hath cut off those that have familiar spirits, and the -wizards, out of the land: wherefore then layest thou a snare for my -life, to cause me to die? 28:10 And Saul sware to her by the LORD, -saying, As the LORD liveth, there shall no punishment happen to thee -for this thing. - -28:11 Then said the woman, Whom shall I bring up unto thee? And he -said, Bring me up Samuel. - -28:12 And when the woman saw Samuel, she cried with a loud voice: and -the woman spake to Saul, saying, Why hast thou deceived me? for thou -art Saul. - -28:13 And the king said unto her, Be not afraid: for what sawest thou? -And the woman said unto Saul, I saw gods ascending out of the earth. - -28:14 And he said unto her, What form is he of? And she said, An old -man cometh up; and he is covered with a mantle. And Saul perceived -that it was Samuel, and he stooped with his face to the ground, and -bowed himself. - -28:15 And Samuel said to Saul, Why hast thou disquieted me, to bring -me up? And Saul answered, I am sore distressed; for the Philistines -make war against me, and God is departed from me, and answereth me no -more, neither by prophets, nor by dreams: therefore I have called -thee, that thou mayest make known unto me what I shall do. - -28:16 Then said Samuel, Wherefore then dost thou ask of me, seeing the -LORD is departed from thee, and is become thine enemy? 28:17 And the -LORD hath done to him, as he spake by me: for the LORD hath rent the -kingdom out of thine hand, and given it to thy neighbour, even to -David: 28:18 Because thou obeyedst not the voice of the LORD, nor -executedst his fierce wrath upon Amalek, therefore hath the LORD done -this thing unto thee this day. - -28:19 Moreover the LORD will also deliver Israel with thee into the -hand of the Philistines: and to morrow shalt thou and thy sons be with -me: the LORD also shall deliver the host of Israel into the hand of -the Philistines. - -28:20 Then Saul fell straightway all along on the earth, and was sore -afraid, because of the words of Samuel: and there was no strength in -him; for he had eaten no bread all the day, nor all the night. - -28:21 And the woman came unto Saul, and saw that he was sore troubled, -and said unto him, Behold, thine handmaid hath obeyed thy voice, and I -have put my life in my hand, and have hearkened unto thy words which -thou spakest unto me. - -28:22 Now therefore, I pray thee, hearken thou also unto the voice of -thine handmaid, and let me set a morsel of bread before thee; and eat, -that thou mayest have strength, when thou goest on thy way. - -28:23 But he refused, and said, I will not eat. But his servants, -together with the woman, compelled him; and he hearkened unto their -voice. So he arose from the earth, and sat upon the bed. - -28:24 And the woman had a fat calf in the house; and she hasted, and -killed it, and took flour, and kneaded it, and did bake unleavened -bread thereof: 28:25 And she brought it before Saul, and before his -servants; and they did eat. Then they rose up, and went away that -night. - -29:1 Now the Philistines gathered together all their armies to Aphek: -and the Israelites pitched by a fountain which is in Jezreel. - -29:2 And the lords of the Philistines passed on by hundreds, and by -thousands: but David and his men passed on in the rereward with -Achish. - -29:3 Then said the princes of the Philistines, What do these Hebrews -here? And Achish said unto the princes of the Philistines, Is not -this David, the servant of Saul the king of Israel, which hath been -with me these days, or these years, and I have found no fault in him -since he fell unto me unto this day? 29:4 And the princes of the -Philistines were wroth with him; and the princes of the Philistines -said unto him, Make this fellow return, that he may go again to his -place which thou hast appointed him, and let him not go down with us -to battle, lest in the battle he be an adversary to us: for wherewith -should he reconcile himself unto his master? should it not be with the -heads of these men? 29:5 Is not this David, of whom they sang one to -another in dances, saying, Saul slew his thousands, and David his ten -thousands? 29:6 Then Achish called David, and said unto him, Surely, -as the LORD liveth, thou hast been upright, and thy going out and thy -coming in with me in the host is good in my sight: for I have not -found evil in thee since the day of thy coming unto me unto this day: -nevertheless the lords favour thee not. - -29:7 Wherefore now return, and go in peace, that thou displease not -the lords of the Philistines. - -29:8 And David said unto Achish, But what have I done? and what hast -thou found in thy servant so long as I have been with thee unto this -day, that I may not go fight against the enemies of my lord the king? -29:9 And Achish answered and said to David, I know that thou art good -in my sight, as an angel of God: notwithstanding the princes of the -Philistines have said, He shall not go up with us to the battle. - -29:10 Wherefore now rise up early in the morning with thy master’s -servants that are come with thee: and as soon as ye be up early in the -morning, and have light, depart. - -29:11 So David and his men rose up early to depart in the morning, to -return into the land of the Philistines. And the Philistines went up -to Jezreel. - -30:1 And it came to pass, when David and his men were come to Ziklag -on the third day, that the Amalekites had invaded the south, and -Ziklag, and smitten Ziklag, and burned it with fire; 30:2 And had -taken the women captives, that were therein: they slew not any, either -great or small, but carried them away, and went on their way. - -30:3 So David and his men came to the city, and, behold, it was burned -with fire; and their wives, and their sons, and their daughters, were -taken captives. - -30:4 Then David and the people that were with him lifted up their -voice and wept, until they had no more power to weep. - -30:5 And David’s two wives were taken captives, Ahinoam the -Jezreelitess, and Abigail the wife of Nabal the Carmelite. - -30:6 And David was greatly distressed; for the people spake of stoning -him, because the soul of all the people was grieved, every man for his -sons and for his daughters: but David encouraged himself in the LORD -his God. - -30:7 And David said to Abiathar the priest, Ahimelech’s son, I pray -thee, bring me hither the ephod. And Abiathar brought thither the -ephod to David. - -30:8 And David enquired at the LORD, saying, Shall I pursue after this -troop? shall I overtake them? And he answered him, Pursue: for thou -shalt surely overtake them, and without fail recover all. - -30:9 So David went, he and the six hundred men that were with him, and -came to the brook Besor, where those that were left behind stayed. - -30:10 But David pursued, he and four hundred men: for two hundred -abode behind, which were so faint that they could not go over the -brook Besor. - -30:11 And they found an Egyptian in the field, and brought him to -David, and gave him bread, and he did eat; and they made him drink -water; 30:12 And they gave him a piece of a cake of figs, and two -clusters of raisins: and when he had eaten, his spirit came again to -him: for he had eaten no bread, nor drunk any water, three days and -three nights. - -30:13 And David said unto him, To whom belongest thou? and whence art -thou? And he said, I am a young man of Egypt, servant to an Amalekite; -and my master left me, because three days agone I fell sick. - -30:14 We made an invasion upon the south of the Cherethites, and upon -the coast which belongeth to Judah, and upon the south of Caleb; and -we burned Ziklag with fire. - -30:15 And David said to him, Canst thou bring me down to this company? -And he said, Swear unto me by God, that thou wilt neither kill me, nor -deliver me into the hands of my master, and I will bring thee down to -this company. - -30:16 And when he had brought him down, behold, they were spread -abroad upon all the earth, eating and drinking, and dancing, because -of all the great spoil that they had taken out of the land of the -Philistines, and out of the land of Judah. - -30:17 And David smote them from the twilight even unto the evening of -the next day: and there escaped not a man of them, save four hundred -young men, which rode upon camels, and fled. - -30:18 And David recovered all that the Amalekites had carried away: -and David rescued his two wives. - -30:19 And there was nothing lacking to them, neither small nor great, -neither sons nor daughters, neither spoil, nor any thing that they had -taken to them: David recovered all. - -30:20 And David took all the flocks and the herds, which they drave -before those other cattle, and said, This is David’s spoil. - -30:21 And David came to the two hundred men, which were so faint that -they could not follow David, whom they had made also to abide at the -brook Besor: and they went forth to meet David, and to meet the people -that were with him: and when David came near to the people, he saluted -them. - -30:22 Then answered all the wicked men and men of Belial, of those -that went with David, and said, Because they went not with us, we will -not give them ought of the spoil that we have recovered, save to every -man his wife and his children, that they may lead them away, and -depart. - -30:23 Then said David, Ye shall not do so, my brethren, with that -which the LORD hath given us, who hath preserved us, and delivered the -company that came against us into our hand. - -30:24 For who will hearken unto you in this matter? but as his part is -that goeth down to the battle, so shall his part be that tarrieth by -the stuff: they shall part alike. - -30:25 And it was so from that day forward, that he made it a statute -and an ordinance for Israel unto this day. - -30:26 And when David came to Ziklag, he sent of the spoil unto the -elders of Judah, even to his friends, saying, Behold a present for you -of the spoil of the enemies of the LORD; 30:27 To them which were in -Bethel, and to them which were in south Ramoth, and to them which were -in Jattir, 30:28 And to them which were in Aroer, and to them which -were in Siphmoth, and to them which were in Eshtemoa, 30:29 And to -them which were in Rachal, and to them which were in the cities of the -Jerahmeelites, and to them which were in the cities of the Kenites, -30:30 And to them which were in Hormah, and to them which were in -Chorashan, and to them which were in Athach, 30:31 And to them which -were in Hebron, and to all the places where David himself and his men -were wont to haunt. - -31:1 Now the Philistines fought against Israel: and the men of Israel -fled from before the Philistines, and fell down slain in mount Gilboa. - -31:2 And the Philistines followed hard upon Saul and upon his sons; -and the Philistines slew Jonathan, and Abinadab, and Melchishua, -Saul’s sons. - -31:3 And the battle went sore against Saul, and the archers hit him; -and he was sore wounded of the archers. - -31:4 Then said Saul unto his armourbearer, Draw thy sword, and thrust -me through therewith; lest these uncircumcised come and thrust me -through, and abuse me. But his armourbearer would not; for he was sore -afraid. Therefore Saul took a sword, and fell upon it. - -31:5 And when his armourbearer saw that Saul was dead, he fell -likewise upon his sword, and died with him. - -31:6 So Saul died, and his three sons, and his armourbearer, and all -his men, that same day together. - -31:7 And when the men of Israel that were on the other side of the -valley, and they that were on the other side Jordan, saw that the men -of Israel fled, and that Saul and his sons were dead, they forsook the -cities, and fled; and the Philistines came and dwelt in them. - -31:8 And it came to pass on the morrow, when the Philistines came to -strip the slain, that they found Saul and his three sons fallen in -mount Gilboa. - -31:9 And they cut off his head, and stripped off his armour, and sent -into the land of the Philistines round about, to publish it in the -house of their idols, and among the people. - -31:10 And they put his armour in the house of Ashtaroth: and they -fastened his body to the wall of Bethshan. - -31:11 And when the inhabitants of Jabeshgilead heard of that which the -Philistines had done to Saul; 31:12 All the valiant men arose, and -went all night, and took the body of Saul and the bodies of his sons -from the wall of Bethshan, and came to Jabesh, and burnt them there. - -31:13 And they took their bones, and buried them under a tree at -Jabesh, and fasted seven days. - - - - -The Second Book of Samuel - -Otherwise Called: - -The Second Book of the Kings - - -1:1 Now it came to pass after the death of Saul, when David was -returned from the slaughter of the Amalekites, and David had abode two -days in Ziklag; 1:2 It came even to pass on the third day, that, -behold, a man came out of the camp from Saul with his clothes rent, -and earth upon his head: and so it was, when he came to David, that he -fell to the earth, and did obeisance. - -1:3 And David said unto him, From whence comest thou? And he said unto -him, Out of the camp of Israel am I escaped. - -1:4 And David said unto him, How went the matter? I pray thee, tell -me. - -And he answered, That the people are fled from the battle, and many of -the people also are fallen and dead; and Saul and Jonathan his son are -dead also. - -1:5 And David said unto the young man that told him, How knowest thou -that Saul and Jonathan his son be dead? 1:6 And the young man that -told him said, As I happened by chance upon mount Gilboa, behold, Saul -leaned upon his spear; and, lo, the chariots and horsemen followed -hard after him. - -1:7 And when he looked behind him, he saw me, and called unto me. And -I answered, Here am I. - -1:8 And he said unto me, Who art thou? And I answered him, I am an -Amalekite. - -1:9 He said unto me again, Stand, I pray thee, upon me, and slay me: -for anguish is come upon me, because my life is yet whole in me. - -1:10 So I stood upon him, and slew him, because I was sure that he -could not live after that he was fallen: and I took the crown that was -upon his head, and the bracelet that was on his arm, and have brought -them hither unto my lord. - -1:11 Then David took hold on his clothes, and rent them; and likewise -all the men that were with him: 1:12 And they mourned, and wept, and -fasted until even, for Saul, and for Jonathan his son, and for the -people of the LORD, and for the house of Israel; because they were -fallen by the sword. - -1:13 And David said unto the young man that told him, Whence art thou? -And he answered, I am the son of a stranger, an Amalekite. - -1:14 And David said unto him, How wast thou not afraid to stretch -forth thine hand to destroy the LORD’s anointed? 1:15 And David -called one of the young men, and said, Go near, and fall upon him. And -he smote him that he died. - -1:16 And David said unto him, Thy blood be upon thy head; for thy -mouth hath testified against thee, saying, I have slain the LORD’s -anointed. - -1:17 And David lamented with this lamentation over Saul and over -Jonathan his son: 1:18 (Also he bade them teach the children of Judah -the use of the bow: behold, it is written in the book of Jasher.) -1:19 The beauty of Israel is slain upon thy high places: how are the -mighty fallen! 1:20 Tell it not in Gath, publish it not in the -streets of Askelon; lest the daughters of the Philistines rejoice, -lest the daughters of the uncircumcised triumph. - -1:21 Ye mountains of Gilboa, let there be no dew, neither let there be -rain, upon you, nor fields of offerings: for there the shield of the -mighty is vilely cast away, the shield of Saul, as though he had not -been anointed with oil. - -1:22 From the blood of the slain, from the fat of the mighty, the bow -of Jonathan turned not back, and the sword of Saul returned not empty. - -1:23 Saul and Jonathan were lovely and pleasant in their lives, and in -their death they were not divided: they were swifter than eagles, they -were stronger than lions. - -1:24 Ye daughters of Israel, weep over Saul, who clothed you in -scarlet, with other delights, who put on ornaments of gold upon your -apparel. - -1:25 How are the mighty fallen in the midst of the battle! O Jonathan, -thou wast slain in thine high places. - -1:26 I am distressed for thee, my brother Jonathan: very pleasant hast -thou been unto me: thy love to me was wonderful, passing the love of -women. - -1:27 How are the mighty fallen, and the weapons of war perished! 2:1 -And it came to pass after this, that David enquired of the LORD, -saying, Shall I go up into any of the cities of Judah? And the LORD -said unto him, Go up. And David said, Whither shall I go up? And he -said, Unto Hebron. - -2:2 So David went up thither, and his two wives also, Ahinoam the -Jezreelitess, and Abigail Nabal’s wife the Carmelite. - -2:3 And his men that were with him did David bring up, every man with -his household: and they dwelt in the cities of Hebron. - -2:4 And the men of Judah came, and there they anointed David king over -the house of Judah. And they told David, saying, That the men of -Jabeshgilead were they that buried Saul. - -2:5 And David sent messengers unto the men of Jabeshgilead, and said -unto them, Blessed be ye of the LORD, that ye have shewed this -kindness unto your lord, even unto Saul, and have buried him. - -2:6 And now the LORD shew kindness and truth unto you: and I also will -requite you this kindness, because ye have done this thing. - -2:7 Therefore now let your hands be strengthened, and be ye valiant: -for your master Saul is dead, and also the house of Judah have -anointed me king over them. - -2:8 But Abner the son of Ner, captain of Saul’s host, took Ishbosheth -the son of Saul, and brought him over to Mahanaim; 2:9 And made him -king over Gilead, and over the Ashurites, and over Jezreel, and over -Ephraim, and over Benjamin, and over all Israel. - -2:10 Ishbosheth Saul’s son was forty years old when he began to reign -over Israel, and reigned two years. But the house of Judah followed -David. - -2:11 And the time that David was king in Hebron over the house of -Judah was seven years and six months. - -2:12 And Abner the son of Ner, and the servants of Ishbosheth the son -of Saul, went out from Mahanaim to Gibeon. - -2:13 And Joab the son of Zeruiah, and the servants of David, went out, -and met together by the pool of Gibeon: and they sat down, the one on -the one side of the pool, and the other on the other side of the pool. - -2:14 And Abner said to Joab, Let the young men now arise, and play -before us. And Joab said, Let them arise. - -2:15 Then there arose and went over by number twelve of Benjamin, -which pertained to Ishbosheth the son of Saul, and twelve of the -servants of David. - -2:16 And they caught every one his fellow by the head, and thrust his -sword in his fellow’s side; so they fell down together: wherefore that -place was called Helkathhazzurim, which is in Gibeon. - -2:17 And there was a very sore battle that day; and Abner was beaten, -and the men of Israel, before the servants of David. - -2:18 And there were three sons of Zeruiah there, Joab, and Abishai, -and Asahel: and Asahel was as light of foot as a wild roe. - -2:19 And Asahel pursued after Abner; and in going he turned not to the -right hand nor to the left from following Abner. - -2:20 Then Abner looked behind him, and said, Art thou Asahel? And he -answered, I am. - -2:21 And Abner said to him, Turn thee aside to thy right hand or to -thy left, and lay thee hold on one of the young men, and take thee his -armour. - -But Asahel would not turn aside from following of him. - -2:22 And Abner said again to Asahel, Turn thee aside from following -me: wherefore should I smite thee to the ground? how then should I -hold up my face to Joab thy brother? 2:23 Howbeit he refused to turn -aside: wherefore Abner with the hinder end of the spear smote him -under the fifth rib, that the spear came out behind him; and he fell -down there, and died in the same place: and it came to pass, that as -many as came to the place where Asahel fell down and died stood still. - -2:24 Joab also and Abishai pursued after Abner: and the sun went down -when they were come to the hill of Ammah, that lieth before Giah by -the way of the wilderness of Gibeon. - -2:25 And the children of Benjamin gathered themselves together after -Abner, and became one troop, and stood on the top of an hill. - -2:26 Then Abner called to Joab, and said, Shall the sword devour for -ever? knowest thou not that it will be bitterness in the latter end? -how long shall it be then, ere thou bid the people return from -following their brethren? 2:27 And Joab said, As God liveth, unless -thou hadst spoken, surely then in the morning the people had gone up -every one from following his brother. - -2:28 So Joab blew a trumpet, and all the people stood still, and -pursued after Israel no more, neither fought they any more. - -2:29 And Abner and his men walked all that night through the plain, -and passed over Jordan, and went through all Bithron, and they came to -Mahanaim. - -2:30 And Joab returned from following Abner: and when he had gathered -all the people together, there lacked of David’s servants nineteen men -and Asahel. - -2:31 But the servants of David had smitten of Benjamin, and of Abner’s -men, so that three hundred and threescore men died. - -2:32 And they took up Asahel, and buried him in the sepulchre of his -father, which was in Bethlehem. And Joab and his men went all night, -and they came to Hebron at break of day. - -3:1 Now there was long war between the house of Saul and the house of -David: but David waxed stronger and stronger, and the house of Saul -waxed weaker and weaker. - -3:2 And unto David were sons born in Hebron: and his firstborn was -Amnon, of Ahinoam the Jezreelitess; 3:3 And his second, Chileab, of -Abigail the wife of Nabal the Carmelite; and the third, Absalom the -son of Maacah the daughter of Talmai king of Geshur; 3:4 And the -fourth, Adonijah the son of Haggith; and the fifth, Shephatiah the son -of Abital; 3:5 And the sixth, Ithream, by Eglah David’s wife. These -were born to David in Hebron. - -3:6 And it came to pass, while there was war between the house of Saul -and the house of David, that Abner made himself strong for the house -of Saul. - -3:7 And Saul had a concubine, whose name was Rizpah, the daughter of -Aiah: and Ishbosheth said to Abner, Wherefore hast thou gone in unto -my father’s concubine? 3:8 Then was Abner very wroth for the words of -Ishbosheth, and said, Am I a dog’s head, which against Judah do shew -kindness this day unto the house of Saul thy father, to his brethren, -and to his friends, and have not delivered thee into the hand of -David, that thou chargest me to day with a fault concerning this -woman? 3:9 So do God to Abner, and more also, except, as the LORD -hath sworn to David, even so I do to him; 3:10 To translate the -kingdom from the house of Saul, and to set up the throne of David over -Israel and over Judah, from Dan even to Beersheba. - -3:11 And he could not answer Abner a word again, because he feared -him. - -3:12 And Abner sent messengers to David on his behalf, saying, Whose -is the land? saying also, Make thy league with me, and, behold, my -hand shall be with thee, to bring about all Israel unto thee. - -3:13 And he said, Well; I will make a league with thee: but one thing -I require of thee, that is, Thou shalt not see my face, except thou -first bring Michal Saul’s daughter, when thou comest to see my face. - -3:14 And David sent messengers to Ishbosheth Saul’s son, saying, -Deliver me my wife Michal, which I espoused to me for an hundred -foreskins of the Philistines. - -3:15 And Ishbosheth sent, and took her from her husband, even from -Phaltiel the son of Laish. - -3:16 And her husband went with her along weeping behind her to -Bahurim. - -Then said Abner unto him, Go, return. And he returned. - -3:17 And Abner had communication with the elders of Israel, saying, Ye -sought for David in times past to be king over you: 3:18 Now then do -it: for the LORD hath spoken of David, saying, By the hand of my -servant David I will save my people Israel out of the hand of the -Philistines, and out of the hand of all their enemies. - -3:19 And Abner also spake in the ears of Benjamin: and Abner went also -to speak in the ears of David in Hebron all that seemed good to -Israel, and that seemed good to the whole house of Benjamin. - -3:20 So Abner came to David to Hebron, and twenty men with him. And -David made Abner and the men that were with him a feast. - -3:21 And Abner said unto David, I will arise and go, and will gather -all Israel unto my lord the king, that they may make a league with -thee, and that thou mayest reign over all that thine heart desireth. -And David sent Abner away; and he went in peace. - -3:22 And, behold, the servants of David and Joab came from pursuing a -troop, and brought in a great spoil with them: but Abner was not with -David in Hebron; for he had sent him away, and he was gone in peace. - -3:23 When Joab and all the host that was with him were come, they told -Joab, saying, Abner the son of Ner came to the king, and he hath sent -him away, and he is gone in peace. - -3:24 Then Joab came to the king, and said, What hast thou done? -behold, Abner came unto thee; why is it that thou hast sent him away, -and he is quite gone? 3:25 Thou knowest Abner the son of Ner, that he -came to deceive thee, and to know thy going out and thy coming in, and -to know all that thou doest. - -3:26 And when Joab was come out from David, he sent messengers after -Abner, which brought him again from the well of Sirah: but David knew -it not. - -3:27 And when Abner was returned to Hebron, Joab took him aside in the -gate to speak with him quietly, and smote him there under the fifth -rib, that he died, for the blood of Asahel his brother. - -3:28 And afterward when David heard it, he said, I and my kingdom are -guiltless before the LORD for ever from the blood of Abner the son of -Ner: 3:29 Let it rest on the head of Joab, and on all his father’s -house; and let there not fail from the house of Joab one that hath an -issue, or that is a leper, or that leaneth on a staff, or that falleth -on the sword, or that lacketh bread. - -3:30 So Joab, and Abishai his brother slew Abner, because he had slain -their brother Asahel at Gibeon in the battle. - -3:31 And David said to Joab, and to all the people that were with him, -Rend your clothes, and gird you with sackcloth, and mourn before -Abner. And king David himself followed the bier. - -3:32 And they buried Abner in Hebron: and the king lifted up his -voice, and wept at the grave of Abner; and all the people wept. - -3:33 And the king lamented over Abner, and said, Died Abner as a fool -dieth? 3:34 Thy hands were not bound, nor thy feet put into fetters: -as a man falleth before wicked men, so fellest thou. And all the -people wept again over him. - -3:35 And when all the people came to cause David to eat meat while it -was yet day, David sware, saying, So do God to me, and more also, if I -taste bread, or ought else, till the sun be down. - -3:36 And all the people took notice of it, and it pleased them: as -whatsoever the king did pleased all the people. - -3:37 For all the people and all Israel understood that day that it was -not of the king to slay Abner the son of Ner. - -3:38 And the king said unto his servants, Know ye not that there is a -prince and a great man fallen this day in Israel? 3:39 And I am this -day weak, though anointed king; and these men the sons of Zeruiah be -too hard for me: the LORD shall reward the doer of evil according to -his wickedness. - -4:1 And when Saul’s son heard that Abner was dead in Hebron, his hands -were feeble, and all the Israelites were troubled. - -4:2 And Saul’s son had two men that were captains of bands: the name -of the one was Baanah, and the name of the other Rechab, the sons of -Rimmon a Beerothite, of the children of Benjamin: (for Beeroth also -was reckoned to Benjamin. - -4:3 And the Beerothites fled to Gittaim, and were sojourners there -until this day.) 4:4 And Jonathan, Saul’s son, had a son that was -lame of his feet. He was five years old when the tidings came of Saul -and Jonathan out of Jezreel, and his nurse took him up, and fled: and -it came to pass, as she made haste to flee, that he fell, and became -lame. And his name was Mephibosheth. - -4:5 And the sons of Rimmon the Beerothite, Rechab and Baanah, went, -and came about the heat of the day to the house of Ishbosheth, who lay -on a bed at noon. - -4:6 And they came thither into the midst of the house, as though they -would have fetched wheat; and they smote him under the fifth rib: and -Rechab and Baanah his brother escaped. - -4:7 For when they came into the house, he lay on his bed in his -bedchamber, and they smote him, and slew him, and beheaded him, and -took his head, and gat them away through the plain all night. - -4:8 And they brought the head of Ishbosheth unto David to Hebron, and -said to the king, Behold the head of Ishbosheth the son of Saul thine -enemy, which sought thy life; and the LORD hath avenged my lord the -king this day of Saul, and of his seed. - -4:9 And David answered Rechab and Baanah his brother, the sons of -Rimmon the Beerothite, and said unto them, As the LORD liveth, who -hath redeemed my soul out of all adversity, 4:10 When one told me, -saying, Behold, Saul is dead, thinking to have brought good tidings, I -took hold of him, and slew him in Ziklag, who thought that I would -have given him a reward for his tidings: 4:11 How much more, when -wicked men have slain a righteous person in his own house upon his -bed? shall I not therefore now require his blood of your hand, and -take you away from the earth? 4:12 And David commanded his young men, -and they slew them, and cut off their hands and their feet, and hanged -them up over the pool in Hebron. But they took the head of Ishbosheth, -and buried it in the sepulchre of Abner in Hebron. - -5:1 Then came all the tribes of Israel to David unto Hebron, and -spake, saying, Behold, we are thy bone and thy flesh. - -5:2 Also in time past, when Saul was king over us, thou wast he that -leddest out and broughtest in Israel: and the LORD said to thee, Thou -shalt feed my people Israel, and thou shalt be a captain over Israel. - -5:3 So all the elders of Israel came to the king to Hebron; and king -David made a league with them in Hebron before the LORD: and they -anointed David king over Israel. - -5:4 David was thirty years old when he began to reign, and he reigned -forty years. - -5:5 In Hebron he reigned over Judah seven years and six months: and in -Jerusalem he reigned thirty and three years over all Israel and Judah. - -5:6 And the king and his men went to Jerusalem unto the Jebusites, the -inhabitants of the land: which spake unto David, saying, Except thou -take away the blind and the lame, thou shalt not come in hither: -thinking, David cannot come in hither. - -5:7 Nevertheless David took the strong hold of Zion: the same is the -city of David. - -5:8 And David said on that day, Whosoever getteth up to the gutter, -and smiteth the Jebusites, and the lame and the blind that are hated -of David’s soul, he shall be chief and captain. Wherefore they said, -The blind and the lame shall not come into the house. - -5:9 So David dwelt in the fort, and called it the city of David. And -David built round about from Millo and inward. - -5:10 And David went on, and grew great, and the LORD God of hosts was -with him. - -5:11 And Hiram king of Tyre sent messengers to David, and cedar trees, -and carpenters, and masons: and they built David an house. - -5:12 And David perceived that the LORD had established him king over -Israel, and that he had exalted his kingdom for his people Israel’s -sake. - -5:13 And David took him more concubines and wives out of Jerusalem, -after he was come from Hebron: and there were yet sons and daughters -born to David. - -5:14 And these be the names of those that were born unto him in -Jerusalem; Shammuah, and Shobab, and Nathan, and Solomon, 5:15 Ibhar -also, and Elishua, and Nepheg, and Japhia, 5:16 And Elishama, and -Eliada, and Eliphalet. - -5:17 But when the Philistines heard that they had anointed David king -over Israel, all the Philistines came up to seek David; and David -heard of it, and went down to the hold. - -5:18 The Philistines also came and spread themselves in the valley of -Rephaim. - -5:19 And David enquired of the LORD, saying, Shall I go up to the -Philistines? wilt thou deliver them into mine hand? And the LORD said -unto David, Go up: for I will doubtless deliver the Philistines into -thine hand. - -5:20 And David came to Baalperazim, and David smote them there, and -said, The LORD hath broken forth upon mine enemies before me, as the -breach of waters. Therefore he called the name of that place -Baalperazim. - -5:21 And there they left their images, and David and his men burned -them. - -5:22 And the Philistines came up yet again, and spread themselves in -the valley of Rephaim. - -5:23 And when David enquired of the LORD, he said, Thou shalt not go -up; but fetch a compass behind them, and come upon them over against -the mulberry trees. - -5:24 And let it be, when thou hearest the sound of a going in the tops -of the mulberry trees, that then thou shalt bestir thyself: for then -shall the LORD go out before thee, to smite the host of the -Philistines. - -5:25 And David did so, as the LORD had commanded him; and smote the -Philistines from Geba until thou come to Gazer. - -6:1 Again, David gathered together all the chosen men of Israel, -thirty thousand. - -6:2 And David arose, and went with all the people that were with him -from Baale of Judah, to bring up from thence the ark of God, whose -name is called by the name of the LORD of hosts that dwelleth between -the cherubims. - -6:3 And they set the ark of God upon a new cart, and brought it out of -the house of Abinadab that was in Gibeah: and Uzzah and Ahio, the sons -of Abinadab, drave the new cart. - -6:4 And they brought it out of the house of Abinadab which was at -Gibeah, accompanying the ark of God: and Ahio went before the ark. - -6:5 And David and all the house of Israel played before the LORD on -all manner of instruments made of fir wood, even on harps, and on -psalteries, and on timbrels, and on cornets, and on cymbals. - -6:6 And when they came to Nachon’s threshingfloor, Uzzah put forth his -hand to the ark of God, and took hold of it; for the oxen shook it. - -6:7 And the anger of the LORD was kindled against Uzzah; and God smote -him there for his error; and there he died by the ark of God. - -6:8 And David was displeased, because the LORD had made a breach upon -Uzzah: and he called the name of the place Perezuzzah to this day. - -6:9 And David was afraid of the LORD that day, and said, How shall the -ark of the LORD come to me? 6:10 So David would not remove the ark of -the LORD unto him into the city of David: but David carried it aside -into the house of Obededom the Gittite. - -6:11 And the ark of the LORD continued in the house of Obededom the -Gittite three months: and the LORD blessed Obededom, and all his -household. - -6:12 And it was told king David, saying, The LORD hath blessed the -house of Obededom, and all that pertaineth unto him, because of the -ark of God. So David went and brought up the ark of God from the house -of Obededom into the city of David with gladness. - -6:13 And it was so, that when they that bare the ark of the LORD had -gone six paces, he sacrificed oxen and fatlings. - -6:14 And David danced before the LORD with all his might; and David -was girded with a linen ephod. - -6:15 So David and all the house of Israel brought up the ark of the -LORD with shouting, and with the sound of the trumpet. - -6:16 And as the ark of the LORD came into the city of David, Michal -Saul’s daughter looked through a window, and saw king David leaping -and dancing before the LORD; and she despised him in her heart. - -6:17 And they brought in the ark of the LORD, and set it in his place, -in the midst of the tabernacle that David had pitched for it: and -David offered burnt offerings and peace offerings before the LORD. - -6:18 And as soon as David had made an end of offering burnt offerings -and peace offerings, he blessed the people in the name of the LORD of -hosts. - -6:19 And he dealt among all the people, even among the whole multitude -of Israel, as well to the women as men, to every one a cake of bread, -and a good piece of flesh, and a flagon of wine. So all the people -departed every one to his house. - -6:20 Then David returned to bless his household. And Michal the -daughter of Saul came out to meet David, and said, How glorious was -the king of Israel to day, who uncovered himself to day in the eyes of -the handmaids of his servants, as one of the vain fellows shamelessly -uncovereth himself! 6:21 And David said unto Michal, It was before -the LORD, which chose me before thy father, and before all his house, -to appoint me ruler over the people of the LORD, over Israel: -therefore will I play before the LORD. - -6:22 And I will yet be more vile than thus, and will be base in mine -own sight: and of the maidservants which thou hast spoken of, of them -shall I be had in honour. - -6:23 Therefore Michal the daughter of Saul had no child unto the day -of her death. - -7:1 And it came to pass, when the king sat in his house, and the LORD -had given him rest round about from all his enemies; 7:2 That the king -said unto Nathan the prophet, See now, I dwell in an house of cedar, -but the ark of God dwelleth within curtains. - -7:3 And Nathan said to the king, Go, do all that is in thine heart; -for the LORD is with thee. - -7:4 And it came to pass that night, that the word of the LORD came -unto Nathan, saying, 7:5 Go and tell my servant David, Thus saith the -LORD, Shalt thou build me an house for me to dwell in? 7:6 Whereas I -have not dwelt in any house since the time that I brought up the -children of Israel out of Egypt, even to this day, but have walked in -a tent and in a tabernacle. - -7:7 In all the places wherein I have walked with all the children of -Israel spake I a word with any of the tribes of Israel, whom I -commanded to feed my people Israel, saying, Why build ye not me an -house of cedar? 7:8 Now therefore so shalt thou say unto my servant -David, Thus saith the LORD of hosts, I took thee from the sheepcote, -from following the sheep, to be ruler over my people, over Israel: 7:9 -And I was with thee whithersoever thou wentest, and have cut off all -thine enemies out of thy sight, and have made thee a great name, like -unto the name of the great men that are in the earth. - -7:10 Moreover I will appoint a place for my people Israel, and will -plant them, that they may dwell in a place of their own, and move no -more; neither shall the children of wickedness afflict them any more, -as beforetime, 7:11 And as since the time that I commanded judges to -be over my people Israel, and have caused thee to rest from all thine -enemies. Also the LORD telleth thee that he will make thee an house. - -7:12 And when thy days be fulfilled, and thou shalt sleep with thy -fathers, I will set up thy seed after thee, which shall proceed out of -thy bowels, and I will establish his kingdom. - -7:13 He shall build an house for my name, and I will stablish the -throne of his kingdom for ever. - -7:14 I will be his father, and he shall be my son. If he commit -iniquity, I will chasten him with the rod of men, and with the stripes -of the children of men: 7:15 But my mercy shall not depart away from -him, as I took it from Saul, whom I put away before thee. - -7:16 And thine house and thy kingdom shall be established for ever -before thee: thy throne shall be established for ever. - -7:17 According to all these words, and according to all this vision, -so did Nathan speak unto David. - -7:18 Then went king David in, and sat before the LORD, and he said, -Who am I, O Lord GOD? and what is my house, that thou hast brought me -hitherto? 7:19 And this was yet a small thing in thy sight, O Lord -GOD; but thou hast spoken also of thy servant’s house for a great -while to come. And is this the manner of man, O Lord GOD? 7:20 And -what can David say more unto thee? for thou, Lord GOD, knowest thy -servant. - -7:21 For thy word’s sake, and according to thine own heart, hast thou -done all these great things, to make thy servant know them. - -7:22 Wherefore thou art great, O LORD God: for there is none like -thee, neither is there any God beside thee, according to all that we -have heard with our ears. - -7:23 And what one nation in the earth is like thy people, even like -Israel, whom God went to redeem for a people to himself, and to make -him a name, and to do for you great things and terrible, for thy land, -before thy people, which thou redeemedst to thee from Egypt, from the -nations and their gods? 7:24 For thou hast confirmed to thyself thy -people Israel to be a people unto thee for ever: and thou, LORD, art -become their God. - -7:25 And now, O LORD God, the word that thou hast spoken concerning -thy servant, and concerning his house, establish it for ever, and do -as thou hast said. - -7:26 And let thy name be magnified for ever, saying, The LORD of hosts -is the God over Israel: and let the house of thy servant David be -established before thee. - -7:27 For thou, O LORD of hosts, God of Israel, hast revealed to thy -servant, saying, I will build thee an house: therefore hath thy -servant found in his heart to pray this prayer unto thee. - -7:28 And now, O Lord GOD, thou art that God, and thy words be true, -and thou hast promised this goodness unto thy servant: 7:29 Therefore -now let it please thee to bless the house of thy servant, that it may -continue for ever before thee: for thou, O Lord GOD, hast spoken it: -and with thy blessing let the house of thy servant be blessed for -ever. - -8:1 And after this it came to pass that David smote the Philistines, -and subdued them: and David took Methegammah out of the hand of the -Philistines. - -8:2 And he smote Moab, and measured them with a line, casting them -down to the ground; even with two lines measured he to put to death, -and with one full line to keep alive. And so the Moabites became -David’s servants, and brought gifts. - -8:3 David smote also Hadadezer, the son of Rehob, king of Zobah, as he -went to recover his border at the river Euphrates. - -8:4 And David took from him a thousand chariots, and seven hundred -horsemen, and twenty thousand footmen: and David houghed all the -chariot horses, but reserved of them for an hundred chariots. - -8:5 And when the Syrians of Damascus came to succour Hadadezer king of -Zobah, David slew of the Syrians two and twenty thousand men. - -8:6 Then David put garrisons in Syria of Damascus: and the Syrians -became servants to David, and brought gifts. And the LORD preserved -David whithersoever he went. - -8:7 And David took the shields of gold that were on the servants of -Hadadezer, and brought them to Jerusalem. - -8:8 And from Betah, and from Berothai, cities of Hadadezer, king David -took exceeding much brass. - -8:9 When Toi king of Hamath heard that David had smitten all the host -of Hadadezer, 8:10 Then Toi sent Joram his son unto king David, to -salute him, and to bless him, because he had fought against Hadadezer, -and smitten him: for Hadadezer had wars with Toi. And Joram brought -with him vessels of silver, and vessels of gold, and vessels of brass: -8:11 Which also king David did dedicate unto the LORD, with the silver -and gold that he had dedicated of all nations which he subdued; 8:12 -Of Syria, and of Moab, and of the children of Ammon, and of the -Philistines, and of Amalek, and of the spoil of Hadadezer, son of -Rehob, king of Zobah. - -8:13 And David gat him a name when he returned from smiting of the -Syrians in the valley of salt, being eighteen thousand men. - -8:14 And he put garrisons in Edom; throughout all Edom put he -garrisons, and all they of Edom became David’s servants. And the LORD -preserved David whithersoever he went. - -8:15 And David reigned over all Israel; and David executed judgment -and justice unto all his people. - -8:16 And Joab the son of Zeruiah was over the host; and Jehoshaphat -the son of Ahilud was recorder; 8:17 And Zadok the son of Ahitub, and -Ahimelech the son of Abiathar, were the priests; and Seraiah was the -scribe; 8:18 And Benaiah the son of Jehoiada was over both the -Cherethites and the Pelethites; and David’s sons were chief rulers. - -9:1 And David said, Is there yet any that is left of the house of -Saul, that I may shew him kindness for Jonathan’s sake? 9:2 And there -was of the house of Saul a servant whose name was Ziba. And when they -had called him unto David, the king said unto him, Art thou Ziba? And -he said, Thy servant is he. - -9:3 And the king said, Is there not yet any of the house of Saul, that -I may shew the kindness of God unto him? And Ziba said unto the king, -Jonathan hath yet a son, which is lame on his feet. - -9:4 And the king said unto him, Where is he? And Ziba said unto the -king, Behold, he is in the house of Machir, the son of Ammiel, in -Lodebar. - -9:5 Then king David sent, and fetched him out of the house of Machir, -the son of Ammiel, from Lodebar. - -9:6 Now when Mephibosheth, the son of Jonathan, the son of Saul, was -come unto David, he fell on his face, and did reverence. And David -said, Mephibosheth. And he answered, Behold thy servant! 9:7 And -David said unto him, Fear not: for I will surely shew thee kindness -for Jonathan thy father’s sake, and will restore thee all the land of -Saul thy father; and thou shalt eat bread at my table continually. - -9:8 And he bowed himself, and said, What is thy servant, that thou -shouldest look upon such a dead dog as I am? 9:9 Then the king called -to Ziba, Saul’s servant, and said unto him, I have given unto thy -master’s son all that pertained to Saul and to all his house. - -9:10 Thou therefore, and thy sons, and thy servants, shall till the -land for him, and thou shalt bring in the fruits, that thy master’s -son may have food to eat: but Mephibosheth thy master’s son shall eat -bread alway at my table. Now Ziba had fifteen sons and twenty -servants. - -9:11 Then said Ziba unto the king, According to all that my lord the -king hath commanded his servant, so shall thy servant do. As for -Mephibosheth, said the king, he shall eat at my table, as one of the -king’s sons. - -9:12 And Mephibosheth had a young son, whose name was Micha. And all -that dwelt in the house of Ziba were servants unto Mephibosheth. - -9:13 So Mephibosheth dwelt in Jerusalem: for he did eat continually at -the king’s table; and was lame on both his feet. - -10:1 And it came to pass after this, that the king of the children of -Ammon died, and Hanun his son reigned in his stead. - -10:2 Then said David, I will shew kindness unto Hanun the son of -Nahash, as his father shewed kindness unto me. And David sent to -comfort him by the hand of his servants for his father. And David’s -servants came into the land of the children of Ammon. - -10:3 And the princes of the children of Ammon said unto Hanun their -lord, Thinkest thou that David doth honour thy father, that he hath -sent comforters unto thee? hath not David rather sent his servants -unto thee, to search the city, and to spy it out, and to overthrow it? -10:4 Wherefore Hanun took David’s servants, and shaved off the one -half of their beards, and cut off their garments in the middle, even -to their buttocks, and sent them away. - -10:5 When they told it unto David, he sent to meet them, because the -men were greatly ashamed: and the king said, Tarry at Jericho until -your beards be grown, and then return. - -10:6 And when the children of Ammon saw that they stank before David, -the children of Ammon sent and hired the Syrians of Bethrehob and the -Syrians of Zoba, twenty thousand footmen, and of king Maacah a -thousand men, and of Ishtob twelve thousand men. - -10:7 And when David heard of it, he sent Joab, and all the host of the -mighty men. - -10:8 And the children of Ammon came out, and put the battle in array -at the entering in of the gate: and the Syrians of Zoba, and of Rehob, -and Ishtob, and Maacah, were by themselves in the field. - -10:9 When Joab saw that the front of the battle was against him before -and behind, he chose of all the choice men of Israel, and put them in -array against the Syrians: 10:10 And the rest of the people he -delivered into the hand of Abishai his brother, that he might put them -in array against the children of Ammon. - -10:11 And he said, If the Syrians be too strong for me, then thou -shalt help me: but if the children of Ammon be too strong for thee, -then I will come and help thee. - -10:12 Be of good courage, and let us play the men for our people, and -for the cities of our God: and the LORD do that which seemeth him -good. - -10:13 And Joab drew nigh, and the people that were with him, unto the -battle against the Syrians: and they fled before him. - -10:14 And when the children of Ammon saw that the Syrians were fled, -then fled they also before Abishai, and entered into the city. So Joab -returned from the children of Ammon, and came to Jerusalem. - -10:15 And when the Syrians saw that they were smitten before Israel, -they gathered themselves together. - -10:16 And Hadarezer sent, and brought out the Syrians that were beyond -the river: and they came to Helam; and Shobach the captain of the host -of Hadarezer went before them. - -10:17 And when it was told David, he gathered all Israel together, and -passed over Jordan, and came to Helam. And the Syrians set themselves -in array against David, and fought with him. - -10:18 And the Syrians fled before Israel; and David slew the men of -seven hundred chariots of the Syrians, and forty thousand horsemen, -and smote Shobach the captain of their host, who died there. - -10:19 And when all the kings that were servants to Hadarezer saw that -they were smitten before Israel, they made peace with Israel, and -served them. So the Syrians feared to help the children of Ammon any -more. - -11:1 And it came to pass, after the year was expired, at the time when -kings go forth to battle, that David sent Joab, and his servants with -him, and all Israel; and they destroyed the children of Ammon, and -besieged Rabbah. But David tarried still at Jerusalem. - -11:2 And it came to pass in an eveningtide, that David arose from off -his bed, and walked upon the roof of the king’s house: and from the -roof he saw a woman washing herself; and the woman was very beautiful -to look upon. - -11:3 And David sent and enquired after the woman. And one said, Is not -this Bathsheba, the daughter of Eliam, the wife of Uriah the Hittite? -11:4 And David sent messengers, and took her; and she came in unto -him, and he lay with her; for she was purified from her uncleanness: -and she returned unto her house. - -11:5 And the woman conceived, and sent and told David, and said, I am -with child. - -11:6 And David sent to Joab, saying, Send me Uriah the Hittite. And -Joab sent Uriah to David. - -11:7 And when Uriah was come unto him, David demanded of him how Joab -did, and how the people did, and how the war prospered. - -11:8 And David said to Uriah, Go down to thy house, and wash thy feet. -And Uriah departed out of the king’s house, and there followed him a -mess of meat from the king. - -11:9 But Uriah slept at the door of the king’s house with all the -servants of his lord, and went not down to his house. - -11:10 And when they had told David, saying, Uriah went not down unto -his house, David said unto Uriah, Camest thou not from thy journey? -why then didst thou not go down unto thine house? 11:11 And Uriah -said unto David, The ark, and Israel, and Judah, abide in tents; and -my lord Joab, and the servants of my lord, are encamped in the open -fields; shall I then go into mine house, to eat and to drink, and to -lie with my wife? as thou livest, and as thy soul liveth, I will not -do this thing. - -11:12 And David said to Uriah, Tarry here to day also, and to morrow I -will let thee depart. So Uriah abode in Jerusalem that day, and the -morrow. - -11:13 And when David had called him, he did eat and drink before him; -and he made him drunk: and at even he went out to lie on his bed with -the servants of his lord, but went not down to his house. - -11:14 And it came to pass in the morning, that David wrote a letter to -Joab, and sent it by the hand of Uriah. - -11:15 And he wrote in the letter, saying, Set ye Uriah in the -forefront of the hottest battle, and retire ye from him, that he may -be smitten, and die. - -11:16 And it came to pass, when Joab observed the city, that he -assigned Uriah unto a place where he knew that valiant men were. - -11:17 And the men of the city went out, and fought with Joab: and -there fell some of the people of the servants of David; and Uriah the -Hittite died also. - -11:18 Then Joab sent and told David all the things concerning the war; -11:19 And charged the messenger, saying, When thou hast made an end of -telling the matters of the war unto the king, 11:20 And if so be that -the king’s wrath arise, and he say unto thee, Wherefore approached ye -so nigh unto the city when ye did fight? knew ye not that they would -shoot from the wall? 11:21 Who smote Abimelech the son of -Jerubbesheth? did not a woman cast a piece of a millstone upon him -from the wall, that he died in Thebez? why went ye nigh the wall? then -say thou, Thy servant Uriah the Hittite is dead also. - -11:22 So the messenger went, and came and shewed David all that Joab -had sent him for. - -11:23 And the messenger said unto David, Surely the men prevailed -against us, and came out unto us into the field, and we were upon them -even unto the entering of the gate. - -11:24 And the shooters shot from off the wall upon thy servants; and -some of the king’s servants be dead, and thy servant Uriah the Hittite -is dead also. - -11:25 Then David said unto the messenger, Thus shalt thou say unto -Joab, Let not this thing displease thee, for the sword devoureth one -as well as another: make thy battle more strong against the city, and -overthrow it: and encourage thou him. - -11:26 And when the wife of Uriah heard that Uriah her husband was -dead, she mourned for her husband. - -11:27 And when the mourning was past, David sent and fetched her to -his house, and she became his wife, and bare him a son. But the thing -that David had done displeased the LORD. - -12:1 And the LORD sent Nathan unto David. And he came unto him, and -said unto him, There were two men in one city; the one rich, and the -other poor. - -12:2 The rich man had exceeding many flocks and herds: 12:3 But the -poor man had nothing, save one little ewe lamb, which he had bought -and nourished up: and it grew up together with him, and with his -children; it did eat of his own meat, and drank of his own cup, and -lay in his bosom, and was unto him as a daughter. - -12:4 And there came a traveller unto the rich man, and he spared to -take of his own flock and of his own herd, to dress for the wayfaring -man that was come unto him; but took the poor man’s lamb, and dressed -it for the man that was come to him. - -12:5 And David’s anger was greatly kindled against the man; and he -said to Nathan, As the LORD liveth, the man that hath done this thing -shall surely die: 12:6 And he shall restore the lamb fourfold, because -he did this thing, and because he had no pity. - -12:7 And Nathan said to David, Thou art the man. Thus saith the LORD -God of Israel, I anointed thee king over Israel, and I delivered thee -out of the hand of Saul; 12:8 And I gave thee thy master’s house, and -thy master’s wives into thy bosom, and gave thee the house of Israel -and of Judah; and if that had been too little, I would moreover have -given unto thee such and such things. - -12:9 Wherefore hast thou despised the commandment of the LORD, to do -evil in his sight? thou hast killed Uriah the Hittite with the sword, -and hast taken his wife to be thy wife, and hast slain him with the -sword of the children of Ammon. - -12:10 Now therefore the sword shall never depart from thine house; -because thou hast despised me, and hast taken the wife of Uriah the -Hittite to be thy wife. - -12:11 Thus saith the LORD, Behold, I will raise up evil against thee -out of thine own house, and I will take thy wives before thine eyes, -and give them unto thy neighbour, and he shall lie with thy wives in -the sight of this sun. - -12:12 For thou didst it secretly: but I will do this thing before all -Israel, and before the sun. - -12:13 And David said unto Nathan, I have sinned against the LORD. And -Nathan said unto David, The LORD also hath put away thy sin; thou -shalt not die. - -12:14 Howbeit, because by this deed thou hast given great occasion to -the enemies of the LORD to blaspheme, the child also that is born unto -thee shall surely die. - -12:15 And Nathan departed unto his house. And the LORD struck the -child that Uriah’s wife bare unto David, and it was very sick. - -12:16 David therefore besought God for the child; and David fasted, -and went in, and lay all night upon the earth. - -12:17 And the elders of his house arose, and went to him, to raise him -up from the earth: but he would not, neither did he eat bread with -them. - -12:18 And it came to pass on the seventh day, that the child died. And -the servants of David feared to tell him that the child was dead: for -they said, Behold, while the child was yet alive, we spake unto him, -and he would not hearken unto our voice: how will he then vex himself, -if we tell him that the child is dead? 12:19 But when David saw that -his servants whispered, David perceived that the child was dead: -therefore David said unto his servants, Is the child dead? And they -said, He is dead. - -12:20 Then David arose from the earth, and washed, and anointed -himself, and changed his apparel, and came into the house of the LORD, -and worshipped: then he came to his own house; and when he required, -they set bread before him, and he did eat. - -12:21 Then said his servants unto him, What thing is this that thou -hast done? thou didst fast and weep for the child, while it was alive; -but when the child was dead, thou didst rise and eat bread. - -12:22 And he said, While the child was yet alive, I fasted and wept: -for I said, Who can tell whether GOD will be gracious to me, that the -child may live? 12:23 But now he is dead, wherefore should I fast? -can I bring him back again? I shall go to him, but he shall not return -to me. - -12:24 And David comforted Bathsheba his wife, and went in unto her, -and lay with her: and she bare a son, and he called his name Solomon: -and the LORD loved him. - -12:25 And he sent by the hand of Nathan the prophet; and he called his -name Jedidiah, because of the LORD. - -12:26 And Joab fought against Rabbah of the children of Ammon, and -took the royal city. - -12:27 And Joab sent messengers to David, and said, I have fought -against Rabbah, and have taken the city of waters. - -12:28 Now therefore gather the rest of the people together, and encamp -against the city, and take it: lest I take the city, and it be called -after my name. - -12:29 And David gathered all the people together, and went to Rabbah, -and fought against it, and took it. - -12:30 And he took their king’s crown from off his head, the weight -whereof was a talent of gold with the precious stones: and it was set -on David’s head. And he brought forth the spoil of the city in great -abundance. - -12:31 And he brought forth the people that were therein, and put them -under saws, and under harrows of iron, and under axes of iron, and -made them pass through the brick-kiln: and thus did he unto all the -cities of the children of Ammon. So David and all the people returned -unto Jerusalem. - -13:1 And it came to pass after this, that Absalom the son of David had -a fair sister, whose name was Tamar; and Amnon the son of David loved -her. - -13:2 And Amnon was so vexed, that he fell sick for his sister Tamar; -for she was a virgin; and Amnon thought it hard for him to do anything -to her. - -13:3 But Amnon had a friend, whose name was Jonadab, the son of -Shimeah David’s brother: and Jonadab was a very subtil man. - -13:4 And he said unto him, Why art thou, being the king’s son, lean -from day to day? wilt thou not tell me? And Amnon said unto him, I -love Tamar, my brother Absalom’s sister. - -13:5 And Jonadab said unto him, Lay thee down on thy bed, and make -thyself sick: and when thy father cometh to see thee, say unto him, I -pray thee, let my sister Tamar come, and give me meat, and dress the -meat in my sight, that I may see it, and eat it at her hand. - -13:6 So Amnon lay down, and made himself sick: and when the king was -come to see him, Amnon said unto the king, I pray thee, let Tamar my -sister come, and make me a couple of cakes in my sight, that I may eat -at her hand. - -13:7 Then David sent home to Tamar, saying, Go now to thy brother -Amnon’s house, and dress him meat. - -13:8 So Tamar went to her brother Amnon’s house; and he was laid down. -And she took flour, and kneaded it, and made cakes in his sight, and -did bake the cakes. - -13:9 And she took a pan, and poured them out before him; but he -refused to eat. And Amnon said, Have out all men from me. And they -went out every man from him. - -13:10 And Amnon said unto Tamar, Bring the meat into the chamber, that -I may eat of thine hand. And Tamar took the cakes which she had made, -and brought them into the chamber to Amnon her brother. - -13:11 And when she had brought them unto him to eat, he took hold of -her, and said unto her, Come lie with me, my sister. - -13:12 And she answered him, Nay, my brother, do not force me; for no -such thing ought to be done in Israel: do not thou this folly. - -13:13 And I, whither shall I cause my shame to go? and as for thee, -thou shalt be as one of the fools in Israel. Now therefore, I pray -thee, speak unto the king; for he will not withhold me from thee. - -13:14 Howbeit he would not hearken unto her voice: but, being stronger -than she, forced her, and lay with her. - -13:15 Then Amnon hated her exceedingly; so that the hatred wherewith -he hated her was greater than the love wherewith he had loved her. And -Amnon said unto her, Arise, be gone. - -13:16 And she said unto him, There is no cause: this evil in sending -me away is greater than the other that thou didst unto me. But he -would not hearken unto her. - -13:17 Then he called his servant that ministered unto him, and said, -Put now this woman out from me, and bolt the door after her. - -13:18 And she had a garment of divers colours upon her: for with such -robes were the king’s daughters that were virgins apparelled. Then his -servant brought her out, and bolted the door after her. - -13:19 And Tamar put ashes on her head, and rent her garment of divers -colours that was on her, and laid her hand on her head, and went on -crying. - -13:20 And Absalom her brother said unto her, Hath Amnon thy brother -been with thee? but hold now thy peace, my sister: he is thy brother; -regard not this thing. So Tamar remained desolate in her brother -Absalom’s house. - -13:21 But when king David heard of all these things, he was very -wroth. - -13:22 And Absalom spake unto his brother Amnon neither good nor bad: -for Absalom hated Amnon, because he had forced his sister Tamar. - -13:23 And it came to pass after two full years, that Absalom had -sheepshearers in Baalhazor, which is beside Ephraim: and Absalom -invited all the king’s sons. - -13:24 And Absalom came to the king, and said, Behold now, thy servant -hath sheepshearers; let the king, I beseech thee, and his servants go -with thy servant. - -13:25 And the king said to Absalom, Nay, my son, let us not all now -go, lest we be chargeable unto thee. And he pressed him: howbeit he -would not go, but blessed him. - -13:26 Then said Absalom, If not, I pray thee, let my brother Amnon go -with us. And the king said unto him, Why should he go with thee? -13:27 But Absalom pressed him, that he let Amnon and all the king’s -sons go with him. - -13:28 Now Absalom had commanded his servants, saying, Mark ye now when -Amnon’s heart is merry with wine, and when I say unto you, Smite -Amnon; then kill him, fear not: have not I commanded you? be -courageous, and be valiant. - -13:29 And the servants of Absalom did unto Amnon as Absalom had -commanded. - -Then all the king’s sons arose, and every man gat him up upon his -mule, and fled. - -13:30 And it came to pass, while they were in the way, that tidings -came to David, saying, Absalom hath slain all the king’s sons, and -there is not one of them left. - -13:31 Then the king arose, and tare his garments, and lay on the -earth; and all his servants stood by with their clothes rent. - -13:32 And Jonadab, the son of Shimeah David’s brother, answered and -said, Let not my lord suppose that they have slain all the young men -the king’s sons; for Amnon only is dead: for by the appointment of -Absalom this hath been determined from the day that he forced his -sister Tamar. - -13:33 Now therefore let not my lord the king take the thing to his -heart, to think that all the king’s sons are dead: for Amnon only is -dead. - -13:34 But Absalom fled. And the young man that kept the watch lifted -up his eyes, and looked, and, behold, there came much people by the -way of the hill side behind him. - -13:35 And Jonadab said unto the king, Behold, the king’s sons come: as -thy servant said, so it is. - -13:36 And it came to pass, as soon as he had made an end of speaking, -that, behold, the king’s sons came, and lifted up their voice and -wept: and the king also and all his servants wept very sore. - -13:37 But Absalom fled, and went to Talmai, the son of Ammihud, king -of Geshur. And David mourned for his son every day. - -13:38 So Absalom fled, and went to Geshur, and was there three years. - -13:39 And the soul of king David longed to go forth unto Absalom: for -he was comforted concerning Amnon, seeing he was dead. - -14:1 Now Joab the son of Zeruiah perceived that the king’s heart was -toward Absalom. - -14:2 And Joab sent to Tekoah, and fetched thence a wise woman, and -said unto her, I pray thee, feign thyself to be a mourner, and put on -now mourning apparel, and anoint not thyself with oil, but be as a -woman that had a long time mourned for the dead: 14:3 And come to the -king, and speak on this manner unto him. So Joab put the words in her -mouth. - -14:4 And when the woman of Tekoah spake to the king, she fell on her -face to the ground, and did obeisance, and said, Help, O king. - -14:5 And the king said unto her, What aileth thee? And she answered, I -am indeed a widow woman, and mine husband is dead. - -14:6 And thy handmaid had two sons, and they two strove together in -the field, and there was none to part them, but the one smote the -other, and slew him. - -14:7 And, behold, the whole family is risen against thine handmaid, -and they said, Deliver him that smote his brother, that we may kill -him, for the life of his brother whom he slew; and we will destroy the -heir also: and so they shall quench my coal which is left, and shall -not leave to my husband neither name nor remainder upon the earth. - -14:8 And the king said unto the woman, Go to thine house, and I will -give charge concerning thee. - -14:9 And the woman of Tekoah said unto the king, My lord, O king, the -iniquity be on me, and on my father’s house: and the king and his -throne be guiltless. - -14:10 And the king said, Whoever saith ought unto thee, bring him to -me, and he shall not touch thee any more. - -14:11 Then said she, I pray thee, let the king remember the LORD thy -God, that thou wouldest not suffer the revengers of blood to destroy -any more, lest they destroy my son. And he said, As the LORD liveth, -there shall not one hair of thy son fall to the earth. - -14:12 Then the woman said, Let thine handmaid, I pray thee, speak one -word unto my lord the king. And he said, Say on. - -14:13 And the woman said, Wherefore then hast thou thought such a -thing against the people of God? for the king doth speak this thing as -one which is faulty, in that the king doth not fetch home again his -banished. - -14:14 For we must needs die, and are as water spilt on the ground, -which cannot be gathered up again; neither doth God respect any -person: yet doth he devise means, that his banished be not expelled -from him. - -14:15 Now therefore that I am come to speak of this thing unto my lord -the king, it is because the people have made me afraid: and thy -handmaid said, I will now speak unto the king; it may be that the king -will perform the request of his handmaid. - -14:16 For the king will hear, to deliver his handmaid out of the hand -of the man that would destroy me and my son together out of the -inheritance of God. - -14:17 Then thine handmaid said, The word of my lord the king shall now -be comfortable: for as an angel of God, so is my lord the king to -discern good and bad: therefore the LORD thy God will be with thee. - -14:18 Then the king answered and said unto the woman, Hide not from -me, I pray thee, the thing that I shall ask thee. And the woman said, -Let my lord the king now speak. - -14:19 And the king said, Is not the hand of Joab with thee in all -this? And the woman answered and said, As thy soul liveth, my lord -the king, none can turn to the right hand or to the left from ought -that my lord the king hath spoken: for thy servant Joab, he bade me, -and he put all these words in the mouth of thine handmaid: 14:20 To -fetch about this form of speech hath thy servant Joab done this thing: -and my lord is wise, according to the wisdom of an angel of God, to -know all things that are in the earth. - -14:21 And the king said unto Joab, Behold now, I have done this thing: -go therefore, bring the young man Absalom again. - -14:22 And Joab fell to the ground on his face, and bowed himself, and -thanked the king: and Joab said, To day thy servant knoweth that I -have found grace in thy sight, my lord, O king, in that the king hath -fulfilled the request of his servant. - -14:23 So Joab arose and went to Geshur, and brought Absalom to -Jerusalem. - -14:24 And the king said, Let him turn to his own house, and let him -not see my face. So Absalom returned to his own house, and saw not the -king’s face. - -14:25 But in all Israel there was none to be so much praised as -Absalom for his beauty: from the sole of his foot even to the crown of -his head there was no blemish in him. - -14:26 And when he polled his head, (for it was at every year’s end -that he polled it: because the hair was heavy on him, therefore he -polled it:) he weighed the hair of his head at two hundred shekels -after the king’s weight. - -14:27 And unto Absalom there were born three sons, and one daughter, -whose name was Tamar: she was a woman of a fair countenance. - -14:28 So Absalom dwelt two full years in Jerusalem, and saw not the -king’s face. - -14:29 Therefore Absalom sent for Joab, to have sent him to the king; -but he would not come to him: and when he sent again the second time, -he would not come. - -14:30 Therefore he said unto his servants, See, Joab’s field is near -mine, and he hath barley there; go and set it on fire. And Absalom’s -servants set the field on fire. - -14:31 Then Joab arose, and came to Absalom unto his house, and said -unto him, Wherefore have thy servants set my field on fire? 14:32 And -Absalom answered Joab, Behold, I sent unto thee, saying, Come hither, -that I may send thee to the king, to say, Wherefore am I come from -Geshur? it had been good for me to have been there still: now -therefore let me see the king’s face; and if there be any iniquity in -me, let him kill me. - -14:33 So Joab came to the king, and told him: and when he had called -for Absalom, he came to the king, and bowed himself on his face to the -ground before the king: and the king kissed Absalom. - -15:1 And it came to pass after this, that Absalom prepared him -chariots and horses, and fifty men to run before him. - -15:2 And Absalom rose up early, and stood beside the way of the gate: -and it was so, that when any man that had a controversy came to the -king for judgment, then Absalom called unto him, and said, Of what -city art thou? And he said, Thy servant is of one of the tribes of -Israel. - -15:3 And Absalom said unto him, See, thy matters are good and right; -but there is no man deputed of the king to hear thee. - -15:4 Absalom said moreover, Oh that I were made judge in the land, -that every man which hath any suit or cause might come unto me, and I -would do him justice! 15:5 And it was so, that when any man came nigh -to him to do him obeisance, he put forth his hand, and took him, and -kissed him. - -15:6 And on this manner did Absalom to all Israel that came to the -king for judgment: so Absalom stole the hearts of the men of Israel. - -15:7 And it came to pass after forty years, that Absalom said unto the -king, I pray thee, let me go and pay my vow, which I have vowed unto -the LORD, in Hebron. - -15:8 For thy servant vowed a vow while I abode at Geshur in Syria, -saying, If the LORD shall bring me again indeed to Jerusalem, then I -will serve the LORD. - -15:9 And the king said unto him, Go in peace. So he arose, and went to -Hebron. - -15:10 But Absalom sent spies throughout all the tribes of Israel, -saying, As soon as ye hear the sound of the trumpet, then ye shall -say, Absalom reigneth in Hebron. - -15:11 And with Absalom went two hundred men out of Jerusalem, that -were called; and they went in their simplicity, and they knew not any -thing. - -15:12 And Absalom sent for Ahithophel the Gilonite, David’s -counsellor, from his city, even from Giloh, while he offered -sacrifices. And the conspiracy was strong; for the people increased -continually with Absalom. - -15:13 And there came a messenger to David, saying, The hearts of the -men of Israel are after Absalom. - -15:14 And David said unto all his servants that were with him at -Jerusalem, Arise, and let us flee; for we shall not else escape from -Absalom: make speed to depart, lest he overtake us suddenly, and bring -evil upon us, and smite the city with the edge of the sword. - -15:15 And the king’s servants said unto the king, Behold, thy servants -are ready to do whatsoever my lord the king shall appoint. - -15:16 And the king went forth, and all his household after him. And -the king left ten women, which were concubines, to keep the house. - -15:17 And the king went forth, and all the people after him, and -tarried in a place that was far off. - -15:18 And all his servants passed on beside him; and all the -Cherethites, and all the Pelethites, and all the Gittites, six hundred -men which came after him from Gath, passed on before the king. - -15:19 Then said the king to Ittai the Gittite, Wherefore goest thou -also with us? return to thy place, and abide with the king: for thou -art a stranger, and also an exile. - -15:20 Whereas thou camest but yesterday, should I this day make thee -go up and down with us? seeing I go whither I may, return thou, and -take back thy brethren: mercy and truth be with thee. - -15:21 And Ittai answered the king, and said, As the LORD liveth, and -as my lord the king liveth, surely in what place my lord the king -shall be, whether in death or life, even there also will thy servant -be. - -15:22 And David said to Ittai, Go and pass over. And Ittai the Gittite -passed over, and all his men, and all the little ones that were with -him. - -15:23 And all the country wept with a loud voice, and all the people -passed over: the king also himself passed over the brook Kidron, and -all the people passed over, toward the way of the wilderness. - -15:24 And lo Zadok also, and all the Levites were with him, bearing -the ark of the covenant of God: and they set down the ark of God; and -Abiathar went up, until all the people had done passing out of the -city. - -15:25 And the king said unto Zadok, Carry back the ark of God into the -city: if I shall find favour in the eyes of the LORD, he will bring me -again, and shew me both it, and his habitation: 15:26 But if he thus -say, I have no delight in thee; behold, here am I, let him do to me as -seemeth good unto him. - -15:27 The king said also unto Zadok the priest, Art not thou a seer? -return into the city in peace, and your two sons with you, Ahimaaz thy -son, and Jonathan the son of Abiathar. - -15:28 See, I will tarry in the plain of the wilderness, until there -come word from you to certify me. - -15:29 Zadok therefore and Abiathar carried the ark of God again to -Jerusalem: and they tarried there. - -15:30 And David went up by the ascent of mount Olivet, and wept as he -went up, and had his head covered, and he went barefoot: and all the -people that was with him covered every man his head, and they went up, -weeping as they went up. - -15:31 And one told David, saying, Ahithophel is among the conspirators -with Absalom. And David said, O LORD, I pray thee, turn the counsel of -Ahithophel into foolishness. - -15:32 And it came to pass, that when David was come to the top of the -mount, where he worshipped God, behold, Hushai the Archite came to -meet him with his coat rent, and earth upon his head: 15:33 Unto whom -David said, If thou passest on with me, then thou shalt be a burden -unto me: 15:34 But if thou return to the city, and say unto Absalom, I -will be thy servant, O king; as I have been thy father’s servant -hitherto, so will I now also be thy servant: then mayest thou for me -defeat the counsel of Ahithophel. - -15:35 And hast thou not there with thee Zadok and Abiathar the -priests? therefore it shall be, that what thing soever thou shalt -hear out of the king’s house, thou shalt tell it to Zadok and Abiathar -the priests. - -15:36 Behold, they have there with them their two sons, Ahimaaz -Zadok’s son, and Jonathan Abiathar’s son; and by them ye shall send -unto me every thing that ye can hear. - -15:37 So Hushai David’s friend came into the city, and Absalom came -into Jerusalem. - -16:1 And when David was a little past the top of the hill, behold, -Ziba the servant of Mephibosheth met him, with a couple of asses -saddled, and upon them two hundred loaves of bread, and an hundred -bunches of raisins, and an hundred of summer fruits, and a bottle of -wine. - -16:2 And the king said unto Ziba, What meanest thou by these? And Ziba -said, The asses be for the king’s household to ride on; and the bread -and summer fruit for the young men to eat; and the wine, that such as -be faint in the wilderness may drink. - -16:3 And the king said, And where is thy master’s son? And Ziba said -unto the king, Behold, he abideth at Jerusalem: for he said, To day -shall the house of Israel restore me the kingdom of my father. - -16:4 Then said the king to Ziba, Behold, thine are all that pertained -unto Mephibosheth. And Ziba said, I humbly beseech thee that I may -find grace in thy sight, my lord, O king. - -16:5 And when king David came to Bahurim, behold, thence came out a -man of the family of the house of Saul, whose name was Shimei, the son -of Gera: he came forth, and cursed still as he came. - -16:6 And he cast stones at David, and at all the servants of king -David: and all the people and all the mighty men were on his right -hand and on his left. - -16:7 And thus said Shimei when he cursed, Come out, come out, thou -bloody man, and thou man of Belial: 16:8 The LORD hath returned upon -thee all the blood of the house of Saul, in whose stead thou hast -reigned; and the LORD hath delivered the kingdom into the hand of -Absalom thy son: and, behold, thou art taken in thy mischief, because -thou art a bloody man. - -16:9 Then said Abishai the son of Zeruiah unto the king, Why should -this dead dog curse my lord the king? let me go over, I pray thee, and -take off his head. - -16:10 And the king said, What have I to do with you, ye sons of -Zeruiah? so let him curse, because the LORD hath said unto him, Curse -David. Who shall then say, Wherefore hast thou done so? 16:11 And -David said to Abishai, and to all his servants, Behold, my son, which -came forth of my bowels, seeketh my life: how much more now may this -Benjamite do it? let him alone, and let him curse; for the LORD hath -bidden him. - -16:12 It may be that the LORD will look on mine affliction, and that -the LORD will requite me good for his cursing this day. - -16:13 And as David and his men went by the way, Shimei went along on -the hill’s side over against him, and cursed as he went, and threw -stones at him, and cast dust. - -16:14 And the king, and all the people that were with him, came weary, -and refreshed themselves there. - -16:15 And Absalom, and all the people the men of Israel, came to -Jerusalem, and Ahithophel with him. - -16:16 And it came to pass, when Hushai the Archite, David’s friend, -was come unto Absalom, that Hushai said unto Absalom, God save the -king, God save the king. - -16:17 And Absalom said to Hushai, Is this thy kindness to thy friend? -why wentest thou not with thy friend? 16:18 And Hushai said unto -Absalom, Nay; but whom the LORD, and this people, and all the men of -Israel, choose, his will I be, and with him will I abide. - -16:19 And again, whom should I serve? should I not serve in the -presence of his son? as I have served in thy father’s presence, so -will I be in thy presence. - -16:20 Then said Absalom to Ahithophel, Give counsel among you what we -shall do. - -16:21 And Ahithophel said unto Absalom, Go in unto thy father’s -concubines, which he hath left to keep the house; and all Israel shall -hear that thou art abhorred of thy father: then shall the hands of all -that are with thee be strong. - -16:22 So they spread Absalom a tent upon the top of the house; and -Absalom went in unto his father’s concubines in the sight of all -Israel. - -16:23 And the counsel of Ahithophel, which he counselled in those -days, was as if a man had enquired at the oracle of God: so was all -the counsel of Ahithophel both with David and with Absalom. - -17:1 Moreover Ahithophel said unto Absalom, Let me now choose out -twelve thousand men, and I will arise and pursue after David this -night: 17:2 And I will come upon him while he is weary and weak -handed, and will make him afraid: and all the people that are with him -shall flee; and I will smite the king only: 17:3 And I will bring back -all the people unto thee: the man whom thou seekest is as if all -returned: so all the people shall be in peace. - -17:4 And the saying pleased Absalom well, and all the elders of -Israel. - -17:5 Then said Absalom, Call now Hushai the Archite also, and let us -hear likewise what he saith. - -17:6 And when Hushai was come to Absalom, Absalom spake unto him, -saying, Ahithophel hath spoken after this manner: shall we do after -his saying? if not; speak thou. - -17:7 And Hushai said unto Absalom, The counsel that Ahithophel hath -given is not good at this time. - -17:8 For, said Hushai, thou knowest thy father and his men, that they -be mighty men, and they be chafed in their minds, as a bear robbed of -her whelps in the field: and thy father is a man of war, and will not -lodge with the people. - -17:9 Behold, he is hid now in some pit, or in some other place: and it -will come to pass, when some of them be overthrown at the first, that -whosoever heareth it will say, There is a slaughter among the people -that follow Absalom. - -17:10 And he also that is valiant, whose heart is as the heart of a -lion, shall utterly melt: for all Israel knoweth that thy father is a -mighty man, and they which be with him are valiant men. - -17:11 Therefore I counsel that all Israel be generally gathered unto -thee, from Dan even to Beersheba, as the sand that is by the sea for -multitude; and that thou go to battle in thine own person. - -17:12 So shall we come upon him in some place where he shall be found, -and we will light upon him as the dew falleth on the ground: and of -him and of all the men that are with him there shall not be left so -much as one. - -17:13 Moreover, if he be gotten into a city, then shall all Israel -bring ropes to that city, and we will draw it into the river, until -there be not one small stone found there. - -17:14 And Absalom and all the men of Israel said, The counsel of -Hushai the Archite is better than the counsel of Ahithophel. For the -LORD had appointed to defeat the good counsel of Ahithophel, to the -intent that the LORD might bring evil upon Absalom. - -17:15 Then said Hushai unto Zadok and to Abiathar the priests, Thus -and thus did Ahithophel counsel Absalom and the elders of Israel; and -thus and thus have I counselled. - -17:16 Now therefore send quickly, and tell David, saying, Lodge not -this night in the plains of the wilderness, but speedily pass over; -lest the king be swallowed up, and all the people that are with him. - -17:17 Now Jonathan and Ahimaaz stayed by Enrogel; for they might not -be seen to come into the city: and a wench went and told them; and -they went and told king David. - -17:18 Nevertheless a lad saw them, and told Absalom: but they went -both of them away quickly, and came to a man’s house in Bahurim, which -had a well in his court; whither they went down. - -17:19 And the woman took and spread a covering over the well’s mouth, -and spread ground corn thereon; and the thing was not known. - -17:20 And when Absalom’s servants came to the woman to the house, they -said, Where is Ahimaaz and Jonathan? And the woman said unto them, -They be gone over the brook of water. And when they had sought and -could not find them, they returned to Jerusalem. - -17:21 And it came to pass, after they were departed, that they came up -out of the well, and went and told king David, and said unto David, -Arise, and pass quickly over the water: for thus hath Ahithophel -counselled against you. - -17:22 Then David arose, and all the people that were with him, and -they passed over Jordan: by the morning light there lacked not one of -them that was not gone over Jordan. - -17:23 And when Ahithophel saw that his counsel was not followed, he -saddled his ass, and arose, and gat him home to his house, to his -city, and put his household in order, and hanged himself, and died, -and was buried in the sepulchre of his father. - -17:24 Then David came to Mahanaim. And Absalom passed over Jordan, he -and all the men of Israel with him. - -17:25 And Absalom made Amasa captain of the host instead of Joab: -which Amasa was a man’s son, whose name was Ithra an Israelite, that -went in to Abigail the daughter of Nahash, sister to Zeruiah Joab’s -mother. - -17:26 So Israel and Absalom pitched in the land of Gilead. - -17:27 And it came to pass, when David was come to Mahanaim, that Shobi -the son of Nahash of Rabbah of the children of Ammon, and Machir the -son of Ammiel of Lodebar, and Barzillai the Gileadite of Rogelim, -17:28 Brought beds, and basons, and earthen vessels, and wheat, and -barley, and flour, and parched corn, and beans, and lentiles, and -parched pulse, 17:29 And honey, and butter, and sheep, and cheese of -kine, for David, and for the people that were with him, to eat: for -they said, The people is hungry, and weary, and thirsty, in the -wilderness. - -18:1 And David numbered the people that were with him, and set -captains of thousands, and captains of hundreds over them. - -18:2 And David sent forth a third part of the people under the hand of -Joab, and a third part under the hand of Abishai the son of Zeruiah, -Joab’s brother, and a third part under the hand of Ittai the Gittite. -And the king said unto the people, I will surely go forth with you -myself also. - -18:3 But the people answered, Thou shalt not go forth: for if we flee -away, they will not care for us; neither if half of us die, will they -care for us: but now thou art worth ten thousand of us: therefore now -it is better that thou succour us out of the city. - -18:4 And the king said unto them, What seemeth you best I will do. And -the king stood by the gate side, and all the people came out by -hundreds and by thousands. - -18:5 And the king commanded Joab and Abishai and Ittai, saying, Deal -gently for my sake with the young man, even with Absalom. And all the -people heard when the king gave all the captains charge concerning -Absalom. - -18:6 So the people went out into the field against Israel: and the -battle was in the wood of Ephraim; 18:7 Where the people of Israel -were slain before the servants of David, and there was there a great -slaughter that day of twenty thousand men. - -18:8 For the battle was there scattered over the face of all the -country: and the wood devoured more people that day than the sword -devoured. - -18:9 And Absalom met the servants of David. And Absalom rode upon a -mule, and the mule went under the thick boughs of a great oak, and his -head caught hold of the oak, and he was taken up between the heaven -and the earth; and the mule that was under him went away. - -18:10 And a certain man saw it, and told Joab, and said, Behold, I saw -Absalom hanged in an oak. - -18:11 And Joab said unto the man that told him, And, behold, thou -sawest him, and why didst thou not smite him there to the ground? and -I would have given thee ten shekels of silver, and a girdle. - -18:12 And the man said unto Joab, Though I should receive a thousand -shekels of silver in mine hand, yet would I not put forth mine hand -against the king’s son: for in our hearing the king charged thee and -Abishai and Ittai, saying, Beware that none touch the young man -Absalom. - -18:13 Otherwise I should have wrought falsehood against mine own life: -for there is no matter hid from the king, and thou thyself wouldest -have set thyself against me. - -18:14 Then said Joab, I may not tarry thus with thee. And he took -three darts in his hand, and thrust them through the heart of Absalom, -while he was yet alive in the midst of the oak. - -18:15 And ten young men that bare Joab’s armour compassed about and -smote Absalom, and slew him. - -18:16 And Joab blew the trumpet, and the people returned from pursuing -after Israel: for Joab held back the people. - -18:17 And they took Absalom, and cast him into a great pit in the -wood, and laid a very great heap of stones upon him: and all Israel -fled every one to his tent. - -18:18 Now Absalom in his lifetime had taken and reared up for himself -a pillar, which is in the king’s dale: for he said, I have no son to -keep my name in remembrance: and he called the pillar after his own -name: and it is called unto this day, Absalom’s place. - -18:19 Then said Ahimaaz the son of Zadok, Let me now run, and bear the -king tidings, how that the LORD hath avenged him of his enemies. - -18:20 And Joab said unto him, Thou shalt not bear tidings this day, -but thou shalt bear tidings another day: but this day thou shalt bear -no tidings, because the king’s son is dead. - -18:21 Then said Joab to Cushi, Go tell the king what thou hast seen. -And Cushi bowed himself unto Joab, and ran. - -18:22 Then said Ahimaaz the son of Zadok yet again to Joab, But -howsoever, let me, I pray thee, also run after Cushi. And Joab said, -Wherefore wilt thou run, my son, seeing that thou hast no tidings -ready? 18:23 But howsoever, said he, let me run. And he said unto -him, Run. Then Ahimaaz ran by the way of the plain, and overran Cushi. - -18:24 And David sat between the two gates: and the watchman went up to -the roof over the gate unto the wall, and lifted up his eyes, and -looked, and behold a man running alone. - -18:25 And the watchman cried, and told the king. And the king said, If -he be alone, there is tidings in his mouth. And he came apace, and -drew near. - -18:26 And the watchman saw another man running: and the watchman -called unto the porter, and said, Behold another man running alone. -And the king said, He also bringeth tidings. - -18:27 And the watchman said, Me thinketh the running of the foremost -is like the running of Ahimaaz the son of Zadok. And the king said, He -is a good man, and cometh with good tidings. - -18:28 And Ahimaaz called, and said unto the king, All is well. And he -fell down to the earth upon his face before the king, and said, -Blessed be the LORD thy God, which hath delivered up the men that -lifted up their hand against my lord the king. - -18:29 And the king said, Is the young man Absalom safe? And Ahimaaz -answered, When Joab sent the king’s servant, and me thy servant, I saw -a great tumult, but I knew not what it was. - -18:30 And the king said unto him, Turn aside, and stand here. And he -turned aside, and stood still. - -18:31 And, behold, Cushi came; and Cushi said, Tidings, my lord the -king: for the LORD hath avenged thee this day of all them that rose up -against thee. - -18:32 And the king said unto Cushi, Is the young man Absalom safe? And -Cushi answered, The enemies of my lord the king, and all that rise -against thee to do thee hurt, be as that young man is. - -18:33 And the king was much moved, and went up to the chamber over the -gate, and wept: and as he went, thus he said, O my son Absalom, my -son, my son Absalom! would God I had died for thee, O Absalom, my son, -my son! 19:1 And it was told Joab, Behold, the king weepeth and -mourneth for Absalom. - -19:2 And the victory that day was turned into mourning unto all the -people: for the people heard say that day how the king was grieved for -his son. - -19:3 And the people gat them by stealth that day into the city, as -people being ashamed steal away when they flee in battle. - -19:4 But the king covered his face, and the king cried with a loud -voice, O my son Absalom, O Absalom, my son, my son! 19:5 And Joab -came into the house to the king, and said, Thou hast shamed this day -the faces of all thy servants, which this day have saved thy life, and -the lives of thy sons and of thy daughters, and the lives of thy -wives, and the lives of thy concubines; 19:6 In that thou lovest thine -enemies, and hatest thy friends. For thou hast declared this day, that -thou regardest neither princes nor servants: for this day I perceive, -that if Absalom had lived, and all we had died this day, then it had -pleased thee well. - -19:7 Now therefore arise, go forth, and speak comfortably unto thy -servants: for I swear by the LORD, if thou go not forth, there will -not tarry one with thee this night: and that will be worse unto thee -than all the evil that befell thee from thy youth until now. - -19:8 Then the king arose, and sat in the gate. And they told unto all -the people, saying, Behold, the king doth sit in the gate. And all the -people came before the king: for Israel had fled every man to his -tent. - -19:9 And all the people were at strife throughout all the tribes of -Israel, saying, The king saved us out of the hand of our enemies, and -he delivered us out of the hand of the Philistines; and now he is fled -out of the land for Absalom. - -19:10 And Absalom, whom we anointed over us, is dead in battle. Now -therefore why speak ye not a word of bringing the king back? 19:11 -And king David sent to Zadok and to Abiathar the priests, saying, -Speak unto the elders of Judah, saying, Why are ye the last to bring -the king back to his house? seeing the speech of all Israel is come to -the king, even to his house. - -19:12 Ye are my brethren, ye are my bones and my flesh: wherefore then -are ye the last to bring back the king? 19:13 And say ye to Amasa, -Art thou not of my bone, and of my flesh? God do so to me, and more -also, if thou be not captain of the host before me continually in the -room of Joab. - -19:14 And he bowed the heart of all the men of Judah, even as the -heart of one man; so that they sent this word unto the king, Return -thou, and all thy servants. - -19:15 So the king returned, and came to Jordan. And Judah came to -Gilgal, to go to meet the king, to conduct the king over Jordan. - -19:16 And Shimei the son of Gera, a Benjamite, which was of Bahurim, -hasted and came down with the men of Judah to meet king David. - -19:17 And there were a thousand men of Benjamin with him, and Ziba the -servant of the house of Saul, and his fifteen sons and his twenty -servants with him; and they went over Jordan before the king. - -19:18 And there went over a ferry boat to carry over the king’s -household, and to do what he thought good. And Shimei the son of Gera -fell down before the king, as he was come over Jordan; 19:19 And said -unto the king, Let not my lord impute iniquity unto me, neither do -thou remember that which thy servant did perversely the day that my -lord the king went out of Jerusalem, that the king should take it to -his heart. - -19:20 For thy servant doth know that I have sinned: therefore, behold, -I am come the first this day of all the house of Joseph to go down to -meet my lord the king. - -19:21 But Abishai the son of Zeruiah answered and said, Shall not -Shimei be put to death for this, because he cursed the LORD’s -anointed? 19:22 And David said, What have I to do with you, ye sons -of Zeruiah, that ye should this day be adversaries unto me? shall -there any man be put to death this day in Israel? for do not I know -that I am this day king over Israel? 19:23 Therefore the king said -unto Shimei, Thou shalt not die. And the king sware unto him. - -19:24 And Mephibosheth the son of Saul came down to meet the king, and -had neither dressed his feet, nor trimmed his beard, nor washed his -clothes, from the day the king departed until the day he came again in -peace. - -19:25 And it came to pass, when he was come to Jerusalem to meet the -king, that the king said unto him, Wherefore wentest not thou with me, -Mephibosheth? 19:26 And he answered, My lord, O king, my servant -deceived me: for thy servant said, I will saddle me an ass, that I may -ride thereon, and go to the king; because thy servant is lame. - -19:27 And he hath slandered thy servant unto my lord the king; but my -lord the king is as an angel of God: do therefore what is good in -thine eyes. - -19:28 For all of my father’s house were but dead men before my lord -the king: yet didst thou set thy servant among them that did eat at -thine own table. What right therefore have I yet to cry any more unto -the king? 19:29 And the king said unto him, Why speakest thou any -more of thy matters? I have said, Thou and Ziba divide the land. - -19:30 And Mephibosheth said unto the king, Yea, let him take all, -forasmuch as my lord the king is come again in peace unto his own -house. - -19:31 And Barzillai the Gileadite came down from Rogelim, and went -over Jordan with the king, to conduct him over Jordan. - -19:32 Now Barzillai was a very aged man, even fourscore years old: and -he had provided the king of sustenance while he lay at Mahanaim; for -he was a very great man. - -19:33 And the king said unto Barzillai, Come thou over with me, and I -will feed thee with me in Jerusalem. - -19:34 And Barzillai said unto the king, How long have I to live, that -I should go up with the king unto Jerusalem? 19:35 I am this day -fourscore years old: and can I discern between good and evil? can thy -servant taste what I eat or what I drink? can I hear any more the -voice of singing men and singing women? wherefore then should thy -servant be yet a burden unto my lord the king? 19:36 Thy servant will -go a little way over Jordan with the king: and why should the king -recompense it me with such a reward? 19:37 Let thy servant, I pray -thee, turn back again, that I may die in mine own city, and be buried -by the grave of my father and of my mother. But behold thy servant -Chimham; let him go over with my lord the king; and do to him what -shall seem good unto thee. - -19:38 And the king answered, Chimham shall go over with me, and I will -do to him that which shall seem good unto thee: and whatsoever thou -shalt require of me, that will I do for thee. - -19:39 And all the people went over Jordan. And when the king was come -over, the king kissed Barzillai, and blessed him; and he returned unto -his own place. - -19:40 Then the king went on to Gilgal, and Chimham went on with him: -and all the people of Judah conducted the king, and also half the -people of Israel. - -19:41 And, behold, all the men of Israel came to the king, and said -unto the king, Why have our brethren the men of Judah stolen thee -away, and have brought the king, and his household, and all David’s -men with him, over Jordan? 19:42 And all the men of Judah answered -the men of Israel, Because the king is near of kin to us: wherefore -then be ye angry for this matter? have we eaten at all of the king’s -cost? or hath he given us any gift? 19:43 And the men of Israel -answered the men of Judah, and said, We have ten parts in the king, -and we have also more right in David than ye: why then did ye despise -us, that our advice should not be first had in bringing back our king? -And the words of the men of Judah were fiercer than the words of the -men of Israel. - -20:1 And there happened to be there a man of Belial, whose name was -Sheba, the son of Bichri, a Benjamite: and he blew a trumpet, and -said, We have no part in David, neither have we inheritance in the son -of Jesse: every man to his tents, O Israel. - -20:2 So every man of Israel went up from after David, and followed -Sheba the son of Bichri: but the men of Judah clave unto their king, -from Jordan even to Jerusalem. - -20:3 And David came to his house at Jerusalem; and the king took the -ten women his concubines, whom he had left to keep the house, and put -them in ward, and fed them, but went not in unto them. So they were -shut up unto the day of their death, living in widowhood. - -20:4 Then said the king to Amasa, Assemble me the men of Judah within -three days, and be thou here present. - -20:5 So Amasa went to assemble the men of Judah: but he tarried longer -than the set time which he had appointed him. - -20:6 And David said to Abishai, Now shall Sheba the son of Bichri do -us more harm than did Absalom: take thou thy lord’s servants, and -pursue after him, lest he get him fenced cities, and escape us. - -20:7 And there went out after him Joab’s men, and the Cherethites, and -the Pelethites, and all the mighty men: and they went out of -Jerusalem, to pursue after Sheba the son of Bichri. - -20:8 When they were at the great stone which is in Gibeon, Amasa went -before them. And Joab’s garment that he had put on was girded unto -him, and upon it a girdle with a sword fastened upon his loins in the -sheath thereof; and as he went forth it fell out. - -20:9 And Joab said to Amasa, Art thou in health, my brother? And Joab -took Amasa by the beard with the right hand to kiss him. - -20:10 But Amasa took no heed to the sword that was in Joab’s hand: so -he smote him therewith in the fifth rib, and shed out his bowels to -the ground, and struck him not again; and he died. So Joab and Abishai -his brother pursued after Sheba the son of Bichri. - -20:11 And one of Joab’s men stood by him, and said, He that favoureth -Joab, and he that is for David, let him go after Joab. - -20:12 And Amasa wallowed in blood in the midst of the highway. And -when the man saw that all the people stood still, he removed Amasa out -of the highway into the field, and cast a cloth upon him, when he saw -that every one that came by him stood still. - -20:13 When he was removed out of the highway, all the people went on -after Joab, to pursue after Sheba the son of Bichri. - -20:14 And he went through all the tribes of Israel unto Abel, and to -Bethmaachah, and all the Berites: and they were gathered together, and -went also after him. - -20:15 And they came and besieged him in Abel of Bethmaachah, and they -cast up a bank against the city, and it stood in the trench: and all -the people that were with Joab battered the wall, to throw it down. - -20:16 Then cried a wise woman out of the city, Hear, hear; say, I pray -you, unto Joab, Come near hither, that I may speak with thee. - -20:17 And when he was come near unto her, the woman said, Art thou -Joab? And he answered, I am he. Then she said unto him, Hear the -words of thine handmaid. And he answered, I do hear. - -20:18 Then she spake, saying, They were wont to speak in old time, -saying, They shall surely ask counsel at Abel: and so they ended the -matter. - -20:19 I am one of them that are peaceable and faithful in Israel: thou -seekest to destroy a city and a mother in Israel: why wilt thou -swallow up the inheritance of the LORD? 20:20 And Joab answered and -said, Far be it, far be it from me, that I should swallow up or -destroy. - -20:21 The matter is not so: but a man of mount Ephraim, Sheba the son -of Bichri by name, hath lifted up his hand against the king, even -against David: deliver him only, and I will depart from the city. And -the woman said unto Joab, Behold, his head shall be thrown to thee -over the wall. - -20:22 Then the woman went unto all the people in her wisdom. And they -cut off the head of Sheba the son of Bichri, and cast it out to Joab. -And he blew a trumpet, and they retired from the city, every man to -his tent. And Joab returned to Jerusalem unto the king. - -20:23 Now Joab was over all the host of Israel: and Benaiah the son of -Jehoiada was over the Cherethites and over the Pelethites: 20:24 And -Adoram was over the tribute: and Jehoshaphat the son of Ahilud was -recorder: 20:25 And Sheva was scribe: and Zadok and Abiathar were the -priests: 20:26 And Ira also the Jairite was a chief ruler about David. - -21:1 Then there was a famine in the days of David three years, year -after year; and David enquired of the LORD. And the LORD answered, It -is for Saul, and for his bloody house, because he slew the Gibeonites. - -21:2 And the king called the Gibeonites, and said unto them; (now the -Gibeonites were not of the children of Israel, but of the remnant of -the Amorites; and the children of Israel had sworn unto them: and Saul -sought to slay them in his zeal to the children of Israel and Judah.) -21:3 Wherefore David said unto the Gibeonites, What shall I do for -you? and wherewith shall I make the atonement, that ye may bless the -inheritance of the LORD? 21:4 And the Gibeonites said unto him, We -will have no silver nor gold of Saul, nor of his house; neither for us -shalt thou kill any man in Israel. And he said, What ye shall say, -that will I do for you. - -21:5 And they answered the king, The man that consumed us, and that -devised against us that we should be destroyed from remaining in any -of the coasts of Israel, 21:6 Let seven men of his sons be delivered -unto us, and we will hang them up unto the LORD in Gibeah of Saul, -whom the LORD did choose. And the king said, I will give them. - -21:7 But the king spared Mephibosheth, the son of Jonathan the son of -Saul, because of the LORD’s oath that was between them, between David -and Jonathan the son of Saul. - -21:8 But the king took the two sons of Rizpah the daughter of Aiah, -whom she bare unto Saul, Armoni and Mephibosheth; and the five sons of -Michal the daughter of Saul, whom she brought up for Adriel the son of -Barzillai the Meholathite: 21:9 And he delivered them into the hands -of the Gibeonites, and they hanged them in the hill before the LORD: -and they fell all seven together, and were put to death in the days of -harvest, in the first days, in the beginning of barley harvest. - -21:10 And Rizpah the daughter of Aiah took sackcloth, and spread it -for her upon the rock, from the beginning of harvest until water -dropped upon them out of heaven, and suffered neither the birds of the -air to rest on them by day, nor the beasts of the field by night. - -21:11 And it was told David what Rizpah the daughter of Aiah, the -concubine of Saul, had done. - -21:12 And David went and took the bones of Saul and the bones of -Jonathan his son from the men of Jabeshgilead, which had stolen them -from the street of Bethshan, where the Philistines had hanged them, -when the Philistines had slain Saul in Gilboa: 21:13 And he brought up -from thence the bones of Saul and the bones of Jonathan his son; and -they gathered the bones of them that were hanged. - -21:14 And the bones of Saul and Jonathan his son buried they in the -country of Benjamin in Zelah, in the sepulchre of Kish his father: and -they performed all that the king commanded. And after that God was -intreated for the land. - -21:15 Moreover the Philistines had yet war again with Israel; and -David went down, and his servants with him, and fought against the -Philistines: and David waxed faint. - -21:16 And Ishbibenob, which was of the sons of the giant, the weight -of whose spear weighed three hundred shekels of brass in weight, he -being girded with a new sword, thought to have slain David. - -21:17 But Abishai the son of Zeruiah succoured him, and smote the -Philistine, and killed him. Then the men of David sware unto him, -saying, Thou shalt go no more out with us to battle, that thou quench -not the light of Israel. - -21:18 And it came to pass after this, that there was again a battle -with the Philistines at Gob: then Sibbechai the Hushathite slew Saph, -which was of the sons of the giant. - -21:19 And there was again a battle in Gob with the Philistines, where -Elhanan the son of Jaareoregim, a Bethlehemite, slew the brother of -Goliath the Gittite, the staff of whose spear was like a weaver’s -beam. - -21:20 And there was yet a battle in Gath, where was a man of great -stature, that had on every hand six fingers, and on every foot six -toes, four and twenty in number; and he also was born to the giant. - -21:21 And when he defied Israel, Jonathan the son of Shimeah the -brother of David slew him. - -21:22 These four were born to the giant in Gath, and fell by the hand -of David, and by the hand of his servants. - -22:1 And David spake unto the LORD the words of this song in the day -that the LORD had delivered him out of the hand of all his enemies, -and out of the hand of Saul: 22:2 And he said, The LORD is my rock, -and my fortress, and my deliverer; 22:3 The God of my rock; in him -will I trust: he is my shield, and the horn of my salvation, my high -tower, and my refuge, my saviour; thou savest me from violence. - -22:4 I will call on the LORD, who is worthy to be praised: so shall I -be saved from mine enemies. - -22:5 When the waves of death compassed me, the floods of ungodly men -made me afraid; 22:6 The sorrows of hell compassed me about; the -snares of death prevented me; 22:7 In my distress I called upon the -LORD, and cried to my God: and he did hear my voice out of his temple, -and my cry did enter into his ears. - -22:8 Then the earth shook and trembled; the foundations of heaven -moved and shook, because he was wroth. - -22:9 There went up a smoke out of his nostrils, and fire out of his -mouth devoured: coals were kindled by it. - -22:10 He bowed the heavens also, and came down; and darkness was under -his feet. - -22:11 And he rode upon a cherub, and did fly: and he was seen upon the -wings of the wind. - -22:12 And he made darkness pavilions round about him, dark waters, and -thick clouds of the skies. - -22:13 Through the brightness before him were coals of fire kindled. - -22:14 The LORD thundered from heaven, and the most High uttered his -voice. - -22:15 And he sent out arrows, and scattered them; lightning, and -discomfited them. - -22:16 And the channels of the sea appeared, the foundations of the -world were discovered, at the rebuking of the LORD, at the blast of -the breath of his nostrils. - -22:17 He sent from above, he took me; he drew me out of many waters; -22:18 He delivered me from my strong enemy, and from them that hated -me: for they were too strong for me. - -22:19 They prevented me in the day of my calamity: but the LORD was my -stay. - -22:20 He brought me forth also into a large place: he delivered me, -because he delighted in me. - -22:21 The LORD rewarded me according to my righteousness: according to -the cleanness of my hands hath he recompensed me. - -22:22 For I have kept the ways of the LORD, and have not wickedly -departed from my God. - -22:23 For all his judgments were before me: and as for his statutes, I -did not depart from them. - -22:24 I was also upright before him, and have kept myself from mine -iniquity. - -22:25 Therefore the LORD hath recompensed me according to my -righteousness; according to my cleanness in his eye sight. - -22:26 With the merciful thou wilt shew thyself merciful, and with the -upright man thou wilt shew thyself upright. - -22:27 With the pure thou wilt shew thyself pure; and with the froward -thou wilt shew thyself unsavoury. - -22:28 And the afflicted people thou wilt save: but thine eyes are upon -the haughty, that thou mayest bring them down. - -22:29 For thou art my lamp, O LORD: and the LORD will lighten my -darkness. - -22:30 For by thee I have run through a troop: by my God have I leaped -over a wall. - -22:31 As for God, his way is perfect; the word of the LORD is tried: -he is a buckler to all them that trust in him. - -22:32 For who is God, save the LORD? and who is a rock, save our God? -22:33 God is my strength and power: and he maketh my way perfect. - -22:34 He maketh my feet like hinds’ feet: and setteth me upon my high -places. - -22:35 He teacheth my hands to war; so that a bow of steel is broken by -mine arms. - -22:36 Thou hast also given me the shield of thy salvation: and thy -gentleness hath made me great. - -22:37 Thou hast enlarged my steps under me; so that my feet did not -slip. - -22:38 I have pursued mine enemies, and destroyed them; and turned not -again until I had consumed them. - -22:39 And I have consumed them, and wounded them, that they could not -arise: yea, they are fallen under my feet. - -22:40 For thou hast girded me with strength to battle: them that rose -up against me hast thou subdued under me. - -22:41 Thou hast also given me the necks of mine enemies, that I might -destroy them that hate me. - -22:42 They looked, but there was none to save; even unto the LORD, but -he answered them not. - -22:43 Then did I beat them as small as the dust of the earth, I did -stamp them as the mire of the street, and did spread them abroad. - -22:44 Thou also hast delivered me from the strivings of my people, -thou hast kept me to be head of the heathen: a people which I knew not -shall serve me. - -22:45 Strangers shall submit themselves unto me: as soon as they hear, -they shall be obedient unto me. - -22:46 Strangers shall fade away, and they shall be afraid out of their -close places. - -22:47 The LORD liveth; and blessed be my rock; and exalted be the God -of the rock of my salvation. - -22:48 It is God that avengeth me, and that bringeth down the people -under me. - -22:49 And that bringeth me forth from mine enemies: thou also hast -lifted me up on high above them that rose up against me: thou hast -delivered me from the violent man. - -22:50 Therefore I will give thanks unto thee, O LORD, among the -heathen, and I will sing praises unto thy name. - -22:51 He is the tower of salvation for his king: and sheweth mercy to -his anointed, unto David, and to his seed for evermore. - -23:1 Now these be the last words of David. David the son of Jesse -said, and the man who was raised up on high, the anointed of the God -of Jacob, and the sweet psalmist of Israel, said, 23:2 The Spirit of -the LORD spake by me, and his word was in my tongue. - -23:3 The God of Israel said, the Rock of Israel spake to me, He that -ruleth over men must be just, ruling in the fear of God. - -23:4 And he shall be as the light of the morning, when the sun riseth, -even a morning without clouds; as the tender grass springing out of -the earth by clear shining after rain. - -23:5 Although my house be not so with God; yet he hath made with me an -everlasting covenant, ordered in all things, and sure: for this is all -my salvation, and all my desire, although he make it not to grow. - -23:6 But the sons of Belial shall be all of them as thorns thrust -away, because they cannot be taken with hands: 23:7 But the man that -shall touch them must be fenced with iron and the staff of a spear; -and they shall be utterly burned with fire in the same place. - -23:8 These be the names of the mighty men whom David had: The -Tachmonite that sat in the seat, chief among the captains; the same -was Adino the Eznite: he lift up his spear against eight hundred, whom -he slew at one time. - -23:9 And after him was Eleazar the son of Dodo the Ahohite, one of the -three mighty men with David, when they defied the Philistines that -were there gathered together to battle, and the men of Israel were -gone away: 23:10 He arose, and smote the Philistines until his hand -was weary, and his hand clave unto the sword: and the LORD wrought a -great victory that day; and the people returned after him only to -spoil. - -23:11 And after him was Shammah the son of Agee the Hararite. And the -Philistines were gathered together into a troop, where was a piece of -ground full of lentiles: and the people fled from the Philistines. - -23:12 But he stood in the midst of the ground, and defended it, and -slew the Philistines: and the LORD wrought a great victory. - -23:13 And three of the thirty chief went down, and came to David in -the harvest time unto the cave of Adullam: and the troop of the -Philistines pitched in the valley of Rephaim. - -23:14 And David was then in an hold, and the garrison of the -Philistines was then in Bethlehem. - -23:15 And David longed, and said, Oh that one would give me drink of -the water of the well of Bethlehem, which is by the gate! 23:16 And -the three mighty men brake through the host of the Philistines, and -drew water out of the well of Bethlehem, that was by the gate, and -took it, and brought it to David: nevertheless he would not drink -thereof, but poured it out unto the LORD. - -23:17 And he said, Be it far from me, O LORD, that I should do this: -is not this the blood of the men that went in jeopardy of their lives? -therefore he would not drink it. These things did these three mighty -men. - -23:18 And Abishai, the brother of Joab, the son of Zeruiah, was chief -among three. And he lifted up his spear against three hundred, and -slew them, and had the name among three. - -23:19 Was he not most honourable of three? therefore he was their -captain: howbeit he attained not unto the first three. - -23:20 And Benaiah the son of Jehoiada, the son of a valiant man, of -Kabzeel, who had done many acts, he slew two lionlike men of Moab: he -went down also and slew a lion in the midst of a pit in time of snow: -23:21 And he slew an Egyptian, a goodly man: and the Egyptian had a -spear in his hand; but he went down to him with a staff, and plucked -the spear out of the Egyptian’s hand, and slew him with his own spear. - -23:22 These things did Benaiah the son of Jehoiada, and had the name -among three mighty men. - -23:23 He was more honourable than the thirty, but he attained not to -the first three. And David set him over his guard. - -23:24 Asahel the brother of Joab was one of the thirty; Elhanan the -son of Dodo of Bethlehem, 23:25 Shammah the Harodite, Elika the -Harodite, 23:26 Helez the Paltite, Ira the son of Ikkesh the Tekoite, -23:27 Abiezer the Anethothite, Mebunnai the Hushathite, 23:28 Zalmon -the Ahohite, Maharai the Netophathite, 23:29 Heleb the son of Baanah, -a Netophathite, Ittai the son of Ribai out of Gibeah of the children -of Benjamin, 23:30 Benaiah the Pirathonite, Hiddai of the brooks of -Gaash, 23:31 Abialbon the Arbathite, Azmaveth the Barhumite, 23:32 -Eliahba the Shaalbonite, of the sons of Jashen, Jonathan, 23:33 -Shammah the Hararite, Ahiam the son of Sharar the Hararite, 23:34 -Eliphelet the son of Ahasbai, the son of the Maachathite, Eliam the -son of Ahithophel the Gilonite, 23:35 Hezrai the Carmelite, Paarai the -Arbite, 23:36 Igal the son of Nathan of Zobah, Bani the Gadite, 23:37 -Zelek the Ammonite, Nahari the Beerothite, armourbearer to Joab the -son of Zeruiah, 23:38 Ira an Ithrite, Gareb an Ithrite, 23:39 Uriah -the Hittite: thirty and seven in all. - -24:1 And again the anger of the LORD was kindled against Israel, and -he moved David against them to say, Go, number Israel and Judah. - -24:2 For the king said to Joab the captain of the host, which was with -him, Go now through all the tribes of Israel, from Dan even to -Beersheba, and number ye the people, that I may know the number of the -people. - -24:3 And Joab said unto the king, Now the LORD thy God add unto the -people, how many soever they be, an hundredfold, and that the eyes of -my lord the king may see it: but why doth my lord the king delight in -this thing? 24:4 Notwithstanding the king’s word prevailed against -Joab, and against the captains of the host. And Joab and the captains -of the host went out from the presence of the king, to number the -people of Israel. - -24:5 And they passed over Jordan, and pitched in Aroer, on the right -side of the city that lieth in the midst of the river of Gad, and -toward Jazer: 24:6 Then they came to Gilead, and to the land of -Tahtimhodshi; and they came to Danjaan, and about to Zidon, 24:7 And -came to the strong hold of Tyre, and to all the cities of the Hivites, -and of the Canaanites: and they went out to the south of Judah, even -to Beersheba. - -24:8 So when they had gone through all the land, they came to -Jerusalem at the end of nine months and twenty days. - -24:9 And Joab gave up the sum of the number of the people unto the -king: and there were in Israel eight hundred thousand valiant men that -drew the sword; and the men of Judah were five hundred thousand men. - -24:10 And David’s heart smote him after that he had numbered the -people. - -And David said unto the LORD, I have sinned greatly in that I have -done: and now, I beseech thee, O LORD, take away the iniquity of thy -servant; for I have done very foolishly. - -24:11 For when David was up in the morning, the word of the LORD came -unto the prophet Gad, David’s seer, saying, 24:12 Go and say unto -David, Thus saith the LORD, I offer thee three things; choose thee one -of them, that I may do it unto thee. - -24:13 So Gad came to David, and told him, and said unto him, Shall -seven years of famine come unto thee in thy land? or wilt thou flee -three months before thine enemies, while they pursue thee? or that -there be three days’ pestilence in thy land? now advise, and see what -answer I shall return to him that sent me. - -24:14 And David said unto Gad, I am in a great strait: let us fall now -into the hand of the LORD; for his mercies are great: and let me not -fall into the hand of man. - -24:15 So the LORD sent a pestilence upon Israel from the morning even -to the time appointed: and there died of the people from Dan even to -Beersheba seventy thousand men. - -24:16 And when the angel stretched out his hand upon Jerusalem to -destroy it, the LORD repented him of the evil, and said to the angel -that destroyed the people, It is enough: stay now thine hand. And the -angel of the LORD was by the threshingplace of Araunah the Jebusite. - -24:17 And David spake unto the LORD when he saw the angel that smote -the people, and said, Lo, I have sinned, and I have done wickedly: but -these sheep, what have they done? let thine hand, I pray thee, be -against me, and against my father’s house. - -24:18 And Gad came that day to David, and said unto him, Go up, rear -an altar unto the LORD in the threshingfloor of Araunah the Jebusite. - -24:19 And David, according to the saying of Gad, went up as the LORD -commanded. - -24:20 And Araunah looked, and saw the king and his servants coming on -toward him: and Araunah went out, and bowed himself before the king on -his face upon the ground. - -24:21 And Araunah said, Wherefore is my lord the king come to his -servant? And David said, To buy the threshingfloor of thee, to build -an altar unto the LORD, that the plague may be stayed from the people. - -24:22 And Araunah said unto David, Let my lord the king take and offer -up what seemeth good unto him: behold, here be oxen for burnt -sacrifice, and threshing instruments and other instruments of the oxen -for wood. - -24:23 All these things did Araunah, as a king, give unto the king. And -Araunah said unto the king, The LORD thy God accept thee. - -24:24 And the king said unto Araunah, Nay; but I will surely buy it of -thee at a price: neither will I offer burnt offerings unto the LORD my -God of that which doth cost me nothing. So David bought the -threshingfloor and the oxen for fifty shekels of silver. - -24:25 And David built there an altar unto the LORD, and offered burnt -offerings and peace offerings. So the LORD was intreated for the land, -and the plague was stayed from Israel. - - - - -The First Book of the Kings - -Commonly Called: - -The Third Book of the Kings - - -1:1 Now king David was old and stricken in years; and they covered -him with clothes, but he gat no heat. - -1:2 Wherefore his servants said unto him, Let there be sought for my -lord the king a young virgin: and let her stand before the king, and -let her cherish him, and let her lie in thy bosom, that my lord the -king may get heat. - -1:3 So they sought for a fair damsel throughout all the coasts of -Israel, and found Abishag a Shunammite, and brought her to the king. - -1:4 And the damsel was very fair, and cherished the king, and -ministered to him: but the king knew her not. - -1:5 Then Adonijah the son of Haggith exalted himself, saying, I will -be king: and he prepared him chariots and horsemen, and fifty men to -run before him. - -1:6 And his father had not displeased him at any time in saying, Why -hast thou done so? and he also was a very goodly man; and his mother -bare him after Absalom. - -1:7 And he conferred with Joab the son of Zeruiah, and with Abiathar -the priest: and they following Adonijah helped him. - -1:8 But Zadok the priest, and Benaiah the son of Jehoiada, and Nathan -the prophet, and Shimei, and Rei, and the mighty men which belonged to -David, were not with Adonijah. - -1:9 And Adonijah slew sheep and oxen and fat cattle by the stone of -Zoheleth, which is by Enrogel, and called all his brethren the king’s -sons, and all the men of Judah the king’s servants: 1:10 But Nathan -the prophet, and Benaiah, and the mighty men, and Solomon his brother, -he called not. - -1:11 Wherefore Nathan spake unto Bathsheba the mother of Solomon, -saying, Hast thou not heard that Adonijah the son of Haggith doth -reign, and David our lord knoweth it not? 1:12 Now therefore come, -let me, I pray thee, give thee counsel, that thou mayest save thine -own life, and the life of thy son Solomon. - -1:13 Go and get thee in unto king David, and say unto him, Didst not -thou, my lord, O king, swear unto thine handmaid, saying, Assuredly -Solomon thy son shall reign after me, and he shall sit upon my throne? -why then doth Adonijah reign? 1:14 Behold, while thou yet talkest -there with the king, I also will come in after thee, and confirm thy -words. - -1:15 And Bathsheba went in unto the king into the chamber: and the -king was very old; and Abishag the Shunammite ministered unto the -king. - -1:16 And Bathsheba bowed, and did obeisance unto the king. And the -king said, What wouldest thou? 1:17 And she said unto him, My lord, -thou swarest by the LORD thy God unto thine handmaid, saying, -Assuredly Solomon thy son shall reign after me, and he shall sit upon -my throne. - -1:18 And now, behold, Adonijah reigneth; and now, my lord the king, -thou knowest it not: 1:19 And he hath slain oxen and fat cattle and -sheep in abundance, and hath called all the sons of the king, and -Abiathar the priest, and Joab the captain of the host: but Solomon thy -servant hath he not called. - -1:20 And thou, my lord, O king, the eyes of all Israel are upon thee, -that thou shouldest tell them who shall sit on the throne of my lord -the king after him. - -1:21 Otherwise it shall come to pass, when my lord the king shall -sleep with his fathers, that I and my son Solomon shall be counted -offenders. - -1:22 And, lo, while she yet talked with the king, Nathan the prophet -also came in. - -1:23 And they told the king, saying, Behold Nathan the prophet. And -when he was come in before the king, he bowed himself before the king -with his face to the ground. - -1:24 And Nathan said, My lord, O king, hast thou said, Adonijah shall -reign after me, and he shall sit upon my throne? 1:25 For he is gone -down this day, and hath slain oxen and fat cattle and sheep in -abundance, and hath called all the king’s sons, and the captains of -the host, and Abiathar the priest; and, behold, they eat and drink -before him, and say, God save king Adonijah. - -1:26 But me, even me thy servant, and Zadok the priest, and Benaiah -the son of Jehoiada, and thy servant Solomon, hath he not called. - -1:27 Is this thing done by my lord the king, and thou hast not shewed -it unto thy servant, who should sit on the throne of my lord the king -after him? 1:28 Then king David answered and said, Call me Bathsheba. -And she came into the king’s presence, and stood before the king. - -1:29 And the king sware, and said, As the LORD liveth, that hath -redeemed my soul out of all distress, 1:30 Even as I sware unto thee -by the LORD God of Israel, saying, Assuredly Solomon thy son shall -reign after me, and he shall sit upon my throne in my stead; even so -will I certainly do this day. - -1:31 Then Bathsheba bowed with her face to the earth, and did -reverence to the king, and said, Let my lord king David live for ever. - -1:32 And king David said, Call me Zadok the priest, and Nathan the -prophet, and Benaiah the son of Jehoiada. And they came before the -king. - -1:33 The king also said unto them, Take with you the servants of your -lord, and cause Solomon my son to ride upon mine own mule, and bring -him down to Gihon: 1:34 And let Zadok the priest and Nathan the -prophet anoint him there king over Israel: and blow ye with the -trumpet, and say, God save king Solomon. - -1:35 Then ye shall come up after him, that he may come and sit upon my -throne; for he shall be king in my stead: and I have appointed him to -be ruler over Israel and over Judah. - -1:36 And Benaiah the son of Jehoiada answered the king, and said, -Amen: the LORD God of my lord the king say so too. - -1:37 As the LORD hath been with my lord the king, even so be he with -Solomon, and make his throne greater than the throne of my lord king -David. - -1:38 So Zadok the priest, and Nathan the prophet, and Benaiah the son -of Jehoiada, and the Cherethites, and the Pelethites, went down, and -caused Solomon to ride upon king David’s mule, and brought him to -Gihon. - -1:39 And Zadok the priest took an horn of oil out of the tabernacle, -and anointed Solomon. And they blew the trumpet; and all the people -said, God save king Solomon. - -1:40 And all the people came up after him, and the people piped with -pipes, and rejoiced with great joy, so that the earth rent with the -sound of them. - -1:41 And Adonijah and all the guests that were with him heard it as -they had made an end of eating. And when Joab heard the sound of the -trumpet, he said, Wherefore is this noise of the city being in an -uproar? 1:42 And while he yet spake, behold, Jonathan the son of -Abiathar the priest came; and Adonijah said unto him, Come in; for -thou art a valiant man, and bringest good tidings. - -1:43 And Jonathan answered and said to Adonijah, Verily our lord king -David hath made Solomon king. - -1:44 And the king hath sent with him Zadok the priest, and Nathan the -prophet, and Benaiah the son of Jehoiada, and the Cherethites, and the -Pelethites, and they have caused him to ride upon the king’s mule: -1:45 And Zadok the priest and Nathan the prophet have anointed him -king in Gihon: and they are come up from thence rejoicing, so that the -city rang again. This is the noise that ye have heard. - -1:46 And also Solomon sitteth on the throne of the kingdom. - -1:47 And moreover the king’s servants came to bless our lord king -David, saying, God make the name of Solomon better than thy name, and -make his throne greater than thy throne. And the king bowed himself -upon the bed. - -1:48 And also thus said the king, Blessed be the LORD God of Israel, -which hath given one to sit on my throne this day, mine eyes even -seeing it. - -1:49 And all the guests that were with Adonijah were afraid, and rose -up, and went every man his way. - -1:50 And Adonijah feared because of Solomon, and arose, and went, and -caught hold on the horns of the altar. - -1:51 And it was told Solomon, saying, Behold, Adonijah feareth king -Solomon: for, lo, he hath caught hold on the horns of the altar, -saying, Let king Solomon swear unto me today that he will not slay his -servant with the sword. - -1:52 And Solomon said, If he will shew himself a worthy man, there -shall not an hair of him fall to the earth: but if wickedness shall be -found in him, he shall die. - -1:53 So king Solomon sent, and they brought him down from the altar. -And he came and bowed himself to king Solomon: and Solomon said unto -him, Go to thine house. - -2:1 Now the days of David drew nigh that he should die; and he charged -Solomon his son, saying, 2:2 I go the way of all the earth: be thou -strong therefore, and shew thyself a man; 2:3 And keep the charge of -the LORD thy God, to walk in his ways, to keep his statutes, and his -commandments, and his judgments, and his testimonies, as it is written -in the law of Moses, that thou mayest prosper in all that thou doest, -and whithersoever thou turnest thyself: 2:4 That the LORD may continue -his word which he spake concerning me, saying, If thy children take -heed to their way, to walk before me in truth with all their heart and -with all their soul, there shall not fail thee (said he) a man on the -throne of Israel. - -2:5 Moreover thou knowest also what Joab the son of Zeruiah did to me, -and what he did to the two captains of the hosts of Israel, unto Abner -the son of Ner, and unto Amasa the son of Jether, whom he slew, and -shed the blood of war in peace, and put the blood of war upon his -girdle that was about his loins, and in his shoes that were on his -feet. - -2:6 Do therefore according to thy wisdom, and let not his hoar head go -down to the grave in peace. - -2:7 But shew kindness unto the sons of Barzillai the Gileadite, and -let them be of those that eat at thy table: for so they came to me -when I fled because of Absalom thy brother. - -2:8 And, behold, thou hast with thee Shimei the son of Gera, a -Benjamite of Bahurim, which cursed me with a grievous curse in the day -when I went to Mahanaim: but he came down to meet me at Jordan, and I -sware to him by the LORD, saying, I will not put thee to death with -the sword. - -2:9 Now therefore hold him not guiltless: for thou art a wise man, and -knowest what thou oughtest to do unto him; but his hoar head bring -thou down to the grave with blood. - -2:10 So David slept with his fathers, and was buried in the city of -David. - -2:11 And the days that David reigned over Israel were forty years: -seven years reigned he in Hebron, and thirty and three years reigned -he in Jerusalem. - -2:12 Then sat Solomon upon the throne of David his father; and his -kingdom was established greatly. - -2:13 And Adonijah the son of Haggith came to Bathsheba the mother of -Solomon. And she said, Comest thou peaceably? And he said, Peaceably. - -2:14 He said moreover, I have somewhat to say unto thee. And she said, -Say on. - -2:15 And he said, Thou knowest that the kingdom was mine, and that all -Israel set their faces on me, that I should reign: howbeit the kingdom -is turned about, and is become my brother’s: for it was his from the -LORD. - -2:16 And now I ask one petition of thee, deny me not. And she said -unto him, Say on. - -2:17 And he said, Speak, I pray thee, unto Solomon the king, (for he -will not say thee nay,) that he give me Abishag the Shunammite to -wife. - -2:18 And Bathsheba said, Well; I will speak for thee unto the king. - -2:19 Bathsheba therefore went unto king Solomon, to speak unto him for -Adonijah. And the king rose up to meet her, and bowed himself unto -her, and sat down on his throne, and caused a seat to be set for the -king’s mother; and she sat on his right hand. - -2:20 Then she said, I desire one small petition of thee; I pray thee, -say me not nay. And the king said unto her, Ask on, my mother: for I -will not say thee nay. - -2:21 And she said, Let Abishag the Shunammite be given to Adonijah thy -brother to wife. - -2:22 And king Solomon answered and said unto his mother, And why dost -thou ask Abishag the Shunammite for Adonijah? ask for him the kingdom -also; for he is mine elder brother; even for him, and for Abiathar the -priest, and for Joab the son of Zeruiah. - -2:23 Then king Solomon sware by the LORD, saying, God do so to me, and -more also, if Adonijah have not spoken this word against his own life. - -2:24 Now therefore, as the LORD liveth, which hath established me, and -set me on the throne of David my father, and who hath made me an -house, as he promised, Adonijah shall be put to death this day. - -2:25 And king Solomon sent by the hand of Benaiah the son of Jehoiada; -and he fell upon him that he died. - -2:26 And unto Abiathar the priest said the king, Get thee to Anathoth, -unto thine own fields; for thou art worthy of death: but I will not at -this time put thee to death, because thou barest the ark of the LORD -God before David my father, and because thou hast been afflicted in -all wherein my father was afflicted. - -2:27 So Solomon thrust out Abiathar from being priest unto the LORD; -that he might fulfil the word of the LORD, which he spake concerning -the house of Eli in Shiloh. - -2:28 Then tidings came to Joab: for Joab had turned after Adonijah, -though he turned not after Absalom. And Joab fled unto the tabernacle -of the LORD, and caught hold on the horns of the altar. - -2:29 And it was told king Solomon that Joab was fled unto the -tabernacle of the LORD; and, behold, he is by the altar. Then Solomon -sent Benaiah the son of Jehoiada, saying, Go, fall upon him. - -2:30 And Benaiah came to the tabernacle of the LORD, and said unto -him, Thus saith the king, Come forth. And he said, Nay; but I will die -here. And Benaiah brought the king word again, saying, Thus said Joab, -and thus he answered me. - -2:31 And the king said unto him, Do as he hath said, and fall upon -him, and bury him; that thou mayest take away the innocent blood, -which Joab shed, from me, and from the house of my father. - -2:32 And the LORD shall return his blood upon his own head, who fell -upon two men more righteous and better than he, and slew them with the -sword, my father David not knowing thereof, to wit, Abner the son of -Ner, captain of the host of Israel, and Amasa the son of Jether, -captain of the host of Judah. - -2:33 Their blood shall therefore return upon the head of Joab, and -upon the head of his seed for ever: but upon David, and upon his seed, -and upon his house, and upon his throne, shall there be peace for ever -from the LORD. - -2:34 So Benaiah the son of Jehoiada went up, and fell upon him, and -slew him: and he was buried in his own house in the wilderness. - -2:35 And the king put Benaiah the son of Jehoiada in his room over the -host: and Zadok the priest did the king put in the room of Abiathar. - -2:36 And the king sent and called for Shimei, and said unto him, Build -thee an house in Jerusalem, and dwell there, and go not forth thence -any whither. - -2:37 For it shall be, that on the day thou goest out, and passest over -the brook Kidron, thou shalt know for certain that thou shalt surely -die: thy blood shall be upon thine own head. - -2:38 And Shimei said unto the king, The saying is good: as my lord the -king hath said, so will thy servant do. And Shimei dwelt in Jerusalem -many days. - -2:39 And it came to pass at the end of three years, that two of the -servants of Shimei ran away unto Achish son of Maachah king of Gath. -And they told Shimei, saying, Behold, thy servants be in Gath. - -2:40 And Shimei arose, and saddled his ass, and went to Gath to Achish -to seek his servants: and Shimei went, and brought his servants from -Gath. - -2:41 And it was told Solomon that Shimei had gone from Jerusalem to -Gath, and was come again. - -2:42 And the king sent and called for Shimei, and said unto him, Did I -not make thee to swear by the LORD, and protested unto thee, saying, -Know for a certain, on the day thou goest out, and walkest abroad any -whither, that thou shalt surely die? and thou saidst unto me, The word -that I have heard is good. - -2:43 Why then hast thou not kept the oath of the LORD, and the -commandment that I have charged thee with? 2:44 The king said -moreover to Shimei, Thou knowest all the wickedness which thine heart -is privy to, that thou didst to David my father: therefore the LORD -shall return thy wickedness upon thine own head; 2:45 And king Solomon -shall be blessed, and the throne of David shall be established before -the LORD for ever. - -2:46 So the king commanded Benaiah the son of Jehoiada; which went -out, and fell upon him, that he died. And the kingdom was established -in the hand of Solomon. - -3:1 And Solomon made affinity with Pharaoh king of Egypt, and took -Pharaoh’s daughter, and brought her into the city of David, until he -had made an end of building his own house, and the house of the LORD, -and the wall of Jerusalem round about. - -3:2 Only the people sacrificed in high places, because there was no -house built unto the name of the LORD, until those days. - -3:3 And Solomon loved the LORD, walking in the statutes of David his -father: only he sacrificed and burnt incense in high places. - -3:4 And the king went to Gibeon to sacrifice there; for that was the -great high place: a thousand burnt offerings did Solomon offer upon -that altar. - -3:5 In Gibeon the LORD appeared to Solomon in a dream by night: and -God said, Ask what I shall give thee. - -3:6 And Solomon said, Thou hast shewed unto thy servant David my -father great mercy, according as he walked before thee in truth, and -in righteousness, and in uprightness of heart with thee; and thou hast -kept for him this great kindness, that thou hast given him a son to -sit on his throne, as it is this day. - -3:7 And now, O LORD my God, thou hast made thy servant king instead of -David my father: and I am but a little child: I know not how to go out -or come in. - -3:8 And thy servant is in the midst of thy people which thou hast -chosen, a great people, that cannot be numbered nor counted for -multitude. - -3:9 Give therefore thy servant an understanding heart to judge thy -people, that I may discern between good and bad: for who is able to -judge this thy so great a people? 3:10 And the speech pleased the -LORD, that Solomon had asked this thing. - -3:11 And God said unto him, Because thou hast asked this thing, and -hast not asked for thyself long life; neither hast asked riches for -thyself, nor hast asked the life of thine enemies; but hast asked for -thyself understanding to discern judgment; 3:12 Behold, I have done -according to thy words: lo, I have given thee a wise and an -understanding heart; so that there was none like thee before thee, -neither after thee shall any arise like unto thee. - -3:13 And I have also given thee that which thou hast not asked, both -riches, and honour: so that there shall not be any among the kings -like unto thee all thy days. - -3:14 And if thou wilt walk in my ways, to keep my statutes and my -commandments, as thy father David did walk, then I will lengthen thy -days. - -3:15 And Solomon awoke; and, behold, it was a dream. And he came to -Jerusalem, and stood before the ark of the covenant of the LORD, and -offered up burnt offerings, and offered peace offerings, and made a -feast to all his servants. - -3:16 Then came there two women, that were harlots, unto the king, and -stood before him. - -3:17 And the one woman said, O my lord, I and this woman dwell in one -house; and I was delivered of a child with her in the house. - -3:18 And it came to pass the third day after that I was delivered, -that this woman was delivered also: and we were together; there was no -stranger with us in the house, save we two in the house. - -3:19 And this woman’s child died in the night; because she overlaid -it. - -3:20 And she arose at midnight, and took my son from beside me, while -thine handmaid slept, and laid it in her bosom, and laid her dead -child in my bosom. - -3:21 And when I rose in the morning to give my child suck, behold, it -was dead: but when I had considered it in the morning, behold, it was -not my son, which I did bear. - -3:22 And the other woman said, Nay; but the living is my son, and the -dead is thy son. And this said, No; but the dead is thy son, and the -living is my son. Thus they spake before the king. - -3:23 Then said the king, The one saith, This is my son that liveth, -and thy son is the dead: and the other saith, Nay; but thy son is the -dead, and my son is the living. - -3:24 And the king said, Bring me a sword. And they brought a sword -before the king. - -3:25 And the king said, Divide the living child in two, and give half -to the one, and half to the other. - -3:26 Then spake the woman whose the living child was unto the king, -for her bowels yearned upon her son, and she said, O my lord, give her -the living child, and in no wise slay it. But the other said, Let it -be neither mine nor thine, but divide it. - -3:27 Then the king answered and said, Give her the living child, and -in no wise slay it: she is the mother thereof. - -3:28 And all Israel heard of the judgment which the king had judged; -and they feared the king: for they saw that the wisdom of God was in -him, to do judgment. - -4:1 So king Solomon was king over all Israel. - -4:2 And these were the princes which he had; Azariah the son of Zadok -the priest, 4:3 Elihoreph and Ahiah, the sons of Shisha, scribes; -Jehoshaphat the son of Ahilud, the recorder. - -4:4 And Benaiah the son of Jehoiada was over the host: and Zadok and -Abiathar were the priests: 4:5 And Azariah the son of Nathan was over -the officers: and Zabud the son of Nathan was principal officer, and -the king’s friend: 4:6 And Ahishar was over the household: and -Adoniram the son of Abda was over the tribute. - -4:7 And Solomon had twelve officers over all Israel, which provided -victuals for the king and his household: each man his month in a year -made provision. - -4:8 And these are their names: The son of Hur, in mount Ephraim: 4:9 -The son of Dekar, in Makaz, and in Shaalbim, and Bethshemesh, and -Elonbethhanan: 4:10 The son of Hesed, in Aruboth; to him pertained -Sochoh, and all the land of Hepher: 4:11 The son of Abinadab, in all -the region of Dor; which had Taphath the daughter of Solomon to wife: -4:12 Baana the son of Ahilud; to him pertained Taanach and Megiddo, -and all Bethshean, which is by Zartanah beneath Jezreel, from -Bethshean to Abelmeholah, even unto the place that is beyond Jokneam: -4:13 The son of Geber, in Ramothgilead; to him pertained the towns of -Jair the son of Manasseh, which are in Gilead; to him also pertained -the region of Argob, which is in Bashan, threescore great cities with -walls and brasen bars: 4:14 Ahinadab the son of Iddo had Mahanaim: -4:15 Ahimaaz was in Naphtali; he also took Basmath the daughter of -Solomon to wife: 4:16 Baanah the son of Hushai was in Asher and in -Aloth: 4:17 Jehoshaphat the son of Paruah, in Issachar: 4:18 Shimei -the son of Elah, in Benjamin: 4:19 Geber the son of Uri was in the -country of Gilead, in the country of Sihon king of the Amorites, and -of Og king of Bashan; and he was the only officer which was in the -land. - -4:20 Judah and Israel were many, as the sand which is by the sea in -multitude, eating and drinking, and making merry. - -4:21 And Solomon reigned over all kingdoms from the river unto the -land of the Philistines, and unto the border of Egypt: they brought -presents, and served Solomon all the days of his life. - -4:22 And Solomon’s provision for one day was thirty measures of fine -flour, and threescore measures of meal, 4:23 Ten fat oxen, and twenty -oxen out of the pastures, and an hundred sheep, beside harts, and -roebucks, and fallowdeer, and fatted fowl. - -4:24 For he had dominion over all the region on this side the river, -from Tiphsah even to Azzah, over all the kings on this side the river: -and he had peace on all sides round about him. - -4:25 And Judah and Israel dwelt safely, every man under his vine and -under his fig tree, from Dan even to Beersheba, all the days of -Solomon. - -4:26 And Solomon had forty thousand stalls of horses for his chariots, -and twelve thousand horsemen. - -4:27 And those officers provided victual for king Solomon, and for all -that came unto king Solomon’s table, every man in his month: they -lacked nothing. - -4:28 Barley also and straw for the horses and dromedaries brought they -unto the place where the officers were, every man according to his -charge. - -4:29 And God gave Solomon wisdom and understanding exceeding much, and -largeness of heart, even as the sand that is on the sea shore. - -4:30 And Solomon’s wisdom excelled the wisdom of all the children of -the east country, and all the wisdom of Egypt. - -4:31 For he was wiser than all men; than Ethan the Ezrahite, and -Heman, and Chalcol, and Darda, the sons of Mahol: and his fame was in -all nations round about. - -4:32 And he spake three thousand proverbs: and his songs were a -thousand and five. - -4:33 And he spake of trees, from the cedar tree that is in Lebanon -even unto the hyssop that springeth out of the wall: he spake also of -beasts, and of fowl, and of creeping things, and of fishes. - -4:34 And there came of all people to hear the wisdom of Solomon, from -all kings of the earth, which had heard of his wisdom. - -5:1 And Hiram king of Tyre sent his servants unto Solomon; for he had -heard that they had anointed him king in the room of his father: for -Hiram was ever a lover of David. - -5:2 And Solomon sent to Hiram, saying, 5:3 Thou knowest how that David -my father could not build an house unto the name of the LORD his God -for the wars which were about him on every side, until the LORD put -them under the soles of his feet. - -5:4 But now the LORD my God hath given me rest on every side, so that -there is neither adversary nor evil occurrent. - -5:5 And, behold, I purpose to build an house unto the name of the LORD -my God, as the LORD spake unto David my father, saying, Thy son, whom -I will set upon thy throne in thy room, he shall build an house unto -my name. - -5:6 Now therefore command thou that they hew me cedar trees out of -Lebanon; and my servants shall be with thy servants: and unto thee -will I give hire for thy servants according to all that thou shalt -appoint: for thou knowest that there is not among us any that can -skill to hew timber like unto the Sidonians. - -5:7 And it came to pass, when Hiram heard the words of Solomon, that -he rejoiced greatly, and said, Blessed be the LORD this day, which -hath given unto David a wise son over this great people. - -5:8 And Hiram sent to Solomon, saying, I have considered the things -which thou sentest to me for: and I will do all thy desire concerning -timber of cedar, and concerning timber of fir. - -5:9 My servants shall bring them down from Lebanon unto the sea: and I -will convey them by sea in floats unto the place that thou shalt -appoint me, and will cause them to be discharged there, and thou shalt -receive them: and thou shalt accomplish my desire, in giving food for -my household. - -5:10 So Hiram gave Solomon cedar trees and fir trees according to all -his desire. - -5:11 And Solomon gave Hiram twenty thousand measures of wheat for food -to his household, and twenty measures of pure oil: thus gave Solomon -to Hiram year by year. - -5:12 And the LORD gave Solomon wisdom, as he promised him: and there -was peace between Hiram and Solomon; and they two made a league -together. - -5:13 And king Solomon raised a levy out of all Israel; and the levy -was thirty thousand men. - -5:14 And he sent them to Lebanon, ten thousand a month by courses: a -month they were in Lebanon, and two months at home: and Adoniram was -over the levy. - -5:15 And Solomon had threescore and ten thousand that bare burdens, -and fourscore thousand hewers in the mountains; 5:16 Beside the chief -of Solomon’s officers which were over the work, three thousand and -three hundred, which ruled over the people that wrought in the work. - -5:17 And the king commanded, and they brought great stones, costly -stones, and hewed stones, to lay the foundation of the house. - -5:18 And Solomon’s builders and Hiram’s builders did hew them, and the -stonesquarers: so they prepared timber and stones to build the house. - -6:1 And it came to pass in the four hundred and eightieth year after -the children of Israel were come out of the land of Egypt, in the -fourth year of Solomon’s reign over Israel, in the month Zif, which is -the second month, that he began to build the house of the LORD. - -6:2 And the house which king Solomon built for the LORD, the length -thereof was threescore cubits, and the breadth thereof twenty cubits, -and the height thereof thirty cubits. - -6:3 And the porch before the temple of the house, twenty cubits was -the length thereof, according to the breadth of the house; and ten -cubits was the breadth thereof before the house. - -6:4 And for the house he made windows of narrow lights. - -6:5 And against the wall of the house he built chambers round about, -against the walls of the house round about, both of the temple and of -the oracle: and he made chambers round about: 6:6 The nethermost -chamber was five cubits broad, and the middle was six cubits broad, -and the third was seven cubits broad: for without in the wall of the -house he made narrowed rests round about, that the beams should not be -fastened in the walls of the house. - -6:7 And the house, when it was in building, was built of stone made -ready before it was brought thither: so that there was neither hammer -nor axe nor any tool of iron heard in the house, while it was in -building. - -6:8 The door for the middle chamber was in the right side of the -house: and they went up with winding stairs into the middle chamber, -and out of the middle into the third. - -6:9 So he built the house, and finished it; and covered the house with -beams and boards of cedar. - -6:10 And then he built chambers against all the house, five cubits -high: and they rested on the house with timber of cedar. - -6:11 And the word of the LORD came to Solomon, saying, 6:12 Concerning -this house which thou art in building, if thou wilt walk in my -statutes, and execute my judgments, and keep all my commandments to -walk in them; then will I perform my word with thee, which I spake -unto David thy father: 6:13 And I will dwell among the children of -Israel, and will not forsake my people Israel. - -6:14 So Solomon built the house, and finished it. - -6:15 And he built the walls of the house within with boards of cedar, -both the floor of the house, and the walls of the ceiling: and he -covered them on the inside with wood, and covered the floor of the -house with planks of fir. - -6:16 And he built twenty cubits on the sides of the house, both the -floor and the walls with boards of cedar: he even built them for it -within, even for the oracle, even for the most holy place. - -6:17 And the house, that is, the temple before it, was forty cubits -long. - -6:18 And the cedar of the house within was carved with knops and open -flowers: all was cedar; there was no stone seen. - -6:19 And the oracle he prepared in the house within, to set there the -ark of the covenant of the LORD. - -6:20 And the oracle in the forepart was twenty cubits in length, and -twenty cubits in breadth, and twenty cubits in the height thereof: and -he overlaid it with pure gold; and so covered the altar which was of -cedar. - -6:21 So Solomon overlaid the house within with pure gold: and he made -a partition by the chains of gold before the oracle; and he overlaid -it with gold. - -6:22 And the whole house he overlaid with gold, until he had finished -all the house: also the whole altar that was by the oracle he overlaid -with gold. - -6:23 And within the oracle he made two cherubims of olive tree, each -ten cubits high. - -6:24 And five cubits was the one wing of the cherub, and five cubits -the other wing of the cherub: from the uttermost part of the one wing -unto the uttermost part of the other were ten cubits. - -6:25 And the other cherub was ten cubits: both the cherubims were of -one measure and one size. - -6:26 The height of the one cherub was ten cubits, and so was it of the -other cherub. - -6:27 And he set the cherubims within the inner house: and they -stretched forth the wings of the cherubims, so that the wing of the -one touched the one wall, and the wing of the other cherub touched the -other wall; and their wings touched one another in the midst of the -house. - -6:28 And he overlaid the cherubims with gold. - -6:29 And he carved all the walls of the house round about with carved -figures of cherubims and palm trees and open flowers, within and -without. - -6:30 And the floors of the house he overlaid with gold, within and -without. - -6:31 And for the entering of the oracle he made doors of olive tree: -the lintel and side posts were a fifth part of the wall. - -6:32 The two doors also were of olive tree; and he carved upon them -carvings of cherubims and palm trees and open flowers, and overlaid -them with gold, and spread gold upon the cherubims, and upon the palm -trees. - -6:33 So also made he for the door of the temple posts of olive tree, a -fourth part of the wall. - -6:34 And the two doors were of fir tree: the two leaves of the one -door were folding, and the two leaves of the other door were folding. - -6:35 And he carved thereon cherubims and palm trees and open flowers: -and covered them with gold fitted upon the carved work. - -6:36 And he built the inner court with three rows of hewed stone, and -a row of cedar beams. - -6:37 In the fourth year was the foundation of the house of the LORD -laid, in the month Zif: 6:38 And in the eleventh year, in the month -Bul, which is the eighth month, was the house finished throughout all -the parts thereof, and according to all the fashion of it. So was he -seven years in building it. - -7:1 But Solomon was building his own house thirteen years, and he -finished all his house. - -7:2 He built also the house of the forest of Lebanon; the length -thereof was an hundred cubits, and the breadth thereof fifty cubits, -and the height thereof thirty cubits, upon four rows of cedar pillars, -with cedar beams upon the pillars. - -7:3 And it was covered with cedar above upon the beams, that lay on -forty five pillars, fifteen in a row. - -7:4 And there were windows in three rows, and light was against light -in three ranks. - -7:5 And all the doors and posts were square, with the windows: and -light was against light in three ranks. - -7:6 And he made a porch of pillars; the length thereof was fifty -cubits, and the breadth thereof thirty cubits: and the porch was -before them: and the other pillars and the thick beam were before -them. - -7:7 Then he made a porch for the throne where he might judge, even the -porch of judgment: and it was covered with cedar from one side of the -floor to the other. - -7:8 And his house where he dwelt had another court within the porch, -which was of the like work. Solomon made also an house for Pharaoh’s -daughter, whom he had taken to wife, like unto this porch. - -7:9 All these were of costly stones, according to the measures of -hewed stones, sawed with saws, within and without, even from the -foundation unto the coping, and so on the outside toward the great -court. - -7:10 And the foundation was of costly stones, even great stones, -stones of ten cubits, and stones of eight cubits. - -7:11 And above were costly stones, after the measures of hewed stones, -and cedars. - -7:12 And the great court round about was with three rows of hewed -stones, and a row of cedar beams, both for the inner court of the -house of the LORD, and for the porch of the house. - -7:13 And king Solomon sent and fetched Hiram out of Tyre. - -7:14 He was a widow’s son of the tribe of Naphtali, and his father was -a man of Tyre, a worker in brass: and he was filled with wisdom, and -understanding, and cunning to work all works in brass. And he came to -king Solomon, and wrought all his work. - -7:15 For he cast two pillars of brass, of eighteen cubits high apiece: -and a line of twelve cubits did compass either of them about. - -7:16 And he made two chapiters of molten brass, to set upon the tops -of the pillars: the height of the one chapiter was five cubits, and -the height of the other chapiter was five cubits: 7:17 And nets of -checker work, and wreaths of chain work, for the chapiters which were -upon the top of the pillars; seven for the one chapiter, and seven for -the other chapiter. - -7:18 And he made the pillars, and two rows round about upon the one -network, to cover the chapiters that were upon the top, with -pomegranates: and so did he for the other chapiter. - -7:19 And the chapiters that were upon the top of the pillars were of -lily work in the porch, four cubits. - -7:20 And the chapiters upon the two pillars had pomegranates also -above, over against the belly which was by the network: and the -pomegranates were two hundred in rows round about upon the other -chapiter. - -7:21 And he set up the pillars in the porch of the temple: and he set -up the right pillar, and called the name thereof Jachin: and he set up -the left pillar, and called the name thereof Boaz. - -7:22 And upon the top of the pillars was lily work: so was the work of -the pillars finished. - -7:23 And he made a molten sea, ten cubits from the one brim to the -other: it was round all about, and his height was five cubits: and a -line of thirty cubits did compass it round about. - -7:24 And under the brim of it round about there were knops compassing -it, ten in a cubit, compassing the sea round about: the knops were -cast in two rows, when it was cast. - -7:25 It stood upon twelve oxen, three looking toward the north, and -three looking toward the west, and three looking toward the south, and -three looking toward the east: and the sea was set above upon them, -and all their hinder parts were inward. - -7:26 And it was an hand breadth thick, and the brim thereof was -wrought like the brim of a cup, with flowers of lilies: it contained -two thousand baths. - -7:27 And he made ten bases of brass; four cubits was the length of one -base, and four cubits the breadth thereof, and three cubits the height -of it. - -7:28 And the work of the bases was on this manner: they had borders, -and the borders were between the ledges: 7:29 And on the borders that -were between the ledges were lions, oxen, and cherubims: and upon the -ledges there was a base above: and beneath the lions and oxen were -certain additions made of thin work. - -7:30 And every base had four brasen wheels, and plates of brass: and -the four corners thereof had undersetters: under the laver were -undersetters molten, at the side of every addition. - -7:31 And the mouth of it within the chapiter and above was a cubit: -but the mouth thereof was round after the work of the base, a cubit -and an half: and also upon the mouth of it were gravings with their -borders, foursquare, not round. - -7:32 And under the borders were four wheels; and the axletrees of the -wheels were joined to the base: and the height of a wheel was a cubit -and half a cubit. - -7:33 And the work of the wheels was like the work of a chariot wheel: -their axletrees, and their naves, and their felloes, and their spokes, -were all molten. - -7:34 And there were four undersetters to the four corners of one base: -and the undersetters were of the very base itself. - -7:35 And in the top of the base was there a round compass of half a -cubit high: and on the top of the base the ledges thereof and the -borders thereof were of the same. - -7:36 For on the plates of the ledges thereof, and on the borders -thereof, he graved cherubims, lions, and palm trees, according to the -proportion of every one, and additions round about. - -7:37 After this manner he made the ten bases: all of them had one -casting, one measure, and one size. - -7:38 Then made he ten lavers of brass: one laver contained forty -baths: and every laver was four cubits: and upon every one of the ten -bases one laver. - -7:39 And he put five bases on the right side of the house, and five on -the left side of the house: and he set the sea on the right side of -the house eastward over against the south. - -7:40 And Hiram made the lavers, and the shovels, and the basons. So -Hiram made an end of doing all the work that he made king Solomon for -the house of the LORD: 7:41 The two pillars, and the two bowls of the -chapiters that were on the top of the two pillars; and the two -networks, to cover the two bowls of the chapiters which were upon the -top of the pillars; 7:42 And four hundred pomegranates for the two -networks, even two rows of pomegranates for one network, to cover the -two bowls of the chapiters that were upon the pillars; 7:43 And the -ten bases, and ten lavers on the bases; 7:44 And one sea, and twelve -oxen under the sea; 7:45 And the pots, and the shovels, and the -basons: and all these vessels, which Hiram made to king Solomon for -the house of the LORD, were of bright brass. - -7:46 In the plain of Jordan did the king cast them, in the clay ground -between Succoth and Zarthan. - -7:47 And Solomon left all the vessels unweighed, because they were -exceeding many: neither was the weight of the brass found out. - -7:48 And Solomon made all the vessels that pertained unto the house of -the LORD: the altar of gold, and the table of gold, whereupon the -shewbread was, 7:49 And the candlesticks of pure gold, five on the -right side, and five on the left, before the oracle, with the flowers, -and the lamps, and the tongs of gold, 7:50 And the bowls, and the -snuffers, and the basons, and the spoons, and the censers of pure -gold; and the hinges of gold, both for the doors of the inner house, -the most holy place, and for the doors of the house, to wit, of the -temple. - -7:51 So was ended all the work that king Solomon made for the house of -the LORD. And Solomon brought in the things which David his father had -dedicated; even the silver, and the gold, and the vessels, did he put -among the treasures of the house of the LORD. - -8:1 Then Solomon assembled the elders of Israel, and all the heads of -the tribes, the chief of the fathers of the children of Israel, unto -king Solomon in Jerusalem, that they might bring up the ark of the -covenant of the LORD out of the city of David, which is Zion. - -8:2 And all the men of Israel assembled themselves unto king Solomon -at the feast in the month Ethanim, which is the seventh month. - -8:3 And all the elders of Israel came, and the priests took up the -ark. - -8:4 And they brought up the ark of the LORD, and the tabernacle of the -congregation, and all the holy vessels that were in the tabernacle, -even those did the priests and the Levites bring up. - -8:5 And king Solomon, and all the congregation of Israel, that were -assembled unto him, were with him before the ark, sacrificing sheep -and oxen, that could not be told nor numbered for multitude. - -8:6 And the priests brought in the ark of the covenant of the LORD -unto his place, into the oracle of the house, to the most holy place, -even under the wings of the cherubims. - -8:7 For the cherubims spread forth their two wings over the place of -the ark, and the cherubims covered the ark and the staves thereof -above. - -8:8 And they drew out the staves, that the ends of the staves were -seen out in the holy place before the oracle, and they were not seen -without: and there they are unto this day. - -8:9 There was nothing in the ark save the two tables of stone, which -Moses put there at Horeb, when the LORD made a covenant with the -children of Israel, when they came out of the land of Egypt. - -8:10 And it came to pass, when the priests were come out of the holy -place, that the cloud filled the house of the LORD, 8:11 So that the -priests could not stand to minister because of the cloud: for the -glory of the LORD had filled the house of the LORD. - -8:12 Then spake Solomon, The LORD said that he would dwell in the -thick darkness. - -8:13 I have surely built thee an house to dwell in, a settled place -for thee to abide in for ever. - -8:14 And the king turned his face about, and blessed all the -congregation of Israel: (and all the congregation of Israel stood;) -8:15 And he said, Blessed be the LORD God of Israel, which spake with -his mouth unto David my father, and hath with his hand fulfilled it, -saying, 8:16 Since the day that I brought forth my people Israel out -of Egypt, I chose no city out of all the tribes of Israel to build an -house, that my name might be therein; but I chose David to be over my -people Israel. - -8:17 And it was in the heart of David my father to build an house for -the name of the LORD God of Israel. - -8:18 And the LORD said unto David my father, Whereas it was in thine -heart to build an house unto my name, thou didst well that it was in -thine heart. - -8:19 Nevertheless thou shalt not build the house; but thy son that -shall come forth out of thy loins, he shall build the house unto my -name. - -8:20 And the LORD hath performed his word that he spake, and I am -risen up in the room of David my father, and sit on the throne of -Israel, as the LORD promised, and have built an house for the name of -the LORD God of Israel. - -8:21 And I have set there a place for the ark, wherein is the covenant -of the LORD, which he made with our fathers, when he brought them out -of the land of Egypt. - -8:22 And Solomon stood before the altar of the LORD in the presence of -all the congregation of Israel, and spread forth his hands toward -heaven: 8:23 And he said, LORD God of Israel, there is no God like -thee, in heaven above, or on earth beneath, who keepest covenant and -mercy with thy servants that walk before thee with all their heart: -8:24 Who hast kept with thy servant David my father that thou -promisedst him: thou spakest also with thy mouth, and hast fulfilled -it with thine hand, as it is this day. - -8:25 Therefore now, LORD God of Israel, keep with thy servant David my -father that thou promisedst him, saying, There shall not fail thee a -man in my sight to sit on the throne of Israel; so that thy children -take heed to their way, that they walk before me as thou hast walked -before me. - -8:26 And now, O God of Israel, let thy word, I pray thee, be verified, -which thou spakest unto thy servant David my father. - -8:27 But will God indeed dwell on the earth? behold, the heaven and -heaven of heavens cannot contain thee; how much less this house that I -have builded? 8:28 Yet have thou respect unto the prayer of thy -servant, and to his supplication, O LORD my God, to hearken unto the -cry and to the prayer, which thy servant prayeth before thee to day: -8:29 That thine eyes may be open toward this house night and day, even -toward the place of which thou hast said, My name shall be there: that -thou mayest hearken unto the prayer which thy servant shall make -toward this place. - -8:30 And hearken thou to the supplication of thy servant, and of thy -people Israel, when they shall pray toward this place: and hear thou -in heaven thy dwelling place: and when thou hearest, forgive. - -8:31 If any man trespass against his neighbour, and an oath be laid -upon him to cause him to swear, and the oath come before thine altar -in this house: 8:32 Then hear thou in heaven, and do, and judge thy -servants, condemning the wicked, to bring his way upon his head; and -justifying the righteous, to give him according to his righteousness. - -8:33 When thy people Israel be smitten down before the enemy, because -they have sinned against thee, and shall turn again to thee, and -confess thy name, and pray, and make supplication unto thee in this -house: 8:34 Then hear thou in heaven, and forgive the sin of thy -people Israel, and bring them again unto the land which thou gavest -unto their fathers. - -8:35 When heaven is shut up, and there is no rain, because they have -sinned against thee; if they pray toward this place, and confess thy -name, and turn from their sin, when thou afflictest them: 8:36 Then -hear thou in heaven, and forgive the sin of thy servants, and of thy -people Israel, that thou teach them the good way wherein they should -walk, and give rain upon thy land, which thou hast given to thy people -for an inheritance. - -8:37 If there be in the land famine, if there be pestilence, blasting, -mildew, locust, or if there be caterpiller; if their enemy besiege -them in the land of their cities; whatsoever plague, whatsoever -sickness there be; 8:38 What prayer and supplication soever be made by -any man, or by all thy people Israel, which shall know every man the -plague of his own heart, and spread forth his hands toward this house: -8:39 Then hear thou in heaven thy dwelling place, and forgive, and do, -and give to every man according to his ways, whose heart thou knowest; -(for thou, even thou only, knowest the hearts of all the children of -men;) 8:40 That they may fear thee all the days that they live in the -land which thou gavest unto our fathers. - -8:41 Moreover concerning a stranger, that is not of thy people Israel, -but cometh out of a far country for thy name’s sake; 8:42 (For they -shall hear of thy great name, and of thy strong hand, and of thy -stretched out arm;) when he shall come and pray toward this house; -8:43 Hear thou in heaven thy dwelling place, and do according to all -that the stranger calleth to thee for: that all people of the earth -may know thy name, to fear thee, as do thy people Israel; and that -they may know that this house, which I have builded, is called by thy -name. - -8:44 If thy people go out to battle against their enemy, whithersoever -thou shalt send them, and shall pray unto the LORD toward the city -which thou hast chosen, and toward the house that I have built for thy -name: 8:45 Then hear thou in heaven their prayer and their -supplication, and maintain their cause. - -8:46 If they sin against thee, (for there is no man that sinneth not,) -and thou be angry with them, and deliver them to the enemy, so that -they carry them away captives unto the land of the enemy, far or near; -8:47 Yet if they shall bethink themselves in the land whither they -were carried captives, and repent, and make supplication unto thee in -the land of them that carried them captives, saying, We have sinned, -and have done perversely, we have committed wickedness; 8:48 And so -return unto thee with all their heart, and with all their soul, in the -land of their enemies, which led them away captive, and pray unto thee -toward their land, which thou gavest unto their fathers, the city -which thou hast chosen, and the house which I have built for thy name: -8:49 Then hear thou their prayer and their supplication in heaven thy -dwelling place, and maintain their cause, 8:50 And forgive thy people -that have sinned against thee, and all their transgressions wherein -they have transgressed against thee, and give them compassion before -them who carried them captive, that they may have compassion on them: -8:51 For they be thy people, and thine inheritance, which thou -broughtest forth out of Egypt, from the midst of the furnace of iron: -8:52 That thine eyes may be open unto the supplication of thy servant, -and unto the supplication of thy people Israel, to hearken unto them -in all that they call for unto thee. - -8:53 For thou didst separate them from among all the people of the -earth, to be thine inheritance, as thou spakest by the hand of Moses -thy servant, when thou broughtest our fathers out of Egypt, O LORD -God. - -8:54 And it was so, that when Solomon had made an end of praying all -this prayer and supplication unto the LORD, he arose from before the -altar of the LORD, from kneeling on his knees with his hands spread up -to heaven. - -8:55 And he stood, and blessed all the congregation of Israel with a -loud voice, saying, 8:56 Blessed be the LORD, that hath given rest -unto his people Israel, according to all that he promised: there hath -not failed one word of all his good promise, which he promised by the -hand of Moses his servant. - -8:57 The LORD our God be with us, as he was with our fathers: let him -not leave us, nor forsake us: 8:58 That he may incline our hearts unto -him, to walk in all his ways, and to keep his commandments, and his -statutes, and his judgments, which he commanded our fathers. - -8:59 And let these my words, wherewith I have made supplication before -the LORD, be nigh unto the LORD our God day and night, that he -maintain the cause of his servant, and the cause of his people Israel -at all times, as the matter shall require: 8:60 That all the people of -the earth may know that the LORD is God, and that there is none else. - -8:61 Let your heart therefore be perfect with the LORD our God, to -walk in his statutes, and to keep his commandments, as at this day. - -8:62 And the king, and all Israel with him, offered sacrifice before -the LORD. - -8:63 And Solomon offered a sacrifice of peace offerings, which he -offered unto the LORD, two and twenty thousand oxen, and an hundred -and twenty thousand sheep. So the king and all the children of Israel -dedicated the house of the LORD. - -8:64 The same day did the king hallow the middle of the court that was -before the house of the LORD: for there he offered burnt offerings, -and meat offerings, and the fat of the peace offerings: because the -brasen altar that was before the LORD was too little to receive the -burnt offerings, and meat offerings, and the fat of the peace -offerings. - -8:65 And at that time Solomon held a feast, and all Israel with him, a -great congregation, from the entering in of Hamath unto the river of -Egypt, before the LORD our God, seven days and seven days, even -fourteen days. - -8:66 On the eighth day he sent the people away: and they blessed the -king, and went unto their tents joyful and glad of heart for all the -goodness that the LORD had done for David his servant, and for Israel -his people. - -9:1 And it came to pass, when Solomon had finished the building of the -house of the LORD, and the king’s house, and all Solomon’s desire -which he was pleased to do, 9:2 That the LORD appeared to Solomon the -second time, as he had appeared unto him at Gibeon. - -9:3 And the LORD said unto him, I have heard thy prayer and thy -supplication, that thou hast made before me: I have hallowed this -house, which thou hast built, to put my name there for ever; and mine -eyes and mine heart shall be there perpetually. - -9:4 And if thou wilt walk before me, as David thy father walked, in -integrity of heart, and in uprightness, to do according to all that I -have commanded thee, and wilt keep my statutes and my judgments: 9:5 -Then I will establish the throne of thy kingdom upon Israel for ever, -as I promised to David thy father, saying, There shall not fail thee a -man upon the throne of Israel. - -9:6 But if ye shall at all turn from following me, ye or your -children, and will not keep my commandments and my statutes which I -have set before you, but go and serve other gods, and worship them: -9:7 Then will I cut off Israel out of the land which I have given -them; and this house, which I have hallowed for my name, will I cast -out of my sight; and Israel shall be a proverb and a byword among all -people: 9:8 And at this house, which is high, every one that passeth -by it shall be astonished, and shall hiss; and they shall say, Why -hath the LORD done thus unto this land, and to this house? 9:9 And -they shall answer, Because they forsook the LORD their God, who -brought forth their fathers out of the land of Egypt, and have taken -hold upon other gods, and have worshipped them, and served them: -therefore hath the LORD brought upon them all this evil. - -9:10 And it came to pass at the end of twenty years, when Solomon had -built the two houses, the house of the LORD, and the king’s house, -9:11 (Now Hiram the king of Tyre had furnished Solomon with cedar -trees and fir trees, and with gold, according to all his desire,) that -then king Solomon gave Hiram twenty cities in the land of Galilee. - -9:12 And Hiram came out from Tyre to see the cities which Solomon had -given him; and they pleased him not. - -9:13 And he said, What cities are these which thou hast given me, my -brother? And he called them the land of Cabul unto this day. - -9:14 And Hiram sent to the king sixscore talents of gold. - -9:15 And this is the reason of the levy which king Solomon raised; for -to build the house of the LORD, and his own house, and Millo, and the -wall of Jerusalem, and Hazor, and Megiddo, and Gezer. - -9:16 For Pharaoh king of Egypt had gone up, and taken Gezer, and burnt -it with fire, and slain the Canaanites that dwelt in the city, and -given it for a present unto his daughter, Solomon’s wife. - -9:17 And Solomon built Gezer, and Bethhoron the nether, 9:18 And -Baalath, and Tadmor in the wilderness, in the land, 9:19 And all the -cities of store that Solomon had, and cities for his chariots, and -cities for his horsemen, and that which Solomon desired to build in -Jerusalem, and in Lebanon, and in all the land of his dominion. - -9:20 And all the people that were left of the Amorites, Hittites, -Perizzites, Hivites, and Jebusites, which were not of the children of -Israel, 9:21 Their children that were left after them in the land, -whom the children of Israel also were not able utterly to destroy, -upon those did Solomon levy a tribute of bondservice unto this day. - -9:22 But of the children of Israel did Solomon make no bondmen: but -they were men of war, and his servants, and his princes, and his -captains, and rulers of his chariots, and his horsemen. - -9:23 These were the chief of the officers that were over Solomon’s -work, five hundred and fifty, which bare rule over the people that -wrought in the work. - -9:24 But Pharaoh’s daughter came up out of the city of David unto her -house which Solomon had built for her: then did he build Millo. - -9:25 And three times in a year did Solomon offer burnt offerings and -peace offerings upon the altar which he built unto the LORD, and he -burnt incense upon the altar that was before the LORD. So he finished -the house. - -9:26 And king Solomon made a navy of ships in Eziongeber, which is -beside Eloth, on the shore of the Red sea, in the land of Edom. - -9:27 And Hiram sent in the navy his servants, shipmen that had -knowledge of the sea, with the servants of Solomon. - -9:28 And they came to Ophir, and fetched from thence gold, four -hundred and twenty talents, and brought it to king Solomon. - -10:1 And when the queen of Sheba heard of the fame of Solomon -concerning the name of the LORD, she came to prove him with hard -questions. - -10:2 And she came to Jerusalem with a very great train, with camels -that bare spices, and very much gold, and precious stones: and when -she was come to Solomon, she communed with him of all that was in her -heart. - -10:3 And Solomon told her all her questions: there was not any thing -hid from the king, which he told her not. - -10:4 And when the queen of Sheba had seen all Solomon’s wisdom, and -the house that he had built, 10:5 And the meat of his table, and the -sitting of his servants, and the attendance of his ministers, and -their apparel, and his cupbearers, and his ascent by which he went up -unto the house of the LORD; there was no more spirit in her. - -10:6 And she said to the king, It was a true report that I heard in -mine own land of thy acts and of thy wisdom. - -10:7 Howbeit I believed not the words, until I came, and mine eyes had -seen it: and, behold, the half was not told me: thy wisdom and -prosperity exceedeth the fame which I heard. - -10:8 Happy are thy men, happy are these thy servants, which stand -continually before thee, and that hear thy wisdom. - -10:9 Blessed be the LORD thy God, which delighted in thee, to set thee -on the throne of Israel: because the LORD loved Israel for ever, -therefore made he thee king, to do judgment and justice. - -10:10 And she gave the king an hundred and twenty talents of gold, and -of spices very great store, and precious stones: there came no more -such abundance of spices as these which the queen of Sheba gave to -king Solomon. - -10:11 And the navy also of Hiram, that brought gold from Ophir, -brought in from Ophir great plenty of almug trees, and precious -stones. - -10:12 And the king made of the almug trees pillars for the house of -the LORD, and for the king’s house, harps also and psalteries for -singers: there came no such almug trees, nor were seen unto this day. - -10:13 And king Solomon gave unto the queen of Sheba all her desire, -whatsoever she asked, beside that which Solomon gave her of his royal -bounty. - -So she turned and went to her own country, she and her servants. - -10:14 Now the weight of gold that came to Solomon in one year was six -hundred threescore and six talents of gold, 10:15 Beside that he had -of the merchantmen, and of the traffick of the spice merchants, and of -all the kings of Arabia, and of the governors of the country. - -10:16 And king Solomon made two hundred targets of beaten gold: six -hundred shekels of gold went to one target. - -10:17 And he made three hundred shields of beaten gold; three pound of -gold went to one shield: and the king put them in the house of the -forest of Lebanon. - -10:18 Moreover the king made a great throne of ivory, and overlaid it -with the best gold. - -10:19 The throne had six steps, and the top of the throne was round -behind: and there were stays on either side on the place of the seat, -and two lions stood beside the stays. - -10:20 And twelve lions stood there on the one side and on the other -upon the six steps: there was not the like made in any kingdom. - -10:21 And all king Solomon’s drinking vessels were of gold, and all -the vessels of the house of the forest of Lebanon were of pure gold; -none were of silver: it was nothing accounted of in the days of -Solomon. - -10:22 For the king had at sea a navy of Tharshish with the navy of -Hiram: once in three years came the navy of Tharshish, bringing gold, -and silver, ivory, and apes, and peacocks. - -10:23 So king Solomon exceeded all the kings of the earth for riches -and for wisdom. - -10:24 And all the earth sought to Solomon, to hear his wisdom, which -God had put in his heart. - -10:25 And they brought every man his present, vessels of silver, and -vessels of gold, and garments, and armour, and spices, horses, and -mules, a rate year by year. - -10:26 And Solomon gathered together chariots and horsemen: and he had -a thousand and four hundred chariots, and twelve thousand horsemen, -whom he bestowed in the cities for chariots, and with the king at -Jerusalem. - -10:27 And the king made silver to be in Jerusalem as stones, and -cedars made he to be as the sycomore trees that are in the vale, for -abundance. - -10:28 And Solomon had horses brought out of Egypt, and linen yarn: the -king’s merchants received the linen yarn at a price. - -10:29 And a chariot came up and went out of Egypt for six hundred -shekels of silver, and an horse for an hundred and fifty: and so for -all the kings of the Hittites, and for the kings of Syria, did they -bring them out by their means. - -11:1 But king Solomon loved many strange women, together with the -daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, -Zidonians, and Hittites: 11:2 Of the nations concerning which the LORD -said unto the children of Israel, Ye shall not go in to them, neither -shall they come in unto you: for surely they will turn away your heart -after their gods: Solomon clave unto these in love. - -11:3 And he had seven hundred wives, princesses, and three hundred -concubines: and his wives turned away his heart. - -11:4 For it came to pass, when Solomon was old, that his wives turned -away his heart after other gods: and his heart was not perfect with -the LORD his God, as was the heart of David his father. - -11:5 For Solomon went after Ashtoreth the goddess of the Zidonians, -and after Milcom the abomination of the Ammonites. - -11:6 And Solomon did evil in the sight of the LORD, and went not fully -after the LORD, as did David his father. - -11:7 Then did Solomon build an high place for Chemosh, the abomination -of Moab, in the hill that is before Jerusalem, and for Molech, the -abomination of the children of Ammon. - -11:8 And likewise did he for all his strange wives, which burnt -incense and sacrificed unto their gods. - -11:9 And the LORD was angry with Solomon, because his heart was turned -from the LORD God of Israel, which had appeared unto him twice, 11:10 -And had commanded him concerning this thing, that he should not go -after other gods: but he kept not that which the LORD commanded. - -11:11 Wherefore the LORD said unto Solomon, Forasmuch as this is done -of thee, and thou hast not kept my covenant and my statutes, which I -have commanded thee, I will surely rend the kingdom from thee, and -will give it to thy servant. - -11:12 Notwithstanding in thy days I will not do it for David thy -father’s sake: but I will rend it out of the hand of thy son. - -11:13 Howbeit I will not rend away all the kingdom; but will give one -tribe to thy son for David my servant’s sake, and for Jerusalem’s sake -which I have chosen. - -11:14 And the LORD stirred up an adversary unto Solomon, Hadad the -Edomite: he was of the king’s seed in Edom. - -11:15 For it came to pass, when David was in Edom, and Joab the -captain of the host was gone up to bury the slain, after he had -smitten every male in Edom; 11:16 (For six months did Joab remain -there with all Israel, until he had cut off every male in Edom:) 11:17 -That Hadad fled, he and certain Edomites of his father’s servants with -him, to go into Egypt; Hadad being yet a little child. - -11:18 And they arose out of Midian, and came to Paran: and they took -men with them out of Paran, and they came to Egypt, unto Pharaoh king -of Egypt; which gave him an house, and appointed him victuals, and -gave him land. - -11:19 And Hadad found great favour in the sight of Pharaoh, so that he -gave him to wife the sister of his own wife, the sister of Tahpenes -the queen. - -11:20 And the sister of Tahpenes bare him Genubath his son, whom -Tahpenes weaned in Pharaoh’s house: and Genubath was in Pharaoh’s -household among the sons of Pharaoh. - -11:21 And when Hadad heard in Egypt that David slept with his fathers, -and that Joab the captain of the host was dead, Hadad said to Pharaoh, -Let me depart, that I may go to mine own country. - -11:22 Then Pharaoh said unto him, But what hast thou lacked with me, -that, behold, thou seekest to go to thine own country? And he -answered, Nothing: howbeit let me go in any wise. - -11:23 And God stirred him up another adversary, Rezon the son of -Eliadah, which fled from his lord Hadadezer king of Zobah: 11:24 And -he gathered men unto him, and became captain over a band, when David -slew them of Zobah: and they went to Damascus, and dwelt therein, and -reigned in Damascus. - -11:25 And he was an adversary to Israel all the days of Solomon, -beside the mischief that Hadad did: and he abhorred Israel, and -reigned over Syria. - -11:26 And Jeroboam the son of Nebat, an Ephrathite of Zereda, -Solomon’s servant, whose mother’s name was Zeruah, a widow woman, even -he lifted up his hand against the king. - -11:27 And this was the cause that he lifted up his hand against the -king: Solomon built Millo, and repaired the breaches of the city of -David his father. - -11:28 And the man Jeroboam was a mighty man of valour: and Solomon -seeing the young man that he was industrious, he made him ruler over -all the charge of the house of Joseph. - -11:29 And it came to pass at that time when Jeroboam went out of -Jerusalem, that the prophet Ahijah the Shilonite found him in the way; -and he had clad himself with a new garment; and they two were alone in -the field: 11:30 And Ahijah caught the new garment that was on him, -and rent it in twelve pieces: 11:31 And he said to Jeroboam, Take thee -ten pieces: for thus saith the LORD, the God of Israel, Behold, I will -rend the kingdom out of the hand of Solomon, and will give ten tribes -to thee: 11:32 (But he shall have one tribe for my servant David’s -sake, and for Jerusalem’s sake, the city which I have chosen out of -all the tribes of Israel:) 11:33 Because that they have forsaken me, -and have worshipped Ashtoreth the goddess of the Zidonians, Chemosh -the god of the Moabites, and Milcom the god of the children of Ammon, -and have not walked in my ways, to do that which is right in mine -eyes, and to keep my statutes and my judgments, as did David his -father. - -11:34 Howbeit I will not take the whole kingdom out of his hand: but I -will make him prince all the days of his life for David my servant’s -sake, whom I chose, because he kept my commandments and my statutes: -11:35 But I will take the kingdom out of his son’s hand, and will give -it unto thee, even ten tribes. - -11:36 And unto his son will I give one tribe, that David my servant -may have a light alway before me in Jerusalem, the city which I have -chosen me to put my name there. - -11:37 And I will take thee, and thou shalt reign according to all that -thy soul desireth, and shalt be king over Israel. - -11:38 And it shall be, if thou wilt hearken unto all that I command -thee, and wilt walk in my ways, and do that is right in my sight, to -keep my statutes and my commandments, as David my servant did; that I -will be with thee, and build thee a sure house, as I built for David, -and will give Israel unto thee. - -11:39 And I will for this afflict the seed of David, but not for ever. - -11:40 Solomon sought therefore to kill Jeroboam. And Jeroboam arose, -and fled into Egypt, unto Shishak king of Egypt, and was in Egypt -until the death of Solomon. - -11:41 And the rest of the acts of Solomon, and all that he did, and -his wisdom, are they not written in the book of the acts of Solomon? -11:42 And the time that Solomon reigned in Jerusalem over all Israel -was forty years. - -11:43 And Solomon slept with his fathers, and was buried in the city -of David his father: and Rehoboam his son reigned in his stead. - -12:1 And Rehoboam went to Shechem: for all Israel were come to Shechem -to make him king. - -12:2 And it came to pass, when Jeroboam the son of Nebat, who was yet -in Egypt, heard of it, (for he was fled from the presence of king -Solomon, and Jeroboam dwelt in Egypt;) 12:3 That they sent and called -him. And Jeroboam and all the congregation of Israel came, and spake -unto Rehoboam, saying, 12:4 Thy father made our yoke grievous: now -therefore make thou the grievous service of thy father, and his heavy -yoke which he put upon us, lighter, and we will serve thee. - -12:5 And he said unto them, Depart yet for three days, then come again -to me. And the people departed. - -12:6 And king Rehoboam consulted with the old men, that stood before -Solomon his father while he yet lived, and said, How do ye advise that -I may answer this people? 12:7 And they spake unto him, saying, If -thou wilt be a servant unto this people this day, and wilt serve them, -and answer them, and speak good words to them, then they will be thy -servants for ever. - -12:8 But he forsook the counsel of the old men, which they had given -him, and consulted with the young men that were grown up with him, and -which stood before him: 12:9 And he said unto them, What counsel give -ye that we may answer this people, who have spoken to me, saying, Make -the yoke which thy father did put upon us lighter? 12:10 And the -young men that were grown up with him spake unto him, saying, Thus -shalt thou speak unto this people that spake unto thee, saying, Thy -father made our yoke heavy, but make thou it lighter unto us; thus -shalt thou say unto them, My little finger shall be thicker than my -father’s loins. - -12:11 And now whereas my father did lade you with a heavy yoke, I will -add to your yoke: my father hath chastised you with whips, but I will -chastise you with scorpions. - -12:12 So Jeroboam and all the people came to Rehoboam the third day, -as the king had appointed, saying, Come to me again the third day. - -12:13 And the king answered the people roughly, and forsook the old -men’s counsel that they gave him; 12:14 And spake to them after the -counsel of the young men, saying, My father made your yoke heavy, and -I will add to your yoke: my father also chastised you with whips, but -I will chastise you with scorpions. - -12:15 Wherefore the king hearkened not unto the people; for the cause -was from the LORD, that he might perform his saying, which the LORD -spake by Ahijah the Shilonite unto Jeroboam the son of Nebat. - -12:16 So when all Israel saw that the king hearkened not unto them, -the people answered the king, saying, What portion have we in David? -neither have we inheritance in the son of Jesse: to your tents, O -Israel: now see to thine own house, David. So Israel departed unto -their tents. - -12:17 But as for the children of Israel which dwelt in the cities of -Judah, Rehoboam reigned over them. - -12:18 Then king Rehoboam sent Adoram, who was over the tribute; and -all Israel stoned him with stones, that he died. Therefore king -Rehoboam made speed to get him up to his chariot, to flee to -Jerusalem. - -12:19 So Israel rebelled against the house of David unto this day. - -12:20 And it came to pass, when all Israel heard that Jeroboam was -come again, that they sent and called him unto the congregation, and -made him king over all Israel: there was none that followed the house -of David, but the tribe of Judah only. - -12:21 And when Rehoboam was come to Jerusalem, he assembled all the -house of Judah, with the tribe of Benjamin, an hundred and fourscore -thousand chosen men, which were warriors, to fight against the house -of Israel, to bring the kingdom again to Rehoboam the son of Solomon. - -12:22 But the word of God came unto Shemaiah the man of God, saying, -12:23 Speak unto Rehoboam, the son of Solomon, king of Judah, and unto -all the house of Judah and Benjamin, and to the remnant of the people, -saying, 12:24 Thus saith the LORD, Ye shall not go up, nor fight -against your brethren the children of Israel: return every man to his -house; for this thing is from me. They hearkened therefore to the word -of the LORD, and returned to depart, according to the word of the -LORD. - -12:25 Then Jeroboam built Shechem in mount Ephraim, and dwelt therein; -and went out from thence, and built Penuel. - -12:26 And Jeroboam said in his heart, Now shall the kingdom return to -the house of David: 12:27 If this people go up to do sacrifice in the -house of the LORD at Jerusalem, then shall the heart of this people -turn again unto their lord, even unto Rehoboam king of Judah, and they -shall kill me, and go again to Rehoboam king of Judah. - -12:28 Whereupon the king took counsel, and made two calves of gold, -and said unto them, It is too much for you to go up to Jerusalem: -behold thy gods, O Israel, which brought thee up out of the land of -Egypt. - -12:29 And he set the one in Bethel, and the other put he in Dan. - -12:30 And this thing became a sin: for the people went to worship -before the one, even unto Dan. - -12:31 And he made an house of high places, and made priests of the -lowest of the people, which were not of the sons of Levi. - -12:32 And Jeroboam ordained a feast in the eighth month, on the -fifteenth day of the month, like unto the feast that is in Judah, and -he offered upon the altar. So did he in Bethel, sacrificing unto the -calves that he had made: and he placed in Bethel the priests of the -high places which he had made. - -12:33 So he offered upon the altar which he had made in Bethel the -fifteenth day of the eighth month, even in the month which he had -devised of his own heart; and ordained a feast unto the children of -Israel: and he offered upon the altar, and burnt incense. - -13:1 And, behold, there came a man of God out of Judah by the word of -the LORD unto Bethel: and Jeroboam stood by the altar to burn incense. - -13:2 And he cried against the altar in the word of the LORD, and said, -O altar, altar, thus saith the LORD; Behold, a child shall be born -unto the house of David, Josiah by name; and upon thee shall he offer -the priests of the high places that burn incense upon thee, and men’s -bones shall be burnt upon thee. - -13:3 And he gave a sign the same day, saying, This is the sign which -the LORD hath spoken; Behold, the altar shall be rent, and the ashes -that are upon it shall be poured out. - -13:4 And it came to pass, when king Jeroboam heard the saying of the -man of God, which had cried against the altar in Bethel, that he put -forth his hand from the altar, saying, Lay hold on him. And his hand, -which he put forth against him, dried up, so that he could not pull it -in again to him. - -13:5 The altar also was rent, and the ashes poured out from the altar, -according to the sign which the man of God had given by the word of -the LORD. - -13:6 And the king answered and said unto the man of God, Intreat now -the face of the LORD thy God, and pray for me, that my hand may be -restored me again. And the man of God besought the LORD, and the -king’s hand was restored him again, and became as it was before. - -13:7 And the king said unto the man of God, Come home with me, and -refresh thyself, and I will give thee a reward. - -13:8 And the man of God said unto the king, If thou wilt give me half -thine house, I will not go in with thee, neither will I eat bread nor -drink water in this place: 13:9 For so was it charged me by the word -of the LORD, saying, Eat no bread, nor drink water, nor turn again by -the same way that thou camest. - -13:10 So he went another way, and returned not by the way that he came -to Bethel. - -13:11 Now there dwelt an old prophet in Bethel; and his sons came and -told him all the works that the man of God had done that day in -Bethel: the words which he had spoken unto the king, them they told -also to their father. - -13:12 And their father said unto them, What way went he? For his sons -had seen what way the man of God went, which came from Judah. - -13:13 And he said unto his sons, Saddle me the ass. So they saddled -him the ass: and he rode thereon, 13:14 And went after the man of God, -and found him sitting under an oak: and he said unto him, Art thou the -man of God that camest from Judah? And he said, I am. - -13:15 Then he said unto him, Come home with me, and eat bread. - -13:16 And he said, I may not return with thee, nor go in with thee: -neither will I eat bread nor drink water with thee in this place: -13:17 For it was said to me by the word of the LORD, Thou shalt eat no -bread nor drink water there, nor turn again to go by the way that thou -camest. - -13:18 He said unto him, I am a prophet also as thou art; and an angel -spake unto me by the word of the LORD, saying, Bring him back with -thee into thine house, that he may eat bread and drink water. But he -lied unto him. - -13:19 So he went back with him, and did eat bread in his house, and -drank water. - -13:20 And it came to pass, as they sat at the table, that the word of -the LORD came unto the prophet that brought him back: 13:21 And he -cried unto the man of God that came from Judah, saying, Thus saith the -LORD, Forasmuch as thou hast disobeyed the mouth of the LORD, and hast -not kept the commandment which the LORD thy God commanded thee, 13:22 -But camest back, and hast eaten bread and drunk water in the place, of -the which the Lord did say to thee, Eat no bread, and drink no water; -thy carcase shall not come unto the sepulchre of thy fathers. - -13:23 And it came to pass, after he had eaten bread, and after he had -drunk, that he saddled for him the ass, to wit, for the prophet whom -he had brought back. - -13:24 And when he was gone, a lion met him by the way, and slew him: -and his carcase was cast in the way, and the ass stood by it, the lion -also stood by the carcase. - -13:25 And, behold, men passed by, and saw the carcase cast in the way, -and the lion standing by the carcase: and they came and told it in the -city where the old prophet dwelt. - -13:26 And when the prophet that brought him back from the way heard -thereof, he said, It is the man of God, who was disobedient unto the -word of the LORD: therefore the LORD hath delivered him unto the lion, -which hath torn him, and slain him, according to the word of the LORD, -which he spake unto him. - -13:27 And he spake to his sons, saying, Saddle me the ass. And they -saddled him. - -13:28 And he went and found his carcase cast in the way, and the ass -and the lion standing by the carcase: the lion had not eaten the -carcase, nor torn the ass. - -13:29 And the prophet took up the carcase of the man of God, and laid -it upon the ass, and brought it back: and the old prophet came to the -city, to mourn and to bury him. - -13:30 And he laid his carcase in his own grave; and they mourned over -him, saying, Alas, my brother! 13:31 And it came to pass, after he -had buried him, that he spake to his sons, saying, When I am dead, -then bury me in the sepulchre wherein the man of God is buried; lay my -bones beside his bones: 13:32 For the saying which he cried by the -word of the LORD against the altar in Bethel, and against all the -houses of the high places which are in the cities of Samaria, shall -surely come to pass. - -13:33 After this thing Jeroboam returned not from his evil way, but -made again of the lowest of the people priests of the high places: -whosoever would, he consecrated him, and he became one of the priests -of the high places. - -13:34 And this thing became sin unto the house of Jeroboam, even to -cut it off, and to destroy it from off the face of the earth. - -14:1 At that time Abijah the son of Jeroboam fell sick. - -14:2 And Jeroboam said to his wife, Arise, I pray thee, and disguise -thyself, that thou be not known to be the wife of Jeroboam; and get -thee to Shiloh: behold, there is Ahijah the prophet, which told me -that I should be king over this people. - -14:3 And take with thee ten loaves, and cracknels, and a cruse of -honey, and go to him: he shall tell thee what shall become of the -child. - -14:4 And Jeroboam’s wife did so, and arose, and went to Shiloh, and -came to the house of Ahijah. But Ahijah could not see; for his eyes -were set by reason of his age. - -14:5 And the LORD said unto Ahijah, Behold, the wife of Jeroboam -cometh to ask a thing of thee for her son; for he is sick: thus and -thus shalt thou say unto her: for it shall be, when she cometh in, -that she shall feign herself to be another woman. - -14:6 And it was so, when Ahijah heard the sound of her feet, as she -came in at the door, that he said, Come in, thou wife of Jeroboam; why -feignest thou thyself to be another? for I am sent to thee with heavy -tidings. - -14:7 Go, tell Jeroboam, Thus saith the LORD God of Israel, Forasmuch -as I exalted thee from among the people, and made thee prince over my -people Israel, 14:8 And rent the kingdom away from the house of David, -and gave it thee: and yet thou hast not been as my servant David, who -kept my commandments, and who followed me with all his heart, to do -that only which was right in mine eyes; 14:9 But hast done evil above -all that were before thee: for thou hast gone and made thee other -gods, and molten images, to provoke me to anger, and hast cast me -behind thy back: 14:10 Therefore, behold, I will bring evil upon the -house of Jeroboam, and will cut off from Jeroboam him that pisseth -against the wall, and him that is shut up and left in Israel, and will -take away the remnant of the house of Jeroboam, as a man taketh away -dung, till it be all gone. - -14:11 Him that dieth of Jeroboam in the city shall the dogs eat; and -him that dieth in the field shall the fowls of the air eat: for the -LORD hath spoken it. - -14:12 Arise thou therefore, get thee to thine own house: and when thy -feet enter into the city, the child shall die. - -14:13 And all Israel shall mourn for him, and bury him: for he only of -Jeroboam shall come to the grave, because in him there is found some -good thing toward the LORD God of Israel in the house of Jeroboam. - -14:14 Moreover the LORD shall raise him up a king over Israel, who -shall cut off the house of Jeroboam that day: but what? even now. - -14:15 For the LORD shall smite Israel, as a reed is shaken in the -water, and he shall root up Israel out of this good land, which he -gave to their fathers, and shall scatter them beyond the river, -because they have made their groves, provoking the LORD to anger. - -14:16 And he shall give Israel up because of the sins of Jeroboam, who -did sin, and who made Israel to sin. - -14:17 And Jeroboam’s wife arose, and departed, and came to Tirzah: and -when she came to the threshold of the door, the child died; 14:18 And -they buried him; and all Israel mourned for him, according to the word -of the LORD, which he spake by the hand of his servant Ahijah the -prophet. - -14:19 And the rest of the acts of Jeroboam, how he warred, and how he -reigned, behold, they are written in the book of the chronicles of the -kings of Israel. - -14:20 And the days which Jeroboam reigned were two and twenty years: -and he slept with his fathers, and Nadab his son reigned in his stead. - -14:21 And Rehoboam the son of Solomon reigned in Judah. Rehoboam was -forty and one years old when he began to reign, and he reigned -seventeen years in Jerusalem, the city which the LORD did choose out -of all the tribes of Israel, to put his name there. And his mother’s -name was Naamah an Ammonitess. - -14:22 And Judah did evil in the sight of the LORD, and they provoked -him to jealousy with their sins which they had committed, above all -that their fathers had done. - -14:23 For they also built them high places, and images, and groves, on -every high hill, and under every green tree. - -14:24 And there were also sodomites in the land: and they did -according to all the abominations of the nations which the LORD cast -out before the children of Israel. - -14:25 And it came to pass in the fifth year of king Rehoboam, that -Shishak king of Egypt came up against Jerusalem: 14:26 And he took -away the treasures of the house of the LORD, and the treasures of the -king’s house; he even took away all: and he took away all the shields -of gold which Solomon had made. - -14:27 And king Rehoboam made in their stead brasen shields, and -committed them unto the hands of the chief of the guard, which kept -the door of the king’s house. - -14:28 And it was so, when the king went into the house of the LORD, -that the guard bare them, and brought them back into the guard -chamber. - -14:29 Now the rest of the acts of Rehoboam, and all that he did, are -they not written in the book of the chronicles of the kings of Judah? -14:30 And there was war between Rehoboam and Jeroboam all their days. - -14:31 And Rehoboam slept with his fathers, and was buried with his -fathers in the city of David. And his mother’s name was Naamah an -Ammonitess. And Abijam his son reigned in his stead. - -15:1 Now in the eighteenth year of king Jeroboam the son of Nebat -reigned Abijam over Judah. - -15:2 Three years reigned he in Jerusalem. and his mother’s name was -Maachah, the daughter of Abishalom. - -15:3 And he walked in all the sins of his father, which he had done -before him: and his heart was not perfect with the LORD his God, as -the heart of David his father. - -15:4 Nevertheless for David’s sake did the LORD his God give him a -lamp in Jerusalem, to set up his son after him, and to establish -Jerusalem: 15:5 Because David did that which was right in the eyes of -the LORD, and turned not aside from any thing that he commanded him -all the days of his life, save only in the matter of Uriah the -Hittite. - -15:6 And there was war between Rehoboam and Jeroboam all the days of -his life. - -15:7 Now the rest of the acts of Abijam, and all that he did, are they -not written in the book of the chronicles of the kings of Judah? And -there was war between Abijam and Jeroboam. - -15:8 And Abijam slept with his fathers; and they buried him in the -city of David: and Asa his son reigned in his stead. - -15:9 And in the twentieth year of Jeroboam king of Israel reigned Asa -over Judah. - -15:10 And forty and one years reigned he in Jerusalem. And his -mother’s name was Maachah, the daughter of Abishalom. - -15:11 And Asa did that which was right in the eyes of the LORD, as did -David his father. - -15:12 And he took away the sodomites out of the land, and removed all -the idols that his fathers had made. - -15:13 And also Maachah his mother, even her he removed from being -queen, because she had made an idol in a grove; and Asa destroyed her -idol, and burnt it by the brook Kidron. - -15:14 But the high places were not removed: nevertheless Asa’s heart -was perfect with the LORD all his days. - -15:15 And he brought in the things which his father had dedicated, and -the things which himself had dedicated, into the house of the LORD, -silver, and gold, and vessels. - -15:16 And there was war between Asa and Baasha king of Israel all -their days. - -15:17 And Baasha king of Israel went up against Judah, and built -Ramah, that he might not suffer any to go out or come in to Asa king -of Judah. - -15:18 Then Asa took all the silver and the gold that were left in the -treasures of the house of the LORD, and the treasures of the king’s -house, and delivered them into the hand of his servants: and king Asa -sent them to Benhadad, the son of Tabrimon, the son of Hezion, king of -Syria, that dwelt at Damascus, saying, 15:19 There is a league between -me and thee, and between my father and thy father: behold, I have sent -unto thee a present of silver and gold; come and break thy league with -Baasha king of Israel, that he may depart from me. - -15:20 So Benhadad hearkened unto king Asa, and sent the captains of -the hosts which he had against the cities of Israel, and smote Ijon, -and Dan, and Abelbethmaachah, and all Cinneroth, with all the land of -Naphtali. - -15:21 And it came to pass, when Baasha heard thereof, that he left off -building of Ramah, and dwelt in Tirzah. - -15:22 Then king Asa made a proclamation throughout all Judah; none was -exempted: and they took away the stones of Ramah, and the timber -thereof, wherewith Baasha had builded; and king Asa built with them -Geba of Benjamin, and Mizpah. - -15:23 The rest of all the acts of Asa, and all his might, and all that -he did, and the cities which he built, are they not written in the -book of the chronicles of the kings of Judah? Nevertheless in the time -of his old age he was diseased in his feet. - -15:24 And Asa slept with his fathers, and was buried with his fathers -in the city of David his father: and Jehoshaphat his son reigned in -his stead. - -15:25 And Nadab the son of Jeroboam began to reign over Israel in the -second year of Asa king of Judah, and reigned over Israel two years. - -15:26 And he did evil in the sight of the LORD, and walked in the way -of his father, and in his sin wherewith he made Israel to sin. - -15:27 And Baasha the son of Ahijah, of the house of Issachar, -conspired against him; and Baasha smote him at Gibbethon, which -belonged to the Philistines; for Nadab and all Israel laid siege to -Gibbethon. - -15:28 Even in the third year of Asa king of Judah did Baasha slay him, -and reigned in his stead. - -15:29 And it came to pass, when he reigned, that he smote all the -house of Jeroboam; he left not to Jeroboam any that breathed, until he -had destroyed him, according unto the saying of the LORD, which he -spake by his servant Ahijah the Shilonite: 15:30 Because of the sins -of Jeroboam which he sinned, and which he made Israel sin, by his -provocation wherewith he provoked the LORD God of Israel to anger. - -15:31 Now the rest of the acts of Nadab, and all that he did, are they -not written in the book of the chronicles of the kings of Israel? -15:32 And there was war between Asa and Baasha king of Israel all -their days. - -15:33 In the third year of Asa king of Judah began Baasha the son of -Ahijah to reign over all Israel in Tirzah, twenty and four years. - -15:34 And he did evil in the sight of the LORD, and walked in the way -of Jeroboam, and in his sin wherewith he made Israel to sin. - -16:1 Then the word of the LORD came to Jehu the son of Hanani against -Baasha, saying, 16:2 Forasmuch as I exalted thee out of the dust, and -made thee prince over my people Israel; and thou hast walked in the -way of Jeroboam, and hast made my people Israel to sin, to provoke me -to anger with their sins; 16:3 Behold, I will take away the posterity -of Baasha, and the posterity of his house; and will make thy house -like the house of Jeroboam the son of Nebat. - -16:4 Him that dieth of Baasha in the city shall the dogs eat; and him -that dieth of his in the fields shall the fowls of the air eat. - -16:5 Now the rest of the acts of Baasha, and what he did, and his -might, are they not written in the book of the chronicles of the kings -of Israel? 16:6 So Baasha slept with his fathers, and was buried in -Tirzah: and Elah his son reigned in his stead. - -16:7 And also by the hand of the prophet Jehu the son of Hanani came -the word of the LORD against Baasha, and against his house, even for -all the evil that he did in the sight of the LORD, in provoking him to -anger with the work of his hands, in being like the house of Jeroboam; -and because he killed him. - -16:8 In the twenty and sixth year of Asa king of Judah began Elah the -son of Baasha to reign over Israel in Tirzah, two years. - -16:9 And his servant Zimri, captain of half his chariots, conspired -against him, as he was in Tirzah, drinking himself drunk in the house -of Arza steward of his house in Tirzah. - -16:10 And Zimri went in and smote him, and killed him, in the twenty -and seventh year of Asa king of Judah, and reigned in his stead. - -16:11 And it came to pass, when he began to reign, as soon as he sat -on his throne, that he slew all the house of Baasha: he left him not -one that pisseth against a wall, neither of his kinsfolks, nor of his -friends. - -16:12 Thus did Zimri destroy all the house of Baasha, according to the -word of the LORD, which he spake against Baasha by Jehu the prophet. - -16:13 For all the sins of Baasha, and the sins of Elah his son, by -which they sinned, and by which they made Israel to sin, in provoking -the LORD God of Israel to anger with their vanities. - -16:14 Now the rest of the acts of Elah, and all that he did, are they -not written in the book of the chronicles of the kings of Israel? -16:15 In the twenty and seventh year of Asa king of Judah did Zimri -reign seven days in Tirzah. And the people were encamped against -Gibbethon, which belonged to the Philistines. - -16:16 And the people that were encamped heard say, Zimri hath -conspired, and hath also slain the king: wherefore all Israel made -Omri, the captain of the host, king over Israel that day in the camp. - -16:17 And Omri went up from Gibbethon, and all Israel with him, and -they besieged Tirzah. - -16:18 And it came to pass, when Zimri saw that the city was taken, -that he went into the palace of the king’s house, and burnt the king’s -house over him with fire, and died. - -16:19 For his sins which he sinned in doing evil in the sight of the -LORD, in walking in the way of Jeroboam, and in his sin which he did, -to make Israel to sin. - -16:20 Now the rest of the acts of Zimri, and his treason that he -wrought, are they not written in the book of the chronicles of the -kings of Israel? 16:21 Then were the people of Israel divided into -two parts: half of the people followed Tibni the son of Ginath, to -make him king; and half followed Omri. - -16:22 But the people that followed Omri prevailed against the people -that followed Tibni the son of Ginath: so Tibni died, and Omri -reigned. - -16:23 In the thirty and first year of Asa king of Judah began Omri to -reign over Israel, twelve years: six years reigned he in Tirzah. - -16:24 And he bought the hill Samaria of Shemer for two talents of -silver, and built on the hill, and called the name of the city which -he built, after the name of Shemer, owner of the hill, Samaria. - -16:25 But Omri wrought evil in the eyes of the LORD, and did worse -than all that were before him. - -16:26 For he walked in all the way of Jeroboam the son of Nebat, and -in his sin wherewith he made Israel to sin, to provoke the LORD God of -Israel to anger with their vanities. - -16:27 Now the rest of the acts of Omri which he did, and his might -that he shewed, are they not written in the book of the chronicles of -the kings of Israel? 16:28 So Omri slept with his fathers, and was -buried in Samaria: and Ahab his son reigned in his stead. - -16:29 And in the thirty and eighth year of Asa king of Judah began -Ahab the son of Omri to reign over Israel: and Ahab the son of Omri -reigned over Israel in Samaria twenty and two years. - -16:30 And Ahab the son of Omri did evil in the sight of the LORD above -all that were before him. - -16:31 And it came to pass, as if it had been a light thing for him to -walk in the sins of Jeroboam the son of Nebat, that he took to wife -Jezebel the daughter of Ethbaal king of the Zidonians, and went and -served Baal, and worshipped him. - -16:32 And he reared up an altar for Baal in the house of Baal, which -he had built in Samaria. - -16:33 And Ahab made a grove; and Ahab did more to provoke the LORD God -of Israel to anger than all the kings of Israel that were before him. - -16:34 In his days did Hiel the Bethelite build Jericho: he laid the -foundation thereof in Abiram his firstborn, and set up the gates -thereof in his youngest son Segub, according to the word of the LORD, -which he spake by Joshua the son of Nun. - -17:1 And Elijah the Tishbite, who was of the inhabitants of Gilead, -said unto Ahab, As the LORD God of Israel liveth, before whom I stand, -there shall not be dew nor rain these years, but according to my word. - -17:2 And the word of the LORD came unto him, saying, 17:3 Get thee -hence, and turn thee eastward, and hide thyself by the brook Cherith, -that is before Jordan. - -17:4 And it shall be, that thou shalt drink of the brook; and I have -commanded the ravens to feed thee there. - -17:5 So he went and did according unto the word of the LORD: for he -went and dwelt by the brook Cherith, that is before Jordan. - -17:6 And the ravens brought him bread and flesh in the morning, and -bread and flesh in the evening; and he drank of the brook. - -17:7 And it came to pass after a while, that the brook dried up, -because there had been no rain in the land. - -17:8 And the word of the LORD came unto him, saying, 17:9 Arise, get -thee to Zarephath, which belongeth to Zidon, and dwell there: behold, -I have commanded a widow woman there to sustain thee. - -17:10 So he arose and went to Zarephath. And when he came to the gate -of the city, behold, the widow woman was there gathering of sticks: -and he called to her, and said, Fetch me, I pray thee, a little water -in a vessel, that I may drink. - -17:11 And as she was going to fetch it, he called to her, and said, -Bring me, I pray thee, a morsel of bread in thine hand. - -17:12 And she said, As the LORD thy God liveth, I have not a cake, but -an handful of meal in a barrel, and a little oil in a cruse: and, -behold, I am gathering two sticks, that I may go in and dress it for -me and my son, that we may eat it, and die. - -17:13 And Elijah said unto her, Fear not; go and do as thou hast said: -but make me thereof a little cake first, and bring it unto me, and -after make for thee and for thy son. - -17:14 For thus saith the LORD God of Israel, The barrel of meal shall -not waste, neither shall the cruse of oil fail, until the day that the -LORD sendeth rain upon the earth. - -17:15 And she went and did according to the saying of Elijah: and she, -and he, and her house, did eat many days. - -17:16 And the barrel of meal wasted not, neither did the cruse of oil -fail, according to the word of the LORD, which he spake by Elijah. - -17:17 And it came to pass after these things, that the son of the -woman, the mistress of the house, fell sick; and his sickness was so -sore, that there was no breath left in him. - -17:18 And she said unto Elijah, What have I to do with thee, O thou -man of God? art thou come unto me to call my sin to remembrance, and -to slay my son? 17:19 And he said unto her, Give me thy son. And he -took him out of her bosom, and carried him up into a loft, where he -abode, and laid him upon his own bed. - -17:20 And he cried unto the LORD, and said, O LORD my God, hast thou -also brought evil upon the widow with whom I sojourn, by slaying her -son? 17:21 And he stretched himself upon the child three times, and -cried unto the LORD, and said, O LORD my God, I pray thee, let this -child’s soul come into him again. - -17:22 And the LORD heard the voice of Elijah; and the soul of the -child came into him again, and he revived. - -17:23 And Elijah took the child, and brought him down out of the -chamber into the house, and delivered him unto his mother: and Elijah -said, See, thy son liveth. - -17:24 And the woman said to Elijah, Now by this I know that thou art a -man of God, and that the word of the LORD in thy mouth is truth. - -18:1 And it came to pass after many days, that the word of the LORD -came to Elijah in the third year, saying, Go, shew thyself unto Ahab; -and I will send rain upon the earth. - -18:2 And Elijah went to shew himself unto Ahab. And there was a sore -famine in Samaria. - -18:3 And Ahab called Obadiah, which was the governor of his house. -(Now Obadiah feared the LORD greatly: 18:4 For it was so, when Jezebel -cut off the prophets of the LORD, that Obadiah took an hundred -prophets, and hid them by fifty in a cave, and fed them with bread and -water.) 18:5 And Ahab said unto Obadiah, Go into the land, unto all -fountains of water, and unto all brooks: peradventure we may find -grass to save the horses and mules alive, that we lose not all the -beasts. - -18:6 So they divided the land between them to pass throughout it: Ahab -went one way by himself, and Obadiah went another way by himself. - -18:7 And as Obadiah was in the way, behold, Elijah met him: and he -knew him, and fell on his face, and said, Art thou that my lord -Elijah? 18:8 And he answered him, I am: go, tell thy lord, Behold, -Elijah is here. - -18:9 And he said, What have I sinned, that thou wouldest deliver thy -servant into the hand of Ahab, to slay me? 18:10 As the LORD thy God -liveth, there is no nation or kingdom, whither my lord hath not sent -to seek thee: and when they said, He is not there; he took an oath of -the kingdom and nation, that they found thee not. - -18:11 And now thou sayest, Go, tell thy lord, Behold, Elijah is here. - -18:12 And it shall come to pass, as soon as I am gone from thee, that -the Spirit of the LORD shall carry thee whither I know not; and so -when I come and tell Ahab, and he cannot find thee, he shall slay me: -but I thy servant fear the LORD from my youth. - -18:13 Was it not told my lord what I did when Jezebel slew the -prophets of the LORD, how I hid an hundred men of the LORD’s prophets -by fifty in a cave, and fed them with bread and water? 18:14 And now -thou sayest, Go, tell thy lord, Behold, Elijah is here: and he shall -slay me. - -18:15 And Elijah said, As the LORD of hosts liveth, before whom I -stand, I will surely shew myself unto him to day. - -18:16 So Obadiah went to meet Ahab, and told him: and Ahab went to -meet Elijah. - -18:17 And it came to pass, when Ahab saw Elijah, that Ahab said unto -him, Art thou he that troubleth Israel? 18:18 And he answered, I have -not troubled Israel; but thou, and thy father’s house, in that ye have -forsaken the commandments of the LORD, and thou hast followed Baalim. - -18:19 Now therefore send, and gather to me all Israel unto mount -Carmel, and the prophets of Baal four hundred and fifty, and the -prophets of the groves four hundred, which eat at Jezebel’s table. - -18:20 So Ahab sent unto all the children of Israel, and gathered the -prophets together unto mount Carmel. - -18:21 And Elijah came unto all the people, and said, How long halt ye -between two opinions? if the LORD be God, follow him: but if Baal, -then follow him. And the people answered him not a word. - -18:22 Then said Elijah unto the people, I, even I only, remain a -prophet of the LORD; but Baal’s prophets are four hundred and fifty -men. - -18:23 Let them therefore give us two bullocks; and let them choose one -bullock for themselves, and cut it in pieces, and lay it on wood, and -put no fire under: and I will dress the other bullock, and lay it on -wood, and put no fire under: 18:24 And call ye on the name of your -gods, and I will call on the name of the LORD: and the God that -answereth by fire, let him be God. And all the people answered and -said, It is well spoken. - -18:25 And Elijah said unto the prophets of Baal, Choose you one -bullock for yourselves, and dress it first; for ye are many; and call -on the name of your gods, but put no fire under. - -18:26 And they took the bullock which was given them, and they dressed -it, and called on the name of Baal from morning even until noon, -saying, O Baal, hear us. But there was no voice, nor any that -answered. And they leaped upon the altar which was made. - -18:27 And it came to pass at noon, that Elijah mocked them, and said, -Cry aloud: for he is a god; either he is talking, or he is pursuing, -or he is in a journey, or peradventure he sleepeth, and must be -awaked. - -18:28 And they cried aloud, and cut themselves after their manner with -knives and lancets, till the blood gushed out upon them. - -18:29 And it came to pass, when midday was past, and they prophesied -until the time of the offering of the evening sacrifice, that there -was neither voice, nor any to answer, nor any that regarded. - -18:30 And Elijah said unto all the people, Come near unto me. And all -the people came near unto him. And he repaired the altar of the LORD -that was broken down. - -18:31 And Elijah took twelve stones, according to the number of the -tribes of the sons of Jacob, unto whom the word of the LORD came, -saying, Israel shall be thy name: 18:32 And with the stones he built -an altar in the name of the LORD: and he made a trench about the -altar, as great as would contain two measures of seed. - -18:33 And he put the wood in order, and cut the bullock in pieces, and -laid him on the wood, and said, Fill four barrels with water, and pour -it on the burnt sacrifice, and on the wood. - -18:34 And he said, Do it the second time. And they did it the second -time. - -And he said, Do it the third time. And they did it the third time. - -18:35 And the water ran round about the altar; and he filled the -trench also with water. - -18:36 And it came to pass at the time of the offering of the evening -sacrifice, that Elijah the prophet came near, and said, LORD God of -Abraham, Isaac, and of Israel, let it be known this day that thou art -God in Israel, and that I am thy servant, and that I have done all -these things at thy word. - -18:37 Hear me, O LORD, hear me, that this people may know that thou -art the LORD God, and that thou hast turned their heart back again. - -18:38 Then the fire of the LORD fell, and consumed the burnt -sacrifice, and the wood, and the stones, and the dust, and licked up -the water that was in the trench. - -18:39 And when all the people saw it, they fell on their faces: and -they said, The LORD, he is the God; the LORD, he is the God. - -18:40 And Elijah said unto them, Take the prophets of Baal; let not -one of them escape. And they took them: and Elijah brought them down -to the brook Kishon, and slew them there. - -18:41 And Elijah said unto Ahab, Get thee up, eat and drink; for there -is a sound of abundance of rain. - -18:42 So Ahab went up to eat and to drink. And Elijah went up to the -top of Carmel; and he cast himself down upon the earth, and put his -face between his knees, 18:43 And said to his servant, Go up now, look -toward the sea. And he went up, and looked, and said, There is -nothing. And he said, Go again seven times. - -18:44 And it came to pass at the seventh time, that he said, Behold, -there ariseth a little cloud out of the sea, like a man’s hand. And he -said, Go up, say unto Ahab, Prepare thy chariot, and get thee down -that the rain stop thee not. - -18:45 And it came to pass in the mean while, that the heaven was black -with clouds and wind, and there was a great rain. And Ahab rode, and -went to Jezreel. - -18:46 And the hand of the LORD was on Elijah; and he girded up his -loins, and ran before Ahab to the entrance of Jezreel. - -19:1 And Ahab told Jezebel all that Elijah had done, and withal how he -had slain all the prophets with the sword. - -19:2 Then Jezebel sent a messenger unto Elijah, saying, So let the -gods do to me, and more also, if I make not thy life as the life of -one of them by to morrow about this time. - -19:3 And when he saw that, he arose, and went for his life, and came -to Beersheba, which belongeth to Judah, and left his servant there. - -19:4 But he himself went a day’s journey into the wilderness, and came -and sat down under a juniper tree: and he requested for himself that -he might die; and said, It is enough; now, O LORD, take away my life; -for I am not better than my fathers. - -19:5 And as he lay and slept under a juniper tree, behold, then an -angel touched him, and said unto him, Arise and eat. - -19:6 And he looked, and, behold, there was a cake baken on the coals, -and a cruse of water at his head. And he did eat and drink, and laid -him down again. - -19:7 And the angel of the LORD came again the second time, and touched -him, and said, Arise and eat; because the journey is too great for -thee. - -19:8 And he arose, and did eat and drink, and went in the strength of -that meat forty days and forty nights unto Horeb the mount of God. - -19:9 And he came thither unto a cave, and lodged there; and, behold, -the word of the LORD came to him, and he said unto him, What doest -thou here, Elijah? 19:10 And he said, I have been very jealous for -the LORD God of hosts: for the children of Israel have forsaken thy -covenant, thrown down thine altars, and slain thy prophets with the -sword; and I, even I only, am left; and they seek my life, to take it -away. - -19:11 And he said, Go forth, and stand upon the mount before the LORD. - -And, behold, the LORD passed by, and a great and strong wind rent the -mountains, and brake in pieces the rocks before the LORD; but the LORD -was not in the wind: and after the wind an earthquake; but the LORD -was not in the earthquake: 19:12 And after the earthquake a fire; but -the LORD was not in the fire: and after the fire a still small voice. - -19:13 And it was so, when Elijah heard it, that he wrapped his face in -his mantle, and went out, and stood in the entering in of the cave. -And, behold, there came a voice unto him, and said, What doest thou -here, Elijah? 19:14 And he said, I have been very jealous for the -LORD God of hosts: because the children of Israel have forsaken thy -covenant, thrown down thine altars, and slain thy prophets with the -sword; and I, even I only, am left; and they seek my life, to take it -away. - -19:15 And the LORD said unto him, Go, return on thy way to the -wilderness of Damascus: and when thou comest, anoint Hazael to be king -over Syria: 19:16 And Jehu the son of Nimshi shalt thou anoint to be -king over Israel: and Elisha the son of Shaphat of Abelmeholah shalt -thou anoint to be prophet in thy room. - -19:17 And it shall come to pass, that him that escapeth the sword of -Hazael shall Jehu slay: and him that escapeth from the sword of Jehu -shall Elisha slay. - -19:18 Yet I have left me seven thousand in Israel, all the knees which -have not bowed unto Baal, and every mouth which hath not kissed him. - -19:19 So he departed thence, and found Elisha the son of Shaphat, who -was plowing with twelve yoke of oxen before him, and he with the -twelfth: and Elijah passed by him, and cast his mantle upon him. - -19:20 And he left the oxen, and ran after Elijah, and said, Let me, I -pray thee, kiss my father and my mother, and then I will follow thee. -And he said unto him, Go back again: for what have I done to thee? -19:21 And he returned back from him, and took a yoke of oxen, and slew -them, and boiled their flesh with the instruments of the oxen, and -gave unto the people, and they did eat. Then he arose, and went after -Elijah, and ministered unto him. - -20:1 And Benhadad the king of Syria gathered all his host together: -and there were thirty and two kings with him, and horses, and -chariots; and he went up and besieged Samaria, and warred against it. - -20:2 And he sent messengers to Ahab king of Israel into the city, and -said unto him, Thus saith Benhadad, 20:3 Thy silver and thy gold is -mine; thy wives also and thy children, even the goodliest, are mine. - -20:4 And the king of Israel answered and said, My lord, O king, -according to thy saying, I am thine, and all that I have. - -20:5 And the messengers came again, and said, Thus speaketh Benhadad, -saying, Although I have sent unto thee, saying, Thou shalt deliver me -thy silver, and thy gold, and thy wives, and thy children; 20:6 Yet I -will send my servants unto thee to morrow about this time, and they -shall search thine house, and the houses of thy servants; and it shall -be, that whatsoever is pleasant in thine eyes, they shall put it in -their hand, and take it away. - -20:7 Then the king of Israel called all the elders of the land, and -said, Mark, I pray you, and see how this man seeketh mischief: for he -sent unto me for my wives, and for my children, and for my silver, and -for my gold; and I denied him not. - -20:8 And all the elders and all the people said unto him, Hearken not -unto him, nor consent. - -20:9 Wherefore he said unto the messengers of Benhadad, Tell my lord -the king, All that thou didst send for to thy servant at the first I -will do: but this thing I may not do. And the messengers departed, and -brought him word again. - -20:10 And Benhadad sent unto him, and said, The gods do so unto me, -and more also, if the dust of Samaria shall suffice for handfuls for -all the people that follow me. - -20:11 And the king of Israel answered and said, Tell him, Let not him -that girdeth on his harness boast himself as he that putteth it off. - -20:12 And it came to pass, when Ben-hadad heard this message, as he -was drinking, he and the kings in the pavilions, that he said unto his -servants, Set yourselves in array. And they set themselves in array -against the city. - -20:13 And, behold, there came a prophet unto Ahab king of Israel, -saying, Thus saith the LORD, Hast thou seen all this great multitude? -behold, I will deliver it into thine hand this day; and thou shalt -know that I am the LORD. - -20:14 And Ahab said, By whom? And he said, Thus saith the LORD, Even -by the young men of the princes of the provinces. Then he said, Who -shall order the battle? And he answered, Thou. - -20:15 Then he numbered the young men of the princes of the provinces, -and they were two hundred and thirty two: and after them he numbered -all the people, even all the children of Israel, being seven thousand. - -20:16 And they went out at noon. But Benhadad was drinking himself -drunk in the pavilions, he and the kings, the thirty and two kings -that helped him. - -20:17 And the young men of the princes of the provinces went out -first; and Benhadad sent out, and they told him, saying, There are men -come out of Samaria. - -20:18 And he said, Whether they be come out for peace, take them -alive; or whether they be come out for war, take them alive. - -20:19 So these young men of the princes of the provinces came out of -the city, and the army which followed them. - -20:20 And they slew every one his man: and the Syrians fled; and -Israel pursued them: and Benhadad the king of Syria escaped on an -horse with the horsemen. - -20:21 And the king of Israel went out, and smote the horses and -chariots, and slew the Syrians with a great slaughter. - -20:22 And the prophet came to the king of Israel, and said unto him, -Go, strengthen thyself, and mark, and see what thou doest: for at the -return of the year the king of Syria will come up against thee. - -20:23 And the servants of the king of Syria said unto him, Their gods -are gods of the hills; therefore they were stronger than we; but let -us fight against them in the plain, and surely we shall be stronger -than they. - -20:24 And do this thing, Take the kings away, every man out of his -place, and put captains in their rooms: 20:25 And number thee an army, -like the army that thou hast lost, horse for horse, and chariot for -chariot: and we will fight against them in the plain, and surely we -shall be stronger than they. And he hearkened unto their voice, and -did so. - -20:26 And it came to pass at the return of the year, that Benhadad -numbered the Syrians, and went up to Aphek, to fight against Israel. - -20:27 And the children of Israel were numbered, and were all present, -and went against them: and the children of Israel pitched before them -like two little flocks of kids; but the Syrians filled the country. - -20:28 And there came a man of God, and spake unto the king of Israel, -and said, Thus saith the LORD, Because the Syrians have said, The LORD -is God of the hills, but he is not God of the valleys, therefore will -I deliver all this great multitude into thine hand, and ye shall know -that I am the LORD. - -20:29 And they pitched one over against the other seven days. And so -it was, that in the seventh day the battle was joined: and the -children of Israel slew of the Syrians an hundred thousand footmen in -one day. - -20:30 But the rest fled to Aphek, into the city; and there a wall fell -upon twenty and seven thousand of the men that were left. And Benhadad -fled, and came into the city, into an inner chamber. - -20:31 And his servants said unto him, Behold now, we have heard that -the kings of the house of Israel are merciful kings: let us, I pray -thee, put sackcloth on our loins, and ropes upon our heads, and go out -to the king of Israel: peradventure he will save thy life. - -20:32 So they girded sackcloth on their loins, and put ropes on their -heads, and came to the king of Israel, and said, Thy servant Benhadad -saith, I pray thee, let me live. And he said, Is he yet alive? he is -my brother. - -20:33 Now the men did diligently observe whether any thing would come -from him, and did hastily catch it: and they said, Thy brother -Benhadad. Then he said, Go ye, bring him. Then Benhadad came forth to -him; and he caused him to come up into the chariot. - -20:34 And Ben-hadad said unto him, The cities, which my father took -from thy father, I will restore; and thou shalt make streets for thee -in Damascus, as my father made in Samaria. Then said Ahab, I will send -thee away with this covenant. So he made a covenant with him, and sent -him away. - -20:35 And a certain man of the sons of the prophets said unto his -neighbour in the word of the LORD, Smite me, I pray thee. And the man -refused to smite him. - -20:36 Then said he unto him, Because thou hast not obeyed the voice of -the LORD, behold, as soon as thou art departed from me, a lion shall -slay thee. - -And as soon as he was departed from him, a lion found him, and slew -him. - -20:37 Then he found another man, and said, Smite me, I pray thee. And -the man smote him, so that in smiting he wounded him. - -20:38 So the prophet departed, and waited for the king by the way, and -disguised himself with ashes upon his face. - -20:39 And as the king passed by, he cried unto the king: and he said, -Thy servant went out into the midst of the battle; and, behold, a man -turned aside, and brought a man unto me, and said, Keep this man: if -by any means he be missing, then shall thy life be for his life, or -else thou shalt pay a talent of silver. - -20:40 And as thy servant was busy here and there, he was gone. And the -king of Israel said unto him, So shall thy judgment be; thyself hast -decided it. - -20:41 And he hasted, and took the ashes away from his face; and the -king of Israel discerned him that he was of the prophets. - -20:42 And he said unto him, Thus saith the LORD, Because thou hast let -go out of thy hand a man whom I appointed to utter destruction, -therefore thy life shall go for his life, and thy people for his -people. - -20:43 And the king of Israel went to his house heavy and displeased, -and came to Samaria. - -21:1 And it came to pass after these things, that Naboth the -Jezreelite had a vineyard, which was in Jezreel, hard by the palace of -Ahab king of Samaria. - -21:2 And Ahab spake unto Naboth, saying, Give me thy vineyard, that I -may have it for a garden of herbs, because it is near unto my house: -and I will give thee for it a better vineyard than it; or, if it seem -good to thee, I will give thee the worth of it in money. - -21:3 And Naboth said to Ahab, The LORD forbid it me, that I should -give the inheritance of my fathers unto thee. - -21:4 And Ahab came into his house heavy and displeased because of the -word which Naboth the Jezreelite had spoken to him: for he had said, I -will not give thee the inheritance of my fathers. And he laid him down -upon his bed, and turned away his face, and would eat no bread. - -21:5 But Jezebel his wife came to him, and said unto him, Why is thy -spirit so sad, that thou eatest no bread? 21:6 And he said unto her, -Because I spake unto Naboth the Jezreelite, and said unto him, Give me -thy vineyard for money; or else, if it please thee, I will give thee -another vineyard for it: and he answered, I will not give thee my -vineyard. - -21:7 And Jezebel his wife said unto him, Dost thou now govern the -kingdom of Israel? arise, and eat bread, and let thine heart be merry: -I will give thee the vineyard of Naboth the Jezreelite. - -21:8 So she wrote letters in Ahab’s name, and sealed them with his -seal, and sent the letters unto the elders and to the nobles that were -in his city, dwelling with Naboth. - -21:9 And she wrote in the letters, saying, Proclaim a fast, and set -Naboth on high among the people: 21:10 And set two men, sons of -Belial, before him, to bear witness against him, saying, Thou didst -blaspheme God and the king. And then carry him out, and stone him, -that he may die. - -21:11 And the men of his city, even the elders and the nobles who were -the inhabitants in his city, did as Jezebel had sent unto them, and as -it was written in the letters which she had sent unto them. - -21:12 They proclaimed a fast, and set Naboth on high among the people. - -21:13 And there came in two men, children of Belial, and sat before -him: and the men of Belial witnessed against him, even against Naboth, -in the presence of the people, saying, Naboth did blaspheme God and -the king. Then they carried him forth out of the city, and stoned him -with stones, that he died. - -21:14 Then they sent to Jezebel, saying, Naboth is stoned, and is -dead. - -21:15 And it came to pass, when Jezebel heard that Naboth was stoned, -and was dead, that Jezebel said to Ahab, Arise, take possession of the -vineyard of Naboth the Jezreelite, which he refused to give thee for -money: for Naboth is not alive, but dead. - -21:16 And it came to pass, when Ahab heard that Naboth was dead, that -Ahab rose up to go down to the vineyard of Naboth the Jezreelite, to -take possession of it. - -21:17 And the word of the LORD came to Elijah the Tishbite, saying, -21:18 Arise, go down to meet Ahab king of Israel, which is in Samaria: -behold, he is in the vineyard of Naboth, whither he is gone down to -possess it. - -21:19 And thou shalt speak unto him, saying, Thus saith the LORD, Hast -thou killed, and also taken possession? And thou shalt speak unto him, -saying, Thus saith the LORD, In the place where dogs licked the blood -of Naboth shall dogs lick thy blood, even thine. - -21:20 And Ahab said to Elijah, Hast thou found me, O mine enemy? And -he answered, I have found thee: because thou hast sold thyself to work -evil in the sight of the LORD. - -21:21 Behold, I will bring evil upon thee, and will take away thy -posterity, and will cut off from Ahab him that pisseth against the -wall, and him that is shut up and left in Israel, 21:22 And will make -thine house like the house of Jeroboam the son of Nebat, and like the -house of Baasha the son of Ahijah, for the provocation wherewith thou -hast provoked me to anger, and made Israel to sin. - -21:23 And of Jezebel also spake the LORD, saying, The dogs shall eat -Jezebel by the wall of Jezreel. - -21:24 Him that dieth of Ahab in the city the dogs shall eat; and him -that dieth in the field shall the fowls of the air eat. - -21:25 But there was none like unto Ahab, which did sell himself to -work wickedness in the sight of the LORD, whom Jezebel his wife -stirred up. - -21:26 And he did very abominably in following idols, according to all -things as did the Amorites, whom the LORD cast out before the children -of Israel. - -21:27 And it came to pass, when Ahab heard those words, that he rent -his clothes, and put sackcloth upon his flesh, and fasted, and lay in -sackcloth, and went softly. - -21:28 And the word of the LORD came to Elijah the Tishbite, saying, -21:29 Seest thou how Ahab humbleth himself before me? because he -humbleth himself before me, I will not bring the evil in his days: but -in his son’s days will I bring the evil upon his house. - -22:1 And they continued three years without war between Syria and -Israel. - -22:2 And it came to pass in the third year, that Jehoshaphat the king -of Judah came down to the king of Israel. - -22:3 And the king of Israel said unto his servants, Know ye that -Ramoth in Gilead is ours, and we be still, and take it not out of the -hand of the king of Syria? 22:4 And he said unto Jehoshaphat, Wilt -thou go with me to battle to Ramothgilead? And Jehoshaphat said to the -king of Israel, I am as thou art, my people as thy people, my horses -as thy horses. - -22:5 And Jehoshaphat said unto the king of Israel, Enquire, I pray -thee, at the word of the LORD to day. - -22:6 Then the king of Israel gathered the prophets together, about -four hundred men, and said unto them, Shall I go against Ramothgilead -to battle, or shall I forbear? And they said, Go up; for the LORD -shall deliver it into the hand of the king. - -22:7 And Jehoshaphat said, Is there not here a prophet of the LORD -besides, that we might enquire of him? 22:8 And the king of Israel -said unto Jehoshaphat, There is yet one man, Micaiah the son of Imlah, -by whom we may enquire of the LORD: but I hate him; for he doth not -prophesy good concerning me, but evil. And Jehoshaphat said, Let not -the king say so. - -22:9 Then the king of Israel called an officer, and said, Hasten -hither Micaiah the son of Imlah. - -22:10 And the king of Israel and Jehoshaphat the king of Judah sat -each on his throne, having put on their robes, in a void place in the -entrance of the gate of Samaria; and all the prophets prophesied -before them. - -22:11 And Zedekiah the son of Chenaanah made him horns of iron: and he -said, Thus saith the LORD, With these shalt thou push the Syrians, -until thou have consumed them. - -22:12 And all the prophets prophesied so, saying, Go up to -Ramothgilead, and prosper: for the LORD shall deliver it into the -king’s hand. - -22:13 And the messenger that was gone to call Micaiah spake unto him, -saying, Behold now, the words of the prophets declare good unto the -king with one mouth: let thy word, I pray thee, be like the word of -one of them, and speak that which is good. - -22:14 And Micaiah said, As the LORD liveth, what the LORD saith unto -me, that will I speak. - -22:15 So he came to the king. And the king said unto him, Micaiah, -shall we go against Ramothgilead to battle, or shall we forbear? And -he answered him, Go, and prosper: for the LORD shall deliver it into -the hand of the king. - -22:16 And the king said unto him, How many times shall I adjure thee -that thou tell me nothing but that which is true in the name of the -LORD? 22:17 And he said, I saw all Israel scattered upon the hills, -as sheep that have not a shepherd: and the LORD said, These have no -master: let them return every man to his house in peace. - -22:18 And the king of Israel said unto Jehoshaphat, Did I not tell -thee that he would prophesy no good concerning me, but evil? 22:19 -And he said, Hear thou therefore the word of the LORD: I saw the LORD -sitting on his throne, and all the host of heaven standing by him on -his right hand and on his left. - -22:20 And the LORD said, Who shall persuade Ahab, that he may go up -and fall at Ramothgilead? And one said on this manner, and another -said on that manner. - -22:21 And there came forth a spirit, and stood before the LORD, and -said, I will persuade him. - -22:22 And the LORD said unto him, Wherewith? And he said, I will go -forth, and I will be a lying spirit in the mouth of all his prophets. -And he said, Thou shalt persude him, and prevail also: go forth, and -do so. - -22:23 Now therefore, behold, the LORD hath put a lying spirit in the -mouth of all these thy prophets, and the LORD hath spoken evil -concerning thee. - -22:24 But Zedekiah the son of Chenaanah went near, and smote Micaiah -on the cheek, and said, Which way went the Spirit of the LORD from me -to speak unto thee? 22:25 And Micaiah said, Behold, thou shalt see in -that day, when thou shalt go into an inner chamber to hide thyself. - -22:26 And the king of Israel said, Take Micaiah, and carry him back -unto Amon the governor of the city, and to Joash the king’s son; 22:27 -And say, Thus saith the king, Put this fellow in the prison, and feed -him with bread of affliction and with water of affliction, until I -come in peace. - -22:28 And Micaiah said, If thou return at all in peace, the LORD hath -not spoken by me. And he said, Hearken, O people, every one of you. - -22:29 So the king of Israel and Jehoshaphat the king of Judah went up -to Ramothgilead. - -22:30 And the king of Israel said unto Jehoshaphat, I will disguise -myself, and enter into the battle; but put thou on thy robes. And the -king of Israel disguised himself, and went into the battle. - -22:31 But the king of Syria commanded his thirty and two captains that -had rule over his chariots, saying, Fight neither with small nor -great, save only with the king of Israel. - -22:32 And it came to pass, when the captains of the chariots saw -Jehoshaphat, that they said, Surely it is the king of Israel. And they -turned aside to fight against him: and Jehoshaphat cried out. - -22:33 And it came to pass, when the captains of the chariots perceived -that it was not the king of Israel, that they turned back from -pursuing him. - -22:34 And a certain man drew a bow at a venture, and smote the king of -Israel between the joints of the harness: wherefore he said unto the -driver of his chariot, Turn thine hand, and carry me out of the host; -for I am wounded. - -22:35 And the battle increased that day: and the king was stayed up in -his chariot against the Syrians, and died at even: and the blood ran -out of the wound into the midst of the chariot. - -22:36 And there went a proclamation throughout the host about the -going down of the sun, saying, Every man to his city, and every man to -his own country. - -22:37 So the king died, and was brought to Samaria; and they buried -the king in Samaria. - -22:38 And one washed the chariot in the pool of Samaria; and the dogs -licked up his blood; and they washed his armour; according unto the -word of the LORD which he spake. - -22:39 Now the rest of the acts of Ahab, and all that he did, and the -ivory house which he made, and all the cities that he built, are they -not written in the book of the chronicles of the kings of Israel? -22:40 So Ahab slept with his fathers; and Ahaziah his son reigned in -his stead. - -22:41 And Jehoshaphat the son of Asa began to reign over Judah in the -fourth year of Ahab king of Israel. - -22:42 Jehoshaphat was thirty and five years old when he began to -reign; and he reigned twenty and five years in Jerusalem. And his -mother’s name was Azubah the daughter of Shilhi. - -22:43 And he walked in all the ways of Asa his father; he turned not -aside from it, doing that which was right in the eyes of the LORD: -nevertheless the high places were not taken away; for the people -offered and burnt incense yet in the high places. - -22:44 And Jehoshaphat made peace with the king of Israel. - -22:45 Now the rest of the acts of Jehoshaphat, and his might that he -shewed, and how he warred, are they not written in the book of the -chronicles of the kings of Judah? 22:46 And the remnant of the -sodomites, which remained in the days of his father Asa, he took out -of the land. - -22:47 There was then no king in Edom: a deputy was king. - -22:48 Jehoshaphat made ships of Tharshish to go to Ophir for gold: but -they went not; for the ships were broken at Eziongeber. - -22:49 Then said Ahaziah the son of Ahab unto Jehoshaphat, Let my -servants go with thy servants in the ships. But Jehoshaphat would not. - -22:50 And Jehoshaphat slept with his fathers, and was buried with his -fathers in the city of David his father: and Jehoram his son reigned -in his stead. - -22:51 Ahaziah the son of Ahab began to reign over Israel in Samaria -the seventeenth year of Jehoshaphat king of Judah, and reigned two -years over Israel. - -22:52 And he did evil in the sight of the LORD, and walked in the way -of his father, and in the way of his mother, and in the way of -Jeroboam the son of Nebat, who made Israel to sin: 22:53 For he served -Baal, and worshipped him, and provoked to anger the LORD God of -Israel, according to all that his father had done. - - - - -The Second Book of the Kings - -Commonly Called: - -The Fourth Book of the Kings - - -1:1 Then Moab rebelled against Israel after the death of Ahab. - -1:2 And Ahaziah fell down through a lattice in his upper chamber that -was in Samaria, and was sick: and he sent messengers, and said unto -them, Go, enquire of Baalzebub the god of Ekron whether I shall -recover of this disease. - -1:3 But the angel of the LORD said to Elijah the Tishbite, Arise, go -up to meet the messengers of the king of Samaria, and say unto them, -Is it not because there is not a God in Israel, that ye go to enquire -of Baalzebub the god of Ekron? 1:4 Now therefore thus saith the LORD, -Thou shalt not come down from that bed on which thou art gone up, but -shalt surely die. And Elijah departed. - -1:5 And when the messengers turned back unto him, he said unto them, -Why are ye now turned back? 1:6 And they said unto him, There came a -man up to meet us, and said unto us, Go, turn again unto the king that -sent you, and say unto him, Thus saith the LORD, Is it not because -there is not a God in Israel, that thou sendest to enquire of -Baalzebub the god of Ekron? therefore thou shalt not come down from -that bed on which thou art gone up, but shalt surely die. - -1:7 And he said unto them, What manner of man was he which came up to -meet you, and told you these words? 1:8 And they answered him, He was -an hairy man, and girt with a girdle of leather about his loins. And -he said, It is Elijah the Tishbite. - -1:9 Then the king sent unto him a captain of fifty with his fifty. And -he went up to him: and, behold, he sat on the top of an hill. And he -spake unto him, Thou man of God, the king hath said, Come down. - -1:10 And Elijah answered and said to the captain of fifty, If I be a -man of God, then let fire come down from heaven, and consume thee and -thy fifty. - -And there came down fire from heaven, and consumed him and his fifty. - -1:11 Again also he sent unto him another captain of fifty with his -fifty. - -And he answered and said unto him, O man of God, thus hath the king -said, Come down quickly. - -1:12 And Elijah answered and said unto them, If I be a man of God, let -fire come down from heaven, and consume thee and thy fifty. And the -fire of God came down from heaven, and consumed him and his fifty. - -1:13 And he sent again a captain of the third fifty with his fifty. -And the third captain of fifty went up, and came and fell on his knees -before Elijah, and besought him, and said unto him, O man of God, I -pray thee, let my life, and the life of these fifty thy servants, be -precious in thy sight. - -1:14 Behold, there came fire down from heaven, and burnt up the two -captains of the former fifties with their fifties: therefore let my -life now be precious in thy sight. - -1:15 And the angel of the LORD said unto Elijah, Go down with him: be -not afraid of him. And he arose, and went down with him unto the king. - -1:16 And he said unto him, Thus saith the LORD, Forasmuch as thou hast -sent messengers to enquire of Baalzebub the god of Ekron, is it not -because there is no God in Israel to enquire of his word? therefore -thou shalt not come down off that bed on which thou art gone up, but -shalt surely die. - -1:17 So he died according to the word of the LORD which Elijah had -spoken. - -And Jehoram reigned in his stead in the second year of Jehoram the son -of Jehoshaphat king of Judah; because he had no son. - -1:18 Now the rest of the acts of Ahaziah which he did, are they not -written in the book of the chronicles of the kings of Israel? 2:1 And -it came to pass, when the LORD would take up Elijah into heaven by a -whirlwind, that Elijah went with Elisha from Gilgal. - -2:2 And Elijah said unto Elisha, Tarry here, I pray thee; for the LORD -hath sent me to Bethel. And Elisha said unto him, As the LORD liveth, -and as thy soul liveth, I will not leave thee. So they went down to -Bethel. - -2:3 And the sons of the prophets that were at Bethel came forth to -Elisha, and said unto him, Knowest thou that the LORD will take away -thy master from thy head to day? And he said, Yea, I know it; hold ye -your peace. - -2:4 And Elijah said unto him, Elisha, tarry here, I pray thee; for the -LORD hath sent me to Jericho. And he said, As the LORD liveth, and as -thy soul liveth, I will not leave thee. So they came to Jericho. - -2:5 And the sons of the prophets that were at Jericho came to Elisha, -and said unto him, Knowest thou that the LORD will take away thy -master from thy head to day? And he answered, Yea, I know it; hold ye -your peace. - -2:6 And Elijah said unto him, Tarry, I pray thee, here; for the LORD -hath sent me to Jordan. And he said, As the LORD liveth, and as thy -soul liveth, I will not leave thee. And they two went on. - -2:7 And fifty men of the sons of the prophets went, and stood to view -afar off: and they two stood by Jordan. - -2:8 And Elijah took his mantle, and wrapped it together, and smote the -waters, and they were divided hither and thither, so that they two -went over on dry ground. - -2:9 And it came to pass, when they were gone over, that Elijah said -unto Elisha, Ask what I shall do for thee, before I be taken away from -thee. And Elisha said, I pray thee, let a double portion of thy spirit -be upon me. - -2:10 And he said, Thou hast asked a hard thing: nevertheless, if thou -see me when I am taken from thee, it shall be so unto thee; but if -not, it shall not be so. - -2:11 And it came to pass, as they still went on, and talked, that, -behold, there appeared a chariot of fire, and horses of fire, and -parted them both asunder; and Elijah went up by a whirlwind into -heaven. - -2:12 And Elisha saw it, and he cried, My father, my father, the -chariot of Israel, and the horsemen thereof. And he saw him no more: -and he took hold of his own clothes, and rent them in two pieces. - -2:13 He took up also the mantle of Elijah that fell from him, and went -back, and stood by the bank of Jordan; 2:14 And he took the mantle of -Elijah that fell from him, and smote the waters, and said, Where is -the LORD God of Elijah? and when he also had smitten the waters, they -parted hither and thither: and Elisha went over. - -2:15 And when the sons of the prophets which were to view at Jericho -saw him, they said, The spirit of Elijah doth rest on Elisha. And they -came to meet him, and bowed themselves to the ground before him. - -2:16 And they said unto him, Behold now, there be with thy servants -fifty strong men; let them go, we pray thee, and seek thy master: lest -peradventure the Spirit of the LORD hath taken him up, and cast him -upon some mountain, or into some valley. And he said, Ye shall not -send. - -2:17 And when they urged him till he was ashamed, he said, Send. They -sent therefore fifty men; and they sought three days, but found him -not. - -2:18 And when they came again to him, (for he tarried at Jericho,) he -said unto them, Did I not say unto you, Go not? 2:19 And the men of -the city said unto Elisha, Behold, I pray thee, the situation of this -city is pleasant, as my lord seeth: but the water is naught, and the -ground barren. - -2:20 And he said, Bring me a new cruse, and put salt therein. And they -brought it to him. - -2:21 And he went forth unto the spring of the waters, and cast the -salt in there, and said, Thus saith the LORD, I have healed these -waters; there shall not be from thence any more death or barren land. - -2:22 So the waters were healed unto this day, according to the saying -of Elisha which he spake. - -2:23 And he went up from thence unto Bethel: and as he was going up by -the way, there came forth little children out of the city, and mocked -him, and said unto him, Go up, thou bald head; go up, thou bald head. - -2:24 And he turned back, and looked on them, and cursed them in the -name of the LORD. And there came forth two she bears out of the wood, -and tare forty and two children of them. - -2:25 And he went from thence to mount Carmel, and from thence he -returned to Samaria. - -3:1 Now Jehoram the son of Ahab began to reign over Israel in Samaria -the eighteenth year of Jehoshaphat king of Judah, and reigned twelve -years. - -3:2 And he wrought evil in the sight of the LORD; but not like his -father, and like his mother: for he put away the image of Baal that -his father had made. - -3:3 Nevertheless he cleaved unto the sins of Jeroboam the son of -Nebat, which made Israel to sin; he departed not therefrom. - -3:4 And Mesha king of Moab was a sheepmaster, and rendered unto the -king of Israel an hundred thousand lambs, and an hundred thousand -rams, with the wool. - -3:5 But it came to pass, when Ahab was dead, that the king of Moab -rebelled against the king of Israel. - -3:6 And king Jehoram went out of Samaria the same time, and numbered -all Israel. - -3:7 And he went and sent to Jehoshaphat the king of Judah, saying, The -king of Moab hath rebelled against me: wilt thou go with me against -Moab to battle? And he said, I will go up: I am as thou art, my people -as thy people, and my horses as thy horses. - -3:8 And he said, Which way shall we go up? And he answered, The way -through the wilderness of Edom. - -3:9 So the king of Israel went, and the king of Judah, and the king of -Edom: and they fetched a compass of seven days’ journey: and there was -no water for the host, and for the cattle that followed them. - -3:10 And the king of Israel said, Alas! that the LORD hath called -these three kings together, to deliver them into the hand of Moab! -3:11 But Jehoshaphat said, Is there not here a prophet of the LORD, -that we may enquire of the LORD by him? And one of the king of -Israel’s servants answered and said, Here is Elisha the son of -Shaphat, which poured water on the hands of Elijah. - -3:12 And Jehoshaphat said, The word of the LORD is with him. So the -king of Israel and Jehoshaphat and the king of Edom went down to him. - -3:13 And Elisha said unto the king of Israel, What have I to do with -thee? get thee to the prophets of thy father, and to the prophets of -thy mother. - -And the king of Israel said unto him, Nay: for the LORD hath called -these three kings together, to deliver them into the hand of Moab. - -3:14 And Elisha said, As the LORD of hosts liveth, before whom I -stand, surely, were it not that I regard the presence of Jehoshaphat -the king of Judah, I would not look toward thee, nor see thee. - -3:15 But now bring me a minstrel. And it came to pass, when the -minstrel played, that the hand of the LORD came upon him. - -3:16 And he said, Thus saith the LORD, Make this valley full of -ditches. - -3:17 For thus saith the LORD, Ye shall not see wind, neither shall ye -see rain; yet that valley shall be filled with water, that ye may -drink, both ye, and your cattle, and your beasts. - -3:18 And this is but a light thing in the sight of the LORD: he will -deliver the Moabites also into your hand. - -3:19 And ye shall smite every fenced city, and every choice city, and -shall fell every good tree, and stop all wells of water, and mar every -good piece of land with stones. - -3:20 And it came to pass in the morning, when the meat offering was -offered, that, behold, there came water by the way of Edom, and the -country was filled with water. - -3:21 And when all the Moabites heard that the kings were come up to -fight against them, they gathered all that were able to put on armour, -and upward, and stood in the border. - -3:22 And they rose up early in the morning, and the sun shone upon the -water, and the Moabites saw the water on the other side as red as -blood: 3:23 And they said, This is blood: the kings are surely slain, -and they have smitten one another: now therefore, Moab, to the spoil. - -3:24 And when they came to the camp of Israel, the Israelites rose up -and smote the Moabites, so that they fled before them: but they went -forward smiting the Moabites, even in their country. - -3:25 And they beat down the cities, and on every good piece of land -cast every man his stone, and filled it; and they stopped all the -wells of water, and felled all the good trees: only in Kirharaseth -left they the stones thereof; howbeit the slingers went about it, and -smote it. - -3:26 And when the king of Moab saw that the battle was too sore for -him, he took with him seven hundred men that drew swords, to break -through even unto the king of Edom: but they could not. - -3:27 Then he took his eldest son that should have reigned in his -stead, and offered him for a burnt offering upon the wall. And there -was great indignation against Israel: and they departed from him, and -returned to their own land. - -4:1 Now there cried a certain woman of the wives of the sons of the -prophets unto Elisha, saying, Thy servant my husband is dead; and thou -knowest that thy servant did fear the LORD: and the creditor is come -to take unto him my two sons to be bondmen. - -4:2 And Elisha said unto her, What shall I do for thee? tell me, what -hast thou in the house? And she said, Thine handmaid hath not any -thing in the house, save a pot of oil. - -4:3 Then he said, Go, borrow thee vessels abroad of all thy -neighbours, even empty vessels; borrow not a few. - -4:4 And when thou art come in, thou shalt shut the door upon thee and -upon thy sons, and shalt pour out into all those vessels, and thou -shalt set aside that which is full. - -4:5 So she went from him, and shut the door upon her and upon her -sons, who brought the vessels to her; and she poured out. - -4:6 And it came to pass, when the vessels were full, that she said -unto her son, Bring me yet a vessel. And he said unto her, There is -not a vessel more. And the oil stayed. - -4:7 Then she came and told the man of God. And he said, Go, sell the -oil, and pay thy debt, and live thou and thy children of the rest. - -4:8 And it fell on a day, that Elisha passed to Shunem, where was a -great woman; and she constrained him to eat bread. And so it was, that -as oft as he passed by, he turned in thither to eat bread. - -4:9 And she said unto her husband, Behold now, I perceive that this is -an holy man of God, which passeth by us continually. - -4:10 Let us make a little chamber, I pray thee, on the wall; and let -us set for him there a bed, and a table, and a stool, and a -candlestick: and it shall be, when he cometh to us, that he shall turn -in thither. - -4:11 And it fell on a day, that he came thither, and he turned into -the chamber, and lay there. - -4:12 And he said to Gehazi his servant, Call this Shunammite. And when -he had called her, she stood before him. - -4:13 And he said unto him, Say now unto her, Behold, thou hast been -careful for us with all this care; what is to be done for thee? -wouldest thou be spoken for to the king, or to the captain of the -host? And she answered, I dwell among mine own people. - -4:14 And he said, What then is to be done for her? And Gehazi -answered, Verily she hath no child, and her husband is old. - -4:15 And he said, Call her. And when he had called her, she stood in -the door. - -4:16 And he said, About this season, according to the time of life, -thou shalt embrace a son. And she said, Nay, my lord, thou man of God, -do not lie unto thine handmaid. - -4:17 And the woman conceived, and bare a son at that season that -Elisha had said unto her, according to the time of life. - -4:18 And when the child was grown, it fell on a day, that he went out -to his father to the reapers. - -4:19 And he said unto his father, My head, my head. And he said to a -lad, Carry him to his mother. - -4:20 And when he had taken him, and brought him to his mother, he sat -on her knees till noon, and then died. - -4:21 And she went up, and laid him on the bed of the man of God, and -shut the door upon him, and went out. - -4:22 And she called unto her husband, and said, Send me, I pray thee, -one of the young men, and one of the asses, that I may run to the man -of God, and come again. - -4:23 And he said, Wherefore wilt thou go to him to day? it is neither -new moon, nor sabbath. And she said, It shall be well. - -4:24 Then she saddled an ass, and said to her servant, Drive, and go -forward; slack not thy riding for me, except I bid thee. - -4:25 So she went and came unto the man of God to mount Carmel. And it -came to pass, when the man of God saw her afar off, that he said to -Gehazi his servant, Behold, yonder is that Shunammite: 4:26 Run now, I -pray thee, to meet her, and say unto her, Is it well with thee? is it -well with thy husband? is it well with the child? And she answered, It -is well: 4:27 And when she came to the man of God to the hill, she -caught him by the feet: but Gehazi came near to thrust her away. And -the man of God said, Let her alone; for her soul is vexed within her: -and the LORD hath hid it from me, and hath not told me. - -4:28 Then she said, Did I desire a son of my lord? did I not say, Do -not deceive me? 4:29 Then he said to Gehazi, Gird up thy loins, and -take my staff in thine hand, and go thy way: if thou meet any man, -salute him not; and if any salute thee, answer him not again: and lay -my staff upon the face of the child. - -4:30 And the mother of the child said, As the LORD liveth, and as thy -soul liveth, I will not leave thee. And he arose, and followed her. - -4:31 And Gehazi passed on before them, and laid the staff upon the -face of the child; but there was neither voice, nor hearing. Wherefore -he went again to meet him, and told him, saying, The child is not -awaked. - -4:32 And when Elisha was come into the house, behold, the child was -dead, and laid upon his bed. - -4:33 He went in therefore, and shut the door upon them twain, and -prayed unto the LORD. - -4:34 And he went up, and lay upon the child, and put his mouth upon -his mouth, and his eyes upon his eyes, and his hands upon his hands: -and stretched himself upon the child; and the flesh of the child waxed -warm. - -4:35 Then he returned, and walked in the house to and fro; and went -up, and stretched himself upon him: and the child sneezed seven times, -and the child opened his eyes. - -4:36 And he called Gehazi, and said, Call this Shunammite. So he -called her. And when she was come in unto him, he said, Take up thy -son. - -4:37 Then she went in, and fell at his feet, and bowed herself to the -ground, and took up her son, and went out. - -4:38 And Elisha came again to Gilgal: and there was a dearth in the -land; and the sons of the prophets were sitting before him: and he -said unto his servant, Set on the great pot, and seethe pottage for -the sons of the prophets. - -4:39 And one went out into the field to gather herbs, and found a wild -vine, and gathered thereof wild gourds his lap full, and came and -shred them into the pot of pottage: for they knew them not. - -4:40 So they poured out for the men to eat. And it came to pass, as -they were eating of the pottage, that they cried out, and said, O thou -man of God, there is death in the pot. And they could not eat thereof. - -4:41 But he said, Then bring meal. And he cast it into the pot; and he -said, Pour out for the people, that they may eat. And there was no -harm in the pot. - -4:42 And there came a man from Baalshalisha, and brought the man of -God bread of the firstfruits, twenty loaves of barley, and full ears -of corn in the husk thereof. And he said, Give unto the people, that -they may eat. - -4:43 And his servitor said, What, should I set this before an hundred -men? He said again, Give the people, that they may eat: for thus -saith the LORD, They shall eat, and shall leave thereof. - -4:44 So he set it before them, and they did eat, and left thereof, -according to the word of the LORD. - -5:1 Now Naaman, captain of the host of the king of Syria, was a great -man with his master, and honourable, because by him the LORD had given -deliverance unto Syria: he was also a mighty man in valour, but he was -a leper. - -5:2 And the Syrians had gone out by companies, and had brought away -captive out of the land of Israel a little maid; and she waited on -Naaman’s wife. - -5:3 And she said unto her mistress, Would God my lord were with the -prophet that is in Samaria! for he would recover him of his leprosy. - -5:4 And one went in, and told his lord, saying, Thus and thus said the -maid that is of the land of Israel. - -5:5 And the king of Syria said, Go to, go, and I will send a letter -unto the king of Israel. And he departed, and took with him ten -talents of silver, and six thousand pieces of gold, and ten changes of -raiment. - -5:6 And he brought the letter to the king of Israel, saying, Now when -this letter is come unto thee, behold, I have therewith sent Naaman my -servant to thee, that thou mayest recover him of his leprosy. - -5:7 And it came to pass, when the king of Israel had read the letter, -that he rent his clothes, and said, Am I God, to kill and to make -alive, that this man doth send unto me to recover a man of his -leprosy? wherefore consider, I pray you, and see how he seeketh a -quarrel against me. - -5:8 And it was so, when Elisha the man of God had heard that the king -of Israel had rent his clothes, that he sent to the king, saying, -Wherefore hast thou rent thy clothes? let him come now to me, and he -shall know that there is a prophet in Israel. - -5:9 So Naaman came with his horses and with his chariot, and stood at -the door of the house of Elisha. - -5:10 And Elisha sent a messenger unto him, saying, Go and wash in -Jordan seven times, and thy flesh shall come again to thee, and thou -shalt be clean. - -5:11 But Naaman was wroth, and went away, and said, Behold, I thought, -He will surely come out to me, and stand, and call on the name of the -LORD his God, and strike his hand over the place, and recover the -leper. - -5:12 Are not Abana and Pharpar, rivers of Damascus, better than all -the waters of Israel? may I not wash in them, and be clean? So he -turned and went away in a rage. - -5:13 And his servants came near, and spake unto him, and said, My -father, if the prophet had bid thee do some great thing, wouldest thou -not have done it? how much rather then, when he saith to thee, Wash, -and be clean? 5:14 Then went he down, and dipped himself seven times -in Jordan, according to the saying of the man of God: and his flesh -came again like unto the flesh of a little child, and he was clean. - -5:15 And he returned to the man of God, he and all his company, and -came, and stood before him: and he said, Behold, now I know that there -is no God in all the earth, but in Israel: now therefore, I pray thee, -take a blessing of thy servant. - -5:16 But he said, As the LORD liveth, before whom I stand, I will -receive none. And he urged him to take it; but he refused. - -5:17 And Naaman said, Shall there not then, I pray thee, be given to -thy servant two mules’ burden of earth? for thy servant will -henceforth offer neither burnt offering nor sacrifice unto other gods, -but unto the LORD. - -5:18 In this thing the LORD pardon thy servant, that when my master -goeth into the house of Rimmon to worship there, and he leaneth on my -hand, and I bow myself in the house of Rimmon: when I bow down myself -in the house of Rimmon, the LORD pardon thy servant in this thing. - -5:19 And he said unto him, Go in peace. So he departed from him a -little way. - -5:20 But Gehazi, the servant of Elisha the man of God, said, Behold, -my master hath spared Naaman this Syrian, in not receiving at his -hands that which he brought: but, as the LORD liveth, I will run after -him, and take somewhat of him. - -5:21 So Gehazi followed after Naaman. And when Naaman saw him running -after him, he lighted down from the chariot to meet him, and said, Is -all well? 5:22 And he said, All is well. My master hath sent me, -saying, Behold, even now there be come to me from mount Ephraim two -young men of the sons of the prophets: give them, I pray thee, a -talent of silver, and two changes of garments. - -5:23 And Naaman said, Be content, take two talents. And he urged him, -and bound two talents of silver in two bags, with two changes of -garments, and laid them upon two of his servants; and they bare them -before him. - -5:24 And when he came to the tower, he took them from their hand, and -bestowed them in the house: and he let the men go, and they departed. - -5:25 But he went in, and stood before his master. And Elisha said unto -him, Whence comest thou, Gehazi? And he said, Thy servant went no -whither. - -5:26 And he said unto him, Went not mine heart with thee, when the man -turned again from his chariot to meet thee? Is it a time to receive -money, and to receive garments, and oliveyards, and vineyards, and -sheep, and oxen, and menservants, and maidservants? 5:27 The leprosy -therefore of Naaman shall cleave unto thee, and unto thy seed for -ever. And he went out from his presence a leper as white as snow. - -6:1 And the sons of the prophets said unto Elisha, Behold now, the -place where we dwell with thee is too strait for us. - -6:2 Let us go, we pray thee, unto Jordan, and take thence every man a -beam, and let us make us a place there, where we may dwell. And he -answered, Go ye. - -6:3 And one said, Be content, I pray thee, and go with thy servants. -And he answered, I will go. - -6:4 So he went with them. And when they came to Jordan, they cut down -wood. - -6:5 But as one was felling a beam, the axe head fell into the water: -and he cried, and said, Alas, master! for it was borrowed. - -6:6 And the man of God said, Where fell it? And he shewed him the -place. - -And he cut down a stick, and cast it in thither; and the iron did -swim. - -6:7 Therefore said he, Take it up to thee. And he put out his hand, -and took it. - -6:8 Then the king of Syria warred against Israel, and took counsel -with his servants, saying, In such and such a place shall be my camp. - -6:9 And the man of God sent unto the king of Israel, saying, Beware -that thou pass not such a place; for thither the Syrians are come -down. - -6:10 And the king of Israel sent to the place which the man of God -told him and warned him of, and saved himself there, not once nor -twice. - -6:11 Therefore the heart of the king of Syria was sore troubled for -this thing; and he called his servants, and said unto them, Will ye -not shew me which of us is for the king of Israel? 6:12 And one of -his servants said, None, my lord, O king: but Elisha, the prophet that -is in Israel, telleth the king of Israel the words that thou speakest -in thy bedchamber. - -6:13 And he said, Go and spy where he is, that I may send and fetch -him. - -And it was told him, saying, Behold, he is in Dothan. - -6:14 Therefore sent he thither horses, and chariots, and a great host: -and they came by night, and compassed the city about. - -6:15 And when the servant of the man of God was risen early, and gone -forth, behold, an host compassed the city both with horses and -chariots. And his servant said unto him, Alas, my master! how shall we -do? 6:16 And he answered, Fear not: for they that be with us are more -than they that be with them. - -6:17 And Elisha prayed, and said, LORD, I pray thee, open his eyes, -that he may see. And the LORD opened the eyes of the young man; and he -saw: and, behold, the mountain was full of horses and chariots of fire -round about Elisha. - -6:18 And when they came down to him, Elisha prayed unto the LORD, and -said, Smite this people, I pray thee, with blindness. And he smote -them with blindness according to the word of Elisha. - -6:19 And Elisha said unto them, This is not the way, neither is this -the city: follow me, and I will bring you to the man whom ye seek. But -he led them to Samaria. - -6:20 And it came to pass, when they were come into Samaria, that -Elisha said, LORD, open the eyes of these men, that they may see. And -the LORD opened their eyes, and they saw; and, behold, they were in -the midst of Samaria. - -6:21 And the king of Israel said unto Elisha, when he saw them, My -father, shall I smite them? shall I smite them? 6:22 And he answered, -Thou shalt not smite them: wouldest thou smite those whom thou hast -taken captive with thy sword and with thy bow? set bread and water -before them, that they may eat and drink, and go to their master. - -6:23 And he prepared great provision for them: and when they had eaten -and drunk, he sent them away, and they went to their master. So the -bands of Syria came no more into the land of Israel. - -6:24 And it came to pass after this, that Benhadad king of Syria -gathered all his host, and went up, and besieged Samaria. - -6:25 And there was a great famine in Samaria: and, behold, they -besieged it, until an ass’s head was sold for fourscore pieces of -silver, and the fourth part of a cab of dove’s dung for five pieces of -silver. - -6:26 And as the king of Israel was passing by upon the wall, there -cried a woman unto him, saying, Help, my lord, O king. - -6:27 And he said, If the LORD do not help thee, whence shall I help -thee? out of the barnfloor, or out of the winepress? 6:28 And the -king said unto her, What aileth thee? And she answered, This woman -said unto me, Give thy son, that we may eat him to day, and we will -eat my son to morrow. - -6:29 So we boiled my son, and did eat him: and I said unto her on the -next day, Give thy son, that we may eat him: and she hath hid her son. - -6:30 And it came to pass, when the king heard the words of the woman, -that he rent his clothes; and he passed by upon the wall, and the -people looked, and, behold, he had sackcloth within upon his flesh. - -6:31 Then he said, God do so and more also to me, if the head of -Elisha the son of Shaphat shall stand on him this day. - -6:32 But Elisha sat in his house, and the elders sat with him; and the -king sent a man from before him: but ere the messenger came to him, he -said to the elders, See ye how this son of a murderer hath sent to -take away mine head? look, when the messenger cometh, shut the door, -and hold him fast at the door: is not the sound of his master’s feet -behind him? 6:33 And while he yet talked with them, behold, the -messenger came down unto him: and he said, Behold, this evil is of the -LORD; what should I wait for the LORD any longer? 7:1 Then Elisha -said, Hear ye the word of the LORD; Thus saith the LORD, To morrow -about this time shall a measure of fine flour be sold for a shekel, -and two measures of barley for a shekel, in the gate of Samaria. - -7:2 Then a lord on whose hand the king leaned answered the man of God, -and said, Behold, if the LORD would make windows in heaven, might this -thing be? And he said, Behold, thou shalt see it with thine eyes, but -shalt not eat thereof. - -7:3 And there were four leprous men at the entering in of the gate: -and they said one to another, Why sit we here until we die? 7:4 If we -say, We will enter into the city, then the famine is in the city, and -we shall die there: and if we sit still here, we die also. Now -therefore come, and let us fall unto the host of the Syrians: if they -save us alive, we shall live; and if they kill us, we shall but die. - -7:5 And they rose up in the twilight, to go unto the camp of the -Syrians: and when they were come to the uttermost part of the camp of -Syria, behold, there was no man there. - -7:6 For the LORD had made the host of the Syrians to hear a noise of -chariots, and a noise of horses, even the noise of a great host: and -they said one to another, Lo, the king of Israel hath hired against us -the kings of the Hittites, and the kings of the Egyptians, to come -upon us. - -7:7 Wherefore they arose and fled in the twilight, and left their -tents, and their horses, and their asses, even the camp as it was, and -fled for their life. - -7:8 And when these lepers came to the uttermost part of the camp, they -went into one tent, and did eat and drink, and carried thence silver, -and gold, and raiment, and went and hid it; and came again, and -entered into another tent, and carried thence also, and went and hid -it. - -7:9 Then they said one to another, We do not well: this day is a day -of good tidings, and we hold our peace: if we tarry till the morning -light, some mischief will come upon us: now therefore come, that we -may go and tell the king’s household. - -7:10 So they came and called unto the porter of the city: and they -told them, saying, We came to the camp of the Syrians, and, behold, -there was no man there, neither voice of man, but horses tied, and -asses tied, and the tents as they were. - -7:11 And he called the porters; and they told it to the king’s house -within. - -7:12 And the king arose in the night, and said unto his servants, I -will now shew you what the Syrians have done to us. They know that we -be hungry; therefore are they gone out of the camp to hide themselves -in the field, saying, When they come out of the city, we shall catch -them alive, and get into the city. - -7:13 And one of his servants answered and said, Let some take, I pray -thee, five of the horses that remain, which are left in the city, -(behold, they are as all the multitude of Israel that are left in it: -behold, I say, they are even as all the multitude of the Israelites -that are consumed:) and let us send and see. - -7:14 They took therefore two chariot horses; and the king sent after -the host of the Syrians, saying, Go and see. - -7:15 And they went after them unto Jordan: and, lo, all the way was -full of garments and vessels, which the Syrians had cast away in their -haste. And the messengers returned, and told the king. - -7:16 And the people went out, and spoiled the tents of the Syrians. So -a measure of fine flour was sold for a shekel, and two measures of -barley for a shekel, according to the word of the LORD. - -7:17 And the king appointed the lord on whose hand he leaned to have -the charge of the gate: and the people trode upon him in the gate, and -he died, as the man of God had said, who spake when the king came down -to him. - -7:18 And it came to pass as the man of God had spoken to the king, -saying, Two measures of barley for a shekel, and a measure of fine -flour for a shekel, shall be to morrow about this time in the gate of -Samaria: 7:19 And that lord answered the man of God, and said, Now, -behold, if the LORD should make windows in heaven, might such a thing -be? And he said, Behold, thou shalt see it with thine eyes, but shalt -not eat thereof. - -7:20 And so it fell out unto him: for the people trode upon him in the -gate, and he died. - -8:1 Then spake Elisha unto the woman, whose son he had restored to -life, saying, Arise, and go thou and thine household, and sojourn -wheresoever thou canst sojourn: for the LORD hath called for a famine; -and it shall also come upon the land seven years. - -8:2 And the woman arose, and did after the saying of the man of God: -and she went with her household, and sojourned in the land of the -Philistines seven years. - -8:3 And it came to pass at the seven years’ end, that the woman -returned out of the land of the Philistines: and she went forth to cry -unto the king for her house and for her land. - -8:4 And the king talked with Gehazi the servant of the man of God, -saying, Tell me, I pray thee, all the great things that Elisha hath -done. - -8:5 And it came to pass, as he was telling the king how he had -restored a dead body to life, that, behold, the woman, whose son he -had restored to life, cried to the king for her house and for her -land. And Gehazi said, My lord, O king, this is the woman, and this is -her son, whom Elisha restored to life. - -8:6 And when the king asked the woman, she told him. So the king -appointed unto her a certain officer, saying, Restore all that was -hers, and all the fruits of the field since the day that she left the -land, even until now. - -8:7 And Elisha came to Damascus; and Benhadad the king of Syria was -sick; and it was told him, saying, The man of God is come hither. - -8:8 And the king said unto Hazael, Take a present in thine hand, and -go, meet the man of God, and enquire of the LORD by him, saying, Shall -I recover of this disease? 8:9 So Hazael went to meet him, and took a -present with him, even of every good thing of Damascus, forty camels’ -burden, and came and stood before him, and said, Thy son Benhadad king -of Syria hath sent me to thee, saying, Shall I recover of this -disease? 8:10 And Elisha said unto him, Go, say unto him, Thou mayest -certainly recover: howbeit the LORD hath shewed me that he shall -surely die. - -8:11 And he settled his countenance stedfastly, until he was ashamed: -and the man of God wept. - -8:12 And Hazael said, Why weepeth my lord? And he answered, Because I -know the evil that thou wilt do unto the children of Israel: their -strong holds wilt thou set on fire, and their young men wilt thou slay -with the sword, and wilt dash their children, and rip up their women -with child. - -8:13 And Hazael said, But what, is thy servant a dog, that he should -do this great thing? And Elisha answered, The LORD hath shewed me that -thou shalt be king over Syria. - -8:14 So he departed from Elisha, and came to his master; who said to -him, What said Elisha to thee? And he answered, He told me that thou -shouldest surely recover. - -8:15 And it came to pass on the morrow, that he took a thick cloth, -and dipped it in water, and spread it on his face, so that he died: -and Hazael reigned in his stead. - -8:16 And in the fifth year of Joram the son of Ahab king of Israel, -Jehoshaphat being then king of Judah, Jehoram the son of Jehoshaphat -king of Judah began to reign. - -8:17 Thirty and two years old was he when he began to reign; and he -reigned eight years in Jerusalem. - -8:18 And he walked in the way of the kings of Israel, as did the house -of Ahab: for the daughter of Ahab was his wife: and he did evil in the -sight of the LORD. - -8:19 Yet the LORD would not destroy Judah for David his servant’s -sake, as he promised him to give him alway a light, and to his -children. - -8:20 In his days Edom revolted from under the hand of Judah, and made -a king over themselves. - -8:21 So Joram went over to Zair, and all the chariots with him: and he -rose by night, and smote the Edomites which compassed him about, and -the captains of the chariots: and the people fled into their tents. - -8:22 Yet Edom revolted from under the hand of Judah unto this day. -Then Libnah revolted at the same time. - -8:23 And the rest of the acts of Joram, and all that he did, are they -not written in the book of the chronicles of the kings of Judah? 8:24 -And Joram slept with his fathers, and was buried with his fathers in -the city of David: and Ahaziah his son reigned in his stead. - -8:25 In the twelfth year of Joram the son of Ahab king of Israel did -Ahaziah the son of Jehoram king of Judah begin to reign. - -8:26 Two and twenty years old was Ahaziah when he began to reign; and -he reigned one year in Jerusalem. And his mother’s name was Athaliah, -the daughter of Omri king of Israel. - -8:27 And he walked in the way of the house of Ahab, and did evil in -the sight of the LORD, as did the house of Ahab: for he was the son in -law of the house of Ahab. - -8:28 And he went with Joram the son of Ahab to the war against Hazael -king of Syria in Ramothgilead; and the Syrians wounded Joram. - -8:29 And king Joram went back to be healed in Jezreel of the wounds -which the Syrians had given him at Ramah, when he fought against -Hazael king of Syria. And Ahaziah the son of Jehoram king of Judah -went down to see Joram the son of Ahab in Jezreel, because he was -sick. - -9:1 And Elisha the prophet called one of the children of the prophets, -and said unto him, Gird up thy loins, and take this box of oil in -thine hand, and go to Ramothgilead: 9:2 And when thou comest thither, -look out there Jehu the son of Jehoshaphat the son of Nimshi, and go -in, and make him arise up from among his brethren, and carry him to an -inner chamber; 9:3 Then take the box of oil, and pour it on his head, -and say, Thus saith the LORD, I have anointed thee king over Israel. -Then open the door, and flee, and tarry not. - -9:4 So the young man, even the young man the prophet, went to -Ramothgilead. - -9:5 And when he came, behold, the captains of the host were sitting; -and he said, I have an errand to thee, O captain. And Jehu said, Unto -which of all us? And he said, To thee, O captain. - -9:6 And he arose, and went into the house; and he poured the oil on -his head, and said unto him, Thus saith the LORD God of Israel, I have -anointed thee king over the people of the LORD, even over Israel. - -9:7 And thou shalt smite the house of Ahab thy master, that I may -avenge the blood of my servants the prophets, and the blood of all the -servants of the LORD, at the hand of Jezebel. - -9:8 For the whole house of Ahab shall perish: and I will cut off from -Ahab him that pisseth against the wall, and him that is shut up and -left in Israel: 9:9 And I will make the house of Ahab like the house -of Jeroboam the son of Nebat, and like the house of Baasha the son of -Ahijah: 9:10 And the dogs shall eat Jezebel in the portion of Jezreel, -and there shall be none to bury her. And he opened the door, and fled. - -9:11 Then Jehu came forth to the servants of his lord: and one said -unto him, Is all well? wherefore came this mad fellow to thee? And he -said unto them, Ye know the man, and his communication. - -9:12 And they said, It is false; tell us now. And he said, Thus and -thus spake he to me, saying, Thus saith the LORD, I have anointed thee -king over Israel. - -9:13 Then they hasted, and took every man his garment, and put it -under him on the top of the stairs, and blew with trumpets, saying, -Jehu is king. - -9:14 So Jehu the son of Jehoshaphat the son of Nimshi conspired -against Joram. (Now Joram had kept Ramothgilead, he and all Israel, -because of Hazael king of Syria. - -9:15 But king Joram was returned to be healed in Jezreel of the wounds -which the Syrians had given him, when he fought with Hazael king of -Syria.) And Jehu said, If it be your minds, then let none go forth -nor escape out of the city to go to tell it in Jezreel. - -9:16 So Jehu rode in a chariot, and went to Jezreel; for Joram lay -there. - -And Ahaziah king of Judah was come down to see Joram. - -9:17 And there stood a watchman on the tower in Jezreel, and he spied -the company of Jehu as he came, and said, I see a company. And Joram -said, Take an horseman, and send to meet them, and let him say, Is it -peace? 9:18 So there went one on horseback to meet him, and said, -Thus saith the king, Is it peace? And Jehu said, What hast thou to do -with peace? turn thee behind me. And the watchman told, saying, The -messenger came to them, but he cometh not again. - -9:19 Then he sent out a second on horseback, which came to them, and -said, Thus saith the king, Is it peace? And Jehu answered, What hast -thou to do with peace? turn thee behind me. - -9:20 And the watchman told, saying, He came even unto them, and cometh -not again: and the driving is like the driving of Jehu the son of -Nimshi; for he driveth furiously. - -9:21 And Joram said, Make ready. And his chariot was made ready. And -Joram king of Israel and Ahaziah king of Judah went out, each in his -chariot, and they went out against Jehu, and met him in the portion of -Naboth the Jezreelite. - -9:22 And it came to pass, when Joram saw Jehu, that he said, Is it -peace, Jehu? And he answered, What peace, so long as the whoredoms of -thy mother Jezebel and her witchcrafts are so many? 9:23 And Joram -turned his hands, and fled, and said to Ahaziah, There is treachery, O -Ahaziah. - -9:24 And Jehu drew a bow with his full strength, and smote Jehoram -between his arms, and the arrow went out at his heart, and he sunk -down in his chariot. - -9:25 Then said Jehu to Bidkar his captain, Take up, and cast him in -the portion of the field of Naboth the Jezreelite: for remember how -that, when I and thou rode together after Ahab his father, the LORD -laid this burden upon him; 9:26 Surely I have seen yesterday the blood -of Naboth, and the blood of his sons, saith the LORD; and I will -requite thee in this plat, saith the LORD. Now therefore take and cast -him into the plat of ground, according to the word of the LORD. - -9:27 But when Ahaziah the king of Judah saw this, he fled by the way -of the garden house. And Jehu followed after him, and said, Smite him -also in the chariot. And they did so at the going up to Gur, which is -by Ibleam. - -And he fled to Megiddo, and died there. - -9:28 And his servants carried him in a chariot to Jerusalem, and -buried him in his sepulchre with his fathers in the city of David. - -9:29 And in the eleventh year of Joram the son of Ahab began Ahaziah -to reign over Judah. - -9:30 And when Jehu was come to Jezreel, Jezebel heard of it; and she -painted her face, and tired her head, and looked out at a window. - -9:31 And as Jehu entered in at the gate, she said, Had Zimri peace, -who slew his master? 9:32 And he lifted up his face to the window, -and said, Who is on my side? who? And there looked out to him two or -three eunuchs. - -9:33 And he said, Throw her down. So they threw her down: and some of -her blood was sprinkled on the wall, and on the horses: and he trode -her under foot. - -9:34 And when he was come in, he did eat and drink, and said, Go, see -now this cursed woman, and bury her: for she is a king’s daughter. - -9:35 And they went to bury her: but they found no more of her than the -skull, and the feet, and the palms of her hands. - -9:36 Wherefore they came again, and told him. And he said, This is the -word of the LORD, which he spake by his servant Elijah the Tishbite, -saying, In the portion of Jezreel shall dogs eat the flesh of Jezebel: -9:37 And the carcase of Jezebel shall be as dung upon the face of the -field in the portion of Jezreel; so that they shall not say, This is -Jezebel. - -10:1 And Ahab had seventy sons in Samaria. And Jehu wrote letters, and -sent to Samaria, unto the rulers of Jezreel, to the elders, and to -them that brought up Ahab’s children, saying, 10:2 Now as soon as this -letter cometh to you, seeing your master’s sons are with you, and -there are with you chariots and horses, a fenced city also, and -armour; 10:3 Look even out the best and meetest of your master’s sons, -and set him on his father’s throne, and fight for your master’s house. - -10:4 But they were exceedingly afraid, and said, Behold, two kings -stood not before him: how then shall we stand? 10:5 And he that was -over the house, and he that was over the city, the elders also, and -the bringers up of the children, sent to Jehu, saying, We are thy -servants, and will do all that thou shalt bid us; we will not make any -king: do thou that which is good in thine eyes. - -10:6 Then he wrote a letter the second time to them, saying, If ye be -mine, and if ye will hearken unto my voice, take ye the heads of the -men your master’s sons, and come to me to Jezreel by to morrow this -time. Now the king’s sons, being seventy persons, were with the great -men of the city, which brought them up. - -10:7 And it came to pass, when the letter came to them, that they took -the king’s sons, and slew seventy persons, and put their heads in -baskets, and sent him them to Jezreel. - -10:8 And there came a messenger, and told him, saying, They have -brought the heads of the king’s sons. And he said, Lay ye them in two -heaps at the entering in of the gate until the morning. - -10:9 And it came to pass in the morning, that he went out, and stood, -and said to all the people, Ye be righteous: behold, I conspired -against my master, and slew him: but who slew all these? 10:10 Know -now that there shall fall unto the earth nothing of the word of the -LORD, which the LORD spake concerning the house of Ahab: for the LORD -hath done that which he spake by his servant Elijah. - -10:11 So Jehu slew all that remained of the house of Ahab in Jezreel, -and all his great men, and his kinsfolks, and his priests, until he -left him none remaining. - -10:12 And he arose and departed, and came to Samaria. And as he was at -the shearing house in the way, 10:13 Jehu met with the brethren of -Ahaziah king of Judah, and said, Who are ye? And they answered, We are -the brethren of Ahaziah; and we go down to salute the children of the -king and the children of the queen. - -10:14 And he said, Take them alive. And they took them alive, and slew -them at the pit of the shearing house, even two and forty men; neither -left he any of them. - -10:15 And when he was departed thence, he lighted on Jehonadab the son -of Rechab coming to meet him: and he saluted him, and said to him, Is -thine heart right, as my heart is with thy heart? And Jehonadab -answered, It is. If it be, give me thine hand. And he gave him his -hand; and he took him up to him into the chariot. - -10:16 And he said, Come with me, and see my zeal for the LORD. So they -made him ride in his chariot. - -10:17 And when he came to Samaria, he slew all that remained unto Ahab -in Samaria, till he had destroyed him, according to the saying of the -LORD, which he spake to Elijah. - -10:18 And Jehu gathered all the people together, and said unto them, -Ahab served Baal a little; but Jehu shall serve him much. - -10:19 Now therefore call unto me all the prophets of Baal, all his -servants, and all his priests; let none be wanting: for I have a great -sacrifice to do to Baal; whosoever shall be wanting, he shall not -live. But Jehu did it in subtilty, to the intent that he might destroy -the worshippers of Baal. - -10:20 And Jehu said, Proclaim a solemn assembly for Baal. And they -proclaimed it. - -10:21 And Jehu sent through all Israel: and all the worshippers of -Baal came, so that there was not a man left that came not. And they -came into the house of Baal; and the house of Baal was full from one -end to another. - -10:22 And he said unto him that was over the vestry, Bring forth -vestments for all the worshippers of Baal. And he brought them forth -vestments. - -10:23 And Jehu went, and Jehonadab the son of Rechab, into the house -of Baal, and said unto the worshippers of Baal, Search, and look that -there be here with you none of the servants of the LORD, but the -worshippers of Baal only. - -10:24 And when they went in to offer sacrifices and burnt offerings, -Jehu appointed fourscore men without, and said, If any of the men whom -I have brought into your hands escape, he that letteth him go, his -life shall be for the life of him. - -10:25 And it came to pass, as soon as he had made an end of offering -the burnt offering, that Jehu said to the guard and to the captains, -Go in, and slay them; let none come forth. And they smote them with -the edge of the sword; and the guard and the captains cast them out, -and went to the city of the house of Baal. - -10:26 And they brought forth the images out of the house of Baal, and -burned them. - -10:27 And they brake down the image of Baal, and brake down the house -of Baal, and made it a draught house unto this day. - -10:28 Thus Jehu destroyed Baal out of Israel. - -10:29 Howbeit from the sins of Jeroboam the son of Nebat, who made -Israel to sin, Jehu departed not from after them, to wit, the golden -calves that were in Bethel, and that were in Dan. - -10:30 And the LORD said unto Jehu, Because thou hast done well in -executing that which is right in mine eyes, and hast done unto the -house of Ahab according to all that was in mine heart, thy children of -the fourth generation shall sit on the throne of Israel. - -10:31 But Jehu took no heed to walk in the law of the LORD God of -Israel with all his heart: for he departed not from the sins of -Jeroboam, which made Israel to sin. - -10:32 In those days the LORD began to cut Israel short: and Hazael -smote them in all the coasts of Israel; 10:33 From Jordan eastward, -all the land of Gilead, the Gadites, and the Reubenites, and the -Manassites, from Aroer, which is by the river Arnon, even Gilead and -Bashan. - -10:34 Now the rest of the acts of Jehu, and all that he did, and all -his might, are they not written in the book of the chronicles of the -kings of Israel? 10:35 And Jehu slept with his fathers: and they -buried him in Samaria. And Jehoahaz his son reigned in his stead. - -10:36 And the time that Jehu reigned over Israel in Samaria was twenty -and eight years. - -11:1 And when Athaliah the mother of Ahaziah saw that her son was -dead, she arose and destroyed all the seed royal. - -11:2 But Jehosheba, the daughter of king Joram, sister of Ahaziah, -took Joash the son of Ahaziah, and stole him from among the king’s -sons which were slain; and they hid him, even him and his nurse, in -the bedchamber from Athaliah, so that he was not slain. - -11:3 And he was with her hid in the house of the LORD six years. And -Athaliah did reign over the land. - -11:4 And the seventh year Jehoiada sent and fetched the rulers over -hundreds, with the captains and the guard, and brought them to him -into the house of the LORD, and made a covenant with them, and took an -oath of them in the house of the LORD, and shewed them the king’s son. - -11:5 And he commanded them, saying, This is the thing that ye shall -do; A third part of you that enter in on the sabbath shall even be -keepers of the watch of the king’s house; 11:6 And a third part shall -be at the gate of Sur; and a third part at the gate behind the guard: -so shall ye keep the watch of the house, that it be not broken down. - -11:7 And two parts of all you that go forth on the sabbath, even they -shall keep the watch of the house of the LORD about the king. - -11:8 And ye shall compass the king round about, every man with his -weapons in his hand: and he that cometh within the ranges, let him be -slain: and be ye with the king as he goeth out and as he cometh in. - -11:9 And the captains over the hundreds did according to all things -that Jehoiada the priest commanded: and they took every man his men -that were to come in on the sabbath, with them that should go out on -the sabbath, and came to Jehoiada the priest. - -11:10 And to the captains over hundreds did the priest give king -David’s spears and shields, that were in the temple of the LORD. - -11:11 And the guard stood, every man with his weapons in his hand, -round about the king, from the right corner of the temple to the left -corner of the temple, along by the altar and the temple. - -11:12 And he brought forth the king’s son, and put the crown upon him, -and gave him the testimony; and they made him king, and anointed him; -and they clapped their hands, and said, God save the king. - -11:13 And when Athaliah heard the noise of the guard and of the -people, she came to the people into the temple of the LORD. - -11:14 And when she looked, behold, the king stood by a pillar, as the -manner was, and the princes and the trumpeters by the king, and all -the people of the land rejoiced, and blew with trumpets: and Athaliah -rent her clothes, and cried, Treason, Treason. - -11:15 But Jehoiada the priest commanded the captains of the hundreds, -the officers of the host, and said unto them, Have her forth without -the ranges: and him that followeth her kill with the sword. For the -priest had said, Let her not be slain in the house of the LORD. - -11:16 And they laid hands on her; and she went by the way by the which -the horses came into the king’s house: and there was she slain. - -11:17 And Jehoiada made a covenant between the LORD and the king and -the people, that they should be the LORD’s people; between the king -also and the people. - -11:18 And all the people of the land went into the house of Baal, and -brake it down; his altars and his images brake they in pieces -thoroughly, and slew Mattan the priest of Baal before the altars. And -the priest appointed officers over the house of the LORD. - -11:19 And he took the rulers over hundreds, and the captains, and the -guard, and all the people of the land; and they brought down the king -from the house of the LORD, and came by the way of the gate of the -guard to the king’s house. And he sat on the throne of the kings. - -11:20 And all the people of the land rejoiced, and the city was in -quiet: and they slew Athaliah with the sword beside the king’s house. - -11:21 Seven years old was Jehoash when he began to reign. - -12:1 In the seventh year of Jehu Jehoash began to reign; and forty -years reigned he in Jerusalem. And his mother’s name was Zibiah of -Beersheba. - -12:2 And Jehoash did that which was right in the sight of the LORD all -his days wherein Jehoiada the priest instructed him. - -12:3 But the high places were not taken away: the people still -sacrificed and burnt incense in the high places. - -12:4 And Jehoash said to the priests, All the money of the dedicated -things that is brought into the house of the LORD, even the money of -every one that passeth the account, the money that every man is set -at, and all the money that cometh into any man’s heart to bring into -the house of the LORD, 12:5 Let the priests take it to them, every man -of his acquaintance: and let them repair the breaches of the house, -wheresoever any breach shall be found. - -12:6 But it was so, that in the three and twentieth year of king -Jehoash the priests had not repaired the breaches of the house. - -12:7 Then king Jehoash called for Jehoiada the priest, and the other -priests, and said unto them, Why repair ye not the breaches of the -house? now therefore receive no more money of your acquaintance, but -deliver it for the breaches of the house. - -12:8 And the priests consented to receive no more money of the people, -neither to repair the breaches of the house. - -12:9 But Jehoiada the priest took a chest, and bored a hole in the lid -of it, and set it beside the altar, on the right side as one cometh -into the house of the LORD: and the priests that kept the door put -therein all the money that was brought into the house of the LORD. - -12:10 And it was so, when they saw that there was much money in the -chest, that the king’s scribe and the high priest came up, and they -put up in bags, and told the money that was found in the house of the -LORD. - -12:11 And they gave the money, being told, into the hands of them that -did the work, that had the oversight of the house of the LORD: and -they laid it out to the carpenters and builders, that wrought upon the -house of the LORD, 12:12 And to masons, and hewers of stone, and to -buy timber and hewed stone to repair the breaches of the house of the -LORD, and for all that was laid out for the house to repair it. - -12:13 Howbeit there were not made for the house of the LORD bowls of -silver, snuffers, basons, trumpets, any vessels of gold, or vessels of -silver, of the money that was brought into the house of the LORD: -12:14 But they gave that to the workmen, and repaired therewith the -house of the LORD. - -12:15 Moreover they reckoned not with the men, into whose hand they -delivered the money to be bestowed on workmen: for they dealt -faithfully. - -12:16 The trespass money and sin money was not brought into the house -of the LORD: it was the priests’. - -12:17 Then Hazael king of Syria went up, and fought against Gath, and -took it: and Hazael set his face to go up to Jerusalem. - -12:18 And Jehoash king of Judah took all the hallowed things that -Jehoshaphat, and Jehoram, and Ahaziah, his fathers, kings of Judah, -had dedicated, and his own hallowed things, and all the gold that was -found in the treasures of the house of the LORD, and in the king’s -house, and sent it to Hazael king of Syria: and he went away from -Jerusalem. - -12:19 And the rest of the acts of Joash, and all that he did, are they -not written in the book of the chronicles of the kings of Judah? -12:20 And his servants arose, and made a conspiracy, and slew Joash in -the house of Millo, which goeth down to Silla. - -12:21 For Jozachar the son of Shimeath, and Jehozabad the son of -Shomer, his servants, smote him, and he died; and they buried him with -his fathers in the city of David: and Amaziah his son reigned in his -stead. - -13:1 In the three and twentieth year of Joash the son of Ahaziah king -of Judah Jehoahaz the son of Jehu began to reign over Israel in -Samaria, and reigned seventeen years. - -13:2 And he did that which was evil in the sight of the LORD, and -followed the sins of Jeroboam the son of Nebat, which made Israel to -sin; he departed not therefrom. - -13:3 And the anger of the LORD was kindled against Israel, and he -delivered them into the hand of Hazael king of Syria, and into the -hand of Benhadad the son of Hazael, all their days. - -13:4 And Jehoahaz besought the LORD, and the LORD hearkened unto him: -for he saw the oppression of Israel, because the king of Syria -oppressed them. - -13:5 (And the LORD gave Israel a saviour, so that they went out from -under the hand of the Syrians: and the children of Israel dwelt in -their tents, as beforetime. - -13:6 Nevertheless they departed not from the sins of the house of -Jeroboam, who made Israel sin, but walked therein: and there remained -the grove also in Samaria.) 13:7 Neither did he leave of the people -to Jehoahaz but fifty horsemen, and ten chariots, and ten thousand -footmen; for the king of Syria had destroyed them, and had made them -like the dust by threshing. - -13:8 Now the rest of the acts of Jehoahaz, and all that he did, and -his might, are they not written in the book of the chronicles of the -kings of Israel? 13:9 And Jehoahaz slept with his fathers; and they -buried him in Samaria: and Joash his son reigned in his stead. - -13:10 In the thirty and seventh year of Joash king of Judah began -Jehoash the son of Jehoahaz to reign over Israel in Samaria, and -reigned sixteen years. - -13:11 And he did that which was evil in the sight of the LORD; he -departed not from all the sins of Jeroboam the son of Nebat, who made -Israel sin: but he walked therein. - -13:12 And the rest of the acts of Joash, and all that he did, and his -might wherewith he fought against Amaziah king of Judah, are they not -written in the book of the chronicles of the kings of Israel? 13:13 -And Joash slept with his fathers; and Jeroboam sat upon his throne: -and Joash was buried in Samaria with the kings of Israel. - -13:14 Now Elisha was fallen sick of his sickness whereof he died. And -Joash the king of Israel came down unto him, and wept over his face, -and said, O my father, my father, the chariot of Israel, and the -horsemen thereof. - -13:15 And Elisha said unto him, Take bow and arrows. And he took unto -him bow and arrows. - -13:16 And he said to the king of Israel, Put thine hand upon the bow. -And he put his hand upon it: and Elisha put his hands upon the king’s -hands. - -13:17 And he said, Open the window eastward. And he opened it. Then -Elisha said, Shoot. And he shot. And he said, The arrow of the LORD’s -deliverance, and the arrow of deliverance from Syria: for thou shalt -smite the Syrians in Aphek, till thou have consumed them. - -13:18 And he said, Take the arrows. And he took them. And he said unto -the king of Israel, Smite upon the ground. And he smote thrice, and -stayed. - -13:19 And the man of God was wroth with him, and said, Thou shouldest -have smitten five or six times; then hadst thou smitten Syria till -thou hadst consumed it: whereas now thou shalt smite Syria but thrice. - -13:20 And Elisha died, and they buried him. And the bands of the -Moabites invaded the land at the coming in of the year. - -13:21 And it came to pass, as they were burying a man, that, behold, -they spied a band of men; and they cast the man into the sepulchre of -Elisha: and when the man was let down, and touched the bones of -Elisha, he revived, and stood up on his feet. - -13:22 But Hazael king of Syria oppressed Israel all the days of -Jehoahaz. - -13:23 And the LORD was gracious unto them, and had compassion on them, -and had respect unto them, because of his covenant with Abraham, -Isaac, and Jacob, and would not destroy them, neither cast he them -from his presence as yet. - -13:24 So Hazael king of Syria died; and Benhadad his son reigned in -his stead. - -13:25 And Jehoash the son of Jehoahaz took again out of the hand of -Benhadad the son of Hazael the cities, which he had taken out of the -hand of Jehoahaz his father by war. Three times did Joash beat him, -and recovered the cities of Israel. - -14:1 In the second year of Joash son of Jehoahaz king of Israel -reigned Amaziah the son of Joash king of Judah. - -14:2 He was twenty and five years old when he began to reign, and -reigned twenty and nine years in Jerusalem. And his mother’s name was -Jehoaddan of Jerusalem. - -14:3 And he did that which was right in the sight of the LORD, yet not -like David his father: he did according to all things as Joash his -father did. - -14:4 Howbeit the high places were not taken away: as yet the people -did sacrifice and burnt incense on the high places. - -14:5 And it came to pass, as soon as the kingdom was confirmed in his -hand, that he slew his servants which had slain the king his father. - -14:6 But the children of the murderers he slew not: according unto -that which is written in the book of the law of Moses, wherein the -LORD commanded, saying, The fathers shall not be put to death for the -children, nor the children be put to death for the fathers; but every -man shall be put to death for his own sin. - -14:7 He slew of Edom in the valley of salt ten thousand, and took -Selah by war, and called the name of it Joktheel unto this day. - -14:8 Then Amaziah sent messengers to Jehoash, the son of Jehoahaz son -of Jehu, king of Israel, saying, Come, let us look one another in the -face. - -14:9 And Jehoash the king of Israel sent to Amaziah king of Judah, -saying, The thistle that was in Lebanon sent to the cedar that was in -Lebanon, saying, Give thy daughter to my son to wife: and there passed -by a wild beast that was in Lebanon, and trode down the thistle. - -14:10 Thou hast indeed smitten Edom, and thine heart hath lifted thee -up: glory of this, and tarry at home: for why shouldest thou meddle to -thy hurt, that thou shouldest fall, even thou, and Judah with thee? -14:11 But Amaziah would not hear. Therefore Jehoash king of Israel -went up; and he and Amaziah king of Judah looked one another in the -face at Bethshemesh, which belongeth to Judah. - -14:12 And Judah was put to the worse before Israel; and they fled -every man to their tents. - -14:13 And Jehoash king of Israel took Amaziah king of Judah, the son -of Jehoash the son of Ahaziah, at Bethshemesh, and came to Jerusalem, -and brake down the wall of Jerusalem from the gate of Ephraim unto the -corner gate, four hundred cubits. - -14:14 And he took all the gold and silver, and all the vessels that -were found in the house of the LORD, and in the treasures of the -king’s house, and hostages, and returned to Samaria. - -14:15 Now the rest of the acts of Jehoash which he did, and his might, -and how he fought with Amaziah king of Judah, are they not written in -the book of the chronicles of the kings of Israel? 14:16 And Jehoash -slept with his fathers, and was buried in Samaria with the kings of -Israel; and Jeroboam his son reigned in his stead. - -14:17 And Amaziah the son of Joash king of Judah lived after the death -of Jehoash son of Jehoahaz king of Israel fifteen years. - -14:18 And the rest of the acts of Amaziah, are they not written in the -book of the chronicles of the kings of Judah? 14:19 Now they made a -conspiracy against him in Jerusalem: and he fled to Lachish; but they -sent after him to Lachish, and slew him there. - -14:20 And they brought him on horses: and he was buried at Jerusalem -with his fathers in the city of David. - -14:21 And all the people of Judah took Azariah, which was sixteen -years old, and made him king instead of his father Amaziah. - -14:22 He built Elath, and restored it to Judah, after that the king -slept with his fathers. - -14:23 In the fifteenth year of Amaziah the son of Joash king of Judah -Jeroboam the son of Joash king of Israel began to reign in Samaria, -and reigned forty and one years. - -14:24 And he did that which was evil in the sight of the LORD: he -departed not from all the sins of Jeroboam the son of Nebat, who made -Israel to sin. - -14:25 He restored the coast of Israel from the entering of Hamath unto -the sea of the plain, according to the word of the LORD God of Israel, -which he spake by the hand of his servant Jonah, the son of Amittai, -the prophet, which was of Gathhepher. - -14:26 For the LORD saw the affliction of Israel, that it was very -bitter: for there was not any shut up, nor any left, nor any helper -for Israel. - -14:27 And the LORD said not that he would blot out the name of Israel -from under heaven: but he saved them by the hand of Jeroboam the son -of Joash. - -14:28 Now the rest of the acts of Jeroboam, and all that he did, and -his might, how he warred, and how he recovered Damascus, and Hamath, -which belonged to Judah, for Israel, are they not written in the book -of the chronicles of the kings of Israel? 14:29 And Jeroboam slept -with his fathers, even with the kings of Israel; and Zachariah his son -reigned in his stead. - -15:1 In the twenty and seventh year of Jeroboam king of Israel began -Azariah son of Amaziah king of Judah to reign. - -15:2 Sixteen years old was he when he began to reign, and he reigned -two and fifty years in Jerusalem. And his mother’s name was Jecholiah -of Jerusalem. - -15:3 And he did that which was right in the sight of the LORD, -according to all that his father Amaziah had done; 15:4 Save that the -high places were not removed: the people sacrificed and burnt incense -still on the high places. - -15:5 And the LORD smote the king, so that he was a leper unto the day -of his death, and dwelt in a several house. And Jotham the king’s son -was over the house, judging the people of the land. - -15:6 And the rest of the acts of Azariah, and all that he did, are -they not written in the book of the chronicles of the kings of Judah? -15:7 So Azariah slept with his fathers; and they buried him with his -fathers in the city of David: and Jotham his son reigned in his stead. - -15:8 In the thirty and eighth year of Azariah king of Judah did -Zachariah the son of Jeroboam reign over Israel in Samaria six months. - -15:9 And he did that which was evil in the sight of the LORD, as his -fathers had done: he departed not from the sins of Jeroboam the son of -Nebat, who made Israel to sin. - -15:10 And Shallum the son of Jabesh conspired against him, and smote -him before the people, and slew him, and reigned in his stead. - -15:11 And the rest of the acts of Zachariah, behold, they are written -in the book of the chronicles of the kings of Israel. - -15:12 This was the word of the LORD which he spake unto Jehu, saying, -Thy sons shall sit on the throne of Israel unto the fourth generation. -And so it came to pass. - -15:13 Shallum the son of Jabesh began to reign in the nine and -thirtieth year of Uzziah king of Judah; and he reigned a full month in -Samaria. - -15:14 For Menahem the son of Gadi went up from Tirzah, and came to -Samaria, and smote Shallum the son of Jabesh in Samaria, and slew him, -and reigned in his stead. - -15:15 And the rest of the acts of Shallum, and his conspiracy which he -made, behold, they are written in the book of the chronicles of the -kings of Israel. - -15:16 Then Menahem smote Tiphsah, and all that were therein, and the -coasts thereof from Tirzah: because they opened not to him, therefore -he smote it; and all the women therein that were with child he ripped -up. - -15:17 In the nine and thirtieth year of Azariah king of Judah began -Menahem the son of Gadi to reign over Israel, and reigned ten years in -Samaria. - -15:18 And he did that which was evil in the sight of the LORD: he -departed not all his days from the sins of Jeroboam the son of Nebat, -who made Israel to sin. - -15:19 And Pul the king of Assyria came against the land: and Menahem -gave Pul a thousand talents of silver, that his hand might be with him -to confirm the kingdom in his hand. - -15:20 And Menahem exacted the money of Israel, even of all the mighty -men of wealth, of each man fifty shekels of silver, to give to the -king of Assyria. So the king of Assyria turned back, and stayed not -there in the land. - -15:21 And the rest of the acts of Menahem, and all that he did, are -they not written in the book of the chronicles of the kings of Israel? -15:22 And Menahem slept with his fathers; and Pekahiah his son reigned -in his stead. - -15:23 In the fiftieth year of Azariah king of Judah Pekahiah the son -of Menahem began to reign over Israel in Samaria, and reigned two -years. - -15:24 And he did that which was evil in the sight of the LORD: he -departed not from the sins of Jeroboam the son of Nebat, who made -Israel to sin. - -15:25 But Pekah the son of Remaliah, a captain of his, conspired -against him, and smote him in Samaria, in the palace of the king’s -house, with Argob and Arieh, and with him fifty men of the Gileadites: -and he killed him, and reigned in his room. - -15:26 And the rest of the acts of Pekahiah, and all that he did, -behold, they are written in the book of the chronicles of the kings of -Israel. - -15:27 In the two and fiftieth year of Azariah king of Judah Pekah the -son of Remaliah began to reign over Israel in Samaria, and reigned -twenty years. - -15:28 And he did that which was evil in the sight of the LORD: he -departed not from the sins of Jeroboam the son of Nebat, who made -Israel to sin. - -15:29 In the days of Pekah king of Israel came Tiglathpileser king of -Assyria, and took Ijon, and Abelbethmaachah, and Janoah, and Kedesh, -and Hazor, and Gilead, and Galilee, all the land of Naphtali, and -carried them captive to Assyria. - -15:30 And Hoshea the son of Elah made a conspiracy against Pekah the -son of Remaliah, and smote him, and slew him, and reigned in his -stead, in the twentieth year of Jotham the son of Uzziah. - -15:31 And the rest of the acts of Pekah, and all that he did, behold, -they are written in the book of the chronicles of the kings of Israel. - -15:32 In the second year of Pekah the son of Remaliah king of Israel -began Jotham the son of Uzziah king of Judah to reign. - -15:33 Five and twenty years old was he when he began to reign, and he -reigned sixteen years in Jerusalem. And his mother’s name was Jerusha, -the daughter of Zadok. - -15:34 And he did that which was right in the sight of the LORD: he did -according to all that his father Uzziah had done. - -15:35 Howbeit the high places were not removed: the people sacrificed -and burned incense still in the high places. He built the higher gate -of the house of the LORD. - -15:36 Now the rest of the acts of Jotham, and all that he did, are -they not written in the book of the chronicles of the kings of Judah? -15:37 In those days the LORD began to send against Judah Rezin the -king of Syria, and Pekah the son of Remaliah. - -15:38 And Jotham slept with his fathers, and was buried with his -fathers in the city of David his father: and Ahaz his son reigned in -his stead. - -16:1 In the seventeenth year of Pekah the son of Remaliah Ahaz the son -of Jotham king of Judah began to reign. - -16:2 Twenty years old was Ahaz when he began to reign, and reigned -sixteen years in Jerusalem, and did not that which was right in the -sight of the LORD his God, like David his father. - -16:3 But he walked in the way of the kings of Israel, yea, and made -his son to pass through the fire, according to the abominations of the -heathen, whom the LORD cast out from before the children of Israel. - -16:4 And he sacrificed and burnt incense in the high places, and on -the hills, and under every green tree. - -16:5 Then Rezin king of Syria and Pekah son of Remaliah king of Israel -came up to Jerusalem to war: and they besieged Ahaz, but could not -overcome him. - -16:6 At that time Rezin king of Syria recovered Elath to Syria, and -drave the Jews from Elath: and the Syrians came to Elath, and dwelt -there unto this day. - -16:7 So Ahaz sent messengers to Tiglathpileser king of Assyria, -saying, I am thy servant and thy son: come up, and save me out of the -hand of the king of Syria, and out of the hand of the king of Israel, -which rise up against me. - -16:8 And Ahaz took the silver and gold that was found in the house of -the LORD, and in the treasures of the king’s house, and sent it for a -present to the king of Assyria. - -16:9 And the king of Assyria hearkened unto him: for the king of -Assyria went up against Damascus, and took it, and carried the people -of it captive to Kir, and slew Rezin. - -16:10 And king Ahaz went to Damascus to meet Tiglathpileser king of -Assyria, and saw an altar that was at Damascus: and king Ahaz sent to -Urijah the priest the fashion of the altar, and the pattern of it, -according to all the workmanship thereof. - -16:11 And Urijah the priest built an altar according to all that king -Ahaz had sent from Damascus: so Urijah the priest made it against king -Ahaz came from Damascus. - -16:12 And when the king was come from Damascus, the king saw the -altar: and the king approached to the altar, and offered thereon. - -16:13 And he burnt his burnt offering and his meat offering, and -poured his drink offering, and sprinkled the blood of his peace -offerings, upon the altar. - -16:14 And he brought also the brasen altar, which was before the LORD, -from the forefront of the house, from between the altar and the house -of the LORD, and put it on the north side of the altar. - -16:15 And king Ahaz commanded Urijah the priest, saying, Upon the -great altar burn the morning burnt offering, and the evening meat -offering, and the king’s burnt sacrifice, and his meat offering, with -the burnt offering of all the people of the land, and their meat -offering, and their drink offerings; and sprinkle upon it all the -blood of the burnt offering, and all the blood of the sacrifice: and -the brasen altar shall be for me to enquire by. - -16:16 Thus did Urijah the priest, according to all that king Ahaz -commanded. - -16:17 And king Ahaz cut off the borders of the bases, and removed the -laver from off them; and took down the sea from off the brasen oxen -that were under it, and put it upon the pavement of stones. - -16:18 And the covert for the sabbath that they had built in the house, -and the king’s entry without, turned he from the house of the LORD for -the king of Assyria. - -16:19 Now the rest of the acts of Ahaz which he did, are they not -written in the book of the chronicles of the kings of Judah? 16:20 -And Ahaz slept with his fathers, and was buried with his fathers in -the city of David: and Hezekiah his son reigned in his stead. - -17:1 In the twelfth year of Ahaz king of Judah began Hoshea the son of -Elah to reign in Samaria over Israel nine years. - -17:2 And he did that which was evil in the sight of the LORD, but not -as the kings of Israel that were before him. - -17:3 Against him came up Shalmaneser king of Assyria; and Hoshea -became his servant, and gave him presents. - -17:4 And the king of Assyria found conspiracy in Hoshea: for he had -sent messengers to So king of Egypt, and brought no present to the -king of Assyria, as he had done year by year: therefore the king of -Assyria shut him up, and bound him in prison. - -17:5 Then the king of Assyria came up throughout all the land, and -went up to Samaria, and besieged it three years. - -17:6 In the ninth year of Hoshea the king of Assyria took Samaria, and -carried Israel away into Assyria, and placed them in Halah and in -Habor by the river of Gozan, and in the cities of the Medes. - -17:7 For so it was, that the children of Israel had sinned against the -LORD their God, which had brought them up out of the land of Egypt, -from under the hand of Pharaoh king of Egypt, and had feared other -gods, 17:8 And walked in the statutes of the heathen, whom the LORD -cast out from before the children of Israel, and of the kings of -Israel, which they had made. - -17:9 And the children of Israel did secretly those things that were -not right against the LORD their God, and they built them high places -in all their cities, from the tower of the watchmen to the fenced -city. - -17:10 And they set them up images and groves in every high hill, and -under every green tree: 17:11 And there they burnt incense in all the -high places, as did the heathen whom the LORD carried away before -them; and wrought wicked things to provoke the LORD to anger: 17:12 -For they served idols, whereof the LORD had said unto them, Ye shall -not do this thing. - -17:13 Yet the LORD testified against Israel, and against Judah, by all -the prophets, and by all the seers, saying, Turn ye from your evil -ways, and keep my commandments and my statutes, according to all the -law which I commanded your fathers, and which I sent to you by my -servants the prophets. - -17:14 Notwithstanding they would not hear, but hardened their necks, -like to the neck of their fathers, that did not believe in the LORD -their God. - -17:15 And they rejected his statutes, and his covenant that he made -with their fathers, and his testimonies which he testified against -them; and they followed vanity, and became vain, and went after the -heathen that were round about them, concerning whom the LORD had -charged them, that they should not do like them. - -17:16 And they left all the commandments of the LORD their God, and -made them molten images, even two calves, and made a grove, and -worshipped all the host of heaven, and served Baal. - -17:17 And they caused their sons and their daughters to pass through -the fire, and used divination and enchantments, and sold themselves to -do evil in the sight of the LORD, to provoke him to anger. - -17:18 Therefore the LORD was very angry with Israel, and removed them -out of his sight: there was none left but the tribe of Judah only. - -17:19 Also Judah kept not the commandments of the LORD their God, but -walked in the statutes of Israel which they made. - -17:20 And the LORD rejected all the seed of Israel, and afflicted -them, and delivered them into the hand of spoilers, until he had cast -them out of his sight. - -17:21 For he rent Israel from the house of David; and they made -Jeroboam the son of Nebat king: and Jeroboam drave Israel from -following the LORD, and made them sin a great sin. - -17:22 For the children of Israel walked in all the sins of Jeroboam -which he did; they departed not from them; 17:23 Until the LORD -removed Israel out of his sight, as he had said by all his servants -the prophets. So was Israel carried away out of their own land to -Assyria unto this day. - -17:24 And the king of Assyria brought men from Babylon, and from -Cuthah, and from Ava, and from Hamath, and from Sepharvaim, and placed -them in the cities of Samaria instead of the children of Israel: and -they possessed Samaria, and dwelt in the cities thereof. - -17:25 And so it was at the beginning of their dwelling there, that -they feared not the LORD: therefore the LORD sent lions among them, -which slew some of them. - -17:26 Wherefore they spake to the king of Assyria, saying, The nations -which thou hast removed, and placed in the cities of Samaria, know not -the manner of the God of the land: therefore he hath sent lions among -them, and, behold, they slay them, because they know not the manner of -the God of the land. - -17:27 Then the king of Assyria commanded, saying, Carry thither one of -the priests whom ye brought from thence; and let them go and dwell -there, and let him teach them the manner of the God of the land. - -17:28 Then one of the priests whom they had carried away from Samaria -came and dwelt in Bethel, and taught them how they should fear the -LORD. - -17:29 Howbeit every nation made gods of their own, and put them in the -houses of the high places which the Samaritans had made, every nation -in their cities wherein they dwelt. - -17:30 And the men of Babylon made Succothbenoth, and the men of Cuth -made Nergal, and the men of Hamath made Ashima, 17:31 And the Avites -made Nibhaz and Tartak, and the Sepharvites burnt their children in -fire to Adrammelech and Anammelech, the gods of Sepharvaim. - -17:32 So they feared the LORD, and made unto themselves of the lowest -of them priests of the high places, which sacrificed for them in the -houses of the high places. - -17:33 They feared the LORD, and served their own gods, after the -manner of the nations whom they carried away from thence. - -17:34 Unto this day they do after the former manners: they fear not -the LORD, neither do they after their statutes, or after their -ordinances, or after the law and commandment which the LORD commanded -the children of Jacob, whom he named Israel; 17:35 With whom the LORD -had made a covenant, and charged them, saying, Ye shall not fear other -gods, nor bow yourselves to them, nor serve them, nor sacrifice to -them: 17:36 But the LORD, who brought you up out of the land of Egypt -with great power and a stretched out arm, him shall ye fear, and him -shall ye worship, and to him shall ye do sacrifice. - -17:37 And the statutes, and the ordinances, and the law, and the -commandment, which he wrote for you, ye shall observe to do for -evermore; and ye shall not fear other gods. - -17:38 And the covenant that I have made with you ye shall not forget; -neither shall ye fear other gods. - -17:39 But the LORD your God ye shall fear; and he shall deliver you -out of the hand of all your enemies. - -17:40 Howbeit they did not hearken, but they did after their former -manner. - -17:41 So these nations feared the LORD, and served their graven -images, both their children, and their children’s children: as did -their fathers, so do they unto this day. - -18:1 Now it came to pass in the third year of Hoshea son of Elah king -of Israel, that Hezekiah the son of Ahaz king of Judah began to reign. - -18:2 Twenty and five years old was he when he began to reign; and he -reigned twenty and nine years in Jerusalem. His mother’s name also was -Abi, the daughter of Zachariah. - -18:3 And he did that which was right in the sight of the LORD, -according to all that David his father did. - -18:4 He removed the high places, and brake the images, and cut down -the groves, and brake in pieces the brasen serpent that Moses had -made: for unto those days the children of Israel did burn incense to -it: and he called it Nehushtan. - -18:5 He trusted in the LORD God of Israel; so that after him was none -like him among all the kings of Judah, nor any that were before him. - -18:6 For he clave to the LORD, and departed not from following him, -but kept his commandments, which the LORD commanded Moses. - -18:7 And the LORD was with him; and he prospered whithersoever he went -forth: and he rebelled against the king of Assyria, and served him -not. - -18:8 He smote the Philistines, even unto Gaza, and the borders -thereof, from the tower of the watchmen to the fenced city. - -18:9 And it came to pass in the fourth year of king Hezekiah, which -was the seventh year of Hoshea son of Elah king of Israel, that -Shalmaneser king of Assyria came up against Samaria, and besieged it. - -18:10 And at the end of three years they took it: even in the sixth -year of Hezekiah, that is in the ninth year of Hoshea king of Israel, -Samaria was taken. - -18:11 And the king of Assyria did carry away Israel unto Assyria, and -put them in Halah and in Habor by the river of Gozan, and in the -cities of the Medes: 18:12 Because they obeyed not the voice of the -LORD their God, but transgressed his covenant, and all that Moses the -servant of the LORD commanded, and would not hear them, nor do them. - -18:13 Now in the fourteenth year of king Hezekiah did Sennacherib king -of Assyria come up against all the fenced cities of Judah, and took -them. - -18:14 And Hezekiah king of Judah sent to the king of Assyria to -Lachish, saying, I have offended; return from me: that which thou -puttest on me will I bear. And the king of Assyria appointed unto -Hezekiah king of Judah three hundred talents of silver and thirty -talents of gold. - -18:15 And Hezekiah gave him all the silver that was found in the house -of the LORD, and in the treasures of the king’s house. - -18:16 At that time did Hezekiah cut off the gold from the doors of the -temple of the LORD, and from the pillars which Hezekiah king of Judah -had overlaid, and gave it to the king of Assyria. - -18:17 And the king of Assyria sent Tartan and Rabsaris and Rabshakeh -from Lachish to king Hezekiah with a great host against Jerusalem. And -they went up and came to Jerusalem. And when they were come up, they -came and stood by the conduit of the upper pool, which is in the -highway of the fuller’s field. - -18:18 And when they had called to the king, there came out to them -Eliakim the son of Hilkiah, which was over the household, and Shebna -the scribe, and Joah the son of Asaph the recorder. - -18:19 And Rabshakeh said unto them, Speak ye now to Hezekiah, Thus -saith the great king, the king of Assyria, What confidence is this -wherein thou trustest? 18:20 Thou sayest, (but they are but vain -words,) I have counsel and strength for the war. Now on whom dost thou -trust, that thou rebellest against me? 18:21 Now, behold, thou -trustest upon the staff of this bruised reed, even upon Egypt, on -which if a man lean, it will go into his hand, and pierce it: so is -Pharaoh king of Egypt unto all that trust on him. - -18:22 But if ye say unto me, We trust in the LORD our God: is not that -he, whose high places and whose altars Hezekiah hath taken away, and -hath said to Judah and Jerusalem, Ye shall worship before this altar -in Jerusalem? 18:23 Now therefore, I pray thee, give pledges to my -lord the king of Assyria, and I will deliver thee two thousand horses, -if thou be able on thy part to set riders upon them. - -18:24 How then wilt thou turn away the face of one captain of the -least of my master’s servants, and put thy trust on Egypt for chariots -and for horsemen? 18:25 Am I now come up without the LORD against -this place to destroy it? The LORD said to me, Go up against this -land, and destroy it. - -18:26 Then said Eliakim the son of Hilkiah, and Shebna, and Joah, unto -Rabshakeh, Speak, I pray thee, to thy servants in the Syrian language; -for we understand it: and talk not with us in the Jews’ language in -the ears of the people that are on the wall. - -18:27 But Rabshakeh said unto them, Hath my master sent me to thy -master, and to thee, to speak these words? hath he not sent me to the -men which sit on the wall, that they may eat their own dung, and drink -their own piss with you? 18:28 Then Rabshakeh stood and cried with a -loud voice in the Jews’ language, and spake, saying, Hear the word of -the great king, the king of Assyria: 18:29 Thus saith the king, Let -not Hezekiah deceive you: for he shall not be able to deliver you out -of his hand: 18:30 Neither let Hezekiah make you trust in the LORD, -saying, The LORD will surely deliver us, and this city shall not be -delivered into the hand of the king of Assyria. - -18:31 Hearken not to Hezekiah: for thus saith the king of Assyria, -Make an agreement with me by a present, and come out to me, and then -eat ye every man of his own vine, and every one of his fig tree, and -drink ye every one the waters of his cistern: 18:32 Until I come and -take you away to a land like your own land, a land of corn and wine, a -land of bread and vineyards, a land of oil olive and of honey, that ye -may live, and not die: and hearken not unto Hezekiah, when he -persuadeth you, saying, The LORD will deliver us. - -18:33 Hath any of the gods of the nations delivered at all his land -out of the hand of the king of Assyria? 18:34 Where are the gods of -Hamath, and of Arpad? where are the gods of Sepharvaim, Hena, and -Ivah? have they delivered Samaria out of mine hand? 18:35 Who are -they among all the gods of the countries, that have delivered their -country out of mine hand, that the LORD should deliver Jerusalem out -of mine hand? 18:36 But the people held their peace, and answered him -not a word: for the king’s commandment was, saying, Answer him not. - -18:37 Then came Eliakim the son of Hilkiah, which was over the -household, and Shebna the scribe, and Joah the son of Asaph the -recorder, to Hezekiah with their clothes rent, and told him the words -of Rabshakeh. - -19:1 And it came to pass, when king Hezekiah heard it, that he rent -his clothes, and covered himself with sackcloth, and went into the -house of the LORD. - -19:2 And he sent Eliakim, which was over the household, and Shebna the -scribe, and the elders of the priests, covered with sackcloth, to -Isaiah the prophet the son of Amoz. - -19:3 And they said unto him, Thus saith Hezekiah, This day is a day of -trouble, and of rebuke, and blasphemy; for the children are come to -the birth, and there is not strength to bring forth. - -19:4 It may be the LORD thy God will hear all the words of Rabshakeh, -whom the king of Assyria his master hath sent to reproach the living -God; and will reprove the words which the LORD thy God hath heard: -wherefore lift up thy prayer for the remnant that are left. - -19:5 So the servants of king Hezekiah came to Isaiah. - -19:6 And Isaiah said unto them, Thus shall ye say to your master, Thus -saith the LORD, Be not afraid of the words which thou hast heard, with -which the servants of the king of Assyria have blasphemed me. - -19:7 Behold, I will send a blast upon him, and he shall hear a rumour, -and shall return to his own land; and I will cause him to fall by the -sword in his own land. - -19:8 So Rabshakeh returned, and found the king of Assyria warring -against Libnah: for he had heard that he was departed from Lachish. - -19:9 And when he heard say of Tirhakah king of Ethiopia, Behold, he is -come out to fight against thee: he sent messengers again unto -Hezekiah, saying, 19:10 Thus shall ye speak to Hezekiah king of Judah, -saying, Let not thy God in whom thou trustest deceive thee, saying, -Jerusalem shall not be delivered into the hand of the king of Assyria. - -19:11 Behold, thou hast heard what the kings of Assyria have done to -all lands, by destroying them utterly: and shalt thou be delivered? -19:12 Have the gods of the nations delivered them which my fathers -have destroyed; as Gozan, and Haran, and Rezeph, and the children of -Eden which were in Thelasar? 19:13 Where is the king of Hamath, and -the king of Arpad, and the king of the city of Sepharvaim, of Hena, -and Ivah? 19:14 And Hezekiah received the letter of the hand of the -messengers, and read it: and Hezekiah went up into the house of the -LORD, and spread it before the LORD. - -19:15 And Hezekiah prayed before the LORD, and said, O LORD God of -Israel, which dwellest between the cherubims, thou art the God, even -thou alone, of all the kingdoms of the earth; thou hast made heaven -and earth. - -19:16 LORD, bow down thine ear, and hear: open, LORD, thine eyes, and -see: and hear the words of Sennacherib, which hath sent him to -reproach the living God. - -19:17 Of a truth, LORD, the kings of Assyria have destroyed the -nations and their lands, 19:18 And have cast their gods into the fire: -for they were no gods, but the work of men’s hands, wood and stone: -therefore they have destroyed them. - -19:19 Now therefore, O LORD our God, I beseech thee, save thou us out -of his hand, that all the kingdoms of the earth may know that thou art -the LORD God, even thou only. - -19:20 Then Isaiah the son of Amoz sent to Hezekiah, saying, Thus saith -the LORD God of Israel, That which thou hast prayed to me against -Sennacherib king of Assyria I have heard. - -19:21 This is the word that the LORD hath spoken concerning him; The -virgin the daughter of Zion hath despised thee, and laughed thee to -scorn; the daughter of Jerusalem hath shaken her head at thee. - -19:22 Whom hast thou reproached and blasphemed? and against whom hast -thou exalted thy voice, and lifted up thine eyes on high? even against -the Holy One of Israel. - -19:23 By thy messengers thou hast reproached the LORD, and hast said, -With the multitude of my chariots I am come up to the height of the -mountains, to the sides of Lebanon, and will cut down the tall cedar -trees thereof, and the choice fir trees thereof: and I will enter into -the lodgings of his borders, and into the forest of his Carmel. - -19:24 I have digged and drunk strange waters, and with the sole of my -feet have I dried up all the rivers of besieged places. - -19:25 Hast thou not heard long ago how I have done it, and of ancient -times that I have formed it? now have I brought it to pass, that thou -shouldest be to lay waste fenced cities into ruinous heaps. - -19:26 Therefore their inhabitants were of small power, they were -dismayed and confounded; they were as the grass of the field, and as -the green herb, as the grass on the house tops, and as corn blasted -before it be grown up. - -19:27 But I know thy abode, and thy going out, and thy coming in, and -thy rage against me. - -19:28 Because thy rage against me and thy tumult is come up into mine -ears, therefore I will put my hook in thy nose, and my bridle in thy -lips, and I will turn thee back by the way by which thou camest. - -19:29 And this shall be a sign unto thee, Ye shall eat this year such -things as grow of themselves, and in the second year that which -springeth of the same; and in the third year sow ye, and reap, and -plant vineyards, and eat the fruits thereof. - -19:30 And the remnant that is escaped of the house of Judah shall yet -again take root downward, and bear fruit upward. - -19:31 For out of Jerusalem shall go forth a remnant, and they that -escape out of mount Zion: the zeal of the LORD of hosts shall do this. - -19:32 Therefore thus saith the LORD concerning the king of Assyria, He -shall not come into this city, nor shoot an arrow there, nor come -before it with shield, nor cast a bank against it. - -19:33 By the way that he came, by the same shall he return, and shall -not come into this city, saith the LORD. - -19:34 For I will defend this city, to save it, for mine own sake, and -for my servant David’s sake. - -19:35 And it came to pass that night, that the angel of the LORD went -out, and smote in the camp of the Assyrians an hundred fourscore and -five thousand: and when they arose early in the morning, behold, they -were all dead corpses. - -19:36 So Sennacherib king of Assyria departed, and went and returned, -and dwelt at Nineveh. - -19:37 And it came to pass, as he was worshipping in the house of -Nisroch his god, that Adrammelech and Sharezer his sons smote him with -the sword: and they escaped into the land of Armenia. And Esarhaddon -his son reigned in his stead. - -20:1 In those days was Hezekiah sick unto death. And the prophet -Isaiah the son of Amoz came to him, and said unto him, Thus saith the -LORD, Set thine house in order; for thou shalt die, and not live. - -20:2 Then he turned his face to the wall, and prayed unto the LORD, -saying, 20:3 I beseech thee, O LORD, remember now how I have walked -before thee in truth and with a perfect heart, and have done that -which is good in thy sight. And Hezekiah wept sore. - -20:4 And it came to pass, afore Isaiah was gone out into the middle -court, that the word of the LORD came to him, saying, 20:5 Turn again, -and tell Hezekiah the captain of my people, Thus saith the LORD, the -God of David thy father, I have heard thy prayer, I have seen thy -tears: behold, I will heal thee: on the third day thou shalt go up -unto the house of the LORD. - -20:6 And I will add unto thy days fifteen years; and I will deliver -thee and this city out of the hand of the king of Assyria; and I will -defend this city for mine own sake, and for my servant David’s sake. - -20:7 And Isaiah said, Take a lump of figs. And they took and laid it -on the boil, and he recovered. - -20:8 And Hezekiah said unto Isaiah, What shall be the sign that the -LORD will heal me, and that I shall go up into the house of the LORD -the third day? 20:9 And Isaiah said, This sign shalt thou have of the -LORD, that the LORD will do the thing that he hath spoken: shall the -shadow go forward ten degrees, or go back ten degrees? 20:10 And -Hezekiah answered, It is a light thing for the shadow to go down ten -degrees: nay, but let the shadow return backward ten degrees. - -20:11 And Isaiah the prophet cried unto the LORD: and he brought the -shadow ten degrees backward, by which it had gone down in the dial of -Ahaz. - -20:12 At that time Berodachbaladan, the son of Baladan, king of -Babylon, sent letters and a present unto Hezekiah: for he had heard -that Hezekiah had been sick. - -20:13 And Hezekiah hearkened unto them, and shewed them all the house -of his precious things, the silver, and the gold, and the spices, and -the precious ointment, and all the house of his armour, and all that -was found in his treasures: there was nothing in his house, nor in all -his dominion, that Hezekiah shewed them not. - -20:14 Then came Isaiah the prophet unto king Hezekiah, and said unto -him, What said these men? and from whence came they unto thee? And -Hezekiah said, They are come from a far country, even from Babylon. - -20:15 And he said, What have they seen in thine house? And Hezekiah -answered, All the things that are in mine house have they seen: there -is nothing among my treasures that I have not shewed them. - -20:16 And Isaiah said unto Hezekiah, Hear the word of the LORD. - -20:17 Behold, the days come, that all that is in thine house, and that -which thy fathers have laid up in store unto this day, shall be -carried into Babylon: nothing shall be left, saith the LORD. - -20:18 And of thy sons that shall issue from thee, which thou shalt -beget, shall they take away; and they shall be eunuchs in the palace -of the king of Babylon. - -20:19 Then said Hezekiah unto Isaiah, Good is the word of the LORD -which thou hast spoken. And he said, Is it not good, if peace and -truth be in my days? 20:20 And the rest of the acts of Hezekiah, and -all his might, and how he made a pool, and a conduit, and brought -water into the city, are they not written in the book of the -chronicles of the kings of Judah? 20:21 And Hezekiah slept with his -fathers: and Manasseh his son reigned in his stead. - -21:1 Manasseh was twelve years old when he began to reign, and reigned -fifty and five years in Jerusalem. And his mother’s name was -Hephzibah. - -21:2 And he did that which was evil in the sight of the LORD, after -the abominations of the heathen, whom the LORD cast out before the -children of Israel. - -21:3 For he built up again the high places which Hezekiah his father -had destroyed; and he reared up altars for Baal, and made a grove, as -did Ahab king of Israel; and worshipped all the host of heaven, and -served them. - -21:4 And he built altars in the house of the LORD, of which the LORD -said, In Jerusalem will I put my name. - -21:5 And he built altars for all the host of heaven in the two courts -of the house of the LORD. - -21:6 And he made his son pass through the fire, and observed times, -and used enchantments, and dealt with familiar spirits and wizards: he -wrought much wickedness in the sight of the LORD, to provoke him to -anger. - -21:7 And he set a graven image of the grove that he had made in the -house, of which the LORD said to David, and to Solomon his son, In -this house, and in Jerusalem, which I have chosen out of all tribes of -Israel, will I put my name for ever: 21:8 Neither will I make the feet -of Israel move any more out of the land which I gave their fathers; -only if they will observe to do according to all that I have commanded -them, and according to all the law that my servant Moses commanded -them. - -21:9 But they hearkened not: and Manasseh seduced them to do more evil -than did the nations whom the LORD destroyed before the children of -Israel. - -21:10 And the LORD spake by his servants the prophets, saying, 21:11 -Because Manasseh king of Judah hath done these abominations, and hath -done wickedly above all that the Amorites did, which were before him, -and hath made Judah also to sin with his idols: 21:12 Therefore thus -saith the LORD God of Israel, Behold, I am bringing such evil upon -Jerusalem and Judah, that whosoever heareth of it, both his ears shall -tingle. - -21:13 And I will stretch over Jerusalem the line of Samaria, and the -plummet of the house of Ahab: and I will wipe Jerusalem as a man -wipeth a dish, wiping it, and turning it upside down. - -21:14 And I will forsake the remnant of mine inheritance, and deliver -them into the hand of their enemies; and they shall become a prey and -a spoil to all their enemies; 21:15 Because they have done that which -was evil in my sight, and have provoked me to anger, since the day -their fathers came forth out of Egypt, even unto this day. - -21:16 Moreover Manasseh shed innocent blood very much, till he had -filled Jerusalem from one end to another; beside his sin wherewith he -made Judah to sin, in doing that which was evil in the sight of the -LORD. - -21:17 Now the rest of the acts of Manasseh, and all that he did, and -his sin that he sinned, are they not written in the book of the -chronicles of the kings of Judah? 21:18 And Manasseh slept with his -fathers, and was buried in the garden of his own house, in the garden -of Uzza: and Amon his son reigned in his stead. - -21:19 Amon was twenty and two years old when he began to reign, and he -reigned two years in Jerusalem. And his mother’s name was -Meshullemeth, the daughter of Haruz of Jotbah. - -21:20 And he did that which was evil in the sight of the LORD, as his -father Manasseh did. - -21:21 And he walked in all the way that his father walked in, and -served the idols that his father served, and worshipped them: 21:22 -And he forsook the LORD God of his fathers, and walked not in the way -of the LORD. - -21:23 And the servants of Amon conspired against him, and slew the -king in his own house. - -21:24 And the people of the land slew all them that had conspired -against king Amon; and the people of the land made Josiah his son king -in his stead. - -21:25 Now the rest of the acts of Amon which he did, are they not -written in the book of the chronicles of the kings of Judah? 21:26 -And he was buried in his sepulchre in the garden of Uzza: and Josiah -his son reigned in his stead. - -22:1 Josiah was eight years old when he began to reign, and he reigned -thirty and one years in Jerusalem. And his mother’s name was Jedidah, -the daughter of Adaiah of Boscath. - -22:2 And he did that which was right in the sight of the LORD, and -walked in all the way of David his father, and turned not aside to the -right hand or to the left. - -22:3 And it came to pass in the eighteenth year of king Josiah, that -the king sent Shaphan the son of Azaliah, the son of Meshullam, the -scribe, to the house of the LORD, saying, 22:4 Go up to Hilkiah the -high priest, that he may sum the silver which is brought into the -house of the LORD, which the keepers of the door have gathered of the -people: 22:5 And let them deliver it into the hand of the doers of the -work, that have the oversight of the house of the LORD: and let them -give it to the doers of the work which is in the house of the LORD, to -repair the breaches of the house, 22:6 Unto carpenters, and builders, -and masons, and to buy timber and hewn stone to repair the house. - -22:7 Howbeit there was no reckoning made with them of the money that -was delivered into their hand, because they dealt faithfully. - -22:8 And Hilkiah the high priest said unto Shaphan the scribe, I have -found the book of the law in the house of the LORD. And Hilkiah gave -the book to Shaphan, and he read it. - -22:9 And Shaphan the scribe came to the king, and brought the king -word again, and said, Thy servants have gathered the money that was -found in the house, and have delivered it into the hand of them that -do the work, that have the oversight of the house of the LORD. - -22:10 And Shaphan the scribe shewed the king, saying, Hilkiah the -priest hath delivered me a book. And Shaphan read it before the king. - -22:11 And it came to pass, when the king had heard the words of the -book of the law, that he rent his clothes. - -22:12 And the king commanded Hilkiah the priest, and Ahikam the son of -Shaphan, and Achbor the son of Michaiah, and Shaphan the scribe, and -Asahiah a servant of the king’s, saying, 22:13 Go ye, enquire of the -LORD for me, and for the people, and for all Judah, concerning the -words of this book that is found: for great is the wrath of the LORD -that is kindled against us, because our fathers have not hearkened -unto the words of this book, to do according unto all that which is -written concerning us. - -22:14 So Hilkiah the priest, and Ahikam, and Achbor, and Shaphan, and -Asahiah, went unto Huldah the prophetess, the wife of Shallum the son -of Tikvah, the son of Harhas, keeper of the wardrobe; (now she dwelt -in Jerusalem in the college;) and they communed with her. - -22:15 And she said unto them, Thus saith the LORD God of Israel, Tell -the man that sent you to me, 22:16 Thus saith the LORD, Behold, I will -bring evil upon this place, and upon the inhabitants thereof, even all -the words of the book which the king of Judah hath read: 22:17 Because -they have forsaken me, and have burned incense unto other gods, that -they might provoke me to anger with all the works of their hands; -therefore my wrath shall be kindled against this place, and shall not -be quenched. - -22:18 But to the king of Judah which sent you to enquire of the LORD, -thus shall ye say to him, Thus saith the LORD God of Israel, As -touching the words which thou hast heard; 22:19 Because thine heart -was tender, and thou hast humbled thyself before the LORD, when thou -heardest what I spake against this place, and against the inhabitants -thereof, that they should become a desolation and a curse, and hast -rent thy clothes, and wept before me; I also have heard thee, saith -the LORD. - -22:20 Behold therefore, I will gather thee unto thy fathers, and thou -shalt be gathered into thy grave in peace; and thine eyes shall not -see all the evil which I will bring upon this place. And they brought -the king word again. - -23:1 And the king sent, and they gathered unto him all the elders of -Judah and of Jerusalem. - -23:2 And the king went up into the house of the LORD, and all the men -of Judah and all the inhabitants of Jerusalem with him, and the -priests, and the prophets, and all the people, both small and great: -and he read in their ears all the words of the book of the covenant -which was found in the house of the LORD. - -23:3 And the king stood by a pillar, and made a covenant before the -LORD, to walk after the LORD, and to keep his commandments and his -testimonies and his statutes with all their heart and all their soul, -to perform the words of this covenant that were written in this book. -And all the people stood to the covenant. - -23:4 And the king commanded Hilkiah the high priest, and the priests -of the second order, and the keepers of the door, to bring forth out -of the temple of the LORD all the vessels that were made for Baal, and -for the grove, and for all the host of heaven: and he burned them -without Jerusalem in the fields of Kidron, and carried the ashes of -them unto Bethel. - -23:5 And he put down the idolatrous priests, whom the kings of Judah -had ordained to burn incense in the high places in the cities of -Judah, and in the places round about Jerusalem; them also that burned -incense unto Baal, to the sun, and to the moon, and to the planets, -and to all the host of heaven. - -23:6 And he brought out the grove from the house of the LORD, without -Jerusalem, unto the brook Kidron, and burned it at the brook Kidron, -and stamped it small to powder, and cast the powder thereof upon the -graves of the children of the people. - -23:7 And he brake down the houses of the sodomites, that were by the -house of the LORD, where the women wove hangings for the grove. - -23:8 And he brought all the priests out of the cities of Judah, and -defiled the high places where the priests had burned incense, from -Geba to Beersheba, and brake down the high places of the gates that -were in the entering in of the gate of Joshua the governor of the -city, which were on a man’s left hand at the gate of the city. - -23:9 Nevertheless the priests of the high places came not up to the -altar of the LORD in Jerusalem, but they did eat of the unleavened -bread among their brethren. - -23:10 And he defiled Topheth, which is in the valley of the children -of Hinnom, that no man might make his son or his daughter to pass -through the fire to Molech. - -23:11 And he took away the horses that the kings of Judah had given to -the sun, at the entering in of the house of the LORD, by the chamber -of Nathanmelech the chamberlain, which was in the suburbs, and burned -the chariots of the sun with fire. - -23:12 And the altars that were on the top of the upper chamber of -Ahaz, which the kings of Judah had made, and the altars which Manasseh -had made in the two courts of the house of the LORD, did the king beat -down, and brake them down from thence, and cast the dust of them into -the brook Kidron. - -23:13 And the high places that were before Jerusalem, which were on -the right hand of the mount of corruption, which Solomon the king of -Israel had builded for Ashtoreth the abomination of the Zidonians, and -for Chemosh the abomination of the Moabites, and for Milcom the -abomination of the children of Ammon, did the king defile. - -23:14 And he brake in pieces the images, and cut down the groves, and -filled their places with the bones of men. - -23:15 Moreover the altar that was at Bethel, and the high place which -Jeroboam the son of Nebat, who made Israel to sin, had made, both that -altar and the high place he brake down, and burned the high place, and -stamped it small to powder, and burned the grove. - -23:16 And as Josiah turned himself, he spied the sepulchres that were -there in the mount, and sent, and took the bones out of the -sepulchres, and burned them upon the altar, and polluted it, according -to the word of the LORD which the man of God proclaimed, who -proclaimed these words. - -23:17 Then he said, What title is that that I see? And the men of the -city told him, It is the sepulchre of the man of God, which came from -Judah, and proclaimed these things that thou hast done against the -altar of Bethel. - -23:18 And he said, Let him alone; let no man move his bones. So they -let his bones alone, with the bones of the prophet that came out of -Samaria. - -23:19 And all the houses also of the high places that were in the -cities of Samaria, which the kings of Israel had made to provoke the -Lord to anger, Josiah took away, and did to them according to all the -acts that he had done in Bethel. - -23:20 And he slew all the priests of the high places that were there -upon the altars, and burned men’s bones upon them, and returned to -Jerusalem. - -23:21 And the king commanded all the people, saying, Keep the passover -unto the LORD your God, as it is written in the book of this covenant. - -23:22 Surely there was not holden such a passover from the days of the -judges that judged Israel, nor in all the days of the kings of Israel, -nor of the kings of Judah; 23:23 But in the eighteenth year of king -Josiah, wherein this passover was holden to the LORD in Jerusalem. - -23:24 Moreover the workers with familiar spirits, and the wizards, and -the images, and the idols, and all the abominations that were spied in -the land of Judah and in Jerusalem, did Josiah put away, that he might -perform the words of the law which were written in the book that -Hilkiah the priest found in the house of the LORD. - -23:25 And like unto him was there no king before him, that turned to -the LORD with all his heart, and with all his soul, and with all his -might, according to all the law of Moses; neither after him arose -there any like him. - -23:26 Notwithstanding the LORD turned not from the fierceness of his -great wrath, wherewith his anger was kindled against Judah, because of -all the provocations that Manasseh had provoked him withal. - -23:27 And the LORD said, I will remove Judah also out of my sight, as -I have removed Israel, and will cast off this city Jerusalem which I -have chosen, and the house of which I said, My name shall be there. - -23:28 Now the rest of the acts of Josiah, and all that he did, are -they not written in the book of the chronicles of the kings of Judah? -23:29 In his days Pharaohnechoh king of Egypt went up against the king -of Assyria to the river Euphrates: and king Josiah went against him; -and he slew him at Megiddo, when he had seen him. - -23:30 And his servants carried him in a chariot dead from Megiddo, and -brought him to Jerusalem, and buried him in his own sepulchre. And the -people of the land took Jehoahaz the son of Josiah, and anointed him, -and made him king in his father’s stead. - -23:31 Jehoahaz was twenty and three years old when he began to reign; -and he reigned three months in Jerusalem. And his mother’s name was -Hamutal, the daughter of Jeremiah of Libnah. - -23:32 And he did that which was evil in the sight of the LORD, -according to all that his fathers had done. - -23:33 And Pharaohnechoh put him in bands at Riblah in the land of -Hamath, that he might not reign in Jerusalem; and put the land to a -tribute of an hundred talents of silver, and a talent of gold. - -23:34 And Pharaohnechoh made Eliakim the son of Josiah king in the -room of Josiah his father, and turned his name to Jehoiakim, and took -Jehoahaz away: and he came to Egypt, and died there. - -23:35 And Jehoiakim gave the silver and the gold to Pharaoh; but he -taxed the land to give the money according to the commandment of -Pharaoh: he exacted the silver and the gold of the people of the land, -of every one according to his taxation, to give it unto Pharaohnechoh. - -23:36 Jehoiakim was twenty and five years old when he began to reign; -and he reigned eleven years in Jerusalem. And his mother’s name was -Zebudah, the daughter of Pedaiah of Rumah. - -23:37 And he did that which was evil in the sight of the LORD, -according to all that his fathers had done. - -24:1 In his days Nebuchadnezzar king of Babylon came up, and Jehoiakim -became his servant three years: then he turned and rebelled against -him. - -24:2 And the LORD sent against him bands of the Chaldees, and bands of -the Syrians, and bands of the Moabites, and bands of the children of -Ammon, and sent them against Judah to destroy it, according to the -word of the LORD, which he spake by his servants the prophets. - -24:3 Surely at the commandment of the LORD came this upon Judah, to -remove them out of his sight, for the sins of Manasseh, according to -all that he did; 24:4 And also for the innocent blood that he shed: -for he filled Jerusalem with innocent blood; which the LORD would not -pardon. - -24:5 Now the rest of the acts of Jehoiakim, and all that he did, are -they not written in the book of the chronicles of the kings of Judah? -24:6 So Jehoiakim slept with his fathers: and Jehoiachin his son -reigned in his stead. - -24:7 And the king of Egypt came not again any more out of his land: -for the king of Babylon had taken from the river of Egypt unto the -river Euphrates all that pertained to the king of Egypt. - -24:8 Jehoiachin was eighteen years old when he began to reign, and he -reigned in Jerusalem three months. And his mother’s name was Nehushta, -the daughter of Elnathan of Jerusalem. - -24:9 And he did that which was evil in the sight of the LORD, -according to all that his father had done. - -24:10 At that time the servants of Nebuchadnezzar king of Babylon came -up against Jerusalem, and the city was besieged. - -24:11 And Nebuchadnezzar king of Babylon came against the city, and -his servants did besiege it. - -24:12 And Jehoiachin the king of Judah went out to the king of -Babylon, he, and his mother, and his servants, and his princes, and -his officers: and the king of Babylon took him in the eighth year of -his reign. - -24:13 And he carried out thence all the treasures of the house of the -LORD, and the treasures of the king’s house, and cut in pieces all the -vessels of gold which Solomon king of Israel had made in the temple of -the LORD, as the LORD had said. - -24:14 And he carried away all Jerusalem, and all the princes, and all -the mighty men of valour, even ten thousand captives, and all the -craftsmen and smiths: none remained, save the poorest sort of the -people of the land. - -24:15 And he carried away Jehoiachin to Babylon, and the king’s -mother, and the king’s wives, and his officers, and the mighty of the -land, those carried he into captivity from Jerusalem to Babylon. - -24:16 And all the men of might, even seven thousand, and craftsmen and -smiths a thousand, all that were strong and apt for war, even them the -king of Babylon brought captive to Babylon. - -24:17 And the king of Babylon made Mattaniah his father’s brother king -in his stead, and changed his name to Zedekiah. - -24:18 Zedekiah was twenty and one years old when he began to reign, -and he reigned eleven years in Jerusalem. And his mother’s name was -Hamutal, the daughter of Jeremiah of Libnah. - -24:19 And he did that which was evil in the sight of the LORD, -according to all that Jehoiakim had done. - -24:20 For through the anger of the LORD it came to pass in Jerusalem -and Judah, until he had cast them out from his presence, that Zedekiah -rebelled against the king of Babylon. - -25:1 And it came to pass in the ninth year of his reign, in the tenth -month, in the tenth day of the month, that Nebuchadnezzar king of -Babylon came, he, and all his host, against Jerusalem, and pitched -against it; and they built forts against it round about. - -25:2 And the city was besieged unto the eleventh year of king -Zedekiah. - -25:3 And on the ninth day of the fourth month the famine prevailed in -the city, and there was no bread for the people of the land. - -25:4 And the city was broken up, and all the men of war fled by night -by the way of the gate between two walls, which is by the king’s -garden: (now the Chaldees were against the city round about:) and the -king went the way toward the plain. - -25:5 And the army of the Chaldees pursued after the king, and overtook -him in the plains of Jericho: and all his army were scattered from -him. - -25:6 So they took the king, and brought him up to the king of Babylon -to Riblah; and they gave judgment upon him. - -25:7 And they slew the sons of Zedekiah before his eyes, and put out -the eyes of Zedekiah, and bound him with fetters of brass, and carried -him to Babylon. - -25:8 And in the fifth month, on the seventh day of the month, which is -the nineteenth year of king Nebuchadnezzar king of Babylon, came -Nebuzaradan, captain of the guard, a servant of the king of Babylon, -unto Jerusalem: 25:9 And he burnt the house of the LORD, and the -king’s house, and all the houses of Jerusalem, and every great man’s -house burnt he with fire. - -25:10 And all the army of the Chaldees, that were with the captain of -the guard, brake down the walls of Jerusalem round about. - -25:11 Now the rest of the people that were left in the city, and the -fugitives that fell away to the king of Babylon, with the remnant of -the multitude, did Nebuzaradan the captain of the guard carry away. - -25:12 But the captain of the guard left of the door of the poor of the -land to be vinedressers and husbandmen. - -25:13 And the pillars of brass that were in the house of the LORD, and -the bases, and the brasen sea that was in the house of the LORD, did -the Chaldees break in pieces, and carried the brass of them to -Babylon. - -25:14 And the pots, and the shovels, and the snuffers, and the spoons, -and all the vessels of brass wherewith they ministered, took they -away. - -25:15 And the firepans, and the bowls, and such things as were of -gold, in gold, and of silver, in silver, the captain of the guard took -away. - -25:16 The two pillars, one sea, and the bases which Solomon had made -for the house of the LORD; the brass of all these vessels was without -weight. - -25:17 The height of the one pillar was eighteen cubits, and the -chapiter upon it was brass: and the height of the chapiter three -cubits; and the wreathen work, and pomegranates upon the chapiter -round about, all of brass: and like unto these had the second pillar -with wreathen work. - -25:18 And the captain of the guard took Seraiah the chief priest, and -Zephaniah the second priest, and the three keepers of the door: 25:19 -And out of the city he took an officer that was set over the men of -war, and five men of them that were in the king’s presence, which were -found in the city, and the principal scribe of the host, which -mustered the people of the land, and threescore men of the people of -the land that were found in the city: 25:20 And Nebuzaradan captain of -the guard took these, and brought them to the king of Babylon to -Riblah: 25:21 And the king of Babylon smote them, and slew them at -Riblah in the land of Hamath. So Judah was carried away out of their -land. - -25:22 And as for the people that remained in the land of Judah, whom -Nebuchadnezzar king of Babylon had left, even over them he made -Gedaliah the son of Ahikam, the son of Shaphan, ruler. - -25:23 And when all the captains of the armies, they and their men, -heard that the king of Babylon had made Gedaliah governor, there came -to Gedaliah to Mizpah, even Ishmael the son of Nethaniah, and Johanan -the son of Careah, and Seraiah the son of Tanhumeth the Netophathite, -and Jaazaniah the son of a Maachathite, they and their men. - -25:24 And Gedaliah sware to them, and to their men, and said unto -them, Fear not to be the servants of the Chaldees: dwell in the land, -and serve the king of Babylon; and it shall be well with you. - -25:25 But it came to pass in the seventh month, that Ishmael the son -of Nethaniah, the son of Elishama, of the seed royal, came, and ten -men with him, and smote Gedaliah, that he died, and the Jews and the -Chaldees that were with him at Mizpah. - -25:26 And all the people, both small and great, and the captains of -the armies, arose, and came to Egypt: for they were afraid of the -Chaldees. - -25:27 And it came to pass in the seven and thirtieth year of the -captivity of Jehoiachin king of Judah, in the twelfth month, on the -seven and twentieth day of the month, that Evilmerodach king of -Babylon in the year that he began to reign did lift up the head of -Jehoiachin king of Judah out of prison; 25:28 And he spake kindly to -him, and set his throne above the throne of the kings that were with -him in Babylon; 25:29 And changed his prison garments: and he did eat -bread continually before him all the days of his life. - -25:30 And his allowance was a continual allowance given him of the -king, a daily rate for every day, all the days of his life. - - - - -The First Book of the Chronicles - - -1:1 Adam, Sheth, Enosh, 1:2 Kenan, Mahalaleel, Jered, 1:3 Henoch, -Methuselah, Lamech, 1:4 Noah, Shem, Ham, and Japheth. - -1:5 The sons of Japheth; Gomer, and Magog, and Madai, and Javan, and -Tubal, and Meshech, and Tiras. - -1:6 And the sons of Gomer; Ashchenaz, and Riphath, and Togarmah. - -1:7 And the sons of Javan; Elishah, and Tarshish, Kittim, and Dodanim. - -1:8 The sons of Ham; Cush, and Mizraim, Put, and Canaan. - -1:9 And the sons of Cush; Seba, and Havilah, and Sabta, and Raamah, -and Sabtecha. And the sons of Raamah; Sheba, and Dedan. - -1:10 And Cush begat Nimrod: he began to be mighty upon the earth. - -1:11 And Mizraim begat Ludim, and Anamim, and Lehabim, and Naphtuhim, -1:12 And Pathrusim, and Casluhim, (of whom came the Philistines,) and -Caphthorim. - -1:13 And Canaan begat Zidon his firstborn, and Heth, 1:14 The Jebusite -also, and the Amorite, and the Girgashite, 1:15 And the Hivite, and -the Arkite, and the Sinite, 1:16 And the Arvadite, and the Zemarite, -and the Hamathite. - -1:17 The sons of Shem; Elam, and Asshur, and Arphaxad, and Lud, and -Aram, and Uz, and Hul, and Gether, and Meshech. - -1:18 And Arphaxad begat Shelah, and Shelah begat Eber. - -1:19 And unto Eber were born two sons: the name of the one was Peleg; -because in his days the earth was divided: and his brother’s name was -Joktan. - -1:20 And Joktan begat Almodad, and Sheleph, and Hazarmaveth, and -Jerah, 1:21 Hadoram also, and Uzal, and Diklah, 1:22 And Ebal, and -Abimael, and Sheba, 1:23 And Ophir, and Havilah, and Jobab. All these -were the sons of Joktan. - -1:24 Shem, Arphaxad, Shelah, 1:25 Eber, Peleg, Reu, 1:26 Serug, Nahor, -Terah, 1:27 Abram; the same is Abraham. - -1:28 The sons of Abraham; Isaac, and Ishmael. - -1:29 These are their generations: The firstborn of Ishmael, Nebaioth; -then Kedar, and Adbeel, and Mibsam, 1:30 Mishma, and Dumah, Massa, -Hadad, and Tema, 1:31 Jetur, Naphish, and Kedemah. These are the sons -of Ishmael. - -1:32 Now the sons of Keturah, Abraham’s concubine: she bare Zimran, -and Jokshan, and Medan, and Midian, and Ishbak, and Shuah. And the -sons of Jokshan; Sheba, and Dedan. - -1:33 And the sons of Midian; Ephah, and Epher, and Henoch, and Abida, -and Eldaah. All these are the sons of Keturah. - -1:34 And Abraham begat Isaac. The sons of Isaac; Esau and Israel. - -1:35 The sons of Esau; Eliphaz, Reuel, and Jeush, and Jaalam, and -Korah. - -1:36 The sons of Eliphaz; Teman, and Omar, Zephi, and Gatam, Kenaz, -and Timna, and Amalek. - -1:37 The sons of Reuel; Nahath, Zerah, Shammah, and Mizzah. - -1:38 And the sons of Seir; Lotan, and Shobal, and Zibeon, and Anah, -and Dishon, and Ezar, and Dishan. - -1:39 And the sons of Lotan; Hori, and Homam: and Timna was Lotan’s -sister. - -1:40 The sons of Shobal; Alian, and Manahath, and Ebal, Shephi, and -Onam. - -and the sons of Zibeon; Aiah, and Anah. - -1:41 The sons of Anah; Dishon. And the sons of Dishon; Amram, and -Eshban, and Ithran, and Cheran. - -1:42 The sons of Ezer; Bilhan, and Zavan, and Jakan. The sons of -Dishan; Uz, and Aran. - -1:43 Now these are the kings that reigned in the land of Edom before -any king reigned over the children of Israel; Bela the son of Beor: -and the name of his city was Dinhabah. - -1:44 And when Bela was dead, Jobab the son of Zerah of Bozrah reigned -in his stead. - -1:45 And when Jobab was dead, Husham of the land of the Temanites -reigned in his stead. - -1:46 And when Husham was dead, Hadad the son of Bedad, which smote -Midian in the field of Moab, reigned in his stead: and the name of his -city was Avith. - -1:47 And when Hadad was dead, Samlah of Masrekah reigned in his stead. - -1:48 And when Samlah was dead, Shaul of Rehoboth by the river reigned -in his stead. - -1:49 And when Shaul was dead, Baalhanan the son of Achbor reigned in -his stead. - -1:50 And when Baalhanan was dead, Hadad reigned in his stead: and the -name of his city was Pai; and his wife’s name was Mehetabel, the -daughter of Matred, the daughter of Mezahab. - -1:51 Hadad died also. And the dukes of Edom were; duke Timnah, duke -Aliah, duke Jetheth, 1:52 Duke Aholibamah, duke Elah, duke Pinon, 1:53 -Duke Kenaz, duke Teman, duke Mibzar, 1:54 Duke Magdiel, duke Iram. -These are the dukes of Edom. - -2:1 These are the sons of Israel; Reuben, Simeon, Levi, and Judah, -Issachar, and Zebulun, 2:2 Dan, Joseph, and Benjamin, Naphtali, Gad, -and Asher. - -2:3 The sons of Judah; Er, and Onan, and Shelah: which three were born -unto him of the daughter of Shua the Canaanitess. And Er, the -firstborn of Judah, was evil in the sight of the LORD; and he slew -him. - -2:4 And Tamar his daughter in law bore him Pharez and Zerah. All the -sons of Judah were five. - -2:5 The sons of Pharez; Hezron, and Hamul. - -2:6 And the sons of Zerah; Zimri, and Ethan, and Heman, and Calcol, -and Dara: five of them in all. - -2:7 And the sons of Carmi; Achar, the troubler of Israel, who -transgressed in the thing accursed. - -2:8 And the sons of Ethan; Azariah. - -2:9 The sons also of Hezron, that were born unto him; Jerahmeel, and -Ram, and Chelubai. - -2:10 And Ram begat Amminadab; and Amminadab begat Nahshon, prince of -the children of Judah; 2:11 And Nahshon begat Salma, and Salma begat -Boaz, 2:12 And Boaz begat Obed, and Obed begat Jesse, 2:13 And Jesse -begat his firstborn Eliab, and Abinadab the second, and Shimma the -third, 2:14 Nethaneel the fourth, Raddai the fifth, 2:15 Ozem the -sixth, David the seventh: 2:16 Whose sisters were Zeruiah, and -Abigail. And the sons of Zeruiah; Abishai, and Joab, and Asahel, -three. - -2:17 And Abigail bare Amasa: and the father of Amasa was Jether the -Ishmeelite. - -2:18 And Caleb the son of Hezron begat children of Azubah his wife, -and of Jerioth: her sons are these; Jesher, and Shobab, and Ardon. - -2:19 And when Azubah was dead, Caleb took unto him Ephrath, which bare -him Hur. - -2:20 And Hur begat Uri, and Uri begat Bezaleel. - -2:21 And afterward Hezron went in to the daughter of Machir the father -of Gilead, whom he married when he was threescore years old; and she -bare him Segub. - -2:22 And Segub begat Jair, who had three and twenty cities in the land -of Gilead. - -2:23 And he took Geshur, and Aram, with the towns of Jair, from them, -with Kenath, and the towns thereof, even threescore cities. All these -belonged to the sons of Machir the father of Gilead. - -2:24 And after that Hezron was dead in Calebephratah, then Abiah -Hezron’s wife bare him Ashur the father of Tekoa. - -2:25 And the sons of Jerahmeel the firstborn of Hezron were, Ram the -firstborn, and Bunah, and Oren, and Ozem, and Ahijah. - -2:26 Jerahmeel had also another wife, whose name was Atarah; she was -the mother of Onam. - -2:27 And the sons of Ram the firstborn of Jerahmeel were, Maaz, and -Jamin, and Eker. - -2:28 And the sons of Onam were, Shammai, and Jada. And the sons of -Shammai; Nadab and Abishur. - -2:29 And the name of the wife of Abishur was Abihail, and she bare him -Ahban, and Molid. - -2:30 And the sons of Nadab; Seled, and Appaim: but Seled died without -children. - -2:31 And the sons of Appaim; Ishi. And the sons of Ishi; Sheshan. And -the children of Sheshan; Ahlai. - -2:32 And the sons of Jada the brother of Shammai; Jether, and -Jonathan: and Jether died without children. - -2:33 And the sons of Jonathan; Peleth, and Zaza. These were the sons -of Jerahmeel. - -2:34 Now Sheshan had no sons, but daughters. And Sheshan had a -servant, an Egyptian, whose name was Jarha. - -2:35 And Sheshan gave his daughter to Jarha his servant to wife; and -she bare him Attai. - -2:36 And Attai begat Nathan, and Nathan begat Zabad, 2:37 And Zabad -begat Ephlal, and Ephlal begat Obed, 2:38 And Obed begat Jehu, and -Jehu begat Azariah, 2:39 And Azariah begat Helez, and Helez begat -Eleasah, 2:40 And Eleasah begat Sisamai, and Sisamai begat Shallum, -2:41 And Shallum begat Jekamiah, and Jekamiah begat Elishama. - -2:42 Now the sons of Caleb the brother of Jerahmeel were, Mesha his -firstborn, which was the father of Ziph; and the sons of Mareshah the -father of Hebron. - -2:43 And the sons of Hebron; Korah, and Tappuah, and Rekem, and Shema. - -2:44 And Shema begat Raham, the father of Jorkoam: and Rekem begat -Shammai. - -2:45 And the son of Shammai was Maon: and Maon was the father of -Bethzur. - -2:46 And Ephah, Caleb’s concubine, bare Haran, and Moza, and Gazez: -and Haran begat Gazez. - -2:47 And the sons of Jahdai; Regem, and Jotham, and Gesham, and Pelet, -and Ephah, and Shaaph. - -2:48 Maachah, Caleb’s concubine, bare Sheber, and Tirhanah. - -2:49 She bare also Shaaph the father of Madmannah, Sheva the father of -Machbenah, and the father of Gibea: and the daughter of Caleb was -Achsa. - -2:50 These were the sons of Caleb the son of Hur, the firstborn of -Ephratah; Shobal the father of Kirjathjearim. - -2:51 Salma the father of Bethlehem, Hareph the father of Bethgader. - -2:52 And Shobal the father of Kirjathjearim had sons; Haroeh, and half -of the Manahethites. - -2:53 And the families of Kirjathjearim; the Ithrites, and the Puhites, -and the Shumathites, and the Mishraites; of them came the Zareathites, -and the Eshtaulites, 2:54 The sons of Salma; Bethlehem, and the -Netophathites, Ataroth, the house of Joab, and half of the -Manahethites, the Zorites. - -2:55 And the families of the scribes which dwelt at Jabez; the -Tirathites, the Shimeathites, and Suchathites. These are the Kenites -that came of Hemath, the father of the house of Rechab. - -3:1 Now these were the sons of David, which were born unto him in -Hebron; the firstborn Amnon, of Ahinoam the Jezreelitess; the second -Daniel, of Abigail the Carmelitess: 3:2 The third, Absalom the son of -Maachah the daughter of Talmai king of Geshur: the fourth, Adonijah -the son of Haggith: 3:3 The fifth, Shephatiah of Abital: the sixth, -Ithream by Eglah his wife. - -3:4 These six were born unto him in Hebron; and there he reigned seven -years and six months: and in Jerusalem he reigned thirty and three -years. - -3:5 And these were born unto him in Jerusalem; Shimea, and Shobab, and -Nathan, and Solomon, four, of Bathshua the daughter of Ammiel: 3:6 -Ibhar also, and Elishama, and Eliphelet, 3:7 And Nogah, and Nepheg, -and Japhia, 3:8 And Elishama, and Eliada, and Eliphelet, nine. - -3:9 These were all the sons of David, beside the sons of the -concubines, and Tamar their sister. - -3:10 And Solomon’s son was Rehoboam, Abia his son, Asa his son, -Jehoshaphat his son, 3:11 Joram his son, Ahaziah his son, Joash his -son, 3:12 Amaziah his son, Azariah his son, Jotham his son, 3:13 Ahaz -his son, Hezekiah his son, Manasseh his son, 3:14 Amon his son, Josiah -his son. - -3:15 And the sons of Josiah were, the firstborn Johanan, the second -Jehoiakim, the third Zedekiah, the fourth Shallum. - -3:16 And the sons of Jehoiakim: Jeconiah his son, Zedekiah his son. - -3:17 And the sons of Jeconiah; Assir, Salathiel his son, 3:18 -Malchiram also, and Pedaiah, and Shenazar, Jecamiah, Hoshama, and -Nedabiah. - -3:19 And the sons of Pedaiah were, Zerubbabel, and Shimei: and the -sons of Zerubbabel; Meshullam, and Hananiah, and Shelomith their -sister: 3:20 And Hashubah, and Ohel, and Berechiah, and Hasadiah, -Jushabhesed, five. - -3:21 And the sons of Hananiah; Pelatiah, and Jesaiah: the sons of -Rephaiah, the sons of Arnan, the sons of Obadiah, the sons of -Shechaniah. - -3:22 And the sons of Shechaniah; Shemaiah: and the sons of Shemaiah; -Hattush, and Igeal, and Bariah, and Neariah, and Shaphat, six. - -3:23 And the sons of Neariah; Elioenai, and Hezekiah, and Azrikam, -three. - -3:24 And the sons of Elioenai were, Hodaiah, and Eliashib, and -Pelaiah, and Akkub, and Johanan, and Dalaiah, and Anani, seven. - -4:1 The sons of Judah; Pharez, Hezron, and Carmi, and Hur, and Shobal. - -4:2 And Reaiah the son of Shobal begat Jahath; and Jahath begat -Ahumai, and Lahad. These are the families of the Zorathites. - -4:3 And these were of the father of Etam; Jezreel, and Ishma, and -Idbash: and the name of their sister was Hazelelponi: 4:4 And Penuel -the father of Gedor, and Ezer the father of Hushah. These are the sons -of Hur, the firstborn of Ephratah, the father of Bethlehem. - -4:5 And Ashur the father of Tekoa had two wives, Helah and Naarah. - -4:6 And Naarah bare him Ahuzam, and Hepher, and Temeni, and -Haahashtari. - -These were the sons of Naarah. - -4:7 And the sons of Helah were, Zereth, and Jezoar, and Ethnan. - -4:8 And Coz begat Anub, and Zobebah, and the families of Aharhel the -son of Harum. - -4:9 And Jabez was more honourable than his brethren: and his mother -called his name Jabez, saying, Because I bare him with sorrow. - -4:10 And Jabez called on the God of Israel, saying, Oh that thou -wouldest bless me indeed, and enlarge my coast, and that thine hand -might be with me, and that thou wouldest keep me from evil, that it -may not grieve me! And God granted him that which he requested. - -4:11 And Chelub the brother of Shuah begat Mehir, which was the father -of Eshton. - -4:12 And Eshton begat Bethrapha, and Paseah, and Tehinnah the father -of Irnahash. These are the men of Rechah. - -4:13 And the sons of Kenaz; Othniel, and Seraiah: and the sons of -Othniel; Hathath. - -4:14 And Meonothai begat Ophrah: and Seraiah begat Joab, the father of -the valley of Charashim; for they were craftsmen. - -4:15 And the sons of Caleb the son of Jephunneh; Iru, Elah, and Naam: -and the sons of Elah, even Kenaz. - -4:16 And the sons of Jehaleleel; Ziph, and Ziphah, Tiria, and Asareel. - -4:17 And the sons of Ezra were, Jether, and Mered, and Epher, and -Jalon: and she bare Miriam, and Shammai, and Ishbah the father of -Eshtemoa. - -4:18 And his wife Jehudijah bare Jered the father of Gedor, and Heber -the father of Socho, and Jekuthiel the father of Zanoah. And these are -the sons of Bithiah the daughter of Pharaoh, which Mered took. - -4:19 And the sons of his wife Hodiah the sister of Naham, the father -of Keilah the Garmite, and Eshtemoa the Maachathite. - -4:20 And the sons of Shimon were, Amnon, and Rinnah, Benhanan, and -Tilon. - -And the sons of Ishi were, Zoheth, and Benzoheth. - -4:21 The sons of Shelah the son of Judah were, Er the father of Lecah, -and Laadah the father of Mareshah, and the families of the house of -them that wrought fine linen, of the house of Ashbea, 4:22 And Jokim, -and the men of Chozeba, and Joash, and Saraph, who had the dominion in -Moab, and Jashubilehem. And these are ancient things. - -4:23 These were the potters, and those that dwelt among plants and -hedges: there they dwelt with the king for his work. - -4:24 The sons of Simeon were, Nemuel, and Jamin, Jarib, Zerah, and -Shaul: 4:25 Shallum his son, Mibsam his son, Mishma his son. - -4:26 And the sons of Mishma; Hamuel his son, Zacchur his son, Shimei -his son. - -4:27 And Shimei had sixteen sons and six daughters: but his brethren -had not many children, neither did all their family multiply, like to -the children of Judah. - -4:28 And they dwelt at Beersheba, and Moladah, and Hazarshual, 4:29 -And at Bilhah, and at Ezem, and at Tolad, 4:30 And at Bethuel, and at -Hormah, and at Ziklag, 4:31 And at Bethmarcaboth, and Hazarsusim, and -at Bethbirei, and at Shaaraim. These were their cities unto the reign -of David. - -4:32 And their villages were, Etam, and Ain, Rimmon, and Tochen, and -Ashan, five cities: 4:33 And all their villages that were round about -the same cities, unto Baal. These were their habitations, and their -genealogy. - -4:34 And Meshobab, and Jamlech, and Joshah, the son of Amaziah, 4:35 -And Joel, and Jehu the son of Josibiah, the son of Seraiah, the son of -Asiel, 4:36 And Elioenai, and Jaakobah, and Jeshohaiah, and Asaiah, -and Adiel, and Jesimiel, and Benaiah, 4:37 And Ziza the son of Shiphi, -the son of Allon, the son of Jedaiah, the son of Shimri, the son of -Shemaiah; 4:38 These mentioned by their names were princes in their -families: and the house of their fathers increased greatly. - -4:39 And they went to the entrance of Gedor, even unto the east side -of the valley, to seek pasture for their flocks. - -4:40 And they found fat pasture and good, and the land was wide, and -quiet, and peaceable; for they of Ham had dwelt there of old. - -4:41 And these written by name came in the days of Hezekiah king of -Judah, and smote their tents, and the habitations that were found -there, and destroyed them utterly unto this day, and dwelt in their -rooms: because there was pasture there for their flocks. - -4:42 And some of them, even of the sons of Simeon, five hundred men, -went to mount Seir, having for their captains Pelatiah, and Neariah, -and Rephaiah, and Uzziel, the sons of Ishi. - -4:43 And they smote the rest of the Amalekites that were escaped, and -dwelt there unto this day. - -5:1 Now the sons of Reuben the firstborn of Israel, (for he was the -firstborn; but forasmuch as he defiled his father’s bed, his -birthright was given unto the sons of Joseph the son of Israel: and -the genealogy is not to be reckoned after the birthright. - -5:2 For Judah prevailed above his brethren, and of him came the chief -ruler; but the birthright was Joseph’s:) 5:3 The sons, I say, of -Reuben the firstborn of Israel were, Hanoch, and Pallu, Hezron, and -Carmi. - -5:4 The sons of Joel; Shemaiah his son, Gog his son, Shimei his son, -5:5 Micah his son, Reaia his son, Baal his son, 5:6 Beerah his son, -whom Tilgathpilneser king of Assyria carried away captive: he was -prince of the Reubenites. - -5:7 And his brethren by their families, when the genealogy of their -generations was reckoned, were the chief, Jeiel, and Zechariah, 5:8 -And Bela the son of Azaz, the son of Shema, the son of Joel, who dwelt -in Aroer, even unto Nebo and Baalmeon: 5:9 And eastward he inhabited -unto the entering in of the wilderness from the river Euphrates: -because their cattle were multiplied in the land of Gilead. - -5:10 And in the days of Saul they made war with the Hagarites, who -fell by their hand: and they dwelt in their tents throughout all the -east land of Gilead. - -5:11 And the children of Gad dwelt over against them, in the land of -Bashan unto Salcah: 5:12 Joel the chief, and Shapham the next, and -Jaanai, and Shaphat in Bashan. - -5:13 And their brethren of the house of their fathers were, Michael, -and Meshullam, and Sheba, and Jorai, and Jachan, and Zia, and Heber, -seven. - -5:14 These are the children of Abihail the son of Huri, the son of -Jaroah, the son of Gilead, the son of Michael, the son of Jeshishai, -the son of Jahdo, the son of Buz; 5:15 Ahi the son of Abdiel, the son -of Guni, chief of the house of their fathers. - -5:16 And they dwelt in Gilead in Bashan, and in her towns, and in all -the suburbs of Sharon, upon their borders. - -5:17 All these were reckoned by genealogies in the days of Jotham king -of Judah, and in the days of Jeroboam king of Israel. - -5:18 The sons of Reuben, and the Gadites, and half the tribe of -Manasseh, of valiant men, men able to bear buckler and sword, and to -shoot with bow, and skilful in war, were four and forty thousand seven -hundred and threescore, that went out to the war. - -5:19 And they made war with the Hagarites, with Jetur, and Nephish, -and Nodab. - -5:20 And they were helped against them, and the Hagarites were -delivered into their hand, and all that were with them: for they cried -to God in the battle, and he was intreated of them; because they put -their trust in him. - -5:21 And they took away their cattle; of their camels fifty thousand, -and of sheep two hundred and fifty thousand, and of asses two -thousand, and of men an hundred thousand. - -5:22 For there fell down many slain, because the war was of God. And -they dwelt in their steads until the captivity. - -5:23 And the children of the half tribe of Manasseh dwelt in the land: -they increased from Bashan unto Baalhermon and Senir, and unto mount -Hermon. - -5:24 And these were the heads of the house of their fathers, even -Epher, and Ishi, and Eliel, and Azriel, and Jeremiah, and Hodaviah, -and Jahdiel, mighty men of valour, famous men, and heads of the house -of their fathers. - -5:25 And they transgressed against the God of their fathers, and went -a whoring after the gods of the people of the land, whom God destroyed -before them. - -5:26 And the God of Israel stirred up the spirit of Pul king of -Assyria, and the spirit of Tilgathpilneser king of Assyria, and he -carried them away, even the Reubenites, and the Gadites, and the half -tribe of Manasseh, and brought them unto Halah, and Habor, and Hara, -and to the river Gozan, unto this day. - -6:1 The sons of Levi; Gershon, Kohath, and Merari. - -6:2 And the sons of Kohath; Amram, Izhar, and Hebron, and Uzziel. - -6:3 And the children of Amram; Aaron, and Moses, and Miriam. The sons -also of Aaron; Nadab, and Abihu, Eleazar, and Ithamar. - -6:4 Eleazar begat Phinehas, Phinehas begat Abishua, 6:5 And Abishua -begat Bukki, and Bukki begat Uzzi, 6:6 And Uzzi begat Zerahiah, and -Zerahiah begat Meraioth, 6:7 Meraioth begat Amariah, and Amariah begat -Ahitub, 6:8 And Ahitub begat Zadok, and Zadok begat Ahimaaz, 6:9 And -Ahimaaz begat Azariah, and Azariah begat Johanan, 6:10 And Johanan -begat Azariah, (he it is that executed the priest’s office in the -temple that Solomon built in Jerusalem:) 6:11 And Azariah begat -Amariah, and Amariah begat Ahitub, 6:12 And Ahitub begat Zadok, and -Zadok begat Shallum, 6:13 And Shallum begat Hilkiah, and Hilkiah begat -Azariah, 6:14 And Azariah begat Seraiah, and Seraiah begat Jehozadak, -6:15 And Jehozadak went into captivity, when the LORD carried away -Judah and Jerusalem by the hand of Nebuchadnezzar. - -6:16 The sons of Levi; Gershom, Kohath, and Merari. - -6:17 And these be the names of the sons of Gershom; Libni, and Shimei. - -6:18 And the sons of Kohath were, Amram, and Izhar, and Hebron, and -Uzziel. - -6:19 The sons of Merari; Mahli, and Mushi. And these are the families -of the Levites according to their fathers. - -6:20 Of Gershom; Libni his son, Jahath his son, Zimmah his son, 6:21 -Joah his son, Iddo his son, Zerah his son, Jeaterai his son. - -6:22 The sons of Kohath; Amminadab his son, Korah his son, Assir his -son, 6:23 Elkanah his son, and Ebiasaph his son, and Assir his son, -6:24 Tahath his son, Uriel his son, Uzziah his son, and Shaul his son. - -6:25 And the sons of Elkanah; Amasai, and Ahimoth. - -6:26 As for Elkanah: the sons of Elkanah; Zophai his son, and Nahath -his son, 6:27 Eliab his son, Jeroham his son, Elkanah his son. - -6:28 And the sons of Samuel; the firstborn Vashni, and Abiah. - -6:29 The sons of Merari; Mahli, Libni his son, Shimei his son, Uzza -his son, 6:30 Shimea his son, Haggiah his son, Asaiah his son. - -6:31 And these are they whom David set over the service of song in the -house of the LORD, after that the ark had rest. - -6:32 And they ministered before the dwelling place of the tabernacle -of the congregation with singing, until Solomon had built the house of -the LORD in Jerusalem: and then they waited on their office according -to their order. - -6:33 And these are they that waited with their children. Of the sons -of the Kohathites: Heman a singer, the son of Joel, the son of -Shemuel, 6:34 The son of Elkanah, the son of Jeroham, the son of -Eliel, the son of Toah, 6:35 The son of Zuph, the son of Elkanah, the -son of Mahath, the son of Amasai, 6:36 The son of Elkanah, the son of -Joel, the son of Azariah, the son of Zephaniah, 6:37 The son of -Tahath, the son of Assir, the son of Ebiasaph, the son of Korah, 6:38 -The son of Izhar, the son of Kohath, the son of Levi, the son of -Israel. - -6:39 And his brother Asaph, who stood on his right hand, even Asaph -the son of Berachiah, the son of Shimea, 6:40 The son of Michael, the -son of Baaseiah, the son of Malchiah, 6:41 The son of Ethni, the son -of Zerah, the son of Adaiah, 6:42 The son of Ethan, the son of Zimmah, -the son of Shimei, 6:43 The son of Jahath, the son of Gershom, the son -of Levi. - -6:44 And their brethren the sons of Merari stood on the left hand: -Ethan the son of Kishi, the son of Abdi, the son of Malluch, 6:45 The -son of Hashabiah, the son of Amaziah, the son of Hilkiah, 6:46 The son -of Amzi, the son of Bani, the son of Shamer, 6:47 The son of Mahli, -the son of Mushi, the son of Merari, the son of Levi. - -6:48 Their brethren also the Levites were appointed unto all manner of -service of the tabernacle of the house of God. - -6:49 But Aaron and his sons offered upon the altar of the burnt -offering, and on the altar of incense, and were appointed for all the -work of the place most holy, and to make an atonement for Israel, -according to all that Moses the servant of God had commanded. - -6:50 And these are the sons of Aaron; Eleazar his son, Phinehas his -son, Abishua his son, 6:51 Bukki his son, Uzzi his son, Zerahiah his -son, 6:52 Meraioth his son, Amariah his son, Ahitub his son, 6:53 -Zadok his son, Ahimaaz his son. - -6:54 Now these are their dwelling places throughout their castles in -their coasts, of the sons of Aaron, of the families of the Kohathites: -for theirs was the lot. - -6:55 And they gave them Hebron in the land of Judah, and the suburbs -thereof round about it. - -6:56 But the fields of the city, and the villages thereof, they gave -to Caleb the son of Jephunneh. - -6:57 And to the sons of Aaron they gave the cities of Judah, namely, -Hebron, the city of refuge, and Libnah with her suburbs, and Jattir, -and Eshtemoa, with their suburbs, 6:58 And Hilen with her suburbs, -Debir with her suburbs, 6:59 And Ashan with her suburbs, and -Bethshemesh with her suburbs: 6:60 And out of the tribe of Benjamin; -Geba with her suburbs, and Alemeth with her suburbs, and Anathoth with -her suburbs. All their cities throughout their families were thirteen -cities. - -6:61 And unto the sons of Kohath, which were left of the family of -that tribe, were cities given out of the half tribe, namely, out of -the half tribe of Manasseh, by lot, ten cities. - -6:62 And to the sons of Gershom throughout their families out of the -tribe of Issachar, and out of the tribe of Asher, and out of the tribe -of Naphtali, and out of the tribe of Manasseh in Bashan, thirteen -cities. - -6:63 Unto the sons of Merari were given by lot, throughout their -families, out of the tribe of Reuben, and out of the tribe of Gad, and -out of the tribe of Zebulun, twelve cities. - -6:64 And the children of Israel gave to the Levites these cities with -their suburbs. - -6:65 And they gave by lot out of the tribe of the children of Judah, -and out of the tribe of the children of Simeon, and out of the tribe -of the children of Benjamin, these cities, which are called by their -names. - -6:66 And the residue of the families of the sons of Kohath had cities -of their coasts out of the tribe of Ephraim. - -6:67 And they gave unto them, of the cities of refuge, Shechem in -mount Ephraim with her suburbs; they gave also Gezer with her suburbs, -6:68 And Jokmeam with her suburbs, and Bethhoron with her suburbs, -6:69 And Aijalon with her suburbs, and Gathrimmon with her suburbs: -6:70 And out of the half tribe of Manasseh; Aner with her suburbs, and -Bileam with her suburbs, for the family of the remnant of the sons of -Kohath. - -6:71 Unto the sons of Gershom were given out of the family of the half -tribe of Manasseh, Golan in Bashan with her suburbs, and Ashtaroth -with her suburbs: 6:72 And out of the tribe of Issachar; Kedesh with -her suburbs, Daberath with her suburbs, 6:73 And Ramoth with her -suburbs, and Anem with her suburbs: 6:74 And out of the tribe of -Asher; Mashal with her suburbs, and Abdon with her suburbs, 6:75 And -Hukok with her suburbs, and Rehob with her suburbs: 6:76 And out of -the tribe of Naphtali; Kedesh in Galilee with her suburbs, and Hammon -with her suburbs, and Kirjathaim with her suburbs. - -6:77 Unto the rest of the children of Merari were given out of the -tribe of Zebulun, Rimmon with her suburbs, Tabor with her suburbs: -6:78 And on the other side Jordan by Jericho, on the east side of -Jordan, were given them out of the tribe of Reuben, Bezer in the -wilderness with her suburbs, and Jahzah with her suburbs, 6:79 -Kedemoth also with her suburbs, and Mephaath with her suburbs: 6:80 -And out of the tribe of Gad; Ramoth in Gilead with her suburbs, and -Mahanaim with her suburbs, 6:81 And Heshbon with her suburbs, and -Jazer with her suburbs. - -7:1 Now the sons of Issachar were, Tola, and Puah, Jashub, and -Shimrom, four. - -7:2 And the sons of Tola; Uzzi, and Rephaiah, and Jeriel, and Jahmai, -and Jibsam, and Shemuel, heads of their father’s house, to wit, of -Tola: they were valiant men of might in their generations; whose -number was in the days of David two and twenty thousand and six -hundred. - -7:3 And the sons of Uzzi; Izrahiah: and the sons of Izrahiah; Michael, -and Obadiah, and Joel, Ishiah, five: all of them chief men. - -7:4 And with them, by their generations, after the house of their -fathers, were bands of soldiers for war, six and thirty thousand men: -for they had many wives and sons. - -7:5 And their brethren among all the families of Issachar were valiant -men of might, reckoned in all by their genealogies fourscore and seven -thousand. - -7:6 The sons of Benjamin; Bela, and Becher, and Jediael, three. - -7:7 And the sons of Bela; Ezbon, and Uzzi, and Uzziel, and Jerimoth, -and Iri, five; heads of the house of their fathers, mighty men of -valour; and were reckoned by their genealogies twenty and two thousand -and thirty and four. - -7:8 And the sons of Becher; Zemira, and Joash, and Eliezer, and -Elioenai, and Omri, and Jerimoth, and Abiah, and Anathoth, and -Alameth. All these are the sons of Becher. - -7:9 And the number of them, after their genealogy by their -generations, heads of the house of their fathers, mighty men of -valour, was twenty thousand and two hundred. - -7:10 The sons also of Jediael; Bilhan: and the sons of Bilhan; Jeush, -and Benjamin, and Ehud, and Chenaanah, and Zethan, and Tharshish, and -Ahishahar. - -7:11 All these the sons of Jediael, by the heads of their fathers, -mighty men of valour, were seventeen thousand and two hundred -soldiers, fit to go out for war and battle. - -7:12 Shuppim also, and Huppim, the children of Ir, and Hushim, the -sons of Aher. - -7:13 The sons of Naphtali; Jahziel, and Guni, and Jezer, and Shallum, -the sons of Bilhah. - -7:14 The sons of Manasseh; Ashriel, whom she bare: (but his concubine -the Aramitess bare Machir the father of Gilead: 7:15 And Machir took -to wife the sister of Huppim and Shuppim, whose sister’s name was -Maachah;) and the name of the second was Zelophehad: and Zelophehad -had daughters. - -7:16 And Maachah the wife of Machir bare a son, and she called his -name Peresh; and the name of his brother was Sheresh; and his sons -were Ulam and Rakem. - -7:17 And the sons of Ulam; Bedan. These were the sons of Gilead, the -son of Machir, the son of Manasseh. - -7:18 And his sister Hammoleketh bare Ishod, and Abiezer, and Mahalah. - -7:19 And the sons of Shemidah were, Ahian, and Shechem, and Likhi, and -Aniam. - -7:20 And the sons of Ephraim; Shuthelah, and Bered his son, and Tahath -his son, and Eladah his son, and Tahath his son, 7:21 And Zabad his -son, and Shuthelah his son, and Ezer, and Elead, whom the men of Gath -that were born in that land slew, because they came down to take away -their cattle. - -7:22 And Ephraim their father mourned many days, and his brethren came -to comfort him. - -7:23 And when he went in to his wife, she conceived, and bare a son, -and he called his name Beriah, because it went evil with his house. - -7:24 (And his daughter was Sherah, who built Bethhoron the nether, and -the upper, and Uzzensherah.) 7:25 And Rephah was his son, also -Resheph, and Telah his son, and Tahan his son. - -7:26 Laadan his son, Ammihud his son, Elishama his son. - -7:27 Non his son, Jehoshuah his son. - -7:28 And their possessions and habitations were, Bethel and the towns -thereof, and eastward Naaran, and westward Gezer, with the towns -thereof; Shechem also and the towns thereof, unto Gaza and the towns -thereof: 7:29 And by the borders of the children of Manasseh, -Bethshean and her towns, Taanach and her towns, Megiddo and her towns, -Dor and her towns. In these dwelt the children of Joseph the son of -Israel. - -7:30 The sons of Asher; Imnah, and Isuah, and Ishuai, and Beriah, and -Serah their sister. - -7:31 And the sons of Beriah; Heber, and Malchiel, who is the father of -Birzavith. - -7:32 And Heber begat Japhlet, and Shomer, and Hotham, and Shua their -sister. - -7:33 And the sons of Japhlet; Pasach, and Bimhal, and Ashvath. These -are the children of Japhlet. - -7:34 And the sons of Shamer; Ahi, and Rohgah, Jehubbah, and Aram. - -7:35 And the sons of his brother Helem; Zophah, and Imna, and Shelesh, -and Amal. - -7:36 The sons of Zophah; Suah, and Harnepher, and Shual, and Beri, and -Imrah, 7:37 Bezer, and Hod, and Shamma, and Shilshah, and Ithran, and -Beera. - -7:38 And the sons of Jether; Jephunneh, and Pispah, and Ara. - -7:39 And the sons of Ulla; Arah, and Haniel, and Rezia. - -7:40 All these were the children of Asher, heads of their father’s -house, choice and mighty men of valour, chief of the princes. And the -number throughout the genealogy of them that were apt to the war and -to battle was twenty and six thousand men. - -8:1 Now Benjamin begat Bela his firstborn, Ashbel the second, and -Aharah the third, 8:2 Nohah the fourth, and Rapha the fifth. - -8:3 And the sons of Bela were, Addar, and Gera, and Abihud, 8:4 And -Abishua, and Naaman, and Ahoah, 8:5 And Gera, and Shephuphan, and -Huram. - -8:6 And these are the sons of Ehud: these are the heads of the fathers -of the inhabitants of Geba, and they removed them to Manahath: 8:7 And -Naaman, and Ahiah, and Gera, he removed them, and begat Uzza, and -Ahihud. - -8:8 And Shaharaim begat children in the country of Moab, after he had -sent them away; Hushim and Baara were his wives. - -8:9 And he begat of Hodesh his wife, Jobab, and Zibia, and Mesha, and -Malcham, 8:10 And Jeuz, and Shachia, and Mirma. These were his sons, -heads of the fathers. - -8:11 And of Hushim he begat Abitub, and Elpaal. - -8:12 The sons of Elpaal; Eber, and Misham, and Shamed, who built Ono, -and Lod, with the towns thereof: 8:13 Beriah also, and Shema, who were -heads of the fathers of the inhabitants of Aijalon, who drove away the -inhabitants of Gath: 8:14 And Ahio, Shashak, and Jeremoth, 8:15 And -Zebadiah, and Arad, and Ader, 8:16 And Michael, and Ispah, and Joha, -the sons of Beriah; 8:17 And Zebadiah, and Meshullam, and Hezeki, and -Heber, 8:18 Ishmerai also, and Jezliah, and Jobab, the sons of Elpaal; -8:19 And Jakim, and Zichri, and Zabdi, 8:20 And Elienai, and Zilthai, -and Eliel, 8:21 And Adaiah, and Beraiah, and Shimrath, the sons of -Shimhi; 8:22 And Ishpan, and Heber, and Eliel, 8:23 And Abdon, and -Zichri, and Hanan, 8:24 And Hananiah, and Elam, and Antothijah, 8:25 -And Iphedeiah, and Penuel, the sons of Shashak; 8:26 And Shamsherai, -and Shehariah, and Athaliah, 8:27 And Jaresiah, and Eliah, and Zichri, -the sons of Jeroham. - -8:28 These were heads of the fathers, by their generations, chief men. - -These dwelt in Jerusalem. - -8:29 And at Gibeon dwelt the father of Gibeon; whose wife’s name was -Maachah: 8:30 And his firstborn son Abdon, and Zur, and Kish, and -Baal, and Nadab, 8:31 And Gedor, and Ahio, and Zacher. - -8:32 And Mikloth begat Shimeah. And these also dwelt with their -brethren in Jerusalem, over against them. - -8:33 And Ner begat Kish, and Kish begat Saul, and Saul begat Jonathan, -and Malchishua, and Abinadab, and Eshbaal. - -8:34 And the son of Jonathan was Meribbaal; and Meribbaal begat Micah. - -8:35 And the sons of Micah were, Pithon, and Melech, and Tarea, and -Ahaz. - -8:36 And Ahaz begat Jehoadah; and Jehoadah begat Alemeth, and -Azmaveth, and Zimri; and Zimri begat Moza, 8:37 And Moza begat Binea: -Rapha was his son, Eleasah his son, Azel his son: 8:38 And Azel had -six sons, whose names are these, Azrikam, Bocheru, and Ishmael, and -Sheariah, and Obadiah, and Hanan. All these were the sons of Azel. - -8:39 And the sons of Eshek his brother were, Ulam his firstborn, -Jehush the second, and Eliphelet the third. - -8:40 And the sons of Ulam were mighty men of valour, archers, and had -many sons, and sons’ sons, an hundred and fifty. All these are of the -sons of Benjamin. - -9:1 So all Israel were reckoned by genealogies; and, behold, they were -written in the book of the kings of Israel and Judah, who were carried -away to Babylon for their transgression. - -9:2 Now the first inhabitants that dwelt in their possessions in their -cities were, the Israelites, the priests, Levites, and the Nethinims. - -9:3 And in Jerusalem dwelt of the children of Judah, and of the -children of Benjamin, and of the children of Ephraim, and Manasseh; -9:4 Uthai the son of Ammihud, the son of Omri, the son of Imri, the -son of Bani, of the children of Pharez the son of Judah. - -9:5 And of the Shilonites; Asaiah the firstborn, and his sons. - -9:6 And of the sons of Zerah; Jeuel, and their brethren, six hundred -and ninety. - -9:7 And of the sons of Benjamin; Sallu the son of Meshullam, the son -of Hodaviah, the son of Hasenuah, 9:8 And Ibneiah the son of Jeroham, -and Elah the son of Uzzi, the son of Michri, and Meshullam the son of -Shephathiah, the son of Reuel, the son of Ibnijah; 9:9 And their -brethren, according to their generations, nine hundred and fifty and -six. All these men were chief of the fathers in the house of their -fathers. - -9:10 And of the priests; Jedaiah, and Jehoiarib, and Jachin, 9:11 And -Azariah the son of Hilkiah, the son of Meshullam, the son of Zadok, -the son of Meraioth, the son of Ahitub, the ruler of the house of God; -9:12 And Adaiah the son of Jeroham, the son of Pashur, the son of -Malchijah, and Maasiai the son of Adiel, the son of Jahzerah, the son -of Meshullam, the son of Meshillemith, the son of Immer; 9:13 And -their brethren, heads of the house of their fathers, a thousand and -seven hundred and threescore; very able men for the work of the -service of the house of God. - -9:14 And of the Levites; Shemaiah the son of Hasshub, the son of -Azrikam, the son of Hashabiah, of the sons of Merari; 9:15 And -Bakbakkar, Heresh, and Galal, and Mattaniah the son of Micah, the son -of Zichri, the son of Asaph; 9:16 And Obadiah the son of Shemaiah, the -son of Galal, the son of Jeduthun, and Berechiah the son of Asa, the -son of Elkanah, that dwelt in the villages of the Netophathites. - -9:17 And the porters were, Shallum, and Akkub, and Talmon, and Ahiman, -and their brethren: Shallum was the chief; 9:18 Who hitherto waited in -the king’s gate eastward: they were porters in the companies of the -children of Levi. - -9:19 And Shallum the son of Kore, the son of Ebiasaph, the son of -Korah, and his brethren, of the house of his father, the Korahites, -were over the work of the service, keepers of the gates of the -tabernacle: and their fathers, being over the host of the LORD, were -keepers of the entry. - -9:20 And Phinehas the son of Eleazar was the ruler over them in time -past, and the LORD was with him. - -9:21 And Zechariah the son of Meshelemiah was porter of the door of -the tabernacle of the congregation. - -9:22 All these which were chosen to be porters in the gates were two -hundred and twelve. These were reckoned by their genealogy in their -villages, whom David and Samuel the seer did ordain in their set -office. - -9:23 So they and their children had the oversight of the gates of the -house of the LORD, namely, the house of the tabernacle, by wards. - -9:24 In four quarters were the porters, toward the east, west, north, -and south. - -9:25 And their brethren, which were in their villages, were to come -after seven days from time to time with them. - -9:26 For these Levites, the four chief porters, were in their set -office, and were over the chambers and treasuries of the house of God. - -9:27 And they lodged round about the house of God, because the charge -was upon them, and the opening thereof every morning pertained to -them. - -9:28 And certain of them had the charge of the ministering vessels, -that they should bring them in and out by tale. - -9:29 Some of them also were appointed to oversee the vessels, and all -the instruments of the sanctuary, and the fine flour, and the wine, -and the oil, and the frankincense, and the spices. - -9:30 And some of the sons of the priests made the ointment of the -spices. - -9:31 And Mattithiah, one of the Levites, who was the firstborn of -Shallum the Korahite, had the set office over the things that were -made in the pans. - -9:32 And other of their brethren, of the sons of the Kohathites, were -over the shewbread, to prepare it every sabbath. - -9:33 And these are the singers, chief of the fathers of the Levites, -who remaining in the chambers were free: for they were employed in -that work day and night. - -9:34 These chief fathers of the Levites were chief throughout their -generations; these dwelt at Jerusalem. - -9:35 And in Gibeon dwelt the father of Gibeon, Jehiel, whose wife’s -name was Maachah: 9:36 And his firstborn son Abdon, then Zur, and -Kish, and Baal, and Ner, and Nadab. - -9:37 And Gedor, and Ahio, and Zechariah, and Mikloth. - -9:38 And Mikloth begat Shimeam. And they also dwelt with their -brethren at Jerusalem, over against their brethren. - -9:39 And Ner begat Kish; and Kish begat Saul; and Saul begat Jonathan, -and Malchishua, and Abinadab, and Eshbaal. - -9:40 And the son of Jonathan was Meribbaal: and Meribbaal begat Micah. - -9:41 And the sons of Micah were, Pithon, and Melech, and Tahrea, and -Ahaz. - -9:42 And Ahaz begat Jarah; and Jarah begat Alemeth, and Azmaveth, and -Zimri; and Zimri begat Moza; 9:43 And Moza begat Binea; and Rephaiah -his son, Eleasah his son, Azel his son. - -9:44 And Azel had six sons, whose names are these, Azrikam, Bocheru, -and Ishmael, and Sheariah, and Obadiah, and Hanan: these were the sons -of Azel. - -10:1 Now the Philistines fought against Israel; and the men of Israel -fled from before the Philistines, and fell down slain in mount Gilboa. - -10:2 And the Philistines followed hard after Saul, and after his sons; -and the Philistines slew Jonathan, and Abinadab, and Malchishua, the -sons of Saul. - -10:3 And the battle went sore against Saul, and the archers hit him, -and he was wounded of the archers. - -10:4 Then said Saul to his armourbearer, Draw thy sword, and thrust me -through therewith; lest these uncircumcised come and abuse me. But his -armourbearer would not; for he was sore afraid. So Saul took a sword, -and fell upon it. - -10:5 And when his armourbearer saw that Saul was dead, he fell -likewise on the sword, and died. - -10:6 So Saul died, and his three sons, and all his house died -together. - -10:7 And when all the men of Israel that were in the valley saw that -they fled, and that Saul and his sons were dead, then they forsook -their cities, and fled: and the Philistines came and dwelt in them. - -10:8 And it came to pass on the morrow, when the Philistines came to -strip the slain, that they found Saul and his sons fallen in mount -Gilboa. - -10:9 And when they had stripped him, they took his head, and his -armour, and sent into the land of the Philistines round about, to -carry tidings unto their idols, and to the people. - -10:10 And they put his armour in the house of their gods, and fastened -his head in the temple of Dagon. - -10:11 And when all Jabeshgilead heard all that the Philistines had -done to Saul, 10:12 They arose, all the valiant men, and took away the -body of Saul, and the bodies of his sons, and brought them to Jabesh, -and buried their bones under the oak in Jabesh, and fasted seven days. - -10:13 So Saul died for his transgression which he committed against -the LORD, even against the word of the LORD, which he kept not, and -also for asking counsel of one that had a familiar spirit, to enquire -of it; 10:14 And enquired not of the LORD: therefore he slew him, and -turned the kingdom unto David the son of Jesse. - -11:1 Then all Israel gathered themselves to David unto Hebron, saying, -Behold, we are thy bone and thy flesh. - -11:2 And moreover in time past, even when Saul was king, thou wast he -that leddest out and broughtest in Israel: and the LORD thy God said -unto thee, Thou shalt feed my people Israel, and thou shalt be ruler -over my people Israel. - -11:3 Therefore came all the elders of Israel to the king to Hebron; -and David made a covenant with them in Hebron before the LORD; and -they anointed David king over Israel, according to the word of the -LORD by Samuel. - -11:4 And David and all Israel went to Jerusalem, which is Jebus; where -the Jebusites were, the inhabitants of the land. - -11:5 And the inhabitants of Jebus said to David, Thou shalt not come -hither. Nevertheless David took the castle of Zion, which is the city -of David. - -11:6 And David said, Whosoever smiteth the Jebusites first shall be -chief and captain. So Joab the son of Zeruiah went first up, and was -chief. - -11:7 And David dwelt in the castle; therefore they called it the city -of David. - -11:8 And he built the city round about, even from Millo round about: -and Joab repaired the rest of the city. - -11:9 So David waxed greater and greater: for the LORD of hosts was -with him. - -11:10 These also are the chief of the mighty men whom David had, who -strengthened themselves with him in his kingdom, and with all Israel, -to make him king, according to the word of the LORD concerning Israel. - -11:11 And this is the number of the mighty men whom David had; -Jashobeam, an Hachmonite, the chief of the captains: he lifted up his -spear against three hundred slain by him at one time. - -11:12 And after him was Eleazar the son of Dodo, the Ahohite, who was -one of the three mighties. - -11:13 He was with David at Pasdammim, and there the Philistines were -gathered together to battle, where was a parcel of ground full of -barley; and the people fled from before the Philistines. - -11:14 And they set themselves in the midst of that parcel, and -delivered it, and slew the Philistines; and the LORD saved them by a -great deliverance. - -11:15 Now three of the thirty captains went down to the rock to David, -into the cave of Adullam; and the host of the Philistines encamped in -the valley of Rephaim. - -11:16 And David was then in the hold, and the Philistines’ garrison -was then at Bethlehem. - -11:17 And David longed, and said, Oh that one would give me drink of -the water of the well of Bethlehem, that is at the gate! 11:18 And -the three brake through the host of the Philistines, and drew water -out of the well of Bethlehem, that was by the gate, and took it, and -brought it to David: but David would not drink of it, but poured it -out to the LORD. - -11:19 And said, My God forbid it me, that I should do this thing: -shall I drink the blood of these men that have put their lives in -jeopardy? for with the jeopardy of their lives they brought it. -Therefore he would not drink it. - -These things did these three mightiest. - -11:20 And Abishai the brother of Joab, he was chief of the three: for -lifting up his spear against three hundred, he slew them, and had a -name among the three. - -11:21 Of the three, he was more honourable than the two; for he was -their captain: howbeit he attained not to the first three. - -11:22 Benaiah the son of Jehoiada, the son of a valiant man of -Kabzeel, who had done many acts; he slew two lionlike men of Moab: -also he went down and slew a lion in a pit in a snowy day. - -11:23 And he slew an Egyptian, a man of great stature, five cubits -high; and in the Egyptian’s hand was a spear like a weaver’s beam; and -he went down to him with a staff, and plucked the spear out of the -Egyptian’s hand, and slew him with his own spear. - -11:24 These things did Benaiah the son of Jehoiada, and had the name -among the three mighties. - -11:25 Behold, he was honourable among the thirty, but attained not to -the first three: and David set him over his guard. - -11:26 Also the valiant men of the armies were, Asahel the brother of -Joab, Elhanan the son of Dodo of Bethlehem, 11:27 Shammoth the -Harorite, Helez the Pelonite, 11:28 Ira the son of Ikkesh the Tekoite, -Abiezer the Antothite, 11:29 Sibbecai the Hushathite, Ilai the -Ahohite, 11:30 Maharai the Netophathite, Heled the son of Baanah the -Netophathite, 11:31 Ithai the son of Ribai of Gibeah, that pertained -to the children of Benjamin, Benaiah the Pirathonite, 11:32 Hurai of -the brooks of Gaash, Abiel the Arbathite, 11:33 Azmaveth the -Baharumite, Eliahba the Shaalbonite, 11:34 The sons of Hashem the -Gizonite, Jonathan the son of Shage the Hararite, 11:35 Ahiam the son -of Sacar the Hararite, Eliphal the son of Ur, 11:36 Hepher the -Mecherathite, Ahijah the Pelonite, 11:37 Hezro the Carmelite, Naarai -the son of Ezbai, 11:38 Joel the brother of Nathan, Mibhar the son of -Haggeri, 11:39 Zelek the Ammonite, Naharai the Berothite, the -armourbearer of Joab the son of Zeruiah, 11:40 Ira the Ithrite, Gareb -the Ithrite, 11:41 Uriah the Hittite, Zabad the son of Ahlai, 11:42 -Adina the son of Shiza the Reubenite, a captain of the Reubenites, and -thirty with him, 11:43 Hanan the son of Maachah, and Joshaphat the -Mithnite, 11:44 Uzzia the Ashterathite, Shama and Jehiel the sons of -Hothan the Aroerite, 11:45 Jediael the son of Shimri, and Joha his -brother, the Tizite, 11:46 Eliel the Mahavite, and Jeribai, and -Joshaviah, the sons of Elnaam, and Ithmah the Moabite, 11:47 Eliel, -and Obed, and Jasiel the Mesobaite. - -12:1 Now these are they that came to David to Ziklag, while he yet -kept himself close because of Saul the son of Kish: and they were -among the mighty men, helpers of the war. - -12:2 They were armed with bows, and could use both the right hand and -the left in hurling stones and shooting arrows out of a bow, even of -Saul’s brethren of Benjamin. - -12:3 The chief was Ahiezer, then Joash, the sons of Shemaah the -Gibeathite; and Jeziel, and Pelet, the sons of Azmaveth; and Berachah, -and Jehu the Antothite. - -12:4 And Ismaiah the Gibeonite, a mighty man among the thirty, and -over the thirty; and Jeremiah, and Jahaziel, and Johanan, and Josabad -the Gederathite, 12:5 Eluzai, and Jerimoth, and Bealiah, and -Shemariah, and Shephatiah the Haruphite, 12:6 Elkanah, and Jesiah, and -Azareel, and Joezer, and Jashobeam, the Korhites, 12:7 And Joelah, and -Zebadiah, the sons of Jeroham of Gedor. - -12:8 And of the Gadites there separated themselves unto David into the -hold to the wilderness men of might, and men of war fit for the -battle, that could handle shield and buckler, whose faces were like -the faces of lions, and were as swift as the roes upon the mountains; -12:9 Ezer the first, Obadiah the second, Eliab the third, 12:10 -Mishmannah the fourth, Jeremiah the fifth, 12:11 Attai the sixth, -Eliel the seventh, 12:12 Johanan the eighth, Elzabad the ninth, 12:13 -Jeremiah the tenth, Machbanai the eleventh. - -12:14 These were of the sons of Gad, captains of the host: one of the -least was over an hundred, and the greatest over a thousand. - -12:15 These are they that went over Jordan in the first month, when it -had overflown all his banks; and they put to flight all them of the -valleys, both toward the east, and toward the west. - -12:16 And there came of the children of Benjamin and Judah to the hold -unto David. - -12:17 And David went out to meet them, and answered and said unto -them, If ye be come peaceably unto me to help me, mine heart shall be -knit unto you: but if ye be come to betray me to mine enemies, seeing -there is no wrong in mine hands, the God of our fathers look thereon, -and rebuke it. - -12:18 Then the spirit came upon Amasai, who was chief of the captains, -and he said, Thine are we, David, and on thy side, thou son of Jesse: -peace, peace be unto thee, and peace be to thine helpers; for thy God -helpeth thee. - -Then David received them, and made them captains of the band. - -12:19 And there fell some of Manasseh to David, when he came with the -Philistines against Saul to battle: but they helped them not: for the -lords of the Philistines upon advisement sent him away, saying, He -will fall to his master Saul to the jeopardy of our heads. - -12:20 As he went to Ziklag, there fell to him of Manasseh, Adnah, and -Jozabad, and Jediael, and Michael, and Jozabad, and Elihu, and -Zilthai, captains of the thousands that were of Manasseh. - -12:21 And they helped David against the band of the rovers: for they -were all mighty men of valour, and were captains in the host. - -12:22 For at that time day by day there came to David to help him, -until it was a great host, like the host of God. - -12:23 And these are the numbers of the bands that were ready armed to -the war, and came to David to Hebron, to turn the kingdom of Saul to -him, according to the word of the LORD. - -12:24 The children of Judah that bare shield and spear were six -thousand and eight hundred, ready armed to the war. - -12:25 Of the children of Simeon, mighty men of valour for the war, -seven thousand and one hundred. - -12:26 Of the children of Levi four thousand and six hundred. - -12:27 And Jehoiada was the leader of the Aaronites, and with him were -three thousand and seven hundred; 12:28 And Zadok, a young man mighty -of valour, and of his father’s house twenty and two captains. - -12:29 And of the children of Benjamin, the kindred of Saul, three -thousand: for hitherto the greatest part of them had kept the ward of -the house of Saul. - -12:30 And of the children of Ephraim twenty thousand and eight -hundred, mighty men of valour, famous throughout the house of their -fathers. - -12:31 And of the half tribe of Manasseh eighteen thousand, which were -expressed by name, to come and make David king. - -12:32 And of the children of Issachar, which were men that had -understanding of the times, to know what Israel ought to do; the heads -of them were two hundred; and all their brethren were at their -commandment. - -12:33 Of Zebulun, such as went forth to battle, expert in war, with -all instruments of war, fifty thousand, which could keep rank: they -were not of double heart. - -12:34 And of Naphtali a thousand captains, and with them with shield -and spear thirty and seven thousand. - -12:35 And of the Danites expert in war twenty and eight thousand and -six hundred. - -12:36 And of Asher, such as went forth to battle, expert in war, forty -thousand. - -12:37 And on the other side of Jordan, of the Reubenites, and the -Gadites, and of the half tribe of Manasseh, with all manner of -instruments of war for the battle, an hundred and twenty thousand. - -12:38 All these men of war, that could keep rank, came with a perfect -heart to Hebron, to make David king over all Israel: and all the rest -also of Israel were of one heart to make David king. - -12:39 And there they were with David three days, eating and drinking: -for their brethren had prepared for them. - -12:40 Moreover they that were nigh them, even unto Issachar and -Zebulun and Naphtali, brought bread on asses, and on camels, and on -mules, and on oxen, and meat, meal, cakes of figs, and bunches of -raisins, and wine, and oil, and oxen, and sheep abundantly: for there -was joy in Israel. - -13:1 And David consulted with the captains of thousands and hundreds, -and with every leader. - -13:2 And David said unto all the congregation of Israel, If it seem -good unto you, and that it be of the LORD our God, let us send abroad -unto our brethren every where, that are left in all the land of -Israel, and with them also to the priests and Levites which are in -their cities and suburbs, that they may gather themselves unto us: -13:3 And let us bring again the ark of our God to us: for we enquired -not at it in the days of Saul. - -13:4 And all the congregation said that they would do so: for the -thing was right in the eyes of all the people. - -13:5 So David gathered all Israel together, from Shihor of Egypt even -unto the entering of Hemath, to bring the ark of God from -Kirjathjearim. - -13:6 And David went up, and all Israel, to Baalah, that is, to -Kirjathjearim, which belonged to Judah, to bring up thence the ark of -God the LORD, that dwelleth between the cherubims, whose name is -called on it. - -13:7 And they carried the ark of God in a new cart out of the house of -Abinadab: and Uzza and Ahio drave the cart. - -13:8 And David and all Israel played before God with all their might, -and with singing, and with harps, and with psalteries, and with -timbrels, and with cymbals, and with trumpets. - -13:9 And when they came unto the threshingfloor of Chidon, Uzza put -forth his hand to hold the ark; for the oxen stumbled. - -13:10 And the anger of the LORD was kindled against Uzza, and he smote -him, because he put his hand to the ark: and there he died before God. - -13:11 And David was displeased, because the LORD had made a breach -upon Uzza: wherefore that place is called Perezuzza to this day. - -13:12 And David was afraid of God that day, saying, How shall I bring -the ark of God home to me? 13:13 So David brought not the ark home to -himself to the city of David, but carried it aside into the house of -Obededom the Gittite. - -13:14 And the ark of God remained with the family of Obededom in his -house three months. And the LORD blessed the house of Obededom, and -all that he had. - -14:1 Now Hiram king of Tyre sent messengers to David, and timber of -cedars, with masons and carpenters, to build him an house. - -14:2 And David perceived that the LORD had confirmed him king over -Israel, for his kingdom was lifted up on high, because of his people -Israel. - -14:3 And David took more wives at Jerusalem: and David begat more sons -and daughters. - -14:4 Now these are the names of his children which he had in -Jerusalem; Shammua, and Shobab, Nathan, and Solomon, 14:5 And Ibhar, -and Elishua, and Elpalet, 14:6 And Nogah, and Nepheg, and Japhia, 14:7 -And Elishama, and Beeliada, and Eliphalet. - -14:8 And when the Philistines heard that David was anointed king over -all Israel, all the Philistines went up to seek David. And David heard -of it, and went out against them. - -14:9 And the Philistines came and spread themselves in the valley of -Rephaim. - -14:10 And David enquired of God, saying, Shall I go up against the -Philistines? And wilt thou deliver them into mine hand? And the LORD -said unto him, Go up; for I will deliver them into thine hand. - -14:11 So they came up to Baalperazim; and David smote them there. Then -David said, God hath broken in upon mine enemies by mine hand like the -breaking forth of waters: therefore they called the name of that place -Baalperazim. - -14:12 And when they had left their gods there, David gave a -commandment, and they were burned with fire. - -14:13 And the Philistines yet again spread themselves abroad in the -valley. - -14:14 Therefore David enquired again of God; and God said unto him, Go -not up after them; turn away from them, and come upon them over -against the mulberry trees. - -14:15 And it shall be, when thou shalt hear a sound of going in the -tops of the mulberry trees, that then thou shalt go out to battle: for -God is gone forth before thee to smite the host of the Philistines. - -14:16 David therefore did as God commanded him: and they smote the -host of the Philistines from Gibeon even to Gazer. - -14:17 And the fame of David went out into all lands; and the LORD -brought the fear of him upon all nations. - -15:1 And David made him houses in the city of David, and prepared a -place for the ark of God, and pitched for it a tent. - -15:2 Then David said, None ought to carry the ark of God but the -Levites: for them hath the LORD chosen to carry the ark of God, and to -minister unto him for ever. - -15:3 And David gathered all Israel together to Jerusalem, to bring up -the ark of the LORD unto his place, which he had prepared for it. - -15:4 And David assembled the children of Aaron, and the Levites: 15:5 -Of the sons of Kohath; Uriel the chief, and his brethren an hundred -and twenty: 15:6 Of the sons of Merari; Asaiah the chief, and his -brethren two hundred and twenty: 15:7 Of the sons of Gershom; Joel the -chief and his brethren an hundred and thirty: 15:8 Of the sons of -Elizaphan; Shemaiah the chief, and his brethren two hundred: 15:9 Of -the sons of Hebron; Eliel the chief, and his brethren fourscore: 15:10 -Of the sons of Uzziel; Amminadab the chief, and his brethren an -hundred and twelve. - -15:11 And David called for Zadok and Abiathar the priests, and for the -Levites, for Uriel, Asaiah, and Joel, Shemaiah, and Eliel, and -Amminadab, 15:12 And said unto them, Ye are the chief of the fathers -of the Levites: sanctify yourselves, both ye and your brethren, that -ye may bring up the ark of the LORD God of Israel unto the place that -I have prepared for it. - -15:13 For because ye did it not at the first, the LORD our God made a -breach upon us, for that we sought him not after the due order. - -15:14 So the priests and the Levites sanctified themselves to bring up -the ark of the LORD God of Israel. - -15:15 And the children of the Levites bare the ark of God upon their -shoulders with the staves thereon, as Moses commanded according to the -word of the LORD. - -15:16 And David spake to the chief of the Levites to appoint their -brethren to be the singers with instruments of musick, psalteries and -harps and cymbals, sounding, by lifting up the voice with joy. - -15:17 So the Levites appointed Heman the son of Joel; and of his -brethren, Asaph the son of Berechiah; and of the sons of Merari their -brethren, Ethan the son of Kushaiah; 15:18 And with them their -brethren of the second degree, Zechariah, Ben, and Jaaziel, and -Shemiramoth, and Jehiel, and Unni, Eliab, and Benaiah, and Maaseiah, -and Mattithiah, and Elipheleh, and Mikneiah, and Obededom, and Jeiel, -the porters. - -15:19 So the singers, Heman, Asaph, and Ethan, were appointed to sound -with cymbals of brass; 15:20 And Zechariah, and Aziel, and -Shemiramoth, and Jehiel, and Unni, and Eliab, and Maaseiah, and -Benaiah, with psalteries on Alamoth; 15:21 And Mattithiah, and -Elipheleh, and Mikneiah, and Obededom, and Jeiel, and Azaziah, with -harps on the Sheminith to excel. - -15:22 And Chenaniah, chief of the Levites, was for song: he instructed -about the song, because he was skilful. - -15:23 And Berechiah and Elkanah were doorkeepers for the ark. - -15:24 And Shebaniah, and Jehoshaphat, and Nethaneel, and Amasai, and -Zechariah, and Benaiah, and Eliezer, the priests, did blow with the -trumpets before the ark of God: and Obededom and Jehiah were -doorkeepers for the ark. - -15:25 So David, and the elders of Israel, and the captains over -thousands, went to bring up the ark of the covenant of the LORD out of -the house of Obededom with joy. - -15:26 And it came to pass, when God helped the Levites that bare the -ark of the covenant of the LORD, that they offered seven bullocks and -seven rams. - -15:27 And David was clothed with a robe of fine linen, and all the -Levites that bare the ark, and the singers, and Chenaniah the master -of the song with the singers: David also had upon him an ephod of -linen. - -15:28 Thus all Israel brought up the ark of the covenant of the LORD -with shouting, and with sound of the cornet, and with trumpets, and -with cymbals, making a noise with psalteries and harps. - -15:29 And it came to pass, as the ark of the covenant of the LORD came -to the city of David, that Michal, the daughter of Saul looking out at -a window saw king David dancing and playing: and she despised him in -her heart. - -16:1 So they brought the ark of God, and set it in the midst of the -tent that David had pitched for it: and they offered burnt sacrifices -and peace offerings before God. - -16:2 And when David had made an end of offering the burnt offerings -and the peace offerings, he blessed the people in the name of the -LORD. - -16:3 And he dealt to every one of Israel, both man and woman, to every -one a loaf of bread, and a good piece of flesh, and a flagon of wine. - -16:4 And he appointed certain of the Levites to minister before the -ark of the LORD, and to record, and to thank and praise the LORD God -of Israel: 16:5 Asaph the chief, and next to him Zechariah, Jeiel, and -Shemiramoth, and Jehiel, and Mattithiah, and Eliab, and Benaiah, and -Obededom: and Jeiel with psalteries and with harps; but Asaph made a -sound with cymbals; 16:6 Benaiah also and Jahaziel the priests with -trumpets continually before the ark of the covenant of God. - -16:7 Then on that day David delivered first this psalm to thank the -LORD into the hand of Asaph and his brethren. - -16:8 Give thanks unto the LORD, call upon his name, make known his -deeds among the people. - -16:9 Sing unto him, sing psalms unto him, talk ye of all his wondrous -works. - -16:10 Glory ye in his holy name: let the heart of them rejoice that -seek the LORD. - -16:11 Seek the LORD and his strength, seek his face continually. - -16:12 Remember his marvellous works that he hath done, his wonders, -and the judgments of his mouth; 16:13 O ye seed of Israel his servant, -ye children of Jacob, his chosen ones. - -16:14 He is the LORD our God; his judgments are in all the earth. - -16:15 Be ye mindful always of his covenant; the word which he -commanded to a thousand generations; 16:16 Even of the covenant which -he made with Abraham, and of his oath unto Isaac; 16:17 And hath -confirmed the same to Jacob for a law, and to Israel for an -everlasting covenant, 16:18 Saying, Unto thee will I give the land of -Canaan, the lot of your inheritance; 16:19 When ye were but few, even -a few, and strangers in it. - -16:20 And when they went from nation to nation, and from one kingdom -to another people; 16:21 He suffered no man to do them wrong: yea, he -reproved kings for their sakes, 16:22 Saying, Touch not mine anointed, -and do my prophets no harm. - -16:23 Sing unto the LORD, all the earth; shew forth from day to day -his salvation. - -16:24 Declare his glory among the heathen; his marvellous works among -all nations. - -16:25 For great is the LORD, and greatly to be praised: he also is to -be feared above all gods. - -16:26 For all the gods of the people are idols: but the LORD made the -heavens. - -16:27 Glory and honour are in his presence; strength and gladness are -in his place. - -16:28 Give unto the LORD, ye kindreds of the people, give unto the -LORD glory and strength. - -16:29 Give unto the LORD the glory due unto his name: bring an -offering, and come before him: worship the LORD in the beauty of -holiness. - -16:30 Fear before him, all the earth: the world also shall be stable, -that it be not moved. - -16:31 Let the heavens be glad, and let the earth rejoice: and let men -say among the nations, The LORD reigneth. - -16:32 Let the sea roar, and the fulness thereof: let the fields -rejoice, and all that is therein. - -16:33 Then shall the trees of the wood sing out at the presence of the -LORD, because he cometh to judge the earth. - -16:34 O give thanks unto the LORD; for he is good; for his mercy -endureth for ever. - -16:35 And say ye, Save us, O God of our salvation, and gather us -together, and deliver us from the heathen, that we may give thanks to -thy holy name, and glory in thy praise. - -16:36 Blessed be the LORD God of Israel for ever and ever. And all the -people said, Amen, and praised the LORD. - -16:37 So he left there before the ark of the covenant of the LORD -Asaph and his brethren, to minister before the ark continually, as -every day’s work required: 16:38 And Obededom with their brethren, -threescore and eight; Obededom also the son of Jeduthun and Hosah to -be porters: 16:39 And Zadok the priest, and his brethren the priests, -before the tabernacle of the LORD in the high place that was at -Gibeon, 16:40 To offer burnt offerings unto the LORD upon the altar of -the burnt offering continually morning and evening, and to do -according to all that is written in the law of the LORD, which he -commanded Israel; 16:41 And with them Heman and Jeduthun, and the rest -that were chosen, who were expressed by name, to give thanks to the -LORD, because his mercy endureth for ever; 16:42 And with them Heman -and Jeduthun with trumpets and cymbals for those that should make a -sound, and with musical instruments of God. And the sons of Jeduthun -were porters. - -16:43 And all the people departed every man to his house: and David -returned to bless his house. - -17:1 Now it came to pass, as David sat in his house, that David said -to Nathan the prophet, Lo, I dwell in an house of cedars, but the ark -of the covenant of the LORD remaineth under curtains. - -17:2 Then Nathan said unto David, Do all that is in thine heart; for -God is with thee. - -17:3 And it came to pass the same night, that the word of God came to -Nathan, saying, 17:4 Go and tell David my servant, Thus saith the -LORD, Thou shalt not build me an house to dwell in: 17:5 For I have -not dwelt in an house since the day that I brought up Israel unto this -day; but have gone from tent to tent, and from one tabernacle to -another. - -17:6 Wheresoever I have walked with all Israel, spake I a word to any -of the judges of Israel, whom I commanded to feed my people, saying, -Why have ye not built me an house of cedars? 17:7 Now therefore thus -shalt thou say unto my servant David, Thus saith the LORD of hosts, I -took thee from the sheepcote, even from following the sheep, that thou -shouldest be ruler over my people Israel: 17:8 And I have been with -thee whithersoever thou hast walked, and have cut off all thine -enemies from before thee, and have made thee a name like the name of -the great men that are in the earth. - -17:9 Also I will ordain a place for my people Israel, and will plant -them, and they shall dwell in their place, and shall be moved no more; -neither shall the children of wickedness waste them any more, as at -the beginning, 17:10 And since the time that I commanded judges to be -over my people Israel. Moreover I will subdue all thine enemies. -Furthermore I tell thee that the LORD will build thee an house. - -17:11 And it shall come to pass, when thy days be expired that thou -must go to be with thy fathers, that I will raise up thy seed after -thee, which shall be of thy sons; and I will establish his kingdom. - -17:12 He shall build me an house, and I will stablish his throne for -ever. - -17:13 I will be his father, and he shall be my son: and I will not -take my mercy away from him, as I took it from him that was before -thee: 17:14 But I will settle him in mine house and in my kingdom for -ever: and his throne shall be established for evermore. - -17:15 According to all these words, and according to all this vision, -so did Nathan speak unto David. - -17:16 And David the king came and sat before the LORD, and said, Who -am I, O LORD God, and what is mine house, that thou hast brought me -hitherto? 17:17 And yet this was a small thing in thine eyes, O God; -for thou hast also spoken of thy servant’s house for a great while to -come, and hast regarded me according to the estate of a man of high -degree, O LORD God. - -17:18 What can David speak more to thee for the honour of thy servant? -for thou knowest thy servant. - -17:19 O LORD, for thy servant’s sake, and according to thine own -heart, hast thou done all this greatness, in making known all these -great things. - -17:20 O LORD, there is none like thee, neither is there any God beside -thee, according to all that we have heard with our ears. - -17:21 And what one nation in the earth is like thy people Israel, whom -God went to redeem to be his own people, to make thee a name of -greatness and terribleness, by driving out nations from before thy -people whom thou hast redeemed out of Egypt? 17:22 For thy people -Israel didst thou make thine own people for ever; and thou, LORD, -becamest their God. - -17:23 Therefore now, LORD, let the thing that thou hast spoken -concerning thy servant and concerning his house be established for -ever, and do as thou hast said. - -17:24 Let it even be established, that thy name may be magnified for -ever, saying, The LORD of hosts is the God of Israel, even a God to -Israel: and let the house of David thy servant be established before -thee. - -17:25 For thou, O my God, hast told thy servant that thou wilt build -him an house: therefore thy servant hath found in his heart to pray -before thee. - -17:26 And now, LORD, thou art God, and hast promised this goodness -unto thy servant: 17:27 Now therefore let it please thee to bless the -house of thy servant, that it may be before thee for ever: for thou -blessest, O LORD, and it shall be blessed for ever. - -18:1 Now after this it came to pass, that David smote the Philistines, -and subdued them, and took Gath and her towns out of the hand of the -Philistines. - -18:2 And he smote Moab; and the Moabites became David’s servants, and -brought gifts. - -18:3 And David smote Hadarezer king of Zobah unto Hamath, as he went -to stablish his dominion by the river Euphrates. - -18:4 And David took from him a thousand chariots, and seven thousand -horsemen, and twenty thousand footmen: David also houghed all the -chariot horses, but reserved of them an hundred chariots. - -18:5 And when the Syrians of Damascus came to help Hadarezer king of -Zobah, David slew of the Syrians two and twenty thousand men. - -18:6 Then David put garrisons in Syriadamascus; and the Syrians became -David’s servants, and brought gifts. Thus the LORD preserved David -whithersoever he went. - -18:7 And David took the shields of gold that were on the servants of -Hadarezer, and brought them to Jerusalem. - -18:8 Likewise from Tibhath, and from Chun, cities of Hadarezer, -brought David very much brass, wherewith Solomon made the brasen sea, -and the pillars, and the vessels of brass. - -18:9 Now when Tou king of Hamath heard how David had smitten all the -host of Hadarezer king of Zobah; 18:10 He sent Hadoram his son to king -David, to enquire of his welfare, and to congratulate him, because he -had fought against Hadarezer, and smitten him; (for Hadarezer had war -with Tou;) and with him all manner of vessels of gold and silver and -brass. - -18:11 Them also king David dedicated unto the LORD, with the silver -and the gold that he brought from all these nations; from Edom, and -from Moab, and from the children of Ammon, and from the Philistines, -and from Amalek. - -18:12 Moreover Abishai the son of Zeruiah slew of the Edomites in the -valley of salt eighteen thousand. - -18:13 And he put garrisons in Edom; and all the Edomites became -David’s servants. Thus the LORD preserved David whithersoever he went. - -18:14 So David reigned over all Israel, and executed judgment and -justice among all his people. - -18:15 And Joab the son of Zeruiah was over the host; and Jehoshaphat -the son of Ahilud, recorder. - -18:16 And Zadok the son of Ahitub, and Abimelech the son of Abiathar, -were the priests; and Shavsha was scribe; 18:17 And Benaiah the son of -Jehoiada was over the Cherethites and the Pelethites; and the sons of -David were chief about the king. - -19:1 Now it came to pass after this, that Nahash the king of the -children of Ammon died, and his son reigned in his stead. - -19:2 And David said, I will shew kindness unto Hanun the son of -Nahash, because his father shewed kindness to me. And David sent -messengers to comfort him concerning his father. So the servants of -David came into the land of the children of Ammon to Hanun, to comfort -him. - -19:3 But the princes of the children of Ammon said to Hanun, Thinkest -thou that David doth honour thy father, that he hath sent comforters -unto thee? are not his servants come unto thee for to search, and to -overthrow, and to spy out the land? 19:4 Wherefore Hanun took David’s -servants, and shaved them, and cut off their garments in the midst -hard by their buttocks, and sent them away. - -19:5 Then there went certain, and told David how the men were served. -And he sent to meet them: for the men were greatly ashamed. And the -king said, Tarry at Jericho until your beards be grown, and then -return. - -19:6 And when the children of Ammon saw that they had made themselves -odious to David, Hanun and the children of Ammon sent a thousand -talents of silver to hire them chariots and horsemen out of -Mesopotamia, and out of Syriamaachah, and out of Zobah. - -19:7 So they hired thirty and two thousand chariots, and the king of -Maachah and his people; who came and pitched before Medeba. And the -children of Ammon gathered themselves together from their cities, and -came to battle. - -19:8 And when David heard of it, he sent Joab, and all the host of the -mighty men. - -19:9 And the children of Ammon came out, and put the battle in array -before the gate of the city: and the kings that were come were by -themselves in the field. - -19:10 Now when Joab saw that the battle was set against him before and -behind, he chose out of all the choice of Israel, and put them in -array against the Syrians. - -19:11 And the rest of the people he delivered unto the hand of Abishai -his brother, and they set themselves in array against the children of -Ammon. - -19:12 And he said, If the Syrians be too strong for me, then thou -shalt help me: but if the children of Ammon be too strong for thee, -then I will help thee. - -19:13 Be of good courage, and let us behave ourselves valiantly for -our people, and for the cities of our God: and let the LORD do that -which is good in his sight. - -19:14 So Joab and the people that were with him drew nigh before the -Syrians unto the battle; and they fled before him. - -19:15 And when the children of Ammon saw that the Syrians were fled, -they likewise fled before Abishai his brother, and entered into the -city. Then Joab came to Jerusalem. - -19:16 And when the Syrians saw that they were put to the worse before -Israel, they sent messengers, and drew forth the Syrians that were -beyond the river: and Shophach the captain of the host of Hadarezer -went before them. - -19:17 And it was told David; and he gathered all Israel, and passed -over Jordan, and came upon them, and set the battle in array against -them. So when David had put the battle in array against the Syrians, -they fought with him. - -19:18 But the Syrians fled before Israel; and David slew of the -Syrians seven thousand men which fought in chariots, and forty -thousand footmen, and killed Shophach the captain of the host. - -19:19 And when the servants of Hadarezer saw that they were put to the -worse before Israel, they made peace with David, and became his -servants: neither would the Syrians help the children of Ammon any -more. - -20:1 And it came to pass, that after the year was expired, at the time -that kings go out to battle, Joab led forth the power of the army, and -wasted the country of the children of Ammon, and came and besieged -Rabbah. But David tarried at Jerusalem. And Joab smote Rabbah, and -destroyed it. - -20:2 And David took the crown of their king from off his head, and -found it to weigh a talent of gold, and there were precious stones in -it; and it was set upon David’s head: and he brought also exceeding -much spoil out of the city. - -20:3 And he brought out the people that were in it, and cut them with -saws, and with harrows of iron, and with axes. Even so dealt David -with all the cities of the children of Ammon. And David and all the -people returned to Jerusalem. - -20:4 And it came to pass after this, that there arose war at Gezer -with the Philistines; at which time Sibbechai the Hushathite slew -Sippai, that was of the children of the giant: and they were subdued. - -20:5 And there was war again with the Philistines; and Elhanan the son -of Jair slew Lahmi the brother of Goliath the Gittite, whose spear -staff was like a weaver’s beam. - -20:6 And yet again there was war at Gath, where was a man of great -stature, whose fingers and toes were four and twenty, six on each -hand, and six on each foot and he also was the son of the giant. - -20:7 But when he defied Israel, Jonathan the son of Shimea David’s -brother slew him. - -20:8 These were born unto the giant in Gath; and they fell by the hand -of David, and by the hand of his servants. - -21:1 And Satan stood up against Israel, and provoked David to number -Israel. - -21:2 And David said to Joab and to the rulers of the people, Go, -number Israel from Beersheba even to Dan; and bring the number of them -to me, that I may know it. - -21:3 And Joab answered, The LORD make his people an hundred times so -many more as they be: but, my lord the king, are they not all my -lord’s servants? why then doth my lord require this thing? why will -he be a cause of trespass to Israel? 21:4 Nevertheless the king’s -word prevailed against Joab. Wherefore Joab departed, and went -throughout all Israel, and came to Jerusalem. - -21:5 And Joab gave the sum of the number of the people unto David. And -all they of Israel were a thousand thousand and an hundred thousand -men that drew sword: and Judah was four hundred threescore and ten -thousand men that drew sword. - -21:6 But Levi and Benjamin counted he not among them: for the king’s -word was abominable to Joab. - -21:7 And God was displeased with this thing; therefore he smote -Israel. - -21:8 And David said unto God, I have sinned greatly, because I have -done this thing: but now, I beseech thee, do away the iniquity of thy -servant; for I have done very foolishly. - -21:9 And the LORD spake unto Gad, David’s seer, saying, 21:10 Go and -tell David, saying, Thus saith the LORD, I offer thee three things: -choose thee one of them, that I may do it unto thee. - -21:11 So Gad came to David, and said unto him, Thus saith the LORD, -Choose thee 21:12 Either three years’ famine; or three months to be -destroyed before thy foes, while that the sword of thine enemies -overtaketh thee; or else three days the sword of the LORD, even the -pestilence, in the land, and the angel of the LORD destroying -throughout all the coasts of Israel. Now therefore advise thyself what -word I shall bring again to him that sent me. - -21:13 And David said unto Gad, I am in a great strait: let me fall now -into the hand of the LORD; for very great are his mercies: but let me -not fall into the hand of man. - -21:14 So the LORD sent pestilence upon Israel: and there fell of -Israel seventy thousand men. - -21:15 And God sent an angel unto Jerusalem to destroy it: and as he -was destroying, the LORD beheld, and he repented him of the evil, and -said to the angel that destroyed, It is enough, stay now thine hand. -And the angel of the LORD stood by the threshingfloor of Ornan the -Jebusite. - -21:16 And David lifted up his eyes, and saw the angel of the LORD -stand between the earth and the heaven, having a drawn sword in his -hand stretched out over Jerusalem. Then David and the elders of -Israel, who were clothed in sackcloth, fell upon their faces. - -21:17 And David said unto God, Is it not I that commanded the people -to be numbered? even I it is that have sinned and done evil indeed; -but as for these sheep, what have they done? let thine hand, I pray -thee, O LORD my God, be on me, and on my father’s house; but not on -thy people, that they should be plagued. - -21:18 Then the angel of the LORD commanded Gad to say to David, that -David should go up, and set up an altar unto the LORD in the -threshingfloor of Ornan the Jebusite. - -21:19 And David went up at the saying of Gad, which he spake in the -name of the LORD. - -21:20 And Ornan turned back, and saw the angel; and his four sons with -him hid themselves. Now Ornan was threshing wheat. - -21:21 And as David came to Ornan, Ornan looked and saw David, and went -out of the threshingfloor, and bowed himself to David with his face to -the ground. - -21:22 Then David said to Ornan, Grant me the place of this -threshingfloor, that I may build an altar therein unto the LORD: thou -shalt grant it me for the full price: that the plague may be stayed -from the people. - -21:23 And Ornan said unto David, Take it to thee, and let my lord the -king do that which is good in his eyes: lo, I give thee the oxen also -for burnt offerings, and the threshing instruments for wood, and the -wheat for the meat offering; I give it all. - -21:24 And king David said to Ornan, Nay; but I will verily buy it for -the full price: for I will not take that which is thine for the LORD, -nor offer burnt offerings without cost. - -21:25 So David gave to Ornan for the place six hundred shekels of gold -by weight. - -21:26 And David built there an altar unto the LORD, and offered burnt -offerings and peace offerings, and called upon the LORD; and he -answered him from heaven by fire upon the altar of burnt offering. - -21:27 And the LORD commanded the angel; and he put up his sword again -into the sheath thereof. - -21:28 At that time when David saw that the LORD had answered him in -the threshingfloor of Ornan the Jebusite, then he sacrificed there. - -21:29 For the tabernacle of the LORD, which Moses made in the -wilderness, and the altar of the burnt offering, were at that season -in the high place at Gibeon. - -21:30 But David could not go before it to enquire of God: for he was -afraid because of the sword of the angel of the LORD. - -22:1 Then David said, This is the house of the LORD God, and this is -the altar of the burnt offering for Israel. - -22:2 And David commanded to gather together the strangers that were in -the land of Israel; and he set masons to hew wrought stones to build -the house of God. - -22:3 And David prepared iron in abundance for the nails for the doors -of the gates, and for the joinings; and brass in abundance without -weight; 22:4 Also cedar trees in abundance: for the Zidonians and they -of Tyre brought much cedar wood to David. - -22:5 And David said, Solomon my son is young and tender, and the house -that is to be builded for the LORD must be exceeding magnifical, of -fame and of glory throughout all countries: I will therefore now make -preparation for it. So David prepared abundantly before his death. - -22:6 Then he called for Solomon his son, and charged him to build an -house for the LORD God of Israel. - -22:7 And David said to Solomon, My son, as for me, it was in my mind -to build an house unto the name of the LORD my God: 22:8 But the word -of the LORD came to me, saying, Thou hast shed blood abundantly, and -hast made great wars: thou shalt not build an house unto my name, -because thou hast shed much blood upon the earth in my sight. - -22:9 Behold, a son shall be born to thee, who shall be a man of rest; -and I will give him rest from all his enemies round about: for his -name shall be Solomon, and I will give peace and quietness unto Israel -in his days. - -22:10 He shall build an house for my name; and he shall be my son, and -I will be his father; and I will establish the throne of his kingdom -over Israel for ever. - -22:11 Now, my son, the LORD be with thee; and prosper thou, and build -the house of the LORD thy God, as he hath said of thee. - -22:12 Only the LORD give thee wisdom and understanding, and give thee -charge concerning Israel, that thou mayest keep the law of the LORD -thy God. - -22:13 Then shalt thou prosper, if thou takest heed to fulfil the -statutes and judgments which the LORD charged Moses with concerning -Israel: be strong, and of good courage; dread not, nor be dismayed. - -22:14 Now, behold, in my trouble I have prepared for the house of the -LORD an hundred thousand talents of gold, and a thousand thousand -talents of silver; and of brass and iron without weight; for it is in -abundance: timber also and stone have I prepared; and thou mayest add -thereto. - -22:15 Moreover there are workmen with thee in abundance, hewers and -workers of stone and timber, and all manner of cunning men for every -manner of work. - -22:16 Of the gold, the silver, and the brass, and the iron, there is -no number. Arise therefore, and be doing, and the LORD be with thee. - -22:17 David also commanded all the princes of Israel to help Solomon -his son, saying, 22:18 Is not the LORD your God with you? and hath he -not given you rest on every side? for he hath given the inhabitants of -the land into mine hand; and the land is subdued before the LORD, and -before his people. - -22:19 Now set your heart and your soul to seek the LORD your God; -arise therefore, and build ye the sanctuary of the LORD God, to bring -the ark of the covenant of the LORD, and the holy vessels of God, into -the house that is to be built to the name of the LORD. - -23:1 So when David was old and full of days, he made Solomon his son -king over Israel. - -23:2 And he gathered together all the princes of Israel, with the -priests and the Levites. - -23:3 Now the Levites were numbered from the age of thirty years and -upward: and their number by their polls, man by man, was thirty and -eight thousand. - -23:4 Of which, twenty and four thousand were to set forward the work -of the house of the LORD; and six thousand were officers and judges: -23:5 Moreover four thousand were porters; and four thousand praised -the LORD with the instruments which I made, said David, to praise -therewith. - -23:6 And David divided them into courses among the sons of Levi, -namely, Gershon, Kohath, and Merari. - -23:7 Of the Gershonites were, Laadan, and Shimei. - -23:8 The sons of Laadan; the chief was Jehiel, and Zetham, and Joel, -three. - -23:9 The sons of Shimei; Shelomith, and Haziel, and Haran, three. -These were the chief of the fathers of Laadan. - -23:10 And the sons of Shimei were, Jahath, Zina, and Jeush, and -Beriah. - -These four were the sons of Shimei. - -23:11 And Jahath was the chief, and Zizah the second: but Jeush and -Beriah had not many sons; therefore they were in one reckoning, -according to their father’s house. - -23:12 The sons of Kohath; Amram, Izhar, Hebron, and Uzziel, four. - -23:13 The sons of Amram; Aaron and Moses: and Aaron was separated, -that he should sanctify the most holy things, he and his sons for -ever, to burn incense before the LORD, to minister unto him, and to -bless in his name for ever. - -23:14 Now concerning Moses the man of God, his sons were named of the -tribe of Levi. - -23:15 The sons of Moses were, Gershom, and Eliezer. - -23:16 Of the sons of Gershom, Shebuel was the chief. - -23:17 And the sons of Eliezer were, Rehabiah the chief. And Eliezer -had none other sons; but the sons of Rehabiah were very many. - -23:18 Of the sons of Izhar; Shelomith the chief. - -23:19 Of the sons of Hebron; Jeriah the first, Amariah the second, -Jahaziel the third, and Jekameam the fourth. - -23:20 Of the sons of Uzziel; Micah the first and Jesiah the second. - -23:21 The sons of Merari; Mahli, and Mushi. The sons of Mahli; -Eleazar, and Kish. - -23:22 And Eleazar died, and had no sons, but daughters: and their -brethren the sons of Kish took them. - -23:23 The sons of Mushi; Mahli, and Eder, and Jeremoth, three. - -23:24 These were the sons of Levi after the house of their fathers; -even the chief of the fathers, as they were counted by number of names -by their polls, that did the work for the service of the house of the -LORD, from the age of twenty years and upward. - -23:25 For David said, The LORD God of Israel hath given rest unto his -people, that they may dwell in Jerusalem for ever: 23:26 And also unto -the Levites; they shall no more carry the tabernacle, nor any vessels -of it for the service thereof. - -23:27 For by the last words of David the Levites were numbered from -twenty years old and above: 23:28 Because their office was to wait on -the sons of Aaron for the service of the house of the LORD, in the -courts, and in the chambers, and in the purifying of all holy things, -and the work of the service of the house of God; 23:29 Both for the -shewbread, and for the fine flour for meat offering, and for the -unleavened cakes, and for that which is baked in the pan, and for that -which is fried, and for all manner of measure and size; 23:30 And to -stand every morning to thank and praise the LORD, and likewise at -even: 23:31 And to offer all burnt sacrifices unto the LORD in the -sabbaths, in the new moons, and on the set feasts, by number, -according to the order commanded unto them, continually before the -LORD: 23:32 And that they should keep the charge of the tabernacle of -the congregation, and the charge of the holy place, and the charge of -the sons of Aaron their brethren, in the service of the house of the -LORD. - -24:1 Now these are the divisions of the sons of Aaron. The sons of -Aaron; Nadab, and Abihu, Eleazar, and Ithamar. - -24:2 But Nadab and Abihu died before their father, and had no -children: therefore Eleazar and Ithamar executed the priest’s office. - -24:3 And David distributed them, both Zadok of the sons of Eleazar, -and Ahimelech of the sons of Ithamar, according to their offices in -their service. - -24:4 And there were more chief men found of the sons of Eleazar than -of the sons of Ithamar, and thus were they divided. Among the sons of -Eleazar there were sixteen chief men of the house of their fathers, -and eight among the sons of Ithamar according to the house of their -fathers. - -24:5 Thus were they divided by lot, one sort with another; for the -governors of the sanctuary, and governors of the house of God, were of -the sons of Eleazar, and of the sons of Ithamar. - -24:6 And Shemaiah the son of Nethaneel the scribe, one of the Levites, -wrote them before the king, and the princes, and Zadok the priest, and -Ahimelech the son of Abiathar, and before the chief of the fathers of -the priests and Levites: one principal household being taken for -Eleazar, and one taken for Ithamar. - -24:7 Now the first lot came forth to Jehoiarib, the second to Jedaiah, -24:8 The third to Harim, the fourth to Seorim, 24:9 The fifth to -Malchijah, the sixth to Mijamin, 24:10 The seventh to Hakkoz, the -eighth to Abijah, 24:11 The ninth to Jeshuah, the tenth to Shecaniah, -24:12 The eleventh to Eliashib, the twelfth to Jakim, 24:13 The -thirteenth to Huppah, the fourteenth to Jeshebeab, 24:14 The fifteenth -to Bilgah, the sixteenth to Immer, 24:15 The seventeenth to Hezir, the -eighteenth to Aphses, 24:16 The nineteenth to Pethahiah, the twentieth -to Jehezekel, 24:17 The one and twentieth to Jachin, the two and -twentieth to Gamul, 24:18 The three and twentieth to Delaiah, the four -and twentieth to Maaziah. - -24:19 These were the orderings of them in their service to come into -the house of the LORD, according to their manner, under Aaron their -father, as the LORD God of Israel had commanded him. - -24:20 And the rest of the sons of Levi were these: Of the sons of -Amram; Shubael: of the sons of Shubael; Jehdeiah. - -24:21 Concerning Rehabiah: of the sons of Rehabiah, the first was -Isshiah. - -24:22 Of the Izharites; Shelomoth: of the sons of Shelomoth; Jahath. - -24:23 And the sons of Hebron; Jeriah the first, Amariah the second, -Jahaziel the third, Jekameam the fourth. - -24:24 Of the sons of Uzziel; Michah: of the sons of Michah; Shamir. - -24:25 The brother of Michah was Isshiah: of the sons of Isshiah; -Zechariah. - -24:26 The sons of Merari were Mahli and Mushi: the sons of Jaaziah; -Beno. - -24:27 The sons of Merari by Jaaziah; Beno, and Shoham, and Zaccur, and -Ibri. - -24:28 Of Mahli came Eleazar, who had no sons. - -24:29 Concerning Kish: the son of Kish was Jerahmeel. - -24:30 The sons also of Mushi; Mahli, and Eder, and Jerimoth. These -were the sons of the Levites after the house of their fathers. - -24:31 These likewise cast lots over against their brethren the sons of -Aaron in the presence of David the king, and Zadok, and Ahimelech, and -the chief of the fathers of the priests and Levites, even the -principal fathers over against their younger brethren. - -25:1 Moreover David and the captains of the host separated to the -service of the sons of Asaph, and of Heman, and of Jeduthun, who -should prophesy with harps, with psalteries, and with cymbals: and the -number of the workmen according to their service was: 25:2 Of the sons -of Asaph; Zaccur, and Joseph, and Nethaniah, and Asarelah, the sons of -Asaph under the hands of Asaph, which prophesied according to the -order of the king. - -25:3 Of Jeduthun: the sons of Jeduthun; Gedaliah, and Zeri, and -Jeshaiah, Hashabiah, and Mattithiah, six, under the hands of their -father Jeduthun, who prophesied with a harp, to give thanks and to -praise the LORD. - -25:4 Of Heman: the sons of Heman: Bukkiah, Mattaniah, Uzziel, Shebuel, -and Jerimoth, Hananiah, Hanani, Eliathah, Giddalti, and Romamtiezer, -Joshbekashah, Mallothi, Hothir, and Mahazioth: 25:5 All these were the -sons of Heman the king’s seer in the words of God, to lift up the -horn. And God gave to Heman fourteen sons and three daughters. - -25:6 All these were under the hands of their father for song in the -house of the LORD, with cymbals, psalteries, and harps, for the -service of the house of God, according to the king’s order to Asaph, -Jeduthun, and Heman. - -25:7 So the number of them, with their brethren that were instructed -in the songs of the LORD, even all that were cunning, was two hundred -fourscore and eight. - -25:8 And they cast lots, ward against ward, as well the small as the -great, the teacher as the scholar. - -25:9 Now the first lot came forth for Asaph to Joseph: the second to -Gedaliah, who with his brethren and sons were twelve: 25:10 The third -to Zaccur, he, his sons, and his brethren, were twelve: 25:11 The -fourth to Izri, he, his sons, and his brethren, were twelve: 25:12 The -fifth to Nethaniah, he, his sons, and his brethren, were twelve: 25:13 -The sixth to Bukkiah, he, his sons, and his brethren, were twelve: -25:14 The seventh to Jesharelah, he, his sons, and his brethren, were -twelve: 25:15 The eighth to Jeshaiah, he, his sons, and his brethren, -were twelve: 25:16 The ninth to Mattaniah, he, his sons, and his -brethren, were twelve: 25:17 The tenth to Shimei, he, his sons, and -his brethren, were twelve: 25:18 The eleventh to Azareel, he, his -sons, and his brethren, were twelve: 25:19 The twelfth to Hashabiah, -he, his sons, and his brethren, were twelve: 25:20 The thirteenth to -Shubael, he, his sons, and his brethren, were twelve: 25:21 The -fourteenth to Mattithiah, he, his sons, and his brethren, were twelve: -25:22 The fifteenth to Jeremoth, he, his sons, and his brethren, were -twelve: 25:23 The sixteenth to Hananiah, he, his sons, and his -brethren, were twelve: 25:24 The seventeenth to Joshbekashah, he, his -sons, and his brethren, were twelve: 25:25 The eighteenth to Hanani, -he, his sons, and his brethren, were twelve: 25:26 The nineteenth to -Mallothi, he, his sons, and his brethren, were twelve: 25:27 The -twentieth to Eliathah, he, his sons, and his brethren, were twelve: -25:28 The one and twentieth to Hothir, he, his sons, and his brethren, -were twelve: 25:29 The two and twentieth to Giddalti, he, his sons, -and his brethren, were twelve: 25:30 The three and twentieth to -Mahazioth, he, his sons, and his brethren, were twelve: 25:31 The four -and twentieth to Romamtiezer, he, his sons, and his brethren, were -twelve. - -26:1 Concerning the divisions of the porters: Of the Korhites was -Meshelemiah the son of Kore, of the sons of Asaph. - -26:2 And the sons of Meshelemiah were, Zechariah the firstborn, -Jediael the second, Zebadiah the third, Jathniel the fourth, 26:3 Elam -the fifth, Jehohanan the sixth, Elioenai the seventh. - -26:4 Moreover the sons of Obededom were, Shemaiah the firstborn, -Jehozabad the second, Joah the third, and Sacar the fourth, and -Nethaneel the fifth. - -26:5 Ammiel the sixth, Issachar the seventh, Peulthai the eighth: for -God blessed him. - -26:6 Also unto Shemaiah his son were sons born, that ruled throughout -the house of their father: for they were mighty men of valour. - -26:7 The sons of Shemaiah; Othni, and Rephael, and Obed, Elzabad, -whose brethren were strong men, Elihu, and Semachiah. - -26:8 All these of the sons of Obededom: they and their sons and their -brethren, able men for strength for the service, were threescore and -two of Obededom. - -26:9 And Meshelemiah had sons and brethren, strong men, eighteen. - -26:10 Also Hosah, of the children of Merari, had sons; Simri the -chief, (for though he was not the firstborn, yet his father made him -the chief;) 26:11 Hilkiah the second, Tebaliah the third, Zechariah -the fourth: all the sons and brethren of Hosah were thirteen. - -26:12 Among these were the divisions of the porters, even among the -chief men, having wards one against another, to minister in the house -of the LORD. - -26:13 And they cast lots, as well the small as the great, according to -the house of their fathers, for every gate. - -26:14 And the lot eastward fell to Shelemiah. Then for Zechariah his -son, a wise counsellor, they cast lots; and his lot came out -northward. - -26:15 To Obededom southward; and to his sons the house of Asuppim. - -26:16 To Shuppim and Hosah the lot came forth westward, with the gate -Shallecheth, by the causeway of the going up, ward against ward. - -26:17 Eastward were six Levites, northward four a day, southward four -a day, and toward Asuppim two and two. - -26:18 At Parbar westward, four at the causeway, and two at Parbar. - -26:19 These are the divisions of the porters among the sons of Kore, -and among the sons of Merari. - -26:20 And of the Levites, Ahijah was over the treasures of the house -of God, and over the treasures of the dedicated things. - -26:21 As concerning the sons of Laadan; the sons of the Gershonite -Laadan, chief fathers, even of Laadan the Gershonite, were Jehieli. - -26:22 The sons of Jehieli; Zetham, and Joel his brother, which were -over the treasures of the house of the LORD. - -26:23 Of the Amramites, and the Izharites, the Hebronites, and the -Uzzielites: 26:24 And Shebuel the son of Gershom, the son of Moses, -was ruler of the treasures. - -26:25 And his brethren by Eliezer; Rehabiah his son, and Jeshaiah his -son, and Joram his son, and Zichri his son, and Shelomith his son. - -26:26 Which Shelomith and his brethren were over all the treasures of -the dedicated things, which David the king, and the chief fathers, the -captains over thousands and hundreds, and the captains of the host, -had dedicated. - -26:27 Out of the spoils won in battles did they dedicate to maintain -the house of the LORD. - -26:28 And all that Samuel the seer, and Saul the son of Kish, and -Abner the son of Ner, and Joab the son of Zeruiah, had dedicated; and -whosoever had dedicated any thing, it was under the hand of Shelomith, -and of his brethren. - -26:29 Of the Izharites, Chenaniah and his sons were for the outward -business over Israel, for officers and judges. - -26:30 And of the Hebronites, Hashabiah and his brethren, men of -valour, a thousand and seven hundred, were officers among them of -Israel on this side Jordan westward in all the business of the LORD, -and in the service of the king. - -26:31 Among the Hebronites was Jerijah the chief, even among the -Hebronites, according to the generations of his fathers. In the -fortieth year of the reign of David they were sought for, and there -were found among them mighty men of valour at Jazer of Gilead. - -26:32 And his brethren, men of valour, were two thousand and seven -hundred chief fathers, whom king David made rulers over the -Reubenites, the Gadites, and the half tribe of Manasseh, for every -matter pertaining to God, and affairs of the king. - -27:1 Now the children of Israel after their number, to wit, the chief -fathers and captains of thousands and hundreds, and their officers -that served the king in any matter of the courses, which came in and -went out month by month throughout all the months of the year, of -every course were twenty and four thousand. - -27:2 Over the first course for the first month was Jashobeam the son -of Zabdiel: and in his course were twenty and four thousand. - -27:3 Of the children of Perez was the chief of all the captains of the -host for the first month. - -27:4 And over the course of the second month was Dodai an Ahohite, and -of his course was Mikloth also the ruler: in his course likewise were -twenty and four thousand. - -27:5 The third captain of the host for the third month was Benaiah the -son of Jehoiada, a chief priest: and in his course were twenty and -four thousand. - -27:6 This is that Benaiah, who was mighty among the thirty, and above -the thirty: and in his course was Ammizabad his son. - -27:7 The fourth captain for the fourth month was Asahel the brother of -Joab, and Zebadiah his son after him: and in his course were twenty -and four thousand. - -27:8 The fifth captain for the fifth month was Shamhuth the Izrahite: -and in his course were twenty and four thousand. - -27:9 The sixth captain for the sixth month was Ira the son of Ikkesh -the Tekoite: and in his course were twenty and four thousand. - -27:10 The seventh captain for the seventh month was Helez the -Pelonite, of the children of Ephraim: and in his course were twenty -and four thousand. - -27:11 The eighth captain for the eighth month was Sibbecai the -Hushathite, of the Zarhites: and in his course were twenty and four -thousand. - -27:12 The ninth captain for the ninth month was Abiezer the -Anetothite, of the Benjamites: and in his course were twenty and four -thousand. - -27:13 The tenth captain for the tenth month was Maharai the -Netophathite, of the Zarhites: and in his course were twenty and four -thousand. - -27:14 The eleventh captain for the eleventh month was Benaiah the -Pirathonite, of the children of Ephraim: and in his course were twenty -and four thousand. - -27:15 The twelfth captain for the twelfth month was Heldai the -Netophathite, of Othniel: and in his course were twenty and four -thousand. - -27:16 Furthermore over the tribes of Israel: the ruler of the -Reubenites was Eliezer the son of Zichri: of the Simeonites, -Shephatiah the son of Maachah: 27:17 Of the Levites, Hashabiah the son -of Kemuel: of the Aaronites, Zadok: 27:18 Of Judah, Elihu, one of the -brethren of David: of Issachar, Omri the son of Michael: 27:19 Of -Zebulun, Ishmaiah the son of Obadiah: of Naphtali, Jerimoth the son of -Azriel: 27:20 Of the children of Ephraim, Hoshea the son of Azaziah: -of the half tribe of Manasseh, Joel the son of Pedaiah: 27:21 Of the -half tribe of Manasseh in Gilead, Iddo the son of Zechariah: of -Benjamin, Jaasiel the son of Abner: 27:22 Of Dan, Azareel the son of -Jeroham. These were the princes of the tribes of Israel. - -27:23 But David took not the number of them from twenty years old and -under: because the LORD had said he would increase Israel like to the -stars of the heavens. - -27:24 Joab the son of Zeruiah began to number, but he finished not, -because there fell wrath for it against Israel; neither was the number -put in the account of the chronicles of king David. - -27:25 And over the king’s treasures was Azmaveth the son of Adiel: and -over the storehouses in the fields, in the cities, and in the -villages, and in the castles, was Jehonathan the son of Uzziah: 27:26 -And over them that did the work of the field for tillage of the ground -was Ezri the son of Chelub: 27:27 And over the vineyards was Shimei -the Ramathite: over the increase of the vineyards for the wine cellars -was Zabdi the Shiphmite: 27:28 And over the olive trees and the -sycomore trees that were in the low plains was Baalhanan the Gederite: -and over the cellars of oil was Joash: 27:29 And over the herds that -fed in Sharon was Shitrai the Sharonite: and over the herds that were -in the valleys was Shaphat the son of Adlai: 27:30 Over the camels -also was Obil the Ishmaelite: and over the asses was Jehdeiah the -Meronothite: 27:31 And over the flocks was Jaziz the Hagerite. All -these were the rulers of the substance which was king David’s. - -27:32 Also Jonathan David’s uncle was a counsellor, a wise man, and a -scribe: and Jehiel the son of Hachmoni was with the king’s sons: 27:33 -And Ahithophel was the king’s counsellor: and Hushai the Archite was -the king’s companion: 27:34 And after Ahithophel was Jehoiada the son -of Benaiah, and Abiathar: and the general of the king’s army was Joab. - -28:1 And David assembled all the princes of Israel, the princes of the -tribes, and the captains of the companies that ministered to the king -by course, and the captains over the thousands, and captains over the -hundreds, and the stewards over all the substance and possession of -the king, and of his sons, with the officers, and with the mighty men, -and with all the valiant men, unto Jerusalem. - -28:2 Then David the king stood up upon his feet, and said, Hear me, my -brethren, and my people: As for me, I had in mine heart to build an -house of rest for the ark of the covenant of the LORD, and for the -footstool of our God, and had made ready for the building: 28:3 But -God said unto me, Thou shalt not build an house for my name, because -thou hast been a man of war, and hast shed blood. - -28:4 Howbeit the LORD God of Israel chose me before all the house of -my father to be king over Israel for ever: for he hath chosen Judah to -be the ruler; and of the house of Judah, the house of my father; and -among the sons of my father he liked me to make me king over all -Israel: 28:5 And of all my sons, (for the LORD hath given me many -sons,) he hath chosen Solomon my son to sit upon the throne of the -kingdom of the LORD over Israel. - -28:6 And he said unto me, Solomon thy son, he shall build my house and -my courts: for I have chosen him to be my son, and I will be his -father. - -28:7 Moreover I will establish his kingdom for ever, if he be constant -to do my commandments and my judgments, as at this day. - -28:8 Now therefore in the sight of all Israel the congregation of the -LORD, and in the audience of our God, keep and seek for all the -commandments of the LORD your God: that ye may possess this good land, -and leave it for an inheritance for your children after you for ever. - -28:9 And thou, Solomon my son, know thou the God of thy father, and -serve him with a perfect heart and with a willing mind: for the LORD -searcheth all hearts, and understandeth all the imaginations of the -thoughts: if thou seek him, he will be found of thee; but if thou -forsake him, he will cast thee off for ever. - -28:10 Take heed now; for the LORD hath chosen thee to build an house -for the sanctuary: be strong, and do it. - -28:11 Then David gave to Solomon his son the pattern of the porch, and -of the houses thereof, and of the treasuries thereof, and of the upper -chambers thereof, and of the inner parlours thereof, and of the place -of the mercy seat, 28:12 And the pattern of all that he had by the -spirit, of the courts of the house of the LORD, and of all the -chambers round about, of the treasuries of the house of God, and of -the treasuries of the dedicated things: 28:13 Also for the courses of -the priests and the Levites, and for all the work of the service of -the house of the LORD, and for all the vessels of service in the house -of the LORD. - -28:14 He gave of gold by weight for things of gold, for all -instruments of all manner of service; silver also for all instruments -of silver by weight, for all instruments of every kind of service: -28:15 Even the weight for the candlesticks of gold, and for their -lamps of gold, by weight for every candlestick, and for the lamps -thereof: and for the candlesticks of silver by weight, both for the -candlestick, and also for the lamps thereof, according to the use of -every candlestick. - -28:16 And by weight he gave gold for the tables of shewbread, for -every table; and likewise silver for the tables of silver: 28:17 Also -pure gold for the fleshhooks, and the bowls, and the cups: and for the -golden basons he gave gold by weight for every bason; and likewise -silver by weight for every bason of silver: 28:18 And for the altar of -incense refined gold by weight; and gold for the pattern of the -chariot of the cherubims, that spread out their wings, and covered the -ark of the covenant of the LORD. - -28:19 All this, said David, the LORD made me understand in writing by -his hand upon me, even all the works of this pattern. - -28:20 And David said to Solomon his son, Be strong and of good -courage, and do it: fear not, nor be dismayed: for the LORD God, even -my God, will be with thee; he will not fail thee, nor forsake thee, -until thou hast finished all the work for the service of the house of -the LORD. - -28:21 And, behold, the courses of the priests and the Levites, even -they shall be with thee for all the service of the house of God: and -there shall be with thee for all manner of workmanship every willing -skilful man, for any manner of service: also the princes and all the -people will be wholly at thy commandment. - -29:1 Furthermore David the king said unto all the congregation, -Solomon my son, whom alone God hath chosen, is yet young and tender, -and the work is great: for the palace is not for man, but for the LORD -God. - -29:2 Now I have prepared with all my might for the house of my God the -gold for things to be made of gold, and the silver for things of -silver, and the brass for things of brass, the iron for things of -iron, and wood for things of wood; onyx stones, and stones to be set, -glistering stones, and of divers colours, and all manner of precious -stones, and marble stones in abundance. - -29:3 Moreover, because I have set my affection to the house of my God, -I have of mine own proper good, of gold and silver, which I have given -to the house of my God, over and above all that I have prepared for -the holy house. - -29:4 Even three thousand talents of gold, of the gold of Ophir, and -seven thousand talents of refined silver, to overlay the walls of the -houses withal: 29:5 The gold for things of gold, and the silver for -things of silver, and for all manner of work to be made by the hands -of artificers. And who then is willing to consecrate his service this -day unto the LORD? 29:6 Then the chief of the fathers and princes of -the tribes of Israel and the captains of thousands and of hundreds, -with the rulers of the king’s work, offered willingly, 29:7 And gave -for the service of the house of God of gold five thousand talents and -ten thousand drams, and of silver ten thousand talents, and of brass -eighteen thousand talents, and one hundred thousand talents of iron. - -29:8 And they with whom precious stones were found gave them to the -treasure of the house of the LORD, by the hand of Jehiel the -Gershonite. - -29:9 Then the people rejoiced, for that they offered willingly, -because with perfect heart they offered willingly to the LORD: and -David the king also rejoiced with great joy. - -29:10 Wherefore David blessed the LORD before all the congregation: -and David said, Blessed be thou, LORD God of Israel our father, for -ever and ever. - -29:11 Thine, O LORD is the greatness, and the power, and the glory, -and the victory, and the majesty: for all that is in the heaven and in -the earth is thine; thine is the kingdom, O LORD, and thou art exalted -as head above all. - -29:12 Both riches and honour come of thee, and thou reignest over all; -and in thine hand is power and might; and in thine hand it is to make -great, and to give strength unto all. - -29:13 Now therefore, our God, we thank thee, and praise thy glorious -name. - -29:14 But who am I, and what is my people, that we should be able to -offer so willingly after this sort? for all things come of thee, and -of thine own have we given thee. - -29:15 For we are strangers before thee, and sojourners, as were all -our fathers: our days on the earth are as a shadow, and there is none -abiding. - -29:16 O LORD our God, all this store that we have prepared to build -thee an house for thine holy name cometh of thine hand, and is all -thine own. - -29:17 I know also, my God, that thou triest the heart, and hast -pleasure in uprightness. As for me, in the uprightness of mine heart I -have willingly offered all these things: and now have I seen with joy -thy people, which are present here, to offer willingly unto thee. - -29:18 O LORD God of Abraham, Isaac, and of Israel, our fathers, keep -this for ever in the imagination of the thoughts of the heart of thy -people, and prepare their heart unto thee: 29:19 And give unto Solomon -my son a perfect heart, to keep thy commandments, thy testimonies, and -thy statutes, and to do all these things, and to build the palace, for -the which I have made provision. - -29:20 And David said to all the congregation, Now bless the LORD your -God. - -And all the congregation blessed the LORD God of their fathers, and -bowed down their heads, and worshipped the LORD, and the king. - -29:21 And they sacrificed sacrifices unto the LORD, and offered burnt -offerings unto the LORD, on the morrow after that day, even a thousand -bullocks, a thousand rams, and a thousand lambs, with their drink -offerings, and sacrifices in abundance for all Israel: 29:22 And did -eat and drink before the LORD on that day with great gladness. And -they made Solomon the son of David king the second time, and anointed -him unto the LORD to be the chief governor, and Zadok to be priest. - -29:23 Then Solomon sat on the throne of the LORD as king instead of -David his father, and prospered; and all Israel obeyed him. - -29:24 And all the princes, and the mighty men, and all the sons -likewise of king David, submitted themselves unto Solomon the king. - -29:25 And the LORD magnified Solomon exceedingly in the sight of all -Israel, and bestowed upon him such royal majesty as had not been on -any king before him in Israel. - -29:26 Thus David the son of Jesse reigned over all Israel. - -29:27 And the time that he reigned over Israel was forty years; seven -years reigned he in Hebron, and thirty and three years reigned he in -Jerusalem. - -29:28 And he died in a good old age, full of days, riches, and honour: -and Solomon his son reigned in his stead. - -29:29 Now the acts of David the king, first and last, behold, they are -written in the book of Samuel the seer, and in the book of Nathan the -prophet, and in the book of Gad the seer, 29:30 With all his reign and -his might, and the times that went over him, and over Israel, and over -all the kingdoms of the countries. - - - - -The Second Book of the Chronicles - - -1:1 And Solomon the son of David was strengthened in his kingdom, and -the LORD his God was with him, and magnified him exceedingly. - -1:2 Then Solomon spake unto all Israel, to the captains of thousands -and of hundreds, and to the judges, and to every governor in all -Israel, the chief of the fathers. - -1:3 So Solomon, and all the congregation with him, went to the high -place that was at Gibeon; for there was the tabernacle of the -congregation of God, which Moses the servant of the LORD had made in -the wilderness. - -1:4 But the ark of God had David brought up from Kirjathjearim to the -place which David had prepared for it: for he had pitched a tent for -it at Jerusalem. - -1:5 Moreover the brasen altar, that Bezaleel the son of Uri, the son -of Hur, had made, he put before the tabernacle of the LORD: and -Solomon and the congregation sought unto it. - -1:6 And Solomon went up thither to the brasen altar before the LORD, -which was at the tabernacle of the congregation, and offered a -thousand burnt offerings upon it. - -1:7 In that night did God appear unto Solomon, and said unto him, Ask -what I shall give thee. - -1:8 And Solomon said unto God, Thou hast shewed great mercy unto David -my father, and hast made me to reign in his stead. - -1:9 Now, O LORD God, let thy promise unto David my father be -established: for thou hast made me king over a people like the dust of -the earth in multitude. - -1:10 Give me now wisdom and knowledge, that I may go out and come in -before this people: for who can judge this thy people, that is so -great? 1:11 And God said to Solomon, Because this was in thine heart, -and thou hast not asked riches, wealth, or honour, nor the life of -thine enemies, neither yet hast asked long life; but hast asked wisdom -and knowledge for thyself, that thou mayest judge my people, over whom -I have made thee king: 1:12 Wisdom and knowledge is granted unto thee; -and I will give thee riches, and wealth, and honour, such as none of -the kings have had that have been before thee, neither shall there any -after thee have the like. - -1:13 Then Solomon came from his journey to the high place that was at -Gibeon to Jerusalem, from before the tabernacle of the congregation, -and reigned over Israel. - -1:14 And Solomon gathered chariots and horsemen: and he had a thousand -and four hundred chariots, and twelve thousand horsemen, which he -placed in the chariot cities, and with the king at Jerusalem. - -1:15 And the king made silver and gold at Jerusalem as plenteous as -stones, and cedar trees made he as the sycomore trees that are in the -vale for abundance. - -1:16 And Solomon had horses brought out of Egypt, and linen yarn: the -king’s merchants received the linen yarn at a price. - -1:17 And they fetched up, and brought forth out of Egypt a chariot for -six hundred shekels of silver, and an horse for an hundred and fifty: -and so brought they out horses for all the kings of the Hittites, and -for the kings of Syria, by their means. - -2:1 And Solomon determined to build an house for the name of the LORD, -and an house for his kingdom. - -2:2 And Solomon told out threescore and ten thousand men to bear -burdens, and fourscore thousand to hew in the mountain, and three -thousand and six hundred to oversee them. - -2:3 And Solomon sent to Huram the king of Tyre, saying, As thou didst -deal with David my father, and didst send him cedars to build him an -house to dwell therein, even so deal with me. - -2:4 Behold, I build an house to the name of the LORD my God, to -dedicate it to him, and to burn before him sweet incense, and for the -continual shewbread, and for the burnt offerings morning and evening, -on the sabbaths, and on the new moons, and on the solemn feasts of the -LORD our God. This is an ordinance for ever to Israel. - -2:5 And the house which I build is great: for great is our God above -all gods. - -2:6 But who is able to build him an house, seeing the heaven and -heaven of heavens cannot contain him? who am I then, that I should -build him an house, save only to burn sacrifice before him? 2:7 Send -me now therefore a man cunning to work in gold, and in silver, and in -brass, and in iron, and in purple, and crimson, and blue, and that can -skill to grave with the cunning men that are with me in Judah and in -Jerusalem, whom David my father did provide. - -2:8 Send me also cedar trees, fir trees, and algum trees, out of -Lebanon: for I know that thy servants can skill to cut timber in -Lebanon; and, behold, my servants shall be with thy servants, 2:9 Even -to prepare me timber in abundance: for the house which I am about to -build shall be wonderful great. - -2:10 And, behold, I will give to thy servants, the hewers that cut -timber, twenty thousand measures of beaten wheat, and twenty thousand -measures of barley, and twenty thousand baths of wine, and twenty -thousand baths of oil. - -2:11 Then Huram the king of Tyre answered in writing, which he sent to -Solomon, Because the LORD hath loved his people, he hath made thee -king over them. - -2:12 Huram said moreover, Blessed be the LORD God of Israel, that made -heaven and earth, who hath given to David the king a wise son, endued -with prudence and understanding, that might build an house for the -LORD, and an house for his kingdom. - -2:13 And now I have sent a cunning man, endued with understanding, of -Huram my father’s, 2:14 The son of a woman of the daughters of Dan, -and his father was a man of Tyre, skilful to work in gold, and in -silver, in brass, in iron, in stone, and in timber, in purple, in -blue, and in fine linen, and in crimson; also to grave any manner of -graving, and to find out every device which shall be put to him, with -thy cunning men, and with the cunning men of my lord David thy father. - -2:15 Now therefore the wheat, and the barley, the oil, and the wine, -which my lord hath spoken of, let him send unto his servants: 2:16 And -we will cut wood out of Lebanon, as much as thou shalt need: and we -will bring it to thee in floats by sea to Joppa; and thou shalt carry -it up to Jerusalem. - -2:17 And Solomon numbered all the strangers that were in the land of -Israel, after the numbering wherewith David his father had numbered -them; and they were found an hundred and fifty thousand and three -thousand and six hundred. - -2:18 And he set threescore and ten thousand of them to be bearers of -burdens, and fourscore thousand to be hewers in the mountain, and -three thousand and six hundred overseers to set the people a work. - -3:1 Then Solomon began to build the house of the LORD at Jerusalem in -mount Moriah, where the Lord appeared unto David his father, in the -place that David had prepared in the threshingfloor of Ornan the -Jebusite. - -3:2 And he began to build in the second day of the second month, in -the fourth year of his reign. - -3:3 Now these are the things wherein Solomon was instructed for the -building of the house of God. The length by cubits after the first -measure was threescore cubits, and the breadth twenty cubits. - -3:4 And the porch that was in the front of the house, the length of it -was according to the breadth of the house, twenty cubits, and the -height was an hundred and twenty: and he overlaid it within with pure -gold. - -3:5 And the greater house he cieled with fir tree, which he overlaid -with fine gold, and set thereon palm trees and chains. - -3:6 And he garnished the house with precious stones for beauty: and -the gold was gold of Parvaim. - -3:7 He overlaid also the house, the beams, the posts, and the walls -thereof, and the doors thereof, with gold; and graved cherubims on the -walls. - -3:8 And he made the most holy house, the length whereof was according -to the breadth of the house, twenty cubits, and the breadth thereof -twenty cubits: and he overlaid it with fine gold, amounting to six -hundred talents. - -3:9 And the weight of the nails was fifty shekels of gold. And he -overlaid the upper chambers with gold. - -3:10 And in the most holy house he made two cherubims of image work, -and overlaid them with gold. - -3:11 And the wings of the cherubims were twenty cubits long: one wing -of the one cherub was five cubits, reaching to the wall of the house: -and the other wing was likewise five cubits, reaching to the wing of -the other cherub. - -3:12 And one wing of the other cherub was five cubits, reaching to the -wall of the house: and the other wing was five cubits also, joining to -the wing of the other cherub. - -3:13 The wings of these cherubims spread themselves forth twenty -cubits: and they stood on their feet, and their faces were inward. - -3:14 And he made the vail of blue, and purple, and crimson, and fine -linen, and wrought cherubims thereon. - -3:15 Also he made before the house two pillars of thirty and five -cubits high, and the chapiter that was on the top of each of them was -five cubits. - -3:16 And he made chains, as in the oracle, and put them on the heads -of the pillars; and made an hundred pomegranates, and put them on the -chains. - -3:17 And he reared up the pillars before the temple, one on the right -hand, and the other on the left; and called the name of that on the -right hand Jachin, and the name of that on the left Boaz. - -4:1 Moreover he made an altar of brass, twenty cubits the length -thereof, and twenty cubits the breadth thereof, and ten cubits the -height thereof. - -4:2 Also he made a molten sea of ten cubits from brim to brim, round -in compass, and five cubits the height thereof; and a line of thirty -cubits did compass it round about. - -4:3 And under it was the similitude of oxen, which did compass it -round about: ten in a cubit, compassing the sea round about. Two rows -of oxen were cast, when it was cast. - -4:4 It stood upon twelve oxen, three looking toward the north, and -three looking toward the west, and three looking toward the south, and -three looking toward the east: and the sea was set above upon them, -and all their hinder parts were inward. - -4:5 And the thickness of it was an handbreadth, and the brim of it -like the work of the brim of a cup, with flowers of lilies; and it -received and held three thousand baths. - -4:6 He made also ten lavers, and put five on the right hand, and five -on the left, to wash in them: such things as they offered for the -burnt offering they washed in them; but the sea was for the priests to -wash in. - -4:7 And he made ten candlesticks of gold according to their form, and -set them in the temple, five on the right hand, and five on the left. - -4:8 He made also ten tables, and placed them in the temple, five on -the right side, and five on the left. And he made an hundred basons of -gold. - -4:9 Furthermore he made the court of the priests, and the great court, -and doors for the court, and overlaid the doors of them with brass. - -4:10 And he set the sea on the right side of the east end, over -against the south. - -4:11 And Huram made the pots, and the shovels, and the basons. And -Huram finished the work that he was to make for king Solomon for the -house of God; 4:12 To wit, the two pillars, and the pommels, and the -chapiters which were on the top of the two pillars, and the two -wreaths to cover the two pommels of the chapiters which were on the -top of the pillars; 4:13 And four hundred pomegranates on the two -wreaths; two rows of pomegranates on each wreath, to cover the two -pommels of the chapiters which were upon the pillars. - -4:14 He made also bases, and lavers made he upon the bases; 4:15 One -sea, and twelve oxen under it. - -4:16 The pots also, and the shovels, and the fleshhooks, and all their -instruments, did Huram his father make to king Solomon for the house -of the LORD of bright brass. - -4:17 In the plain of Jordan did the king cast them, in the clay ground -between Succoth and Zeredathah. - -4:18 Thus Solomon made all these vessels in great abundance: for the -weight of the brass could not be found out. - -4:19 And Solomon made all the vessels that were for the house of God, -the golden altar also, and the tables whereon the shewbread was set; -4:20 Moreover the candlesticks with their lamps, that they should burn -after the manner before the oracle, of pure gold; 4:21 And the -flowers, and the lamps, and the tongs, made he of gold, and that -perfect gold; 4:22 And the snuffers, and the basons, and the spoons, -and the censers, of pure gold: and the entry of the house, the inner -doors thereof for the most holy place, and the doors of the house of -the temple, were of gold. - -5:1 Thus all the work that Solomon made for the house of the LORD was -finished: and Solomon brought in all the things that David his father -had dedicated; and the silver, and the gold, and all the instruments, -put he among the treasures of the house of God. - -5:2 Then Solomon assembled the elders of Israel, and all the heads of -the tribes, the chief of the fathers of the children of Israel, unto -Jerusalem, to bring up the ark of the covenant of the LORD out of the -city of David, which is Zion. - -5:3 Wherefore all the men of Israel assembled themselves unto the king -in the feast which was in the seventh month. - -5:4 And all the elders of Israel came; and the Levites took up the -ark. - -5:5 And they brought up the ark, and the tabernacle of the -congregation, and all the holy vessels that were in the tabernacle, -these did the priests and the Levites bring up. - -5:6 Also king Solomon, and all the congregation of Israel that were -assembled unto him before the ark, sacrificed sheep and oxen, which -could not be told nor numbered for multitude. - -5:7 And the priests brought in the ark of the covenant of the LORD -unto his place, to the oracle of the house, into the most holy place, -even under the wings of the cherubims: 5:8 For the cherubims spread -forth their wings over the place of the ark, and the cherubims covered -the ark and the staves thereof above. - -5:9 And they drew out the staves of the ark, that the ends of the -staves were seen from the ark before the oracle; but they were not -seen without. And there it is unto this day. - -5:10 There was nothing in the ark save the two tables which Moses put -therein at Horeb, when the LORD made a covenant with the children of -Israel, when they came out of Egypt. - -5:11 And it came to pass, when the priests were come out of the holy -place: (for all the priests that were present were sanctified, and did -not then wait by course: 5:12 Also the Levites which were the singers, -all of them of Asaph, of Heman, of Jeduthun, with their sons and their -brethren, being arrayed in white linen, having cymbals and psalteries -and harps, stood at the east end of the altar, and with them an -hundred and twenty priests sounding with trumpets:) 5:13 It came even -to pass, as the trumpeters and singers were as one, to make one sound -to be heard in praising and thanking the LORD; and when they lifted up -their voice with the trumpets and cymbals and instruments of musick, -and praised the LORD, saying, For he is good; for his mercy endureth -for ever: that then the house was filled with a cloud, even the house -of the LORD; 5:14 So that the priests could not stand to minister by -reason of the cloud: for the glory of the LORD had filled the house of -God. - -6:1 Then said Solomon, The LORD hath said that he would dwell in the -thick darkness. - -6:2 But I have built an house of habitation for thee, and a place for -thy dwelling for ever. - -6:3 And the king turned his face, and blessed the whole congregation -of Israel: and all the congregation of Israel stood. - -6:4 And he said, Blessed be the LORD God of Israel, who hath with his -hands fulfilled that which he spake with his mouth to my father David, -saying, 6:5 Since the day that I brought forth my people out of the -land of Egypt I chose no city among all the tribes of Israel to build -an house in, that my name might be there; neither chose I any man to -be a ruler over my people Israel: 6:6 But I have chosen Jerusalem, -that my name might be there; and have chosen David to be over my -people Israel. - -6:7 Now it was in the heart of David my father to build an house for -the name of the LORD God of Israel. - -6:8 But the LORD said to David my father, Forasmuch as it was in thine -heart to build an house for my name, thou didst well in that it was in -thine heart: 6:9 Notwithstanding thou shalt not build the house; but -thy son which shall come forth out of thy loins, he shall build the -house for my name. - -6:10 The LORD therefore hath performed his word that he hath spoken: -for I am risen up in the room of David my father, and am set on the -throne of Israel, as the LORD promised, and have built the house for -the name of the LORD God of Israel. - -6:11 And in it have I put the ark, wherein is the covenant of the -LORD, that he made with the children of Israel. - -6:12 And he stood before the altar of the LORD in the presence of all -the congregation of Israel, and spread forth his hands: 6:13 For -Solomon had made a brasen scaffold of five cubits long, and five -cubits broad, and three cubits high, and had set it in the midst of -the court: and upon it he stood, and kneeled down upon his knees -before all the congregation of Israel, and spread forth his hands -toward heaven. - -6:14 And said, O LORD God of Israel, there is no God like thee in the -heaven, nor in the earth; which keepest covenant, and shewest mercy -unto thy servants, that walk before thee with all their hearts: 6:15 -Thou which hast kept with thy servant David my father that which thou -hast promised him; and spakest with thy mouth, and hast fulfilled it -with thine hand, as it is this day. - -6:16 Now therefore, O LORD God of Israel, keep with thy servant David -my father that which thou hast promised him, saying, There shall not -fail thee a man in my sight to sit upon the throne of Israel; yet so -that thy children take heed to their way to walk in my law, as thou -hast walked before me. - -6:17 Now then, O LORD God of Israel, let thy word be verified, which -thou hast spoken unto thy servant David. - -6:18 But will God in very deed dwell with men on the earth? behold, -heaven and the heaven of heavens cannot contain thee; how much less -this house which I have built! 6:19 Have respect therefore to the -prayer of thy servant, and to his supplication, O LORD my God, to -hearken unto the cry and the prayer which thy servant prayeth before -thee: 6:20 That thine eyes may be open upon this house day and night, -upon the place whereof thou hast said that thou wouldest put thy name -there; to hearken unto the prayer which thy servant prayeth toward -this place. - -6:21 Hearken therefore unto the supplications of thy servant, and of -thy people Israel, which they shall make toward this place: hear thou -from thy dwelling place, even from heaven; and when thou hearest, -forgive. - -6:22 If a man sin against his neighbour, and an oath be laid upon him -to make him swear, and the oath come before thine altar in this house; -6:23 Then hear thou from heaven, and do, and judge thy servants, by -requiting the wicked, by recompensing his way upon his own head; and -by justifying the righteous, by giving him according to his -righteousness. - -6:24 And if thy people Israel be put to the worse before the enemy, -because they have sinned against thee; and shall return and confess -thy name, and pray and make supplication before thee in this house; -6:25 Then hear thou from the heavens, and forgive the sin of thy -people Israel, and bring them again unto the land which thou gavest to -them and to their fathers. - -6:26 When the heaven is shut up, and there is no rain, because they -have sinned against thee; yet if they pray toward this place, and -confess thy name, and turn from their sin, when thou dost afflict -them; 6:27 Then hear thou from heaven, and forgive the sin of thy -servants, and of thy people Israel, when thou hast taught them the -good way, wherein they should walk; and send rain upon thy land, which -thou hast given unto thy people for an inheritance. - -6:28 If there be dearth in the land, if there be pestilence, if there -be blasting, or mildew, locusts, or caterpillers; if their enemies -besiege them in the cities of their land; whatsoever sore or -whatsoever sickness there be: 6:29 Then what prayer or what -supplication soever shall be made of any man, or of all thy people -Israel, when every one shall know his own sore and his own grief, and -shall spread forth his hands in this house: 6:30 Then hear thou from -heaven thy dwelling place, and forgive, and render unto every man -according unto all his ways, whose heart thou knowest; (for thou only -knowest the hearts of the children of men:) 6:31 That they may fear -thee, to walk in thy ways, so long as they live in the land which thou -gavest unto our fathers. - -6:32 Moreover concerning the stranger, which is not of thy people -Israel, but is come from a far country for thy great name’s sake, and -thy mighty hand, and thy stretched out arm; if they come and pray in -this house; 6:33 Then hear thou from the heavens, even from thy -dwelling place, and do according to all that the stranger calleth to -thee for; that all people of the earth may know thy name, and fear -thee, as doth thy people Israel, and may know that this house which I -have built is called by thy name. - -6:34 If thy people go out to war against their enemies by the way that -thou shalt send them, and they pray unto thee toward this city which -thou hast chosen, and the house which I have built for thy name; 6:35 -Then hear thou from the heavens their prayer and their supplication, -and maintain their cause. - -6:36 If they sin against thee, (for there is no man which sinneth -not,) and thou be angry with them, and deliver them over before their -enemies, and they carry them away captives unto a land far off or -near; 6:37 Yet if they bethink themselves in the land whither they are -carried captive, and turn and pray unto thee in the land of their -captivity, saying, We have sinned, we have done amiss, and have dealt -wickedly; 6:38 If they return to thee with all their heart and with -all their soul in the land of their captivity, whither they have -carried them captives, and pray toward their land, which thou gavest -unto their fathers, and toward the city which thou hast chosen, and -toward the house which I have built for thy name: 6:39 Then hear thou -from the heavens, even from thy dwelling place, their prayer and their -supplications, and maintain their cause, and forgive thy people which -have sinned against thee. - -6:40 Now, my God, let, I beseech thee, thine eyes be open, and let -thine ears be attent unto the prayer that is made in this place. - -6:41 Now therefore arise, O LORD God, into thy resting place, thou, -and the ark of thy strength: let thy priests, O LORD God, be clothed -with salvation, and let thy saints rejoice in goodness. - -6:42 O LORD God, turn not away the face of thine anointed: remember -the mercies of David thy servant. - -7:1 Now when Solomon had made an end of praying, the fire came down -from heaven, and consumed the burnt offering and the sacrifices; and -the glory of the LORD filled the house. - -7:2 And the priests could not enter into the house of the LORD, -because the glory of the LORD had filled the LORD’s house. - -7:3 And when all the children of Israel saw how the fire came down, -and the glory of the LORD upon the house, they bowed themselves with -their faces to the ground upon the pavement, and worshipped, and -praised the LORD, saying, For he is good; for his mercy endureth for -ever. - -7:4 Then the king and all the people offered sacrifices before the -LORD. - -7:5 And king Solomon offered a sacrifice of twenty and two thousand -oxen, and an hundred and twenty thousand sheep: so the king and all -the people dedicated the house of God. - -7:6 And the priests waited on their offices: the Levites also with -instruments of musick of the LORD, which David the king had made to -praise the LORD, because his mercy endureth for ever, when David -praised by their ministry; and the priests sounded trumpets before -them, and all Israel stood. - -7:7 Moreover Solomon hallowed the middle of the court that was before -the house of the LORD: for there he offered burnt offerings, and the -fat of the peace offerings, because the brasen altar which Solomon had -made was not able to receive the burnt offerings, and the meat -offerings, and the fat. - -7:8 Also at the same time Solomon kept the feast seven days, and all -Israel with him, a very great congregation, from the entering in of -Hamath unto the river of Egypt. - -7:9 And in the eighth day they made a solemn assembly: for they kept -the dedication of the altar seven days, and the feast seven days. - -7:10 And on the three and twentieth day of the seventh month he sent -the people away into their tents, glad and merry in heart for the -goodness that the LORD had shewed unto David, and to Solomon, and to -Israel his people. - -7:11 Thus Solomon finished the house of the LORD, and the king’s -house: and all that came into Solomon’s heart to make in the house of -the LORD, and in his own house, he prosperously effected. - -7:12 And the LORD appeared to Solomon by night, and said unto him, I -have heard thy prayer, and have chosen this place to myself for an -house of sacrifice. - -7:13 If I shut up heaven that there be no rain, or if I command the -locusts to devour the land, or if I send pestilence among my people; -7:14 If my people, which are called by my name, shall humble -themselves, and pray, and seek my face, and turn from their wicked -ways; then will I hear from heaven, and will forgive their sin, and -will heal their land. - -7:15 Now mine eyes shall be open, and mine ears attent unto the prayer -that is made in this place. - -7:16 For now have I chosen and sanctified this house, that my name may -be there for ever: and mine eyes and mine heart shall be there -perpetually. - -7:17 And as for thee, if thou wilt walk before me, as David thy father -walked, and do according to all that I have commanded thee, and shalt -observe my statutes and my judgments; 7:18 Then will I stablish the -throne of thy kingdom, according as I have covenanted with David thy -father, saying, There shall not fail thee a man to be ruler in Israel. - -7:19 But if ye turn away, and forsake my statutes and my commandments, -which I have set before you, and shall go and serve other gods, and -worship them; 7:20 Then will I pluck them up by the roots out of my -land which I have given them; and this house, which I have sanctified -for my name, will I cast out of my sight, and will make it to be a -proverb and a byword among all nations. - -7:21 And this house, which is high, shall be an astonishment to every -one that passeth by it; so that he shall say, Why hath the LORD done -thus unto this land, and unto this house? 7:22 And it shall be -answered, Because they forsook the LORD God of their fathers, which -brought them forth out of the land of Egypt, and laid hold on other -gods, and worshipped them, and served them: therefore hath he brought -all this evil upon them. - -8:1 And it came to pass at the end of twenty years, wherein Solomon -had built the house of the LORD, and his own house, 8:2 That the -cities which Huram had restored to Solomon, Solomon built them, and -caused the children of Israel to dwell there. - -8:3 And Solomon went to Hamathzobah, and prevailed against it. - -8:4 And he built Tadmor in the wilderness, and all the store cities, -which he built in Hamath. - -8:5 Also he built Bethhoron the upper, and Bethhoron the nether, -fenced cities, with walls, gates, and bars; 8:6 And Baalath, and all -the store cities that Solomon had, and all the chariot cities, and the -cities of the horsemen, and all that Solomon desired to build in -Jerusalem, and in Lebanon, and throughout all the land of his -dominion. - -8:7 As for all the people that were left of the Hittites, and the -Amorites, and the Perizzites, and the Hivites, and the Jebusites, -which were not of Israel, 8:8 But of their children, who were left -after them in the land, whom the children of Israel consumed not, them -did Solomon make to pay tribute until this day. - -8:9 But of the children of Israel did Solomon make no servants for his -work; but they were men of war, and chief of his captains, and -captains of his chariots and horsemen. - -8:10 And these were the chief of king Solomon’s officers, even two -hundred and fifty, that bare rule over the people. - -8:11 And Solomon brought up the daughter of Pharaoh out of the city of -David unto the house that he had built for her: for he said, My wife -shall not dwell in the house of David king of Israel, because the -places are holy, whereunto the ark of the LORD hath come. - -8:12 Then Solomon offered burnt offerings unto the LORD on the altar -of the LORD, which he had built before the porch, 8:13 Even after a -certain rate every day, offering according to the commandment of -Moses, on the sabbaths, and on the new moons, and on the solemn -feasts, three times in the year, even in the feast of unleavened -bread, and in the feast of weeks, and in the feast of tabernacles. - -8:14 And he appointed, according to the order of David his father, the -courses of the priests to their service, and the Levites to their -charges, to praise and minister before the priests, as the duty of -every day required: the porters also by their courses at every gate: -for so had David the man of God commanded. - -8:15 And they departed not from the commandment of the king unto the -priests and Levites concerning any matter, or concerning the -treasures. - -8:16 Now all the work of Solomon was prepared unto the day of the -foundation of the house of the LORD, and until it was finished. So the -house of the LORD was perfected. - -8:17 Then went Solomon to Eziongeber, and to Eloth, at the sea side in -the land of Edom. - -8:18 And Huram sent him by the hands of his servants ships, and -servants that had knowledge of the sea; and they went with the -servants of Solomon to Ophir, and took thence four hundred and fifty -talents of gold, and brought them to king Solomon. - -9:1 And when the queen of Sheba heard of the fame of Solomon, she came -to prove Solomon with hard questions at Jerusalem, with a very great -company, and camels that bare spices, and gold in abundance, and -precious stones: and when she was come to Solomon, she communed with -him of all that was in her heart. - -9:2 And Solomon told her all her questions: and there was nothing hid -from Solomon which he told her not. - -9:3 And when the queen of Sheba had seen the wisdom of Solomon, and -the house that he had built, 9:4 And the meat of his table, and the -sitting of his servants, and the attendance of his ministers, and -their apparel; his cupbearers also, and their apparel; and his ascent -by which he went up into the house of the LORD; there was no more -spirit in her. - -9:5 And she said to the king, It was a true report which I heard in -mine own land of thine acts, and of thy wisdom: 9:6 Howbeit I believed -not their words, until I came, and mine eyes had seen it: and, behold, -the one half of the greatness of thy wisdom was not told me: for thou -exceedest the fame that I heard. - -9:7 Happy are thy men, and happy are these thy servants, which stand -continually before thee, and hear thy wisdom. - -9:8 Blessed be the LORD thy God, which delighted in thee to set thee -on his throne, to be king for the LORD thy God: because thy God loved -Israel, to establish them for ever, therefore made he thee king over -them, to do judgment and justice. - -9:9 And she gave the king an hundred and twenty talents of gold, and -of spices great abundance, and precious stones: neither was there any -such spice as the queen of Sheba gave king Solomon. - -9:10 And the servants also of Huram, and the servants of Solomon, -which brought gold from Ophir, brought algum trees and precious -stones. - -9:11 And the king made of the algum trees terraces to the house of the -LORD, and to the king’s palace, and harps and psalteries for singers: -and there were none such seen before in the land of Judah. - -9:12 And king Solomon gave to the queen of Sheba all her desire, -whatsoever she asked, beside that which she had brought unto the king. -So she turned, and went away to her own land, she and her servants. - -9:13 Now the weight of gold that came to Solomon in one year was six -hundred and threescore and six talents of gold; 9:14 Beside that which -chapmen and merchants brought. And all the kings of Arabia and -governors of the country brought gold and silver to Solomon. - -9:15 And king Solomon made two hundred targets of beaten gold: six -hundred shekels of beaten gold went to one target. - -9:16 And three hundred shields made he of beaten gold: three hundred -shekels of gold went to one shield. And the king put them in the house -of the forest of Lebanon. - -9:17 Moreover the king made a great throne of ivory, and overlaid it -with pure gold. - -9:18 And there were six steps to the throne, with a footstool of gold, -which were fastened to the throne, and stays on each side of the -sitting place, and two lions standing by the stays: 9:19 And twelve -lions stood there on the one side and on the other upon the six steps. -There was not the like made in any kingdom. - -9:20 And all the drinking vessels of king Solomon were of gold, and -all the vessels of the house of the forest of Lebanon were of pure -gold: none were of silver; it was not any thing accounted of in the -days of Solomon. - -9:21 For the king’s ships went to Tarshish with the servants of Huram: -every three years once came the ships of Tarshish bringing gold, and -silver, ivory, and apes, and peacocks. - -9:22 And king Solomon passed all the kings of the earth in riches and -wisdom. - -9:23 And all the kings of the earth sought the presence of Solomon, to -hear his wisdom, that God had put in his heart. - -9:24 And they brought every man his present, vessels of silver, and -vessels of gold, and raiment, harness, and spices, horses, and mules, -a rate year by year. - -9:25 And Solomon had four thousand stalls for horses and chariots, and -twelve thousand horsemen; whom he bestowed in the chariot cities, and -with the king at Jerusalem. - -9:26 And he reigned over all the kings from the river even unto the -land of the Philistines, and to the border of Egypt. - -9:27 And the king made silver in Jerusalem as stones, and cedar trees -made he as the sycomore trees that are in the low plains in abundance. - -9:28 And they brought unto Solomon horses out of Egypt, and out of all -lands. - -9:29 Now the rest of the acts of Solomon, first and last, are they not -written in the book of Nathan the prophet, and in the prophecy of -Ahijah the Shilonite, and in the visions of Iddo the seer against -Jeroboam the son of Nebat? 9:30 And Solomon reigned in Jerusalem over -all Israel forty years. - -9:31 And Solomon slept with his fathers, and he was buried in the city -of David his father: and Rehoboam his son reigned in his stead. - -10:1 And Rehoboam went to Shechem: for to Shechem were all Israel come -to make him king. - -10:2 And it came to pass, when Jeroboam the son of Nebat, who was in -Egypt, whither he fled from the presence of Solomon the king, heard -it, that Jeroboam returned out of Egypt. - -10:3 And they sent and called him. So Jeroboam and all Israel came and -spake to Rehoboam, saying, 10:4 Thy father made our yoke grievous: now -therefore ease thou somewhat the grievous servitude of thy father, and -his heavy yoke that he put upon us, and we will serve thee. - -10:5 And he said unto them, Come again unto me after three days. And -the people departed. - -10:6 And king Rehoboam took counsel with the old men that had stood -before Solomon his father while he yet lived, saying, What counsel -give ye me to return answer to this people? 10:7 And they spake unto -him, saying, If thou be kind to this people, and please them, and -speak good words to them, they will be thy servants for ever. - -10:8 But he forsook the counsel which the old men gave him, and took -counsel with the young men that were brought up with him, that stood -before him. - -10:9 And he said unto them, What advice give ye that we may return -answer to this people, which have spoken to me, saying, Ease somewhat -the yoke that thy father did put upon us? 10:10 And the young men -that were brought up with him spake unto him, saying, Thus shalt thou -answer the people that spake unto thee, saying, Thy father made our -yoke heavy, but make thou it somewhat lighter for us; thus shalt thou -say unto them, My little finger shall be thicker than my father’s -loins. - -10:11 For whereas my father put a heavy yoke upon you, I will put more -to your yoke: my father chastised you with whips, but I will chastise -you with scorpions. - -10:12 So Jeroboam and all the people came to Rehoboam on the third -day, as the king bade, saying, Come again to me on the third day. - -10:13 And the king answered them roughly; and king Rehoboam forsook -the counsel of the old men, 10:14 And answered them after the advice -of the young men, saying, My father made your yoke heavy, but I will -add thereto: my father chastised you with whips, but I will chastise -you with scorpions. - -10:15 So the king hearkened not unto the people: for the cause was of -God, that the LORD might perform his word, which he spake by the hand -of Ahijah the Shilonite to Jeroboam the son of Nebat. - -10:16 And when all Israel saw that the king would not hearken unto -them, the people answered the king, saying, What portion have we in -David? and we have none inheritance in the son of Jesse: every man to -your tents, O Israel: and now, David, see to thine own house. So all -Israel went to their tents. - -10:17 But as for the children of Israel that dwelt in the cities of -Judah, Rehoboam reigned over them. - -10:18 Then king Rehoboam sent Hadoram that was over the tribute; and -the children of Israel stoned him with stones, that he died. But king -Rehoboam made speed to get him up to his chariot, to flee to -Jerusalem. - -10:19 And Israel rebelled against the house of David unto this day. - -11:1 And when Rehoboam was come to Jerusalem, he gathered of the house -of Judah and Benjamin an hundred and fourscore thousand chosen men, -which were warriors, to fight against Israel, that he might bring the -kingdom again to Rehoboam. - -11:2 But the word of the LORD came to Shemaiah the man of God, saying, -11:3 Speak unto Rehoboam the son of Solomon, king of Judah, and to all -Israel in Judah and Benjamin, saying, 11:4 Thus saith the LORD, Ye -shall not go up, nor fight against your brethren: return every man to -his house: for this thing is done of me. And they obeyed the words of -the LORD, and returned from going against Jeroboam. - -11:5 And Rehoboam dwelt in Jerusalem, and built cities for defence in -Judah. - -11:6 He built even Bethlehem, and Etam, and Tekoa, 11:7 And Bethzur, -and Shoco, and Adullam, 11:8 And Gath, and Mareshah, and Ziph, 11:9 -And Adoraim, and Lachish, and Azekah, 11:10 And Zorah, and Aijalon, -and Hebron, which are in Judah and in Benjamin fenced cities. - -11:11 And he fortified the strong holds, and put captains in them, and -store of victual, and of oil and wine. - -11:12 And in every several city he put shields and spears, and made -them exceeding strong, having Judah and Benjamin on his side. - -11:13 And the priests and the Levites that were in all Israel resorted -to him out of all their coasts. - -11:14 For the Levites left their suburbs and their possession, and -came to Judah and Jerusalem: for Jeroboam and his sons had cast them -off from executing the priest’s office unto the LORD: 11:15 And he -ordained him priests for the high places, and for the devils, and for -the calves which he had made. - -11:16 And after them out of all the tribes of Israel such as set their -hearts to seek the LORD God of Israel came to Jerusalem, to sacrifice -unto the LORD God of their fathers. - -11:17 So they strengthened the kingdom of Judah, and made Rehoboam the -son of Solomon strong, three years: for three years they walked in the -way of David and Solomon. - -11:18 And Rehoboam took him Mahalath the daughter of Jerimoth the son -of David to wife, and Abihail the daughter of Eliab the son of Jesse; -11:19 Which bare him children; Jeush, and Shamariah, and Zaham. - -11:20 And after her he took Maachah the daughter of Absalom; which -bare him Abijah, and Attai, and Ziza, and Shelomith. - -11:21 And Rehoboam loved Maachah the daughter of Absalom above all his -wives and his concubines: (for he took eighteen wives, and threescore -concubines; and begat twenty and eight sons, and threescore -daughters.) 11:22 And Rehoboam made Abijah the son of Maachah the -chief, to be ruler among his brethren: for he thought to make him -king. - -11:23 And he dealt wisely, and dispersed of all his children -throughout all the countries of Judah and Benjamin, unto every fenced -city: and he gave them victual in abundance. And he desired many -wives. - -12:1 And it came to pass, when Rehoboam had established the kingdom, -and had strengthened himself, he forsook the law of the LORD, and all -Israel with him. - -12:2 And it came to pass, that in the fifth year of king Rehoboam -Shishak king of Egypt came up against Jerusalem, because they had -transgressed against the LORD, 12:3 With twelve hundred chariots, and -threescore thousand horsemen: and the people were without number that -came with him out of Egypt; the Lubims, the Sukkiims, and the -Ethiopians. - -12:4 And he took the fenced cities which pertained to Judah, and came -to Jerusalem. - -12:5 Then came Shemaiah the prophet to Rehoboam, and to the princes of -Judah, that were gathered together to Jerusalem because of Shishak, -and said unto them, Thus saith the LORD, Ye have forsaken me, and -therefore have I also left you in the hand of Shishak. - -12:6 Whereupon the princes of Israel and the king humbled themselves; -and they said, The LORD is righteous. - -12:7 And when the LORD saw that they humbled themselves, the word of -the LORD came to Shemaiah, saying, They have humbled themselves; -therefore I will not destroy them, but I will grant them some -deliverance; and my wrath shall not be poured out upon Jerusalem by -the hand of Shishak. - -12:8 Nevertheless they shall be his servants; that they may know my -service, and the service of the kingdoms of the countries. - -12:9 So Shishak king of Egypt came up against Jerusalem, and took away -the treasures of the house of the LORD, and the treasures of the -king’s house; he took all: he carried away also the shields of gold -which Solomon had made. - -12:10 Instead of which king Rehoboam made shields of brass, and -committed them to the hands of the chief of the guard, that kept the -entrance of the king’s house. - -12:11 And when the king entered into the house of the LORD, the guard -came and fetched them, and brought them again into the guard chamber. - -12:12 And when he humbled himself, the wrath of the LORD turned from -him, that he would not destroy him altogether: and also in Judah -things went well. - -12:13 So king Rehoboam strengthened himself in Jerusalem, and reigned: -for Rehoboam was one and forty years old when he began to reign, and -he reigned seventeen years in Jerusalem, the city which the LORD had -chosen out of all the tribes of Israel, to put his name there. And his -mother’s name was Naamah an Ammonitess. - -12:14 And he did evil, because he prepared not his heart to seek the -LORD. - -12:15 Now the acts of Rehoboam, first and last, are they not written -in the book of Shemaiah the prophet, and of Iddo the seer concerning -genealogies? And there were wars between Rehoboam and Jeroboam -continually. - -12:16 And Rehoboam slept with his fathers, and was buried in the city -of David: and Abijah his son reigned in his stead. - -13:1 Now in the eighteenth year of king Jeroboam began Abijah to reign -over Judah. - -13:2 He reigned three years in Jerusalem. His mother’s name also was -Michaiah the daughter of Uriel of Gibeah. And there was war between -Abijah and Jeroboam. - -13:3 And Abijah set the battle in array with an army of valiant men of -war, even four hundred thousand chosen men: Jeroboam also set the -battle in array against him with eight hundred thousand chosen men, -being mighty men of valour. - -13:4 And Abijah stood up upon mount Zemaraim, which is in mount -Ephraim, and said, Hear me, thou Jeroboam, and all Israel; 13:5 Ought -ye not to know that the LORD God of Israel gave the kingdom over -Israel to David for ever, even to him and to his sons by a covenant of -salt? 13:6 Yet Jeroboam the son of Nebat, the servant of Solomon the -son of David, is risen up, and hath rebelled against his lord. - -13:7 And there are gathered unto him vain men, the children of Belial, -and have strengthened themselves against Rehoboam the son of Solomon, -when Rehoboam was young and tenderhearted, and could not withstand -them. - -13:8 And now ye think to withstand the kingdom of the LORD in the hand -of the sons of David; and ye be a great multitude, and there are with -your golden calves, which Jeroboam made you for gods. - -13:9 Have ye not cast out the priests of the LORD, the sons of Aaron, -and the Levites, and have made you priests after the manner of the -nations of other lands? so that whosoever cometh to consecrate himself -with a young bullock and seven rams, the same may be a priest of them -that are no gods. - -13:10 But as for us, the LORD is our God, and we have not forsaken -him; and the priests, which minister unto the LORD, are the sons of -Aaron, and the Levites wait upon their business: 13:11 And they burn -unto the LORD every morning and every evening burnt sacrifices and -sweet incense: the shewbread also set they in order upon the pure -table; and the candlestick of gold with the lamps thereof, to burn -every evening: for we keep the charge of the LORD our God; but ye have -forsaken him. - -13:12 And, behold, God himself is with us for our captain, and his -priests with sounding trumpets to cry alarm against you. O children of -Israel, fight ye not against the LORD God of your fathers; for ye -shall not prosper. - -13:13 But Jeroboam caused an ambushment to come about behind them: so -they were before Judah, and the ambushment was behind them. - -13:14 And when Judah looked back, behold, the battle was before and -behind: and they cried unto the LORD, and the priests sounded with the -trumpets. - -13:15 Then the men of Judah gave a shout: and as the men of Judah -shouted, it came to pass, that God smote Jeroboam and all Israel -before Abijah and Judah. - -13:16 And the children of Israel fled before Judah: and God delivered -them into their hand. - -13:17 And Abijah and his people slew them with a great slaughter: so -there fell down slain of Israel five hundred thousand chosen men. - -13:18 Thus the children of Israel were brought under at that time, and -the children of Judah prevailed, because they relied upon the LORD God -of their fathers. - -13:19 And Abijah pursued after Jeroboam, and took cities from him, -Bethel with the towns thereof, and Jeshanah with the towns thereof, -and Ephraim with the towns thereof. - -13:20 Neither did Jeroboam recover strength again in the days of -Abijah: and the LORD struck him, and he died. - -13:21 But Abijah waxed mighty, and married fourteen wives, and begat -twenty and two sons, and sixteen daughters. - -13:22 And the rest of the acts of Abijah, and his ways, and his -sayings, are written in the story of the prophet Iddo. - -14:1 So Abijah slept with his fathers, and they buried him in the city -of David: and Asa his son reigned in his stead. In his days the land -was quiet ten years. - -14:2 And Asa did that which was good and right in the eyes of the LORD -his God: 14:3 For he took away the altars of the strange gods, and the -high places, and brake down the images, and cut down the groves: 14:4 -And commanded Judah to seek the LORD God of their fathers, and to do -the law and the commandment. - -14:5 Also he took away out of all the cities of Judah the high places -and the images: and the kingdom was quiet before him. - -14:6 And he built fenced cities in Judah: for the land had rest, and -he had no war in those years; because the LORD had given him rest. - -14:7 Therefore he said unto Judah, Let us build these cities, and make -about them walls, and towers, gates, and bars, while the land is yet -before us; because we have sought the LORD our God, we have sought -him, and he hath given us rest on every side. So they built and -prospered. - -14:8 And Asa had an army of men that bare targets and spears, out of -Judah three hundred thousand; and out of Benjamin, that bare shields -and drew bows, two hundred and fourscore thousand: all these were -mighty men of valour. - -14:9 And there came out against them Zerah the Ethiopian with an host -of a thousand thousand, and three hundred chariots; and came unto -Mareshah. - -14:10 Then Asa went out against him, and they set the battle in array -in the valley of Zephathah at Mareshah. - -14:11 And Asa cried unto the LORD his God, and said, LORD, it is -nothing with thee to help, whether with many, or with them that have -no power: help us, O LORD our God; for we rest on thee, and in thy -name we go against this multitude. O LORD, thou art our God; let no -man prevail against thee. - -14:12 So the LORD smote the Ethiopians before Asa, and before Judah; -and the Ethiopians fled. - -14:13 And Asa and the people that were with him pursued them unto -Gerar: and the Ethiopians were overthrown, that they could not recover -themselves; for they were destroyed before the LORD, and before his -host; and they carried away very much spoil. - -14:14 And they smote all the cities round about Gerar; for the fear of -the LORD came upon them: and they spoiled all the cities; for there -was exceeding much spoil in them. - -14:15 They smote also the tents of cattle, and carried away sheep and -camels in abundance, and returned to Jerusalem. - -15:1 And the Spirit of God came upon Azariah the son of Oded: 15:2 And -he went out to meet Asa, and said unto him, Hear ye me, Asa, and all -Judah and Benjamin; The LORD is with you, while ye be with him; and if -ye seek him, he will be found of you; but if ye forsake him, he will -forsake you. - -15:3 Now for a long season Israel hath been without the true God, and -without a teaching priest, and without law. - -15:4 But when they in their trouble did turn unto the LORD God of -Israel, and sought him, he was found of them. - -15:5 And in those times there was no peace to him that went out, nor -to him that came in, but great vexations were upon all the inhabitants -of the countries. - -15:6 And nation was destroyed of nation, and city of city: for God did -vex them with all adversity. - -15:7 Be ye strong therefore, and let not your hands be weak: for your -work shall be rewarded. - -15:8 And when Asa heard these words, and the prophecy of Oded the -prophet, he took courage, and put away the abominable idols out of all -the land of Judah and Benjamin, and out of the cities which he had -taken from mount Ephraim, and renewed the altar of the LORD, that was -before the porch of the LORD. - -15:9 And he gathered all Judah and Benjamin, and the strangers with -them out of Ephraim and Manasseh, and out of Simeon: for they fell to -him out of Israel in abundance, when they saw that the LORD his God -was with him. - -15:10 So they gathered themselves together at Jerusalem in the third -month, in the fifteenth year of the reign of Asa. - -15:11 And they offered unto the LORD the same time, of the spoil which -they had brought, seven hundred oxen and seven thousand sheep. - -15:12 And they entered into a covenant to seek the LORD God of their -fathers with all their heart and with all their soul; 15:13 That -whosoever would not seek the LORD God of Israel should be put to -death, whether small or great, whether man or woman. - -15:14 And they sware unto the LORD with a loud voice, and with -shouting, and with trumpets, and with cornets. - -15:15 And all Judah rejoiced at the oath: for they had sworn with all -their heart, and sought him with their whole desire; and he was found -of them: and the LORD gave them rest round about. - -15:16 And also concerning Maachah the mother of Asa the king, he -removed her from being queen, because she had made an idol in a grove: -and Asa cut down her idol, and stamped it, and burnt it at the brook -Kidron. - -15:17 But the high places were not taken away out of Israel: -nevertheless the heart of Asa was perfect all his days. - -15:18 And he brought into the house of God the things that his father -had dedicated, and that he himself had dedicated, silver, and gold, -and vessels. - -15:19 And there was no more war unto the five and thirtieth year of -the reign of Asa. - -16:1 In the six and thirtieth year of the reign of Asa Baasha king of -Israel came up against Judah, and built Ramah, to the intent that he -might let none go out or come in to Asa king of Judah. - -16:2 Then Asa brought out silver and gold out of the treasures of the -house of the LORD and of the king’s house, and sent to Benhadad king -of Syria, that dwelt at Damascus, saying, 16:3 There is a league -between me and thee, as there was between my father and thy father: -behold, I have sent thee silver and gold; go, break thy league with -Baasha king of Israel, that he may depart from me. - -16:4 And Benhadad hearkened unto king Asa, and sent the captains of -his armies against the cities of Israel; and they smote Ijon, and Dan, -and Abelmaim, and all the store cities of Naphtali. - -16:5 And it came to pass, when Baasha heard it, that he left off -building of Ramah, and let his work cease. - -16:6 Then Asa the king took all Judah; and they carried away the -stones of Ramah, and the timber thereof, wherewith Baasha was -building; and he built therewith Geba and Mizpah. - -16:7 And at that time Hanani the seer came to Asa king of Judah, and -said unto him, Because thou hast relied on the king of Syria, and not -relied on the LORD thy God, therefore is the host of the king of Syria -escaped out of thine hand. - -16:8 Were not the Ethiopians and the Lubims a huge host, with very -many chariots and horsemen? yet, because thou didst rely on the LORD, -he delivered them into thine hand. - -16:9 For the eyes of the LORD run to and fro throughout the whole -earth, to shew himself strong in the behalf of them whose heart is -perfect toward him. Herein thou hast done foolishly: therefore from -henceforth thou shalt have wars. - -16:10 Then Asa was wroth with the seer, and put him in a prison house; -for he was in a rage with him because of this thing. And Asa oppressed -some of the people the same time. - -16:11 And, behold, the acts of Asa, first and last, lo, they are -written in the book of the kings of Judah and Israel. - -16:12 And Asa in the thirty and ninth year of his reign was diseased -in his feet, until his disease was exceeding great: yet in his disease -he sought not to the LORD, but to the physicians. - -16:13 And Asa slept with his fathers, and died in the one and fortieth -year of his reign. - -16:14 And they buried him in his own sepulchres, which he had made for -himself in the city of David, and laid him in the bed which was filled -with sweet odours and divers kinds of spices prepared by the -apothecaries’ art: and they made a very great burning for him. - -17:1 And Jehoshaphat his son reigned in his stead, and strengthened -himself against Israel. - -17:2 And he placed forces in all the fenced cities of Judah, and set -garrisons in the land of Judah, and in the cities of Ephraim, which -Asa his father had taken. - -17:3 And the LORD was with Jehoshaphat, because he walked in the first -ways of his father David, and sought not unto Baalim; 17:4 But sought -to the Lord God of his father, and walked in his commandments, and not -after the doings of Israel. - -17:5 Therefore the LORD stablished the kingdom in his hand; and all -Judah brought to Jehoshaphat presents; and he had riches and honour in -abundance. - -17:6 And his heart was lifted up in the ways of the LORD: moreover he -took away the high places and groves out of Judah. - -17:7 Also in the third year of his reign he sent to his princes, even -to Benhail, and to Obadiah, and to Zechariah, and to Nethaneel, and to -Michaiah, to teach in the cities of Judah. - -17:8 And with them he sent Levites, even Shemaiah, and Nethaniah, and -Zebadiah, and Asahel, and Shemiramoth, and Jehonathan, and Adonijah, -and Tobijah, and Tobadonijah, Levites; and with them Elishama and -Jehoram, priests. - -17:9 And they taught in Judah, and had the book of the law of the LORD -with them, and went about throughout all the cities of Judah, and -taught the people. - -17:10 And the fear of the LORD fell upon all the kingdoms of the lands -that were round about Judah, so that they made no war against -Jehoshaphat. - -17:11 Also some of the Philistines brought Jehoshaphat presents, and -tribute silver; and the Arabians brought him flocks, seven thousand -and seven hundred rams, and seven thousand and seven hundred he goats. - -17:12 And Jehoshaphat waxed great exceedingly; and he built in Judah -castles, and cities of store. - -17:13 And he had much business in the cities of Judah: and the men of -war, mighty men of valour, were in Jerusalem. - -17:14 And these are the numbers of them according to the house of -their fathers: Of Judah, the captains of thousands; Adnah the chief, -and with him mighty men of valour three hundred thousand. - -17:15 And next to him was Jehohanan the captain, and with him two -hundred and fourscore thousand. - -17:16 And next him was Amasiah the son of Zichri, who willingly -offered himself unto the LORD; and with him two hundred thousand -mighty men of valour. - -17:17 And of Benjamin; Eliada a mighty man of valour, and with him -armed men with bow and shield two hundred thousand. - -17:18 And next him was Jehozabad, and with him an hundred and -fourscore thousand ready prepared for the war. - -17:19 These waited on the king, beside those whom the king put in the -fenced cities throughout all Judah. - -18:1 Now Jehoshaphat had riches and honour in abundance, and joined -affinity with Ahab. - -18:2 And after certain years he went down to Ahab to Samaria. And Ahab -killed sheep and oxen for him in abundance, and for the people that he -had with him, and persuaded him to go up with him to Ramothgilead. - -18:3 And Ahab king of Israel said unto Jehoshaphat king of Judah, Wilt -thou go with me to Ramothgilead? And he answered him, I am as thou -art, and my people as thy people; and we will be with thee in the war. - -18:4 And Jehoshaphat said unto the king of Israel, Enquire, I pray -thee, at the word of the LORD to day. - -18:5 Therefore the king of Israel gathered together of prophets four -hundred men, and said unto them, Shall we go to Ramothgilead to -battle, or shall I forbear? And they said, Go up; for God will deliver -it into the king’s hand. - -18:6 But Jehoshaphat said, Is there not here a prophet of the LORD -besides, that we might enquire of him? 18:7 And the king of Israel -said unto Jehoshaphat, There is yet one man, by whom we may enquire of -the LORD: but I hate him; for he never prophesied good unto me, but -always evil: the same is Micaiah the son of Imla. And Jehoshaphat -said, Let not the king say so. - -18:8 And the king of Israel called for one of his officers, and said, -Fetch quickly Micaiah the son of Imla. - -18:9 And the king of Israel and Jehoshaphat king of Judah sat either -of them on his throne, clothed in their robes, and they sat in a void -place at the entering in of the gate of Samaria; and all the prophets -prophesied before them. - -18:10 And Zedekiah the son of Chenaanah had made him horns of iron, -and said, Thus saith the LORD, With these thou shalt push Syria until -they be consumed. - -18:11 And all the prophets prophesied so, saying, Go up to -Ramothgilead, and prosper: for the LORD shall deliver it into the hand -of the king. - -18:12 And the messenger that went to call Micaiah spake to him, -saying, Behold, the words of the prophets declare good to the king -with one assent; let thy word therefore, I pray thee, be like one of -theirs, and speak thou good. - -18:13 And Micaiah said, As the LORD liveth, even what my God saith, -that will I speak. - -18:14 And when he was come to the king, the king said unto him, -Micaiah, shall we go to Ramothgilead to battle, or shall I forbear? -And he said, Go ye up, and prosper, and they shall be delivered into -your hand. - -18:15 And the king said to him, How many times shall I adjure thee -that thou say nothing but the truth to me in the name of the LORD? -18:16 Then he said, I did see all Israel scattered upon the mountains, -as sheep that have no shepherd: and the LORD said, These have no -master; let them return therefore every man to his house in peace. - -18:17 And the king of Israel said to Jehoshaphat, Did I not tell thee -that he would not prophesy good unto me, but evil? 18:18 Again he -said, Therefore hear the word of the LORD; I saw the LORD sitting upon -his throne, and all the host of heaven standing on his right hand and -on his left. - -18:19 And the LORD said, Who shall entice Ahab king of Israel, that he -may go up and fall at Ramothgilead? And one spake saying after this -manner, and another saying after that manner. - -18:20 Then there came out a spirit, and stood before the LORD, and -said, I will entice him. And the LORD said unto him, Wherewith? 18:21 -And he said, I will go out, and be a lying spirit in the mouth of all -his prophets. And the Lord said, Thou shalt entice him, and thou shalt -also prevail: go out, and do even so. - -18:22 Now therefore, behold, the LORD hath put a lying spirit in the -mouth of these thy prophets, and the LORD hath spoken evil against -thee. - -18:23 Then Zedekiah the son of Chenaanah came near, and smote Micaiah -upon the cheek, and said, Which way went the Spirit of the LORD from -me to speak unto thee? 18:24 And Micaiah said, Behold, thou shalt see -on that day when thou shalt go into an inner chamber to hide thyself. - -18:25 Then the king of Israel said, Take ye Micaiah, and carry him -back to Amon the governor of the city, and to Joash the king’s son; -18:26 And say, Thus saith the king, Put this fellow in the prison, and -feed him with bread of affliction and with water of affliction, until -I return in peace. - -18:27 And Micaiah said, If thou certainly return in peace, then hath -not the LORD spoken by me. And he said, Hearken, all ye people. - -18:28 So the king of Israel and Jehoshaphat the king of Judah went up -to Ramothgilead. - -18:29 And the king of Israel said unto Jehoshaphat, I will disguise -myself, and I will go to the battle; but put thou on thy robes. So the -king of Israel disguised himself; and they went to the battle. - -18:30 Now the king of Syria had commanded the captains of the chariots -that were with him, saying, Fight ye not with small or great, save -only with the king of Israel. - -18:31 And it came to pass, when the captains of the chariots saw -Jehoshaphat, that they said, It is the king of Israel. Therefore they -compassed about him to fight: but Jehoshaphat cried out, and the LORD -helped him; and God moved them to depart from him. - -18:32 For it came to pass, that, when the captains of the chariots -perceived that it was not the king of Israel, they turned back again -from pursuing him. - -18:33 And a certain man drew a bow at a venture, and smote the king of -Israel between the joints of the harness: therefore he said to his -chariot man, Turn thine hand, that thou mayest carry me out of the -host; for I am wounded. - -18:34 And the battle increased that day: howbeit the king of Israel -stayed himself up in his chariot against the Syrians until the even: -and about the time of the sun going down he died. - -19:1 And Jehoshaphat the king of Judah returned to his house in peace -to Jerusalem. - -19:2 And Jehu the son of Hanani the seer went out to meet him, and -said to king Jehoshaphat, Shouldest thou help the ungodly, and love -them that hate the LORD? therefore is wrath upon thee from before the -LORD. - -19:3 Nevertheless there are good things found in thee, in that thou -hast taken away the groves out of the land, and hast prepared thine -heart to seek God. - -19:4 And Jehoshaphat dwelt at Jerusalem: and he went out again through -the people from Beersheba to mount Ephraim, and brought them back unto -the LORD God of their fathers. - -19:5 And he set judges in the land throughout all the fenced cities of -Judah, city by city, 19:6 And said to the judges, Take heed what ye -do: for ye judge not for man, but for the LORD, who is with you in the -judgment. - -19:7 Wherefore now let the fear of the LORD be upon you; take heed and -do it: for there is no iniquity with the LORD our God, nor respect of -persons, nor taking of gifts. - -19:8 Moreover in Jerusalem did Jehoshaphat set of the Levites, and of -the priests, and of the chief of the fathers of Israel, for the -judgment of the LORD, and for controversies, when they returned to -Jerusalem. - -19:9 And he charged them, saying, Thus shall ye do in the fear of the -LORD, faithfully, and with a perfect heart. - -19:10 And what cause soever shall come to you of your brethren that -dwell in your cities, between blood and blood, between law and -commandment, statutes and judgments, ye shall even warn them that they -trespass not against the LORD, and so wrath come upon you, and upon -your brethren: this do, and ye shall not trespass. - -19:11 And, behold, Amariah the chief priest is over you in all matters -of the LORD; and Zebadiah the son of Ishmael, the ruler of the house -of Judah, for all the king’s matters: also the Levites shall be -officers before you. Deal courageously, and the LORD shall be with the -good. - -20:1 It came to pass after this also, that the children of Moab, and -the children of Ammon, and with them other beside the Ammonites, came -against Jehoshaphat to battle. - -20:2 Then there came some that told Jehoshaphat, saying, There cometh -a great multitude against thee from beyond the sea on this side Syria; -and, behold, they be in Hazazontamar, which is Engedi. - -20:3 And Jehoshaphat feared, and set himself to seek the LORD, and -proclaimed a fast throughout all Judah. - -20:4 And Judah gathered themselves together, to ask help of the LORD: -even out of all the cities of Judah they came to seek the LORD. - -20:5 And Jehoshaphat stood in the congregation of Judah and Jerusalem, -in the house of the LORD, before the new court, 20:6 And said, O LORD -God of our fathers, art not thou God in heaven? and rulest not thou -over all the kingdoms of the heathen? and in thine hand is there not -power and might, so that none is able to withstand thee? 20:7 Art not -thou our God, who didst drive out the inhabitants of this land before -thy people Israel, and gavest it to the seed of Abraham thy friend for -ever? 20:8 And they dwelt therein, and have built thee a sanctuary -therein for thy name, saying, 20:9 If, when evil cometh upon us, as -the sword, judgment, or pestilence, or famine, we stand before this -house, and in thy presence, (for thy name is in this house,) and cry -unto thee in our affliction, then thou wilt hear and help. - -20:10 And now, behold, the children of Ammon and Moab and mount Seir, -whom thou wouldest not let Israel invade, when they came out of the -land of Egypt, but they turned from them, and destroyed them not; -20:11 Behold, I say, how they reward us, to come to cast us out of thy -possession, which thou hast given us to inherit. - -20:12 O our God, wilt thou not judge them? for we have no might -against this great company that cometh against us; neither know we -what to do: but our eyes are upon thee. - -20:13 And all Judah stood before the LORD, with their little ones, -their wives, and their children. - -20:14 Then upon Jahaziel the son of Zechariah, the son of Benaiah, the -son of Jeiel, the son of Mattaniah, a Levite of the sons of Asaph, -came the Spirit of the LORD in the midst of the congregation; 20:15 -And he said, Hearken ye, all Judah, and ye inhabitants of Jerusalem, -and thou king Jehoshaphat, Thus saith the LORD unto you, Be not afraid -nor dismayed by reason of this great multitude; for the battle is not -yours, but God’s. - -20:16 To morrow go ye down against them: behold, they come up by the -cliff of Ziz; and ye shall find them at the end of the brook, before -the wilderness of Jeruel. - -20:17 Ye shall not need to fight in this battle: set yourselves, stand -ye still, and see the salvation of the LORD with you, O Judah and -Jerusalem: fear not, nor be dismayed; to morrow go out against them: -for the LORD will be with you. - -20:18 And Jehoshaphat bowed his head with his face to the ground: and -all Judah and the inhabitants of Jerusalem fell before the LORD, -worshipping the LORD. - -20:19 And the Levites, of the children of the Kohathites, and of the -children of the Korhites, stood up to praise the LORD God of Israel -with a loud voice on high. - -20:20 And they rose early in the morning, and went forth into the -wilderness of Tekoa: and as they went forth, Jehoshaphat stood and -said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in -the LORD your God, so shall ye be established; believe his prophets, -so shall ye prosper. - -20:21 And when he had consulted with the people, he appointed singers -unto the LORD, and that should praise the beauty of holiness, as they -went out before the army, and to say, Praise the LORD; for his mercy -endureth for ever. - -20:22 And when they began to sing and to praise, the LORD set -ambushments against the children of Ammon, Moab, and mount Seir, which -were come against Judah; and they were smitten. - -20:23 For the children of Ammon and Moab stood up against the -inhabitants of mount Seir, utterly to slay and destroy them: and when -they had made an end of the inhabitants of Seir, every one helped to -destroy another. - -20:24 And when Judah came toward the watch tower in the wilderness, -they looked unto the multitude, and, behold, they were dead bodies -fallen to the earth, and none escaped. - -20:25 And when Jehoshaphat and his people came to take away the spoil -of them, they found among them in abundance both riches with the dead -bodies, and precious jewels, which they stripped off for themselves, -more than they could carry away: and they were three days in gathering -of the spoil, it was so much. - -20:26 And on the fourth day they assembled themselves in the valley of -Berachah; for there they blessed the LORD: therefore the name of the -same place was called, The valley of Berachah, unto this day. - -20:27 Then they returned, every man of Judah and Jerusalem, and -Jehoshaphat in the forefront of them, to go again to Jerusalem with -joy; for the LORD had made them to rejoice over their enemies. - -20:28 And they came to Jerusalem with psalteries and harps and -trumpets unto the house of the LORD. - -20:29 And the fear of God was on all the kingdoms of those countries, -when they had heard that the LORD fought against the enemies of -Israel. - -20:30 So the realm of Jehoshaphat was quiet: for his God gave him rest -round about. - -20:31 And Jehoshaphat reigned over Judah: he was thirty and five years -old when he began to reign, and he reigned twenty and five years in -Jerusalem. - -And his mother’s name was Azubah the daughter of Shilhi. - -20:32 And he walked in the way of Asa his father, and departed not -from it, doing that which was right in the sight of the LORD. - -20:33 Howbeit the high places were not taken away: for as yet the -people had not prepared their hearts unto the God of their fathers. - -20:34 Now the rest of the acts of Jehoshaphat, first and last, behold, -they are written in the book of Jehu the son of Hanani, who is -mentioned in the book of the kings of Israel. - -20:35 And after this did Jehoshaphat king of Judah join himself with -Ahaziah king of Israel, who did very wickedly: 20:36 And he joined -himself with him to make ships to go to Tarshish: and they made the -ships in Eziongaber. - -20:37 Then Eliezer the son of Dodavah of Mareshah prophesied against -Jehoshaphat, saying, Because thou hast joined thyself with Ahaziah, -the LORD hath broken thy works. And the ships were broken, that they -were not able to go to Tarshish. - -21:1 Now Jehoshaphat slept with his fathers, and was buried with his -fathers in the city of David. And Jehoram his son reigned in his -stead. - -21:2 And he had brethren the sons of Jehoshaphat, Azariah, and Jehiel, -and Zechariah, and Azariah, and Michael, and Shephatiah: all these -were the sons of Jehoshaphat king of Israel. - -21:3 And their father gave them great gifts of silver, and of gold, -and of precious things, with fenced cities in Judah: but the kingdom -gave he to Jehoram; because he was the firstborn. - -21:4 Now when Jehoram was risen up to the kingdom of his father, he -strengthened himself, and slew all his brethren with the sword, and -divers also of the princes of Israel. - -21:5 Jehoram was thirty and two years old when he began to reign, and -he reigned eight years in Jerusalem. - -21:6 And he walked in the way of the kings of Israel, like as did the -house of Ahab: for he had the daughter of Ahab to wife: and he wrought -that which was evil in the eyes of the LORD. - -21:7 Howbeit the LORD would not destroy the house of David, because of -the covenant that he had made with David, and as he promised to give a -light to him and to his sons for ever. - -21:8 In his days the Edomites revolted from under the dominion of -Judah, and made themselves a king. - -21:9 Then Jehoram went forth with his princes, and all his chariots -with him: and he rose up by night, and smote the Edomites which -compassed him in, and the captains of the chariots. - -21:10 So the Edomites revolted from under the hand of Judah unto this -day. - -The same time also did Libnah revolt from under his hand; because he -had forsaken the LORD God of his fathers. - -21:11 Moreover he made high places in the mountains of Judah and -caused the inhabitants of Jerusalem to commit fornication, and -compelled Judah thereto. - -21:12 And there came a writing to him from Elijah the prophet, saying, -Thus saith the LORD God of David thy father, Because thou hast not -walked in the ways of Jehoshaphat thy father, nor in the ways of Asa -king of Judah, 21:13 But hast walked in the way of the kings of -Israel, and hast made Judah and the inhabitants of Jerusalem to go a -whoring, like to the whoredoms of the house of Ahab, and also hast -slain thy brethren of thy father’s house, which were better than -thyself: 21:14 Behold, with a great plague will the LORD smite thy -people, and thy children, and thy wives, and all thy goods: 21:15 And -thou shalt have great sickness by disease of thy bowels, until thy -bowels fall out by reason of the sickness day by day. - -21:16 Moreover the LORD stirred up against Jehoram the spirit of the -Philistines, and of the Arabians, that were near the Ethiopians: 21:17 -And they came up into Judah, and brake into it, and carried away all -the substance that was found in the king’s house, and his sons also, -and his wives; so that there was never a son left him, save Jehoahaz, -the youngest of his sons. - -21:18 And after all this the LORD smote him in his bowels with an -incurable disease. - -21:19 And it came to pass, that in process of time, after the end of -two years, his bowels fell out by reason of his sickness: so he died -of sore diseases. And his people made no burning for him, like the -burning of his fathers. - -21:20 Thirty and two years old was he when he began to reign, and he -reigned in Jerusalem eight years, and departed without being desired. -Howbeit they buried him in the city of David, but not in the -sepulchres of the kings. - -22:1 And the inhabitants of Jerusalem made Ahaziah his youngest son -king in his stead: for the band of men that came with the Arabians to -the camp had slain all the eldest. So Ahaziah the son of Jehoram king -of Judah reigned. - -22:2 Forty and two years old was Ahaziah when he began to reign, and -he reigned one year in Jerusalem. His mother’s name also was Athaliah -the daughter of Omri. - -22:3 He also walked in the ways of the house of Ahab: for his mother -was his counsellor to do wickedly. - -22:4 Wherefore he did evil in the sight of the LORD like the house of -Ahab: for they were his counsellors after the death of his father to -his destruction. - -22:5 He walked also after their counsel, and went with Jehoram the son -of Ahab king of Israel to war against Hazael king of Syria at -Ramothgilead: and the Syrians smote Joram. - -22:6 And he returned to be healed in Jezreel because of the wounds -which were given him at Ramah, when he fought with Hazael king of -Syria. And Azariah the son of Jehoram king of Judah went down to see -Jehoram the son of Ahab at Jezreel, because he was sick. - -22:7 And the destruction of Ahaziah was of God by coming to Joram: for -when he was come, he went out with Jehoram against Jehu the son of -Nimshi, whom the LORD had anointed to cut off the house of Ahab. - -22:8 And it came to pass, that, when Jehu was executing judgment upon -the house of Ahab, and found the princes of Judah, and the sons of the -brethren of Ahaziah, that ministered to Ahaziah, he slew them. - -22:9 And he sought Ahaziah: and they caught him, (for he was hid in -Samaria,) and brought him to Jehu: and when they had slain him, they -buried him: Because, said they, he is the son of Jehoshaphat, who -sought the LORD with all his heart. So the house of Ahaziah had no -power to keep still the kingdom. - -22:10 But when Athaliah the mother of Ahaziah saw that her son was -dead, she arose and destroyed all the seed royal of the house of -Judah. - -22:11 But Jehoshabeath, the daughter of the king, took Joash the son -of Ahaziah, and stole him from among the king’s sons that were slain, -and put him and his nurse in a bedchamber. So Jehoshabeath, the -daughter of king Jehoram, the wife of Jehoiada the priest, (for she -was the sister of Ahaziah,) hid him from Athaliah, so that she slew -him not. - -22:12 And he was with them hid in the house of God six years: and -Athaliah reigned over the land. - -23:1 And in the seventh year Jehoiada strengthened himself, and took -the captains of hundreds, Azariah the son of Jeroham, and Ishmael the -son of Jehohanan, and Azariah the son of Obed, and Maaseiah the son of -Adaiah, and Elishaphat the son of Zichri, into covenant with him. - -23:2 And they went about in Judah, and gathered the Levites out of all -the cities of Judah, and the chief of the fathers of Israel, and they -came to Jerusalem. - -23:3 And all the congregation made a covenant with the king in the -house of God. And he said unto them, Behold, the king’s son shall -reign, as the LORD hath said of the sons of David. - -23:4 This is the thing that ye shall do; A third part of you entering -on the sabbath, of the priests and of the Levites, shall be porters of -the doors; 23:5 And a third part shall be at the king’s house; and a -third part at the gate of the foundation: and all the people shall be -in the courts of the house of the LORD. - -23:6 But let none come into the house of the LORD, save the priests, -and they that minister of the Levites; they shall go in, for they are -holy: but all the people shall keep the watch of the LORD. - -23:7 And the Levites shall compass the king round about, every man -with his weapons in his hand; and whosoever else cometh into the -house, he shall be put to death: but be ye with the king when he -cometh in, and when he goeth out. - -23:8 So the Levites and all Judah did according to all things that -Jehoiada the priest had commanded, and took every man his men that -were to come in on the sabbath, with them that were to go out on the -sabbath: for Jehoiada the priest dismissed not the courses. - -23:9 Moreover Jehoiada the priest delivered to the captains of -hundreds spears, and bucklers, and shields, that had been king -David’s, which were in the house of God. - -23:10 And he set all the people, every man having his weapon in his -hand, from the right side of the temple to the left side of the -temple, along by the altar and the temple, by the king round about. - -23:11 Then they brought out the king’s son, and put upon him the -crown, and gave him the testimony, and made him king. And Jehoiada and -his sons anointed him, and said, God save the king. - -23:12 Now when Athaliah heard the noise of the people running and -praising the king, she came to the people into the house of the LORD: -23:13 And she looked, and, behold, the king stood at his pillar at the -entering in, and the princes and the trumpets by the king: and all the -people of the land rejoiced, and sounded with trumpets, also the -singers with instruments of musick, and such as taught to sing praise. -Then Athaliah rent her clothes, and said, Treason, Treason. - -23:14 Then Jehoiada the priest brought out the captains of hundreds -that were set over the host, and said unto them, Have her forth of the -ranges: and whoso followeth her, let him be slain with the sword. For -the priest said, Slay her not in the house of the LORD. - -23:15 So they laid hands on her; and when she was come to the entering -of the horse gate by the king’s house, they slew her there. - -23:16 And Jehoiada made a covenant between him, and between all the -people, and between the king, that they should be the LORD’s people. - -23:17 Then all the people went to the house of Baal, and brake it -down, and brake his altars and his images in pieces, and slew Mattan -the priest of Baal before the altars. - -23:18 Also Jehoiada appointed the offices of the house of the LORD by -the hand of the priests the Levites, whom David had distributed in the -house of the LORD, to offer the burnt offerings of the LORD, as it is -written in the law of Moses, with rejoicing and with singing, as it -was ordained by David. - -23:19 And he set the porters at the gates of the house of the LORD, -that none which was unclean in any thing should enter in. - -23:20 And he took the captains of hundreds, and the nobles, and the -governors of the people, and all the people of the land, and brought -down the king from the house of the LORD: and they came through the -high gate into the king’s house, and set the king upon the throne of -the kingdom. - -23:21 And all the people of the land rejoiced: and the city was quiet, -after that they had slain Athaliah with the sword. - -24:1 Joash was seven years old when he began to reign, and he reigned -forty years in Jerusalem. His mother’s name also was Zibiah of -Beersheba. - -24:2 And Joash did that which was right in the sight of the LORD all -the days of Jehoiada the priest. - -24:3 And Jehoiada took for him two wives; and he begat sons and -daughters. - -24:4 And it came to pass after this, that Joash was minded to repair -the house of the LORD. - -24:5 And he gathered together the priests and the Levites, and said to -them, Go out unto the cities of Judah, and gather of all Israel money -to repair the house of your God from year to year, and see that ye -hasten the matter. Howbeit the Levites hastened it not. - -24:6 And the king called for Jehoiada the chief, and said unto him, -Why hast thou not required of the Levites to bring in out of Judah and -out of Jerusalem the collection, according to the commandment of Moses -the servant of the LORD, and of the congregation of Israel, for the -tabernacle of witness? 24:7 For the sons of Athaliah, that wicked -woman, had broken up the house of God; and also all the dedicated -things of the house of the LORD did they bestow upon Baalim. - -24:8 And at the king’s commandment they made a chest, and set it -without at the gate of the house of the LORD. - -24:9 And they made a proclamation through Judah and Jerusalem, to -bring in to the LORD the collection that Moses the servant of God laid -upon Israel in the wilderness. - -24:10 And all the princes and all the people rejoiced, and brought in, -and cast into the chest, until they had made an end. - -24:11 Now it came to pass, that at what time the chest was brought -unto the king’s office by the hand of the Levites, and when they saw -that there was much money, the king’s scribe and the high priest’s -officer came and emptied the chest, and took it, and carried it to his -place again. Thus they did day by day, and gathered money in -abundance. - -24:12 And the king and Jehoiada gave it to such as did the work of the -service of the house of the LORD, and hired masons and carpenters to -repair the house of the LORD, and also such as wrought iron and brass -to mend the house of the LORD. - -24:13 So the workmen wrought, and the work was perfected by them, and -they set the house of God in his state, and strengthened it. - -24:14 And when they had finished it, they brought the rest of the -money before the king and Jehoiada, whereof were made vessels for the -house of the LORD, even vessels to minister, and to offer withal, and -spoons, and vessels of gold and silver. And they offered burnt -offerings in the house of the LORD continually all the days of -Jehoiada. - -24:15 But Jehoiada waxed old, and was full of days when he died; an -hundred and thirty years old was he when he died. - -24:16 And they buried him in the city of David among the kings, -because he had done good in Israel, both toward God, and toward his -house. - -24:17 Now after the death of Jehoiada came the princes of Judah, and -made obeisance to the king. Then the king hearkened unto them. - -24:18 And they left the house of the LORD God of their fathers, and -served groves and idols: and wrath came upon Judah and Jerusalem for -this their trespass. - -24:19 Yet he sent prophets to them, to bring them again unto the LORD; -and they testified against them: but they would not give ear. - -24:20 And the Spirit of God came upon Zechariah the son of Jehoiada -the priest, which stood above the people, and said unto them, Thus -saith God, Why transgress ye the commandments of the LORD, that ye -cannot prosper? because ye have forsaken the LORD, he hath also -forsaken you. - -24:21 And they conspired against him, and stoned him with stones at -the commandment of the king in the court of the house of the LORD. - -24:22 Thus Joash the king remembered not the kindness which Jehoiada -his father had done to him, but slew his son. And when he died, he -said, The LORD look upon it, and require it. - -24:23 And it came to pass at the end of the year, that the host of -Syria came up against him: and they came to Judah and Jerusalem, and -destroyed all the princes of the people from among the people, and -sent all the spoil of them unto the king of Damascus. - -24:24 For the army of the Syrians came with a small company of men, -and the LORD delivered a very great host into their hand, because they -had forsaken the LORD God of their fathers. So they executed judgment -against Joash. - -24:25 And when they were departed from him, (for they left him in -great diseases,) his own servants conspired against him for the blood -of the sons of Jehoiada the priest, and slew him on his bed, and he -died: and they buried him in the city of David, but they buried him -not in the sepulchres of the kings. - -24:26 And these are they that conspired against him; Zabad the son of -Shimeath an Ammonitess, and Jehozabad the son of Shimrith a Moabitess. - -24:27 Now concerning his sons, and the greatness of the burdens laid -upon him, and the repairing of the house of God, behold, they are -written in the story of the book of the kings. And Amaziah his son -reigned in his stead. - -25:1 Amaziah was twenty and five years old when he began to reign, and -he reigned twenty and nine years in Jerusalem. And his mother’s name -was Jehoaddan of Jerusalem. - -25:2 And he did that which was right in the sight of the LORD, but not -with a perfect heart. - -25:3 Now it came to pass, when the kingdom was established to him, -that he slew his servants that had killed the king his father. - -25:4 But he slew not their children, but did as it is written in the -law in the book of Moses, where the LORD commanded, saying, The -fathers shall not die for the children, neither shall the children die -for the fathers, but every man shall die for his own sin. - -25:5 Moreover Amaziah gathered Judah together, and made them captains -over thousands, and captains over hundreds, according to the houses of -their fathers, throughout all Judah and Benjamin: and he numbered them -from twenty years old and above, and found them three hundred thousand -choice men, able to go forth to war, that could handle spear and -shield. - -25:6 He hired also an hundred thousand mighty men of valour out of -Israel for an hundred talents of silver. - -25:7 But there came a man of God to him, saying, O king, let not the -army of Israel go with thee; for the LORD is not with Israel, to wit, -with all the children of Ephraim. - -25:8 But if thou wilt go, do it; be strong for the battle: God shall -make thee fall before the enemy: for God hath power to help, and to -cast down. - -25:9 And Amaziah said to the man of God, But what shall we do for the -hundred talents which I have given to the army of Israel? And the man -of God answered, The LORD is able to give thee much more than this. - -25:10 Then Amaziah separated them, to wit, the army that was come to -him out of Ephraim, to go home again: wherefore their anger was -greatly kindled against Judah, and they returned home in great anger. - -25:11 And Amaziah strengthened himself, and led forth his people, and -went to the valley of salt, and smote of the children of Seir ten -thousand. - -25:12 And other ten thousand left alive did the children of Judah -carry away captive, and brought them unto the top of the rock, and -cast them down from the top of the rock, that they all were broken in -pieces. - -25:13 But the soldiers of the army which Amaziah sent back, that they -should not go with him to battle, fell upon the cities of Judah, from -Samaria even unto Bethhoron, and smote three thousand of them, and -took much spoil. - -25:14 Now it came to pass, after that Amaziah was come from the -slaughter of the Edomites, that he brought the gods of the children of -Seir, and set them up to be his gods, and bowed down himself before -them, and burned incense unto them. - -25:15 Wherefore the anger of the LORD was kindled against Amaziah, and -he sent unto him a prophet, which said unto him, Why hast thou sought -after the gods of the people, which could not deliver their own people -out of thine hand? 25:16 And it came to pass, as he talked with him, -that the king said unto him, Art thou made of the king’s counsel? -forbear; why shouldest thou be smitten? Then the prophet forbare, and -said, I know that God hath determined to destroy thee, because thou -hast done this, and hast not hearkened unto my counsel. - -25:17 Then Amaziah king of Judah took advice, and sent to Joash, the -son of Jehoahaz, the son of Jehu, king of Israel, saying, Come, let us -see one another in the face. - -25:18 And Joash king of Israel sent to Amaziah king of Judah, saying, -The thistle that was in Lebanon sent to the cedar that was in Lebanon, -saying, Give thy daughter to my son to wife: and there passed by a -wild beast that was in Lebanon, and trode down the thistle. - -25:19 Thou sayest, Lo, thou hast smitten the Edomites; and thine heart -lifteth thee up to boast: abide now at home; why shouldest thou meddle -to thine hurt, that thou shouldest fall, even thou, and Judah with -thee? 25:20 But Amaziah would not hear; for it came of God, that he -might deliver them into the hand of their enemies, because they sought -after the gods of Edom. - -25:21 So Joash the king of Israel went up; and they saw one another in -the face, both he and Amaziah king of Judah, at Bethshemesh, which -belongeth to Judah. - -25:22 And Judah was put to the worse before Israel, and they fled -every man to his tent. - -25:23 And Joash the king of Israel took Amaziah king of Judah, the son -of Joash, the son of Jehoahaz, at Bethshemesh, and brought him to -Jerusalem, and brake down the wall of Jerusalem from the gate of -Ephraim to the corner gate, four hundred cubits. - -25:24 And he took all the gold and the silver, and all the vessels -that were found in the house of God with Obededom, and the treasures -of the king’s house, the hostages also, and returned to Samaria. - -25:25 And Amaziah the son of Joash king of Judah lived after the death -of Joash son of Jehoahaz king of Israel fifteen years. - -25:26 Now the rest of the acts of Amaziah, first and last, behold, are -they not written in the book of the kings of Judah and Israel? 25:27 -Now after the time that Amaziah did turn away from following the LORD -they made a conspiracy against him in Jerusalem; and he fled to -Lachish: but they sent to Lachish after him, and slew him there. - -25:28 And they brought him upon horses, and buried him with his -fathers in the city of Judah. - -26:1 Then all the people of Judah took Uzziah, who was sixteen years -old, and made him king in the room of his father Amaziah. - -26:2 He built Eloth, and restored it to Judah, after that the king -slept with his fathers. - -26:3 Sixteen years old was Uzziah when he began to reign, and he -reigned fifty and two years in Jerusalem. His mother’s name also was -Jecoliah of Jerusalem. - -26:4 And he did that which was right in the sight of the LORD, -according to all that his father Amaziah did. - -26:5 And he sought God in the days of Zechariah, who had understanding -in the visions of God: and as long as he sought the LORD, God made him -to prosper. - -26:6 And he went forth and warred against the Philistines, and brake -down the wall of Gath, and the wall of Jabneh, and the wall of Ashdod, -and built cities about Ashdod, and among the Philistines. - -26:7 And God helped him against the Philistines, and against the -Arabians that dwelt in Gurbaal, and the Mehunims. - -26:8 And the Ammonites gave gifts to Uzziah: and his name spread -abroad even to the entering in of Egypt; for he strengthened himself -exceedingly. - -26:9 Moreover Uzziah built towers in Jerusalem at the corner gate, and -at the valley gate, and at the turning of the wall, and fortified -them. - -26:10 Also he built towers in the desert, and digged many wells: for -he had much cattle, both in the low country, and in the plains: -husbandmen also, and vine dressers in the mountains, and in Carmel: -for he loved husbandry. - -26:11 Moreover Uzziah had an host of fighting men, that went out to -war by bands, according to the number of their account by the hand of -Jeiel the scribe and Maaseiah the ruler, under the hand of Hananiah, -one of the king’s captains. - -26:12 The whole number of the chief of the fathers of the mighty men -of valour were two thousand and six hundred. - -26:13 And under their hand was an army, three hundred thousand and -seven thousand and five hundred, that made war with mighty power, to -help the king against the enemy. - -26:14 And Uzziah prepared for them throughout all the host shields, -and spears, and helmets, and habergeons, and bows, and slings to cast -stones. - -26:15 And he made in Jerusalem engines, invented by cunning men, to be -on the towers and upon the bulwarks, to shoot arrows and great stones -withal. - -And his name spread far abroad; for he was marvellously helped, till -he was strong. - -26:16 But when he was strong, his heart was lifted up to his -destruction: for he transgressed against the LORD his God, and went -into the temple of the LORD to burn incense upon the altar of incense. - -26:17 And Azariah the priest went in after him, and with him fourscore -priests of the LORD, that were valiant men: 26:18 And they withstood -Uzziah the king, and said unto him, It appertaineth not unto thee, -Uzziah, to burn incense unto the LORD, but to the priests the sons of -Aaron, that are consecrated to burn incense: go out of the sanctuary; -for thou hast trespassed; neither shall it be for thine honour from -the LORD God. - -26:19 Then Uzziah was wroth, and had a censer in his hand to burn -incense: and while he was wroth with the priests, the leprosy even -rose up in his forehead before the priests in the house of the LORD, -from beside the incense altar. - -26:20 And Azariah the chief priest, and all the priests, looked upon -him, and, behold, he was leprous in his forehead, and they thrust him -out from thence; yea, himself hasted also to go out, because the LORD -had smitten him. - -26:21 And Uzziah the king was a leper unto the day of his death, and -dwelt in a several house, being a leper; for he was cut off from the -house of the LORD: and Jotham his son was over the king’s house, -judging the people of the land. - -26:22 Now the rest of the acts of Uzziah, first and last, did Isaiah -the prophet, the son of Amoz, write. - -26:23 So Uzziah slept with his fathers, and they buried him with his -fathers in the field of the burial which belonged to the kings; for -they said, He is a leper: and Jotham his son reigned in his stead. - -27:1 Jotham was twenty and five years old when he began to reign, and -he reigned sixteen years in Jerusalem. His mother’s name also was -Jerushah, the daughter of Zadok. - -27:2 And he did that which was right in the sight of the LORD, -according to all that his father Uzziah did: howbeit he entered not -into the temple of the LORD. And the people did yet corruptly. - -27:3 He built the high gate of the house of the LORD, and on the wall -of Ophel he built much. - -27:4 Moreover he built cities in the mountains of Judah, and in the -forests he built castles and towers. - -27:5 He fought also with the king of the Ammonites, and prevailed -against them. And the children of Ammon gave him the same year an -hundred talents of silver, and ten thousand measures of wheat, and ten -thousand of barley. So much did the children of Ammon pay unto him, -both the second year, and the third. - -27:6 So Jotham became mighty, because he prepared his ways before the -LORD his God. - -27:7 Now the rest of the acts of Jotham, and all his wars, and his -ways, lo, they are written in the book of the kings of Israel and -Judah. - -27:8 He was five and twenty years old when he began to reign, and -reigned sixteen years in Jerusalem. - -27:9 And Jotham slept with his fathers, and they buried him in the -city of David: and Ahaz his son reigned in his stead. - -28:1 Ahaz was twenty years old when he began to reign, and he reigned -sixteen years in Jerusalem: but he did not that which was right in the -sight of the LORD, like David his father: 28:2 For he walked in the -ways of the kings of Israel, and made also molten images for Baalim. - -28:3 Moreover he burnt incense in the valley of the son of Hinnom, and -burnt his children in the fire, after the abominations of the heathen -whom the LORD had cast out before the children of Israel. - -28:4 He sacrificed also and burnt incense in the high places, and on -the hills, and under every green tree. - -28:5 Wherefore the LORD his God delivered him into the hand of the -king of Syria; and they smote him, and carried away a great multitude -of them captives, and brought them to Damascus. And he was also -delivered into the hand of the king of Israel, who smote him with a -great slaughter. - -28:6 For Pekah the son of Remaliah slew in Judah an hundred and twenty -thousand in one day, which were all valiant men; because they had -forsaken the LORD God of their fathers. - -28:7 And Zichri, a mighty man of Ephraim, slew Maaseiah the king’s -son, and Azrikam the governor of the house, and Elkanah that was next -to the king. - -28:8 And the children of Israel carried away captive of their brethren -two hundred thousand, women, sons, and daughters, and took also away -much spoil from them, and brought the spoil to Samaria. - -28:9 But a prophet of the LORD was there, whose name was Oded: and he -went out before the host that came to Samaria, and said unto them, -Behold, because the LORD God of your fathers was wroth with Judah, he -hath delivered them into your hand, and ye have slain them in a rage -that reacheth up unto heaven. - -28:10 And now ye purpose to keep under the children of Judah and -Jerusalem for bondmen and bondwomen unto you: but are there not with -you, even with you, sins against the LORD your God? 28:11 Now hear me -therefore, and deliver the captives again, which ye have taken captive -of your brethren: for the fierce wrath of the LORD is upon you. - -28:12 Then certain of the heads of the children of Ephraim, Azariah -the son of Johanan, Berechiah the son of Meshillemoth, and Jehizkiah -the son of Shallum, and Amasa the son of Hadlai, stood up against them -that came from the war, 28:13 And said unto them, Ye shall not bring -in the captives hither: for whereas we have offended against the LORD -already, ye intend to add more to our sins and to our trespass: for -our trespass is great, and there is fierce wrath against Israel. - -28:14 So the armed men left the captives and the spoil before the -princes and all the congregation. - -28:15 And the men which were expressed by name rose up, and took the -captives, and with the spoil clothed all that were naked among them, -and arrayed them, and shod them, and gave them to eat and to drink, -and anointed them, and carried all the feeble of them upon asses, and -brought them to Jericho, the city of palm trees, to their brethren: -then they returned to Samaria. - -28:16 At that time did king Ahaz send unto the kings of Assyria to -help him. - -28:17 For again the Edomites had come and smitten Judah, and carried -away captives. - -28:18 The Philistines also had invaded the cities of the low country, -and of the south of Judah, and had taken Bethshemesh, and Ajalon, and -Gederoth, and Shocho with the villages thereof, and Timnah with the -villages thereof, Gimzo also and the villages thereof: and they dwelt -there. - -28:19 For the LORD brought Judah low because of Ahaz king of Israel; -for he made Judah naked, and transgressed sore against the LORD. - -28:20 And Tilgathpilneser king of Assyria came unto him, and -distressed him, but strengthened him not. - -28:21 For Ahaz took away a portion out of the house of the LORD, and -out of the house of the king, and of the princes, and gave it unto the -king of Assyria: but he helped him not. - -28:22 And in the time of his distress did he trespass yet more against -the LORD: this is that king Ahaz. - -28:23 For he sacrificed unto the gods of Damascus, which smote him: -and he said, Because the gods of the kings of Syria help them, -therefore will I sacrifice to them, that they may help me. But they -were the ruin of him, and of all Israel. - -28:24 And Ahaz gathered together the vessels of the house of God, and -cut in pieces the vessels of the house of God, and shut up the doors -of the house of the LORD, and he made him altars in every corner of -Jerusalem. - -28:25 And in every several city of Judah he made high places to burn -incense unto other gods, and provoked to anger the LORD God of his -fathers. - -28:26 Now the rest of his acts and of all his ways, first and last, -behold, they are written in the book of the kings of Judah and Israel. - -28:27 And Ahaz slept with his fathers, and they buried him in the -city, even in Jerusalem: but they brought him not into the sepulchres -of the kings of Israel: and Hezekiah his son reigned in his stead. - -29:1 Hezekiah began to reign when he was five and twenty years old, -and he reigned nine and twenty years in Jerusalem. And his mother’s -name was Abijah, the daughter of Zechariah. - -29:2 And he did that which was right in the sight of the LORD, -according to all that David his father had done. - -29:3 He in the first year of his reign, in the first month, opened the -doors of the house of the LORD, and repaired them. - -29:4 And he brought in the priests and the Levites, and gathered them -together into the east street, 29:5 And said unto them, Hear me, ye -Levites, sanctify now yourselves, and sanctify the house of the LORD -God of your fathers, and carry forth the filthiness out of the holy -place. - -29:6 For our fathers have trespassed, and done that which was evil in -the eyes of the LORD our God, and have forsaken him, and have turned -away their faces from the habitation of the LORD, and turned their -backs. - -29:7 Also they have shut up the doors of the porch, and put out the -lamps, and have not burned incense nor offered burnt offerings in the -holy place unto the God of Israel. - -29:8 Wherefore the wrath of the LORD was upon Judah and Jerusalem, and -he hath delivered them to trouble, to astonishment, and to hissing, as -ye see with your eyes. - -29:9 For, lo, our fathers have fallen by the sword, and our sons and -our daughters and our wives are in captivity for this. - -29:10 Now it is in mine heart to make a covenant with the LORD God of -Israel, that his fierce wrath may turn away from us. - -29:11 My sons, be not now negligent: for the LORD hath chosen you to -stand before him, to serve him, and that ye should minister unto him, -and burn incense. - -29:12 Then the Levites arose, Mahath the son of Amasai, and Joel the -son of Azariah, of the sons of the Kohathites: and of the sons of -Merari, Kish the son of Abdi, and Azariah the son of Jehalelel: and of -the Gershonites; Joah the son of Zimmah, and Eden the son of Joah: -29:13 And of the sons of Elizaphan; Shimri, and Jeiel: and of the sons -of Asaph; Zechariah, and Mattaniah: 29:14 And of the sons of Heman; -Jehiel, and Shimei: and of the sons of Jeduthun; Shemaiah, and Uzziel. - -29:15 And they gathered their brethren, and sanctified themselves, and -came, according to the commandment of the king, by the words of the -LORD, to cleanse the house of the LORD. - -29:16 And the priests went into the inner part of the house of the -LORD, to cleanse it, and brought out all the uncleanness that they -found in the temple of the LORD into the court of the house of the -LORD. And the Levites took it, to carry it out abroad into the brook -Kidron. - -29:17 Now they began on the first day of the first month to sanctify, -and on the eighth day of the month came they to the porch of the LORD: -so they sanctified the house of the LORD in eight days; and in the -sixteenth day of the first month they made an end. - -29:18 Then they went in to Hezekiah the king, and said, We have -cleansed all the house of the LORD, and the altar of burnt offering, -with all the vessels thereof, and the shewbread table, with all the -vessels thereof. - -29:19 Moreover all the vessels, which king Ahaz in his reign did cast -away in his transgression, have we prepared and sanctified, and, -behold, they are before the altar of the LORD. - -29:20 Then Hezekiah the king rose early, and gathered the rulers of -the city, and went up to the house of the LORD. - -29:21 And they brought seven bullocks, and seven rams, and seven -lambs, and seven he goats, for a sin offering for the kingdom, and for -the sanctuary, and for Judah. And he commanded the priests the sons of -Aaron to offer them on the altar of the LORD. - -29:22 So they killed the bullocks, and the priests received the blood, -and sprinkled it on the altar: likewise, when they had killed the -rams, they sprinkled the blood upon the altar: they killed also the -lambs, and they sprinkled the blood upon the altar. - -29:23 And they brought forth the he goats for the sin offering before -the king and the congregation; and they laid their hands upon them: -29:24 And the priests killed them, and they made reconciliation with -their blood upon the altar, to make an atonement for all Israel: for -the king commanded that the burnt offering and the sin offering should -be made for all Israel. - -29:25 And he set the Levites in the house of the LORD with cymbals, -with psalteries, and with harps, according to the commandment of -David, and of Gad the king’s seer, and Nathan the prophet: for so was -the commandment of the LORD by his prophets. - -29:26 And the Levites stood with the instruments of David, and the -priests with the trumpets. - -29:27 And Hezekiah commanded to offer the burnt offering upon the -altar. - -And when the burnt offering began, the song of the LORD began also -with the trumpets, and with the instruments ordained by David king of -Israel. - -29:28 And all the congregation worshipped, and the singers sang, and -the trumpeters sounded: and all this continued until the burnt -offering was finished. - -29:29 And when they had made an end of offering, the king and all that -were present with him bowed themselves, and worshipped. - -29:30 Moreover Hezekiah the king and the princes commanded the Levites -to sing praise unto the LORD with the words of David, and of Asaph the -seer. And they sang praises with gladness, and they bowed their heads -and worshipped. - -29:31 Then Hezekiah answered and said, Now ye have consecrated -yourselves unto the LORD, come near and bring sacrifices and thank -offerings into the house of the LORD. And the congregation brought in -sacrifices and thank offerings; and as many as were of a free heart -burnt offerings. - -29:32 And the number of the burnt offerings, which the congregation -brought, was threescore and ten bullocks, an hundred rams, and two -hundred lambs: all these were for a burnt offering to the LORD. - -29:33 And the consecrated things were six hundred oxen and three -thousand sheep. - -29:34 But the priests were too few, so that they could not flay all -the burnt offerings: wherefore their brethren the Levites did help -them, till the work was ended, and until the other priests had -sanctified themselves: for the Levites were more upright in heart to -sanctify themselves than the priests. - -29:35 And also the burnt offerings were in abundance, with the fat of -the peace offerings, and the drink offerings for every burnt offering. -So the service of the house of the LORD was set in order. - -29:36 And Hezekiah rejoiced, and all the people, that God had prepared -the people: for the thing was done suddenly. - -30:1 And Hezekiah sent to all Israel and Judah, and wrote letters also -to Ephraim and Manasseh, that they should come to the house of the -LORD at Jerusalem, to keep the passover unto the LORD God of Israel. - -30:2 For the king had taken counsel, and his princes, and all the -congregation in Jerusalem, to keep the passover in the second month. - -30:3 For they could not keep it at that time, because the priests had -not sanctified themselves sufficiently, neither had the people -gathered themselves together to Jerusalem. - -30:4 And the thing pleased the king and all the congregation. - -30:5 So they established a decree to make proclamation throughout all -Israel, from Beersheba even to Dan, that they should come to keep the -passover unto the LORD God of Israel at Jerusalem: for they had not -done it of a long time in such sort as it was written. - -30:6 So the posts went with the letters from the king and his princes -throughout all Israel and Judah, and according to the commandment of -the king, saying, Ye children of Israel, turn again unto the LORD God -of Abraham, Isaac, and Israel, and he will return to the remnant of -you, that are escaped out of the hand of the kings of Assyria. - -30:7 And be not ye like your fathers, and like your brethren, which -trespassed against the LORD God of their fathers, who therefore gave -them up to desolation, as ye see. - -30:8 Now be ye not stiffnecked, as your fathers were, but yield -yourselves unto the LORD, and enter into his sanctuary, which he hath -sanctified for ever: and serve the LORD your God, that the fierceness -of his wrath may turn away from you. - -30:9 For if ye turn again unto the LORD, your brethren and your -children shall find compassion before them that lead them captive, so -that they shall come again into this land: for the LORD your God is -gracious and merciful, and will not turn away his face from you, if ye -return unto him. - -30:10 So the posts passed from city to city through the country of -Ephraim and Manasseh even unto Zebulun: but they laughed them to -scorn, and mocked them. - -30:11 Nevertheless divers of Asher and Manasseh and of Zebulun humbled -themselves, and came to Jerusalem. - -30:12 Also in Judah the hand of God was to give them one heart to do -the commandment of the king and of the princes, by the word of the -LORD. - -30:13 And there assembled at Jerusalem much people to keep the feast -of unleavened bread in the second month, a very great congregation. - -30:14 And they arose and took away the altars that were in Jerusalem, -and all the altars for incense took they away, and cast them into the -brook Kidron. - -30:15 Then they killed the passover on the fourteenth day of the -second month: and the priests and the Levites were ashamed, and -sanctified themselves, and brought in the burnt offerings into the -house of the LORD. - -30:16 And they stood in their place after their manner, according to -the law of Moses the man of God: the priests sprinkled the blood, -which they received of the hand of the Levites. - -30:17 For there were many in the congregation that were not -sanctified: therefore the Levites had the charge of the killing of the -passovers for every one that was not clean, to sanctify them unto the -LORD. - -30:18 For a multitude of the people, even many of Ephraim, and -Manasseh, Issachar, and Zebulun, had not cleansed themselves, yet did -they eat the passover otherwise than it was written. But Hezekiah -prayed for them, saying, The good LORD pardon every one 30:19 That -prepareth his heart to seek God, the LORD God of his fathers, though -he be not cleansed according to the purification of the sanctuary. - -30:20 And the LORD hearkened to Hezekiah, and healed the people. - -30:21 And the children of Israel that were present at Jerusalem kept -the feast of unleavened bread seven days with great gladness: and the -Levites and the priests praised the LORD day by day, singing with loud -instruments unto the LORD. - -30:22 And Hezekiah spake comfortably unto all the Levites that taught -the good knowledge of the LORD: and they did eat throughout the feast -seven days, offering peace offerings, and making confession to the -LORD God of their fathers. - -30:23 And the whole assembly took counsel to keep other seven days: -and they kept other seven days with gladness. - -30:24 For Hezekiah king of Judah did give to the congregation a -thousand bullocks and seven thousand sheep; and the princes gave to -the congregation a thousand bullocks and ten thousand sheep: and a -great number of priests sanctified themselves. - -30:25 And all the congregation of Judah, with the priests and the -Levites, and all the congregation that came out of Israel, and the -strangers that came out of the land of Israel, and that dwelt in -Judah, rejoiced. - -30:26 So there was great joy in Jerusalem: for since the time of -Solomon the son of David king of Israel there was not the like in -Jerusalem. - -30:27 Then the priests the Levites arose and blessed the people: and -their voice was heard, and their prayer came up to his holy dwelling -place, even unto heaven. - -31:1 Now when all this was finished, all Israel that were present went -out to the cities of Judah, and brake the images in pieces, and cut -down the groves, and threw down the high places and the altars out of -all Judah and Benjamin, in Ephraim also and Manasseh, until they had -utterly destroyed them all. Then all the children of Israel returned, -every man to his possession, into their own cities. - -31:2 And Hezekiah appointed the courses of the priests and the Levites -after their courses, every man according to his service, the priests -and Levites for burnt offerings and for peace offerings, to minister, -and to give thanks, and to praise in the gates of the tents of the -LORD. - -31:3 He appointed also the king’s portion of his substance for the -burnt offerings, to wit, for the morning and evening burnt offerings, -and the burnt offerings for the sabbaths, and for the new moons, and -for the set feasts, as it is written in the law of the LORD. - -31:4 Moreover he commanded the people that dwelt in Jerusalem to give -the portion of the priests and the Levites, that they might be -encouraged in the law of the LORD. - -31:5 And as soon as the commandment came abroad, the children of -Israel brought in abundance the firstfruits of corn, wine, and oil, -and honey, and of all the increase of the field; and the tithe of all -things brought they in abundantly. - -31:6 And concerning the children of Israel and Judah, that dwelt in -the cities of Judah, they also brought in the tithe of oxen and sheep, -and the tithe of holy things which were consecrated unto the LORD -their God, and laid them by heaps. - -31:7 In the third month they began to lay the foundation of the heaps, -and finished them in the seventh month. - -31:8 And when Hezekiah and the princes came and saw the heaps, they -blessed the LORD, and his people Israel. - -31:9 Then Hezekiah questioned with the priests and the Levites -concerning the heaps. - -31:10 And Azariah the chief priest of the house of Zadok answered him, -and said, Since the people began to bring the offerings into the house -of the LORD, we have had enough to eat, and have left plenty: for the -LORD hath blessed his people; and that which is left is this great -store. - -31:11 Then Hezekiah commanded to prepare chambers in the house of the -LORD; and they prepared them, 31:12 And brought in the offerings and -the tithes and the dedicated things faithfully: over which Cononiah -the Levite was ruler, and Shimei his brother was the next. - -31:13 And Jehiel, and Azaziah, and Nahath, and Asahel, and Jerimoth, -and Jozabad, and Eliel, and Ismachiah, and Mahath, and Benaiah, were -overseers under the hand of Cononiah and Shimei his brother, at the -commandment of Hezekiah the king, and Azariah the ruler of the house -of God. - -31:14 And Kore the son of Imnah the Levite, the porter toward the -east, was over the freewill offerings of God, to distribute the -oblations of the LORD, and the most holy things. - -31:15 And next him were Eden, and Miniamin, and Jeshua, and Shemaiah, -Amariah, and Shecaniah, in the cities of the priests, in their set -office, to give to their brethren by courses, as well to the great as -to the small: 31:16 Beside their genealogy of males, from three years -old and upward, even unto every one that entereth into the house of -the LORD, his daily portion for their service in their charges -according to their courses; 31:17 Both to the genealogy of the priests -by the house of their fathers, and the Levites from twenty years old -and upward, in their charges by their courses; 31:18 And to the -genealogy of all their little ones, their wives, and their sons, and -their daughters, through all the congregation: for in their set office -they sanctified themselves in holiness: 31:19 Also of the sons of -Aaron the priests, which were in the fields of the suburbs of their -cities, in every several city, the men that were expressed by name, to -give portions to all the males among the priests, and to all that were -reckoned by genealogies among the Levites. - -31:20 And thus did Hezekiah throughout all Judah, and wrought that -which was good and right and truth before the LORD his God. - -31:21 And in every work that he began in the service of the house of -God, and in the law, and in the commandments, to seek his God, he did -it with all his heart, and prospered. - -32:1 After these things, and the establishment thereof, Sennacherib -king of Assyria came, and entered into Judah, and encamped against the -fenced cities, and thought to win them for himself. - -32:2 And when Hezekiah saw that Sennacherib was come, and that he was -purposed to fight against Jerusalem, 32:3 He took counsel with his -princes and his mighty men to stop the waters of the fountains which -were without the city: and they did help him. - -32:4 So there was gathered much people together, who stopped all the -fountains, and the brook that ran through the midst of the land, -saying, Why should the kings of Assyria come, and find much water? -32:5 Also he strengthened himself, and built up all the wall that was -broken, and raised it up to the towers, and another wall without, and -repaired Millo in the city of David, and made darts and shields in -abundance. - -32:6 And he set captains of war over the people, and gathered them -together to him in the street of the gate of the city, and spake -comfortably to them, saying, 32:7 Be strong and courageous, be not -afraid nor dismayed for the king of Assyria, nor for all the multitude -that is with him: for there be more with us than with him: 32:8 With -him is an arm of flesh; but with us is the LORD our God to help us, -and to fight our battles. And the people rested themselves upon the -words of Hezekiah king of Judah. - -32:9 After this did Sennacherib king of Assyria send his servants to -Jerusalem, (but he himself laid siege against Lachish, and all his -power with him,) unto Hezekiah king of Judah, and unto all Judah that -were at Jerusalem, saying, 32:10 Thus saith Sennacherib king of -Assyria, Whereon do ye trust, that ye abide in the siege in Jerusalem? -32:11 Doth not Hezekiah persuade you to give over yourselves to die by -famine and by thirst, saying, The LORD our God shall deliver us out of -the hand of the king of Assyria? 32:12 Hath not the same Hezekiah -taken away his high places and his altars, and commanded Judah and -Jerusalem, saying, Ye shall worship before one altar, and burn incense -upon it? 32:13 Know ye not what I and my fathers have done unto all -the people of other lands? were the gods of the nations of those lands -any ways able to deliver their lands out of mine hand? 32:14 Who was -there among all the gods of those nations that my fathers utterly -destroyed, that could deliver his people out of mine hand, that your -God should be able to deliver you out of mine hand? 32:15 Now -therefore let not Hezekiah deceive you, nor persuade you on this -manner, neither yet believe him: for no god of any nation or kingdom -was able to deliver his people out of mine hand, and out of the hand -of my fathers: how much less shall your God deliver you out of mine -hand? 32:16 And his servants spake yet more against the LORD God, and -against his servant Hezekiah. - -32:17 He wrote also letters to rail on the LORD God of Israel, and to -speak against him, saying, As the gods of the nations of other lands -have not delivered their people out of mine hand, so shall not the God -of Hezekiah deliver his people out of mine hand. - -32:18 Then they cried with a loud voice in the Jews’ speech unto the -people of Jerusalem that were on the wall, to affright them, and to -trouble them; that they might take the city. - -32:19 And they spake against the God of Jerusalem, as against the gods -of the people of the earth, which were the work of the hands of man. - -32:20 And for this cause Hezekiah the king, and the prophet Isaiah the -son of Amoz, prayed and cried to heaven. - -32:21 And the LORD sent an angel, which cut off all the mighty men of -valour, and the leaders and captains in the camp of the king of -Assyria. So he returned with shame of face to his own land. And when -he was come into the house of his god, they that came forth of his own -bowels slew him there with the sword. - -32:22 Thus the LORD saved Hezekiah and the inhabitants of Jerusalem -from the hand of Sennacherib the king of Assyria, and from the hand of -all other, and guided them on every side. - -32:23 And many brought gifts unto the LORD to Jerusalem, and presents -to Hezekiah king of Judah: so that he was magnified in the sight of -all nations from thenceforth. - -32:24 In those days Hezekiah was sick to the death, and prayed unto -the LORD: and he spake unto him, and he gave him a sign. - -32:25 But Hezekiah rendered not again according to the benefit done -unto him; for his heart was lifted up: therefore there was wrath upon -him, and upon Judah and Jerusalem. - -32:26 Notwithstanding Hezekiah humbled himself for the pride of his -heart, both he and the inhabitants of Jerusalem, so that the wrath of -the LORD came not upon them in the days of Hezekiah. - -32:27 And Hezekiah had exceeding much riches and honour: and he made -himself treasuries for silver, and for gold, and for precious stones, -and for spices, and for shields, and for all manner of pleasant -jewels; 32:28 Storehouses also for the increase of corn, and wine, and -oil; and stalls for all manner of beasts, and cotes for flocks. - -32:29 Moreover he provided him cities, and possessions of flocks and -herds in abundance: for God had given him substance very much. - -32:30 This same Hezekiah also stopped the upper watercourse of Gihon, -and brought it straight down to the west side of the city of David. -And Hezekiah prospered in all his works. - -32:31 Howbeit in the business of the ambassadors of the princes of -Babylon, who sent unto him to enquire of the wonder that was done in -the land, God left him, to try him, that he might know all that was in -his heart. - -32:32 Now the rest of the acts of Hezekiah, and his goodness, behold, -they are written in the vision of Isaiah the prophet, the son of Amoz, -and in the book of the kings of Judah and Israel. - -32:33 And Hezekiah slept with his fathers, and they buried him in the -chiefest of the sepulchres of the sons of David: and all Judah and the -inhabitants of Jerusalem did him honour at his death. And Manasseh his -son reigned in his stead. - -33:1 Manasseh was twelve years old when he began to reign, and he -reigned fifty and five years in Jerusalem: 33:2 But did that which was -evil in the sight of the LORD, like unto the abominations of the -heathen, whom the LORD had cast out before the children of Israel. - -33:3 For he built again the high places which Hezekiah his father had -broken down, and he reared up altars for Baalim, and made groves, and -worshipped all the host of heaven, and served them. - -33:4 Also he built altars in the house of the LORD, whereof the LORD -had said, In Jerusalem shall my name be for ever. - -33:5 And he built altars for all the host of heaven in the two courts -of the house of the LORD. - -33:6 And he caused his children to pass through the fire in the valley -of the son of Hinnom: also he observed times, and used enchantments, -and used witchcraft, and dealt with a familiar spirit, and with -wizards: he wrought much evil in the sight of the LORD, to provoke him -to anger. - -33:7 And he set a carved image, the idol which he had made, in the -house of God, of which God had said to David and to Solomon his son, -In this house, and in Jerusalem, which I have chosen before all the -tribes of Israel, will I put my name for ever: 33:8 Neither will I any -more remove the foot of Israel from out of the land which I have -appointed for your fathers; so that they will take heed to do all that -I have commanded them, according to the whole law and the statutes and -the ordinances by the hand of Moses. - -33:9 So Manasseh made Judah and the inhabitants of Jerusalem to err, -and to do worse than the heathen, whom the LORD had destroyed before -the children of Israel. - -33:10 And the LORD spake to Manasseh, and to his people: but they -would not hearken. - -33:11 Wherefore the LORD brought upon them the captains of the host of -the king of Assyria, which took Manasseh among the thorns, and bound -him with fetters, and carried him to Babylon. - -33:12 And when he was in affliction, he besought the LORD his God, and -humbled himself greatly before the God of his fathers, 33:13 And -prayed unto him: and he was intreated of him, and heard his -supplication, and brought him again to Jerusalem into his kingdom. -Then Manasseh knew that the LORD he was God. - -33:14 Now after this he built a wall without the city of David, on the -west side of Gihon, in the valley, even to the entering in at the fish -gate, and compassed about Ophel, and raised it up a very great height, -and put captains of war in all the fenced cities of Judah. - -33:15 And he took away the strange gods, and the idol out of the house -of the LORD, and all the altars that he had built in the mount of the -house of the LORD, and in Jerusalem, and cast them out of the city. - -33:16 And he repaired the altar of the LORD, and sacrificed thereon -peace offerings and thank offerings, and commanded Judah to serve the -LORD God of Israel. - -33:17 Nevertheless the people did sacrifice still in the high places, -yet unto the LORD their God only. - -33:18 Now the rest of the acts of Manasseh, and his prayer unto his -God, and the words of the seers that spake to him in the name of the -LORD God of Israel, behold, they are written in the book of the kings -of Israel. - -33:19 His prayer also, and how God was intreated of him, and all his -sins, and his trespass, and the places wherein he built high places, -and set up groves and graven images, before he was humbled: behold, -they are written among the sayings of the seers. - -33:20 So Manasseh slept with his fathers, and they buried him in his -own house: and Amon his son reigned in his stead. - -33:21 Amon was two and twenty years old when he began to reign, and -reigned two years in Jerusalem. - -33:22 But he did that which was evil in the sight of the LORD, as did -Manasseh his father: for Amon sacrificed unto all the carved images -which Manasseh his father had made, and served them; 33:23 And humbled -not himself before the LORD, as Manasseh his father had humbled -himself; but Amon trespassed more and more. - -33:24 And his servants conspired against him, and slew him in his own -house. - -33:25 But the people of the land slew all them that had conspired -against king Amon; and the people of the land made Josiah his son king -in his stead. - -34:1 Josiah was eight years old when he began to reign, and he reigned -in Jerusalem one and thirty years. - -34:2 And he did that which was right in the sight of the LORD, and -walked in the ways of David his father, and declined neither to the -right hand, nor to the left. - -34:3 For in the eighth year of his reign, while he was yet young, he -began to seek after the God of David his father: and in the twelfth -year he began to purge Judah and Jerusalem from the high places, and -the groves, and the carved images, and the molten images. - -34:4 And they brake down the altars of Baalim in his presence; and the -images, that were on high above them, he cut down; and the groves, and -the carved images, and the molten images, he brake in pieces, and made -dust of them, and strowed it upon the graves of them that had -sacrificed unto them. - -34:5 And he burnt the bones of the priests upon their altars, and -cleansed Judah and Jerusalem. - -34:6 And so did he in the cities of Manasseh, and Ephraim, and Simeon, -even unto Naphtali, with their mattocks round about. - -34:7 And when he had broken down the altars and the groves, and had -beaten the graven images into powder, and cut down all the idols -throughout all the land of Israel, he returned to Jerusalem. - -34:8 Now in the eighteenth year of his reign, when he had purged the -land, and the house, he sent Shaphan the son of Azaliah, and Maaseiah -the governor of the city, and Joah the son of Joahaz the recorder, to -repair the house of the LORD his God. - -34:9 And when they came to Hilkiah the high priest, they delivered the -money that was brought into the house of God, which the Levites that -kept the doors had gathered of the hand of Manasseh and Ephraim, and -of all the remnant of Israel, and of all Judah and Benjamin; and they -returned to Jerusalem. - -34:10 And they put it in the hand of the workmen that had the -oversight of the house of the LORD, and they gave it to the workmen -that wrought in the house of the LORD, to repair and amend the house: -34:11 Even to the artificers and builders gave they it, to buy hewn -stone, and timber for couplings, and to floor the houses which the -kings of Judah had destroyed. - -34:12 And the men did the work faithfully: and the overseers of them -were Jahath and Obadiah, the Levites, of the sons of Merari; and -Zechariah and Meshullam, of the sons of the Kohathites, to set it -forward; and other of the Levites, all that could skill of instruments -of musick. - -34:13 Also they were over the bearers of burdens, and were overseers -of all that wrought the work in any manner of service: and of the -Levites there were scribes, and officers, and porters. - -34:14 And when they brought out the money that was brought into the -house of the LORD, Hilkiah the priest found a book of the law of the -LORD given by Moses. - -34:15 And Hilkiah answered and said to Shaphan the scribe, I have -found the book of the law in the house of the LORD. And Hilkiah -delivered the book to Shaphan. - -34:16 And Shaphan carried the book to the king, and brought the king -word back again, saying, All that was committed to thy servants, they -do it. - -34:17 And they have gathered together the money that was found in the -house of the LORD, and have delivered it into the hand of the -overseers, and to the hand of the workmen. - -34:18 Then Shaphan the scribe told the king, saying, Hilkiah the -priest hath given me a book. And Shaphan read it before the king. - -34:19 And it came to pass, when the king had heard the words of the -law, that he rent his clothes. - -34:20 And the king commanded Hilkiah, and Ahikam the son of Shaphan, -and Abdon the son of Micah, and Shaphan the scribe, and Asaiah a -servant of the king’s, saying, 34:21 Go, enquire of the LORD for me, -and for them that are left in Israel and in Judah, concerning the -words of the book that is found: for great is the wrath of the LORD -that is poured out upon us, because our fathers have not kept the word -of the LORD, to do after all that is written in this book. - -34:22 And Hilkiah, and they that the king had appointed, went to -Huldah the prophetess, the wife of Shallum the son of Tikvath, the son -of Hasrah, keeper of the wardrobe; (now she dwelt in Jerusalem in the -college:) and they spake to her to that effect. - -34:23 And she answered them, Thus saith the LORD God of Israel, Tell -ye the man that sent you to me, 34:24 Thus saith the LORD, Behold, I -will bring evil upon this place, and upon the inhabitants thereof, -even all the curses that are written in the book which they have read -before the king of Judah: 34:25 Because they have forsaken me, and -have burned incense unto other gods, that they might provoke me to -anger with all the works of their hands; therefore my wrath shall be -poured out upon this place, and shall not be quenched. - -34:26 And as for the king of Judah, who sent you to enquire of the -LORD, so shall ye say unto him, Thus saith the LORD God of Israel -concerning the words which thou hast heard; 34:27 Because thine heart -was tender, and thou didst humble thyself before God, when thou -heardest his words against this place, and against the inhabitants -thereof, and humbledst thyself before me, and didst rend thy clothes, -and weep before me; I have even heard thee also, saith the LORD. - -34:28 Behold, I will gather thee to thy fathers, and thou shalt be -gathered to thy grave in peace, neither shall thine eyes see all the -evil that I will bring upon this place, and upon the inhabitants of -the same. So they brought the king word again. - -34:29 Then the king sent and gathered together all the elders of Judah -and Jerusalem. - -34:30 And the king went up into the house of the LORD, and all the men -of Judah, and the inhabitants of Jerusalem, and the priests, and the -Levites, and all the people, great and small: and he read in their -ears all the words of the book of the covenant that was found in the -house of the LORD. - -34:31 And the king stood in his place, and made a covenant before the -LORD, to walk after the LORD, and to keep his commandments, and his -testimonies, and his statutes, with all his heart, and with all his -soul, to perform the words of the covenant which are written in this -book. - -34:32 And he caused all that were present in Jerusalem and Benjamin to -stand to it. And the inhabitants of Jerusalem did according to the -covenant of God, the God of their fathers. - -34:33 And Josiah took away all the abominations out of all the -countries that pertained to the children of Israel, and made all that -were present in Israel to serve, even to serve the LORD their God. And -all his days they departed not from following the LORD, the God of -their fathers. - -35:1 Moreover Josiah kept a passover unto the LORD in Jerusalem: and -they killed the passover on the fourteenth day of the first month. - -35:2 And he set the priests in their charges, and encouraged them to -the service of the house of the LORD, 35:3 And said unto the Levites -that taught all Israel, which were holy unto the LORD, Put the holy -ark in the house which Solomon the son of David king of Israel did -build; it shall not be a burden upon your shoulders: serve now the -LORD your God, and his people Israel, 35:4 And prepare yourselves by -the houses of your fathers, after your courses, according to the -writing of David king of Israel, and according to the writing of -Solomon his son. - -35:5 And stand in the holy place according to the divisions of the -families of the fathers of your brethren the people, and after the -division of the families of the Levites. - -35:6 So kill the passover, and sanctify yourselves, and prepare your -brethren, that they may do according to the word of the LORD by the -hand of Moses. - -35:7 And Josiah gave to the people, of the flock, lambs and kids, all -for the passover offerings, for all that were present, to the number -of thirty thousand, and three thousand bullocks: these were of the -king’s substance. - -35:8 And his princes gave willingly unto the people, to the priests, -and to the Levites: Hilkiah and Zechariah and Jehiel, rulers of the -house of God, gave unto the priests for the passover offerings two -thousand and six hundred small cattle and three hundred oxen. - -35:9 Conaniah also, and Shemaiah and Nethaneel, his brethren, and -Hashabiah and Jeiel and Jozabad, chief of the Levites, gave unto the -Levites for passover offerings five thousand small cattle, and five -hundred oxen. - -35:10 So the service was prepared, and the priests stood in their -place, and the Levites in their courses, according to the king’s -commandment. - -35:11 And they killed the passover, and the priests sprinkled the -blood from their hands, and the Levites flayed them. - -35:12 And they removed the burnt offerings, that they might give -according to the divisions of the families of the people, to offer -unto the LORD, as it is written in the book of Moses. And so did they -with the oxen. - -35:13 And they roasted the passover with fire according to the -ordinance: but the other holy offerings sod they in pots, and in -caldrons, and in pans, and divided them speedily among all the people. - -35:14 And afterward they made ready for themselves, and for the -priests: because the priests the sons of Aaron were busied in offering -of burnt offerings and the fat until night; therefore the Levites -prepared for themselves, and for the priests the sons of Aaron. - -35:15 And the singers the sons of Asaph were in their place, according -to the commandment of David, and Asaph, and Heman, and Jeduthun the -king’s seer; and the porters waited at every gate; they might not -depart from their service; for their brethren the Levites prepared for -them. - -35:16 So all the service of the LORD was prepared the same day, to -keep the passover, and to offer burnt offerings upon the altar of the -LORD, according to the commandment of king Josiah. - -35:17 And the children of Israel that were present kept the passover -at that time, and the feast of unleavened bread seven days. - -35:18 And there was no passover like to that kept in Israel from the -days of Samuel the prophet; neither did all the kings of Israel keep -such a passover as Josiah kept, and the priests, and the Levites, and -all Judah and Israel that were present, and the inhabitants of -Jerusalem. - -35:19 In the eighteenth year of the reign of Josiah was this passover -kept. - -35:20 After all this, when Josiah had prepared the temple, Necho king -of Egypt came up to fight against Charchemish by Euphrates: and Josiah -went out against him. - -35:21 But he sent ambassadors to him, saying, What have I to do with -thee, thou king of Judah? I come not against thee this day, but -against the house wherewith I have war: for God commanded me to make -haste: forbear thee from meddling with God, who is with me, that he -destroy thee not. - -35:22 Nevertheless Josiah would not turn his face from him, but -disguised himself, that he might fight with him, and hearkened not -unto the words of Necho from the mouth of God, and came to fight in -the valley of Megiddo. - -35:23 And the archers shot at king Josiah; and the king said to his -servants, Have me away; for I am sore wounded. - -35:24 His servants therefore took him out of that chariot, and put him -in the second chariot that he had; and they brought him to Jerusalem, -and he died, and was buried in one of the sepulchres of his fathers. -And all Judah and Jerusalem mourned for Josiah. - -35:25 And Jeremiah lamented for Josiah: and all the singing men and -the singing women spake of Josiah in their lamentations to this day, -and made them an ordinance in Israel: and, behold, they are written in -the lamentations. - -35:26 Now the rest of the acts of Josiah, and his goodness, according -to that which was written in the law of the LORD, 35:27 And his deeds, -first and last, behold, they are written in the book of the kings of -Israel and Judah. - -36:1 Then the people of the land took Jehoahaz the son of Josiah, and -made him king in his father’s stead in Jerusalem. - -36:2 Jehoahaz was twenty and three years old when he began to reign, -and he reigned three months in Jerusalem. - -36:3 And the king of Egypt put him down at Jerusalem, and condemned -the land in an hundred talents of silver and a talent of gold. - -36:4 And the king of Egypt made Eliakim his brother king over Judah -and Jerusalem, and turned his name to Jehoiakim. And Necho took -Jehoahaz his brother, and carried him to Egypt. - -36:5 Jehoiakim was twenty and five years old when he began to reign, -and he reigned eleven years in Jerusalem: and he did that which was -evil in the sight of the LORD his God. - -36:6 Against him came up Nebuchadnezzar king of Babylon, and bound him -in fetters, to carry him to Babylon. - -36:7 Nebuchadnezzar also carried of the vessels of the house of the -LORD to Babylon, and put them in his temple at Babylon. - -36:8 Now the rest of the acts of Jehoiakim, and his abominations which -he did, and that which was found in him, behold, they are written in -the book of the kings of Israel and Judah: and Jehoiachin his son -reigned in his stead. - -36:9 Jehoiachin was eight years old when he began to reign, and he -reigned three months and ten days in Jerusalem: and he did that which -was evil in the sight of the LORD. - -36:10 And when the year was expired, king Nebuchadnezzar sent, and -brought him to Babylon, with the goodly vessels of the house of the -LORD, and made Zedekiah his brother king over Judah and Jerusalem. - -36:11 Zedekiah was one and twenty years old when he began to reign, -and reigned eleven years in Jerusalem. - -36:12 And he did that which was evil in the sight of the LORD his God, -and humbled not himself before Jeremiah the prophet speaking from the -mouth of the LORD. - -36:13 And he also rebelled against king Nebuchadnezzar, who had made -him swear by God: but he stiffened his neck, and hardened his heart -from turning unto the LORD God of Israel. - -36:14 Moreover all the chief of the priests, and the people, -transgressed very much after all the abominations of the heathen; and -polluted the house of the LORD which he had hallowed in Jerusalem. - -36:15 And the LORD God of their fathers sent to them by his -messengers, rising up betimes, and sending; because he had compassion -on his people, and on his dwelling place: 36:16 But they mocked the -messengers of God, and despised his words, and misused his prophets, -until the wrath of the LORD arose against his people, till there was -no remedy. - -36:17 Therefore he brought upon them the king of the Chaldees, who -slew their young men with the sword in the house of their sanctuary, -and had no compassion upon young man or maiden, old man, or him that -stooped for age: he gave them all into his hand. - -36:18 And all the vessels of the house of God, great and small, and -the treasures of the house of the LORD, and the treasures of the king, -and of his princes; all these he brought to Babylon. - -36:19 And they burnt the house of God, and brake down the wall of -Jerusalem, and burnt all the palaces thereof with fire, and destroyed -all the goodly vessels thereof. - -36:20 And them that had escaped from the sword carried he away to -Babylon; where they were servants to him and his sons until the reign -of the kingdom of Persia: 36:21 To fulfil the word of the LORD by the -mouth of Jeremiah, until the land had enjoyed her sabbaths: for as -long as she lay desolate she kept sabbath, to fulfil threescore and -ten years. - -36:22 Now in the first year of Cyrus king of Persia, that the word of -the LORD spoken by the mouth of Jeremiah might be accomplished, the -LORD stirred up the spirit of Cyrus king of Persia, that he made a -proclamation throughout all his kingdom, and put it also in writing, -saying, 36:23 Thus saith Cyrus king of Persia, All the kingdoms of the -earth hath the LORD God of heaven given me; and he hath charged me to -build him an house in Jerusalem, which is in Judah. Who is there among -you of all his people? The LORD his God be with him, and let him go up. - - - - -Ezra - - -1:1 Now in the first year of Cyrus king of Persia, that the word of -the LORD by the mouth of Jeremiah might be fulfilled, the LORD stirred -up the spirit of Cyrus king of Persia, that he made a proclamation -throughout all his kingdom, and put it also in writing, saying, 1:2 -Thus saith Cyrus king of Persia, The LORD God of heaven hath given me -all the kingdoms of the earth; and he hath charged me to build him an -house at Jerusalem, which is in Judah. - -1:3 Who is there among you of all his people? his God be with him, and -let him go up to Jerusalem, which is in Judah, and build the house of -the LORD God of Israel, (he is the God,) which is in Jerusalem. - -1:4 And whosoever remaineth in any place where he sojourneth, let the -men of his place help him with silver, and with gold, and with goods, -and with beasts, beside the freewill offering for the house of God -that is in Jerusalem. - -1:5 Then rose up the chief of the fathers of Judah and Benjamin, and -the priests, and the Levites, with all them whose spirit God had -raised, to go up to build the house of the LORD which is in Jerusalem. - -1:6 And all they that were about them strengthened their hands with -vessels of silver, with gold, with goods, and with beasts, and with -precious things, beside all that was willingly offered. - -1:7 Also Cyrus the king brought forth the vessels of the house of the -LORD, which Nebuchadnezzar had brought forth out of Jerusalem, and had -put them in the house of his gods; 1:8 Even those did Cyrus king of -Persia bring forth by the hand of Mithredath the treasurer, and -numbered them unto Sheshbazzar, the prince of Judah. - -1:9 And this is the number of them: thirty chargers of gold, a -thousand chargers of silver, nine and twenty knives, 1:10 Thirty -basons of gold, silver basons of a second sort four hundred and ten, -and other vessels a thousand. - -1:11 All the vessels of gold and of silver were five thousand and four -hundred. All these did Sheshbazzar bring up with them of the captivity -that were brought up from Babylon unto Jerusalem. - -2:1 Now these are the children of the province that went up out of the -captivity, of those which had been carried away, whom Nebuchadnezzar -the king of Babylon had carried away unto Babylon, and came again unto -Jerusalem and Judah, every one unto his city; 2:2 Which came with -Zerubbabel: Jeshua, Nehemiah, Seraiah, Reelaiah, Mordecai, Bilshan, -Mizpar, Bigvai, Rehum, Baanah. The number of the men of the people of -Israel: 2:3 The children of Parosh, two thousand an hundred seventy -and two. - -2:4 The children of Shephatiah, three hundred seventy and two. - -2:5 The children of Arah, seven hundred seventy and five. - -2:6 The children of Pahathmoab, of the children of Jeshua and Joab, -two thousand eight hundred and twelve. - -2:7 The children of Elam, a thousand two hundred fifty and four. - -2:8 The children of Zattu, nine hundred forty and five. - -2:9 The children of Zaccai, seven hundred and threescore. - -2:10 The children of Bani, six hundred forty and two. - -2:11 The children of Bebai, six hundred twenty and three. - -2:12 The children of Azgad, a thousand two hundred twenty and two. - -2:13 The children of Adonikam, six hundred sixty and six. - -2:14 The children of Bigvai, two thousand fifty and six. - -2:15 The children of Adin, four hundred fifty and four. - -2:16 The children of Ater of Hezekiah, ninety and eight. - -2:17 The children of Bezai, three hundred twenty and three. - -2:18 The children of Jorah, an hundred and twelve. - -2:19 The children of Hashum, two hundred twenty and three. - -2:20 The children of Gibbar, ninety and five. - -2:21 The children of Bethlehem, an hundred twenty and three. - -2:22 The men of Netophah, fifty and six. - -2:23 The men of Anathoth, an hundred twenty and eight. - -2:24 The children of Azmaveth, forty and two. - -2:25 The children of Kirjatharim, Chephirah, and Beeroth, seven -hundred and forty and three. - -2:26 The children of Ramah and Gaba, six hundred twenty and one. - -2:27 The men of Michmas, an hundred twenty and two. - -2:28 The men of Bethel and Ai, two hundred twenty and three. - -2:29 The children of Nebo, fifty and two. - -2:30 The children of Magbish, an hundred fifty and six. - -2:31 The children of the other Elam, a thousand two hundred fifty and -four. - -2:32 The children of Harim, three hundred and twenty. - -2:33 The children of Lod, Hadid, and Ono, seven hundred twenty and -five. - -2:34 The children of Jericho, three hundred forty and five. - -2:35 The children of Senaah, three thousand and six hundred and -thirty. - -2:36 The priests: the children of Jedaiah, of the house of Jeshua, -nine hundred seventy and three. - -2:37 The children of Immer, a thousand fifty and two. - -2:38 The children of Pashur, a thousand two hundred forty and seven. - -2:39 The children of Harim, a thousand and seventeen. - -2:40 The Levites: the children of Jeshua and Kadmiel, of the children -of Hodaviah, seventy and four. - -2:41 The singers: the children of Asaph, an hundred twenty and eight. - -2:42 The children of the porters: the children of Shallum, the -children of Ater, the children of Talmon, the children of Akkub, the -children of Hatita, the children of Shobai, in all an hundred thirty -and nine. - -2:43 The Nethinims: the children of Ziha, the children of Hasupha, the -children of Tabbaoth, 2:44 The children of Keros, the children of -Siaha, the children of Padon, 2:45 The children of Lebanah, the -children of Hagabah, the children of Akkub, 2:46 The children of -Hagab, the children of Shalmai, the children of Hanan, 2:47 The -children of Giddel, the children of Gahar, the children of Reaiah, -2:48 The children of Rezin, the children of Nekoda, the children of -Gazzam, 2:49 The children of Uzza, the children of Paseah, the -children of Besai, 2:50 The children of Asnah, the children of -Mehunim, the children of Nephusim, 2:51 The children of Bakbuk, the -children of Hakupha, the children of Harhur, 2:52 The children of -Bazluth, the children of Mehida, the children of Harsha, 2:53 The -children of Barkos, the children of Sisera, the children of Thamah, -2:54 The children of Neziah, the children of Hatipha. - -2:55 The children of Solomon’s servants: the children of Sotai, the -children of Sophereth, the children of Peruda, 2:56 The children of -Jaalah, the children of Darkon, the children of Giddel, 2:57 The -children of Shephatiah, the children of Hattil, the children of -Pochereth of Zebaim, the children of Ami. - -2:58 All the Nethinims, and the children of Solomon’s servants, were -three hundred ninety and two. - -2:59 And these were they which went up from Telmelah, Telharsa, -Cherub, Addan, and Immer: but they could not shew their father’s -house, and their seed, whether they were of Israel: 2:60 The children -of Delaiah, the children of Tobiah, the children of Nekoda, six -hundred fifty and two. - -2:61 And of the children of the priests: the children of Habaiah, the -children of Koz, the children of Barzillai; which took a wife of the -daughters of Barzillai the Gileadite, and was called after their name: -2:62 These sought their register among those that were reckoned by -genealogy, but they were not found: therefore were they, as polluted, -put from the priesthood. - -2:63 And the Tirshatha said unto them, that they should not eat of the -most holy things, till there stood up a priest with Urim and with -Thummim. - -2:64 The whole congregation together was forty and two thousand three -hundred and threescore, 2:65 Beside their servants and their maids, of -whom there were seven thousand three hundred thirty and seven: and -there were among them two hundred singing men and singing women. - -2:66 Their horses were seven hundred thirty and six; their mules, two -hundred forty and five; 2:67 Their camels, four hundred thirty and -five; their asses, six thousand seven hundred and twenty. - -2:68 And some of the chief of the fathers, when they came to the house -of the LORD which is at Jerusalem, offered freely for the house of God -to set it up in his place: 2:69 They gave after their ability unto the -treasure of the work threescore and one thousand drams of gold, and -five thousand pound of silver, and one hundred priests’ garments. - -2:70 So the priests, and the Levites, and some of the people, and the -singers, and the porters, and the Nethinims, dwelt in their cities, -and all Israel in their cities. - -3:1 And when the seventh month was come, and the children of Israel -were in the cities, the people gathered themselves together as one man -to Jerusalem. - -3:2 Then stood up Jeshua the son of Jozadak, and his brethren the -priests, and Zerubbabel the son of Shealtiel, and his brethren, and -builded the altar of the God of Israel, to offer burnt offerings -thereon, as it is written in the law of Moses the man of God. - -3:3 And they set the altar upon his bases; for fear was upon them -because of the people of those countries: and they offered burnt -offerings thereon unto the LORD, even burnt offerings morning and -evening. - -3:4 They kept also the feast of tabernacles, as it is written, and -offered the daily burnt offerings by number, according to the custom, -as the duty of every day required; 3:5 And afterward offered the -continual burnt offering, both of the new moons, and of all the set -feasts of the LORD that were consecrated, and of every one that -willingly offered a freewill offering unto the LORD. - -3:6 From the first day of the seventh month began they to offer burnt -offerings unto the LORD. But the foundation of the temple of the LORD -was not yet laid. - -3:7 They gave money also unto the masons, and to the carpenters; and -meat, and drink, and oil, unto them of Zidon, and to them of Tyre, to -bring cedar trees from Lebanon to the sea of Joppa, according to the -grant that they had of Cyrus king of Persia. - -3:8 Now in the second year of their coming unto the house of God at -Jerusalem, in the second month, began Zerubbabel the son of Shealtiel, -and Jeshua the son of Jozadak, and the remnant of their brethren the -priests and the Levites, and all they that were come out of the -captivity unto Jerusalem; and appointed the Levites, from twenty years -old and upward, to set forward the work of the house of the LORD. - -3:9 Then stood Jeshua with his sons and his brethren, Kadmiel and his -sons, the sons of Judah, together, to set forward the workmen in the -house of God: the sons of Henadad, with their sons and their brethren -the Levites. - -3:10 And when the builders laid the foundation of the temple of the -LORD, they set the priests in their apparel with trumpets, and the -Levites the sons of Asaph with cymbals, to praise the LORD, after the -ordinance of David king of Israel. - -3:11 And they sang together by course in praising and giving thanks -unto the LORD; because he is good, for his mercy endureth for ever -toward Israel. - -And all the people shouted with a great shout, when they praised the -LORD, because the foundation of the house of the LORD was laid. - -3:12 But many of the priests and Levites and chief of the fathers, who -were ancient men, that had seen the first house, when the foundation -of this house was laid before their eyes, wept with a loud voice; and -many shouted aloud for joy: 3:13 So that the people could not discern -the noise of the shout of joy from the noise of the weeping of the -people: for the people shouted with a loud shout, and the noise was -heard afar off. - -4:1 Now when the adversaries of Judah and Benjamin heard that the -children of the captivity builded the temple unto the LORD God of -Israel; 4:2 Then they came to Zerubbabel, and to the chief of the -fathers, and said unto them, Let us build with you: for we seek your -God, as ye do; and we do sacrifice unto him since the days of -Esarhaddon king of Assur, which brought us up hither. - -4:3 But Zerubbabel, and Jeshua, and the rest of the chief of the -fathers of Israel, said unto them, Ye have nothing to do with us to -build an house unto our God; but we ourselves together will build unto -the LORD God of Israel, as king Cyrus the king of Persia hath -commanded us. - -4:4 Then the people of the land weakened the hands of the people of -Judah, and troubled them in building, 4:5 And hired counsellors -against them, to frustrate their purpose, all the days of Cyrus king -of Persia, even until the reign of Darius king of Persia. - -4:6 And in the reign of Ahasuerus, in the beginning of his reign, -wrote they unto him an accusation against the inhabitants of Judah and -Jerusalem. - -4:7 And in the days of Artaxerxes wrote Bishlam, Mithredath, Tabeel, -and the rest of their companions, unto Artaxerxes king of Persia; and -the writing of the letter was written in the Syrian tongue, and -interpreted in the Syrian tongue. - -4:8 Rehum the chancellor and Shimshai the scribe wrote a letter -against Jerusalem to Artaxerxes the king in this sort: 4:9 Then wrote -Rehum the chancellor, and Shimshai the scribe, and the rest of their -companions; the Dinaites, the Apharsathchites, the Tarpelites, the -Apharsites, the Archevites, the Babylonians, the Susanchites, the -Dehavites, and the Elamites, 4:10 And the rest of the nations whom the -great and noble Asnapper brought over, and set in the cities of -Samaria, and the rest that are on this side the river, and at such a -time. - -4:11 This is the copy of the letter that they sent unto him, even unto -Artaxerxes the king; Thy servants the men on this side the river, and -at such a time. - -4:12 Be it known unto the king, that the Jews which came up from thee -to us are come unto Jerusalem, building the rebellious and the bad -city, and have set up the walls thereof, and joined the foundations. - -4:13 Be it known now unto the king, that, if this city be builded, and -the walls set up again, then will they not pay toll, tribute, and -custom, and so thou shalt endamage the revenue of the kings. - -4:14 Now because we have maintenance from the king’s palace, and it -was not meet for us to see the king’s dishonour, therefore have we -sent and certified the king; 4:15 That search may be made in the book -of the records of thy fathers: so shalt thou find in the book of the -records, and know that this city is a rebellious city, and hurtful -unto kings and provinces, and that they have moved sedition within the -same of old time: for which cause was this city destroyed. - -4:16 We certify the king that, if this city be builded again, and the -walls thereof set up, by this means thou shalt have no portion on this -side the river. - -4:17 Then sent the king an answer unto Rehum the chancellor, and to -Shimshai the scribe, and to the rest of their companions that dwell in -Samaria, and unto the rest beyond the river, Peace, and at such a -time. - -4:18 The letter which ye sent unto us hath been plainly read before -me. - -4:19 And I commanded, and search hath been made, and it is found that -this city of old time hath made insurrection against kings, and that -rebellion and sedition have been made therein. - -4:20 There have been mighty kings also over Jerusalem, which have -ruled over all countries beyond the river; and toll, tribute, and -custom, was paid unto them. - -4:21 Give ye now commandment to cause these men to cease, and that -this city be not builded, until another commandment shall be given -from me. - -4:22 Take heed now that ye fail not to do this: why should damage grow -to the hurt of the kings? 4:23 Now when the copy of king Artaxerxes’ -letter was read before Rehum, and Shimshai the scribe, and their -companions, they went up in haste to Jerusalem unto the Jews, and made -them to cease by force and power. - -4:24 Then ceased the work of the house of God which is at Jerusalem. -So it ceased unto the second year of the reign of Darius king of -Persia. - -5:1 Then the prophets, Haggai the prophet, and Zechariah the son of -Iddo, prophesied unto the Jews that were in Judah and Jerusalem in the -name of the God of Israel, even unto them. - -5:2 Then rose up Zerubbabel the son of Shealtiel, and Jeshua the son -of Jozadak, and began to build the house of God which is at Jerusalem: -and with them were the prophets of God helping them. - -5:3 At the same time came to them Tatnai, governor on this side the -river, and Shetharboznai and their companions, and said thus unto -them, Who hath commanded you to build this house, and to make up this -wall? 5:4 Then said we unto them after this manner, What are the -names of the men that make this building? 5:5 But the eye of their -God was upon the elders of the Jews, that they could not cause them to -cease, till the matter came to Darius: and then they returned answer -by letter concerning this matter. - -5:6 The copy of the letter that Tatnai, governor on this side the -river, and Shetharboznai and his companions the Apharsachites, which -were on this side the river, sent unto Darius the king: 5:7 They sent -a letter unto him, wherein was written thus; Unto Darius the king, all -peace. - -5:8 Be it known unto the king, that we went into the province of -Judea, to the house of the great God, which is builded with great -stones, and timber is laid in the walls, and this work goeth fast on, -and prospereth in their hands. - -5:9 Then asked we those elders, and said unto them thus, Who commanded -you to build this house, and to make up these walls? 5:10 We asked -their names also, to certify thee, that we might write the names of -the men that were the chief of them. - -5:11 And thus they returned us answer, saying, We are the servants of -the God of heaven and earth, and build the house that was builded -these many years ago, which a great king of Israel builded and set up. - -5:12 But after that our fathers had provoked the God of heaven unto -wrath, he gave them into the hand of Nebuchadnezzar the king of -Babylon, the Chaldean, who destroyed this house, and carried the -people away into Babylon. - -5:13 But in the first year of Cyrus the king of Babylon the same king -Cyrus made a decree to build this house of God. - -5:14 And the vessels also of gold and silver of the house of God, -which Nebuchadnezzar took out of the temple that was in Jerusalem, and -brought them into the temple of Babylon, those did Cyrus the king take -out of the temple of Babylon, and they were delivered unto one, whose -name was Sheshbazzar, whom he had made governor; 5:15 And said unto -him, Take these vessels, go, carry them into the temple that is in -Jerusalem, and let the house of God be builded in his place. - -5:16 Then came the same Sheshbazzar, and laid the foundation of the -house of God which is in Jerusalem: and since that time even until now -hath it been in building, and yet it is not finished. - -5:17 Now therefore, if it seem good to the king, let there be search -made in the king’s treasure house, which is there at Babylon, whether -it be so, that a decree was made of Cyrus the king to build this house -of God at Jerusalem, and let the king send his pleasure to us -concerning this matter. - -6:1 Then Darius the king made a decree, and search was made in the -house of the rolls, where the treasures were laid up in Babylon. - -6:2 And there was found at Achmetha, in the palace that is in the -province of the Medes, a roll, and therein was a record thus written: -6:3 In the first year of Cyrus the king the same Cyrus the king made a -decree concerning the house of God at Jerusalem, Let the house be -builded, the place where they offered sacrifices, and let the -foundations thereof be strongly laid; the height thereof threescore -cubits, and the breadth thereof threescore cubits; 6:4 With three rows -of great stones, and a row of new timber: and let the expenses be -given out of the king’s house: 6:5 And also let the golden and silver -vessels of the house of God, which Nebuchadnezzar took forth out of -the temple which is at Jerusalem, and brought unto Babylon, be -restored, and brought again unto the temple which is at Jerusalem, -every one to his place, and place them in the house of God. - -6:6 Now therefore, Tatnai, governor beyond the river, Shetharboznai, -and your companions the Apharsachites, which are beyond the river, be -ye far from thence: 6:7 Let the work of this house of God alone; let -the governor of the Jews and the elders of the Jews build this house -of God in his place. - -6:8 Moreover I make a decree what ye shall do to the elders of these -Jews for the building of this house of God: that of the king’s goods, -even of the tribute beyond the river, forthwith expenses be given unto -these men, that they be not hindered. - -6:9 And that which they have need of, both young bullocks, and rams, -and lambs, for the burnt offerings of the God of heaven, wheat, salt, -wine, and oil, according to the appointment of the priests which are -at Jerusalem, let it be given them day by day without fail: 6:10 That -they may offer sacrifices of sweet savours unto the God of heaven, and -pray for the life of the king, and of his sons. - -6:11 Also I have made a decree, that whosoever shall alter this word, -let timber be pulled down from his house, and being set up, let him be -hanged thereon; and let his house be made a dunghill for this. - -6:12 And the God that hath caused his name to dwell there destroy all -kings and people, that shall put to their hand to alter and to destroy -this house of God which is at Jerusalem. I Darius have made a decree; -let it be done with speed. - -6:13 Then Tatnai, governor on this side the river, Shetharboznai, and -their companions, according to that which Darius the king had sent, so -they did speedily. - -6:14 And the elders of the Jews builded, and they prospered through -the prophesying of Haggai the prophet and Zechariah the son of Iddo. -And they builded, and finished it, according to the commandment of the -God of Israel, and according to the commandment of Cyrus, and Darius, -and Artaxerxes king of Persia. - -6:15 And this house was finished on the third day of the month Adar, -which was in the sixth year of the reign of Darius the king. - -6:16 And the children of Israel, the priests, and the Levites, and the -rest of the children of the captivity, kept the dedication of this -house of God with joy. - -6:17 And offered at the dedication of this house of God an hundred -bullocks, two hundred rams, four hundred lambs; and for a sin offering -for all Israel, twelve he goats, according to the number of the tribes -of Israel. - -6:18 And they set the priests in their divisions, and the Levites in -their courses, for the service of God, which is at Jerusalem; as it is -written in the book of Moses. - -6:19 And the children of the captivity kept the passover upon the -fourteenth day of the first month. - -6:20 For the priests and the Levites were purified together, all of -them were pure, and killed the passover for all the children of the -captivity, and for their brethren the priests, and for themselves. - -6:21 And the children of Israel, which were come again out of -captivity, and all such as had separated themselves unto them from the -filthiness of the heathen of the land, to seek the LORD God of Israel, -did eat, 6:22 And kept the feast of unleavened bread seven days with -joy: for the LORD had made them joyful, and turned the heart of the -king of Assyria unto them, to strengthen their hands in the work of -the house of God, the God of Israel. - -7:1 Now after these things, in the reign of Artaxerxes king of Persia, -Ezra the son of Seraiah, the son of Azariah, the son of Hilkiah, 7:2 -The son of Shallum, the son of Zadok, the son of Ahitub, 7:3 The son -of Amariah, the son of Azariah, the son of Meraioth, 7:4 The son of -Zerahiah, the son of Uzzi, the son of Bukki, 7:5 The son of Abishua, -the son of Phinehas, the son of Eleazar, the son of Aaron the chief -priest: 7:6 This Ezra went up from Babylon; and he was a ready scribe -in the law of Moses, which the LORD God of Israel had given: and the -king granted him all his request, according to the hand of the LORD -his God upon him. - -7:7 And there went up some of the children of Israel, and of the -priests, and the Levites, and the singers, and the porters, and the -Nethinims, unto Jerusalem, in the seventh year of Artaxerxes the king. - -7:8 And he came to Jerusalem in the fifth month, which was in the -seventh year of the king. - -7:9 For upon the first day of the first month began he to go up from -Babylon, and on the first day of the fifth month came he to Jerusalem, -according to the good hand of his God upon him. - -7:10 For Ezra had prepared his heart to seek the law of the LORD, and -to do it, and to teach in Israel statutes and judgments. - -7:11 Now this is the copy of the letter that the king Artaxerxes gave -unto Ezra the priest, the scribe, even a scribe of the words of the -commandments of the LORD, and of his statutes to Israel. - -7:12 Artaxerxes, king of kings, unto Ezra the priest, a scribe of the -law of the God of heaven, perfect peace, and at such a time. - -7:13 I make a decree, that all they of the people of Israel, and of -his priests and Levites, in my realm, which are minded of their own -freewill to go up to Jerusalem, go with thee. - -7:14 Forasmuch as thou art sent of the king, and of his seven -counsellors, to enquire concerning Judah and Jerusalem, according to -the law of thy God which is in thine hand; 7:15 And to carry the -silver and gold, which the king and his counsellors have freely -offered unto the God of Israel, whose habitation is in Jerusalem, 7:16 -And all the silver and gold that thou canst find in all the province -of Babylon, with the freewill offering of the people, and of the -priests, offering willingly for the house of their God which is in -Jerusalem: 7:17 That thou mayest buy speedily with this money -bullocks, rams, lambs, with their meat offerings and their drink -offerings, and offer them upon the altar of the house of your God -which is in Jerusalem. - -7:18 And whatsoever shall seem good to thee, and to thy brethren, to -do with the rest of the silver and the gold, that do after the will of -your God. - -7:19 The vessels also that are given thee for the service of the house -of thy God, those deliver thou before the God of Jerusalem. - -7:20 And whatsoever more shall be needful for the house of thy God, -which thou shalt have occasion to bestow, bestow it out of the king’s -treasure house. - -7:21 And I, even I Artaxerxes the king, do make a decree to all the -treasurers which are beyond the river, that whatsoever Ezra the -priest, the scribe of the law of the God of heaven, shall require of -you, it be done speedily, 7:22 Unto an hundred talents of silver, and -to an hundred measures of wheat, and to an hundred baths of wine, and -to an hundred baths of oil, and salt without prescribing how much. - -7:23 Whatsoever is commanded by the God of heaven, let it be -diligently done for the house of the God of heaven: for why should -there be wrath against the realm of the king and his sons? 7:24 Also -we certify you, that touching any of the priests and Levites, singers, -porters, Nethinims, or ministers of this house of God, it shall not be -lawful to impose toll, tribute, or custom, upon them. - -7:25 And thou, Ezra, after the wisdom of thy God, that is in thine -hand, set magistrates and judges, which may judge all the people that -are beyond the river, all such as know the laws of thy God; and teach -ye them that know them not. - -7:26 And whosoever will not do the law of thy God, and the law of the -king, let judgment be executed speedily upon him, whether it be unto -death, or to banishment, or to confiscation of goods, or to -imprisonment. - -7:27 Blessed be the LORD God of our fathers, which hath put such a -thing as this in the king’s heart, to beautify the house of the LORD -which is in Jerusalem: 7:28 And hath extended mercy unto me before the -king, and his counsellors, and before all the king’s mighty princes. -And I was strengthened as the hand of the LORD my God was upon me, and -I gathered together out of Israel chief men to go up with me. - -8:1 These are now the chief of their fathers, and this is the -genealogy of them that went up with me from Babylon, in the reign of -Artaxerxes the king. - -8:2 Of the sons of Phinehas; Gershom: of the sons of Ithamar; Daniel: -of the sons of David; Hattush. - -8:3 Of the sons of Shechaniah, of the sons of Pharosh; Zechariah: and -with him were reckoned by genealogy of the males an hundred and fifty. - -8:4 Of the sons of Pahathmoab; Elihoenai the son of Zerahiah, and with -him two hundred males. - -8:5 Of the sons of Shechaniah; the son of Jahaziel, and with him three -hundred males. - -8:6 Of the sons also of Adin; Ebed the son of Jonathan, and with him -fifty males. - -8:7 And of the sons of Elam; Jeshaiah the son of Athaliah, and with -him seventy males. - -8:8 And of the sons of Shephatiah; Zebadiah the son of Michael, and -with him fourscore males. - -8:9 Of the sons of Joab; Obadiah the son of Jehiel, and with him two -hundred and eighteen males. - -8:10 And of the sons of Shelomith; the son of Josiphiah, and with him -an hundred and threescore males. - -8:11 And of the sons of Bebai; Zechariah the son of Bebai, and with -him twenty and eight males. - -8:12 And of the sons of Azgad; Johanan the son of Hakkatan, and with -him an hundred and ten males. - -8:13 And of the last sons of Adonikam, whose names are these, -Eliphelet, Jeiel, and Shemaiah, and with them threescore males. - -8:14 Of the sons also of Bigvai; Uthai, and Zabbud, and with them -seventy males. - -8:15 And I gathered them together to the river that runneth to Ahava; -and there abode we in tents three days: and I viewed the people, and -the priests, and found there none of the sons of Levi. - -8:16 Then sent I for Eliezer, for Ariel, for Shemaiah, and for -Elnathan, and for Jarib, and for Elnathan, and for Nathan, and for -Zechariah, and for Meshullam, chief men; also for Joiarib, and for -Elnathan, men of understanding. - -8:17 And I sent them with commandment unto Iddo the chief at the place -Casiphia, and I told them what they should say unto Iddo, and to his -brethren the Nethinims, at the place Casiphia, that they should bring -unto us ministers for the house of our God. - -8:18 And by the good hand of our God upon us they brought us a man of -understanding, of the sons of Mahli, the son of Levi, the son of -Israel; and Sherebiah, with his sons and his brethren, eighteen; 8:19 -And Hashabiah, and with him Jeshaiah of the sons of Merari, his -brethren and their sons, twenty; 8:20 Also of the Nethinims, whom -David and the princes had appointed for the service of the Levites, -two hundred and twenty Nethinims: all of them were expressed by name. - -8:21 Then I proclaimed a fast there, at the river of Ahava, that we -might afflict ourselves before our God, to seek of him a right way for -us, and for our little ones, and for all our substance. - -8:22 For I was ashamed to require of the king a band of soldiers and -horsemen to help us against the enemy in the way: because we had -spoken unto the king, saying, The hand of our God is upon all them for -good that seek him; but his power and his wrath is against all them -that forsake him. - -8:23 So we fasted and besought our God for this: and he was intreated -of us. - -8:24 Then I separated twelve of the chief of the priests, Sherebiah, -Hashabiah, and ten of their brethren with them, 8:25 And weighed unto -them the silver, and the gold, and the vessels, even the offering of -the house of our God, which the king, and his counsellors, and his -lords, and all Israel there present, had offered: 8:26 I even weighed -unto their hand six hundred and fifty talents of silver, and silver -vessels an hundred talents, and of gold an hundred talents; 8:27 Also -twenty basons of gold, of a thousand drams; and two vessels of fine -copper, precious as gold. - -8:28 And I said unto them, Ye are holy unto the LORD; the vessels are -holy also; and the silver and the gold are a freewill offering unto -the LORD God of your fathers. - -8:29 Watch ye, and keep them, until ye weigh them before the chief of -the priests and the Levites, and chief of the fathers of Israel, at -Jerusalem, in the chambers of the house of the LORD. - -8:30 So took the priests and the Levites the weight of the silver, and -the gold, and the vessels, to bring them to Jerusalem unto the house -of our God. - -8:31 Then we departed from the river of Ahava on the twelfth day of -the first month, to go unto Jerusalem: and the hand of our God was -upon us, and he delivered us from the hand of the enemy, and of such -as lay in wait by the way. - -8:32 And we came to Jerusalem, and abode there three days. - -8:33 Now on the fourth day was the silver and the gold and the vessels -weighed in the house of our God by the hand of Meremoth the son of -Uriah the priest; and with him was Eleazar the son of Phinehas; and -with them was Jozabad the son of Jeshua, and Noadiah the son of -Binnui, Levites; 8:34 By number and by weight of every one: and all -the weight was written at that time. - -8:35 Also the children of those that had been carried away, which were -come out of the captivity, offered burnt offerings unto the God of -Israel, twelve bullocks for all Israel, ninety and six rams, seventy -and seven lambs, twelve he goats for a sin offering: all this was a -burnt offering unto the LORD. - -8:36 And they delivered the king’s commissions unto the king’s -lieutenants, and to the governors on this side the river: and they -furthered the people, and the house of God. - -9:1 Now when these things were done, the princes came to me, saying, -The people of Israel, and the priests, and the Levites, have not -separated themselves from the people of the lands, doing according to -their abominations, even of the Canaanites, the Hittites, the -Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, -and the Amorites. - -9:2 For they have taken of their daughters for themselves, and for -their sons: so that the holy seed have mingled themselves with the -people of those lands: yea, the hand of the princes and rulers hath -been chief in this trespass. - -9:3 And when I heard this thing, I rent my garment and my mantle, and -plucked off the hair of my head and of my beard, and sat down -astonied. - -9:4 Then were assembled unto me every one that trembled at the words -of the God of Israel, because of the transgression of those that had -been carried away; and I sat astonied until the evening sacrifice. - -9:5 And at the evening sacrifice I arose up from my heaviness; and -having rent my garment and my mantle, I fell upon my knees, and spread -out my hands unto the LORD my God, 9:6 And said, O my God, I am -ashamed and blush to lift up my face to thee, my God: for our -iniquities are increased over our head, and our trespass is grown up -unto the heavens. - -9:7 Since the days of our fathers have we been in a great trespass -unto this day; and for our iniquities have we, our kings, and our -priests, been delivered into the hand of the kings of the lands, to -the sword, to captivity, and to a spoil, and to confusion of face, as -it is this day. - -9:8 And now for a little space grace hath been shewed from the LORD -our God, to leave us a remnant to escape, and to give us a nail in his -holy place, that our God may lighten our eyes, and give us a little -reviving in our bondage. - -9:9 For we were bondmen; yet our God hath not forsaken us in our -bondage, but hath extended mercy unto us in the sight of the kings of -Persia, to give us a reviving, to set up the house of our God, and to -repair the desolations thereof, and to give us a wall in Judah and in -Jerusalem. - -9:10 And now, O our God, what shall we say after this? for we have -forsaken thy commandments, 9:11 Which thou hast commanded by thy -servants the prophets, saying, The land, unto which ye go to possess -it, is an unclean land with the filthiness of the people of the lands, -with their abominations, which have filled it from one end to another -with their uncleanness. - -9:12 Now therefore give not your daughters unto their sons, neither -take their daughters unto your sons, nor seek their peace or their -wealth for ever: that ye may be strong, and eat the good of the land, -and leave it for an inheritance to your children for ever. - -9:13 And after all that is come upon us for our evil deeds, and for -our great trespass, seeing that thou our God hast punished us less -than our iniquities deserve, and hast given us such deliverance as -this; 9:14 Should we again break thy commandments, and join in -affinity with the people of these abominations? wouldest not thou be -angry with us till thou hadst consumed us, so that there should be no -remnant nor escaping? 9:15 O LORD God of Israel, thou art righteous: -for we remain yet escaped, as it is this day: behold, we are before -thee in our trespasses: for we cannot stand before thee because of -this. - -10:1 Now when Ezra had prayed, and when he had confessed, weeping and -casting himself down before the house of God, there assembled unto him -out of Israel a very great congregation of men and women and children: -for the people wept very sore. - -10:2 And Shechaniah the son of Jehiel, one of the sons of Elam, -answered and said unto Ezra, We have trespassed against our God, and -have taken strange wives of the people of the land: yet now there is -hope in Israel concerning this thing. - -10:3 Now therefore let us make a covenant with our God to put away all -the wives, and such as are born of them, according to the counsel of -my lord, and of those that tremble at the commandment of our God; and -let it be done according to the law. - -10:4 Arise; for this matter belongeth unto thee: we also will be with -thee: be of good courage, and do it. - -10:5 Then arose Ezra, and made the chief priests, the Levites, and all -Israel, to swear that they should do according to this word. And they -sware. - -10:6 Then Ezra rose up from before the house of God, and went into the -chamber of Johanan the son of Eliashib: and when he came thither, he -did eat no bread, nor drink water: for he mourned because of the -transgression of them that had been carried away. - -10:7 And they made proclamation throughout Judah and Jerusalem unto -all the children of the captivity, that they should gather themselves -together unto Jerusalem; 10:8 And that whosoever would not come within -three days, according to the counsel of the princes and the elders, -all his substance should be forfeited, and himself separated from the -congregation of those that had been carried away. - -10:9 Then all the men of Judah and Benjamin gathered themselves -together unto Jerusalem within three days. It was the ninth month, on -the twentieth day of the month; and all the people sat in the street -of the house of God, trembling because of this matter, and for the -great rain. - -10:10 And Ezra the priest stood up, and said unto them, Ye have -transgressed, and have taken strange wives, to increase the trespass -of Israel. - -10:11 Now therefore make confession unto the LORD God of your fathers, -and do his pleasure: and separate yourselves from the people of the -land, and from the strange wives. - -10:12 Then all the congregation answered and said with a loud voice, -As thou hast said, so must we do. - -10:13 But the people are many, and it is a time of much rain, and we -are not able to stand without, neither is this a work of one day or -two: for we are many that have transgressed in this thing. - -10:14 Let now our rulers of all the congregation stand, and let all -them which have taken strange wives in our cities come at appointed -times, and with them the elders of every city, and the judges thereof, -until the fierce wrath of our God for this matter be turned from us. - -10:15 Only Jonathan the son of Asahel and Jahaziah the son of Tikvah -were employed about this matter: and Meshullam and Shabbethai the -Levite helped them. - -10:16 And the children of the captivity did so. And Ezra the priest, -with certain chief of the fathers, after the house of their fathers, -and all of them by their names, were separated, and sat down in the -first day of the tenth month to examine the matter. - -10:17 And they made an end with all the men that had taken strange -wives by the first day of the first month. - -10:18 And among the sons of the priests there were found that had -taken strange wives: namely, of the sons of Jeshua the son of Jozadak, -and his brethren; Maaseiah, and Eliezer, and Jarib, and Gedaliah. - -10:19 And they gave their hands that they would put away their wives; -and being guilty, they offered a ram of the flock for their trespass. - -10:20 And of the sons of Immer; Hanani, and Zebadiah. - -10:21 And of the sons of Harim; Maaseiah, and Elijah, and Shemaiah, -and Jehiel, and Uzziah. - -10:22 And of the sons of Pashur; Elioenai, Maaseiah, Ishmael, -Nethaneel, Jozabad, and Elasah. - -10:23 Also of the Levites; Jozabad, and Shimei, and Kelaiah, (the same -is Kelita,) Pethahiah, Judah, and Eliezer. - -10:24 Of the singers also; Eliashib: and of the porters; Shallum, and -Telem, and Uri. - -10:25 Moreover of Israel: of the sons of Parosh; Ramiah, and Jeziah, -and Malchiah, and Miamin, and Eleazar, and Malchijah, and Benaiah. - -10:26 And of the sons of Elam; Mattaniah, Zechariah, and Jehiel, and -Abdi, and Jeremoth, and Eliah. - -10:27 And of the sons of Zattu; Elioenai, Eliashib, Mattaniah, and -Jeremoth, and Zabad, and Aziza. - -10:28 Of the sons also of Bebai; Jehohanan, Hananiah, Zabbai, and -Athlai. - -10:29 And of the sons of Bani; Meshullam, Malluch, and Adaiah, Jashub, -and Sheal, and Ramoth. - -10:30 And of the sons of Pahathmoab; Adna, and Chelal, Benaiah, -Maaseiah, Mattaniah, Bezaleel, and Binnui, and Manasseh. - -10:31 And of the sons of Harim; Eliezer, Ishijah, Malchiah, Shemaiah, -Shimeon, 10:32 Benjamin, Malluch, and Shemariah. - -10:33 Of the sons of Hashum; Mattenai, Mattathah, Zabad, Eliphelet, -Jeremai, Manasseh, and Shimei. - -10:34 Of the sons of Bani; Maadai, Amram, and Uel, 10:35 Benaiah, -Bedeiah, Chelluh, 10:36 Vaniah, Meremoth, Eliashib, 10:37 Mattaniah, -Mattenai, and Jaasau, 10:38 And Bani, and Binnui, Shimei, 10:39 And -Shelemiah, and Nathan, and Adaiah, 10:40 Machnadebai, Shashai, Sharai, -10:41 Azareel, and Shelemiah, Shemariah, 10:42 Shallum, Amariah, and -Joseph. - -10:43 Of the sons of Nebo; Jeiel, Mattithiah, Zabad, Zebina, Jadau, -and Joel, Benaiah. - -10:44 All these had taken strange wives: and some of them had wives by -whom they had children. - - - - -The Book of Nehemiah - - -1:1 The words of Nehemiah the son of Hachaliah. And it came to pass -in the month Chisleu, in the twentieth year, as I was in Shushan the -palace, 1:2 That Hanani, one of my brethren, came, he and certain men -of Judah; and I asked them concerning the Jews that had escaped, which -were left of the captivity, and concerning Jerusalem. - -1:3 And they said unto me, The remnant that are left of the captivity -there in the province are in great affliction and reproach: the wall -of Jerusalem also is broken down, and the gates thereof are burned -with fire. - -1:4 And it came to pass, when I heard these words, that I sat down and -wept, and mourned certain days, and fasted, and prayed before the God -of heaven, 1:5 And said, I beseech thee, O LORD God of heaven, the -great and terrible God, that keepeth covenant and mercy for them that -love him and observe his commandments: 1:6 Let thine ear now be -attentive, and thine eyes open, that thou mayest hear the prayer of -thy servant, which I pray before thee now, day and night, for the -children of Israel thy servants, and confess the sins of the children -of Israel, which we have sinned against thee: both I and my father’s -house have sinned. - -1:7 We have dealt very corruptly against thee, and have not kept the -commandments, nor the statutes, nor the judgments, which thou -commandedst thy servant Moses. - -1:8 Remember, I beseech thee, the word that thou commandedst thy -servant Moses, saying, If ye transgress, I will scatter you abroad -among the nations: 1:9 But if ye turn unto me, and keep my -commandments, and do them; though there were of you cast out unto the -uttermost part of the heaven, yet will I gather them from thence, and -will bring them unto the place that I have chosen to set my name -there. - -1:10 Now these are thy servants and thy people, whom thou hast -redeemed by thy great power, and by thy strong hand. - -1:11 O LORD, I beseech thee, let now thine ear be attentive to the -prayer of thy servant, and to the prayer of thy servants, who desire -to fear thy name: and prosper, I pray thee, thy servant this day, and -grant him mercy in the sight of this man. For I was the king’s -cupbearer. - -2:1 And it came to pass in the month Nisan, in the twentieth year of -Artaxerxes the king, that wine was before him: and I took up the wine, -and gave it unto the king. Now I had not been beforetime sad in his -presence. - -2:2 Wherefore the king said unto me, Why is thy countenance sad, -seeing thou art not sick? this is nothing else but sorrow of heart. -Then I was very sore afraid, 2:3 And said unto the king, Let the king -live for ever: why should not my countenance be sad, when the city, -the place of my fathers’ sepulchres, lieth waste, and the gates -thereof are consumed with fire? 2:4 Then the king said unto me, For -what dost thou make request? So I prayed to the God of heaven. - -2:5 And I said unto the king, If it please the king, and if thy -servant have found favour in thy sight, that thou wouldest send me -unto Judah, unto the city of my fathers’ sepulchres, that I may build -it. - -2:6 And the king said unto me, (the queen also sitting by him,) For -how long shall thy journey be? and when wilt thou return? So it -pleased the king to send me; and I set him a time. - -2:7 Moreover I said unto the king, If it please the king, let letters -be given me to the governors beyond the river, that they may convey me -over till I come into Judah; 2:8 And a letter unto Asaph the keeper of -the king’s forest, that he may give me timber to make beams for the -gates of the palace which appertained to the house, and for the wall -of the city, and for the house that I shall enter into. And the king -granted me, according to the good hand of my God upon me. - -2:9 Then I came to the governors beyond the river, and gave them the -king’s letters. Now the king had sent captains of the army and -horsemen with me. - -2:10 When Sanballat the Horonite, and Tobiah the servant, the -Ammonite, heard of it, it grieved them exceedingly that there was come -a man to seek the welfare of the children of Israel. - -2:11 So I came to Jerusalem, and was there three days. - -2:12 And I arose in the night, I and some few men with me; neither -told I any man what my God had put in my heart to do at Jerusalem: -neither was there any beast with me, save the beast that I rode upon. - -2:13 And I went out by night by the gate of the valley, even before -the dragon well, and to the dung port, and viewed the walls of -Jerusalem, which were broken down, and the gates thereof were consumed -with fire. - -2:14 Then I went on to the gate of the fountain, and to the king’s -pool: but there was no place for the beast that was under me to pass. - -2:15 Then went I up in the night by the brook, and viewed the wall, -and turned back, and entered by the gate of the valley, and so -returned. - -2:16 And the rulers knew not whither I went, or what I did; neither -had I as yet told it to the Jews, nor to the priests, nor to the -nobles, nor to the rulers, nor to the rest that did the work. - -2:17 Then said I unto them, Ye see the distress that we are in, how -Jerusalem lieth waste, and the gates thereof are burned with fire: -come, and let us build up the wall of Jerusalem, that we be no more a -reproach. - -2:18 Then I told them of the hand of my God which was good upon me; as -also the king’s words that he had spoken unto me. And they said, Let -us rise up and build. So they strengthened their hands for this good -work. - -2:19 But when Sanballat the Horonite, and Tobiah the servant, the -Ammonite, and Geshem the Arabian, heard it, they laughed us to scorn, -and despised us, and said, What is this thing that ye do? will ye -rebel against the king? 2:20 Then answered I them, and said unto -them, The God of heaven, he will prosper us; therefore we his servants -will arise and build: but ye have no portion, nor right, nor memorial, -in Jerusalem. - -3:1 Then Eliashib the high priest rose up with his brethren the -priests, and they builded the sheep gate; they sanctified it, and set -up the doors of it; even unto the tower of Meah they sanctified it, -unto the tower of Hananeel. - -3:2 And next unto him builded the men of Jericho. And next to them -builded Zaccur the son of Imri. - -3:3 But the fish gate did the sons of Hassenaah build, who also laid -the beams thereof, and set up the doors thereof, the locks thereof, -and the bars thereof. - -3:4 And next unto them repaired Meremoth the son of Urijah, the son of -Koz. And next unto them repaired Meshullam the son of Berechiah, the -son of Meshezabeel. And next unto them repaired Zadok the son of -Baana. - -3:5 And next unto them the Tekoites repaired; but their nobles put not -their necks to the work of their LORD. - -3:6 Moreover the old gate repaired Jehoiada the son of Paseah, and -Meshullam the son of Besodeiah; they laid the beams thereof, and set -up the doors thereof, and the locks thereof, and the bars thereof. - -3:7 And next unto them repaired Melatiah the Gibeonite, and Jadon the -Meronothite, the men of Gibeon, and of Mizpah, unto the throne of the -governor on this side the river. - -3:8 Next unto him repaired Uzziel the son of Harhaiah, of the -goldsmiths. - -Next unto him also repaired Hananiah the son of one of the -apothecaries, and they fortified Jerusalem unto the broad wall. - -3:9 And next unto them repaired Rephaiah the son of Hur, the ruler of -the half part of Jerusalem. - -3:10 And next unto them repaired Jedaiah the son of Harumaph, even -over against his house. And next unto him repaired Hattush the son of -Hashabniah. - -3:11 Malchijah the son of Harim, and Hashub the son of Pahathmoab, -repaired the other piece, and the tower of the furnaces. - -3:12 And next unto him repaired Shallum the son of Halohesh, the ruler -of the half part of Jerusalem, he and his daughters. - -3:13 The valley gate repaired Hanun, and the inhabitants of Zanoah; -they built it, and set up the doors thereof, the locks thereof, and -the bars thereof, and a thousand cubits on the wall unto the dung -gate. - -3:14 But the dung gate repaired Malchiah the son of Rechab, the ruler -of part of Bethhaccerem; he built it, and set up the doors thereof, -the locks thereof, and the bars thereof. - -3:15 But the gate of the fountain repaired Shallun the son of -Colhozeh, the ruler of part of Mizpah; he built it, and covered it, -and set up the doors thereof, the locks thereof, and the bars thereof, -and the wall of the pool of Siloah by the king’s garden, and unto the -stairs that go down from the city of David. - -3:16 After him repaired Nehemiah the son of Azbuk, the ruler of the -half part of Bethzur, unto the place over against the sepulchres of -David, and to the pool that was made, and unto the house of the -mighty. - -3:17 After him repaired the Levites, Rehum the son of Bani. Next unto -him repaired Hashabiah, the ruler of the half part of Keilah, in his -part. - -3:18 After him repaired their brethren, Bavai the son of Henadad, the -ruler of the half part of Keilah. - -3:19 And next to him repaired Ezer the son of Jeshua, the ruler of -Mizpah, another piece over against the going up to the armoury at the -turning of the wall. - -3:20 After him Baruch the son of Zabbai earnestly repaired the other -piece, from the turning of the wall unto the door of the house of -Eliashib the high priest. - -3:21 After him repaired Meremoth the son of Urijah the son of Koz -another piece, from the door of the house of Eliashib even to the end -of the house of Eliashib. - -3:22 And after him repaired the priests, the men of the plain. - -3:23 After him repaired Benjamin and Hashub over against their house. - -After him repaired Azariah the son of Maaseiah the son of Ananiah by -his house. - -3:24 After him repaired Binnui the son of Henadad another piece, from -the house of Azariah unto the turning of the wall, even unto the -corner. - -3:25 Palal the son of Uzai, over against the turning of the wall, and -the tower which lieth out from the king’s high house, that was by the -court of the prison. After him Pedaiah the son of Parosh. - -3:26 Moreover the Nethinims dwelt in Ophel, unto the place over -against the water gate toward the east, and the tower that lieth out. - -3:27 After them the Tekoites repaired another piece, over against the -great tower that lieth out, even unto the wall of Ophel. - -3:28 From above the horse gate repaired the priests, every one over -against his house. - -3:29 After them repaired Zadok the son of Immer over against his -house. - -After him repaired also Shemaiah the son of Shechaniah, the keeper of -the east gate. - -3:30 After him repaired Hananiah the son of Shelemiah, and Hanun the -sixth son of Zalaph, another piece. After him repaired Meshullam the -son of Berechiah over against his chamber. - -3:31 After him repaired Malchiah the goldsmith’s son unto the place of -the Nethinims, and of the merchants, over against the gate Miphkad, -and to the going up of the corner. - -3:32 And between the going up of the corner unto the sheep gate -repaired the goldsmiths and the merchants. - -4:1 But it came to pass, that when Sanballat heard that we builded the -wall, he was wroth, and took great indignation, and mocked the Jews. - -4:2 And he spake before his brethren and the army of Samaria, and -said, What do these feeble Jews? will they fortify themselves? will -they sacrifice? will they make an end in a day? will they revive the -stones out of the heaps of the rubbish which are burned? 4:3 Now -Tobiah the Ammonite was by him, and he said, Even that which they -build, if a fox go up, he shall even break down their stone wall. - -4:4 Hear, O our God; for we are despised: and turn their reproach upon -their own head, and give them for a prey in the land of captivity: 4:5 -And cover not their iniquity, and let not their sin be blotted out -from before thee: for they have provoked thee to anger before the -builders. - -4:6 So built we the wall; and all the wall was joined together unto -the half thereof: for the people had a mind to work. - -4:7 But it came to pass, that when Sanballat, and Tobiah, and the -Arabians, and the Ammonites, and the Ashdodites, heard that the walls -of Jerusalem were made up, and that the breaches began to be stopped, -then they were very wroth, 4:8 And conspired all of them together to -come and to fight against Jerusalem, and to hinder it. - -4:9 Nevertheless we made our prayer unto our God, and set a watch -against them day and night, because of them. - -4:10 And Judah said, The strength of the bearers of burdens is -decayed, and there is much rubbish; so that we are not able to build -the wall. - -4:11 And our adversaries said, They shall not know, neither see, till -we come in the midst among them, and slay them, and cause the work to -cease. - -4:12 And it came to pass, that when the Jews which dwelt by them came, -they said unto us ten times, From all places whence ye shall return -unto us they will be upon you. - -4:13 Therefore set I in the lower places behind the wall, and on the -higher places, I even set the people after their families with their -swords, their spears, and their bows. - -4:14 And I looked, and rose up, and said unto the nobles, and to the -rulers, and to the rest of the people, Be not ye afraid of them: -remember the LORD, which is great and terrible, and fight for your -brethren, your sons, and your daughters, your wives, and your houses. - -4:15 And it came to pass, when our enemies heard that it was known -unto us, and God had brought their counsel to nought, that we returned -all of us to the wall, every one unto his work. - -4:16 And it came to pass from that time forth, that the half of my -servants wrought in the work, and the other half of them held both the -spears, the shields, and the bows, and the habergeons; and the rulers -were behind all the house of Judah. - -4:17 They which builded on the wall, and they that bare burdens, with -those that laded, every one with one of his hands wrought in the work, -and with the other hand held a weapon. - -4:18 For the builders, every one had his sword girded by his side, and -so builded. And he that sounded the trumpet was by me. - -4:19 And I said unto the nobles, and to the rulers, and to the rest of -the people, The work is great and large, and we are separated upon the -wall, one far from another. - -4:20 In what place therefore ye hear the sound of the trumpet, resort -ye thither unto us: our God shall fight for us. - -4:21 So we laboured in the work: and half of them held the spears from -the rising of the morning till the stars appeared. - -4:22 Likewise at the same time said I unto the people, Let every one -with his servant lodge within Jerusalem, that in the night they may be -a guard to us, and labour on the day. - -4:23 So neither I, nor my brethren, nor my servants, nor the men of -the guard which followed me, none of us put off our clothes, saving -that every one put them off for washing. - -5:1 And there was a great cry of the people and of their wives against -their brethren the Jews. - -5:2 For there were that said, We, our sons, and our daughters, are -many: therefore we take up corn for them, that we may eat, and live. - -5:3 Some also there were that said, We have mortgaged our lands, -vineyards, and houses, that we might buy corn, because of the dearth. - -5:4 There were also that said, We have borrowed money for the king’s -tribute, and that upon our lands and vineyards. - -5:5 Yet now our flesh is as the flesh of our brethren, our children as -their children: and, lo, we bring into bondage our sons and our -daughters to be servants, and some of our daughters are brought unto -bondage already: neither is it in our power to redeem them; for other -men have our lands and vineyards. - -5:6 And I was very angry when I heard their cry and these words. - -5:7 Then I consulted with myself, and I rebuked the nobles, and the -rulers, and said unto them, Ye exact usury, every one of his brother. -And I set a great assembly against them. - -5:8 And I said unto them, We after our ability have redeemed our -brethren the Jews, which were sold unto the heathen; and will ye even -sell your brethren? or shall they be sold unto us? Then held they -their peace, and found nothing to answer. - -5:9 Also I said, It is not good that ye do: ought ye not to walk in -the fear of our God because of the reproach of the heathen our -enemies? 5:10 I likewise, and my brethren, and my servants, might -exact of them money and corn: I pray you, let us leave off this usury. - -5:11 Restore, I pray you, to them, even this day, their lands, their -vineyards, their oliveyards, and their houses, also the hundredth part -of the money, and of the corn, the wine, and the oil, that ye exact of -them. - -5:12 Then said they, We will restore them, and will require nothing of -them; so will we do as thou sayest. Then I called the priests, and -took an oath of them, that they should do according to this promise. - -5:13 Also I shook my lap, and said, So God shake out every man from -his house, and from his labour, that performeth not this promise, even -thus be he shaken out, and emptied. And all the congregation said, -Amen, and praised the LORD. And the people did according to this -promise. - -5:14 Moreover from the time that I was appointed to be their governor -in the land of Judah, from the twentieth year even unto the two and -thirtieth year of Artaxerxes the king, that is, twelve years, I and my -brethren have not eaten the bread of the governor. - -5:15 But the former governors that had been before me were chargeable -unto the people, and had taken of them bread and wine, beside forty -shekels of silver; yea, even their servants bare rule over the people: -but so did not I, because of the fear of God. - -5:16 Yea, also I continued in the work of this wall, neither bought we -any land: and all my servants were gathered thither unto the work. - -5:17 Moreover there were at my table an hundred and fifty of the Jews -and rulers, beside those that came unto us from among the heathen that -are about us. - -5:18 Now that which was prepared for me daily was one ox and six -choice sheep; also fowls were prepared for me, and once in ten days -store of all sorts of wine: yet for all this required not I the bread -of the governor, because the bondage was heavy upon this people. - -5:19 Think upon me, my God, for good, according to all that I have -done for this people. - -6:1 Now it came to pass when Sanballat, and Tobiah, and Geshem the -Arabian, and the rest of our enemies, heard that I had builded the -wall, and that there was no breach left therein; (though at that time -I had not set up the doors upon the gates;) 6:2 That Sanballat and -Geshem sent unto me, saying, Come, let us meet together in some one of -the villages in the plain of Ono. But they thought to do me mischief. - -6:3 And I sent messengers unto them, saying, I am doing a great work, -so that I cannot come down: why should the work cease, whilst I leave -it, and come down to you? 6:4 Yet they sent unto me four times after -this sort; and I answered them after the same manner. - -6:5 Then sent Sanballat his servant unto me in like manner the fifth -time with an open letter in his hand; 6:6 Wherein was written, It is -reported among the heathen, and Gashmu saith it, that thou and the -Jews think to rebel: for which cause thou buildest the wall, that thou -mayest be their king, according to these words. - -6:7 And thou hast also appointed prophets to preach of thee at -Jerusalem, saying, There is a king in Judah: and now shall it be -reported to the king according to these words. Come now therefore, and -let us take counsel together. - -6:8 Then I sent unto him, saying, There are no such things done as -thou sayest, but thou feignest them out of thine own heart. - -6:9 For they all made us afraid, saying, Their hands shall be weakened -from the work, that it be not done. Now therefore, O God, strengthen -my hands. - -6:10 Afterward I came unto the house of Shemaiah the son of Delaiah -the son of Mehetabeel, who was shut up; and he said, Let us meet -together in the house of God, within the temple, and let us shut the -doors of the temple: for they will come to slay thee; yea, in the -night will they come to slay thee. - -6:11 And I said, Should such a man as I flee? and who is there, that, -being as I am, would go into the temple to save his life? I will not -go in. - -6:12 And, lo, I perceived that God had not sent him; but that he -pronounced this prophecy against me: for Tobiah and Sanballat had -hired him. - -6:13 Therefore was he hired, that I should be afraid, and do so, and -sin, and that they might have matter for an evil report, that they -might reproach me. - -6:14 My God, think thou upon Tobiah and Sanballat according to these -their works, and on the prophetess Noadiah, and the rest of the -prophets, that would have put me in fear. - -6:15 So the wall was finished in the twenty and fifth day of the month -Elul, in fifty and two days. - -6:16 And it came to pass, that when all our enemies heard thereof, and -all the heathen that were about us saw these things, they were much -cast down in their own eyes: for they perceived that this work was -wrought of our God. - -6:17 Moreover in those days the nobles of Judah sent many letters unto -Tobiah, and the letters of Tobiah came unto them. - -6:18 For there were many in Judah sworn unto him, because he was the -son in law of Shechaniah the son of Arah; and his son Johanan had -taken the daughter of Meshullam the son of Berechiah. - -6:19 Also they reported his good deeds before me, and uttered my words -to him. And Tobiah sent letters to put me in fear. - -7:1 Now it came to pass, when the wall was built, and I had set up the -doors, and the porters and the singers and the Levites were appointed, -7:2 That I gave my brother Hanani, and Hananiah the ruler of the -palace, charge over Jerusalem: for he was a faithful man, and feared -God above many. - -7:3 And I said unto them, Let not the gates of Jerusalem be opened -until the sun be hot; and while they stand by, let them shut the -doors, and bar them: and appoint watches of the inhabitants of -Jerusalem, every one in his watch, and every one to be over against -his house. - -7:4 Now the city was large and great: but the people were few therein, -and the houses were not builded. - -7:5 And my God put into mine heart to gather together the nobles, and -the rulers, and the people, that they might be reckoned by genealogy. -And I found a register of the genealogy of them which came up at the -first, and found written therein, 7:6 These are the children of the -province, that went up out of the captivity, of those that had been -carried away, whom Nebuchadnezzar the king of Babylon had carried -away, and came again to Jerusalem and to Judah, every one unto his -city; 7:7 Who came with Zerubbabel, Jeshua, Nehemiah, Azariah, -Raamiah, Nahamani, Mordecai, Bilshan, Mispereth, Bigvai, Nehum, -Baanah. The number, I say, of the men of the people of Israel was -this; 7:8 The children of Parosh, two thousand an hundred seventy and -two. - -7:9 The children of Shephatiah, three hundred seventy and two. - -7:10 The children of Arah, six hundred fifty and two. - -7:11 The children of Pahathmoab, of the children of Jeshua and Joab, -two thousand and eight hundred and eighteen. - -7:12 The children of Elam, a thousand two hundred fifty and four. - -7:13 The children of Zattu, eight hundred forty and five. - -7:14 The children of Zaccai, seven hundred and threescore. - -7:15 The children of Binnui, six hundred forty and eight. - -7:16 The children of Bebai, six hundred twenty and eight. - -7:17 The children of Azgad, two thousand three hundred twenty and two. - -7:18 The children of Adonikam, six hundred threescore and seven. - -7:19 The children of Bigvai, two thousand threescore and seven. - -7:20 The children of Adin, six hundred fifty and five. - -7:21 The children of Ater of Hezekiah, ninety and eight. - -7:22 The children of Hashum, three hundred twenty and eight. - -7:23 The children of Bezai, three hundred twenty and four. - -7:24 The children of Hariph, an hundred and twelve. - -7:25 The children of Gibeon, ninety and five. - -7:26 The men of Bethlehem and Netophah, an hundred fourscore and -eight. - -7:27 The men of Anathoth, an hundred twenty and eight. - -7:28 The men of Bethazmaveth, forty and two. - -7:29 The men of Kirjathjearim, Chephirah, and Beeroth, seven hundred -forty and three. - -7:30 The men of Ramah and Gaba, six hundred twenty and one. - -7:31 The men of Michmas, an hundred and twenty and two. - -7:32 The men of Bethel and Ai, an hundred twenty and three. - -7:33 The men of the other Nebo, fifty and two. - -7:34 The children of the other Elam, a thousand two hundred fifty and -four. - -7:35 The children of Harim, three hundred and twenty. - -7:36 The children of Jericho, three hundred forty and five. - -7:37 The children of Lod, Hadid, and Ono, seven hundred twenty and -one. - -7:38 The children of Senaah, three thousand nine hundred and thirty. - -7:39 The priests: the children of Jedaiah, of the house of Jeshua, -nine hundred seventy and three. - -7:40 The children of Immer, a thousand fifty and two. - -7:41 The children of Pashur, a thousand two hundred forty and seven. - -7:42 The children of Harim, a thousand and seventeen. - -7:43 The Levites: the children of Jeshua, of Kadmiel, and of the -children of Hodevah, seventy and four. - -7:44 The singers: the children of Asaph, an hundred forty and eight. - -7:45 The porters: the children of Shallum, the children of Ater, the -children of Talmon, the children of Akkub, the children of Hatita, the -children of Shobai, an hundred thirty and eight. - -7:46 The Nethinims: the children of Ziha, the children of Hashupha, -the children of Tabbaoth, 7:47 The children of Keros, the children of -Sia, the children of Padon, 7:48 The children of Lebana, the children -of Hagaba, the children of Shalmai, 7:49 The children of Hanan, the -children of Giddel, the children of Gahar, 7:50 The children of -Reaiah, the children of Rezin, the children of Nekoda, 7:51 The -children of Gazzam, the children of Uzza, the children of Phaseah, -7:52 The children of Besai, the children of Meunim, the children of -Nephishesim, 7:53 The children of Bakbuk, the children of Hakupha, the -children of Harhur, 7:54 The children of Bazlith, the children of -Mehida, the children of Harsha, 7:55 The children of Barkos, the -children of Sisera, the children of Tamah, 7:56 The children of -Neziah, the children of Hatipha. - -7:57 The children of Solomon’s servants: the children of Sotai, the -children of Sophereth, the children of Perida, 7:58 The children of -Jaala, the children of Darkon, the children of Giddel, 7:59 The -children of Shephatiah, the children of Hattil, the children of -Pochereth of Zebaim, the children of Amon. - -7:60 All the Nethinims, and the children of Solomon’s servants, were -three hundred ninety and two. - -7:61 And these were they which went up also from Telmelah, Telharesha, -Cherub, Addon, and Immer: but they could not shew their father’s -house, nor their seed, whether they were of Israel. - -7:62 The children of Delaiah, the children of Tobiah, the children of -Nekoda, six hundred forty and two. - -7:63 And of the priests: the children of Habaiah, the children of Koz, -the children of Barzillai, which took one of the daughters of -Barzillai the Gileadite to wife, and was called after their name. - -7:64 These sought their register among those that were reckoned by -genealogy, but it was not found: therefore were they, as polluted, put -from the priesthood. - -7:65 And the Tirshatha said unto them, that they should not eat of the -most holy things, till there stood up a priest with Urim and Thummim. - -7:66 The whole congregation together was forty and two thousand three -hundred and threescore, 7:67 Beside their manservants and their -maidservants, of whom there were seven thousand three hundred thirty -and seven: and they had two hundred forty and five singing men and -singing women. - -7:68 Their horses, seven hundred thirty and six: their mules, two -hundred forty and five: 7:69 Their camels, four hundred thirty and -five: six thousand seven hundred and twenty asses. - -7:70 And some of the chief of the fathers gave unto the work. The -Tirshatha gave to the treasure a thousand drams of gold, fifty basons, -five hundred and thirty priests’ garments. - -7:71 And some of the chief of the fathers gave to the treasure of the -work twenty thousand drams of gold, and two thousand and two hundred -pound of silver. - -7:72 And that which the rest of the people gave was twenty thousand -drams of gold, and two thousand pound of silver, and threescore and -seven priests’ garments. - -7:73 So the priests, and the Levites, and the porters, and the -singers, and some of the people, and the Nethinims, and all Israel, -dwelt in their cities; and when the seventh month came, the children -of Israel were in their cities. - -8:1 And all the people gathered themselves together as one man into -the street that was before the water gate; and they spake unto Ezra -the scribe to bring the book of the law of Moses, which the LORD had -commanded to Israel. - -8:2 And Ezra the priest brought the law before the congregation both -of men and women, and all that could hear with understanding, upon the -first day of the seventh month. - -8:3 And he read therein before the street that was before the water -gate from the morning until midday, before the men and the women, and -those that could understand; and the ears of all the people were -attentive unto the book of the law. - -8:4 And Ezra the scribe stood upon a pulpit of wood, which they had -made for the purpose; and beside him stood Mattithiah, and Shema, and -Anaiah, and Urijah, and Hilkiah, and Maaseiah, on his right hand; and -on his left hand, Pedaiah, and Mishael, and Malchiah, and Hashum, and -Hashbadana, Zechariah, and Meshullam. - -8:5 And Ezra opened the book in the sight of all the people; (for he -was above all the people;) and when he opened it, all the people stood -up: 8:6 And Ezra blessed the LORD, the great God. And all the people -answered, Amen, Amen, with lifting up their hands: and they bowed -their heads, and worshipped the LORD with their faces to the ground. - -8:7 Also Jeshua, and Bani, and Sherebiah, Jamin, Akkub, Shabbethai, -Hodijah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, and the -Levites, caused the people to understand the law: and the people stood -in their place. - -8:8 So they read in the book in the law of God distinctly, and gave -the sense, and caused them to understand the reading. - -8:9 And Nehemiah, which is the Tirshatha, and Ezra the priest the -scribe, and the Levites that taught the people, said unto all the -people, This day is holy unto the LORD your God; mourn not, nor weep. -For all the people wept, when they heard the words of the law. - -8:10 Then he said unto them, Go your way, eat the fat, and drink the -sweet, and send portions unto them for whom nothing is prepared: for -this day is holy unto our LORD: neither be ye sorry; for the joy of -the LORD is your strength. - -8:11 So the Levites stilled all the people, saying, Hold your peace, -for the day is holy; neither be ye grieved. - -8:12 And all the people went their way to eat, and to drink, and to -send portions, and to make great mirth, because they had understood -the words that were declared unto them. - -8:13 And on the second day were gathered together the chief of the -fathers of all the people, the priests, and the Levites, unto Ezra the -scribe, even to understand the words of the law. - -8:14 And they found written in the law which the LORD had commanded by -Moses, that the children of Israel should dwell in booths in the feast -of the seventh month: 8:15 And that they should publish and proclaim -in all their cities, and in Jerusalem, saying, Go forth unto the -mount, and fetch olive branches, and pine branches, and myrtle -branches, and palm branches, and branches of thick trees, to make -booths, as it is written. - -8:16 So the people went forth, and brought them, and made themselves -booths, every one upon the roof of his house, and in their courts, and -in the courts of the house of God, and in the street of the water -gate, and in the street of the gate of Ephraim. - -8:17 And all the congregation of them that were come again out of the -captivity made booths, and sat under the booths: for since the days of -Jeshua the son of Nun unto that day had not the children of Israel -done so. And there was very great gladness. - -8:18 Also day by day, from the first day unto the last day, he read in -the book of the law of God. And they kept the feast seven days; and on -the eighth day was a solemn assembly, according unto the manner. - -9:1 Now in the twenty and fourth day of this month the children of -Israel were assembled with fasting, and with sackclothes, and earth -upon them. - -9:2 And the seed of Israel separated themselves from all strangers, -and stood and confessed their sins, and the iniquities of their -fathers. - -9:3 And they stood up in their place, and read in the book of the law -of the LORD their God one fourth part of the day; and another fourth -part they confessed, and worshipped the LORD their God. - -9:4 Then stood up upon the stairs, of the Levites, Jeshua, and Bani, -Kadmiel, Shebaniah, Bunni, Sherebiah, Bani, and Chenani, and cried -with a loud voice unto the LORD their God. - -9:5 Then the Levites, Jeshua, and Kadmiel, Bani, Hashabniah, -Sherebiah, Hodijah, Shebaniah, and Pethahiah, said, Stand up and bless -the LORD your God for ever and ever: and blessed be thy glorious name, -which is exalted above all blessing and praise. - -9:6 Thou, even thou, art LORD alone; thou hast made heaven, the heaven -of heavens, with all their host, the earth, and all things that are -therein, the seas, and all that is therein, and thou preservest them -all; and the host of heaven worshippeth thee. - -9:7 Thou art the LORD the God, who didst choose Abram, and broughtest -him forth out of Ur of the Chaldees, and gavest him the name of -Abraham; 9:8 And foundest his heart faithful before thee, and madest a -covenant with him to give the land of the Canaanites, the Hittites, -the Amorites, and the Perizzites, and the Jebusites, and the -Girgashites, to give it, I say, to his seed, and hast performed thy -words; for thou art righteous: 9:9 And didst see the affliction of our -fathers in Egypt, and heardest their cry by the Red sea; 9:10 And -shewedst signs and wonders upon Pharaoh, and on all his servants, and -on all the people of his land: for thou knewest that they dealt -proudly against them. So didst thou get thee a name, as it is this -day. - -9:11 And thou didst divide the sea before them, so that they went -through the midst of the sea on the dry land; and their persecutors -thou threwest into the deeps, as a stone into the mighty waters. - -9:12 Moreover thou leddest them in the day by a cloudy pillar; and in -the night by a pillar of fire, to give them light in the way wherein -they should go. - -9:13 Thou camest down also upon mount Sinai, and spakest with them -from heaven, and gavest them right judgments, and true laws, good -statutes and commandments: 9:14 And madest known unto them thy holy -sabbath, and commandedst them precepts, statutes, and laws, by the -hand of Moses thy servant: 9:15 And gavest them bread from heaven for -their hunger, and broughtest forth water for them out of the rock for -their thirst, and promisedst them that they should go in to possess -the land which thou hadst sworn to give them. - -9:16 But they and our fathers dealt proudly, and hardened their necks, -and hearkened not to thy commandments, 9:17 And refused to obey, -neither were mindful of thy wonders that thou didst among them; but -hardened their necks, and in their rebellion appointed a captain to -return to their bondage: but thou art a God ready to pardon, gracious -and merciful, slow to anger, and of great kindness, and forsookest -them not. - -9:18 Yea, when they had made them a molten calf, and said, This is thy -God that brought thee up out of Egypt, and had wrought great -provocations; 9:19 Yet thou in thy manifold mercies forsookest them -not in the wilderness: the pillar of the cloud departed not from them -by day, to lead them in the way; neither the pillar of fire by night, -to shew them light, and the way wherein they should go. - -9:20 Thou gavest also thy good spirit to instruct them, and -withheldest not thy manna from their mouth, and gavest them water for -their thirst. - -9:21 Yea, forty years didst thou sustain them in the wilderness, so -that they lacked nothing; their clothes waxed not old, and their feet -swelled not. - -9:22 Moreover thou gavest them kingdoms and nations, and didst divide -them into corners: so they possessed the land of Sihon, and the land -of the king of Heshbon, and the land of Og king of Bashan. - -9:23 Their children also multipliedst thou as the stars of heaven, and -broughtest them into the land, concerning which thou hadst promised to -their fathers, that they should go in to possess it. - -9:24 So the children went in and possessed the land, and thou -subduedst before them the inhabitants of the land, the Canaanites, and -gavest them into their hands, with their kings, and the people of the -land, that they might do with them as they would. - -9:25 And they took strong cities, and a fat land, and possessed houses -full of all goods, wells digged, vineyards, and oliveyards, and fruit -trees in abundance: so they did eat, and were filled, and became fat, -and delighted themselves in thy great goodness. - -9:26 Nevertheless they were disobedient, and rebelled against thee, -and cast thy law behind their backs, and slew thy prophets which -testified against them to turn them to thee, and they wrought great -provocations. - -9:27 Therefore thou deliveredst them into the hand of their enemies, -who vexed them: and in the time of their trouble, when they cried unto -thee, thou heardest them from heaven; and according to thy manifold -mercies thou gavest them saviours, who saved them out of the hand of -their enemies. - -9:28 But after they had rest, they did evil again before thee: -therefore leftest thou them in the land of their enemies, so that they -had the dominion over them: yet when they returned, and cried unto -thee, thou heardest them from heaven; and many times didst thou -deliver them according to thy mercies; 9:29 And testifiedst against -them, that thou mightest bring them again unto thy law: yet they dealt -proudly, and hearkened not unto thy commandments, but sinned against -thy judgments, (which if a man do, he shall live in them;) and -withdrew the shoulder, and hardened their neck, and would not hear. - -9:30 Yet many years didst thou forbear them, and testifiedst against -them by thy spirit in thy prophets: yet would they not give ear: -therefore gavest thou them into the hand of the people of the lands. - -9:31 Nevertheless for thy great mercies’ sake thou didst not utterly -consume them, nor forsake them; for thou art a gracious and merciful -God. - -9:32 Now therefore, our God, the great, the mighty, and the terrible -God, who keepest covenant and mercy, let not all the trouble seem -little before thee, that hath come upon us, on our kings, on our -princes, and on our priests, and on our prophets, and on our fathers, -and on all thy people, since the time of the kings of Assyria unto -this day. - -9:33 Howbeit thou art just in all that is brought upon us; for thou -hast done right, but we have done wickedly: 9:34 Neither have our -kings, our princes, our priests, nor our fathers, kept thy law, nor -hearkened unto thy commandments and thy testimonies, wherewith thou -didst testify against them. - -9:35 For they have not served thee in their kingdom, and in thy great -goodness that thou gavest them, and in the large and fat land which -thou gavest before them, neither turned they from their wicked works. - -9:36 Behold, we are servants this day, and for the land that thou -gavest unto our fathers to eat the fruit thereof and the good thereof, -behold, we are servants in it: 9:37 And it yieldeth much increase unto -the kings whom thou hast set over us because of our sins: also they -have dominion over our bodies, and over our cattle, at their pleasure, -and we are in great distress. - -9:38 And because of all this we make a sure covenant, and write it; -and our princes, Levites, and priests, seal unto it. - -10:1 Now those that sealed were, Nehemiah, the Tirshatha, the son of -Hachaliah, and Zidkijah, 10:2 Seraiah, Azariah, Jeremiah, 10:3 Pashur, -Amariah, Malchijah, 10:4 Hattush, Shebaniah, Malluch, 10:5 Harim, -Meremoth, Obadiah, 10:6 Daniel, Ginnethon, Baruch, 10:7 Meshullam, -Abijah, Mijamin, 10:8 Maaziah, Bilgai, Shemaiah: these were the -priests. - -10:9 And the Levites: both Jeshua the son of Azaniah, Binnui of the -sons of Henadad, Kadmiel; 10:10 And their brethren, Shebaniah, -Hodijah, Kelita, Pelaiah, Hanan, 10:11 Micha, Rehob, Hashabiah, 10:12 -Zaccur, Sherebiah, Shebaniah, 10:13 Hodijah, Bani, Beninu. - -10:14 The chief of the people; Parosh, Pahathmoab, Elam, Zatthu, Bani, -10:15 Bunni, Azgad, Bebai, 10:16 Adonijah, Bigvai, Adin, 10:17 Ater, -Hizkijah, Azzur, 10:18 Hodijah, Hashum, Bezai, 10:19 Hariph, Anathoth, -Nebai, 10:20 Magpiash, Meshullam, Hezir, 10:21 Meshezabeel, Zadok, -Jaddua, 10:22 Pelatiah, Hanan, Anaiah, 10:23 Hoshea, Hananiah, Hashub, -10:24 Hallohesh, Pileha, Shobek, 10:25 Rehum, Hashabnah, Maaseiah, -10:26 And Ahijah, Hanan, Anan, 10:27 Malluch, Harim, Baanah. - -10:28 And the rest of the people, the priests, the Levites, the -porters, the singers, the Nethinims, and all they that had separated -themselves from the people of the lands unto the law of God, their -wives, their sons, and their daughters, every one having knowledge, -and having understanding; 10:29 They clave to their brethren, their -nobles, and entered into a curse, and into an oath, to walk in God’s -law, which was given by Moses the servant of God, and to observe and -do all the commandments of the LORD our Lord, and his judgments and -his statutes; 10:30 And that we would not give our daughters unto the -people of the land, not take their daughters for our sons: 10:31 And -if the people of the land bring ware or any victuals on the sabbath -day to sell, that we would not buy it of them on the sabbath, or on -the holy day: and that we would leave the seventh year, and the -exaction of every debt. - -10:32 Also we made ordinances for us, to charge ourselves yearly with -the third part of a shekel for the service of the house of our God; -10:33 For the shewbread, and for the continual meat offering, and for -the continual burnt offering, of the sabbaths, of the new moons, for -the set feasts, and for the holy things, and for the sin offerings to -make an atonement for Israel, and for all the work of the house of our -God. - -10:34 And we cast the lots among the priests, the Levites, and the -people, for the wood offering, to bring it into the house of our God, -after the houses of our fathers, at times appointed year by year, to -burn upon the altar of the LORD our God, as it is written in the law: -10:35 And to bring the firstfruits of our ground, and the firstfruits -of all fruit of all trees, year by year, unto the house of the LORD: -10:36 Also the firstborn of our sons, and of our cattle, as it is -written in the law, and the firstlings of our herds and of our flocks, -to bring to the house of our God, unto the priests that minister in -the house of our God: 10:37 And that we should bring the firstfruits -of our dough, and our offerings, and the fruit of all manner of trees, -of wine and of oil, unto the priests, to the chambers of the house of -our God; and the tithes of our ground unto the Levites, that the same -Levites might have the tithes in all the cities of our tillage. - -10:38 And the priest the son of Aaron shall be with the Levites, when -the Levites take tithes: and the Levites shall bring up the tithe of -the tithes unto the house of our God, to the chambers, into the -treasure house. - -10:39 For the children of Israel and the children of Levi shall bring -the offering of the corn, of the new wine, and the oil, unto the -chambers, where are the vessels of the sanctuary, and the priests that -minister, and the porters, and the singers: and we will not forsake -the house of our God. - -11:1 And the rulers of the people dwelt at Jerusalem: the rest of the -people also cast lots, to bring one of ten to dwell in Jerusalem the -holy city, and nine parts to dwell in other cities. - -11:2 And the people blessed all the men, that willingly offered -themselves to dwell at Jerusalem. - -11:3 Now these are the chief of the province that dwelt in Jerusalem: -but in the cities of Judah dwelt every one in his possession in their -cities, to wit, Israel, the priests, and the Levites, and the -Nethinims, and the children of Solomon’s servants. - -11:4 And at Jerusalem dwelt certain of the children of Judah, and of -the children of Benjamin. Of the children of Judah; Athaiah the son of -Uzziah, the son of Zechariah, the son of Amariah, the son of -Shephatiah, the son of Mahalaleel, of the children of Perez; 11:5 And -Maaseiah the son of Baruch, the son of Colhozeh, the son of Hazaiah, -the son of Adaiah, the son of Joiarib, the son of Zechariah, the son -of Shiloni. - -11:6 All the sons of Perez that dwelt at Jerusalem were four hundred -threescore and eight valiant men. - -11:7 And these are the sons of Benjamin; Sallu the son of Meshullam, -the son of Joed, the son of Pedaiah, the son of Kolaiah, the son of -Maaseiah, the son of Ithiel, the son of Jesaiah. - -11:8 And after him Gabbai, Sallai, nine hundred twenty and eight. - -11:9 And Joel the son of Zichri was their overseer: and Judah the son -of Senuah was second over the city. - -11:10 Of the priests: Jedaiah the son of Joiarib, Jachin. - -11:11 Seraiah the son of Hilkiah, the son of Meshullam, the son of -Zadok, the son of Meraioth, the son of Ahitub, was the ruler of the -house of God. - -11:12 And their brethren that did the work of the house were eight -hundred twenty and two: and Adaiah the son of Jeroham, the son of -Pelaliah, the son of Amzi, the son of Zechariah, the son of Pashur, -the son of Malchiah. - -11:13 And his brethren, chief of the fathers, two hundred forty and -two: and Amashai the son of Azareel, the son of Ahasai, the son of -Meshillemoth, the son of Immer, 11:14 And their brethren, mighty men -of valour, an hundred twenty and eight: and their overseer was -Zabdiel, the son of one of the great men. - -11:15 Also of the Levites: Shemaiah the son of Hashub, the son of -Azrikam, the son of Hashabiah, the son of Bunni; 11:16 And Shabbethai -and Jozabad, of the chief of the Levites, had the oversight of the -outward business of the house of God. - -11:17 And Mattaniah the son of Micha, the son of Zabdi, the son of -Asaph, was the principal to begin the thanksgiving in prayer: and -Bakbukiah the second among his brethren, and Abda the son of Shammua, -the son of Galal, the son of Jeduthun. - -11:18 All the Levites in the holy city were two hundred fourscore and -four. - -11:19 Moreover the porters, Akkub, Talmon, and their brethren that -kept the gates, were an hundred seventy and two. - -11:20 And the residue of Israel, of the priests, and the Levites, were -in all the cities of Judah, every one in his inheritance. - -11:21 But the Nethinims dwelt in Ophel: and Ziha and Gispa were over -the Nethinims. - -11:22 The overseer also of the Levites at Jerusalem was Uzzi the son -of Bani, the son of Hashabiah, the son of Mattaniah, the son of Micha. -Of the sons of Asaph, the singers were over the business of the house -of God. - -11:23 For it was the king’s commandment concerning them, that a -certain portion should be for the singers, due for every day. - -11:24 And Pethahiah the son of Meshezabeel, of the children of Zerah -the son of Judah, was at the king’s hand in all matters concerning the -people. - -11:25 And for the villages, with their fields, some of the children of -Judah dwelt at Kirjatharba, and in the villages thereof, and at Dibon, -and in the villages thereof, and at Jekabzeel, and in the villages -thereof, 11:26 And at Jeshua, and at Moladah, and at Bethphelet, 11:27 -And at Hazarshual, and at Beersheba, and in the villages thereof, -11:28 And at Ziklag, and at Mekonah, and in the villages thereof, -11:29 And at Enrimmon, and at Zareah, and at Jarmuth, 11:30 Zanoah, -Adullam, and in their villages, at Lachish, and the fields thereof, at -Azekah, and in the villages thereof. And they dwelt from Beersheba -unto the valley of Hinnom. - -11:31 The children also of Benjamin from Geba dwelt at Michmash, and -Aija, and Bethel, and in their villages. - -11:32 And at Anathoth, Nob, Ananiah, 11:33 Hazor, Ramah, Gittaim, -11:34 Hadid, Zeboim, Neballat, 11:35 Lod, and Ono, the valley of -craftsmen. - -11:36 And of the Levites were divisions in Judah, and in Benjamin. - -12:1 Now these are the priests and the Levites that went up with -Zerubbabel the son of Shealtiel, and Jeshua: Seraiah, Jeremiah, Ezra, -12:2 Amariah, Malluch, Hattush, 12:3 Shechaniah, Rehum, Meremoth, 12:4 -Iddo, Ginnetho, Abijah, 12:5 Miamin, Maadiah, Bilgah, 12:6 Shemaiah, -and Joiarib, Jedaiah, 12:7 Sallu, Amok, Hilkiah, Jedaiah. These were -the chief of the priests and of their brethren in the days of Jeshua. - -12:8 Moreover the Levites: Jeshua, Binnui, Kadmiel, Sherebiah, Judah, -and Mattaniah, which was over the thanksgiving, he and his brethren. - -12:9 Also Bakbukiah and Unni, their brethren, were over against them -in the watches. - -12:10 And Jeshua begat Joiakim, Joiakim also begat Eliashib, and -Eliashib begat Joiada, 12:11 And Joiada begat Jonathan, and Jonathan -begat Jaddua. - -12:12 And in the days of Joiakim were priests, the chief of the -fathers: of Seraiah, Meraiah; of Jeremiah, Hananiah; 12:13 Of Ezra, -Meshullam; of Amariah, Jehohanan; 12:14 Of Melicu, Jonathan; of -Shebaniah, Joseph; 12:15 Of Harim, Adna; of Meraioth, Helkai; 12:16 Of -Iddo, Zechariah; of Ginnethon, Meshullam; 12:17 Of Abijah, Zichri; of -Miniamin, of Moadiah, Piltai: 12:18 Of Bilgah, Shammua; of Shemaiah, -Jehonathan; 12:19 And of Joiarib, Mattenai; of Jedaiah, Uzzi; 12:20 Of -Sallai, Kallai; of Amok, Eber; 12:21 Of Hilkiah, Hashabiah; of -Jedaiah, Nethaneel. - -12:22 The Levites in the days of Eliashib, Joiada, and Johanan, and -Jaddua, were recorded chief of the fathers: also the priests, to the -reign of Darius the Persian. - -12:23 The sons of Levi, the chief of the fathers, were written in the -book of the chronicles, even until the days of Johanan the son of -Eliashib. - -12:24 And the chief of the Levites: Hashabiah, Sherebiah, and Jeshua -the son of Kadmiel, with their brethren over against them, to praise -and to give thanks, according to the commandment of David the man of -God, ward over against ward. - -12:25 Mattaniah, and Bakbukiah, Obadiah, Meshullam, Talmon, Akkub, -were porters keeping the ward at the thresholds of the gates. - -12:26 These were in the days of Joiakim the son of Jeshua, the son of -Jozadak, and in the days of Nehemiah the governor, and of Ezra the -priest, the scribe. - -12:27 And at the dedication of the wall of Jerusalem they sought the -Levites out of all their places, to bring them to Jerusalem, to keep -the dedication with gladness, both with thanksgivings, and with -singing, with cymbals, psalteries, and with harps. - -12:28 And the sons of the singers gathered themselves together, both -out of the plain country round about Jerusalem, and from the villages -of Netophathi; 12:29 Also from the house of Gilgal, and out of the -fields of Geba and Azmaveth: for the singers had builded them villages -round about Jerusalem. - -12:30 And the priests and the Levites purified themselves, and -purified the people, and the gates, and the wall. - -12:31 Then I brought up the princes of Judah upon the wall, and -appointed two great companies of them that gave thanks, whereof one -went on the right hand upon the wall toward the dung gate: 12:32 And -after them went Hoshaiah, and half of the princes of Judah, 12:33 And -Azariah, Ezra, and Meshullam, 12:34 Judah, and Benjamin, and Shemaiah, -and Jeremiah, 12:35 And certain of the priests’ sons with trumpets; -namely, Zechariah the son of Jonathan, the son of Shemaiah, the son of -Mattaniah, the son of Michaiah, the son of Zaccur, the son of Asaph: -12:36 And his brethren, Shemaiah, and Azarael, Milalai, Gilalai, Maai, -Nethaneel, and Judah, Hanani, with the musical instruments of David -the man of God, and Ezra the scribe before them. - -12:37 And at the fountain gate, which was over against them, they went -up by the stairs of the city of David, at the going up of the wall, -above the house of David, even unto the water gate eastward. - -12:38 And the other company of them that gave thanks went over against -them, and I after them, and the half of the people upon the wall, from -beyond the tower of the furnaces even unto the broad wall; 12:39 And -from above the gate of Ephraim, and above the old gate, and above the -fish gate, and the tower of Hananeel, and the tower of Meah, even unto -the sheep gate: and they stood still in the prison gate. - -12:40 So stood the two companies of them that gave thanks in the house -of God, and I, and the half of the rulers with me: 12:41 And the -priests; Eliakim, Maaseiah, Miniamin, Michaiah, Elioenai, Zechariah, -and Hananiah, with trumpets; 12:42 And Maaseiah, and Shemaiah, and -Eleazar, and Uzzi, and Jehohanan, and Malchijah, and Elam, and Ezer. -And the singers sang loud, with Jezrahiah their overseer. - -12:43 Also that day they offered great sacrifices, and rejoiced: for -God had made them rejoice with great joy: the wives also and the -children rejoiced: so that the joy of Jerusalem was heard even afar -off. - -12:44 And at that time were some appointed over the chambers for the -treasures, for the offerings, for the firstfruits, and for the tithes, -to gather into them out of the fields of the cities the portions of -the law for the priests and Levites: for Judah rejoiced for the -priests and for the Levites that waited. - -12:45 And both the singers and the porters kept the ward of their God, -and the ward of the purification, according to the commandment of -David, and of Solomon his son. - -12:46 For in the days of David and Asaph of old there were chief of -the singers, and songs of praise and thanksgiving unto God. - -12:47 And all Israel in the days of Zerubbabel, and in the days of -Nehemiah, gave the portions of the singers and the porters, every day -his portion: and they sanctified holy things unto the Levites; and the -Levites sanctified them unto the children of Aaron. - -13:1 On that day they read in the book of Moses in the audience of the -people; and therein was found written, that the Ammonite and the -Moabite should not come into the congregation of God for ever; 13:2 -Because they met not the children of Israel with bread and with water, -but hired Balaam against them, that he should curse them: howbeit our -God turned the curse into a blessing. - -13:3 Now it came to pass, when they had heard the law, that they -separated from Israel all the mixed multitude. - -13:4 And before this, Eliashib the priest, having the oversight of the -chamber of the house of our God, was allied unto Tobiah: 13:5 And he -had prepared for him a great chamber, where aforetime they laid the -meat offerings, the frankincense, and the vessels, and the tithes of -the corn, the new wine, and the oil, which was commanded to be given -to the Levites, and the singers, and the porters; and the offerings of -the priests. - -13:6 But in all this time was not I at Jerusalem: for in the two and -thirtieth year of Artaxerxes king of Babylon came I unto the king, and -after certain days obtained I leave of the king: 13:7 And I came to -Jerusalem, and understood of the evil that Eliashib did for Tobiah, in -preparing him a chamber in the courts of the house of God. - -13:8 And it grieved me sore: therefore I cast forth all the household -stuff to Tobiah out of the chamber. - -13:9 Then I commanded, and they cleansed the chambers: and thither -brought I again the vessels of the house of God, with the meat -offering and the frankincense. - -13:10 And I perceived that the portions of the Levites had not been -given them: for the Levites and the singers, that did the work, were -fled every one to his field. - -13:11 Then contended I with the rulers, and said, Why is the house of -God forsaken? And I gathered them together, and set them in their -place. - -13:12 Then brought all Judah the tithe of the corn and the new wine -and the oil unto the treasuries. - -13:13 And I made treasurers over the treasuries, Shelemiah the priest, -and Zadok the scribe, and of the Levites, Pedaiah: and next to them -was Hanan the son of Zaccur, the son of Mattaniah: for they were -counted faithful, and their office was to distribute unto their -brethren. - -13:14 Remember me, O my God, concerning this, and wipe not out my good -deeds that I have done for the house of my God, and for the offices -thereof. - -13:15 In those days saw I in Judah some treading wine presses on the -sabbath, and bringing in sheaves, and lading asses; as also wine, -grapes, and figs, and all manner of burdens, which they brought into -Jerusalem on the sabbath day: and I testified against them in the day -wherein they sold victuals. - -13:16 There dwelt men of Tyre also therein, which brought fish, and -all manner of ware, and sold on the sabbath unto the children of -Judah, and in Jerusalem. - -13:17 Then I contended with the nobles of Judah, and said unto them, -What evil thing is this that ye do, and profane the sabbath day? -13:18 Did not your fathers thus, and did not our God bring all this -evil upon us, and upon this city? yet ye bring more wrath upon Israel -by profaning the sabbath. - -13:19 And it came to pass, that when the gates of Jerusalem began to -be dark before the sabbath, I commanded that the gates should be shut, -and charged that they should not be opened till after the sabbath: and -some of my servants set I at the gates, that there should no burden be -brought in on the sabbath day. - -13:20 So the merchants and sellers of all kind of ware lodged without -Jerusalem once or twice. - -13:21 Then I testified against them, and said unto them, Why lodge ye -about the wall? if ye do so again, I will lay hands on you. From that -time forth came they no more on the sabbath. - -13:22 And I commanded the Levites that they should cleanse themselves, -and that they should come and keep the gates, to sanctify the sabbath -day. - -Remember me, O my God, concerning this also, and spare me according to -the greatness of thy mercy. - -13:23 In those days also saw I Jews that had married wives of Ashdod, -of Ammon, and of Moab: 13:24 And their children spake half in the -speech of Ashdod, and could not speak in the Jews’ language, but -according to the language of each people. - -13:25 And I contended with them, and cursed them, and smote certain of -them, and plucked off their hair, and made them swear by God, saying, -Ye shall not give your daughters unto their sons, nor take their -daughters unto your sons, or for yourselves. - -13:26 Did not Solomon king of Israel sin by these things? yet among -many nations was there no king like him, who was beloved of his God, -and God made him king over all Israel: nevertheless even him did -outlandish women cause to sin. - -13:27 Shall we then hearken unto you to do all this great evil, to -transgress against our God in marrying strange wives? 13:28 And one -of the sons of Joiada, the son of Eliashib the high priest, was son in -law to Sanballat the Horonite: therefore I chased him from me. - -13:29 Remember them, O my God, because they have defiled the -priesthood, and the covenant of the priesthood, and of the Levites. - -13:30 Thus cleansed I them from all strangers, and appointed the wards -of the priests and the Levites, every one in his business; 13:31 And -for the wood offering, at times appointed, and for the firstfruits. -Remember me, O my God, for good. - - - - -The Book of Esther - - -1:1 Now it came to pass in the days of Ahasuerus, (this is Ahasuerus -which reigned, from India even unto Ethiopia, over an hundred and -seven and twenty provinces:) 1:2 That in those days, when the king -Ahasuerus sat on the throne of his kingdom, which was in Shushan the -palace, 1:3 In the third year of his reign, he made a feast unto all -his princes and his servants; the power of Persia and Media, the -nobles and princes of the provinces, being before him: 1:4 When he -shewed the riches of his glorious kingdom and the honour of his -excellent majesty many days, even an hundred and fourscore days. - -1:5 And when these days were expired, the king made a feast unto all -the people that were present in Shushan the palace, both unto great -and small, seven days, in the court of the garden of the king’s -palace; 1:6 Where were white, green, and blue, hangings, fastened with -cords of fine linen and purple to silver rings and pillars of marble: -the beds were of gold and silver, upon a pavement of red, and blue, -and white, and black, marble. - -1:7 And they gave them drink in vessels of gold, (the vessels being -diverse one from another,) and royal wine in abundance, according to -the state of the king. - -1:8 And the drinking was according to the law; none did compel: for so -the king had appointed to all the officers of his house, that they -should do according to every man’s pleasure. - -1:9 Also Vashti the queen made a feast for the women in the royal -house which belonged to king Ahasuerus. - -1:10 On the seventh day, when the heart of the king was merry with -wine, he commanded Mehuman, Biztha, Harbona, Bigtha, and Abagtha, -Zethar, and Carcas, the seven chamberlains that served in the presence -of Ahasuerus the king, 1:11 To bring Vashti the queen before the king -with the crown royal, to shew the people and the princes her beauty: -for she was fair to look on. - -1:12 But the queen Vashti refused to come at the king’s commandment by -his chamberlains: therefore was the king very wroth, and his anger -burned in him. - -1:13 Then the king said to the wise men, which knew the times, (for so -was the king’s manner toward all that knew law and judgment: 1:14 And -the next unto him was Carshena, Shethar, Admatha, Tarshish, Meres, -Marsena, and Memucan, the seven princes of Persia and Media, which saw -the king’s face, and which sat the first in the kingdom;) 1:15 What -shall we do unto the queen Vashti according to law, because she hath -not performed the commandment of the king Ahasuerus by the -chamberlains? 1:16 And Memucan answered before the king and the -princes, Vashti the queen hath not done wrong to the king only, but -also to all the princes, and to all the people that are in all the -provinces of the king Ahasuerus. - -1:17 For this deed of the queen shall come abroad unto all women, so -that they shall despise their husbands in their eyes, when it shall be -reported, The king Ahasuerus commanded Vashti the queen to be brought -in before him, but she came not. - -1:18 Likewise shall the ladies of Persia and Media say this day unto -all the king’s princes, which have heard of the deed of the queen. -Thus shall there arise too much contempt and wrath. - -1:19 If it please the king, let there go a royal commandment from him, -and let it be written among the laws of the Persians and the Medes, -that it be not altered, That Vashti come no more before king -Ahasuerus; and let the king give her royal estate unto another that is -better than she. - -1:20 And when the king’s decree which he shall make shall be published -throughout all his empire, (for it is great,) all the wives shall give -to their husbands honour, both to great and small. - -1:21 And the saying pleased the king and the princes; and the king did -according to the word of Memucan: 1:22 For he sent letters into all -the king’s provinces, into every province according to the writing -thereof, and to every people after their language, that every man -should bear rule in his own house, and that it should be published -according to the language of every people. - -2:1 After these things, when the wrath of king Ahasuerus was appeased, -he remembered Vashti, and what she had done, and what was decreed -against her. - -2:2 Then said the king’s servants that ministered unto him, Let there -be fair young virgins sought for the king: 2:3 And let the king -appoint officers in all the provinces of his kingdom, that they may -gather together all the fair young virgins unto Shushan the palace, to -the house of the women, unto the custody of Hege the king’s -chamberlain, keeper of the women; and let their things for -purification be given them: 2:4 And let the maiden which pleaseth the -king be queen instead of Vashti. - -And the thing pleased the king; and he did so. - -2:5 Now in Shushan the palace there was a certain Jew, whose name was -Mordecai, the son of Jair, the son of Shimei, the son of Kish, a -Benjamite; 2:6 Who had been carried away from Jerusalem with the -captivity which had been carried away with Jeconiah king of Judah, -whom Nebuchadnezzar the king of Babylon had carried away. - -2:7 And he brought up Hadassah, that is, Esther, his uncle’s daughter: -for she had neither father nor mother, and the maid was fair and -beautiful; whom Mordecai, when her father and mother were dead, took -for his own daughter. - -2:8 So it came to pass, when the king’s commandment and his decree was -heard, and when many maidens were gathered together unto Shushan the -palace, to the custody of Hegai, that Esther was brought also unto the -king’s house, to the custody of Hegai, keeper of the women. - -2:9 And the maiden pleased him, and she obtained kindness of him; and -he speedily gave her her things for purification, with such things as -belonged to her, and seven maidens, which were meet to be given her, -out of the king’s house: and he preferred her and her maids unto the -best place of the house of the women. - -2:10 Esther had not shewed her people nor her kindred: for Mordecai -had charged her that she should not shew it. - -2:11 And Mordecai walked every day before the court of the women’s -house, to know how Esther did, and what should become of her. - -2:12 Now when every maid’s turn was come to go in to king Ahasuerus, -after that she had been twelve months, according to the manner of the -women, (for so were the days of their purifications accomplished, to -wit, six months with oil of myrrh, and six months with sweet odours, -and with other things for the purifying of the women;) 2:13 Then thus -came every maiden unto the king; whatsoever she desired was given her -to go with her out of the house of the women unto the king’s house. - -2:14 In the evening she went, and on the morrow she returned into the -second house of the women, to the custody of Shaashgaz, the king’s -chamberlain, which kept the concubines: she came in unto the king no -more, except the king delighted in her, and that she were called by -name. - -2:15 Now when the turn of Esther, the daughter of Abihail the uncle of -Mordecai, who had taken her for his daughter, was come to go in unto -the king, she required nothing but what Hegai the king’s chamberlain, -the keeper of the women, appointed. And Esther obtained favour in the -sight of all them that looked upon her. - -2:16 So Esther was taken unto king Ahasuerus into his house royal in -the tenth month, which is the month Tebeth, in the seventh year of his -reign. - -2:17 And the king loved Esther above all the women, and she obtained -grace and favour in his sight more than all the virgins; so that he -set the royal crown upon her head, and made her queen instead of -Vashti. - -2:18 Then the king made a great feast unto all his princes and his -servants, even Esther’s feast; and he made a release to the provinces, -and gave gifts, according to the state of the king. - -2:19 And when the virgins were gathered together the second time, then -Mordecai sat in the king’s gate. - -2:20 Esther had not yet shewed her kindred nor her people; as Mordecai -had charged her: for Esther did the commandment of Mordecai, like as -when she was brought up with him. - -2:21 In those days, while Mordecai sat in the king’s gate, two of the -king’s chamberlains, Bigthan and Teresh, of those which kept the door, -were wroth, and sought to lay hands on the king Ahasuerus. - -2:22 And the thing was known to Mordecai, who told it unto Esther the -queen; and Esther certified the king thereof in Mordecai’s name. - -2:23 And when inquisition was made of the matter, it was found out; -therefore they were both hanged on a tree: and it was written in the -book of the chronicles before the king. - -3:1 After these things did king Ahasuerus promote Haman the son of -Hammedatha the Agagite, and advanced him, and set his seat above all -the princes that were with him. - -3:2 And all the king’s servants, that were in the king’s gate, bowed, -and reverenced Haman: for the king had so commanded concerning him. -But Mordecai bowed not, nor did him reverence. - -3:3 Then the king’s servants, which were in the king’s gate, said unto -Mordecai, Why transgressest thou the king’s commandment? 3:4 Now it -came to pass, when they spake daily unto him, and he hearkened not -unto them, that they told Haman, to see whether Mordecai’s matters -would stand: for he had told them that he was a Jew. - -3:5 And when Haman saw that Mordecai bowed not, nor did him reverence, -then was Haman full of wrath. - -3:6 And he thought scorn to lay hands on Mordecai alone; for they had -shewed him the people of Mordecai: wherefore Haman sought to destroy -all the Jews that were throughout the whole kingdom of Ahasuerus, even -the people of Mordecai. - -3:7 In the first month, that is, the month Nisan, in the twelfth year -of king Ahasuerus, they cast Pur, that is, the lot, before Haman from -day to day, and from month to month, to the twelfth month, that is, -the month Adar. - -3:8 And Haman said unto king Ahasuerus, There is a certain people -scattered abroad and dispersed among the people in all the provinces -of thy kingdom; and their laws are diverse from all people; neither -keep they the king’s laws: therefore it is not for the king’s profit -to suffer them. - -3:9 If it please the king, let it be written that they may be -destroyed: and I will pay ten thousand talents of silver to the hands -of those that have the charge of the business, to bring it into the -king’s treasuries. - -3:10 And the king took his ring from his hand, and gave it unto Haman -the son of Hammedatha the Agagite, the Jews’ enemy. - -3:11 And the king said unto Haman, The silver is given to thee, the -people also, to do with them as it seemeth good to thee. - -3:12 Then were the king’s scribes called on the thirteenth day of the -first month, and there was written according to all that Haman had -commanded unto the king’s lieutenants, and to the governors that were -over every province, and to the rulers of every people of every -province according to the writing thereof, and to every people after -their language; in the name of king Ahasuerus was it written, and -sealed with the king’s ring. - -3:13 And the letters were sent by posts into all the king’s provinces, -to destroy, to kill, and to cause to perish, all Jews, both young and -old, little children and women, in one day, even upon the thirteenth -day of the twelfth month, which is the month Adar, and to take the -spoil of them for a prey. - -3:14 The copy of the writing for a commandment to be given in every -province was published unto all people, that they should be ready -against that day. - -3:15 The posts went out, being hastened by the king’s commandment, and -the decree was given in Shushan the palace. And the king and Haman sat -down to drink; but the city Shushan was perplexed. - -4:1 When Mordecai perceived all that was done, Mordecai rent his -clothes, and put on sackcloth with ashes, and went out into the midst -of the city, and cried with a loud and a bitter cry; 4:2 And came even -before the king’s gate: for none might enter into the king’s gate -clothed with sackcloth. - -4:3 And in every province, whithersoever the king’s commandment and -his decree came, there was great mourning among the Jews, and fasting, -and weeping, and wailing; and many lay in sackcloth and ashes. - -4:4 So Esther’s maids and her chamberlains came and told it her. Then -was the queen exceedingly grieved; and she sent raiment to clothe -Mordecai, and to take away his sackcloth from him: but he received it -not. - -4:5 Then called Esther for Hatach, one of the king’s chamberlains, -whom he had appointed to attend upon her, and gave him a commandment -to Mordecai, to know what it was, and why it was. - -4:6 So Hatach went forth to Mordecai unto the street of the city, -which was before the king’s gate. - -4:7 And Mordecai told him of all that had happened unto him, and of -the sum of the money that Haman had promised to pay to the king’s -treasuries for the Jews, to destroy them. - -4:8 Also he gave him the copy of the writing of the decree that was -given at Shushan to destroy them, to shew it unto Esther, and to -declare it unto her, and to charge her that she should go in unto the -king, to make supplication unto him, and to make request before him -for her people. - -4:9 And Hatach came and told Esther the words of Mordecai. - -4:10 Again Esther spake unto Hatach, and gave him commandment unto -Mordecai; 4:11 All the king’s servants, and the people of the king’s -provinces, do know, that whosoever, whether man or women, shall come -unto the king into the inner court, who is not called, there is one -law of his to put him to death, except such to whom the king shall -hold out the golden sceptre, that he may live: but I have not been -called to come in unto the king these thirty days. - -4:12 And they told to Mordecai Esther’s words. - -4:13 Then Mordecai commanded to answer Esther, Think not with thyself -that thou shalt escape in the king’s house, more than all the Jews. - -4:14 For if thou altogether holdest thy peace at this time, then shall -there enlargement and deliverance arise to the Jews from another -place; but thou and thy father’s house shall be destroyed: and who -knoweth whether thou art come to the kingdom for such a time as this? -4:15 Then Esther bade them return Mordecai this answer, 4:16 Go, -gather together all the Jews that are present in Shushan, and fast ye -for me, and neither eat nor drink three days, night or day: I also and -my maidens will fast likewise; and so will I go in unto the king, -which is not according to the law: and if I perish, I perish. - -4:17 So Mordecai went his way, and did according to all that Esther -had commanded him. - -5:1 Now it came to pass on the third day, that Esther put on her royal -apparel, and stood in the inner court of the king’s house, over -against the king’s house: and the king sat upon his royal throne in -the royal house, over against the gate of the house. - -5:2 And it was so, when the king saw Esther the queen standing in the -court, that she obtained favour in his sight: and the king held out to -Esther the golden sceptre that was in his hand. So Esther drew near, -and touched the top of the sceptre. - -5:3 Then said the king unto her, What wilt thou, queen Esther? and -what is thy request? it shall be even given thee to the half of the -kingdom. - -5:4 And Esther answered, If it seem good unto the king, let the king -and Haman come this day unto the banquet that I have prepared for him. - -5:5 Then the king said, Cause Haman to make haste, that he may do as -Esther hath said. So the king and Haman came to the banquet that -Esther had prepared. - -5:6 And the king said unto Esther at the banquet of wine, What is thy -petition? and it shall be granted thee: and what is thy request? even -to the half of the kingdom it shall be performed. - -5:7 Then answered Esther, and said, My petition and my request is; 5:8 -If I have found favour in the sight of the king, and if it please the -king to grant my petition, and to perform my request, let the king and -Haman come to the banquet that I shall prepare for them, and I will do -to morrow as the king hath said. - -5:9 Then went Haman forth that day joyful and with a glad heart: but -when Haman saw Mordecai in the king’s gate, that he stood not up, nor -moved for him, he was full of indignation against Mordecai. - -5:10 Nevertheless Haman refrained himself: and when he came home, he -sent and called for his friends, and Zeresh his wife. - -5:11 And Haman told them of the glory of his riches, and the multitude -of his children, and all the things wherein the king had promoted him, -and how he had advanced him above the princes and servants of the -king. - -5:12 Haman said moreover, Yea, Esther the queen did let no man come in -with the king unto the banquet that she had prepared but myself; and -to morrow am I invited unto her also with the king. - -5:13 Yet all this availeth me nothing, so long as I see Mordecai the -Jew sitting at the king’s gate. - -5:14 Then said Zeresh his wife and all his friends unto him, Let a -gallows be made of fifty cubits high, and to morrow speak thou unto -the king that Mordecai may be hanged thereon: then go thou in merrily -with the king unto the banquet. And the thing pleased Haman; and he -caused the gallows to be made. - -6:1 On that night could not the king sleep, and he commanded to bring -the book of records of the chronicles; and they were read before the -king. - -6:2 And it was found written, that Mordecai had told of Bigthana and -Teresh, two of the king’s chamberlains, the keepers of the door, who -sought to lay hand on the king Ahasuerus. - -6:3 And the king said, What honour and dignity hath been done to -Mordecai for this? Then said the king’s servants that ministered unto -him, There is nothing done for him. - -6:4 And the king said, Who is in the court? Now Haman was come into -the outward court of the king’s house, to speak unto the king to hang -Mordecai on the gallows that he had prepared for him. - -6:5 And the king’s servants said unto him, Behold, Haman standeth in -the court. And the king said, Let him come in. - -6:6 So Haman came in. And the king said unto him, What shall be done -unto the man whom the king delighteth to honour? Now Haman thought in -his heart, To whom would the king delight to do honour more than to -myself? 6:7 And Haman answered the king, For the man whom the king -delighteth to honour, 6:8 Let the royal apparel be brought which the -king useth to wear, and the horse that the king rideth upon, and the -crown royal which is set upon his head: 6:9 And let this apparel and -horse be delivered to the hand of one of the king’s most noble -princes, that they may array the man withal whom the king delighteth -to honour, and bring him on horseback through the street of the city, -and proclaim before him, Thus shall it be done to the man whom the -king delighteth to honour. - -6:10 Then the king said to Haman, Make haste, and take the apparel and -the horse, as thou hast said, and do even so to Mordecai the Jew, that -sitteth at the king’s gate: let nothing fail of all that thou hast -spoken. - -6:11 Then took Haman the apparel and the horse, and arrayed Mordecai, -and brought him on horseback through the street of the city, and -proclaimed before him, Thus shall it be done unto the man whom the -king delighteth to honour. - -6:12 And Mordecai came again to the king’s gate. But Haman hasted to -his house mourning, and having his head covered. - -6:13 And Haman told Zeresh his wife and all his friends every thing -that had befallen him. Then said his wise men and Zeresh his wife unto -him, If Mordecai be of the seed of the Jews, before whom thou hast -begun to fall, thou shalt not prevail against him, but shalt surely -fall before him. - -6:14 And while they were yet talking with him, came the king’s -chamberlains, and hasted to bring Haman unto the banquet that Esther -had prepared. - -7:1 So the king and Haman came to banquet with Esther the queen. - -7:2 And the king said again unto Esther on the second day at the -banquet of wine, What is thy petition, queen Esther? and it shall be -granted thee: and what is thy request? and it shall be performed, even -to the half of the kingdom. - -7:3 Then Esther the queen answered and said, If I have found favour in -thy sight, O king, and if it please the king, let my life be given me -at my petition, and my people at my request: 7:4 For we are sold, I -and my people, to be destroyed, to be slain, and to perish. But if we -had been sold for bondmen and bondwomen, I had held my tongue, -although the enemy could not countervail the king’s damage. - -7:5 Then the king Ahasuerus answered and said unto Esther the queen, -Who is he, and where is he, that durst presume in his heart to do so? -7:6 And Esther said, The adversary and enemy is this wicked Haman. -Then Haman was afraid before the king and the queen. - -7:7 And the king arising from the banquet of wine in his wrath went -into the palace garden: and Haman stood up to make request for his -life to Esther the queen; for he saw that there was evil determined -against him by the king. - -7:8 Then the king returned out of the palace garden into the place of -the banquet of wine; and Haman was fallen upon the bed whereon Esther -was. Then said the king, Will he force the queen also before me in the -house? As the word went out of king’s mouth, they covered Haman’s -face. - -7:9 And Harbonah, one of the chamberlains, said before the king, -Behold also, the gallows fifty cubits high, which Haman had made for -Mordecai, who spoken good for the king, standeth in the house of -Haman. Then the king said, Hang him thereon. - -7:10 So they hanged Haman on the gallows that he had prepared for -Mordecai. Then was the king’s wrath pacified. - -8:1 On that day did the king Ahasuerus give the house of Haman the -Jews’ enemy unto Esther the queen. And Mordecai came before the king; -for Esther had told what he was unto her. - -8:2 And the king took off his ring, which he had taken from Haman, and -gave it unto Mordecai. And Esther set Mordecai over the house of -Haman. - -8:3 And Esther spake yet again before the king, and fell down at his -feet, and besought him with tears to put away the mischief of Haman -the Agagite, and his device that he had devised against the Jews. - -8:4 Then the king held out the golden sceptre toward Esther. So Esther -arose, and stood before the king, 8:5 And said, If it please the king, -and if I have favour in his sight, and the thing seem right before the -king, and I be pleasing in his eyes, let it be written to reverse the -letters devised by Haman the son of Hammedatha the Agagite, which he -wrote to destroy the Jews which are in all the king’s provinces: 8:6 -For how can I endure to see the evil that shall come unto my people? -or how can I endure to see the destruction of my kindred? 8:7 Then -the king Ahasuerus said unto Esther the queen and to Mordecai the Jew, -Behold, I have given Esther the house of Haman, and him they have -hanged upon the gallows, because he laid his hand upon the Jews. - -8:8 Write ye also for the Jews, as it liketh you, in the king’s name, -and seal it with the king’s ring: for the writing which is written in -the king’s name, and sealed with the king’s ring, may no man reverse. - -8:9 Then were the king’s scribes called at that time in the third -month, that is, the month Sivan, on the three and twentieth day -thereof; and it was written according to all that Mordecai commanded -unto the Jews, and to the lieutenants, and the deputies and rulers of -the provinces which are from India unto Ethiopia, an hundred twenty -and seven provinces, unto every province according to the writing -thereof, and unto every people after their language, and to the Jews -according to their writing, and according to their language. - -8:10 And he wrote in the king Ahasuerus’ name, and sealed it with the -king’s ring, and sent letters by posts on horseback, and riders on -mules, camels, and young dromedaries: 8:11 Wherein the king granted -the Jews which were in every city to gather themselves together, and -to stand for their life, to destroy, to slay and to cause to perish, -all the power of the people and province that would assault them, both -little ones and women, and to take the spoil of them for a prey, 8:12 -Upon one day in all the provinces of king Ahasuerus, namely, upon the -thirteenth day of the twelfth month, which is the month Adar. - -8:13 The copy of the writing for a commandment to be given in every -province was published unto all people, and that the Jews should be -ready against that day to avenge themselves on their enemies. - -8:14 So the posts that rode upon mules and camels went out, being -hastened and pressed on by the king’s commandment. And the decree was -given at Shushan the palace. - -8:15 And Mordecai went out from the presence of the king in royal -apparel of blue and white, and with a great crown of gold, and with a -garment of fine linen and purple: and the city of Shushan rejoiced and -was glad. - -8:16 The Jews had light, and gladness, and joy, and honour. - -8:17 And in every province, and in every city, whithersoever the -king’s commandment and his decree came, the Jews had joy and gladness, -a feast and a good day. And many of the people of the land became -Jews; for the fear of the Jews fell upon them. - -9:1 Now in the twelfth month, that is, the month Adar, on the -thirteenth day of the same, when the king’s commandment and his decree -drew near to be put in execution, in the day that the enemies of the -Jews hoped to have power over them, (though it was turned to the -contrary, that the Jews had rule over them that hated them;) 9:2 The -Jews gathered themselves together in their cities throughout all the -provinces of the king Ahasuerus, to lay hand on such as sought their -hurt: and no man could withstand them; for the fear of them fell upon -all people. - -9:3 And all the rulers of the provinces, and the lieutenants, and the -deputies, and officers of the king, helped the Jews; because the fear -of Mordecai fell upon them. - -9:4 For Mordecai was great in the king’s house, and his fame went out -throughout all the provinces: for this man Mordecai waxed greater and -greater. - -9:5 Thus the Jews smote all their enemies with the stroke of the -sword, and slaughter, and destruction, and did what they would unto -those that hated them. - -9:6 And in Shushan the palace the Jews slew and destroyed five hundred -men. - -9:7 And Parshandatha, and Dalphon, and Aspatha, 9:8 And Poratha, and -Adalia, and Aridatha, 9:9 And Parmashta, and Arisai, and Aridai, and -Vajezatha, 9:10 The ten sons of Haman the son of Hammedatha, the enemy -of the Jews, slew they; but on the spoil laid they not their hand. - -9:11 On that day the number of those that were slain in Shushan the -palace was brought before the king. - -9:12 And the king said unto Esther the queen, The Jews have slain and -destroyed five hundred men in Shushan the palace, and the ten sons of -Haman; what have they done in the rest of the king’s provinces? now -what is thy petition? and it shall be granted thee: or what is thy -request further? and it shall be done. - -9:13 Then said Esther, If it please the king, let it be granted to the -Jews which are in Shushan to do to morrow also according unto this -day’s decree, and let Haman’s ten sons be hanged upon the gallows. - -9:14 And the king commanded it so to be done: and the decree was given -at Shushan; and they hanged Haman’s ten sons. - -9:15 For the Jews that were in Shushan gathered themselves together on -the fourteenth day also of the month Adar, and slew three hundred men -at Shushan; but on the prey they laid not their hand. - -9:16 But the other Jews that were in the king’s provinces gathered -themselves together, and stood for their lives, and had rest from -their enemies, and slew of their foes seventy and five thousand, but -they laid not their hands on the prey, 9:17 On the thirteenth day of -the month Adar; and on the fourteenth day of the same rested they, and -made it a day of feasting and gladness. - -9:18 But the Jews that were at Shushan assembled together on the -thirteenth day thereof, and on the fourteenth thereof; and on the -fifteenth day of the same they rested, and made it a day of feasting -and gladness. - -9:19 Therefore the Jews of the villages, that dwelt in the unwalled -towns, made the fourteenth day of the month Adar a day of gladness and -feasting, and a good day, and of sending portions one to another. - -9:20 And Mordecai wrote these things, and sent letters unto all the -Jews that were in all the provinces of the king Ahasuerus, both nigh -and far, 9:21 To stablish this among them, that they should keep the -fourteenth day of the month Adar, and the fifteenth day of the same, -yearly, 9:22 As the days wherein the Jews rested from their enemies, -and the month which was turned unto them from sorrow to joy, and from -mourning into a good day: that they should make them days of feasting -and joy, and of sending portions one to another, and gifts to the -poor. - -9:23 And the Jews undertook to do as they had begun, and as Mordecai -had written unto them; 9:24 Because Haman the son of Hammedatha, the -Agagite, the enemy of all the Jews, had devised against the Jews to -destroy them, and had cast Pur, that is, the lot, to consume them, and -to destroy them; 9:25 But when Esther came before the king, he -commanded by letters that his wicked device, which he devised against -the Jews, should return upon his own head, and that he and his sons -should be hanged on the gallows. - -9:26 Wherefore they called these days Purim after the name of Pur. - -Therefore for all the words of this letter, and of that which they had -seen concerning this matter, and which had come unto them, 9:27 The -Jews ordained, and took upon them, and upon their seed, and upon all -such as joined themselves unto them, so as it should not fail, that -they would keep these two days according to their writing, and -according to their appointed time every year; 9:28 And that these days -should be remembered and kept throughout every generation, every -family, every province, and every city; and that these days of Purim -should not fail from among the Jews, nor the memorial of them perish -from their seed. - -9:29 Then Esther the queen, the daughter of Abihail, and Mordecai the -Jew, wrote with all authority, to confirm this second letter of Purim. - -9:30 And he sent the letters unto all the Jews, to the hundred twenty -and seven provinces of the kingdom of Ahasuerus, with words of peace -and truth, 9:31 To confirm these days of Purim in their times -appointed, according as Mordecai the Jew and Esther the queen had -enjoined them, and as they had decreed for themselves and for their -seed, the matters of the fastings and their cry. - -9:32 And the decree of Esther confirmed these matters of Purim; and it -was written in the book. - -10:1 And the king Ahasuerus laid a tribute upon the land, and upon the -isles of the sea. - -10:2 And all the acts of his power and of his might, and the -declaration of the greatness of Mordecai, whereunto the king advanced -him, are they not written in the book of the chronicles of the kings -of Media and Persia? 10:3 For Mordecai the Jew was next unto king -Ahasuerus, and great among the Jews, and accepted of the multitude of -his brethren, seeking the wealth of his people, and speaking peace to -all his seed. - - - - -The Book of Job - - -1:1 There was a man in the land of Uz, whose name was Job; and that -man was perfect and upright, and one that feared God, and eschewed evil. - -1:2 And there were born unto him seven sons and three daughters. - -1:3 His substance also was seven thousand sheep, and three thousand -camels, and five hundred yoke of oxen, and five hundred she asses, and -a very great household; so that this man was the greatest of all the -men of the east. - -1:4 And his sons went and feasted in their houses, every one his day; -and sent and called for their three sisters to eat and to drink with -them. - -1:5 And it was so, when the days of their feasting were gone about, -that Job sent and sanctified them, and rose up early in the morning, -and offered burnt offerings according to the number of them all: for -Job said, It may be that my sons have sinned, and cursed God in their -hearts. Thus did Job continually. - -1:6 Now there was a day when the sons of God came to present -themselves before the LORD, and Satan came also among them. - -1:7 And the LORD said unto Satan, Whence comest thou? Then Satan -answered the LORD, and said, From going to and fro in the earth, and -from walking up and down in it. - -1:8 And the LORD said unto Satan, Hast thou considered my servant Job, -that there is none like him in the earth, a perfect and an upright -man, one that feareth God, and escheweth evil? 1:9 Then Satan -answered the LORD, and said, Doth Job fear God for nought? 1:10 Hast -not thou made an hedge about him, and about his house, and about all -that he hath on every side? thou hast blessed the work of his hands, -and his substance is increased in the land. - -1:11 But put forth thine hand now, and touch all that he hath, and he -will curse thee to thy face. - -1:12 And the LORD said unto Satan, Behold, all that he hath is in thy -power; only upon himself put not forth thine hand. So Satan went forth -from the presence of the LORD. - -1:13 And there was a day when his sons and his daughters were eating -and drinking wine in their eldest brother’s house: 1:14 And there came -a messenger unto Job, and said, The oxen were plowing, and the asses -feeding beside them: 1:15 And the Sabeans fell upon them, and took -them away; yea, they have slain the servants with the edge of the -sword; and I only am escaped alone to tell thee. - -1:16 While he was yet speaking, there came also another, and said, The -fire of God is fallen from heaven, and hath burned up the sheep, and -the servants, and consumed them; and I only am escaped alone to tell -thee. - -1:17 While he was yet speaking, there came also another, and said, The -Chaldeans made out three bands, and fell upon the camels, and have -carried them away, yea, and slain the servants with the edge of the -sword; and I only am escaped alone to tell thee. - -1:18 While he was yet speaking, there came also another, and said, Thy -sons and thy daughters were eating and drinking wine in their eldest -brother’s house: 1:19 And, behold, there came a great wind from the -wilderness, and smote the four corners of the house, and it fell upon -the young men, and they are dead; and I only am escaped alone to tell -thee. - -1:20 Then Job arose, and rent his mantle, and shaved his head, and -fell down upon the ground, and worshipped, 1:21 And said, Naked came I -out of my mother’s womb, and naked shall I return thither: the LORD -gave, and the LORD hath taken away; blessed be the name of the LORD. - -1:22 In all this Job sinned not, nor charged God foolishly. - -2:1 Again there was a day when the sons of God came to present -themselves before the LORD, and Satan came also among them to present -himself before the LORD. - -2:2 And the LORD said unto Satan, From whence comest thou? And Satan -answered the LORD, and said, From going to and fro in the earth, and -from walking up and down in it. - -2:3 And the LORD said unto Satan, Hast thou considered my servant Job, -that there is none like him in the earth, a perfect and an upright -man, one that feareth God, and escheweth evil? and still he holdeth -fast his integrity, although thou movedst me against him, to destroy -him without cause. - -2:4 And Satan answered the LORD, and said, Skin for skin, yea, all -that a man hath will he give for his life. - -2:5 But put forth thine hand now, and touch his bone and his flesh, -and he will curse thee to thy face. - -2:6 And the LORD said unto Satan, Behold, he is in thine hand; but -save his life. - -2:7 So went Satan forth from the presence of the LORD, and smote Job -with sore boils from the sole of his foot unto his crown. - -2:8 And he took him a potsherd to scrape himself withal; and he sat -down among the ashes. - -2:9 Then said his wife unto him, Dost thou still retain thine -integrity? curse God, and die. - -2:10 But he said unto her, Thou speakest as one of the foolish women -speaketh. What? shall we receive good at the hand of God, and shall we -not receive evil? In all this did not Job sin with his lips. - -2:11 Now when Job’s three friends heard of all this evil that was come -upon him, they came every one from his own place; Eliphaz the -Temanite, and Bildad the Shuhite, and Zophar the Naamathite: for they -had made an appointment together to come to mourn with him and to -comfort him. - -2:12 And when they lifted up their eyes afar off, and knew him not, -they lifted up their voice, and wept; and they rent every one his -mantle, and sprinkled dust upon their heads toward heaven. - -2:13 So they sat down with him upon the ground seven days and seven -nights, and none spake a word unto him: for they saw that his grief -was very great. - -3:1 After this opened Job his mouth, and cursed his day. - -3:2 And Job spake, and said, 3:3 Let the day perish wherein I was -born, and the night in which it was said, There is a man child -conceived. - -3:4 Let that day be darkness; let not God regard it from above, -neither let the light shine upon it. - -3:5 Let darkness and the shadow of death stain it; let a cloud dwell -upon it; let the blackness of the day terrify it. - -3:6 As for that night, let darkness seize upon it; let it not be -joined unto the days of the year, let it not come into the number of -the months. - -3:7 Lo, let that night be solitary, let no joyful voice come therein. - -3:8 Let them curse it that curse the day, who are ready to raise up -their mourning. - -3:9 Let the stars of the twilight thereof be dark; let it look for -light, but have none; neither let it see the dawning of the day: 3:10 -Because it shut not up the doors of my mother’s womb, nor hid sorrow -from mine eyes. - -3:11 Why died I not from the womb? why did I not give up the ghost -when I came out of the belly? 3:12 Why did the knees prevent me? or -why the breasts that I should suck? 3:13 For now should I have lain -still and been quiet, I should have slept: then had I been at rest, -3:14 With kings and counsellors of the earth, which build desolate -places for themselves; 3:15 Or with princes that had gold, who filled -their houses with silver: 3:16 Or as an hidden untimely birth I had -not been; as infants which never saw light. - -3:17 There the wicked cease from troubling; and there the weary be at -rest. - -3:18 There the prisoners rest together; they hear not the voice of the -oppressor. - -3:19 The small and great are there; and the servant is free from his -master. - -3:20 Wherefore is light given to him that is in misery, and life unto -the bitter in soul; 3:21 Which long for death, but it cometh not; and -dig for it more than for hid treasures; 3:22 Which rejoice -exceedingly, and are glad, when they can find the grave? 3:23 Why is -light given to a man whose way is hid, and whom God hath hedged in? -3:24 For my sighing cometh before I eat, and my roarings are poured -out like the waters. - -3:25 For the thing which I greatly feared is come upon me, and that -which I was afraid of is come unto me. - -3:26 I was not in safety, neither had I rest, neither was I quiet; yet -trouble came. - -4:1 Then Eliphaz the Temanite answered and said, 4:2 If we assay to -commune with thee, wilt thou be grieved? but who can withhold himself -from speaking? 4:3 Behold, thou hast instructed many, and thou hast -strengthened the weak hands. - -4:4 Thy words have upholden him that was falling, and thou hast -strengthened the feeble knees. - -4:5 But now it is come upon thee, and thou faintest; it toucheth thee, -and thou art troubled. - -4:6 Is not this thy fear, thy confidence, thy hope, and the -uprightness of thy ways? 4:7 Remember, I pray thee, who ever -perished, being innocent? or where were the righteous cut off? 4:8 -Even as I have seen, they that plow iniquity, and sow wickedness, reap -the same. - -4:9 By the blast of God they perish, and by the breath of his nostrils -are they consumed. - -4:10 The roaring of the lion, and the voice of the fierce lion, and -the teeth of the young lions, are broken. - -4:11 The old lion perisheth for lack of prey, and the stout lion’s -whelps are scattered abroad. - -4:12 Now a thing was secretly brought to me, and mine ear received a -little thereof. - -4:13 In thoughts from the visions of the night, when deep sleep -falleth on men, 4:14 Fear came upon me, and trembling, which made all -my bones to shake. - -4:15 Then a spirit passed before my face; the hair of my flesh stood -up: 4:16 It stood still, but I could not discern the form thereof: an -image was before mine eyes, there was silence, and I heard a voice, -saying, 4:17 Shall mortal man be more just than God? shall a man be -more pure than his maker? 4:18 Behold, he put no trust in his -servants; and his angels he charged with folly: 4:19 How much less in -them that dwell in houses of clay, whose foundation is in the dust, -which are crushed before the moth? 4:20 They are destroyed from -morning to evening: they perish for ever without any regarding it. - -4:21 Doth not their excellency which is in them go away? they die, -even without wisdom. - -5:1 Call now, if there be any that will answer thee; and to which of -the saints wilt thou turn? 5:2 For wrath killeth the foolish man, and -envy slayeth the silly one. - -5:3 I have seen the foolish taking root: but suddenly I cursed his -habitation. - -5:4 His children are far from safety, and they are crushed in the -gate, neither is there any to deliver them. - -5:5 Whose harvest the hungry eateth up, and taketh it even out of the -thorns, and the robber swalloweth up their substance. - -5:6 Although affliction cometh not forth of the dust, neither doth -trouble spring out of the ground; 5:7 Yet man is born unto trouble, as -the sparks fly upward. - -5:8 I would seek unto God, and unto God would I commit my cause: 5:9 -Which doeth great things and unsearchable; marvellous things without -number: 5:10 Who giveth rain upon the earth, and sendeth waters upon -the fields: 5:11 To set up on high those that be low; that those which -mourn may be exalted to safety. - -5:12 He disappointeth the devices of the crafty, so that their hands -cannot perform their enterprise. - -5:13 He taketh the wise in their own craftiness: and the counsel of -the froward is carried headlong. - -5:14 They meet with darkness in the day time, and grope in the noonday -as in the night. - -5:15 But he saveth the poor from the sword, from their mouth, and from -the hand of the mighty. - -5:16 So the poor hath hope, and iniquity stoppeth her mouth. - -5:17 Behold, happy is the man whom God correcteth: therefore despise -not thou the chastening of the Almighty: 5:18 For he maketh sore, and -bindeth up: he woundeth, and his hands make whole. - -5:19 He shall deliver thee in six troubles: yea, in seven there shall -no evil touch thee. - -5:20 In famine he shall redeem thee from death: and in war from the -power of the sword. - -5:21 Thou shalt be hid from the scourge of the tongue: neither shalt -thou be afraid of destruction when it cometh. - -5:22 At destruction and famine thou shalt laugh: neither shalt thou be -afraid of the beasts of the earth. - -5:23 For thou shalt be in league with the stones of the field: and the -beasts of the field shall be at peace with thee. - -5:24 And thou shalt know that thy tabernacle shall be in peace; and -thou shalt visit thy habitation, and shalt not sin. - -5:25 Thou shalt know also that thy seed shall be great, and thine -offspring as the grass of the earth. - -5:26 Thou shalt come to thy grave in a full age, like as a shock of -corn cometh in in his season. - -5:27 Lo this, we have searched it, so it is; hear it, and know thou it -for thy good. - -6:1 But Job answered and said, 6:2 Oh that my grief were throughly -weighed, and my calamity laid in the balances together! 6:3 For now -it would be heavier than the sand of the sea: therefore my words are -swallowed up. - -6:4 For the arrows of the Almighty are within me, the poison whereof -drinketh up my spirit: the terrors of God do set themselves in array -against me. - -6:5 Doth the wild ass bray when he hath grass? or loweth the ox over -his fodder? 6:6 Can that which is unsavoury be eaten without salt? or -is there any taste in the white of an egg? 6:7 The things that my -soul refused to touch are as my sorrowful meat. - -6:8 Oh that I might have my request; and that God would grant me the -thing that I long for! 6:9 Even that it would please God to destroy -me; that he would let loose his hand, and cut me off! 6:10 Then -should I yet have comfort; yea, I would harden myself in sorrow: let -him not spare; for I have not concealed the words of the Holy One. - -6:11 What is my strength, that I should hope? and what is mine end, -that I should prolong my life? 6:12 Is my strength the strength of -stones? or is my flesh of brass? 6:13 Is not my help in me? and is -wisdom driven quite from me? 6:14 To him that is afflicted pity -should be shewed from his friend; but he forsaketh the fear of the -Almighty. - -6:15 My brethren have dealt deceitfully as a brook, and as the stream -of brooks they pass away; 6:16 Which are blackish by reason of the -ice, and wherein the snow is hid: 6:17 What time they wax warm, they -vanish: when it is hot, they are consumed out of their place. - -6:18 The paths of their way are turned aside; they go to nothing, and -perish. - -6:19 The troops of Tema looked, the companies of Sheba waited for -them. - -6:20 They were confounded because they had hoped; they came thither, -and were ashamed. - -6:21 For now ye are nothing; ye see my casting down, and are afraid. - -6:22 Did I say, Bring unto me? or, Give a reward for me of your -substance? 6:23 Or, Deliver me from the enemy’s hand? or, Redeem me -from the hand of the mighty? 6:24 Teach me, and I will hold my -tongue: and cause me to understand wherein I have erred. - -6:25 How forcible are right words! but what doth your arguing reprove? -6:26 Do ye imagine to reprove words, and the speeches of one that is -desperate, which are as wind? 6:27 Yea, ye overwhelm the fatherless, -and ye dig a pit for your friend. - -6:28 Now therefore be content, look upon me; for it is evident unto -you if I lie. - -6:29 Return, I pray you, let it not be iniquity; yea, return again, my -righteousness is in it. - -6:30 Is there iniquity in my tongue? cannot my taste discern perverse -things? 7:1 Is there not an appointed time to man upon earth? are not -his days also like the days of an hireling? 7:2 As a servant -earnestly desireth the shadow, and as an hireling looketh for the -reward of his work: 7:3 So am I made to possess months of vanity, and -wearisome nights are appointed to me. - -7:4 When I lie down, I say, When shall I arise, and the night be gone? -and I am full of tossings to and fro unto the dawning of the day. - -7:5 My flesh is clothed with worms and clods of dust; my skin is -broken, and become loathsome. - -7:6 My days are swifter than a weaver’s shuttle, and are spent without -hope. - -7:7 O remember that my life is wind: mine eye shall no more see good. - -7:8 The eye of him that hath seen me shall see me no more: thine eyes -are upon me, and I am not. - -7:9 As the cloud is consumed and vanisheth away: so he that goeth down -to the grave shall come up no more. - -7:10 He shall return no more to his house, neither shall his place -know him any more. - -7:11 Therefore I will not refrain my mouth; I will speak in the -anguish of my spirit; I will complain in the bitterness of my soul. - -7:12 Am I a sea, or a whale, that thou settest a watch over me? 7:13 -When I say, My bed shall comfort me, my couch shall ease my -complaints; 7:14 Then thou scarest me with dreams, and terrifiest me -through visions: 7:15 So that my soul chooseth strangling, and death -rather than my life. - -7:16 I loathe it; I would not live alway: let me alone; for my days -are vanity. - -7:17 What is man, that thou shouldest magnify him? and that thou -shouldest set thine heart upon him? 7:18 And that thou shouldest -visit him every morning, and try him every moment? 7:19 How long wilt -thou not depart from me, nor let me alone till I swallow down my -spittle? 7:20 I have sinned; what shall I do unto thee, O thou -preserver of men? why hast thou set me as a mark against thee, so -that I am a burden to myself? 7:21 And why dost thou not pardon my -transgression, and take away my iniquity? for now shall I sleep in the -dust; and thou shalt seek me in the morning, but I shall not be. - -8:1 Then answered Bildad the Shuhite, and said, 8:2 How long wilt thou -speak these things? and how long shall the words of thy mouth be like -a strong wind? 8:3 Doth God pervert judgment? or doth the Almighty -pervert justice? 8:4 If thy children have sinned against him, and he -have cast them away for their transgression; 8:5 If thou wouldest seek -unto God betimes, and make thy supplication to the Almighty; 8:6 If -thou wert pure and upright; surely now he would awake for thee, and -make the habitation of thy righteousness prosperous. - -8:7 Though thy beginning was small, yet thy latter end should greatly -increase. - -8:8 For enquire, I pray thee, of the former age, and prepare thyself -to the search of their fathers: 8:9 (For we are but of yesterday, and -know nothing, because our days upon earth are a shadow:) 8:10 Shall -not they teach thee, and tell thee, and utter words out of their -heart? 8:11 Can the rush grow up without mire? can the flag grow -without water? 8:12 Whilst it is yet in his greenness, and not cut -down, it withereth before any other herb. - -8:13 So are the paths of all that forget God; and the hypocrite’s hope -shall perish: 8:14 Whose hope shall be cut off, and whose trust shall -be a spider’s web. - -8:15 He shall lean upon his house, but it shall not stand: he shall -hold it fast, but it shall not endure. - -8:16 He is green before the sun, and his branch shooteth forth in his -garden. - -8:17 His roots are wrapped about the heap, and seeth the place of -stones. - -8:18 If he destroy him from his place, then it shall deny him, saying, -I have not seen thee. - -8:19 Behold, this is the joy of his way, and out of the earth shall -others grow. - -8:20 Behold, God will not cast away a perfect man, neither will he -help the evil doers: 8:21 Till he fill thy mouth with laughing, and -thy lips with rejoicing. - -8:22 They that hate thee shall be clothed with shame; and the dwelling -place of the wicked shall come to nought. - -9:1 Then Job answered and said, 9:2 I know it is so of a truth: but -how should man be just with God? 9:3 If he will contend with him, he -cannot answer him one of a thousand. - -9:4 He is wise in heart, and mighty in strength: who hath hardened -himself against him, and hath prospered? 9:5 Which removeth the -mountains, and they know not: which overturneth them in his anger. - -9:6 Which shaketh the earth out of her place, and the pillars thereof -tremble. - -9:7 Which commandeth the sun, and it riseth not; and sealeth up the -stars. - -9:8 Which alone spreadeth out the heavens, and treadeth upon the waves -of the sea. - -9:9 Which maketh Arcturus, Orion, and Pleiades, and the chambers of -the south. - -9:10 Which doeth great things past finding out; yea, and wonders -without number. - -9:11 Lo, he goeth by me, and I see him not: he passeth on also, but I -perceive him not. - -9:12 Behold, he taketh away, who can hinder him? who will say unto -him, What doest thou? 9:13 If God will not withdraw his anger, the -proud helpers do stoop under him. - -9:14 How much less shall I answer him, and choose out my words to -reason with him? 9:15 Whom, though I were righteous, yet would I not -answer, but I would make supplication to my judge. - -9:16 If I had called, and he had answered me; yet would I not believe -that he had hearkened unto my voice. - -9:17 For he breaketh me with a tempest, and multiplieth my wounds -without cause. - -9:18 He will not suffer me to take my breath, but filleth me with -bitterness. - -9:19 If I speak of strength, lo, he is strong: and if of judgment, who -shall set me a time to plead? 9:20 If I justify myself, mine own -mouth shall condemn me: if I say, I am perfect, it shall also prove me -perverse. - -9:21 Though I were perfect, yet would I not know my soul: I would -despise my life. - -9:22 This is one thing, therefore I said it, He destroyeth the perfect -and the wicked. - -9:23 If the scourge slay suddenly, he will laugh at the trial of the -innocent. - -9:24 The earth is given into the hand of the wicked: he covereth the -faces of the judges thereof; if not, where, and who is he? 9:25 Now -my days are swifter than a post: they flee away, they see no good. - -9:26 They are passed away as the swift ships: as the eagle that -hasteth to the prey. - -9:27 If I say, I will forget my complaint, I will leave off my -heaviness, and comfort myself: 9:28 I am afraid of all my sorrows, I -know that thou wilt not hold me innocent. - -9:29 If I be wicked, why then labour I in vain? 9:30 If I wash myself -with snow water, and make my hands never so clean; 9:31 Yet shalt thou -plunge me in the ditch, and mine own clothes shall abhor me. - -9:32 For he is not a man, as I am, that I should answer him, and we -should come together in judgment. - -9:33 Neither is there any daysman betwixt us, that might lay his hand -upon us both. - -9:34 Let him take his rod away from me, and let not his fear terrify -me: 9:35 Then would I speak, and not fear him; but it is not so with -me. - -10:1 My soul is weary of my life; I will leave my complaint upon -myself; I will speak in the bitterness of my soul. - -10:2 I will say unto God, Do not condemn me; shew me wherefore thou -contendest with me. - -10:3 Is it good unto thee that thou shouldest oppress, that thou -shouldest despise the work of thine hands, and shine upon the counsel -of the wicked? 10:4 Hast thou eyes of flesh? or seest thou as man -seeth? 10:5 Are thy days as the days of man? are thy years as man’s -days, 10:6 That thou enquirest after mine iniquity, and searchest -after my sin? 10:7 Thou knowest that I am not wicked; and there is -none that can deliver out of thine hand. - -10:8 Thine hands have made me and fashioned me together round about; -yet thou dost destroy me. - -10:9 Remember, I beseech thee, that thou hast made me as the clay; and -wilt thou bring me into dust again? 10:10 Hast thou not poured me out -as milk, and curdled me like cheese? 10:11 Thou hast clothed me with -skin and flesh, and hast fenced me with bones and sinews. - -10:12 Thou hast granted me life and favour, and thy visitation hath -preserved my spirit. - -10:13 And these things hast thou hid in thine heart: I know that this -is with thee. - -10:14 If I sin, then thou markest me, and thou wilt not acquit me from -mine iniquity. - -10:15 If I be wicked, woe unto me; and if I be righteous, yet will I -not lift up my head. I am full of confusion; therefore see thou mine -affliction; 10:16 For it increaseth. Thou huntest me as a fierce lion: -and again thou shewest thyself marvellous upon me. - -10:17 Thou renewest thy witnesses against me, and increasest thine -indignation upon me; changes and war are against me. - -10:18 Wherefore then hast thou brought me forth out of the womb? Oh -that I had given up the ghost, and no eye had seen me! 10:19 I should -have been as though I had not been; I should have been carried from -the womb to the grave. - -10:20 Are not my days few? cease then, and let me alone, that I may -take comfort a little, 10:21 Before I go whence I shall not return, -even to the land of darkness and the shadow of death; 10:22 A land of -darkness, as darkness itself; and of the shadow of death, without any -order, and where the light is as darkness. - -11:1 Then answered Zophar the Naamathite, and said, 11:2 Should not -the multitude of words be answered? and should a man full of talk be -justified? 11:3 Should thy lies make men hold their peace? and when -thou mockest, shall no man make thee ashamed? 11:4 For thou hast -said, My doctrine is pure, and I am clean in thine eyes. - -11:5 But oh that God would speak, and open his lips against thee; 11:6 -And that he would shew thee the secrets of wisdom, that they are -double to that which is! Know therefore that God exacteth of thee less -than thine iniquity deserveth. - -11:7 Canst thou by searching find out God? canst thou find out the -Almighty unto perfection? 11:8 It is as high as heaven; what canst -thou do? deeper than hell; what canst thou know? 11:9 The measure -thereof is longer than the earth, and broader than the sea. - -11:10 If he cut off, and shut up, or gather together, then who can -hinder him? 11:11 For he knoweth vain men: he seeth wickedness also; -will he not then consider it? 11:12 For vain men would be wise, -though man be born like a wild ass’s colt. - -11:13 If thou prepare thine heart, and stretch out thine hands toward -him; 11:14 If iniquity be in thine hand, put it far away, and let not -wickedness dwell in thy tabernacles. - -11:15 For then shalt thou lift up thy face without spot; yea, thou -shalt be stedfast, and shalt not fear: 11:16 Because thou shalt forget -thy misery, and remember it as waters that pass away: 11:17 And thine -age shall be clearer than the noonday: thou shalt shine forth, thou -shalt be as the morning. - -11:18 And thou shalt be secure, because there is hope; yea, thou shalt -dig about thee, and thou shalt take thy rest in safety. - -11:19 Also thou shalt lie down, and none shall make thee afraid; yea, -many shall make suit unto thee. - -11:20 But the eyes of the wicked shall fail, and they shall not -escape, and their hope shall be as the giving up of the ghost. - -12:1 And Job answered and said, 12:2 No doubt but ye are the people, -and wisdom shall die with you. - -12:3 But I have understanding as well as you; I am not inferior to -you: yea, who knoweth not such things as these? 12:4 I am as one -mocked of his neighbour, who calleth upon God, and he answereth him: -the just upright man is laughed to scorn. - -12:5 He that is ready to slip with his feet is as a lamp despised in -the thought of him that is at ease. - -12:6 The tabernacles of robbers prosper, and they that provoke God are -secure; into whose hand God bringeth abundantly. - -12:7 But ask now the beasts, and they shall teach thee; and the fowls -of the air, and they shall tell thee: 12:8 Or speak to the earth, and -it shall teach thee: and the fishes of the sea shall declare unto -thee. - -12:9 Who knoweth not in all these that the hand of the LORD hath -wrought this? 12:10 In whose hand is the soul of every living thing, -and the breath of all mankind. - -12:11 Doth not the ear try words? and the mouth taste his meat? 12:12 -With the ancient is wisdom; and in length of days understanding. - -12:13 With him is wisdom and strength, he hath counsel and -understanding. - -12:14 Behold, he breaketh down, and it cannot be built again: he -shutteth up a man, and there can be no opening. - -12:15 Behold, he withholdeth the waters, and they dry up: also he -sendeth them out, and they overturn the earth. - -12:16 With him is strength and wisdom: the deceived and the deceiver -are his. - -12:17 He leadeth counsellors away spoiled, and maketh the judges -fools. - -12:18 He looseth the bond of kings, and girdeth their loins with a -girdle. - -12:19 He leadeth princes away spoiled, and overthroweth the mighty. - -12:20 He removeth away the speech of the trusty, and taketh away the -understanding of the aged. - -12:21 He poureth contempt upon princes, and weakeneth the strength of -the mighty. - -12:22 He discovereth deep things out of darkness, and bringeth out to -light the shadow of death. - -12:23 He increaseth the nations, and destroyeth them: he enlargeth the -nations, and straiteneth them again. - -12:24 He taketh away the heart of the chief of the people of the -earth, and causeth them to wander in a wilderness where there is no -way. - -12:25 They grope in the dark without light, and he maketh them to -stagger like a drunken man. - -13:1 Lo, mine eye hath seen all this, mine ear hath heard and -understood it. - -13:2 What ye know, the same do I know also: I am not inferior unto -you. - -13:3 Surely I would speak to the Almighty, and I desire to reason with -God. - -13:4 But ye are forgers of lies, ye are all physicians of no value. - -13:5 O that ye would altogether hold your peace! and it should be your -wisdom. - -13:6 Hear now my reasoning, and hearken to the pleadings of my lips. - -13:7 Will ye speak wickedly for God? and talk deceitfully for him? -13:8 Will ye accept his person? will ye contend for God? 13:9 Is it -good that he should search you out? or as one man mocketh another, do -ye so mock him? 13:10 He will surely reprove you, if ye do secretly -accept persons. - -13:11 Shall not his excellency make you afraid? and his dread fall -upon you? 13:12 Your remembrances are like unto ashes, your bodies to -bodies of clay. - -13:13 Hold your peace, let me alone, that I may speak, and let come on -me what will. - -13:14 Wherefore do I take my flesh in my teeth, and put my life in -mine hand? 13:15 Though he slay me, yet will I trust in him: but I -will maintain mine own ways before him. - -13:16 He also shall be my salvation: for an hypocrite shall not come -before him. - -13:17 Hear diligently my speech, and my declaration with your ears. - -13:18 Behold now, I have ordered my cause; I know that I shall be -justified. - -13:19 Who is he that will plead with me? for now, if I hold my tongue, -I shall give up the ghost. - -13:20 Only do not two things unto me: then will I not hide myself from -thee. - -13:21 Withdraw thine hand far from me: and let not thy dread make me -afraid. - -13:22 Then call thou, and I will answer: or let me speak, and answer -thou me. - -13:23 How many are mine iniquities and sins? make me to know my -transgression and my sin. - -13:24 Wherefore hidest thou thy face, and holdest me for thine enemy? -13:25 Wilt thou break a leaf driven to and fro? and wilt thou pursue -the dry stubble? 13:26 For thou writest bitter things against me, and -makest me to possess the iniquities of my youth. - -13:27 Thou puttest my feet also in the stocks, and lookest narrowly -unto all my paths; thou settest a print upon the heels of my feet. - -13:28 And he, as a rotten thing, consumeth, as a garment that is moth -eaten. - -14:1 Man that is born of a woman is of few days and full of trouble. - -14:2 He cometh forth like a flower, and is cut down: he fleeth also as -a shadow, and continueth not. - -14:3 And doth thou open thine eyes upon such an one, and bringest me -into judgment with thee? 14:4 Who can bring a clean thing out of an -unclean? not one. - -14:5 Seeing his days are determined, the number of his months are with -thee, thou hast appointed his bounds that he cannot pass; 14:6 Turn -from him, that he may rest, till he shall accomplish, as an hireling, -his day. - -14:7 For there is hope of a tree, if it be cut down, that it will -sprout again, and that the tender branch thereof will not cease. - -14:8 Though the root thereof wax old in the earth, and the stock -thereof die in the ground; 14:9 Yet through the scent of water it will -bud, and bring forth boughs like a plant. - -14:10 But man dieth, and wasteth away: yea, man giveth up the ghost, -and where is he? 14:11 As the waters fail from the sea, and the flood -decayeth and drieth up: 14:12 So man lieth down, and riseth not: till -the heavens be no more, they shall not awake, nor be raised out of -their sleep. - -14:13 O that thou wouldest hide me in the grave, that thou wouldest -keep me secret, until thy wrath be past, that thou wouldest appoint me -a set time, and remember me! 14:14 If a man die, shall he live again? -all the days of my appointed time will I wait, till my change come. - -14:15 Thou shalt call, and I will answer thee: thou wilt have a desire -to the work of thine hands. - -14:16 For now thou numberest my steps: dost thou not watch over my -sin? 14:17 My transgression is sealed up in a bag, and thou sewest up -mine iniquity. - -14:18 And surely the mountains falling cometh to nought, and the rock -is removed out of his place. - -14:19 The waters wear the stones: thou washest away the things which -grow out of the dust of the earth; and thou destroyest the hope of -man. - -14:20 Thou prevailest for ever against him, and he passeth: thou -changest his countenance, and sendest him away. - -14:21 His sons come to honour, and he knoweth it not; and they are -brought low, but he perceiveth it not of them. - -14:22 But his flesh upon him shall have pain, and his soul within him -shall mourn. - -15:1 Then answered Eliphaz the Temanite, and said, 15:2 Should a wise -man utter vain knowledge, and fill his belly with the east wind? 15:3 -Should he reason with unprofitable talk? or with speeches wherewith he -can do no good? 15:4 Yea, thou castest off fear, and restrainest -prayer before God. - -15:5 For thy mouth uttereth thine iniquity, and thou choosest the -tongue of the crafty. - -15:6 Thine own mouth condemneth thee, and not I: yea, thine own lips -testify against thee. - -15:7 Art thou the first man that was born? or wast thou made before -the hills? 15:8 Hast thou heard the secret of God? and dost thou -restrain wisdom to thyself? 15:9 What knowest thou, that we know not? -what understandest thou, which is not in us? 15:10 With us are both -the grayheaded and very aged men, much elder than thy father. - -15:11 Are the consolations of God small with thee? is there any secret -thing with thee? 15:12 Why doth thine heart carry thee away? and what -do thy eyes wink at, 15:13 That thou turnest thy spirit against God, -and lettest such words go out of thy mouth? 15:14 What is man, that -he should be clean? and he which is born of a woman, that he should be -righteous? 15:15 Behold, he putteth no trust in his saints; yea, the -heavens are not clean in his sight. - -15:16 How much more abominable and filthy is man, which drinketh -iniquity like water? 15:17 I will shew thee, hear me; and that which -I have seen I will declare; 15:18 Which wise men have told from their -fathers, and have not hid it: 15:19 Unto whom alone the earth was -given, and no stranger passed among them. - -15:20 The wicked man travaileth with pain all his days, and the number -of years is hidden to the oppressor. - -15:21 A dreadful sound is in his ears: in prosperity the destroyer -shall come upon him. - -15:22 He believeth not that he shall return out of darkness, and he is -waited for of the sword. - -15:23 He wandereth abroad for bread, saying, Where is it? he knoweth -that the day of darkness is ready at his hand. - -15:24 Trouble and anguish shall make him afraid; they shall prevail -against him, as a king ready to the battle. - -15:25 For he stretcheth out his hand against God, and strengtheneth -himself against the Almighty. - -15:26 He runneth upon him, even on his neck, upon the thick bosses of -his bucklers: 15:27 Because he covereth his face with his fatness, and -maketh collops of fat on his flanks. - -15:28 And he dwelleth in desolate cities, and in houses which no man -inhabiteth, which are ready to become heaps. - -15:29 He shall not be rich, neither shall his substance continue, -neither shall he prolong the perfection thereof upon the earth. - -15:30 He shall not depart out of darkness; the flame shall dry up his -branches, and by the breath of his mouth shall he go away. - -15:31 Let not him that is deceived trust in vanity: for vanity shall -be his recompence. - -15:32 It shall be accomplished before his time, and his branch shall -not be green. - -15:33 He shall shake off his unripe grape as the vine, and shall cast -off his flower as the olive. - -15:34 For the congregation of hypocrites shall be desolate, and fire -shall consume the tabernacles of bribery. - -15:35 They conceive mischief, and bring forth vanity, and their belly -prepareth deceit. - -16:1 Then Job answered and said, 16:2 I have heard many such things: -miserable comforters are ye all. - -16:3 Shall vain words have an end? or what emboldeneth thee that thou -answerest? 16:4 I also could speak as ye do: if your soul were in my -soul’s stead, I could heap up words against you, and shake mine head -at you. - -16:5 But I would strengthen you with my mouth, and the moving of my -lips should asswage your grief. - -16:6 Though I speak, my grief is not asswaged: and though I forbear, -what am I eased? 16:7 But now he hath made me weary: thou hast made -desolate all my company. - -16:8 And thou hast filled me with wrinkles, which is a witness against -me: and my leanness rising up in me beareth witness to my face. - -16:9 He teareth me in his wrath, who hateth me: he gnasheth upon me -with his teeth; mine enemy sharpeneth his eyes upon me. - -16:10 They have gaped upon me with their mouth; they have smitten me -upon the cheek reproachfully; they have gathered themselves together -against me. - -16:11 God hath delivered me to the ungodly, and turned me over into -the hands of the wicked. - -16:12 I was at ease, but he hath broken me asunder: he hath also taken -me by my neck, and shaken me to pieces, and set me up for his mark. - -16:13 His archers compass me round about, he cleaveth my reins -asunder, and doth not spare; he poureth out my gall upon the ground. - -16:14 He breaketh me with breach upon breach, he runneth upon me like -a giant. - -16:15 I have sewed sackcloth upon my skin, and defiled my horn in the -dust. - -16:16 My face is foul with weeping, and on my eyelids is the shadow of -death; 16:17 Not for any injustice in mine hands: also my prayer is -pure. - -16:18 O earth, cover not thou my blood, and let my cry have no place. - -16:19 Also now, behold, my witness is in heaven, and my record is on -high. - -16:20 My friends scorn me: but mine eye poureth out tears unto God. - -16:21 O that one might plead for a man with God, as a man pleadeth for -his neighbour! 16:22 When a few years are come, then I shall go the -way whence I shall not return. - -17:1 My breath is corrupt, my days are extinct, the graves are ready -for me. - -17:2 Are there not mockers with me? and doth not mine eye continue in -their provocation? 17:3 Lay down now, put me in a surety with thee; -who is he that will strike hands with me? 17:4 For thou hast hid -their heart from understanding: therefore shalt thou not exalt them. - -17:5 He that speaketh flattery to his friends, even the eyes of his -children shall fail. - -17:6 He hath made me also a byword of the people; and aforetime I was -as a tabret. - -17:7 Mine eye also is dim by reason of sorrow, and all my members are -as a shadow. - -17:8 Upright men shall be astonied at this, and the innocent shall -stir up himself against the hypocrite. - -17:9 The righteous also shall hold on his way, and he that hath clean -hands shall be stronger and stronger. - -17:10 But as for you all, do ye return, and come now: for I cannot -find one wise man among you. - -17:11 My days are past, my purposes are broken off, even the thoughts -of my heart. - -17:12 They change the night into day: the light is short because of -darkness. - -17:13 If I wait, the grave is mine house: I have made my bed in the -darkness. - -17:14 I have said to corruption, Thou art my father: to the worm, Thou -art my mother, and my sister. - -17:15 And where is now my hope? as for my hope, who shall see it? -17:16 They shall go down to the bars of the pit, when our rest -together is in the dust. - -18:1 Then answered Bildad the Shuhite, and said, 18:2 How long will it -be ere ye make an end of words? mark, and afterwards we will speak. - -18:3 Wherefore are we counted as beasts, and reputed vile in your -sight? 18:4 He teareth himself in his anger: shall the earth be -forsaken for thee? and shall the rock be removed out of his place? -18:5 Yea, the light of the wicked shall be put out, and the spark of -his fire shall not shine. - -18:6 The light shall be dark in his tabernacle, and his candle shall -be put out with him. - -18:7 The steps of his strength shall be straitened, and his own -counsel shall cast him down. - -18:8 For he is cast into a net by his own feet, and he walketh upon a -snare. - -18:9 The gin shall take him by the heel, and the robber shall prevail -against him. - -18:10 The snare is laid for him in the ground, and a trap for him in -the way. - -18:11 Terrors shall make him afraid on every side, and shall drive him -to his feet. - -18:12 His strength shall be hungerbitten, and destruction shall be -ready at his side. - -18:13 It shall devour the strength of his skin: even the firstborn of -death shall devour his strength. - -18:14 His confidence shall be rooted out of his tabernacle, and it -shall bring him to the king of terrors. - -18:15 It shall dwell in his tabernacle, because it is none of his: -brimstone shall be scattered upon his habitation. - -18:16 His roots shall be dried up beneath, and above shall his branch -be cut off. - -18:17 His remembrance shall perish from the earth, and he shall have -no name in the street. - -18:18 He shall be driven from light into darkness, and chased out of -the world. - -18:19 He shall neither have son nor nephew among his people, nor any -remaining in his dwellings. - -18:20 They that come after him shall be astonied at his day, as they -that went before were affrighted. - -18:21 Surely such are the dwellings of the wicked, and this is the -place of him that knoweth not God. - -19:1 Then Job answered and said, 19:2 How long will ye vex my soul, -and break me in pieces with words? 19:3 These ten times have ye -reproached me: ye are not ashamed that ye make yourselves strange to -me. - -19:4 And be it indeed that I have erred, mine error remaineth with -myself. - -19:5 If indeed ye will magnify yourselves against me, and plead -against me my reproach: 19:6 Know now that God hath overthrown me, and -hath compassed me with his net. - -19:7 Behold, I cry out of wrong, but I am not heard: I cry aloud, but -there is no judgment. - -19:8 He hath fenced up my way that I cannot pass, and he hath set -darkness in my paths. - -19:9 He hath stripped me of my glory, and taken the crown from my -head. - -19:10 He hath destroyed me on every side, and I am gone: and mine hope -hath he removed like a tree. - -19:11 He hath also kindled his wrath against me, and he counteth me -unto him as one of his enemies. - -19:12 His troops come together, and raise up their way against me, and -encamp round about my tabernacle. - -19:13 He hath put my brethren far from me, and mine acquaintance are -verily estranged from me. - -19:14 My kinsfolk have failed, and my familiar friends have forgotten -me. - -19:15 They that dwell in mine house, and my maids, count me for a -stranger: I am an alien in their sight. - -19:16 I called my servant, and he gave me no answer; I intreated him -with my mouth. - -19:17 My breath is strange to my wife, though I intreated for the -children’s sake of mine own body. - -19:18 Yea, young children despised me; I arose, and they spake against -me. - -19:19 All my inward friends abhorred me: and they whom I loved are -turned against me. - -19:20 My bone cleaveth to my skin and to my flesh, and I am escaped -with the skin of my teeth. - -19:21 Have pity upon me, have pity upon me, O ye my friends; for the -hand of God hath touched me. - -19:22 Why do ye persecute me as God, and are not satisfied with my -flesh? 19:23 Oh that my words were now written! oh that they were -printed in a book! 19:24 That they were graven with an iron pen and -lead in the rock for ever! 19:25 For I know that my redeemer liveth, -and that he shall stand at the latter day upon the earth: 19:26 And -though after my skin worms destroy this body, yet in my flesh shall I -see God: 19:27 Whom I shall see for myself, and mine eyes shall -behold, and not another; though my reins be consumed within me. - -19:28 But ye should say, Why persecute we him, seeing the root of the -matter is found in me? 19:29 Be ye afraid of the sword: for wrath -bringeth the punishments of the sword, that ye may know there is a -judgment. - -20:1 Then answered Zophar the Naamathite, and said, 20:2 Therefore do -my thoughts cause me to answer, and for this I make haste. - -20:3 I have heard the check of my reproach, and the spirit of my -understanding causeth me to answer. - -20:4 Knowest thou not this of old, since man was placed upon earth, -20:5 That the triumphing of the wicked is short, and the joy of the -hypocrite but for a moment? 20:6 Though his excellency mount up to -the heavens, and his head reach unto the clouds; 20:7 Yet he shall -perish for ever like his own dung: they which have seen him shall say, -Where is he? 20:8 He shall fly away as a dream, and shall not be -found: yea, he shall be chased away as a vision of the night. - -20:9 The eye also which saw him shall see him no more; neither shall -his place any more behold him. - -20:10 His children shall seek to please the poor, and his hands shall -restore their goods. - -20:11 His bones are full of the sin of his youth, which shall lie down -with him in the dust. - -20:12 Though wickedness be sweet in his mouth, though he hide it under -his tongue; 20:13 Though he spare it, and forsake it not; but keep it -still within his mouth: 20:14 Yet his meat in his bowels is turned, it -is the gall of asps within him. - -20:15 He hath swallowed down riches, and he shall vomit them up again: -God shall cast them out of his belly. - -20:16 He shall suck the poison of asps: the viper’s tongue shall slay -him. - -20:17 He shall not see the rivers, the floods, the brooks of honey and -butter. - -20:18 That which he laboured for shall he restore, and shall not -swallow it down: according to his substance shall the restitution be, -and he shall not rejoice therein. - -20:19 Because he hath oppressed and hath forsaken the poor; because he -hath violently taken away an house which he builded not; 20:20 Surely -he shall not feel quietness in his belly, he shall not save of that -which he desired. - -20:21 There shall none of his meat be left; therefore shall no man -look for his goods. - -20:22 In the fulness of his sufficiency he shall be in straits: every -hand of the wicked shall come upon him. - -20:23 When he is about to fill his belly, God shall cast the fury of -his wrath upon him, and shall rain it upon him while he is eating. - -20:24 He shall flee from the iron weapon, and the bow of steel shall -strike him through. - -20:25 It is drawn, and cometh out of the body; yea, the glittering -sword cometh out of his gall: terrors are upon him. - -20:26 All darkness shall be hid in his secret places: a fire not blown -shall consume him; it shall go ill with him that is left in his -tabernacle. - -20:27 The heaven shall reveal his iniquity; and the earth shall rise -up against him. - -20:28 The increase of his house shall depart, and his goods shall flow -away in the day of his wrath. - -20:29 This is the portion of a wicked man from God, and the heritage -appointed unto him by God. - -21:1 But Job answered and said, 21:2 Hear diligently my speech, and -let this be your consolations. - -21:3 Suffer me that I may speak; and after that I have spoken, mock -on. - -21:4 As for me, is my complaint to man? and if it were so, why should -not my spirit be troubled? 21:5 Mark me, and be astonished, and lay -your hand upon your mouth. - -21:6 Even when I remember I am afraid, and trembling taketh hold on my -flesh. - -21:7 Wherefore do the wicked live, become old, yea, are mighty in -power? 21:8 Their seed is established in their sight with them, and -their offspring before their eyes. - -21:9 Their houses are safe from fear, neither is the rod of God upon -them. - -21:10 Their bull gendereth, and faileth not; their cow calveth, and -casteth not her calf. - -21:11 They send forth their little ones like a flock, and their -children dance. - -21:12 They take the timbrel and harp, and rejoice at the sound of the -organ. - -21:13 They spend their days in wealth, and in a moment go down to the -grave. - -21:14 Therefore they say unto God, Depart from us; for we desire not -the knowledge of thy ways. - -21:15 What is the Almighty, that we should serve him? and what profit -should we have, if we pray unto him? 21:16 Lo, their good is not in -their hand: the counsel of the wicked is far from me. - -21:17 How oft is the candle of the wicked put out! and how oft cometh -their destruction upon them! God distributeth sorrows in his anger. - -21:18 They are as stubble before the wind, and as chaff that the storm -carrieth away. - -21:19 God layeth up his iniquity for his children: he rewardeth him, -and he shall know it. - -21:20 His eyes shall see his destruction, and he shall drink of the -wrath of the Almighty. - -21:21 For what pleasure hath he in his house after him, when the -number of his months is cut off in the midst? 21:22 Shall any teach -God knowledge? seeing he judgeth those that are high. - -21:23 One dieth in his full strength, being wholly at ease and quiet. - -21:24 His breasts are full of milk, and his bones are moistened with -marrow. - -21:25 And another dieth in the bitterness of his soul, and never -eateth with pleasure. - -21:26 They shall lie down alike in the dust, and the worms shall cover -them. - -21:27 Behold, I know your thoughts, and the devices which ye -wrongfully imagine against me. - -21:28 For ye say, Where is the house of the prince? and where are the -dwelling places of the wicked? 21:29 Have ye not asked them that go -by the way? and do ye not know their tokens, 21:30 That the wicked is -reserved to the day of destruction? they shall be brought forth to the -day of wrath. - -21:31 Who shall declare his way to his face? and who shall repay him -what he hath done? 21:32 Yet shall he be brought to the grave, and -shall remain in the tomb. - -21:33 The clods of the valley shall be sweet unto him, and every man -shall draw after him, as there are innumerable before him. - -21:34 How then comfort ye me in vain, seeing in your answers there -remaineth falsehood? 22:1 Then Eliphaz the Temanite answered and -said, 22:2 Can a man be profitable unto God, as he that is wise may be -profitable unto himself? 22:3 Is it any pleasure to the Almighty, -that thou art righteous? or is it gain to him, that thou makest thy -ways perfect? 22:4 Will he reprove thee for fear of thee? will he -enter with thee into judgment? 22:5 Is not thy wickedness great? and -thine iniquities infinite? 22:6 For thou hast taken a pledge from thy -brother for nought, and stripped the naked of their clothing. - -22:7 Thou hast not given water to the weary to drink, and thou hast -withholden bread from the hungry. - -22:8 But as for the mighty man, he had the earth; and the honourable -man dwelt in it. - -22:9 Thou hast sent widows away empty, and the arms of the fatherless -have been broken. - -22:10 Therefore snares are round about thee, and sudden fear troubleth -thee; 22:11 Or darkness, that thou canst not see; and abundance of -waters cover thee. - -22:12 Is not God in the height of heaven? and behold the height of the -stars, how high they are! 22:13 And thou sayest, How doth God know? -can he judge through the dark cloud? 22:14 Thick clouds are a -covering to him, that he seeth not; and he walketh in the circuit of -heaven. - -22:15 Hast thou marked the old way which wicked men have trodden? -22:16 Which were cut down out of time, whose foundation was overflown -with a flood: 22:17 Which said unto God, Depart from us: and what can -the Almighty do for them? 22:18 Yet he filled their houses with good -things: but the counsel of the wicked is far from me. - -22:19 The righteous see it, and are glad: and the innocent laugh them -to scorn. - -22:20 Whereas our substance is not cut down, but the remnant of them -the fire consumeth. - -22:21 Acquaint now thyself with him, and be at peace: thereby good -shall come unto thee. - -22:22 Receive, I pray thee, the law from his mouth, and lay up his -words in thine heart. - -22:23 If thou return to the Almighty, thou shalt be built up, thou -shalt put away iniquity far from thy tabernacles. - -22:24 Then shalt thou lay up gold as dust, and the gold of Ophir as -the stones of the brooks. - -22:25 Yea, the Almighty shall be thy defence, and thou shalt have -plenty of silver. - -22:26 For then shalt thou have thy delight in the Almighty, and shalt -lift up thy face unto God. - -22:27 Thou shalt make thy prayer unto him, and he shall hear thee, and -thou shalt pay thy vows. - -22:28 Thou shalt also decree a thing, and it shall be established unto -thee: and the light shall shine upon thy ways. - -22:29 When men are cast down, then thou shalt say, There is lifting -up; and he shall save the humble person. - -22:30 He shall deliver the island of the innocent: and it is delivered -by the pureness of thine hands. - -23:1 Then Job answered and said, 23:2 Even to day is my complaint -bitter: my stroke is heavier than my groaning. - -23:3 Oh that I knew where I might find him! that I might come even to -his seat! 23:4 I would order my cause before him, and fill my mouth -with arguments. - -23:5 I would know the words which he would answer me, and understand -what he would say unto me. - -23:6 Will he plead against me with his great power? No; but he would -put strength in me. - -23:7 There the righteous might dispute with him; so should I be -delivered for ever from my judge. - -23:8 Behold, I go forward, but he is not there; and backward, but I -cannot perceive him: 23:9 On the left hand, where he doth work, but I -cannot behold him: he hideth himself on the right hand, that I cannot -see him: 23:10 But he knoweth the way that I take: when he hath tried -me, I shall come forth as gold. - -23:11 My foot hath held his steps, his way have I kept, and not -declined. - -23:12 Neither have I gone back from the commandment of his lips; I -have esteemed the words of his mouth more than my necessary food. - -23:13 But he is in one mind, and who can turn him? and what his soul -desireth, even that he doeth. - -23:14 For he performeth the thing that is appointed for me: and many -such things are with him. - -23:15 Therefore am I troubled at his presence: when I consider, I am -afraid of him. - -23:16 For God maketh my heart soft, and the Almighty troubleth me: -23:17 Because I was not cut off before the darkness, neither hath he -covered the darkness from my face. - -24:1 Why, seeing times are not hidden from the Almighty, do they that -know him not see his days? 24:2 Some remove the landmarks; they -violently take away flocks, and feed thereof. - -24:3 They drive away the ass of the fatherless, they take the widow’s -ox for a pledge. - -24:4 They turn the needy out of the way: the poor of the earth hide -themselves together. - -24:5 Behold, as wild asses in the desert, go they forth to their work; -rising betimes for a prey: the wilderness yieldeth food for them and -for their children. - -24:6 They reap every one his corn in the field: and they gather the -vintage of the wicked. - -24:7 They cause the naked to lodge without clothing, that they have no -covering in the cold. - -24:8 They are wet with the showers of the mountains, and embrace the -rock for want of a shelter. - -24:9 They pluck the fatherless from the breast, and take a pledge of -the poor. - -24:10 They cause him to go naked without clothing, and they take away -the sheaf from the hungry; 24:11 Which make oil within their walls, -and tread their winepresses, and suffer thirst. - -24:12 Men groan from out of the city, and the soul of the wounded -crieth out: yet God layeth not folly to them. - -24:13 They are of those that rebel against the light; they know not -the ways thereof, nor abide in the paths thereof. - -24:14 The murderer rising with the light killeth the poor and needy, -and in the night is as a thief. - -24:15 The eye also of the adulterer waiteth for the twilight, saying, -No eye shall see me: and disguiseth his face. - -24:16 In the dark they dig through houses, which they had marked for -themselves in the daytime: they know not the light. - -24:17 For the morning is to them even as the shadow of death: if one -know them, they are in the terrors of the shadow of death. - -24:18 He is swift as the waters; their portion is cursed in the earth: -he beholdeth not the way of the vineyards. - -24:19 Drought and heat consume the snow waters: so doth the grave -those which have sinned. - -24:20 The womb shall forget him; the worm shall feed sweetly on him; -he shall be no more remembered; and wickedness shall be broken as a -tree. - -24:21 He evil entreateth the barren that beareth not: and doeth not -good to the widow. - -24:22 He draweth also the mighty with his power: he riseth up, and no -man is sure of life. - -24:23 Though it be given him to be in safety, whereon he resteth; yet -his eyes are upon their ways. - -24:24 They are exalted for a little while, but are gone and brought -low; they are taken out of the way as all other, and cut off as the -tops of the ears of corn. - -24:25 And if it be not so now, who will make me a liar, and make my -speech nothing worth? 25:1 Then answered Bildad the Shuhite, and -said, 25:2 Dominion and fear are with him, he maketh peace in his high -places. - -25:3 Is there any number of his armies? and upon whom doth not his -light arise? 25:4 How then can man be justified with God? or how can -he be clean that is born of a woman? 25:5 Behold even to the moon, -and it shineth not; yea, the stars are not pure in his sight. - -25:6 How much less man, that is a worm? and the son of man, which is a -worm? 26:1 But Job answered and said, 26:2 How hast thou helped him -that is without power? how savest thou the arm that hath no strength? -26:3 How hast thou counselled him that hath no wisdom? and how hast -thou plentifully declared the thing as it is? 26:4 To whom hast thou -uttered words? and whose spirit came from thee? 26:5 Dead things are -formed from under the waters, and the inhabitants thereof. - -26:6 Hell is naked before him, and destruction hath no covering. - -26:7 He stretcheth out the north over the empty place, and hangeth the -earth upon nothing. - -26:8 He bindeth up the waters in his thick clouds; and the cloud is -not rent under them. - -26:9 He holdeth back the face of his throne, and spreadeth his cloud -upon it. - -26:10 He hath compassed the waters with bounds, until the day and -night come to an end. - -26:11 The pillars of heaven tremble and are astonished at his reproof. - -26:12 He divideth the sea with his power, and by his understanding he -smiteth through the proud. - -26:13 By his spirit he hath garnished the heavens; his hand hath -formed the crooked serpent. - -26:14 Lo, these are parts of his ways: but how little a portion is -heard of him? but the thunder of his power who can understand? 27:1 -Moreover Job continued his parable, and said, 27:2 As God liveth, who -hath taken away my judgment; and the Almighty, who hath vexed my soul; -27:3 All the while my breath is in me, and the spirit of God is in my -nostrils; 27:4 My lips shall not speak wickedness, nor my tongue utter -deceit. - -27:5 God forbid that I should justify you: till I die I will not -remove mine integrity from me. - -27:6 My righteousness I hold fast, and will not let it go: my heart -shall not reproach me so long as I live. - -27:7 Let mine enemy be as the wicked, and he that riseth up against me -as the unrighteous. - -27:8 For what is the hope of the hypocrite, though he hath gained, -when God taketh away his soul? 27:9 Will God hear his cry when -trouble cometh upon him? 27:10 Will he delight himself in the -Almighty? will he always call upon God? 27:11 I will teach you by the -hand of God: that which is with the Almighty will I not conceal. - -27:12 Behold, all ye yourselves have seen it; why then are ye thus -altogether vain? 27:13 This is the portion of a wicked man with God, -and the heritage of oppressors, which they shall receive of the -Almighty. - -27:14 If his children be multiplied, it is for the sword: and his -offspring shall not be satisfied with bread. - -27:15 Those that remain of him shall be buried in death: and his -widows shall not weep. - -27:16 Though he heap up silver as the dust, and prepare raiment as the -clay; 27:17 He may prepare it, but the just shall put it on, and the -innocent shall divide the silver. - -27:18 He buildeth his house as a moth, and as a booth that the keeper -maketh. - -27:19 The rich man shall lie down, but he shall not be gathered: he -openeth his eyes, and he is not. - -27:20 Terrors take hold on him as waters, a tempest stealeth him away -in the night. - -27:21 The east wind carrieth him away, and he departeth: and as a -storm hurleth him out of his place. - -27:22 For God shall cast upon him, and not spare: he would fain flee -out of his hand. - -27:23 Men shall clap their hands at him, and shall hiss him out of his -place. - -28:1 Surely there is a vein for the silver, and a place for gold where -they fine it. - -28:2 Iron is taken out of the earth, and brass is molten out of the -stone. - -28:3 He setteth an end to darkness, and searcheth out all perfection: -the stones of darkness, and the shadow of death. - -28:4 The flood breaketh out from the inhabitant; even the waters -forgotten of the foot: they are dried up, they are gone away from men. - -28:5 As for the earth, out of it cometh bread: and under it is turned -up as it were fire. - -28:6 The stones of it are the place of sapphires: and it hath dust of -gold. - -28:7 There is a path which no fowl knoweth, and which the vulture’s -eye hath not seen: 28:8 The lion’s whelps have not trodden it, nor the -fierce lion passed by it. - -28:9 He putteth forth his hand upon the rock; he overturneth the -mountains by the roots. - -28:10 He cutteth out rivers among the rocks; and his eye seeth every -precious thing. - -28:11 He bindeth the floods from overflowing; and the thing that is -hid bringeth he forth to light. - -28:12 But where shall wisdom be found? and where is the place of -understanding? 28:13 Man knoweth not the price thereof; neither is it -found in the land of the living. - -28:14 The depth saith, It is not in me: and the sea saith, It is not -with me. - -28:15 It cannot be gotten for gold, neither shall silver be weighed -for the price thereof. - -28:16 It cannot be valued with the gold of Ophir, with the precious -onyx, or the sapphire. - -28:17 The gold and the crystal cannot equal it: and the exchange of it -shall not be for jewels of fine gold. - -28:18 No mention shall be made of coral, or of pearls: for the price -of wisdom is above rubies. - -28:19 The topaz of Ethiopia shall not equal it, neither shall it be -valued with pure gold. - -28:20 Whence then cometh wisdom? and where is the place of -understanding? 28:21 Seeing it is hid from the eyes of all living, -and kept close from the fowls of the air. - -28:22 Destruction and death say, We have heard the fame thereof with -our ears. - -28:23 God understandeth the way thereof, and he knoweth the place -thereof. - -28:24 For he looketh to the ends of the earth, and seeth under the -whole heaven; 28:25 To make the weight for the winds; and he weigheth -the waters by measure. - -28:26 When he made a decree for the rain, and a way for the lightning -of the thunder: 28:27 Then did he see it, and declare it; he prepared -it, yea, and searched it out. - -28:28 And unto man he said, Behold, the fear of the LORD, that is -wisdom; and to depart from evil is understanding. - -29:1 Moreover Job continued his parable, and said, 29:2 Oh that I were -as in months past, as in the days when God preserved me; 29:3 When his -candle shined upon my head, and when by his light I walked through -darkness; 29:4 As I was in the days of my youth, when the secret of -God was upon my tabernacle; 29:5 When the Almighty was yet with me, -when my children were about me; 29:6 When I washed my steps with -butter, and the rock poured me out rivers of oil; 29:7 When I went out -to the gate through the city, when I prepared my seat in the street! -29:8 The young men saw me, and hid themselves: and the aged arose, and -stood up. - -29:9 The princes refrained talking, and laid their hand on their -mouth. - -29:10 The nobles held their peace, and their tongue cleaved to the -roof of their mouth. - -29:11 When the ear heard me, then it blessed me; and when the eye saw -me, it gave witness to me: 29:12 Because I delivered the poor that -cried, and the fatherless, and him that had none to help him. - -29:13 The blessing of him that was ready to perish came upon me: and I -caused the widow’s heart to sing for joy. - -29:14 I put on righteousness, and it clothed me: my judgment was as a -robe and a diadem. - -29:15 I was eyes to the blind, and feet was I to the lame. - -29:16 I was a father to the poor: and the cause which I knew not I -searched out. - -29:17 And I brake the jaws of the wicked, and plucked the spoil out of -his teeth. - -29:18 Then I said, I shall die in my nest, and I shall multiply my -days as the sand. - -29:19 My root was spread out by the waters, and the dew lay all night -upon my branch. - -29:20 My glory was fresh in me, and my bow was renewed in my hand. - -29:21 Unto me men gave ear, and waited, and kept silence at my -counsel. - -29:22 After my words they spake not again; and my speech dropped upon -them. - -29:23 And they waited for me as for the rain; and they opened their -mouth wide as for the latter rain. - -29:24 If I laughed on them, they believed it not; and the light of my -countenance they cast not down. - -29:25 I chose out their way, and sat chief, and dwelt as a king in the -army, as one that comforteth the mourners. - -30:1 But now they that are younger than I have me in derision, whose -fathers I would have disdained to have set with the dogs of my flock. - -30:2 Yea, whereto might the strength of their hands profit me, in whom -old age was perished? 30:3 For want and famine they were solitary; -fleeing into the wilderness in former time desolate and waste. - -30:4 Who cut up mallows by the bushes, and juniper roots for their -meat. - -30:5 They were driven forth from among men, (they cried after them as -after a thief;) 30:6 To dwell in the cliffs of the valleys, in caves -of the earth, and in the rocks. - -30:7 Among the bushes they brayed; under the nettles they were -gathered together. - -30:8 They were children of fools, yea, children of base men: they were -viler than the earth. - -30:9 And now am I their song, yea, I am their byword. - -30:10 They abhor me, they flee far from me, and spare not to spit in -my face. - -30:11 Because he hath loosed my cord, and afflicted me, they have also -let loose the bridle before me. - -30:12 Upon my right hand rise the youth; they push away my feet, and -they raise up against me the ways of their destruction. - -30:13 They mar my path, they set forward my calamity, they have no -helper. - -30:14 They came upon me as a wide breaking in of waters: in the -desolation they rolled themselves upon me. - -30:15 Terrors are turned upon me: they pursue my soul as the wind: and -my welfare passeth away as a cloud. - -30:16 And now my soul is poured out upon me; the days of affliction -have taken hold upon me. - -30:17 My bones are pierced in me in the night season: and my sinews -take no rest. - -30:18 By the great force of my disease is my garment changed: it -bindeth me about as the collar of my coat. - -30:19 He hath cast me into the mire, and I am become like dust and -ashes. - -30:20 I cry unto thee, and thou dost not hear me: I stand up, and thou -regardest me not. - -30:21 Thou art become cruel to me: with thy strong hand thou opposest -thyself against me. - -30:22 Thou liftest me up to the wind; thou causest me to ride upon it, -and dissolvest my substance. - -30:23 For I know that thou wilt bring me to death, and to the house -appointed for all living. - -30:24 Howbeit he will not stretch out his hand to the grave, though -they cry in his destruction. - -30:25 Did not I weep for him that was in trouble? was not my soul -grieved for the poor? 30:26 When I looked for good, then evil came -unto me: and when I waited for light, there came darkness. - -30:27 My bowels boiled, and rested not: the days of affliction -prevented me. - -30:28 I went mourning without the sun: I stood up, and I cried in the -congregation. - -30:29 I am a brother to dragons, and a companion to owls. - -30:30 My skin is black upon me, and my bones are burned with heat. - -30:31 My harp also is turned to mourning, and my organ into the voice -of them that weep. - -31:1 I made a covenant with mine eyes; why then should I think upon a -maid? 31:2 For what portion of God is there from above? and what -inheritance of the Almighty from on high? 31:3 Is not destruction to -the wicked? and a strange punishment to the workers of iniquity? 31:4 -Doth not he see my ways, and count all my steps? 31:5 If I have -walked with vanity, or if my foot hath hasted to deceit; 31:6 Let me -be weighed in an even balance that God may know mine integrity. - -31:7 If my step hath turned out of the way, and mine heart walked -after mine eyes, and if any blot hath cleaved to mine hands; 31:8 Then -let me sow, and let another eat; yea, let my offspring be rooted out. - -31:9 If mine heart have been deceived by a woman, or if I have laid -wait at my neighbours door; 31:10 Then let my wife grind unto -another, and let others bow down upon her. - -31:11 For this is an heinous crime; yea, it is an iniquity to be -punished by the judges. - -31:12 For it is a fire that consumeth to destruction, and would root -out all mine increase. - -31:13 If I did despise the cause of my manservant or of my -maidservant, when they contended with me; 31:14 What then shall I do -when God riseth up? and when he visiteth, what shall I answer him? -31:15 Did not he that made me in the womb make him? and did not one -fashion us in the womb? 31:16 If I have withheld the poor from their -desire, or have caused the eyes of the widow to fail; 31:17 Or have -eaten my morsel myself alone, and the fatherless hath not eaten -thereof; 31:18 (For from my youth he was brought up with me, as with a -father, and I have guided her from my mother’s womb;) 31:19 If I have -seen any perish for want of clothing, or any poor without covering; -31:20 If his loins have not blessed me, and if he were not warmed with -the fleece of my sheep; 31:21 If I have lifted up my hand against the -fatherless, when I saw my help in the gate: 31:22 Then let mine arm -fall from my shoulder blade, and mine arm be broken from the bone. - -31:23 For destruction from God was a terror to me, and by reason of -his highness I could not endure. - -31:24 If I have made gold my hope, or have said to the fine gold, Thou -art my confidence; 31:25 If I rejoice because my wealth was great, and -because mine hand had gotten much; 31:26 If I beheld the sun when it -shined, or the moon walking in brightness; 31:27 And my heart hath -been secretly enticed, or my mouth hath kissed my hand: 31:28 This -also were an iniquity to be punished by the judge: for I should have -denied the God that is above. - -31:29 If I rejoice at the destruction of him that hated me, or lifted -up myself when evil found him: 31:30 Neither have I suffered my mouth -to sin by wishing a curse to his soul. - -31:31 If the men of my tabernacle said not, Oh that we had of his -flesh! we cannot be satisfied. - -31:32 The stranger did not lodge in the street: but I opened my doors -to the traveller. - -31:33 If I covered my transgressions as Adam, by hiding mine iniquity -in my bosom: 31:34 Did I fear a great multitude, or did the contempt -of families terrify me, that I kept silence, and went not out of the -door? 31:35 Oh that one would hear me! behold, my desire is, that the -Almighty would answer me, and that mine adversary had written a book. - -31:36 Surely I would take it upon my shoulder, and bind it as a crown -to me. - -31:37 I would declare unto him the number of my steps; as a prince -would I go near unto him. - -31:38 If my land cry against me, or that the furrows likewise thereof -complain; 31:39 If I have eaten the fruits thereof without money, or -have caused the owners thereof to lose their life: 31:40 Let thistles -grow instead of wheat, and cockle instead of barley. - -The words of Job are ended. - -32:1 So these three men ceased to answer Job, because he was righteous -in his own eyes. - -32:2 Then was kindled the wrath of Elihu the son of Barachel the -Buzite, of the kindred of Ram: against Job was his wrath kindled, -because he justified himself rather than God. - -32:3 Also against his three friends was his wrath kindled, because -they had found no answer, and yet had condemned Job. - -32:4 Now Elihu had waited till Job had spoken, because they were elder -than he. - -32:5 When Elihu saw that there was no answer in the mouth of these -three men, then his wrath was kindled. - -32:6 And Elihu the son of Barachel the Buzite answered and said, I am -young, and ye are very old; wherefore I was afraid, and durst not shew -you mine opinion. - -32:7 I said, Days should speak, and multitude of years should teach -wisdom. - -32:8 But there is a spirit in man: and the inspiration of the Almighty -giveth them understanding. - -32:9 Great men are not always wise: neither do the aged understand -judgment. - -32:10 Therefore I said, Hearken to me; I also will shew mine opinion. - -32:11 Behold, I waited for your words; I gave ear to your reasons, -whilst ye searched out what to say. - -32:12 Yea, I attended unto you, and, behold, there was none of you -that convinced Job, or that answered his words: 32:13 Lest ye should -say, We have found out wisdom: God thrusteth him down, not man. - -32:14 Now he hath not directed his words against me: neither will I -answer him with your speeches. - -32:15 They were amazed, they answered no more: they left off speaking. - -32:16 When I had waited, (for they spake not, but stood still, and -answered no more;) 32:17 I said, I will answer also my part, I also -will shew mine opinion. - -32:18 For I am full of matter, the spirit within me constraineth me. - -32:19 Behold, my belly is as wine which hath no vent; it is ready to -burst like new bottles. - -32:20 I will speak, that I may be refreshed: I will open my lips and -answer. - -32:21 Let me not, I pray you, accept any man’s person, neither let me -give flattering titles unto man. - -32:22 For I know not to give flattering titles; in so doing my maker -would soon take me away. - -33:1 Wherefore, Job, I pray thee, hear my speeches, and hearken to all -my words. - -33:2 Behold, now I have opened my mouth, my tongue hath spoken in my -mouth. - -33:3 My words shall be of the uprightness of my heart: and my lips -shall utter knowledge clearly. - -33:4 The spirit of God hath made me, and the breath of the Almighty -hath given me life. - -33:5 If thou canst answer me, set thy words in order before me, stand -up. - -33:6 Behold, I am according to thy wish in God’s stead: I also am -formed out of the clay. - -33:7 Behold, my terror shall not make thee afraid, neither shall my -hand be heavy upon thee. - -33:8 Surely thou hast spoken in mine hearing, and I have heard the -voice of thy words, saying, 33:9 I am clean without transgression, I -am innocent; neither is there iniquity in me. - -33:10 Behold, he findeth occasions against me, he counteth me for his -enemy, 33:11 He putteth my feet in the stocks, he marketh all my -paths. - -33:12 Behold, in this thou art not just: I will answer thee, that God -is greater than man. - -33:13 Why dost thou strive against him? for he giveth not account of -any of his matters. - -33:14 For God speaketh once, yea twice, yet man perceiveth it not. - -33:15 In a dream, in a vision of the night, when deep sleep falleth -upon men, in slumberings upon the bed; 33:16 Then he openeth the ears -of men, and sealeth their instruction, 33:17 That he may withdraw man -from his purpose, and hide pride from man. - -33:18 He keepeth back his soul from the pit, and his life from -perishing by the sword. - -33:19 He is chastened also with pain upon his bed, and the multitude -of his bones with strong pain: 33:20 So that his life abhorreth bread, -and his soul dainty meat. - -33:21 His flesh is consumed away, that it cannot be seen; and his -bones that were not seen stick out. - -33:22 Yea, his soul draweth near unto the grave, and his life to the -destroyers. - -33:23 If there be a messenger with him, an interpreter, one among a -thousand, to shew unto man his uprightness: 33:24 Then he is gracious -unto him, and saith, Deliver him from going down to the pit: I have -found a ransom. - -33:25 His flesh shall be fresher than a child’s: he shall return to -the days of his youth: 33:26 He shall pray unto God, and he will be -favourable unto him: and he shall see his face with joy: for he will -render unto man his righteousness. - -33:27 He looketh upon men, and if any say, I have sinned, and -perverted that which was right, and it profited me not; 33:28 He will -deliver his soul from going into the pit, and his life shall see the -light. - -33:29 Lo, all these things worketh God oftentimes with man, 33:30 To -bring back his soul from the pit, to be enlightened with the light of -the living. - -33:31 Mark well, O Job, hearken unto me: hold thy peace, and I will -speak. - -33:32 If thou hast anything to say, answer me: speak, for I desire to -justify thee. - -33:33 If not, hearken unto me: hold thy peace, and I shall teach thee -wisdom. - -34:1 Furthermore Elihu answered and said, 34:2 Hear my words, O ye -wise men; and give ear unto me, ye that have knowledge. - -34:3 For the ear trieth words, as the mouth tasteth meat. - -34:4 Let us choose to us judgment: let us know among ourselves what is -good. - -34:5 For Job hath said, I am righteous: and God hath taken away my -judgment. - -34:6 Should I lie against my right? my wound is incurable without -transgression. - -34:7 What man is like Job, who drinketh up scorning like water? 34:8 -Which goeth in company with the workers of iniquity, and walketh with -wicked men. - -34:9 For he hath said, It profiteth a man nothing that he should -delight himself with God. - -34:10 Therefore hearken unto me ye men of understanding: far be it -from God, that he should do wickedness; and from the Almighty, that he -should commit iniquity. - -34:11 For the work of a man shall he render unto him, and cause every -man to find according to his ways. - -34:12 Yea, surely God will not do wickedly, neither will the Almighty -pervert judgment. - -34:13 Who hath given him a charge over the earth? or who hath disposed -the whole world? 34:14 If he set his heart upon man, if he gather -unto himself his spirit and his breath; 34:15 All flesh shall perish -together, and man shall turn again unto dust. - -34:16 If now thou hast understanding, hear this: hearken to the voice -of my words. - -34:17 Shall even he that hateth right govern? and wilt thou condemn -him that is most just? 34:18 Is it fit to say to a king, Thou art -wicked? and to princes, Ye are ungodly? 34:19 How much less to him -that accepteth not the persons of princes, nor regardeth the rich more -than the poor? for they all are the work of his hands. - -34:20 In a moment shall they die, and the people shall be troubled at -midnight, and pass away: and the mighty shall be taken away without -hand. - -34:21 For his eyes are upon the ways of man, and he seeth all his -goings. - -34:22 There is no darkness, nor shadow of death, where the workers of -iniquity may hide themselves. - -34:23 For he will not lay upon man more than right; that he should -enter into judgment with God. - -34:24 He shall break in pieces mighty men without number, and set -others in their stead. - -34:25 Therefore he knoweth their works, and he overturneth them in the -night, so that they are destroyed. - -34:26 He striketh them as wicked men in the open sight of others; -34:27 Because they turned back from him, and would not consider any of -his ways: 34:28 So that they cause the cry of the poor to come unto -him, and he heareth the cry of the afflicted. - -34:29 When he giveth quietness, who then can make trouble? and when he -hideth his face, who then can behold him? whether it be done against a -nation, or against a man only: 34:30 That the hypocrite reign not, -lest the people be ensnared. - -34:31 Surely it is meet to be said unto God, I have borne -chastisement, I will not offend any more: 34:32 That which I see not -teach thou me: if I have done iniquity, I will do no more. - -34:33 Should it be according to thy mind? he will recompense it, -whether thou refuse, or whether thou choose; and not I: therefore -speak what thou knowest. - -34:34 Let men of understanding tell me, and let a wise man hearken -unto me. - -34:35 Job hath spoken without knowledge, and his words were without -wisdom. - -34:36 My desire is that Job may be tried unto the end because of his -answers for wicked men. - -34:37 For he addeth rebellion unto his sin, he clappeth his hands -among us, and multiplieth his words against God. - -35:1 Elihu spake moreover, and said, 35:2 Thinkest thou this to be -right, that thou saidst, My righteousness is more than God’s? 35:3 -For thou saidst, What advantage will it be unto thee? and, What profit -shall I have, if I be cleansed from my sin? 35:4 I will answer thee, -and thy companions with thee. - -35:5 Look unto the heavens, and see; and behold the clouds which are -higher than thou. - -35:6 If thou sinnest, what doest thou against him? or if thy -transgressions be multiplied, what doest thou unto him? 35:7 If thou -be righteous, what givest thou him? or what receiveth he of thine -hand? 35:8 Thy wickedness may hurt a man as thou art; and thy -righteousness may profit the son of man. - -35:9 By reason of the multitude of oppressions they make the oppressed -to cry: they cry out by reason of the arm of the mighty. - -35:10 But none saith, Where is God my maker, who giveth songs in the -night; 35:11 Who teacheth us more than the beasts of the earth, and -maketh us wiser than the fowls of heaven? 35:12 There they cry, but -none giveth answer, because of the pride of evil men. - -35:13 Surely God will not hear vanity, neither will the Almighty -regard it. - -35:14 Although thou sayest thou shalt not see him, yet judgment is -before him; therefore trust thou in him. - -35:15 But now, because it is not so, he hath visited in his anger; yet -he knoweth it not in great extremity: 35:16 Therefore doth Job open -his mouth in vain; he multiplieth words without knowledge. - -36:1 Elihu also proceeded, and said, 36:2 Suffer me a little, and I -will shew thee that I have yet to speak on God’s behalf. - -36:3 I will fetch my knowledge from afar, and will ascribe -righteousness to my Maker. - -36:4 For truly my words shall not be false: he that is perfect in -knowledge is with thee. - -36:5 Behold, God is mighty, and despiseth not any: he is mighty in -strength and wisdom. - -36:6 He preserveth not the life of the wicked: but giveth right to the -poor. - -36:7 He withdraweth not his eyes from the righteous: but with kings -are they on the throne; yea, he doth establish them for ever, and they -are exalted. - -36:8 And if they be bound in fetters, and be holden in cords of -affliction; 36:9 Then he sheweth them their work, and their -transgressions that they have exceeded. - -36:10 He openeth also their ear to discipline, and commandeth that -they return from iniquity. - -36:11 If they obey and serve him, they shall spend their days in -prosperity, and their years in pleasures. - -36:12 But if they obey not, they shall perish by the sword, and they -shall die without knowledge. - -36:13 But the hypocrites in heart heap up wrath: they cry not when he -bindeth them. - -36:14 They die in youth, and their life is among the unclean. - -36:15 He delivereth the poor in his affliction, and openeth their ears -in oppression. - -36:16 Even so would he have removed thee out of the strait into a -broad place, where there is no straitness; and that which should be -set on thy table should be full of fatness. - -36:17 But thou hast fulfilled the judgment of the wicked: judgment and -justice take hold on thee. - -36:18 Because there is wrath, beware lest he take thee away with his -stroke: then a great ransom cannot deliver thee. - -36:19 Will he esteem thy riches? no, not gold, nor all the forces of -strength. - -36:20 Desire not the night, when people are cut off in their place. - -36:21 Take heed, regard not iniquity: for this hast thou chosen rather -than affliction. - -36:22 Behold, God exalteth by his power: who teacheth like him? 36:23 -Who hath enjoined him his way? or who can say, Thou hast wrought -iniquity? 36:24 Remember that thou magnify his work, which men -behold. - -36:25 Every man may see it; man may behold it afar off. - -36:26 Behold, God is great, and we know him not, neither can the -number of his years be searched out. - -36:27 For he maketh small the drops of water: they pour down rain -according to the vapour thereof: 36:28 Which the clouds do drop and -distil upon man abundantly. - -36:29 Also can any understand the spreadings of the clouds, or the -noise of his tabernacle? 36:30 Behold, he spreadeth his light upon -it, and covereth the bottom of the sea. - -36:31 For by them judgeth he the people; he giveth meat in abundance. - -36:32 With clouds he covereth the light; and commandeth it not to -shine by the cloud that cometh betwixt. - -36:33 The noise thereof sheweth concerning it, the cattle also -concerning the vapour. - -37:1 At this also my heart trembleth, and is moved out of his place. - -37:2 Hear attentively the noise of his voice, and the sound that goeth -out of his mouth. - -37:3 He directeth it under the whole heaven, and his lightning unto -the ends of the earth. - -37:4 After it a voice roareth: he thundereth with the voice of his -excellency; and he will not stay them when his voice is heard. - -37:5 God thundereth marvellously with his voice; great things doeth -he, which we cannot comprehend. - -37:6 For he saith to the snow, Be thou on the earth; likewise to the -small rain, and to the great rain of his strength. - -37:7 He sealeth up the hand of every man; that all men may know his -work. - -37:8 Then the beasts go into dens, and remain in their places. - -37:9 Out of the south cometh the whirlwind: and cold out of the north. - -37:10 By the breath of God frost is given: and the breadth of the -waters is straitened. - -37:11 Also by watering he wearieth the thick cloud: he scattereth his -bright cloud: 37:12 And it is turned round about by his counsels: that -they may do whatsoever he commandeth them upon the face of the world -in the earth. - -37:13 He causeth it to come, whether for correction, or for his land, -or for mercy. - -37:14 Hearken unto this, O Job: stand still, and consider the wondrous -works of God. - -37:15 Dost thou know when God disposed them, and caused the light of -his cloud to shine? 37:16 Dost thou know the balancings of the -clouds, the wondrous works of him which is perfect in knowledge? -37:17 How thy garments are warm, when he quieteth the earth by the -south wind? 37:18 Hast thou with him spread out the sky, which is -strong, and as a molten looking glass? 37:19 Teach us what we shall -say unto him; for we cannot order our speech by reason of darkness. - -37:20 Shall it be told him that I speak? if a man speak, surely he -shall be swallowed up. - -37:21 And now men see not the bright light which is in the clouds: but -the wind passeth, and cleanseth them. - -37:22 Fair weather cometh out of the north: with God is terrible -majesty. - -37:23 Touching the Almighty, we cannot find him out: he is excellent -in power, and in judgment, and in plenty of justice: he will not -afflict. - -37:24 Men do therefore fear him: he respecteth not any that are wise -of heart. - -38:1 Then the LORD answered Job out of the whirlwind, and said, 38:2 -Who is this that darkeneth counsel by words without knowledge? 38:3 -Gird up now thy loins like a man; for I will demand of thee, and -answer thou me. - -38:4 Where wast thou when I laid the foundations of the earth? -declare, if thou hast understanding. - -38:5 Who hath laid the measures thereof, if thou knowest? or who hath -stretched the line upon it? 38:6 Whereupon are the foundations -thereof fastened? or who laid the corner stone thereof; 38:7 When the -morning stars sang together, and all the sons of God shouted for joy? -38:8 Or who shut up the sea with doors, when it brake forth, as if it -had issued out of the womb? 38:9 When I made the cloud the garment -thereof, and thick darkness a swaddlingband for it, 38:10 And brake up -for it my decreed place, and set bars and doors, 38:11 And said, -Hitherto shalt thou come, but no further: and here shall thy proud -waves be stayed? 38:12 Hast thou commanded the morning since thy -days; and caused the dayspring to know his place; 38:13 That it might -take hold of the ends of the earth, that the wicked might be shaken -out of it? 38:14 It is turned as clay to the seal; and they stand as -a garment. - -38:15 And from the wicked their light is withholden, and the high arm -shall be broken. - -38:16 Hast thou entered into the springs of the sea? or hast thou -walked in the search of the depth? 38:17 Have the gates of death been -opened unto thee? or hast thou seen the doors of the shadow of death? -38:18 Hast thou perceived the breadth of the earth? declare if thou -knowest it all. - -38:19 Where is the way where light dwelleth? and as for darkness, -where is the place thereof, 38:20 That thou shouldest take it to the -bound thereof, and that thou shouldest know the paths to the house -thereof? 38:21 Knowest thou it, because thou wast then born? or -because the number of thy days is great? 38:22 Hast thou entered into -the treasures of the snow? or hast thou seen the treasures of the -hail, 38:23 Which I have reserved against the time of trouble, against -the day of battle and war? 38:24 By what way is the light parted, -which scattereth the east wind upon the earth? 38:25 Who hath divided -a watercourse for the overflowing of waters, or a way for the -lightning of thunder; 38:26 To cause it to rain on the earth, where no -man is; on the wilderness, wherein there is no man; 38:27 To satisfy -the desolate and waste ground; and to cause the bud of the tender herb -to spring forth? 38:28 Hath the rain a father? or who hath begotten -the drops of dew? 38:29 Out of whose womb came the ice? and the hoary -frost of heaven, who hath gendered it? 38:30 The waters are hid as -with a stone, and the face of the deep is frozen. - -38:31 Canst thou bind the sweet influences of Pleiades, or loose the -bands of Orion? 38:32 Canst thou bring forth Mazzaroth in his season? -or canst thou guide Arcturus with his sons? 38:33 Knowest thou the -ordinances of heaven? canst thou set the dominion thereof in the -earth? 38:34 Canst thou lift up thy voice to the clouds, that -abundance of waters may cover thee? 38:35 Canst thou send lightnings, -that they may go and say unto thee, Here we are? 38:36 Who hath put -wisdom in the inward parts? or who hath given understanding to the -heart? 38:37 Who can number the clouds in wisdom? or who can stay the -bottles of heaven, 38:38 When the dust groweth into hardness, and the -clods cleave fast together? 38:39 Wilt thou hunt the prey for the -lion? or fill the appetite of the young lions, 38:40 When they couch -in their dens, and abide in the covert to lie in wait? 38:41 Who -provideth for the raven his food? when his young ones cry unto God, -they wander for lack of meat. - -39:1 Knowest thou the time when the wild goats of the rock bring -forth? or canst thou mark when the hinds do calve? 39:2 Canst thou -number the months that they fulfil? or knowest thou the time when they -bring forth? 39:3 They bow themselves, they bring forth their young -ones, they cast out their sorrows. - -39:4 Their young ones are in good liking, they grow up with corn; they -go forth, and return not unto them. - -39:5 Who hath sent out the wild ass free? or who hath loosed the bands -of the wild ass? 39:6 Whose house I have made the wilderness, and the -barren land his dwellings. - -39:7 He scorneth the multitude of the city, neither regardeth he the -crying of the driver. - -39:8 The range of the mountains is his pasture, and he searcheth after -every green thing. - -39:9 Will the unicorn be willing to serve thee, or abide by thy crib? -39:10 Canst thou bind the unicorn with his band in the furrow? or will -he harrow the valleys after thee? 39:11 Wilt thou trust him, because -his strength is great? or wilt thou leave thy labour to him? 39:12 -Wilt thou believe him, that he will bring home thy seed, and gather it -into thy barn? 39:13 Gavest thou the goodly wings unto the peacocks? -or wings and feathers unto the ostrich? 39:14 Which leaveth her eggs -in the earth, and warmeth them in dust, 39:15 And forgetteth that the -foot may crush them, or that the wild beast may break them. - -39:16 She is hardened against her young ones, as though they were not -hers: her labour is in vain without fear; 39:17 Because God hath -deprived her of wisdom, neither hath he imparted to her understanding. - -39:18 What time she lifteth up herself on high, she scorneth the horse -and his rider. - -39:19 Hast thou given the horse strength? hast thou clothed his neck -with thunder? 39:20 Canst thou make him afraid as a grasshopper? the -glory of his nostrils is terrible. - -39:21 He paweth in the valley, and rejoiceth in his strength: he goeth -on to meet the armed men. - -39:22 He mocketh at fear, and is not affrighted; neither turneth he -back from the sword. - -39:23 The quiver rattleth against him, the glittering spear and the -shield. - -39:24 He swalloweth the ground with fierceness and rage: neither -believeth he that it is the sound of the trumpet. - -39:25 He saith among the trumpets, Ha, ha; and he smelleth the battle -afar off, the thunder of the captains, and the shouting. - -39:26 Doth the hawk fly by thy wisdom, and stretch her wings toward -the south? 39:27 Doth the eagle mount up at thy command, and make her -nest on high? 39:28 She dwelleth and abideth on the rock, upon the -crag of the rock, and the strong place. - -39:29 From thence she seeketh the prey, and her eyes behold afar off. - -39:30 Her young ones also suck up blood: and where the slain are, -there is she. - -40:1 Moreover the LORD answered Job, and said, 40:2 Shall he that -contendeth with the Almighty instruct him? he that reproveth God, let -him answer it. - -40:3 Then Job answered the LORD, and said, 40:4 Behold, I am vile; -what shall I answer thee? I will lay mine hand upon my mouth. - -40:5 Once have I spoken; but I will not answer: yea, twice; but I will -proceed no further. - -40:6 Then answered the LORD unto Job out of the whirlwind, and said, -40:7 Gird up thy loins now like a man: I will demand of thee, and -declare thou unto me. - -40:8 Wilt thou also disannul my judgment? wilt thou condemn me, that -thou mayest be righteous? 40:9 Hast thou an arm like God? or canst -thou thunder with a voice like him? 40:10 Deck thyself now with -majesty and excellency; and array thyself with glory and beauty. - -40:11 Cast abroad the rage of thy wrath: and behold every one that is -proud, and abase him. - -40:12 Look on every one that is proud, and bring him low; and tread -down the wicked in their place. - -40:13 Hide them in the dust together; and bind their faces in secret. - -40:14 Then will I also confess unto thee that thine own right hand can -save thee. - -40:15 Behold now behemoth, which I made with thee; he eateth grass as -an ox. - -40:16 Lo now, his strength is in his loins, and his force is in the -navel of his belly. - -40:17 He moveth his tail like a cedar: the sinews of his stones are -wrapped together. - -40:18 His bones are as strong pieces of brass; his bones are like bars -of iron. - -40:19 He is the chief of the ways of God: he that made him can make -his sword to approach unto him. - -40:20 Surely the mountains bring him forth food, where all the beasts -of the field play. - -40:21 He lieth under the shady trees, in the covert of the reed, and -fens. - -40:22 The shady trees cover him with their shadow; the willows of the -brook compass him about. - -40:23 Behold, he drinketh up a river, and hasteth not: he trusteth -that he can draw up Jordan into his mouth. - -40:24 He taketh it with his eyes: his nose pierceth through snares. - -41:1 Canst thou draw out leviathan with an hook? or his tongue with a -cord which thou lettest down? 41:2 Canst thou put an hook into his -nose? or bore his jaw through with a thorn? 41:3 Will he make many -supplications unto thee? will he speak soft words unto thee? 41:4 -Will he make a covenant with thee? wilt thou take him for a servant -for ever? 41:5 Wilt thou play with him as with a bird? or wilt thou -bind him for thy maidens? 41:6 Shall the companions make a banquet of -him? shall they part him among the merchants? 41:7 Canst thou fill -his skin with barbed irons? or his head with fish spears? 41:8 Lay -thine hand upon him, remember the battle, do no more. - -41:9 Behold, the hope of him is in vain: shall not one be cast down -even at the sight of him? 41:10 None is so fierce that dare stir him -up: who then is able to stand before me? 41:11 Who hath prevented me, -that I should repay him? whatsoever is under the whole heaven is mine. - -41:12 I will not conceal his parts, nor his power, nor his comely -proportion. - -41:13 Who can discover the face of his garment? or who can come to him -with his double bridle? 41:14 Who can open the doors of his face? his -teeth are terrible round about. - -41:15 His scales are his pride, shut up together as with a close seal. - -41:16 One is so near to another, that no air can come between them. - -41:17 They are joined one to another, they stick together, that they -cannot be sundered. - -41:18 By his neesings a light doth shine, and his eyes are like the -eyelids of the morning. - -41:19 Out of his mouth go burning lamps, and sparks of fire leap out. - -41:20 Out of his nostrils goeth smoke, as out of a seething pot or -caldron. - -41:21 His breath kindleth coals, and a flame goeth out of his mouth. - -41:22 In his neck remaineth strength, and sorrow is turned into joy -before him. - -41:23 The flakes of his flesh are joined together: they are firm in -themselves; they cannot be moved. - -41:24 His heart is as firm as a stone; yea, as hard as a piece of the -nether millstone. - -41:25 When he raiseth up himself, the mighty are afraid: by reason of -breakings they purify themselves. - -41:26 The sword of him that layeth at him cannot hold: the spear, the -dart, nor the habergeon. - -41:27 He esteemeth iron as straw, and brass as rotten wood. - -41:28 The arrow cannot make him flee: slingstones are turned with him -into stubble. - -41:29 Darts are counted as stubble: he laugheth at the shaking of a -spear. - -41:30 Sharp stones are under him: he spreadeth sharp pointed things -upon the mire. - -41:31 He maketh the deep to boil like a pot: he maketh the sea like a -pot of ointment. - -41:32 He maketh a path to shine after him; one would think the deep to -be hoary. - -41:33 Upon earth there is not his like, who is made without fear. - -41:34 He beholdeth all high things: he is a king over all the children -of pride. - -42:1 Then Job answered the LORD, and said, 42:2 I know that thou canst -do every thing, and that no thought can be withholden from thee. - -42:3 Who is he that hideth counsel without knowledge? therefore have I -uttered that I understood not; things too wonderful for me, which I -knew not. - -42:4 Hear, I beseech thee, and I will speak: I will demand of thee, -and declare thou unto me. - -42:5 I have heard of thee by the hearing of the ear: but now mine eye -seeth thee. - -42:6 Wherefore I abhor myself, and repent in dust and ashes. - -42:7 And it was so, that after the LORD had spoken these words unto -Job, the LORD said to Eliphaz the Temanite, My wrath is kindled -against thee, and against thy two friends: for ye have not spoken of -me the thing that is right, as my servant Job hath. - -42:8 Therefore take unto you now seven bullocks and seven rams, and go -to my servant Job, and offer up for yourselves a burnt offering; and -my servant Job shall pray for you: for him will I accept: lest I deal -with you after your folly, in that ye have not spoken of me the thing -which is right, like my servant Job. - -42:9 So Eliphaz the Temanite and Bildad the Shuhite and Zophar the -Naamathite went, and did according as the LORD commanded them: the -LORD also accepted Job. - -42:10 And the LORD turned the captivity of Job, when he prayed for his -friends: also the LORD gave Job twice as much as he had before. - -42:11 Then came there unto him all his brethren, and all his sisters, -and all they that had been of his acquaintance before, and did eat -bread with him in his house: and they bemoaned him, and comforted him -over all the evil that the LORD had brought upon him: every man also -gave him a piece of money, and every one an earring of gold. - -42:12 So the LORD blessed the latter end of Job more than his -beginning: for he had fourteen thousand sheep, and six thousand -camels, and a thousand yoke of oxen, and a thousand she asses. - -42:13 He had also seven sons and three daughters. - -42:14 And he called the name of the first, Jemima; and the name of the -second, Kezia; and the name of the third, Kerenhappuch. - -42:15 And in all the land were no women found so fair as the daughters -of Job: and their father gave them inheritance among their brethren. - -42:16 After this lived Job an hundred and forty years, and saw his -sons, and his sons’ sons, even four generations. - -42:17 So Job died, being old and full of days. - - - - -The Book of Psalms - - -1:1 Blessed is the man that walketh not in the counsel of the ungodly, -nor standeth in the way of sinners, nor sitteth in the seat of the -scornful. - -1:2 But his delight is in the law of the LORD; and in his law doth he -meditate day and night. - -1:3 And he shall be like a tree planted by the rivers of water, that -bringeth forth his fruit in his season; his leaf also shall not -wither; and whatsoever he doeth shall prosper. - -1:4 The ungodly are not so: but are like the chaff which the wind -driveth away. - -1:5 Therefore the ungodly shall not stand in the judgment, nor sinners -in the congregation of the righteous. - -1:6 For the LORD knoweth the way of the righteous: but the way of the -ungodly shall perish. - - - -2:1 Why do the heathen rage, and the people imagine a vain thing? - -2:2 The kings of the earth set themselves, and the rulers take counsel -together, against the LORD, and against his anointed, saying, - -2:3 Let us break their bands asunder, and cast away their cords from -us. - -2:4 He that sitteth in the heavens shall laugh: the LORD shall have -them in derision. - -2:5 Then shall he speak unto them in his wrath, and vex them in his -sore displeasure. - -2:6 Yet have I set my king upon my holy hill of Zion. - -2:7 I will declare the decree: the LORD hath said unto me, Thou art my -Son; this day have I begotten thee. - -2:8 Ask of me, and I shall give thee the heathen for thine -inheritance, and the uttermost parts of the earth for thy possession. - -2:9 Thou shalt break them with a rod of iron; thou shalt dash them in -pieces like a potter’s vessel. - -2:10 Be wise now therefore, O ye kings: be instructed, ye judges of -the earth. - -2:11 Serve the LORD with fear, and rejoice with trembling. - -2:12 Kiss the Son, lest he be angry, and ye perish from the way, when -his wrath is kindled but a little. Blessed are all they that put their -trust in him. - - - -3:1 Lord, how are they increased that trouble me! many are they that -rise up against me. - -3:2 Many there be which say of my soul, There is no help for him in -God. - -Selah. - -3:3 But thou, O LORD, art a shield for me; my glory, and the lifter up -of mine head. - -3:4 I cried unto the LORD with my voice, and he heard me out of his -holy hill. Selah. - -3:5 I laid me down and slept; I awaked; for the LORD sustained me. - -3:6 I will not be afraid of ten thousands of people, that have set -themselves against me round about. - -3:7 Arise, O LORD; save me, O my God: for thou hast smitten all mine -enemies upon the cheek bone; thou hast broken the teeth of the -ungodly. - -3:8 Salvation belongeth unto the LORD: thy blessing is upon thy -people. - -Selah. - - - -4:1 Hear me when I call, O God of my righteousness: thou hast enlarged -me when I was in distress; have mercy upon me, and hear my prayer. - -4:2 O ye sons of men, how long will ye turn my glory into shame? how -long will ye love vanity, and seek after leasing? Selah. - -4:3 But know that the LORD hath set apart him that is godly for -himself: the LORD will hear when I call unto him. - -4:4 Stand in awe, and sin not: commune with your own heart upon your -bed, and be still. Selah. - -4:5 Offer the sacrifices of righteousness, and put your trust in the -LORD. - -4:6 There be many that say, Who will shew us any good? LORD, lift thou -up the light of thy countenance upon us. - -4:7 Thou hast put gladness in my heart, more than in the time that -their corn and their wine increased. - -4:8 I will both lay me down in peace, and sleep: for thou, LORD, only -makest me dwell in safety. - - - -5:1 Give ear to my words, O LORD, consider my meditation. - -5:2 Hearken unto the voice of my cry, my King, and my God: for unto -thee will I pray. - -5:3 My voice shalt thou hear in the morning, O LORD; in the morning -will I direct my prayer unto thee, and will look up. - -5:4 For thou art not a God that hath pleasure in wickedness: neither -shall evil dwell with thee. - -5:5 The foolish shall not stand in thy sight: thou hatest all workers -of iniquity. - -5:6 Thou shalt destroy them that speak leasing: the LORD will abhor -the bloody and deceitful man. - -5:7 But as for me, I will come into thy house in the multitude of thy -mercy: and in thy fear will I worship toward thy holy temple. - -5:8 Lead me, O LORD, in thy righteousness because of mine enemies; -make thy way straight before my face. - -5:9 For there is no faithfulness in their mouth; their inward part is -very wickedness; their throat is an open sepulchre; they flatter with -their tongue. - -5:10 Destroy thou them, O God; let them fall by their own counsels; -cast them out in the multitude of their transgressions; for they have -rebelled against thee. - -5:11 But let all those that put their trust in thee rejoice: let them -ever shout for joy, because thou defendest them: let them also that -love thy name be joyful in thee. - -5:12 For thou, LORD, wilt bless the righteous; with favour wilt thou -compass him as with a shield. - - - -6:1 O LORD, rebuke me not in thine anger, neither chasten me in thy -hot displeasure. - -6:2 Have mercy upon me, O LORD; for I am weak: O LORD, heal me; for my -bones are vexed. - -6:3 My soul is also sore vexed: but thou, O LORD, how long? - -6:4 Return, O LORD, deliver my soul: oh save me for thy mercies’ sake. - -6:5 For in death there is no remembrance of thee: in the grave who -shall give thee thanks? - -6:6 I am weary with my groaning; all the night make I my bed to swim; -I water my couch with my tears. - -6:7 Mine eye is consumed because of grief; it waxeth old because of -all mine enemies. - -6:8 Depart from me, all ye workers of iniquity; for the LORD hath -heard the voice of my weeping. - -6:9 The LORD hath heard my supplication; the LORD will receive my -prayer. - -6:10 Let all mine enemies be ashamed and sore vexed: let them return -and be ashamed suddenly. - - - -7:1 O LORD my God, in thee do I put my trust: save me from all them -that persecute me, and deliver me: - -7:2 Lest he tear my soul like a lion, rending it in pieces, while -there is none to deliver. - -7:3 O LORD my God, If I have done this; if there be iniquity in my -hands; - -7:4 If I have rewarded evil unto him that was at peace with me; (yea, -I have delivered him that without cause is mine enemy:) - -7:5 Let the enemy persecute my soul, and take it; yea, let him tread -down my life upon the earth, and lay mine honour in the dust. Selah. - -7:6 Arise, O LORD, in thine anger, lift up thyself because of the rage -of mine enemies: and awake for me to the judgment that thou hast -commanded. - -7:7 So shall the congregation of the people compass thee about: for -their sakes therefore return thou on high. - -7:8 The LORD shall judge the people: judge me, O LORD, according to my -righteousness, and according to mine integrity that is in me. - -7:9 Oh let the wickedness of the wicked come to an end; but establish -the just: for the righteous God trieth the hearts and reins. - -7:10 My defence is of God, which saveth the upright in heart. - -7:11 God judgeth the righteous, and God is angry with the wicked every -day. - -7:12 If he turn not, he will whet his sword; he hath bent his bow, and -made it ready. - -7:13 He hath also prepared for him the instruments of death; he -ordaineth his arrows against the persecutors. - -7:14 Behold, he travaileth with iniquity, and hath conceived mischief, -and brought forth falsehood. - -7:15 He made a pit, and digged it, and is fallen into the ditch which -he made. - -7:16 His mischief shall return upon his own head, and his violent -dealing shall come down upon his own pate. - -7:17 I will praise the LORD according to his righteousness: and will -sing praise to the name of the LORD most high. - - - -8:1 O LORD, our Lord, how excellent is thy name in all the earth! who -hast set thy glory above the heavens. - -8:2 Out of the mouth of babes and sucklings hast thou ordained -strength because of thine enemies, that thou mightest still the enemy -and the avenger. - -8:3 When I consider thy heavens, the work of thy fingers, the moon and -the stars, which thou hast ordained; - -8:4 What is man, that thou art mindful of him? and the son of man, -that thou visitest him? - -8:5 For thou hast made him a little lower than the angels, and hast -crowned him with glory and honour. - -8:6 Thou madest him to have dominion over the works of thy hands; thou -hast put all things under his feet: - -8:7 All sheep and oxen, yea, and the beasts of the field; - -8:8 The fowl of the air, and the fish of the sea, and whatsoever -passeth through the paths of the seas. - -8:9 O LORD our Lord, how excellent is thy name in all the earth! - - -9:1 I will praise thee, O LORD, with my whole heart; I will shew forth -all thy marvellous works. - -9:2 I will be glad and rejoice in thee: I will sing praise to thy -name, O thou most High. - -9:3 When mine enemies are turned back, they shall fall and perish at -thy presence. - -9:4 For thou hast maintained my right and my cause; thou satest in the -throne judging right. - -9:5 Thou hast rebuked the heathen, thou hast destroyed the wicked, -thou hast put out their name for ever and ever. - -9:6 O thou enemy, destructions are come to a perpetual end: and thou -hast destroyed cities; their memorial is perished with them. - -9:7 But the LORD shall endure for ever: he hath prepared his throne -for judgment. - -9:8 And he shall judge the world in righteousness, he shall minister -judgment to the people in uprightness. - -9:9 The LORD also will be a refuge for the oppressed, a refuge in -times of trouble. - -9:10 And they that know thy name will put their trust in thee: for -thou, LORD, hast not forsaken them that seek thee. - -9:11 Sing praises to the LORD, which dwelleth in Zion: declare among -the people his doings. - -9:12 When he maketh inquisition for blood, he remembereth them: he -forgetteth not the cry of the humble. - -9:13 Have mercy upon me, O LORD; consider my trouble which I suffer of -them that hate me, thou that liftest me up from the gates of death: - -9:14 That I may shew forth all thy praise in the gates of the daughter -of Zion: I will rejoice in thy salvation. - -9:15 The heathen are sunk down in the pit that they made: in the net -which they hid is their own foot taken. - -9:16 The LORD is known by the judgment which he executeth: the wicked -is snared in the work of his own hands. Higgaion. Selah. - -9:17 The wicked shall be turned into hell, and all the nations that -forget God. - -9:18 For the needy shall not alway be forgotten: the expectation of -the poor shall not perish for ever. - -9:19 Arise, O LORD; let not man prevail: let the heathen be judged in -thy sight. - -9:20 Put them in fear, O LORD: that the nations may know themselves to -be but men. Selah. - - - -10:1 Why standest thou afar off, O LORD? why hidest thou thyself in -times of trouble? - -10:2 The wicked in his pride doth persecute the poor: let them be -taken in the devices that they have imagined. - -10:3 For the wicked boasteth of his heart’s desire, and blesseth the -covetous, whom the LORD abhorreth. - -10:4 The wicked, through the pride of his countenance, will not seek -after God: God is not in all his thoughts. - -10:5 His ways are always grievous; thy judgments are far above out of -his sight: as for all his enemies, he puffeth at them. - -10:6 He hath said in his heart, I shall not be moved: for I shall -never be in adversity. - -10:7 His mouth is full of cursing and deceit and fraud: under his -tongue is mischief and vanity. - -10:8 He sitteth in the lurking places of the villages: in the secret -places doth he murder the innocent: his eyes are privily set against -the poor. - -10:9 He lieth in wait secretly as a lion in his den: he lieth in wait -to catch the poor: he doth catch the poor, when he draweth him into -his net. - -10:10 He croucheth, and humbleth himself, that the poor may fall by -his strong ones. - -10:11 He hath said in his heart, God hath forgotten: he hideth his -face; he will never see it. - -10:12 Arise, O LORD; O God, lift up thine hand: forget not the humble. - -10:13 Wherefore doth the wicked contemn God? he hath said in his -heart, Thou wilt not require it. - -10:14 Thou hast seen it; for thou beholdest mischief and spite, to -requite it with thy hand: the poor committeth himself unto thee; thou -art the helper of the fatherless. - -10:15 Break thou the arm of the wicked and the evil man: seek out his -wickedness till thou find none. - -10:16 The LORD is King for ever and ever: the heathen are perished out -of his land. - -10:17 LORD, thou hast heard the desire of the humble: thou wilt -prepare their heart, thou wilt cause thine ear to hear: - -10:18 To judge the fatherless and the oppressed, that the man of the -earth may no more oppress. - - - -11:1 In the LORD put I my trust: how say ye to my soul, Flee as a bird -to your mountain? - -11:2 For, lo, the wicked bend their bow, they make ready their arrow -upon the string, that they may privily shoot at the upright in heart. - -11:3 If the foundations be destroyed, what can the righteous do? - -11:4 The LORD is in his holy temple, the LORD’s throne is in heaven: -his eyes behold, his eyelids try, the children of men. - -11:5 The LORD trieth the righteous: but the wicked and him that loveth -violence his soul hateth. - -11:6 Upon the wicked he shall rain snares, fire and brimstone, and an -horrible tempest: this shall be the portion of their cup. - -11:7 For the righteous LORD loveth righteousness; his countenance doth -behold the upright. - - - -12:1 Help, LORD; for the godly man ceaseth; for the faithful fail from -among the children of men. - -12:2 They speak vanity every one with his neighbour: with flattering -lips and with a double heart do they speak. - -12:3 The LORD shall cut off all flattering lips, and the tongue that -speaketh proud things: - -12:4 Who have said, With our tongue will we prevail; our lips are our -own: who is lord over us? - -12:5 For the oppression of the poor, for the sighing of the needy, now -will I arise, saith the LORD; I will set him in safety from him that -puffeth at him. - -12:6 The words of the LORD are pure words: as silver tried in a -furnace of earth, purified seven times. - -12:7 Thou shalt keep them, O LORD, thou shalt preserve them from this -generation for ever. - -12:8 The wicked walk on every side, when the vilest men are exalted. - - - -13:1 How long wilt thou forget me, O LORD? for ever? how long wilt -thou hide thy face from me? - -13:2 How long shall I take counsel in my soul, having sorrow in my -heart daily? how long shall mine enemy be exalted over me? - -13:3 Consider and hear me, O LORD my God: lighten mine eyes, lest I -sleep the sleep of death; - -13:4 Lest mine enemy say, I have prevailed against him; and those that -trouble me rejoice when I am moved. - -13:5 But I have trusted in thy mercy; my heart shall rejoice in thy -salvation. - -13:6 I will sing unto the LORD, because he hath dealt bountifully with -me. - - - -14:1 The fool hath said in his heart, There is no God. They are -corrupt, they have done abominable works, there is none that doeth -good. - -14:2 The LORD looked down from heaven upon the children of men, to see -if there were any that did understand, and seek God. - -14:3 They are all gone aside, they are all together become filthy: -there is none that doeth good, no, not one. - -14:4 Have all the workers of iniquity no knowledge? who eat up my -people as they eat bread, and call not upon the LORD. - -14:5 There were they in great fear: for God is in the generation of -the righteous. - -14:6 Ye have shamed the counsel of the poor, because the LORD is his -refuge. - -14:7 Oh that the salvation of Israel were come out of Zion! when the -LORD bringeth back the captivity of his people, Jacob shall rejoice, -and Israel shall be glad. - - - -15:1 Lord, who shall abide in thy tabernacle? who shall dwell in thy -holy hill? - -15:2 He that walketh uprightly, and worketh righteousness, and -speaketh the truth in his heart. - -15:3 He that backbiteth not with his tongue, nor doeth evil to his -neighbour, nor taketh up a reproach against his neighbour. - -15:4 In whose eyes a vile person is contemned; but he honoureth them -that fear the LORD. He that sweareth to his own hurt, and changeth -not. - -15:5 He that putteth not out his money to usury, nor taketh reward -against the innocent. He that doeth these things shall never be moved. - - - -16:1 Preserve me, O God: for in thee do I put my trust. - -16:2 O my soul, thou hast said unto the LORD, Thou art my Lord: my -goodness extendeth not to thee; - -16:3 But to the saints that are in the earth, and to the excellent, in -whom is all my delight. - -16:4 Their sorrows shall be multiplied that hasten after another god: -their drink offerings of blood will I not offer, nor take up their -names into my lips. - -16:5 The LORD is the portion of mine inheritance and of my cup: thou -maintainest my lot. - -16:6 The lines are fallen unto me in pleasant places; yea, I have a -goodly heritage. - -16:7 I will bless the LORD, who hath given me counsel: my reins also -instruct me in the night seasons. - -16:8 I have set the LORD always before me: because he is at my right -hand, I shall not be moved. - -16:9 Therefore my heart is glad, and my glory rejoiceth: my flesh also -shall rest in hope. - -16:10 For thou wilt not leave my soul in hell; neither wilt thou -suffer thine Holy One to see corruption. - -16:11 Thou wilt shew me the path of life: in thy presence is fulness -of joy; at thy right hand there are pleasures for evermore. - - - -17:1 Hear the right, O LORD, attend unto my cry, give ear unto my -prayer, that goeth not out of feigned lips. - -17:2 Let my sentence come forth from thy presence; let thine eyes -behold the things that are equal. - -17:3 Thou hast proved mine heart; thou hast visited me in the night; -thou hast tried me, and shalt find nothing; I am purposed that my -mouth shall not transgress. - -17:4 Concerning the works of men, by the word of thy lips I have kept -me from the paths of the destroyer. - -17:5 Hold up my goings in thy paths, that my footsteps slip not. - -17:6 I have called upon thee, for thou wilt hear me, O God: incline -thine ear unto me, and hear my speech. - -17:7 Shew thy marvellous lovingkindness, O thou that savest by thy -right hand them which put their trust in thee from those that rise up -against them. - -17:8 Keep me as the apple of the eye, hide me under the shadow of thy -wings, - -17:9 From the wicked that oppress me, from my deadly enemies, who -compass me about. - -17:10 They are inclosed in their own fat: with their mouth they speak -proudly. - -17:11 They have now compassed us in our steps: they have set their -eyes bowing down to the earth; - -17:12 Like as a lion that is greedy of his prey, and as it were a -young lion lurking in secret places. - -17:13 Arise, O LORD, disappoint him, cast him down: deliver my soul -from the wicked, which is thy sword: - -17:14 From men which are thy hand, O LORD, from men of the world, -which have their portion in this life, and whose belly thou fillest -with thy hid treasure: they are full of children, and leave the rest -of their substance to their babes. - -17:15 As for me, I will behold thy face in righteousness: I shall be -satisfied, when I awake, with thy likeness. - - - -18:1 I will love thee, O LORD, my strength. - -18:2 The LORD is my rock, and my fortress, and my deliverer; my God, -my strength, in whom I will trust; my buckler, and the horn of my -salvation, and my high tower. - -18:3 I will call upon the LORD, who is worthy to be praised: so shall -I be saved from mine enemies. - -18:4 The sorrows of death compassed me, and the floods of ungodly men -made me afraid. - -18:5 The sorrows of hell compassed me about: the snares of death -prevented me. - -18:6 In my distress I called upon the LORD, and cried unto my God: he -heard my voice out of his temple, and my cry came before him, even -into his ears. - -18:7 Then the earth shook and trembled; the foundations also of the -hills moved and were shaken, because he was wroth. - -18:8 There went up a smoke out of his nostrils, and fire out of his -mouth devoured: coals were kindled by it. - -18:9 He bowed the heavens also, and came down: and darkness was under -his feet. - -18:10 And he rode upon a cherub, and did fly: yea, he did fly upon the -wings of the wind. - -18:11 He made darkness his secret place; his pavilion round about him -were dark waters and thick clouds of the skies. - -18:12 At the brightness that was before him his thick clouds passed, -hail stones and coals of fire. - -18:13 The LORD also thundered in the heavens, and the Highest gave his -voice; hail stones and coals of fire. - -18:14 Yea, he sent out his arrows, and scattered them; and he shot out -lightnings, and discomfited them. - -18:15 Then the channels of waters were seen, and the foundations of -the world were discovered at thy rebuke, O LORD, at the blast of the -breath of thy nostrils. - -18:16 He sent from above, he took me, he drew me out of many waters. - -18:17 He delivered me from my strong enemy, and from them which hated -me: for they were too strong for me. - -18:18 They prevented me in the day of my calamity: but the LORD was my -stay. - -18:19 He brought me forth also into a large place; he delivered me, -because he delighted in me. - -18:20 The LORD rewarded me according to my righteousness; according to -the cleanness of my hands hath he recompensed me. - -18:21 For I have kept the ways of the LORD, and have not wickedly -departed from my God. - -18:22 For all his judgments were before me, and I did not put away his -statutes from me. - -18:23 I was also upright before him, and I kept myself from mine -iniquity. - -18:24 Therefore hath the LORD recompensed me according to my -righteousness, according to the cleanness of my hands in his eyesight. - -18:25 With the merciful thou wilt shew thyself merciful; with an -upright man thou wilt shew thyself upright; - -18:26 With the pure thou wilt shew thyself pure; and with the froward -thou wilt shew thyself froward. - -18:27 For thou wilt save the afflicted people; but wilt bring down -high looks. - -18:28 For thou wilt light my candle: the LORD my God will enlighten my -darkness. - -18:29 For by thee I have run through a troop; and by my God have I -leaped over a wall. - -18:30 As for God, his way is perfect: the word of the LORD is tried: -he is a buckler to all those that trust in him. - -18:31 For who is God save the LORD? or who is a rock save our God? - -18:32 It is God that girdeth me with strength, and maketh my way -perfect. - -18:33 He maketh my feet like hinds’ feet, and setteth me upon my high -places. - -18:34 He teacheth my hands to war, so that a bow of steel is broken by -mine arms. - -18:35 Thou hast also given me the shield of thy salvation: and thy -right hand hath holden me up, and thy gentleness hath made me great. - -18:36 Thou hast enlarged my steps under me, that my feet did not slip. - -18:37 I have pursued mine enemies, and overtaken them: neither did I -turn again till they were consumed. - -18:38 I have wounded them that they were not able to rise: they are -fallen under my feet. - -18:39 For thou hast girded me with strength unto the battle: thou hast -subdued under me those that rose up against me. - -18:40 Thou hast also given me the necks of mine enemies; that I might -destroy them that hate me. - -18:41 They cried, but there was none to save them: even unto the LORD, -but he answered them not. - -18:42 Then did I beat them small as the dust before the wind: I did -cast them out as the dirt in the streets. - -18:43 Thou hast delivered me from the strivings of the people; and -thou hast made me the head of the heathen: a people whom I have not -known shall serve me. - -18:44 As soon as they hear of me, they shall obey me: the strangers -shall submit themselves unto me. - -18:45 The strangers shall fade away, and be afraid out of their close -places. - -18:46 The LORD liveth; and blessed be my rock; and let the God of my -salvation be exalted. - -18:47 It is God that avengeth me, and subdueth the people under me. - -18:48 He delivereth me from mine enemies: yea, thou liftest me up -above those that rise up against me: thou hast delivered me from the -violent man. - -18:49 Therefore will I give thanks unto thee, O LORD, among the -heathen, and sing praises unto thy name. - -18:50 Great deliverance giveth he to his king; and sheweth mercy to -his anointed, to David, and to his seed for evermore. - - - -19:1 The heavens declare the glory of God; and the firmament sheweth -his handywork. - -19:2 Day unto day uttereth speech, and night unto night sheweth -knowledge. - -19:3 There is no speech nor language, where their voice is not heard. - -19:4 Their line is gone out through all the earth, and their words to -the end of the world. In them hath he set a tabernacle for the sun, - -19:5 Which is as a bridegroom coming out of his chamber, and rejoiceth -as a strong man to run a race. - -19:6 His going forth is from the end of the heaven, and his circuit -unto the ends of it: and there is nothing hid from the heat thereof. - -19:7 The law of the LORD is perfect, converting the soul: the -testimony of the LORD is sure, making wise the simple. - -19:8 The statutes of the LORD are right, rejoicing the heart: the -commandment of the LORD is pure, enlightening the eyes. - -19:9 The fear of the LORD is clean, enduring for ever: the judgments -of the LORD are true and righteous altogether. - -19:10 More to be desired are they than gold, yea, than much fine gold: -sweeter also than honey and the honeycomb. - -19:11 Moreover by them is thy servant warned: and in keeping of them -there is great reward. - -19:12 Who can understand his errors? cleanse thou me from secret -faults. - -19:13 Keep back thy servant also from presumptuous sins; let them not -have dominion over me: then shall I be upright, and I shall be -innocent from the great transgression. - -19:14 Let the words of my mouth, and the meditation of my heart, be -acceptable in thy sight, O LORD, my strength, and my redeemer. - - - -20:1 The LORD hear thee in the day of trouble; the name of the God of -Jacob defend thee; - -20:2 Send thee help from the sanctuary, and strengthen thee out of -Zion; - -20:3 Remember all thy offerings, and accept thy burnt sacrifice; -Selah. - -20:4 Grant thee according to thine own heart, and fulfil all thy -counsel. - -20:5 We will rejoice in thy salvation, and in the name of our God we -will set up our banners: the LORD fulfil all thy petitions. - -20:6 Now know I that the LORD saveth his anointed; he will hear him -from his holy heaven with the saving strength of his right hand. - -20:7 Some trust in chariots, and some in horses: but we will remember -the name of the LORD our God. - -20:8 They are brought down and fallen: but we are risen, and stand -upright. - -20:9 Save, LORD: let the king hear us when we call. - - - -21:1 The king shall joy in thy strength, O LORD; and in thy salvation -how greatly shall he rejoice! - -21:2 Thou hast given him his heart’s desire, and hast not withholden -the request of his lips. Selah. - -21:3 For thou preventest him with the blessings of goodness: thou -settest a crown of pure gold on his head. - -21:4 He asked life of thee, and thou gavest it him, even length of -days for ever and ever. - -21:5 His glory is great in thy salvation: honour and majesty hast thou -laid upon him. - -21:6 For thou hast made him most blessed for ever: thou hast made him -exceeding glad with thy countenance. - -21:7 For the king trusteth in the LORD, and through the mercy of the -most High he shall not be moved. - -21:8 Thine hand shall find out all thine enemies: thy right hand shall -find out those that hate thee. - -21:9 Thou shalt make them as a fiery oven in the time of thine anger: -the LORD shall swallow them up in his wrath, and the fire shall devour -them. - -21:10 Their fruit shalt thou destroy from the earth, and their seed -from among the children of men. - -21:11 For they intended evil against thee: they imagined a mischievous -device, which they are not able to perform. - -21:12 Therefore shalt thou make them turn their back, when thou shalt -make ready thine arrows upon thy strings against the face of them. - -21:13 Be thou exalted, LORD, in thine own strength: so will we sing -and praise thy power. - - - -22:1 My God, my God, why hast thou forsaken me? why art thou so far -from helping me, and from the words of my roaring? - -22:2 O my God, I cry in the day time, but thou hearest not; and in the -night season, and am not silent. - -22:3 But thou art holy, O thou that inhabitest the praises of Israel. - -22:4 Our fathers trusted in thee: they trusted, and thou didst deliver -them. - -22:5 They cried unto thee, and were delivered: they trusted in thee, -and were not confounded. - -22:6 But I am a worm, and no man; a reproach of men, and despised of -the people. - -22:7 All they that see me laugh me to scorn: they shoot out the lip, -they shake the head, saying, - -22:8 He trusted on the LORD that he would deliver him: let him deliver -him, seeing he delighted in him. - -22:9 But thou art he that took me out of the womb: thou didst make me -hope when I was upon my mother’s breasts. - -22:10 I was cast upon thee from the womb: thou art my God from my -mother’s belly. - -22:11 Be not far from me; for trouble is near; for there is none to -help. - -22:12 Many bulls have compassed me: strong bulls of Bashan have beset -me round. - -22:13 They gaped upon me with their mouths, as a ravening and a -roaring lion. - -22:14 I am poured out like water, and all my bones are out of joint: -my heart is like wax; it is melted in the midst of my bowels. - -22:15 My strength is dried up like a potsherd; and my tongue cleaveth -to my jaws; and thou hast brought me into the dust of death. - -22:16 For dogs have compassed me: the assembly of the wicked have -inclosed me: they pierced my hands and my feet. - -22:17 I may tell all my bones: they look and stare upon me. - -22:18 They part my garments among them, and cast lots upon my vesture. - -22:19 But be not thou far from me, O LORD: O my strength, haste thee -to help me. - -22:20 Deliver my soul from the sword; my darling from the power of the -dog. - -22:21 Save me from the lion’s mouth: for thou hast heard me from the -horns of the unicorns. - -22:22 I will declare thy name unto my brethren: in the midst of the -congregation will I praise thee. - -22:23 Ye that fear the LORD, praise him; all ye the seed of Jacob, -glorify him; and fear him, all ye the seed of Israel. - -22:24 For he hath not despised nor abhorred the affliction of the -afflicted; neither hath he hid his face from him; but when he cried -unto him, he heard. - -22:25 My praise shall be of thee in the great congregation: I will pay -my vows before them that fear him. - -22:26 The meek shall eat and be satisfied: they shall praise the LORD -that seek him: your heart shall live for ever. - -22:27 All the ends of the world shall remember and turn unto the LORD: -and all the kindreds of the nations shall worship before thee. - -22:28 For the kingdom is the LORD’s: and he is the governor among the -nations. - -22:29 All they that be fat upon earth shall eat and worship: all they -that go down to the dust shall bow before him: and none can keep alive -his own soul. - -22:30 A seed shall serve him; it shall be accounted to the Lord for a -generation. - -22:31 They shall come, and shall declare his righteousness unto a -people that shall be born, that he hath done this. - - - -23:1 The LORD is my shepherd; I shall not want. - -23:2 He maketh me to lie down in green pastures: he leadeth me beside -the still waters. - -23:3 He restoreth my soul: he leadeth me in the paths of righteousness -for his name’s sake. - -23:4 Yea, though I walk through the valley of the shadow of death, I -will fear no evil: for thou art with me; thy rod and thy staff they -comfort me. - -23:5 Thou preparest a table before me in the presence of mine enemies: -thou anointest my head with oil; my cup runneth over. - -23:6 Surely goodness and mercy shall follow me all the days of my -life: and I will dwell in the house of the LORD for ever. - - - -24:1 The earth is the LORD’s, and the fulness thereof; the world, and -they that dwell therein. - -24:2 For he hath founded it upon the seas, and established it upon the -floods. - -24:3 Who shall ascend into the hill of the LORD? or who shall stand in -his holy place? - -24:4 He that hath clean hands, and a pure heart; who hath not lifted -up his soul unto vanity, nor sworn deceitfully. - -24:5 He shall receive the blessing from the LORD, and righteousness -from the God of his salvation. - -24:6 This is the generation of them that seek him, that seek thy face, -O Jacob. Selah. - -24:7 Lift up your heads, O ye gates; and be ye lift up, ye everlasting -doors; and the King of glory shall come in. - -24:8 Who is this King of glory? The LORD strong and mighty, the LORD -mighty in battle. - -24:9 Lift up your heads, O ye gates; even lift them up, ye everlasting -doors; and the King of glory shall come in. - -24:10 Who is this King of glory? The LORD of hosts, he is the King of -glory. Selah. - - - -25:1 Unto thee, O LORD, do I lift up my soul. - -25:2 O my God, I trust in thee: let me not be ashamed, let not mine -enemies triumph over me. - -25:3 Yea, let none that wait on thee be ashamed: let them be ashamed -which transgress without cause. - -25:4 Shew me thy ways, O LORD; teach me thy paths. - -25:5 Lead me in thy truth, and teach me: for thou art the God of my -salvation; on thee do I wait all the day. - -25:6 Remember, O LORD, thy tender mercies and thy lovingkindnesses; -for they have been ever of old. - -25:7 Remember not the sins of my youth, nor my transgressions: -according to thy mercy remember thou me for thy goodness’ sake, O -LORD. - -25:8 Good and upright is the LORD: therefore will he teach sinners in -the way. - -25:9 The meek will he guide in judgment: and the meek will he teach -his way. - -25:10 All the paths of the LORD are mercy and truth unto such as keep -his covenant and his testimonies. - -25:11 For thy name’s sake, O LORD, pardon mine iniquity; for it is -great. - -25:12 What man is he that feareth the LORD? him shall he teach in the -way that he shall choose. - -25:13 His soul shall dwell at ease; and his seed shall inherit the -earth. - -25:14 The secret of the LORD is with them that fear him; and he will -shew them his covenant. - -25:15 Mine eyes are ever toward the LORD; for he shall pluck my feet -out of the net. - -25:16 Turn thee unto me, and have mercy upon me; for I am desolate and -afflicted. - -25:17 The troubles of my heart are enlarged: O bring thou me out of my -distresses. - -25:18 Look upon mine affliction and my pain; and forgive all my sins. - -25:19 Consider mine enemies; for they are many; and they hate me with -cruel hatred. - -25:20 O keep my soul, and deliver me: let me not be ashamed; for I put -my trust in thee. - -25:21 Let integrity and uprightness preserve me; for I wait on thee. - -25:22 Redeem Israel, O God, out of all his troubles. - - - -26:1 Judge me, O LORD; for I have walked in mine integrity: I have -trusted also in the LORD; therefore I shall not slide. - -26:2 Examine me, O LORD, and prove me; try my reins and my heart. - -26:3 For thy lovingkindness is before mine eyes: and I have walked in -thy truth. - -26:4 I have not sat with vain persons, neither will I go in with -dissemblers. - -26:5 I have hated the congregation of evil doers; and will not sit -with the wicked. - -26:6 I will wash mine hands in innocency: so will I compass thine -altar, O LORD: - -26:7 That I may publish with the voice of thanksgiving, and tell of -all thy wondrous works. - -26:8 LORD, I have loved the habitation of thy house, and the place -where thine honour dwelleth. - -26:9 Gather not my soul with sinners, nor my life with bloody men: - -26:10 In whose hands is mischief, and their right hand is full of -bribes. - -26:11 But as for me, I will walk in mine integrity: redeem me, and be -merciful unto me. - -26:12 My foot standeth in an even place: in the congregations will I -bless the LORD. - - - -27:1 The LORD is my light and my salvation; whom shall I fear? the -LORD is the strength of my life; of whom shall I be afraid? - -27:2 When the wicked, even mine enemies and my foes, came upon me to -eat up my flesh, they stumbled and fell. - -27:3 Though an host should encamp against me, my heart shall not fear: -though war should rise against me, in this will I be confident. - -27:4 One thing have I desired of the LORD, that will I seek after; -that I may dwell in the house of the LORD all the days of my life, to -behold the beauty of the LORD, and to enquire in his temple. - -27:5 For in the time of trouble he shall hide me in his pavilion: in -the secret of his tabernacle shall he hide me; he shall set me up upon -a rock. - -27:6 And now shall mine head be lifted up above mine enemies round -about me: therefore will I offer in his tabernacle sacrifices of joy; -I will sing, yea, I will sing praises unto the LORD. - -27:7 Hear, O LORD, when I cry with my voice: have mercy also upon me, -and answer me. - -27:8 When thou saidst, Seek ye my face; my heart said unto thee, Thy -face, LORD, will I seek. - -27:9 Hide not thy face far from me; put not thy servant away in anger: -thou hast been my help; leave me not, neither forsake me, O God of my -salvation. - -27:10 When my father and my mother forsake me, then the LORD will take -me up. - -27:11 Teach me thy way, O LORD, and lead me in a plain path, because -of mine enemies. - -27:12 Deliver me not over unto the will of mine enemies: for false -witnesses are risen up against me, and such as breathe out cruelty. - -27:13 I had fainted, unless I had believed to see the goodness of the -LORD in the land of the living. - -27:14 Wait on the LORD: be of good courage, and he shall strengthen -thine heart: wait, I say, on the LORD. - - - -28:1 Unto thee will I cry, O LORD my rock; be not silent to me: lest, -if thou be silent to me, I become like them that go down into the pit. - -28:2 Hear the voice of my supplications, when I cry unto thee, when I -lift up my hands toward thy holy oracle. - -28:3 Draw me not away with the wicked, and with the workers of -iniquity, which speak peace to their neighbours, but mischief is in -their hearts. - -28:4 Give them according to their deeds, and according to the -wickedness of their endeavours: give them after the work of their -hands; render to them their desert. - -28:5 Because they regard not the works of the LORD, nor the operation -of his hands, he shall destroy them, and not build them up. - -28:6 Blessed be the LORD, because he hath heard the voice of my -supplications. - -28:7 The LORD is my strength and my shield; my heart trusted in him, -and I am helped: therefore my heart greatly rejoiceth; and with my -song will I praise him. - -28:8 The LORD is their strength, and he is the saving strength of his -anointed. - -28:9 Save thy people, and bless thine inheritance: feed them also, and -lift them up for ever. - - - -29:1 Give unto the LORD, O ye mighty, give unto the LORD glory and -strength. - -29:2 Give unto the LORD the glory due unto his name; worship the LORD -in the beauty of holiness. - -29:3 The voice of the LORD is upon the waters: the God of glory -thundereth: the LORD is upon many waters. - -29:4 The voice of the LORD is powerful; the voice of the LORD is full -of majesty. - -29:5 The voice of the LORD breaketh the cedars; yea, the LORD breaketh -the cedars of Lebanon. - -29:6 He maketh them also to skip like a calf; Lebanon and Sirion like -a young unicorn. - -29:7 The voice of the LORD divideth the flames of fire. - -29:8 The voice of the LORD shaketh the wilderness; the LORD shaketh -the wilderness of Kadesh. - -29:9 The voice of the LORD maketh the hinds to calve, and discovereth -the forests: and in his temple doth every one speak of his glory. - -29:10 The LORD sitteth upon the flood; yea, the LORD sitteth King for -ever. - -29:11 The LORD will give strength unto his people; the LORD will bless -his people with peace. - - - -30:1 I will extol thee, O LORD; for thou hast lifted me up, and hast -not made my foes to rejoice over me. - -30:2 O LORD my God, I cried unto thee, and thou hast healed me. - -30:3 O LORD, thou hast brought up my soul from the grave: thou hast -kept me alive, that I should not go down to the pit. - -30:4 Sing unto the LORD, O ye saints of his, and give thanks at the -remembrance of his holiness. - -30:5 For his anger endureth but a moment; in his favour is life: -weeping may endure for a night, but joy cometh in the morning. - -30:6 And in my prosperity I said, I shall never be moved. - -30:7 LORD, by thy favour thou hast made my mountain to stand strong: -thou didst hide thy face, and I was troubled. - -30:8 I cried to thee, O LORD; and unto the LORD I made supplication. - -30:9 What profit is there in my blood, when I go down to the pit? -Shall the dust praise thee? shall it declare thy truth? - -30:10 Hear, O LORD, and have mercy upon me: LORD, be thou my helper. - -30:11 Thou hast turned for me my mourning into dancing: thou hast put -off my sackcloth, and girded me with gladness; - -30:12 To the end that my glory may sing praise to thee, and not be -silent. - -O LORD my God, I will give thanks unto thee for ever. - - - -31:1 In thee, O LORD, do I put my trust; let me never be ashamed: -deliver me in thy righteousness. - -31:2 Bow down thine ear to me; deliver me speedily: be thou my strong -rock, for an house of defence to save me. - -31:3 For thou art my rock and my fortress; therefore for thy name’s -sake lead me, and guide me. - -31:4 Pull me out of the net that they have laid privily for me: for -thou art my strength. - -31:5 Into thine hand I commit my spirit: thou hast redeemed me, O LORD -God of truth. - -31:6 I have hated them that regard lying vanities: but I trust in the -LORD. - -31:7 I will be glad and rejoice in thy mercy: for thou hast considered -my trouble; thou hast known my soul in adversities; - -31:8 And hast not shut me up into the hand of the enemy: thou hast set -my feet in a large room. - -31:9 Have mercy upon me, O LORD, for I am in trouble: mine eye is -consumed with grief, yea, my soul and my belly. - -31:10 For my life is spent with grief, and my years with sighing: my -strength faileth because of mine iniquity, and my bones are consumed. - -31:11 I was a reproach among all mine enemies, but especially among my -neighbours, and a fear to mine acquaintance: they that did see me -without fled from me. - -31:12 I am forgotten as a dead man out of mind: I am like a broken -vessel. - -31:13 For I have heard the slander of many: fear was on every side: -while they took counsel together against me, they devised to take away -my life. - -31:14 But I trusted in thee, O LORD: I said, Thou art my God. - -31:15 My times are in thy hand: deliver me from the hand of mine -enemies, and from them that persecute me. - -31:16 Make thy face to shine upon thy servant: save me for thy -mercies’ sake. - -31:17 Let me not be ashamed, O LORD; for I have called upon thee: let -the wicked be ashamed, and let them be silent in the grave. - -31:18 Let the lying lips be put to silence; which speak grievous -things proudly and contemptuously against the righteous. - -31:19 Oh how great is thy goodness, which thou hast laid up for them -that fear thee; which thou hast wrought for them that trust in thee -before the sons of men! - -31:20 Thou shalt hide them in the secret of thy presence from the -pride of man: thou shalt keep them secretly in a pavilion from the -strife of tongues. - -31:21 Blessed be the LORD: for he hath shewed me his marvellous -kindness in a strong city. - -31:22 For I said in my haste, I am cut off from before thine eyes: -nevertheless thou heardest the voice of my supplications when I cried -unto thee. - -31:23 O love the LORD, all ye his saints: for the LORD preserveth the -faithful, and plentifully rewardeth the proud doer. - -31:24 Be of good courage, and he shall strengthen your heart, all ye -that hope in the LORD. - - - -32:1 Blessed is he whose transgression is forgiven, whose sin is -covered. - -32:2 Blessed is the man unto whom the LORD imputeth not iniquity, and -in whose spirit there is no guile. - -32:3 When I kept silence, my bones waxed old through my roaring all -the day long. - -32:4 For day and night thy hand was heavy upon me: my moisture is -turned into the drought of summer. Selah. - -32:5 I acknowledge my sin unto thee, and mine iniquity have I not hid. -I said, I will confess my transgressions unto the LORD; and thou -forgavest the iniquity of my sin. Selah. - -32:6 For this shall every one that is godly pray unto thee in a time -when thou mayest be found: surely in the floods of great waters they -shall not come nigh unto him. - -32:7 Thou art my hiding place; thou shalt preserve me from trouble; -thou shalt compass me about with songs of deliverance. Selah. - -32:8 I will instruct thee and teach thee in the way which thou shalt -go: I will guide thee with mine eye. - -32:9 Be ye not as the horse, or as the mule, which have no -understanding: whose mouth must be held in with bit and bridle, lest -they come near unto thee. - -32:10 Many sorrows shall be to the wicked: but he that trusteth in the -LORD, mercy shall compass him about. - -32:11 Be glad in the LORD, and rejoice, ye righteous: and shout for -joy, all ye that are upright in heart. - - - -33:1 Rejoice in the LORD, O ye righteous: for praise is comely for the -upright. - -33:2 Praise the LORD with harp: sing unto him with the psaltery and an -instrument of ten strings. - -33:3 Sing unto him a new song; play skilfully with a loud noise. - -33:4 For the word of the LORD is right; and all his works are done in -truth. - -33:5 He loveth righteousness and judgment: the earth is full of the -goodness of the LORD. - -33:6 By the word of the LORD were the heavens made; and all the host -of them by the breath of his mouth. - -33:7 He gathereth the waters of the sea together as an heap: he layeth -up the depth in storehouses. - -33:8 Let all the earth fear the LORD: let all the inhabitants of the -world stand in awe of him. - -33:9 For he spake, and it was done; he commanded, and it stood fast. - -33:10 The LORD bringeth the counsel of the heathen to nought: he -maketh the devices of the people of none effect. - -33:11 The counsel of the LORD standeth for ever, the thoughts of his -heart to all generations. - -33:12 Blessed is the nation whose God is the LORD; and the people whom -he hath chosen for his own inheritance. - -33:13 The LORD looketh from heaven; he beholdeth all the sons of men. - -33:14 From the place of his habitation he looketh upon all the -inhabitants of the earth. - -33:15 He fashioneth their hearts alike; he considereth all their -works. - -33:16 There is no king saved by the multitude of an host: a mighty man -is not delivered by much strength. - -33:17 An horse is a vain thing for safety: neither shall he deliver -any by his great strength. - -33:18 Behold, the eye of the LORD is upon them that fear him, upon -them that hope in his mercy; - -33:19 To deliver their soul from death, and to keep them alive in -famine. - -33:20 Our soul waiteth for the LORD: he is our help and our shield. - -33:21 For our heart shall rejoice in him, because we have trusted in -his holy name. - -33:22 Let thy mercy, O LORD, be upon us, according as we hope in thee. - - - -34:1 I will bless the LORD at all times: his praise shall continually -be in my mouth. - -34:2 My soul shall make her boast in the LORD: the humble shall hear -thereof, and be glad. - -34:3 O magnify the LORD with me, and let us exalt his name together. - -34:4 I sought the LORD, and he heard me, and delivered me from all my -fears. - -34:5 They looked unto him, and were lightened: and their faces were -not ashamed. - -34:6 This poor man cried, and the LORD heard him, and saved him out of -all his troubles. - -34:7 The angel of the LORD encampeth round about them that fear him, -and delivereth them. - -34:8 O taste and see that the LORD is good: blessed is the man that -trusteth in him. - -34:9 O fear the LORD, ye his saints: for there is no want to them that -fear him. - -34:10 The young lions do lack, and suffer hunger: but they that seek -the LORD shall not want any good thing. - -34:11 Come, ye children, hearken unto me: I will teach you the fear of -the LORD. - -34:12 What man is he that desireth life, and loveth many days, that he -may see good? - -34:13 Keep thy tongue from evil, and thy lips from speaking guile. - -34:14 Depart from evil, and do good; seek peace, and pursue it. - -34:15 The eyes of the LORD are upon the righteous, and his ears are -open unto their cry. - -34:16 The face of the LORD is against them that do evil, to cut off -the remembrance of them from the earth. - -34:17 The righteous cry, and the LORD heareth, and delivereth them out -of all their troubles. - -34:18 The LORD is nigh unto them that are of a broken heart; and -saveth such as be of a contrite spirit. - -34:19 Many are the afflictions of the righteous: but the LORD -delivereth him out of them all. - -34:20 He keepeth all his bones: not one of them is broken. - -34:21 Evil shall slay the wicked: and they that hate the righteous -shall be desolate. - -34:22 The LORD redeemeth the soul of his servants: and none of them -that trust in him shall be desolate. - - - -35:1 Plead my cause, O LORD, with them that strive with me: fight -against them that fight against me. - -35:2 Take hold of shield and buckler, and stand up for mine help. - -35:3 Draw out also the spear, and stop the way against them that -persecute me: say unto my soul, I am thy salvation. - -35:4 Let them be confounded and put to shame that seek after my soul: -let them be turned back and brought to confusion that devise my hurt. - -35:5 Let them be as chaff before the wind: and let the angel of the -LORD chase them. - -35:6 Let their way be dark and slippery: and let the angel of the LORD -persecute them. - -35:7 For without cause have they hid for me their net in a pit, which -without cause they have digged for my soul. - -35:8 Let destruction come upon him at unawares; and let his net that -he hath hid catch himself: into that very destruction let him fall. - -35:9 And my soul shall be joyful in the LORD: it shall rejoice in his -salvation. - -35:10 All my bones shall say, LORD, who is like unto thee, which -deliverest the poor from him that is too strong for him, yea, the poor -and the needy from him that spoileth him? - -35:11 False witnesses did rise up; they laid to my charge things that -I knew not. - -35:12 They rewarded me evil for good to the spoiling of my soul. - -35:13 But as for me, when they were sick, my clothing was sackcloth: I -humbled my soul with fasting; and my prayer returned into mine own -bosom. - -35:14 I behaved myself as though he had been my friend or brother: I -bowed down heavily, as one that mourneth for his mother. - -35:15 But in mine adversity they rejoiced, and gathered themselves -together: yea, the abjects gathered themselves together against me, -and I knew it not; they did tear me, and ceased not: - -35:16 With hypocritical mockers in feasts, they gnashed upon me with -their teeth. - -35:17 Lord, how long wilt thou look on? rescue my soul from their -destructions, my darling from the lions. - -35:18 I will give thee thanks in the great congregation: I will praise -thee among much people. - -35:19 Let not them that are mine enemies wrongfully rejoice over me: -neither let them wink with the eye that hate me without a cause. - -35:20 For they speak not peace: but they devise deceitful matters -against them that are quiet in the land. - -35:21 Yea, they opened their mouth wide against me, and said, Aha, -aha, our eye hath seen it. - -35:22 This thou hast seen, O LORD: keep not silence: O Lord, be not -far from me. - -35:23 Stir up thyself, and awake to my judgment, even unto my cause, -my God and my Lord. - -35:24 Judge me, O LORD my God, according to thy righteousness; and let -them not rejoice over me. - -35:25 Let them not say in their hearts, Ah, so would we have it: let -them not say, We have swallowed him up. - -35:26 Let them be ashamed and brought to confusion together that -rejoice at mine hurt: let them be clothed with shame and dishonour -that magnify themselves against me. - -35:27 Let them shout for joy, and be glad, that favour my righteous -cause: yea, let them say continually, Let the LORD be magnified, which -hath pleasure in the prosperity of his servant. - -35:28 And my tongue shall speak of thy righteousness and of thy praise -all the day long. - - - -36:1 The transgression of the wicked saith within my heart, that there -is no fear of God before his eyes. - -36:2 For he flattereth himself in his own eyes, until his iniquity be -found to be hateful. - -36:3 The words of his mouth are iniquity and deceit: he hath left off -to be wise, and to do good. - -36:4 He deviseth mischief upon his bed; he setteth himself in a way -that is not good; he abhorreth not evil. - -36:5 Thy mercy, O LORD, is in the heavens; and thy faithfulness -reacheth unto the clouds. - -36:6 Thy righteousness is like the great mountains; thy judgments are -a great deep: O LORD, thou preservest man and beast. - -36:7 How excellent is thy lovingkindness, O God! therefore the -children of men put their trust under the shadow of thy wings. - -36:8 They shall be abundantly satisfied with the fatness of thy house; -and thou shalt make them drink of the river of thy pleasures. - -36:9 For with thee is the fountain of life: in thy light shall we see -light. - -36:10 O continue thy lovingkindness unto them that know thee; and thy -righteousness to the upright in heart. - -36:11 Let not the foot of pride come against me, and let not the hand -of the wicked remove me. - -36:12 There are the workers of iniquity fallen: they are cast down, -and shall not be able to rise. - - - -37:1 Fret not thyself because of evildoers, neither be thou envious -against the workers of iniquity. - -37:2 For they shall soon be cut down like the grass, and wither as the -green herb. - -37:3 Trust in the LORD, and do good; so shalt thou dwell in the land, -and verily thou shalt be fed. - -37:4 Delight thyself also in the LORD: and he shall give thee the -desires of thine heart. - -37:5 Commit thy way unto the LORD; trust also in him; and he shall -bring it to pass. - -37:6 And he shall bring forth thy righteousness as the light, and thy -judgment as the noonday. - -37:7 Rest in the LORD, and wait patiently for him: fret not thyself -because of him who prospereth in his way, because of the man who -bringeth wicked devices to pass. - -37:8 Cease from anger, and forsake wrath: fret not thyself in any wise -to do evil. - -37:9 For evildoers shall be cut off: but those that wait upon the -LORD, they shall inherit the earth. - -37:10 For yet a little while, and the wicked shall not be: yea, thou -shalt diligently consider his place, and it shall not be. - -37:11 But the meek shall inherit the earth; and shall delight -themselves in the abundance of peace. - -37:12 The wicked plotteth against the just, and gnasheth upon him with -his teeth. - -37:13 The LORD shall laugh at him: for he seeth that his day is -coming. - -37:14 The wicked have drawn out the sword, and have bent their bow, to -cast down the poor and needy, and to slay such as be of upright -conversation. - -37:15 Their sword shall enter into their own heart, and their bows -shall be broken. - -37:16 A little that a righteous man hath is better than the riches of -many wicked. - -37:17 For the arms of the wicked shall be broken: but the LORD -upholdeth the righteous. - -37:18 The LORD knoweth the days of the upright: and their inheritance -shall be for ever. - -37:19 They shall not be ashamed in the evil time: and in the days of -famine they shall be satisfied. - -37:20 But the wicked shall perish, and the enemies of the LORD shall -be as the fat of lambs: they shall consume; into smoke shall they -consume away. - -37:21 The wicked borroweth, and payeth not again: but the righteous -sheweth mercy, and giveth. - -37:22 For such as be blessed of him shall inherit the earth; and they -that be cursed of him shall be cut off. - -37:23 The steps of a good man are ordered by the LORD: and he -delighteth in his way. - -37:24 Though he fall, he shall not be utterly cast down: for the LORD -upholdeth him with his hand. - -37:25 I have been young, and now am old; yet have I not seen the -righteous forsaken, nor his seed begging bread. - -37:26 He is ever merciful, and lendeth; and his seed is blessed. - -37:27 Depart from evil, and do good; and dwell for evermore. - -37:28 For the LORD loveth judgment, and forsaketh not his saints; they -are preserved for ever: but the seed of the wicked shall be cut off. - -37:29 The righteous shall inherit the land, and dwell therein for -ever. - -37:30 The mouth of the righteous speaketh wisdom, and his tongue -talketh of judgment. - -37:31 The law of his God is in his heart; none of his steps shall -slide. - -37:32 The wicked watcheth the righteous, and seeketh to slay him. - -37:33 The LORD will not leave him in his hand, nor condemn him when he -is judged. - -37:34 Wait on the LORD, and keep his way, and he shall exalt thee to -inherit the land: when the wicked are cut off, thou shalt see it. - -37:35 I have seen the wicked in great power, and spreading himself -like a green bay tree. - -37:36 Yet he passed away, and, lo, he was not: yea, I sought him, but -he could not be found. - -37:37 Mark the perfect man, and behold the upright: for the end of -that man is peace. - -37:38 But the transgressors shall be destroyed together: the end of -the wicked shall be cut off. - -37:39 But the salvation of the righteous is of the LORD: he is their -strength in the time of trouble. - -37:40 And the LORD shall help them, and deliver them: he shall deliver -them from the wicked, and save them, because they trust in him. - - - -38:1 O lord, rebuke me not in thy wrath: neither chasten me in thy hot -displeasure. - -38:2 For thine arrows stick fast in me, and thy hand presseth me sore. - -38:3 There is no soundness in my flesh because of thine anger; neither -is there any rest in my bones because of my sin. - -38:4 For mine iniquities are gone over mine head: as an heavy burden -they are too heavy for me. - -38:5 My wounds stink and are corrupt because of my foolishness. - -38:6 I am troubled; I am bowed down greatly; I go mourning all the day -long. - -38:7 For my loins are filled with a loathsome disease: and there is no -soundness in my flesh. - -38:8 I am feeble and sore broken: I have roared by reason of the -disquietness of my heart. - -38:9 Lord, all my desire is before thee; and my groaning is not hid -from thee. - -38:10 My heart panteth, my strength faileth me: as for the light of -mine eyes, it also is gone from me. - -38:11 My lovers and my friends stand aloof from my sore; and my -kinsmen stand afar off. - -38:12 They also that seek after my life lay snares for me: and they -that seek my hurt speak mischievous things, and imagine deceits all -the day long. - -38:13 But I, as a deaf man, heard not; and I was as a dumb man that -openeth not his mouth. - -38:14 Thus I was as a man that heareth not, and in whose mouth are no -reproofs. - -38:15 For in thee, O LORD, do I hope: thou wilt hear, O Lord my God. - -38:16 For I said, Hear me, lest otherwise they should rejoice over me: -when my foot slippeth, they magnify themselves against me. - -38:17 For I am ready to halt, and my sorrow is continually before me. - -38:18 For I will declare mine iniquity; I will be sorry for my sin. - -38:19 But mine enemies are lively, and they are strong: and they that -hate me wrongfully are multiplied. - -38:20 They also that render evil for good are mine adversaries; -because I follow the thing that good is. - -38:21 Forsake me not, O LORD: O my God, be not far from me. - -38:22 Make haste to help me, O Lord my salvation. - - - -39:1 I said, I will take heed to my ways, that I sin not with my -tongue: I will keep my mouth with a bridle, while the wicked is before -me. - -39:2 I was dumb with silence, I held my peace, even from good; and my -sorrow was stirred. - -39:3 My heart was hot within me, while I was musing the fire burned: -then spake I with my tongue, - -39:4 LORD, make me to know mine end, and the measure of my days, what -it is: that I may know how frail I am. - -39:5 Behold, thou hast made my days as an handbreadth; and mine age is -as nothing before thee: verily every man at his best state is -altogether vanity. - -Selah. - -39:6 Surely every man walketh in a vain shew: surely they are -disquieted in vain: he heapeth up riches, and knoweth not who shall -gather them. - -39:7 And now, Lord, what wait I for? my hope is in thee. - -39:8 Deliver me from all my transgressions: make me not the reproach -of the foolish. - -39:9 I was dumb, I opened not my mouth; because thou didst it. - -39:10 Remove thy stroke away from me: I am consumed by the blow of -thine hand. - -39:11 When thou with rebukes dost correct man for iniquity, thou -makest his beauty to consume away like a moth: surely every man is -vanity. Selah. - -39:12 Hear my prayer, O LORD, and give ear unto my cry; hold not thy -peace at my tears: for I am a stranger with thee, and a sojourner, as -all my fathers were. - -39:13 O spare me, that I may recover strength, before I go hence, and -be no more. - - - -40:1 I waited patiently for the LORD; and he inclined unto me, and -heard my cry. - -40:2 He brought me up also out of an horrible pit, out of the miry -clay, and set my feet upon a rock, and established my goings. - -40:3 And he hath put a new song in my mouth, even praise unto our God: -many shall see it, and fear, and shall trust in the LORD. - -40:4 Blessed is that man that maketh the LORD his trust, and -respecteth not the proud, nor such as turn aside to lies. - -40:5 Many, O LORD my God, are thy wonderful works which thou hast -done, and thy thoughts which are to us-ward: they cannot be reckoned -up in order unto thee: if I would declare and speak of them, they are -more than can be numbered. - -40:6 Sacrifice and offering thou didst not desire; mine ears hast thou -opened: burnt offering and sin offering hast thou not required. - -40:7 Then said I, Lo, I come: in the volume of the book it is written -of me, - -40:8 I delight to do thy will, O my God: yea, thy law is within my -heart. - -40:9 I have preached righteousness in the great congregation: lo, I -have not refrained my lips, O LORD, thou knowest. - -40:10 I have not hid thy righteousness within my heart; I have -declared thy faithfulness and thy salvation: I have not concealed thy -lovingkindness and thy truth from the great congregation. - -40:11 Withhold not thou thy tender mercies from me, O LORD: let thy -lovingkindness and thy truth continually preserve me. - -40:12 For innumerable evils have compassed me about: mine iniquities -have taken hold upon me, so that I am not able to look up; they are -more than the hairs of mine head: therefore my heart faileth me. - -40:13 Be pleased, O LORD, to deliver me: O LORD, make haste to help -me. - -40:14 Let them be ashamed and confounded together that seek after my -soul to destroy it; let them be driven backward and put to shame that -wish me evil. - -40:15 Let them be desolate for a reward of their shame that say unto -me, Aha, aha. - -40:16 Let all those that seek thee rejoice and be glad in thee: let -such as love thy salvation say continually, The LORD be magnified. - -40:17 But I am poor and needy; yet the Lord thinketh upon me: thou art -my help and my deliverer; make no tarrying, O my God. - - - -41:1 Blessed is he that considereth the poor: the LORD will deliver -him in time of trouble. - -41:2 The LORD will preserve him, and keep him alive; and he shall be -blessed upon the earth: and thou wilt not deliver him unto the will of -his enemies. - -41:3 The LORD will strengthen him upon the bed of languishing: thou -wilt make all his bed in his sickness. - -41:4 I said, LORD, be merciful unto me: heal my soul; for I have -sinned against thee. - -41:5 Mine enemies speak evil of me, When shall he die, and his name -perish? - -41:6 And if he come to see me, he speaketh vanity: his heart gathereth -iniquity to itself; when he goeth abroad, he telleth it. - -41:7 All that hate me whisper together against me: against me do they -devise my hurt. - -41:8 An evil disease, say they, cleaveth fast unto him: and now that -he lieth he shall rise up no more. - -41:9 Yea, mine own familiar friend, in whom I trusted, which did eat -of my bread, hath lifted up his heel against me. - -41:10 But thou, O LORD, be merciful unto me, and raise me up, that I -may requite them. - -41:11 By this I know that thou favourest me, because mine enemy doth -not triumph over me. - -41:12 And as for me, thou upholdest me in mine integrity, and settest -me before thy face for ever. - -41:13 Blessed be the LORD God of Israel from everlasting, and to -everlasting. Amen, and Amen. - - - -42:1 As the hart panteth after the water brooks, so panteth my soul -after thee, O God. - -42:2 My soul thirsteth for God, for the living God: when shall I come -and appear before God? - -42:3 My tears have been my meat day and night, while they continually -say unto me, Where is thy God? - -42:4 When I remember these things, I pour out my soul in me: for I had -gone with the multitude, I went with them to the house of God, with -the voice of joy and praise, with a multitude that kept holyday. - -42:5 Why art thou cast down, O my soul? and why art thou disquieted in -me? hope thou in God: for I shall yet praise him for the help of his -countenance. - -42:6 O my God, my soul is cast down within me: therefore will I -remember thee from the land of Jordan, and of the Hermonites, from the -hill Mizar. - -42:7 Deep calleth unto deep at the noise of thy waterspouts: all thy -waves and thy billows are gone over me. - -42:8 Yet the LORD will command his lovingkindness in the day time, and -in the night his song shall be with me, and my prayer unto the God of -my life. - -42:9 I will say unto God my rock, Why hast thou forgotten me? why go I -mourning because of the oppression of the enemy? - -42:10 As with a sword in my bones, mine enemies reproach me; while -they say daily unto me, Where is thy God? - -42:11 Why art thou cast down, O my soul? and why art thou disquieted -within me? hope thou in God: for I shall yet praise him, who is the -health of my countenance, and my God. - - - -43:1 Judge me, O God, and plead my cause against an ungodly nation: O -deliver me from the deceitful and unjust man. - -43:2 For thou art the God of my strength: why dost thou cast me off? -why go I mourning because of the oppression of the enemy? - -43:3 O send out thy light and thy truth: let them lead me; let them -bring me unto thy holy hill, and to thy tabernacles. - -43:4 Then will I go unto the altar of God, unto God my exceeding joy: -yea, upon the harp will I praise thee, O God my God. - -43:5 Why art thou cast down, O my soul? and why art thou disquieted -within me? hope in God: for I shall yet praise him, who is the health -of my countenance, and my God. - - - -44:1 We have heard with our ears, O God, our fathers have told us, -what work thou didst in their days, in the times of old. - -44:2 How thou didst drive out the heathen with thy hand, and plantedst -them; how thou didst afflict the people, and cast them out. - -44:3 For they got not the land in possession by their own sword, -neither did their own arm save them: but thy right hand, and thine -arm, and the light of thy countenance, because thou hadst a favour -unto them. - -44:4 Thou art my King, O God: command deliverances for Jacob. - -44:5 Through thee will we push down our enemies: through thy name will -we tread them under that rise up against us. - -44:6 For I will not trust in my bow, neither shall my sword save me. - -44:7 But thou hast saved us from our enemies, and hast put them to -shame that hated us. - -44:8 In God we boast all the day long, and praise thy name for ever. - -Selah. - -44:9 But thou hast cast off, and put us to shame; and goest not forth -with our armies. - -44:10 Thou makest us to turn back from the enemy: and they which hate -us spoil for themselves. - -44:11 Thou hast given us like sheep appointed for meat; and hast -scattered us among the heathen. - -44:12 Thou sellest thy people for nought, and dost not increase thy -wealth by their price. - -44:13 Thou makest us a reproach to our neighbours, a scorn and a -derision to them that are round about us. - -44:14 Thou makest us a byword among the heathen, a shaking of the head -among the people. - -44:15 My confusion is continually before me, and the shame of my face -hath covered me, - -44:16 For the voice of him that reproacheth and blasphemeth; by reason -of the enemy and avenger. - -44:17 All this is come upon us; yet have we not forgotten thee, -neither have we dealt falsely in thy covenant. - -44:18 Our heart is not turned back, neither have our steps declined -from thy way; - -44:19 Though thou hast sore broken us in the place of dragons, and -covered us with the shadow of death. - -44:20 If we have forgotten the name of our God, or stretched out our -hands to a strange god; - -44:21 Shall not God search this out? for he knoweth the secrets of the -heart. - -44:22 Yea, for thy sake are we killed all the day long; we are counted -as sheep for the slaughter. - -44:23 Awake, why sleepest thou, O Lord? arise, cast us not off for -ever. - -44:24 Wherefore hidest thou thy face, and forgettest our affliction -and our oppression? - -44:25 For our soul is bowed down to the dust: our belly cleaveth unto -the earth. - -44:26 Arise for our help, and redeem us for thy mercies’ sake. - - - -45:1 My heart is inditing a good matter: I speak of the things which I -have made touching the king: my tongue is the pen of a ready writer. - -45:2 Thou art fairer than the children of men: grace is poured into -thy lips: therefore God hath blessed thee for ever. - -45:3 Gird thy sword upon thy thigh, O most mighty, with thy glory and -thy majesty. - -45:4 And in thy majesty ride prosperously because of truth and -meekness and righteousness; and thy right hand shall teach thee -terrible things. - -45:5 Thine arrows are sharp in the heart of the king’s enemies; -whereby the people fall under thee. - -45:6 Thy throne, O God, is for ever and ever: the sceptre of thy -kingdom is a right sceptre. - -45:7 Thou lovest righteousness, and hatest wickedness: therefore God, -thy God, hath anointed thee with the oil of gladness above thy -fellows. - -45:8 All thy garments smell of myrrh, and aloes, and cassia, out of -the ivory palaces, whereby they have made thee glad. - -45:9 Kings’ daughters were among thy honourable women: upon thy right -hand did stand the queen in gold of Ophir. - -45:10 Hearken, O daughter, and consider, and incline thine ear; forget -also thine own people, and thy father’s house; - -45:11 So shall the king greatly desire thy beauty: for he is thy Lord; -and worship thou him. - -45:12 And the daughter of Tyre shall be there with a gift; even the -rich among the people shall intreat thy favour. - -45:13 The king’s daughter is all glorious within: her clothing is of -wrought gold. - -45:14 She shall be brought unto the king in raiment of needlework: the -virgins her companions that follow her shall be brought unto thee. - -45:15 With gladness and rejoicing shall they be brought: they shall -enter into the king’s palace. - -45:16 Instead of thy fathers shall be thy children, whom thou mayest -make princes in all the earth. - -45:17 I will make thy name to be remembered in all generations: -therefore shall the people praise thee for ever and ever. - - - -46:1 God is our refuge and strength, a very present help in trouble. - -46:2 Therefore will not we fear, though the earth be removed, and -though the mountains be carried into the midst of the sea; - -46:3 Though the waters thereof roar and be troubled, though the -mountains shake with the swelling thereof. Selah. - -46:4 There is a river, the streams whereof shall make glad the city of -God, the holy place of the tabernacles of the most High. - -46:5 God is in the midst of her; she shall not be moved: God shall -help her, and that right early. - -46:6 The heathen raged, the kingdoms were moved: he uttered his voice, -the earth melted. - -46:7 The LORD of hosts is with us; the God of Jacob is our refuge. -Selah. - -46:8 Come, behold the works of the LORD, what desolations he hath made -in the earth. - -46:9 He maketh wars to cease unto the end of the earth; he breaketh -the bow, and cutteth the spear in sunder; he burneth the chariot in -the fire. - -46:10 Be still, and know that I am God: I will be exalted among the -heathen, I will be exalted in the earth. - -46:11 The LORD of hosts is with us; the God of Jacob is our refuge. -Selah. - - - -47:1 O clap your hands, all ye people; shout unto God with the voice -of triumph. - -47:2 For the LORD most high is terrible; he is a great King over all -the earth. - -47:3 He shall subdue the people under us, and the nations under our -feet. - -47:4 He shall choose our inheritance for us, the excellency of Jacob -whom he loved. Selah. - -47:5 God is gone up with a shout, the LORD with the sound of a -trumpet. - -47:6 Sing praises to God, sing praises: sing praises unto our King, -sing praises. - -47:7 For God is the King of all the earth: sing ye praises with -understanding. - -47:8 God reigneth over the heathen: God sitteth upon the throne of his -holiness. - -47:9 The princes of the people are gathered together, even the people -of the God of Abraham: for the shields of the earth belong unto God: -he is greatly exalted. - - - -48:1 Great is the LORD, and greatly to be praised in the city of our -God, in the mountain of his holiness. - -48:2 Beautiful for situation, the joy of the whole earth, is mount -Zion, on the sides of the north, the city of the great King. - -48:3 God is known in her palaces for a refuge. - -48:4 For, lo, the kings were assembled, they passed by together. - -48:5 They saw it, and so they marvelled; they were troubled, and -hasted away. - -48:6 Fear took hold upon them there, and pain, as of a woman in -travail. - -48:7 Thou breakest the ships of Tarshish with an east wind. - -48:8 As we have heard, so have we seen in the city of the LORD of -hosts, in the city of our God: God will establish it for ever. Selah. - -48:9 We have thought of thy lovingkindness, O God, in the midst of thy -temple. - -48:10 According to thy name, O God, so is thy praise unto the ends of -the earth: thy right hand is full of righteousness. - -48:11 Let mount Zion rejoice, let the daughters of Judah be glad, -because of thy judgments. - -48:12 Walk about Zion, and go round about her: tell the towers -thereof. - -48:13 Mark ye well her bulwarks, consider her palaces; that ye may -tell it to the generation following. - -48:14 For this God is our God for ever and ever: he will be our guide -even unto death. - - - -49:1 Hear this, all ye people; give ear, all ye inhabitants of the -world: - -49:2 Both low and high, rich and poor, together. - -49:3 My mouth shall speak of wisdom; and the meditation of my heart -shall be of understanding. - -49:4 I will incline mine ear to a parable: I will open my dark saying -upon the harp. - -49:5 Wherefore should I fear in the days of evil, when the iniquity of -my heels shall compass me about? - -49:6 They that trust in their wealth, and boast themselves in the -multitude of their riches; - -49:7 None of them can by any means redeem his brother, nor give to God -a ransom for him: - -49:8 (For the redemption of their soul is precious, and it ceaseth for -ever:) - -49:9 That he should still live for ever, and not see corruption. - -49:10 For he seeth that wise men die, likewise the fool and the -brutish person perish, and leave their wealth to others. - -49:11 Their inward thought is, that their houses shall continue for -ever, and their dwelling places to all generations; they call their -lands after their own names. - -49:12 Nevertheless man being in honour abideth not: he is like the -beasts that perish. - -49:13 This their way is their folly: yet their posterity approve their -sayings. Selah. - -49:14 Like sheep they are laid in the grave; death shall feed on them; -and the upright shall have dominion over them in the morning; and -their beauty shall consume in the grave from their dwelling. - -49:15 But God will redeem my soul from the power of the grave: for he -shall receive me. Selah. - -49:16 Be not thou afraid when one is made rich, when the glory of his -house is increased; - -49:17 For when he dieth he shall carry nothing away: his glory shall -not descend after him. - -49:18 Though while he lived he blessed his soul: and men will praise -thee, when thou doest well to thyself. - -49:19 He shall go to the generation of his fathers; they shall never -see light. - -49:20 Man that is in honour, and understandeth not, is like the beasts -that perish. - - - -50:1 The mighty God, even the LORD, hath spoken, and called the earth -from the rising of the sun unto the going down thereof. - -50:2 Out of Zion, the perfection of beauty, God hath shined. - -50:3 Our God shall come, and shall not keep silence: a fire shall -devour before him, and it shall be very tempestuous round about him. - -50:4 He shall call to the heavens from above, and to the earth, that -he may judge his people. - -50:5 Gather my saints together unto me; those that have made a -covenant with me by sacrifice. - -50:6 And the heavens shall declare his righteousness: for God is judge -himself. Selah. - -50:7 Hear, O my people, and I will speak; O Israel, and I will testify -against thee: I am God, even thy God. - -50:8 I will not reprove thee for thy sacrifices or thy burnt -offerings, to have been continually before me. - -50:9 I will take no bullock out of thy house, nor he goats out of thy -folds. - -50:10 For every beast of the forest is mine, and the cattle upon a -thousand hills. - -50:11 I know all the fowls of the mountains: and the wild beasts of -the field are mine. - -50:12 If I were hungry, I would not tell thee: for the world is mine, -and the fulness thereof. - -50:13 Will I eat the flesh of bulls, or drink the blood of goats? - -50:14 Offer unto God thanksgiving; and pay thy vows unto the most -High: - -50:15 And call upon me in the day of trouble: I will deliver thee, and -thou shalt glorify me. - -50:16 But unto the wicked God saith, What hast thou to do to declare -my statutes, or that thou shouldest take my covenant in thy mouth? - -50:17 Seeing thou hatest instruction, and casteth my words behind -thee. - -50:18 When thou sawest a thief, then thou consentedst with him, and -hast been partaker with adulterers. - -50:19 Thou givest thy mouth to evil, and thy tongue frameth deceit. - -50:20 Thou sittest and speakest against thy brother; thou slanderest -thine own mother’s son. - -50:21 These things hast thou done, and I kept silence; thou thoughtest -that I was altogether such an one as thyself: but I will reprove thee, -and set them in order before thine eyes. - -50:22 Now consider this, ye that forget God, lest I tear you in -pieces, and there be none to deliver. - -50:23 Whoso offereth praise glorifieth me: and to him that ordereth -his conversation aright will I shew the salvation of God. - - - -51:1 Have mercy upon me, O God, according to thy lovingkindness: -according unto the multitude of thy tender mercies blot out my -transgressions. - -51:2 Wash me throughly from mine iniquity, and cleanse me from my sin. - -51:3 For I acknowledge my transgressions: and my sin is ever before -me. - -51:4 Against thee, thee only, have I sinned, and done this evil in thy -sight: that thou mightest be justified when thou speakest, and be -clear when thou judgest. - -51:5 Behold, I was shapen in iniquity; and in sin did my mother -conceive me. - -51:6 Behold, thou desirest truth in the inward parts: and in the -hidden part thou shalt make me to know wisdom. - -51:7 Purge me with hyssop, and I shall be clean: wash me, and I shall -be whiter than snow. - -51:8 Make me to hear joy and gladness; that the bones which thou hast -broken may rejoice. - -51:9 Hide thy face from my sins, and blot out all mine iniquities. - -51:10 Create in me a clean heart, O God; and renew a right spirit -within me. - -51:11 Cast me not away from thy presence; and take not thy holy spirit -from me. - -51:12 Restore unto me the joy of thy salvation; and uphold me with thy -free spirit. - -51:13 Then will I teach transgressors thy ways; and sinners shall be -converted unto thee. - -51:14 Deliver me from bloodguiltiness, O God, thou God of my -salvation: and my tongue shall sing aloud of thy righteousness. - -51:15 O Lord, open thou my lips; and my mouth shall shew forth thy -praise. - -51:16 For thou desirest not sacrifice; else would I give it: thou -delightest not in burnt offering. - -51:17 The sacrifices of God are a broken spirit: a broken and a -contrite heart, O God, thou wilt not despise. - -51:18 Do good in thy good pleasure unto Zion: build thou the walls of -Jerusalem. - -51:19 Then shalt thou be pleased with the sacrifices of righteousness, -with burnt offering and whole burnt offering: then shall they offer -bullocks upon thine altar. - - - -52:1 Why boastest thou thyself in mischief, O mighty man? the goodness -of God endureth continually. - -52:2 The tongue deviseth mischiefs; like a sharp razor, working -deceitfully. - -52:3 Thou lovest evil more than good; and lying rather than to speak -righteousness. Selah. - -52:4 Thou lovest all devouring words, O thou deceitful tongue. - -52:5 God shall likewise destroy thee for ever, he shall take thee -away, and pluck thee out of thy dwelling place, and root thee out of -the land of the living. Selah. - -52:6 The righteous also shall see, and fear, and shall laugh at him: - -52:7 Lo, this is the man that made not God his strength; but trusted -in the abundance of his riches, and strengthened himself in his -wickedness. - -52:8 But I am like a green olive tree in the house of God: I trust in -the mercy of God for ever and ever. - -52:9 I will praise thee for ever, because thou hast done it: and I -will wait on thy name; for it is good before thy saints. - - - -53:1 The fool hath said in his heart, There is no God. Corrupt are -they, and have done abominable iniquity: there is none that doeth -good. - -53:2 God looked down from heaven upon the children of men, to see if -there were any that did understand, that did seek God. - -53:3 Every one of them is gone back: they are altogether become -filthy; there is none that doeth good, no, not one. - -53:4 Have the workers of iniquity no knowledge? who eat up my people -as they eat bread: they have not called upon God. - -53:5 There were they in great fear, where no fear was: for God hath -scattered the bones of him that encampeth against thee: thou hast put -them to shame, because God hath despised them. - -53:6 Oh that the salvation of Israel were come out of Zion! When God -bringeth back the captivity of his people, Jacob shall rejoice, and -Israel shall be glad. - - - -54:1 Save me, O God, by thy name, and judge me by thy strength. - -54:2 Hear my prayer, O God; give ear to the words of my mouth. - -54:3 For strangers are risen up against me, and oppressors seek after -my soul: they have not set God before them. Selah. - -54:4 Behold, God is mine helper: the Lord is with them that uphold my -soul. - -54:5 He shall reward evil unto mine enemies: cut them off in thy -truth. - -54:6 I will freely sacrifice unto thee: I will praise thy name, O -LORD; for it is good. - -54:7 For he hath delivered me out of all trouble: and mine eye hath -seen his desire upon mine enemies. - - - -55:1 Give ear to my prayer, O God; and hide not thyself from my -supplication. - -55:2 Attend unto me, and hear me: I mourn in my complaint, and make a -noise; - -55:3 Because of the voice of the enemy, because of the oppression of -the wicked: for they cast iniquity upon me, and in wrath they hate me. - -55:4 My heart is sore pained within me: and the terrors of death are -fallen upon me. - -55:5 Fearfulness and trembling are come upon me, and horror hath -overwhelmed me. - -55:6 And I said, Oh that I had wings like a dove! for then would I fly -away, and be at rest. - -55:7 Lo, then would I wander far off, and remain in the wilderness. -Selah. - -55:8 I would hasten my escape from the windy storm and tempest. - -55:9 Destroy, O Lord, and divide their tongues: for I have seen -violence and strife in the city. - -55:10 Day and night they go about it upon the walls thereof: mischief -also and sorrow are in the midst of it. - -55:11 Wickedness is in the midst thereof: deceit and guile depart not -from her streets. - -55:12 For it was not an enemy that reproached me; then I could have -borne it: neither was it he that hated me that did magnify himself -against me; then I would have hid myself from him: - -55:13 But it was thou, a man mine equal, my guide, and mine -acquaintance. - -55:14 We took sweet counsel together, and walked unto the house of God -in company. - -55:15 Let death seize upon them, and let them go down quick into hell: -for wickedness is in their dwellings, and among them. - -55:16 As for me, I will call upon God; and the LORD shall save me. - -55:17 Evening, and morning, and at noon, will I pray, and cry aloud: -and he shall hear my voice. - -55:18 He hath delivered my soul in peace from the battle that was -against me: for there were many with me. - -55:19 God shall hear, and afflict them, even he that abideth of old. - -Selah. Because they have no changes, therefore they fear not God. - -55:20 He hath put forth his hands against such as be at peace with -him: he hath broken his covenant. - -55:21 The words of his mouth were smoother than butter, but war was in -his heart: his words were softer than oil, yet were they drawn swords. - -55:22 Cast thy burden upon the LORD, and he shall sustain thee: he -shall never suffer the righteous to be moved. - -55:23 But thou, O God, shalt bring them down into the pit of -destruction: bloody and deceitful men shall not live out half their -days; but I will trust in thee. - - - -56:1 Be merciful unto me, O God: for man would swallow me up; he -fighting daily oppresseth me. - -56:2 Mine enemies would daily swallow me up: for they be many that -fight against me, O thou most High. - -56:3 What time I am afraid, I will trust in thee. - -56:4 In God I will praise his word, in God I have put my trust; I will -not fear what flesh can do unto me. - -56:5 Every day they wrest my words: all their thoughts are against me -for evil. - -56:6 They gather themselves together, they hide themselves, they mark -my steps, when they wait for my soul. - -56:7 Shall they escape by iniquity? in thine anger cast down the -people, O God. - -56:8 Thou tellest my wanderings: put thou my tears into thy bottle: -are they not in thy book? - -56:9 When I cry unto thee, then shall mine enemies turn back: this I -know; for God is for me. - -56:10 In God will I praise his word: in the LORD will I praise his -word. - -56:11 In God have I put my trust: I will not be afraid what man can do -unto me. - -56:12 Thy vows are upon me, O God: I will render praises unto thee. - -56:13 For thou hast delivered my soul from death: wilt not thou -deliver my feet from falling, that I may walk before God in the light -of the living? - - - -57:1 Be merciful unto me, O God, be merciful unto me: for my soul -trusteth in thee: yea, in the shadow of thy wings will I make my -refuge, until these calamities be overpast. - -57:2 I will cry unto God most high; unto God that performeth all -things for me. - -57:3 He shall send from heaven, and save me from the reproach of him -that would swallow me up. Selah. God shall send forth his mercy and -his truth. - -57:4 My soul is among lions: and I lie even among them that are set on -fire, even the sons of men, whose teeth are spears and arrows, and -their tongue a sharp sword. - -57:5 Be thou exalted, O God, above the heavens; let thy glory be above -all the earth. - -57:6 They have prepared a net for my steps; my soul is bowed down: -they have digged a pit before me, into the midst whereof they are -fallen themselves. Selah. - -57:7 My heart is fixed, O God, my heart is fixed: I will sing and give -praise. - -57:8 Awake up, my glory; awake, psaltery and harp: I myself will awake -early. - -57:9 I will praise thee, O Lord, among the people: I will sing unto -thee among the nations. - -57:10 For thy mercy is great unto the heavens, and thy truth unto the -clouds. - -57:11 Be thou exalted, O God, above the heavens: let thy glory be -above all the earth. - - - -58:1 Do ye indeed speak righteousness, O congregation? do ye judge -uprightly, O ye sons of men? - -58:2 Yea, in heart ye work wickedness; ye weigh the violence of your -hands in the earth. - -58:3 The wicked are estranged from the womb: they go astray as soon as -they be born, speaking lies. - -58:4 Their poison is like the poison of a serpent: they are like the -deaf adder that stoppeth her ear; - -58:5 Which will not hearken to the voice of charmers, charming never -so wisely. - -58:6 Break their teeth, O God, in their mouth: break out the great -teeth of the young lions, O LORD. - -58:7 Let them melt away as waters which run continually: when he -bendeth his bow to shoot his arrows, let them be as cut in pieces. - -58:8 As a snail which melteth, let every one of them pass away: like -the untimely birth of a woman, that they may not see the sun. - -58:9 Before your pots can feel the thorns, he shall take them away as -with a whirlwind, both living, and in his wrath. - -58:10 The righteous shall rejoice when he seeth the vengeance: he -shall wash his feet in the blood of the wicked. - -58:11 So that a man shall say, Verily there is a reward for the -righteous: verily he is a God that judgeth in the earth. - - - -59:1 Deliver me from mine enemies, O my God: defend me from them that -rise up against me. - -59:2 Deliver me from the workers of iniquity, and save me from bloody -men. - -59:3 For, lo, they lie in wait for my soul: the mighty are gathered -against me; not for my transgression, nor for my sin, O LORD. - -59:4 They run and prepare themselves without my fault: awake to help -me, and behold. - -59:5 Thou therefore, O LORD God of hosts, the God of Israel, awake to -visit all the heathen: be not merciful to any wicked transgressors. -Selah. - -59:6 They return at evening: they make a noise like a dog, and go -round about the city. - -59:7 Behold, they belch out with their mouth: swords are in their -lips: for who, say they, doth hear? - -59:8 But thou, O LORD, shalt laugh at them; thou shalt have all the -heathen in derision. - -59:9 Because of his strength will I wait upon thee: for God is my -defence. - -59:10 The God of my mercy shall prevent me: God shall let me see my -desire upon mine enemies. - -59:11 Slay them not, lest my people forget: scatter them by thy power; -and bring them down, O Lord our shield. - -59:12 For the sin of their mouth and the words of their lips let them -even be taken in their pride: and for cursing and lying which they -speak. - -59:13 Consume them in wrath, consume them, that they may not be: and -let them know that God ruleth in Jacob unto the ends of the earth. -Selah. - -59:14 And at evening let them return; and let them make a noise like a -dog, and go round about the city. - -59:15 Let them wander up and down for meat, and grudge if they be not -satisfied. - -59:16 But I will sing of thy power; yea, I will sing aloud of thy -mercy in the morning: for thou hast been my defence and refuge in the -day of my trouble. - -59:17 Unto thee, O my strength, will I sing: for God is my defence, -and the God of my mercy. - - - -60:1 O God, thou hast cast us off, thou hast scattered us, thou hast -been displeased; O turn thyself to us again. - -60:2 Thou hast made the earth to tremble; thou hast broken it: heal -the breaches thereof; for it shaketh. - -60:3 Thou hast shewed thy people hard things: thou hast made us to -drink the wine of astonishment. - -60:4 Thou hast given a banner to them that fear thee, that it may be -displayed because of the truth. Selah. - -60:5 That thy beloved may be delivered; save with thy right hand, and -hear me. - -60:6 God hath spoken in his holiness; I will rejoice, I will divide -Shechem, and mete out the valley of Succoth. - -60:7 Gilead is mine, and Manasseh is mine; Ephraim also is the -strength of mine head; Judah is my lawgiver; - -60:8 Moab is my washpot; over Edom will I cast out my shoe: Philistia, -triumph thou because of me. - -60:9 Who will bring me into the strong city? who will lead me into -Edom? - -60:10 Wilt not thou, O God, which hadst cast us off? and thou, O God, -which didst not go out with our armies? - -60:11 Give us help from trouble: for vain is the help of man. - -60:12 Through God we shall do valiantly: for he it is that shall tread -down our enemies. - - - -61:1 Hear my cry, O God; attend unto my prayer. - -61:2 From the end of the earth will I cry unto thee, when my heart is -overwhelmed: lead me to the rock that is higher than I. - -61:3 For thou hast been a shelter for me, and a strong tower from the -enemy. - -61:4 I will abide in thy tabernacle for ever: I will trust in the -covert of thy wings. Selah. - -61:5 For thou, O God, hast heard my vows: thou hast given me the -heritage of those that fear thy name. - -61:6 Thou wilt prolong the king’s life: and his years as many -generations. - -61:7 He shall abide before God for ever: O prepare mercy and truth, -which may preserve him. - -61:8 So will I sing praise unto thy name for ever, that I may daily -perform my vows. - - - -62:1 Truly my soul waiteth upon God: from him cometh my salvation. - -62:2 He only is my rock and my salvation; he is my defence; I shall -not be greatly moved. - -62:3 How long will ye imagine mischief against a man? ye shall be -slain all of you: as a bowing wall shall ye be, and as a tottering -fence. - -62:4 They only consult to cast him down from his excellency: they -delight in lies: they bless with their mouth, but they curse inwardly. -Selah. - -62:5 My soul, wait thou only upon God; for my expectation is from him. - -62:6 He only is my rock and my salvation: he is my defence; I shall -not be moved. - -62:7 In God is my salvation and my glory: the rock of my strength, and -my refuge, is in God. - -62:8 Trust in him at all times; ye people, pour out your heart before -him: God is a refuge for us. Selah. - -62:9 Surely men of low degree are vanity, and men of high degree are a -lie: to be laid in the balance, they are altogether lighter than -vanity. - -62:10 Trust not in oppression, and become not vain in robbery: if -riches increase, set not your heart upon them. - -62:11 God hath spoken once; twice have I heard this; that power -belongeth unto God. - -62:12 Also unto thee, O Lord, belongeth mercy: for thou renderest to -every man according to his work. - - - -63:1 O God, thou art my God; early will I seek thee: my soul thirsteth -for thee, my flesh longeth for thee in a dry and thirsty land, where -no water is; - -63:2 To see thy power and thy glory, so as I have seen thee in the -sanctuary. - -63:3 Because thy lovingkindness is better than life, my lips shall -praise thee. - -63:4 Thus will I bless thee while I live: I will lift up my hands in -thy name. - -63:5 My soul shall be satisfied as with marrow and fatness; and my -mouth shall praise thee with joyful lips: - -63:6 When I remember thee upon my bed, and meditate on thee in the -night watches. - -63:7 Because thou hast been my help, therefore in the shadow of thy -wings will I rejoice. - -63:8 My soul followeth hard after thee: thy right hand upholdeth me. - -63:9 But those that seek my soul, to destroy it, shall go into the -lower parts of the earth. - -63:10 They shall fall by the sword: they shall be a portion for foxes. - -63:11 But the king shall rejoice in God; every one that sweareth by -him shall glory: but the mouth of them that speak lies shall be -stopped. - - - -64:1 Hear my voice, O God, in my prayer: preserve my life from fear of -the enemy. - -64:2 Hide me from the secret counsel of the wicked; from the -insurrection of the workers of iniquity: - -64:3 Who whet their tongue like a sword, and bend their bows to shoot -their arrows, even bitter words: - -64:4 That they may shoot in secret at the perfect: suddenly do they -shoot at him, and fear not. - -64:5 They encourage themselves in an evil matter: they commune of -laying snares privily; they say, Who shall see them? - -64:6 They search out iniquities; they accomplish a diligent search: -both the inward thought of every one of them, and the heart, is deep. - -64:7 But God shall shoot at them with an arrow; suddenly shall they be -wounded. - -64:8 So they shall make their own tongue to fall upon themselves: all -that see them shall flee away. - -64:9 And all men shall fear, and shall declare the work of God; for -they shall wisely consider of his doing. - -64:10 The righteous shall be glad in the LORD, and shall trust in him; -and all the upright in heart shall glory. - - - -65:1 Praise waiteth for thee, O God, in Sion: and unto thee shall the -vow be performed. - -65:2 O thou that hearest prayer, unto thee shall all flesh come. - -65:3 Iniquities prevail against me: as for our transgressions, thou -shalt purge them away. - -65:4 Blessed is the man whom thou choosest, and causest to approach -unto thee, that he may dwell in thy courts: we shall be satisfied with -the goodness of thy house, even of thy holy temple. - -65:5 By terrible things in righteousness wilt thou answer us, O God of -our salvation; who art the confidence of all the ends of the earth, -and of them that are afar off upon the sea: - -65:6 Which by his strength setteth fast the mountains; being girded -with power: - -65:7 Which stilleth the noise of the seas, the noise of their waves, -and the tumult of the people. - -65:8 They also that dwell in the uttermost parts are afraid at thy -tokens: thou makest the outgoings of the morning and evening to -rejoice. - -65:9 Thou visitest the earth, and waterest it: thou greatly enrichest -it with the river of God, which is full of water: thou preparest them -corn, when thou hast so provided for it. - -65:10 Thou waterest the ridges thereof abundantly: thou settlest the -furrows thereof: thou makest it soft with showers: thou blessest the -springing thereof. - -65:11 Thou crownest the year with thy goodness; and thy paths drop -fatness. - -65:12 They drop upon the pastures of the wilderness: and the little -hills rejoice on every side. - -65:13 The pastures are clothed with flocks; the valleys also are -covered over with corn; they shout for joy, they also sing. - - - -66:1 Make a joyful noise unto God, all ye lands: - -66:2 Sing forth the honour of his name: make his praise glorious. - -66:3 Say unto God, How terrible art thou in thy works! through the -greatness of thy power shall thine enemies submit themselves unto -thee. - -66:4 All the earth shall worship thee, and shall sing unto thee; they -shall sing to thy name. Selah. - -66:5 Come and see the works of God: he is terrible in his doing toward -the children of men. - -66:6 He turned the sea into dry land: they went through the flood on -foot: there did we rejoice in him. - -66:7 He ruleth by his power for ever; his eyes behold the nations: let -not the rebellious exalt themselves. Selah. - -66:8 O bless our God, ye people, and make the voice of his praise to -be heard: - -66:9 Which holdeth our soul in life, and suffereth not our feet to be -moved. - -66:10 For thou, O God, hast proved us: thou hast tried us, as silver -is tried. - -66:11 Thou broughtest us into the net; thou laidst affliction upon our -loins. - -66:12 Thou hast caused men to ride over our heads; we went through -fire and through water: but thou broughtest us out into a wealthy -place. - -66:13 I will go into thy house with burnt offerings: I will pay thee -my vows, - -66:14 Which my lips have uttered, and my mouth hath spoken, when I was -in trouble. - -66:15 I will offer unto thee burnt sacrifices of fatlings, with the -incense of rams; I will offer bullocks with goats. Selah. - -66:16 Come and hear, all ye that fear God, and I will declare what he -hath done for my soul. - -66:17 I cried unto him with my mouth, and he was extolled with my -tongue. - -66:18 If I regard iniquity in my heart, the Lord will not hear me: - -66:19 But verily God hath heard me; he hath attended to the voice of -my prayer. - -66:20 Blessed be God, which hath not turned away my prayer, nor his -mercy from me. - - - -67:1 God be merciful unto us, and bless us; and cause his face to -shine upon us; Selah. - -67:2 That thy way may be known upon earth, thy saving health among all -nations. - -67:3 Let the people praise thee, O God; let all the people praise -thee. - -67:4 O let the nations be glad and sing for joy: for thou shalt judge -the people righteously, and govern the nations upon earth. Selah. - -67:5 Let the people praise thee, O God; let all the people praise -thee. - -67:6 Then shall the earth yield her increase; and God, even our own -God, shall bless us. - -67:7 God shall bless us; and all the ends of the earth shall fear him. - - - -68:1 Let God arise, let his enemies be scattered: let them also that -hate him flee before him. - -68:2 As smoke is driven away, so drive them away: as wax melteth -before the fire, so let the wicked perish at the presence of God. - -68:3 But let the righteous be glad; let them rejoice before God: yea, -let them exceedingly rejoice. - -68:4 Sing unto God, sing praises to his name: extol him that rideth -upon the heavens by his name JAH, and rejoice before him. - -68:5 A father of the fatherless, and a judge of the widows, is God in -his holy habitation. - -68:6 God setteth the solitary in families: he bringeth out those which -are bound with chains: but the rebellious dwell in a dry land. - -68:7 O God, when thou wentest forth before thy people, when thou didst -march through the wilderness; Selah: - -68:8 The earth shook, the heavens also dropped at the presence of God: -even Sinai itself was moved at the presence of God, the God of Israel. - -68:9 Thou, O God, didst send a plentiful rain, whereby thou didst -confirm thine inheritance, when it was weary. - -68:10 Thy congregation hath dwelt therein: thou, O God, hast prepared -of thy goodness for the poor. - -68:11 The Lord gave the word: great was the company of those that -published it. - -68:12 Kings of armies did flee apace: and she that tarried at home -divided the spoil. - -68:13 Though ye have lien among the pots, yet shall ye be as the wings -of a dove covered with silver, and her feathers with yellow gold. - -68:14 When the Almighty scattered kings in it, it was white as snow in -Salmon. - -68:15 The hill of God is as the hill of Bashan; an high hill as the -hill of Bashan. - -68:16 Why leap ye, ye high hills? this is the hill which God desireth -to dwell in; yea, the LORD will dwell in it for ever. - -68:17 The chariots of God are twenty thousand, even thousands of -angels: the Lord is among them, as in Sinai, in the holy place. - -68:18 Thou hast ascended on high, thou hast led captivity captive: -thou hast received gifts for men; yea, for the rebellious also, that -the LORD God might dwell among them. - -68:19 Blessed be the Lord, who daily loadeth us with benefits, even -the God of our salvation. Selah. - -68:20 He that is our God is the God of salvation; and unto GOD the -Lord belong the issues from death. - -68:21 But God shall wound the head of his enemies, and the hairy scalp -of such an one as goeth on still in his trespasses. - -68:22 The Lord said, I will bring again from Bashan, I will bring my -people again from the depths of the sea: - -68:23 That thy foot may be dipped in the blood of thine enemies, and -the tongue of thy dogs in the same. - -68:24 They have seen thy goings, O God; even the goings of my God, my -King, in the sanctuary. - -68:25 The singers went before, the players on instruments followed -after; among them were the damsels playing with timbrels. - -68:26 Bless ye God in the congregations, even the Lord, from the -fountain of Israel. - -68:27 There is little Benjamin with their ruler, the princes of Judah -and their council, the princes of Zebulun, and the princes of -Naphtali. - -68:28 Thy God hath commanded thy strength: strengthen, O God, that -which thou hast wrought for us. - -68:29 Because of thy temple at Jerusalem shall kings bring presents -unto thee. - -68:30 Rebuke the company of spearmen, the multitude of the bulls, with -the calves of the people, till every one submit himself with pieces of -silver: scatter thou the people that delight in war. - -68:31 Princes shall come out of Egypt; Ethiopia shall soon stretch out -her hands unto God. - -68:32 Sing unto God, ye kingdoms of the earth; O sing praises unto the -Lord; Selah: - -68:33 To him that rideth upon the heavens of heavens, which were of -old; lo, he doth send out his voice, and that a mighty voice. - -68:34 Ascribe ye strength unto God: his excellency is over Israel, and -his strength is in the clouds. - -68:35 O God, thou art terrible out of thy holy places: the God of -Israel is he that giveth strength and power unto his people. Blessed -be God. - - - -69:1 Save me, O God; for the waters are come in unto my soul. - -69:2 I sink in deep mire, where there is no standing: I am come into -deep waters, where the floods overflow me. - -69:3 I am weary of my crying: my throat is dried: mine eyes fail while -I wait for my God. - -69:4 They that hate me without a cause are more than the hairs of mine -head: they that would destroy me, being mine enemies wrongfully, are -mighty: then I restored that which I took not away. - -69:5 O God, thou knowest my foolishness; and my sins are not hid from -thee. - -69:6 Let not them that wait on thee, O Lord GOD of hosts, be ashamed -for my sake: let not those that seek thee be confounded for my sake, O -God of Israel. - -69:7 Because for thy sake I have borne reproach; shame hath covered my -face. - -69:8 I am become a stranger unto my brethren, and an alien unto my -mother’s children. - -69:9 For the zeal of thine house hath eaten me up; and the reproaches -of them that reproached thee are fallen upon me. - -69:10 When I wept, and chastened my soul with fasting, that was to my -reproach. - -69:11 I made sackcloth also my garment; and I became a proverb to -them. - -69:12 They that sit in the gate speak against me; and I was the song -of the drunkards. - -69:13 But as for me, my prayer is unto thee, O LORD, in an acceptable -time: O God, in the multitude of thy mercy hear me, in the truth of -thy salvation. - -69:14 Deliver me out of the mire, and let me not sink: let me be -delivered from them that hate me, and out of the deep waters. - -69:15 Let not the waterflood overflow me, neither let the deep swallow -me up, and let not the pit shut her mouth upon me. - -69:16 Hear me, O LORD; for thy lovingkindness is good: turn unto me -according to the multitude of thy tender mercies. - -69:17 And hide not thy face from thy servant; for I am in trouble: -hear me speedily. - -69:18 Draw nigh unto my soul, and redeem it: deliver me because of -mine enemies. - -69:19 Thou hast known my reproach, and my shame, and my dishonour: -mine adversaries are all before thee. - -69:20 Reproach hath broken my heart; and I am full of heaviness: and I -looked for some to take pity, but there was none; and for comforters, -but I found none. - -69:21 They gave me also gall for my meat; and in my thirst they gave -me vinegar to drink. - -69:22 Let their table become a snare before them: and that which -should have been for their welfare, let it become a trap. - -69:23 Let their eyes be darkened, that they see not; and make their -loins continually to shake. - -69:24 Pour out thine indignation upon them, and let thy wrathful anger -take hold of them. - -69:25 Let their habitation be desolate; and let none dwell in their -tents. - -69:26 For they persecute him whom thou hast smitten; and they talk to -the grief of those whom thou hast wounded. - -69:27 Add iniquity unto their iniquity: and let them not come into thy -righteousness. - -69:28 Let them be blotted out of the book of the living, and not be -written with the righteous. - -69:29 But I am poor and sorrowful: let thy salvation, O God, set me up -on high. - -69:30 I will praise the name of God with a song, and will magnify him -with thanksgiving. - -69:31 This also shall please the LORD better than an ox or bullock -that hath horns and hoofs. - -69:32 The humble shall see this, and be glad: and your heart shall -live that seek God. - -69:33 For the LORD heareth the poor, and despiseth not his prisoners. - -69:34 Let the heaven and earth praise him, the seas, and every thing -that moveth therein. - -69:35 For God will save Zion, and will build the cities of Judah: that -they may dwell there, and have it in possession. - -69:36 The seed also of his servants shall inherit it: and they that -love his name shall dwell therein. - - - -70:1 Make haste, O God, to deliver me; make haste to help me, O Lord. - -70:2 Let them be ashamed and confounded that seek after my soul: let -them be turned backward, and put to confusion, that desire my hurt. - -70:3 Let them be turned back for a reward of their shame that say, -Aha, aha. - -70:4 Let all those that seek thee rejoice and be glad in thee: and let -such as love thy salvation say continually, Let God be magnified. - -70:5 But I am poor and needy: make haste unto me, O God: thou art my -help and my deliverer; O LORD, make no tarrying. - - - -71:1 In thee, O LORD, do I put my trust: let me never be put to -confusion. - -71:2 Deliver me in thy righteousness, and cause me to escape: incline -thine ear unto me, and save me. - -71:3 Be thou my strong habitation, whereunto I may continually resort: -thou hast given commandment to save me; for thou art my rock and my -fortress. - -71:4 Deliver me, O my God, out of the hand of the wicked, out of the -hand of the unrighteous and cruel man. - -71:5 For thou art my hope, O Lord GOD: thou art my trust from my -youth. - -71:6 By thee have I been holden up from the womb: thou art he that -took me out of my mother’s bowels: my praise shall be continually of -thee. - -71:7 I am as a wonder unto many; but thou art my strong refuge. - -71:8 Let my mouth be filled with thy praise and with thy honour all -the day. - -71:9 Cast me not off in the time of old age; forsake me not when my -strength faileth. - -71:10 For mine enemies speak against me; and they that lay wait for my -soul take counsel together, - -71:11 Saying, God hath forsaken him: persecute and take him; for there -is none to deliver him. - -71:12 O God, be not far from me: O my God, make haste for my help. - -71:13 Let them be confounded and consumed that are adversaries to my -soul; let them be covered with reproach and dishonour that seek my -hurt. - -71:14 But I will hope continually, and will yet praise thee more and -more. - -71:15 My mouth shall shew forth thy righteousness and thy salvation -all the day; for I know not the numbers thereof. - -71:16 I will go in the strength of the Lord GOD: I will make mention -of thy righteousness, even of thine only. - -71:17 O God, thou hast taught me from my youth: and hitherto have I -declared thy wondrous works. - -71:18 Now also when I am old and greyheaded, O God, forsake me not; -until I have shewed thy strength unto this generation, and thy power -to every one that is to come. - -71:19 Thy righteousness also, O God, is very high, who hast done great -things: O God, who is like unto thee! - -71:20 Thou, which hast shewed me great and sore troubles, shalt -quicken me again, and shalt bring me up again from the depths of the -earth. - -71:21 Thou shalt increase my greatness, and comfort me on every side. - -71:22 I will also praise thee with the psaltery, even thy truth, O my -God: unto thee will I sing with the harp, O thou Holy One of Israel. - -71:23 My lips shall greatly rejoice when I sing unto thee; and my -soul, which thou hast redeemed. - -71:24 My tongue also shall talk of thy righteousness all the day long: -for they are confounded, for they are brought unto shame, that seek my -hurt. - - - -72:1 Give the king thy judgments, O God, and thy righteousness unto -the king’s son. - -72:2 He shall judge thy people with righteousness, and thy poor with -judgment. - -72:3 The mountains shall bring peace to the people, and the little -hills, by righteousness. - -72:4 He shall judge the poor of the people, he shall save the children -of the needy, and shall break in pieces the oppressor. - -72:5 They shall fear thee as long as the sun and moon endure, -throughout all generations. - -72:6 He shall come down like rain upon the mown grass: as showers that -water the earth. - -72:7 In his days shall the righteous flourish; and abundance of peace -so long as the moon endureth. - -72:8 He shall have dominion also from sea to sea, and from the river -unto the ends of the earth. - -72:9 They that dwell in the wilderness shall bow before him; and his -enemies shall lick the dust. - -72:10 The kings of Tarshish and of the isles shall bring presents: the -kings of Sheba and Seba shall offer gifts. - -72:11 Yea, all kings shall fall down before him: all nations shall -serve him. - -72:12 For he shall deliver the needy when he crieth; the poor also, -and him that hath no helper. - -72:13 He shall spare the poor and needy, and shall save the souls of -the needy. - -72:14 He shall redeem their soul from deceit and violence: and -precious shall their blood be in his sight. - -72:15 And he shall live, and to him shall be given of the gold of -Sheba: prayer also shall be made for him continually; and daily shall -he be praised. - -72:16 There shall be an handful of corn in the earth upon the top of -the mountains; the fruit thereof shall shake like Lebanon: and they of -the city shall flourish like grass of the earth. - -72:17 His name shall endure for ever: his name shall be continued as -long as the sun: and men shall be blessed in him: all nations shall -call him blessed. - -72:18 Blessed be the LORD God, the God of Israel, who only doeth -wondrous things. - -72:19 And blessed be his glorious name for ever: and let the whole -earth be filled with his glory; Amen, and Amen. - -72:20 The prayers of David the son of Jesse are ended. - - - -73:1 Truly God is good to Israel, even to such as are of a clean -heart. - -73:2 But as for me, my feet were almost gone; my steps had well nigh -slipped. - -73:3 For I was envious at the foolish, when I saw the prosperity of -the wicked. - -73:4 For there are no bands in their death: but their strength is -firm. - -73:5 They are not in trouble as other men; neither are they plagued -like other men. - -73:6 Therefore pride compasseth them about as a chain; violence -covereth them as a garment. - -73:7 Their eyes stand out with fatness: they have more than heart -could wish. - -73:8 They are corrupt, and speak wickedly concerning oppression: they -speak loftily. - -73:9 They set their mouth against the heavens, and their tongue -walketh through the earth. - -73:10 Therefore his people return hither: and waters of a full cup are -wrung out to them. - -73:11 And they say, How doth God know? and is there knowledge in the -most High? - -73:12 Behold, these are the ungodly, who prosper in the world; they -increase in riches. - -73:13 Verily I have cleansed my heart in vain, and washed my hands in -innocency. - -73:14 For all the day long have I been plagued, and chastened every -morning. - -73:15 If I say, I will speak thus; behold, I should offend against the -generation of thy children. - -73:16 When I thought to know this, it was too painful for me; - -73:17 Until I went into the sanctuary of God; then understood I their -end. - -73:18 Surely thou didst set them in slippery places: thou castedst -them down into destruction. - -73:19 How are they brought into desolation, as in a moment! they are -utterly consumed with terrors. - -73:20 As a dream when one awaketh; so, O Lord, when thou awakest, thou -shalt despise their image. - -73:21 Thus my heart was grieved, and I was pricked in my reins. - -73:22 So foolish was I, and ignorant: I was as a beast before thee. - -73:23 Nevertheless I am continually with thee: thou hast holden me by -my right hand. - -73:24 Thou shalt guide me with thy counsel, and afterward receive me -to glory. - -73:25 Whom have I in heaven but thee? and there is none upon earth -that I desire beside thee. - -73:26 My flesh and my heart faileth: but God is the strength of my -heart, and my portion for ever. - -73:27 For, lo, they that are far from thee shall perish: thou hast -destroyed all them that go a whoring from thee. - -73:28 But it is good for me to draw near to God: I have put my trust -in the Lord GOD, that I may declare all thy works. - - - -74:1 O God, why hast thou cast us off for ever? why doth thine anger -smoke against the sheep of thy pasture? - -74:2 Remember thy congregation, which thou hast purchased of old; the -rod of thine inheritance, which thou hast redeemed; this mount Zion, -wherein thou hast dwelt. - -74:3 Lift up thy feet unto the perpetual desolations; even all that -the enemy hath done wickedly in the sanctuary. - -74:4 Thine enemies roar in the midst of thy congregations; they set up -their ensigns for signs. - -74:5 A man was famous according as he had lifted up axes upon the -thick trees. - -74:6 But now they break down the carved work thereof at once with axes -and hammers. - -74:7 They have cast fire into thy sanctuary, they have defiled by -casting down the dwelling place of thy name to the ground. - -74:8 They said in their hearts, Let us destroy them together: they -have burned up all the synagogues of God in the land. - -74:9 We see not our signs: there is no more any prophet: neither is -there among us any that knoweth how long. - -74:10 O God, how long shall the adversary reproach? shall the enemy -blaspheme thy name for ever? - -74:11 Why withdrawest thou thy hand, even thy right hand? pluck it out -of thy bosom. - -74:12 For God is my King of old, working salvation in the midst of the -earth. - -74:13 Thou didst divide the sea by thy strength: thou brakest the -heads of the dragons in the waters. - -74:14 Thou brakest the heads of leviathan in pieces, and gavest him to -be meat to the people inhabiting the wilderness. - -74:15 Thou didst cleave the fountain and the flood: thou driedst up -mighty rivers. - -74:16 The day is thine, the night also is thine: thou hast prepared -the light and the sun. - -74:17 Thou hast set all the borders of the earth: thou hast made -summer and winter. - -74:18 Remember this, that the enemy hath reproached, O LORD, and that -the foolish people have blasphemed thy name. - -74:19 O deliver not the soul of thy turtledove unto the multitude of -the wicked: forget not the congregation of thy poor for ever. - -74:20 Have respect unto the covenant: for the dark places of the earth -are full of the habitations of cruelty. - -74:21 O let not the oppressed return ashamed: let the poor and needy -praise thy name. - -74:22 Arise, O God, plead thine own cause: remember how the foolish -man reproacheth thee daily. - -74:23 Forget not the voice of thine enemies: the tumult of those that -rise up against thee increaseth continually. - - - -75:1 Unto thee, O God, do we give thanks, unto thee do we give thanks: -for that thy name is near thy wondrous works declare. - -75:2 When I shall receive the congregation I will judge uprightly. - -75:3 The earth and all the inhabitants thereof are dissolved: I bear -up the pillars of it. Selah. - -75:4 I said unto the fools, Deal not foolishly: and to the wicked, -Lift not up the horn: - -75:5 Lift not up your horn on high: speak not with a stiff neck. - -75:6 For promotion cometh neither from the east, nor from the west, -nor from the south. - -75:7 But God is the judge: he putteth down one, and setteth up -another. - -75:8 For in the hand of the LORD there is a cup, and the wine is red; -it is full of mixture; and he poureth out of the same: but the dregs -thereof, all the wicked of the earth shall wring them out, and drink -them. - -75:9 But I will declare for ever; I will sing praises to the God of -Jacob. - -75:10 All the horns of the wicked also will I cut off; but the horns -of the righteous shall be exalted. - - - -76:1 In Judah is God known: his name is great in Israel. - -76:2 In Salem also is his tabernacle, and his dwelling place in Zion. - -76:3 There brake he the arrows of the bow, the shield, and the sword, -and the battle. Selah. - -76:4 Thou art more glorious and excellent than the mountains of prey. - -76:5 The stouthearted are spoiled, they have slept their sleep: and -none of the men of might have found their hands. - -76:6 At thy rebuke, O God of Jacob, both the chariot and horse are -cast into a dead sleep. - -76:7 Thou, even thou, art to be feared: and who may stand in thy sight -when once thou art angry? - -76:8 Thou didst cause judgment to be heard from heaven; the earth -feared, and was still, - -76:9 When God arose to judgment, to save all the meek of the earth. -Selah. - -76:10 Surely the wrath of man shall praise thee: the remainder of -wrath shalt thou restrain. - -76:11 Vow, and pay unto the LORD your God: let all that be round about -him bring presents unto him that ought to be feared. - -76:12 He shall cut off the spirit of princes: he is terrible to the -kings of the earth. - - - -77:1 I cried unto God with my voice, even unto God with my voice; and -he gave ear unto me. - -77:2 In the day of my trouble I sought the Lord: my sore ran in the -night, and ceased not: my soul refused to be comforted. - -77:3 I remembered God, and was troubled: I complained, and my spirit -was overwhelmed. Selah. - -77:4 Thou holdest mine eyes waking: I am so troubled that I cannot -speak. - -77:5 I have considered the days of old, the years of ancient times. - -77:6 I call to remembrance my song in the night: I commune with mine -own heart: and my spirit made diligent search. - -77:7 Will the Lord cast off for ever? and will he be favourable no -more? - -77:8 Is his mercy clean gone for ever? doth his promise fail for -evermore? - -77:9 Hath God forgotten to be gracious? hath he in anger shut up his -tender mercies? Selah. - -77:10 And I said, This is my infirmity: but I will remember the years -of the right hand of the most High. - -77:11 I will remember the works of the LORD: surely I will remember -thy wonders of old. - -77:12 I will meditate also of all thy work, and talk of thy doings. - -77:13 Thy way, O God, is in the sanctuary: who is so great a God as -our God? - -77:14 Thou art the God that doest wonders: thou hast declared thy -strength among the people. - -77:15 Thou hast with thine arm redeemed thy people, the sons of Jacob -and Joseph. Selah. - -77:16 The waters saw thee, O God, the waters saw thee; they were -afraid: the depths also were troubled. - -77:17 The clouds poured out water: the skies sent out a sound: thine -arrows also went abroad. - -77:18 The voice of thy thunder was in the heaven: the lightnings -lightened the world: the earth trembled and shook. - -77:19 Thy way is in the sea, and thy path in the great waters, and thy -footsteps are not known. - -77:20 Thou leddest thy people like a flock by the hand of Moses and -Aaron. - - - -78:1 Give ear, O my people, to my law: incline your ears to the words -of my mouth. - -78:2 I will open my mouth in a parable: I will utter dark sayings of -old: - -78:3 Which we have heard and known, and our fathers have told us. - -78:4 We will not hide them from their children, shewing to the -generation to come the praises of the LORD, and his strength, and his -wonderful works that he hath done. - -78:5 For he established a testimony in Jacob, and appointed a law in -Israel, which he commanded our fathers, that they should make them -known to their children: - -78:6 That the generation to come might know them, even the children -which should be born; who should arise and declare them to their -children: - -78:7 That they might set their hope in God, and not forget the works -of God, but keep his commandments: - -78:8 And might not be as their fathers, a stubborn and rebellious -generation; a generation that set not their heart aright, and whose -spirit was not stedfast with God. - -78:9 The children of Ephraim, being armed, and carrying bows, turned -back in the day of battle. - -78:10 They kept not the covenant of God, and refused to walk in his -law; - -78:11 And forgat his works, and his wonders that he had shewed them. - -78:12 Marvellous things did he in the sight of their fathers, in the -land of Egypt, in the field of Zoan. - -78:13 He divided the sea, and caused them to pass through; and he made -the waters to stand as an heap. - -78:14 In the daytime also he led them with a cloud, and all the night -with a light of fire. - -78:15 He clave the rocks in the wilderness, and gave them drink as out -of the great depths. - -78:16 He brought streams also out of the rock, and caused waters to -run down like rivers. - -78:17 And they sinned yet more against him by provoking the most High -in the wilderness. - -78:18 And they tempted God in their heart by asking meat for their -lust. - -78:19 Yea, they spake against God; they said, Can God furnish a table -in the wilderness? - -78:20 Behold, he smote the rock, that the waters gushed out, and the -streams overflowed; can he give bread also? can he provide flesh for -his people? - -78:21 Therefore the LORD heard this, and was wroth: so a fire was -kindled against Jacob, and anger also came up against Israel; - -78:22 Because they believed not in God, and trusted not in his -salvation: - -78:23 Though he had commanded the clouds from above, and opened the -doors of heaven, - -78:24 And had rained down manna upon them to eat, and had given them -of the corn of heaven. - -78:25 Man did eat angels’ food: he sent them meat to the full. - -78:26 He caused an east wind to blow in the heaven: and by his power -he brought in the south wind. - -78:27 He rained flesh also upon them as dust, and feathered fowls like -as the sand of the sea: - -78:28 And he let it fall in the midst of their camp, round about their -habitations. - -78:29 So they did eat, and were well filled: for he gave them their -own desire; - -78:30 They were not estranged from their lust. But while their meat -was yet in their mouths, - -78:31 The wrath of God came upon them, and slew the fattest of them, -and smote down the chosen men of Israel. - -78:32 For all this they sinned still, and believed not for his -wondrous works. - -78:33 Therefore their days did he consume in vanity, and their years -in trouble. - -78:34 When he slew them, then they sought him: and they returned and -enquired early after God. - -78:35 And they remembered that God was their rock, and the high God -their redeemer. - -78:36 Nevertheless they did flatter him with their mouth, and they -lied unto him with their tongues. - -78:37 For their heart was not right with him, neither were they -stedfast in his covenant. - -78:38 But he, being full of compassion, forgave their iniquity, and -destroyed them not: yea, many a time turned he his anger away, and did -not stir up all his wrath. - -78:39 For he remembered that they were but flesh; a wind that passeth -away, and cometh not again. - -78:40 How oft did they provoke him in the wilderness, and grieve him -in the desert! - -78:41 Yea, they turned back and tempted God, and limited the Holy One -of Israel. - -78:42 They remembered not his hand, nor the day when he delivered them -from the enemy. - -78:43 How he had wrought his signs in Egypt, and his wonders in the -field of Zoan. - -78:44 And had turned their rivers into blood; and their floods, that -they could not drink. - -78:45 He sent divers sorts of flies among them, which devoured them; -and frogs, which destroyed them. - -78:46 He gave also their increase unto the caterpiller, and their -labour unto the locust. - -78:47 He destroyed their vines with hail, and their sycomore trees -with frost. - -78:48 He gave up their cattle also to the hail, and their flocks to -hot thunderbolts. - -78:49 He cast upon them the fierceness of his anger, wrath, and -indignation, and trouble, by sending evil angels among them. - -78:50 He made a way to his anger; he spared not their soul from death, -but gave their life over to the pestilence; - -78:51 And smote all the firstborn in Egypt; the chief of their -strength in the tabernacles of Ham: - -78:52 But made his own people to go forth like sheep, and guided them -in the wilderness like a flock. - -78:53 And he led them on safely, so that they feared not: but the sea -overwhelmed their enemies. - -78:54 And he brought them to the border of his sanctuary, even to this -mountain, which his right hand had purchased. - -78:55 He cast out the heathen also before them, and divided them an -inheritance by line, and made the tribes of Israel to dwell in their -tents. - -78:56 Yet they tempted and provoked the most high God, and kept not -his testimonies: - -78:57 But turned back, and dealt unfaithfully like their fathers: they -were turned aside like a deceitful bow. - -78:58 For they provoked him to anger with their high places, and moved -him to jealousy with their graven images. - -78:59 When God heard this, he was wroth, and greatly abhorred Israel: - -78:60 So that he forsook the tabernacle of Shiloh, the tent which he -placed among men; - -78:61 And delivered his strength into captivity, and his glory into -the enemy’s hand. - -78:62 He gave his people over also unto the sword; and was wroth with -his inheritance. - -78:63 The fire consumed their young men; and their maidens were not -given to marriage. - -78:64 Their priests fell by the sword; and their widows made no -lamentation. - -78:65 Then the LORD awaked as one out of sleep, and like a mighty man -that shouteth by reason of wine. - -78:66 And he smote his enemies in the hinder parts: he put them to a -perpetual reproach. - -78:67 Moreover he refused the tabernacle of Joseph, and chose not the -tribe of Ephraim: - -78:68 But chose the tribe of Judah, the mount Zion which he loved. - -78:69 And he built his sanctuary like high palaces, like the earth -which he hath established for ever. - -78:70 He chose David also his servant, and took him from the -sheepfolds: - -78:71 From following the ewes great with young he brought him to feed -Jacob his people, and Israel his inheritance. - -78:72 So he fed them according to the integrity of his heart; and -guided them by the skilfulness of his hands. - - - -79:1 O God, the heathen are come into thine inheritance; thy holy -temple have they defiled; they have laid Jerusalem on heaps. - -79:2 The dead bodies of thy servants have they given to be meat unto -the fowls of the heaven, the flesh of thy saints unto the beasts of -the earth. - -79:3 Their blood have they shed like water round about Jerusalem; and -there was none to bury them. - -79:4 We are become a reproach to our neighbours, a scorn and derision -to them that are round about us. - -79:5 How long, LORD? wilt thou be angry for ever? shall thy jealousy -burn like fire? - -79:6 Pour out thy wrath upon the heathen that have not known thee, and -upon the kingdoms that have not called upon thy name. - -79:7 For they have devoured Jacob, and laid waste his dwelling place. - -79:8 O remember not against us former iniquities: let thy tender -mercies speedily prevent us: for we are brought very low. - -79:9 Help us, O God of our salvation, for the glory of thy name: and -deliver us, and purge away our sins, for thy name’s sake. - -79:10 Wherefore should the heathen say, Where is their God? let him be -known among the heathen in our sight by the revenging of the blood of -thy servants which is shed. - -79:11 Let the sighing of the prisoner come before thee; according to -the greatness of thy power preserve thou those that are appointed to -die; - -79:12 And render unto our neighbours sevenfold into their bosom their -reproach, wherewith they have reproached thee, O Lord. - -79:13 So we thy people and sheep of thy pasture will give thee thanks -for ever: we will shew forth thy praise to all generations. - - - -80:1 Give ear, O Shepherd of Israel, thou that leadest Joseph like a -flock; thou that dwellest between the cherubims, shine forth. - -80:2 Before Ephraim and Benjamin and Manasseh stir up thy strength, -and come and save us. - -80:3 Turn us again, O God, and cause thy face to shine; and we shall -be saved. - -80:4 O LORD God of hosts, how long wilt thou be angry against the -prayer of thy people? - -80:5 Thou feedest them with the bread of tears; and givest them tears -to drink in great measure. - -80:6 Thou makest us a strife unto our neighbours: and our enemies -laugh among themselves. - -80:7 Turn us again, O God of hosts, and cause thy face to shine; and -we shall be saved. - -80:8 Thou hast brought a vine out of Egypt: thou hast cast out the -heathen, and planted it. - -80:9 Thou preparedst room before it, and didst cause it to take deep -root, and it filled the land. - -80:10 The hills were covered with the shadow of it, and the boughs -thereof were like the goodly cedars. - -80:11 She sent out her boughs unto the sea, and her branches unto the -river. - -80:12 Why hast thou then broken down her hedges, so that all they -which pass by the way do pluck her? - -80:13 The boar out of the wood doth waste it, and the wild beast of -the field doth devour it. - -80:14 Return, we beseech thee, O God of hosts: look down from heaven, -and behold, and visit this vine; - -80:15 And the vineyard which thy right hand hath planted, and the -branch that thou madest strong for thyself. - -80:16 It is burned with fire, it is cut down: they perish at the -rebuke of thy countenance. - -80:17 Let thy hand be upon the man of thy right hand, upon the son of -man whom thou madest strong for thyself. - -80:18 So will not we go back from thee: quicken us, and we will call -upon thy name. - -80:19 Turn us again, O LORD God of hosts, cause thy face to shine; and -we shall be saved. - - - -81:1 Sing aloud unto God our strength: make a joyful noise unto the -God of Jacob. - -81:2 Take a psalm, and bring hither the timbrel, the pleasant harp -with the psaltery. - -81:3 Blow up the trumpet in the new moon, in the time appointed, on -our solemn feast day. - -81:4 For this was a statute for Israel, and a law of the God of Jacob. - -81:5 This he ordained in Joseph for a testimony, when he went out -through the land of Egypt: where I heard a language that I understood -not. - -81:6 I removed his shoulder from the burden: his hands were delivered -from the pots. - -81:7 Thou calledst in trouble, and I delivered thee; I answered thee -in the secret place of thunder: I proved thee at the waters of -Meribah. - -Selah. - -81:8 Hear, O my people, and I will testify unto thee: O Israel, if -thou wilt hearken unto me; - -81:9 There shall no strange god be in thee; neither shalt thou worship -any strange god. - -81:10 I am the LORD thy God, which brought thee out of the land of -Egypt: open thy mouth wide, and I will fill it. - -81:11 But my people would not hearken to my voice; and Israel would -none of me. - -81:12 So I gave them up unto their own hearts’ lust: and they walked -in their own counsels. - -81:13 Oh that my people had hearkened unto me, and Israel had walked -in my ways! - -81:14 I should soon have subdued their enemies, and turned my hand -against their adversaries. - -81:15 The haters of the LORD should have submitted themselves unto -him: but their time should have endured for ever. - -81:16 He should have fed them also with the finest of the wheat: and -with honey out of the rock should I have satisfied thee. - - - -82:1 God standeth in the congregation of the mighty; he judgeth among -the gods. - -82:2 How long will ye judge unjustly, and accept the persons of the -wicked? Selah. - -82:3 Defend the poor and fatherless: do justice to the afflicted and -needy. - -82:4 Deliver the poor and needy: rid them out of the hand of the -wicked. - -82:5 They know not, neither will they understand; they walk on in -darkness: all the foundations of the earth are out of course. - -82:6 I have said, Ye are gods; and all of you are children of the most -High. - -82:7 But ye shall die like men, and fall like one of the princes. - -82:8 Arise, O God, judge the earth: for thou shalt inherit all -nations. - - - -83:1 Keep not thou silence, O God: hold not thy peace, and be not -still, O God. - -83:2 For, lo, thine enemies make a tumult: and they that hate thee -have lifted up the head. - -83:3 They have taken crafty counsel against thy people, and consulted -against thy hidden ones. - -83:4 They have said, Come, and let us cut them off from being a -nation; that the name of Israel may be no more in remembrance. - -83:5 For they have consulted together with one consent: they are -confederate against thee: - -83:6 The tabernacles of Edom, and the Ishmaelites; of Moab, and the -Hagarenes; - -83:7 Gebal, and Ammon, and Amalek; the Philistines with the -inhabitants of Tyre; - -83:8 Assur also is joined with them: they have holpen the children of -Lot. - -Selah. - -83:9 Do unto them as unto the Midianites; as to Sisera, as to Jabin, -at the brook of Kison: - -83:10 Which perished at Endor: they became as dung for the earth. - -83:11 Make their nobles like Oreb, and like Zeeb: yea, all their -princes as Zebah, and as Zalmunna: - -83:12 Who said, Let us take to ourselves the houses of God in -possession. - -83:13 O my God, make them like a wheel; as the stubble before the -wind. - -83:14 As the fire burneth a wood, and as the flame setteth the -mountains on fire; - -83:15 So persecute them with thy tempest, and make them afraid with -thy storm. - -83:16 Fill their faces with shame; that they may seek thy name, O -LORD. - -83:17 Let them be confounded and troubled for ever; yea, let them be -put to shame, and perish: - -83:18 That men may know that thou, whose name alone is JEHOVAH, art -the most high over all the earth. - - - -84:1 How amiable are thy tabernacles, O LORD of hosts! - -84:2 My soul longeth, yea, even fainteth for the courts of the LORD: -my heart and my flesh crieth out for the living God. - -84:3 Yea, the sparrow hath found an house, and the swallow a nest for -herself, where she may lay her young, even thine altars, O LORD of -hosts, my King, and my God. - -84:4 Blessed are they that dwell in thy house: they will be still -praising thee. Selah. - -84:5 Blessed is the man whose strength is in thee; in whose heart are -the ways of them. - -84:6 Who passing through the valley of Baca make it a well; the rain -also filleth the pools. - -84:7 They go from strength to strength, every one of them in Zion -appeareth before God. - -84:8 O LORD God of hosts, hear my prayer: give ear, O God of Jacob. -Selah. - -84:9 Behold, O God our shield, and look upon the face of thine -anointed. - -84:10 For a day in thy courts is better than a thousand. I had rather -be a doorkeeper in the house of my God, than to dwell in the tents of -wickedness. - -84:11 For the LORD God is a sun and shield: the LORD will give grace -and glory: no good thing will he withhold from them that walk -uprightly. - -84:12 O LORD of hosts, blessed is the man that trusteth in thee. - - - -85:1 Lord, thou hast been favourable unto thy land: thou hast brought -back the captivity of Jacob. - -85:2 Thou hast forgiven the iniquity of thy people, thou hast covered -all their sin. Selah. - -85:3 Thou hast taken away all thy wrath: thou hast turned thyself from -the fierceness of thine anger. - -85:4 Turn us, O God of our salvation, and cause thine anger toward us -to cease. - -85:5 Wilt thou be angry with us for ever? wilt thou draw out thine -anger to all generations? - -85:6 Wilt thou not revive us again: that thy people may rejoice in -thee? - -85:7 Shew us thy mercy, O LORD, and grant us thy salvation. - -85:8 I will hear what God the LORD will speak: for he will speak peace -unto his people, and to his saints: but let them not turn again to -folly. - -85:9 Surely his salvation is nigh them that fear him; that glory may -dwell in our land. - -85:10 Mercy and truth are met together; righteousness and peace have -kissed each other. - -85:11 Truth shall spring out of the earth; and righteousness shall -look down from heaven. - -85:12 Yea, the LORD shall give that which is good; and our land shall -yield her increase. - -85:13 Righteousness shall go before him; and shall set us in the way -of his steps. - - - -86:1 Bow down thine ear, O LORD, hear me: for I am poor and needy. - -86:2 Preserve my soul; for I am holy: O thou my God, save thy servant -that trusteth in thee. - -86:3 Be merciful unto me, O Lord: for I cry unto thee daily. - -86:4 Rejoice the soul of thy servant: for unto thee, O Lord, do I lift -up my soul. - -86:5 For thou, Lord, art good, and ready to forgive; and plenteous in -mercy unto all them that call upon thee. - -86:6 Give ear, O LORD, unto my prayer; and attend to the voice of my -supplications. - -86:7 In the day of my trouble I will call upon thee: for thou wilt -answer me. - -86:8 Among the gods there is none like unto thee, O Lord; neither are -there any works like unto thy works. - -86:9 All nations whom thou hast made shall come and worship before -thee, O Lord; and shall glorify thy name. - -86:10 For thou art great, and doest wondrous things: thou art God -alone. - -86:11 Teach me thy way, O LORD; I will walk in thy truth: unite my -heart to fear thy name. - -86:12 I will praise thee, O Lord my God, with all my heart: and I will -glorify thy name for evermore. - -86:13 For great is thy mercy toward me: and thou hast delivered my -soul from the lowest hell. - -86:14 O God, the proud are risen against me, and the assemblies of -violent men have sought after my soul; and have not set thee before -them. - -86:15 But thou, O Lord, art a God full of compassion, and gracious, -long suffering, and plenteous in mercy and truth. - -86:16 O turn unto me, and have mercy upon me; give thy strength unto -thy servant, and save the son of thine handmaid. - -86:17 Shew me a token for good; that they which hate me may see it, -and be ashamed: because thou, LORD, hast holpen me, and comforted me. - - - -87:1 His foundation is in the holy mountains. - -87:2 The LORD loveth the gates of Zion more than all the dwellings of -Jacob. - -87:3 Glorious things are spoken of thee, O city of God. Selah. - -87:4 I will make mention of Rahab and Babylon to them that know me: -behold Philistia, and Tyre, with Ethiopia; this man was born there. - -87:5 And of Zion it shall be said, This and that man was born in her: -and the highest himself shall establish her. - -87:6 The LORD shall count, when he writeth up the people, that this -man was born there. Selah. - -87:7 As well the singers as the players on instruments shall be there: -all my springs are in thee. - - - -88:1 O lord God of my salvation, I have cried day and night before -thee: - -88:2 Let my prayer come before thee: incline thine ear unto my cry; - -88:3 For my soul is full of troubles: and my life draweth nigh unto -the grave. - -88:4 I am counted with them that go down into the pit: I am as a man -that hath no strength: - -88:5 Free among the dead, like the slain that lie in the grave, whom -thou rememberest no more: and they are cut off from thy hand. - -88:6 Thou hast laid me in the lowest pit, in darkness, in the deeps. - -88:7 Thy wrath lieth hard upon me, and thou hast afflicted me with all -thy waves. Selah. - -88:8 Thou hast put away mine acquaintance far from me; thou hast made -me an abomination unto them: I am shut up, and I cannot come forth. - -88:9 Mine eye mourneth by reason of affliction: LORD, I have called -daily upon thee, I have stretched out my hands unto thee. - -88:10 Wilt thou shew wonders to the dead? shall the dead arise and -praise thee? Selah. - -88:11 Shall thy lovingkindness be declared in the grave? or thy -faithfulness in destruction? - -88:12 Shall thy wonders be known in the dark? and thy righteousness in -the land of forgetfulness? - -88:13 But unto thee have I cried, O LORD; and in the morning shall my -prayer prevent thee. - -88:14 LORD, why castest thou off my soul? why hidest thou thy face -from me? - -88:15 I am afflicted and ready to die from my youth up: while I suffer -thy terrors I am distracted. - -88:16 Thy fierce wrath goeth over me; thy terrors have cut me off. - -88:17 They came round about me daily like water; they compassed me -about together. - -88:18 Lover and friend hast thou put far from me, and mine -acquaintance into darkness. - - - -89:1 I will sing of the mercies of the LORD for ever: with my mouth -will I make known thy faithfulness to all generations. - -89:2 For I have said, Mercy shall be built up for ever: thy -faithfulness shalt thou establish in the very heavens. - -89:3 I have made a covenant with my chosen, I have sworn unto David my -servant, - -89:4 Thy seed will I establish for ever, and build up thy throne to -all generations. Selah. - -89:5 And the heavens shall praise thy wonders, O LORD: thy -faithfulness also in the congregation of the saints. - -89:6 For who in the heaven can be compared unto the LORD? who among -the sons of the mighty can be likened unto the LORD? - -89:7 God is greatly to be feared in the assembly of the saints, and to -be had in reverence of all them that are about him. - -89:8 O LORD God of hosts, who is a strong LORD like unto thee? or to -thy faithfulness round about thee? - -89:9 Thou rulest the raging of the sea: when the waves thereof arise, -thou stillest them. - -89:10 Thou hast broken Rahab in pieces, as one that is slain; thou -hast scattered thine enemies with thy strong arm. - -89:11 The heavens are thine, the earth also is thine: as for the world -and the fulness thereof, thou hast founded them. - -89:12 The north and the south thou hast created them: Tabor and Hermon -shall rejoice in thy name. - -89:13 Thou hast a mighty arm: strong is thy hand, and high is thy -right hand. - -89:14 Justice and judgment are the habitation of thy throne: mercy and -truth shall go before thy face. - -89:15 Blessed is the people that know the joyful sound: they shall -walk, O LORD, in the light of thy countenance. - -89:16 In thy name shall they rejoice all the day: and in thy -righteousness shall they be exalted. - -89:17 For thou art the glory of their strength: and in thy favour our -horn shall be exalted. - -89:18 For the LORD is our defence; and the Holy One of Israel is our -king. - -89:19 Then thou spakest in vision to thy holy one, and saidst, I have -laid help upon one that is mighty; I have exalted one chosen out of -the people. - -89:20 I have found David my servant; with my holy oil have I anointed -him: - -89:21 With whom my hand shall be established: mine arm also shall -strengthen him. - -89:22 The enemy shall not exact upon him; nor the son of wickedness -afflict him. - -89:23 And I will beat down his foes before his face, and plague them -that hate him. - -89:24 But my faithfulness and my mercy shall be with him: and in my -name shall his horn be exalted. - -89:25 I will set his hand also in the sea, and his right hand in the -rivers. - -89:26 He shall cry unto me, Thou art my father, my God, and the rock -of my salvation. - -89:27 Also I will make him my firstborn, higher than the kings of the -earth. - -89:28 My mercy will I keep for him for evermore, and my covenant shall -stand fast with him. - -89:29 His seed also will I make to endure for ever, and his throne as -the days of heaven. - -89:30 If his children forsake my law, and walk not in my judgments; - -89:31 If they break my statutes, and keep not my commandments; - -89:32 Then will I visit their transgression with the rod, and their -iniquity with stripes. - -89:33 Nevertheless my lovingkindness will I not utterly take from him, -nor suffer my faithfulness to fail. - -89:34 My covenant will I not break, nor alter the thing that is gone -out of my lips. - -89:35 Once have I sworn by my holiness that I will not lie unto David. - -89:36 His seed shall endure for ever, and his throne as the sun before -me. - -89:37 It shall be established for ever as the moon, and as a faithful -witness in heaven. Selah. - -89:38 But thou hast cast off and abhorred, thou hast been wroth with -thine anointed. - -89:39 Thou hast made void the covenant of thy servant: thou hast -profaned his crown by casting it to the ground. - -89:40 Thou hast broken down all his hedges; thou hast brought his -strong holds to ruin. - -89:41 All that pass by the way spoil him: he is a reproach to his -neighbours. - -89:42 Thou hast set up the right hand of his adversaries; thou hast -made all his enemies to rejoice. - -89:43 Thou hast also turned the edge of his sword, and hast not made -him to stand in the battle. - -89:44 Thou hast made his glory to cease, and cast his throne down to -the ground. - -89:45 The days of his youth hast thou shortened: thou hast covered him -with shame. Selah. - -89:46 How long, LORD? wilt thou hide thyself for ever? shall thy wrath -burn like fire? - -89:47 Remember how short my time is: wherefore hast thou made all men -in vain? - -89:48 What man is he that liveth, and shall not see death? shall he -deliver his soul from the hand of the grave? Selah. - -89:49 Lord, where are thy former lovingkindnesses, which thou swarest -unto David in thy truth? - -89:50 Remember, Lord, the reproach of thy servants; how I do bear in -my bosom the reproach of all the mighty people; - -89:51 Wherewith thine enemies have reproached, O LORD; wherewith they -have reproached the footsteps of thine anointed. - -89:52 Blessed be the LORD for evermore. Amen, and Amen. - - - -90:1 Lord, thou hast been our dwelling place in all generations. - -90:2 Before the mountains were brought forth, or ever thou hadst -formed the earth and the world, even from everlasting to everlasting, -thou art God. - -90:3 Thou turnest man to destruction; and sayest, Return, ye children -of men. - -90:4 For a thousand years in thy sight are but as yesterday when it is -past, and as a watch in the night. - -90:5 Thou carriest them away as with a flood; they are as a sleep: in -the morning they are like grass which groweth up. - -90:6 In the morning it flourisheth, and groweth up; in the evening it -is cut down, and withereth. - -90:7 For we are consumed by thine anger, and by thy wrath are we -troubled. - -90:8 Thou hast set our iniquities before thee, our secret sins in the -light of thy countenance. - -90:9 For all our days are passed away in thy wrath: we spend our years -as a tale that is told. - -90:10 The days of our years are threescore years and ten; and if by -reason of strength they be fourscore years, yet is their strength -labour and sorrow; for it is soon cut off, and we fly away. - -90:11 Who knoweth the power of thine anger? even according to thy -fear, so is thy wrath. - -90:12 So teach us to number our days, that we may apply our hearts -unto wisdom. - -90:13 Return, O LORD, how long? and let it repent thee concerning thy -servants. - -90:14 O satisfy us early with thy mercy; that we may rejoice and be -glad all our days. - -90:15 Make us glad according to the days wherein thou hast afflicted -us, and the years wherein we have seen evil. - -90:16 Let thy work appear unto thy servants, and thy glory unto their -children. - -90:17 And let the beauty of the LORD our God be upon us: and establish -thou the work of our hands upon us; yea, the work of our hands -establish thou it. - - - -91:1 He that dwelleth in the secret place of the most High shall abide -under the shadow of the Almighty. - -91:2 I will say of the LORD, He is my refuge and my fortress: my God; -in him will I trust. - -91:3 Surely he shall deliver thee from the snare of the fowler, and -from the noisome pestilence. - -91:4 He shall cover thee with his feathers, and under his wings shalt -thou trust: his truth shall be thy shield and buckler. - -91:5 Thou shalt not be afraid for the terror by night; nor for the -arrow that flieth by day; - -91:6 Nor for the pestilence that walketh in darkness; nor for the -destruction that wasteth at noonday. - -91:7 A thousand shall fall at thy side, and ten thousand at thy right -hand; but it shall not come nigh thee. - -91:8 Only with thine eyes shalt thou behold and see the reward of the -wicked. - -91:9 Because thou hast made the LORD, which is my refuge, even the -most High, thy habitation; - -91:10 There shall no evil befall thee, neither shall any plague come -nigh thy dwelling. - -91:11 For he shall give his angels charge over thee, to keep thee in -all thy ways. - -91:12 They shall bear thee up in their hands, lest thou dash thy foot -against a stone. - -91:13 Thou shalt tread upon the lion and adder: the young lion and the -dragon shalt thou trample under feet. - -91:14 Because he hath set his love upon me, therefore will I deliver -him: I will set him on high, because he hath known my name. - -91:15 He shall call upon me, and I will answer him: I will be with him -in trouble; I will deliver him, and honour him. - -91:16 With long life will I satisfy him, and shew him my salvation. - - - -92:1 It is a good thing to give thanks unto the Lord, and to sing -praises unto thy name, O most High: - -92:2 To shew forth thy lovingkindness in the morning, and thy -faithfulness every night, - -92:3 Upon an instrument of ten strings, and upon the psaltery; upon -the harp with a solemn sound. - -92:4 For thou, LORD, hast made me glad through thy work: I will -triumph in the works of thy hands. - -92:5 O LORD, how great are thy works! and thy thoughts are very deep. - -92:6 A brutish man knoweth not; neither doth a fool understand this. - -92:7 When the wicked spring as the grass, and when all the workers of -iniquity do flourish; it is that they shall be destroyed for ever: - -92:8 But thou, LORD, art most high for evermore. - -92:9 For, lo, thine enemies, O LORD, for, lo, thine enemies shall -perish; all the workers of iniquity shall be scattered. - -92:10 But my horn shalt thou exalt like the horn of an unicorn: I -shall be anointed with fresh oil. - -92:11 Mine eye also shall see my desire on mine enemies, and mine ears -shall hear my desire of the wicked that rise up against me. - -92:12 The righteous shall flourish like the palm tree: he shall grow -like a cedar in Lebanon. - -92:13 Those that be planted in the house of the LORD shall flourish in -the courts of our God. - -92:14 They shall still bring forth fruit in old age; they shall be fat -and flourishing; - -92:15 To shew that the LORD is upright: he is my rock, and there is no -unrighteousness in him. - - - -93:1 The LORD reigneth, he is clothed with majesty; the LORD is -clothed with strength, wherewith he hath girded himself: the world -also is stablished, that it cannot be moved. - -93:2 Thy throne is established of old: thou art from everlasting. - -93:3 The floods have lifted up, O LORD, the floods have lifted up -their voice; the floods lift up their waves. - -93:4 The LORD on high is mightier than the noise of many waters, yea, -than the mighty waves of the sea. - -93:5 Thy testimonies are very sure: holiness becometh thine house, O -LORD, for ever. - - - -94:1 O Lord God, to whom vengeance belongeth; O God, to whom vengeance -belongeth, shew thyself. - -94:2 Lift up thyself, thou judge of the earth: render a reward to the -proud. - -94:3 LORD, how long shall the wicked, how long shall the wicked -triumph? - -94:4 How long shall they utter and speak hard things? and all the -workers of iniquity boast themselves? - -94:5 They break in pieces thy people, O LORD, and afflict thine -heritage. - -94:6 They slay the widow and the stranger, and murder the fatherless. - -94:7 Yet they say, The LORD shall not see, neither shall the God of -Jacob regard it. - -94:8 Understand, ye brutish among the people: and ye fools, when will -ye be wise? - -94:9 He that planted the ear, shall he not hear? he that formed the -eye, shall he not see? - -94:10 He that chastiseth the heathen, shall not he correct? he that -teacheth man knowledge, shall not he know? - -94:11 The LORD knoweth the thoughts of man, that they are vanity. - -94:12 Blessed is the man whom thou chastenest, O LORD, and teachest -him out of thy law; - -94:13 That thou mayest give him rest from the days of adversity, until -the pit be digged for the wicked. - -94:14 For the LORD will not cast off his people, neither will he -forsake his inheritance. - -94:15 But judgment shall return unto righteousness: and all the -upright in heart shall follow it. - -94:16 Who will rise up for me against the evildoers? or who will stand -up for me against the workers of iniquity? - -94:17 Unless the LORD had been my help, my soul had almost dwelt in -silence. - -94:18 When I said, My foot slippeth; thy mercy, O LORD, held me up. - -94:19 In the multitude of my thoughts within me thy comforts delight -my soul. - -94:20 Shall the throne of iniquity have fellowship with thee, which -frameth mischief by a law? - -94:21 They gather themselves together against the soul of the -righteous, and condemn the innocent blood. - -94:22 But the LORD is my defence; and my God is the rock of my refuge. - -94:23 And he shall bring upon them their own iniquity, and shall cut -them off in their own wickedness; yea, the LORD our God shall cut them -off. - - - -95:1 O come, let us sing unto the LORD: let us make a joyful noise to -the rock of our salvation. - -95:2 Let us come before his presence with thanksgiving, and make a -joyful noise unto him with psalms. - -95:3 For the LORD is a great God, and a great King above all gods. - -95:4 In his hand are the deep places of the earth: the strength of the -hills is his also. - -95:5 The sea is his, and he made it: and his hands formed the dry -land. - -95:6 O come, let us worship and bow down: let us kneel before the LORD -our maker. - -95:7 For he is our God; and we are the people of his pasture, and the -sheep of his hand. To day if ye will hear his voice, - -95:8 Harden not your heart, as in the provocation, and as in the day -of temptation in the wilderness: - -95:9 When your fathers tempted me, proved me, and saw my work. - -95:10 Forty years long was I grieved with this generation, and said, -It is a people that do err in their heart, and they have not known my -ways: - -95:11 Unto whom I sware in my wrath that they should not enter into my -rest. - - - -96:1 O sing unto the LORD a new song: sing unto the LORD, all the -earth. - -96:2 Sing unto the LORD, bless his name; shew forth his salvation from -day to day. - -96:3 Declare his glory among the heathen, his wonders among all -people. - -96:4 For the LORD is great, and greatly to be praised: he is to be -feared above all gods. - -96:5 For all the gods of the nations are idols: but the LORD made the -heavens. - -96:6 Honour and majesty are before him: strength and beauty are in his -sanctuary. - -96:7 Give unto the LORD, O ye kindreds of the people, give unto the -LORD glory and strength. - -96:8 Give unto the LORD the glory due unto his name: bring an -offering, and come into his courts. - -96:9 O worship the LORD in the beauty of holiness: fear before him, -all the earth. - -96:10 Say among the heathen that the LORD reigneth: the world also -shall be established that it shall not be moved: he shall judge the -people righteously. - -96:11 Let the heavens rejoice, and let the earth be glad; let the sea -roar, and the fulness thereof. - -96:12 Let the field be joyful, and all that is therein: then shall all -the trees of the wood rejoice - -96:13 Before the LORD: for he cometh, for he cometh to judge the -earth: he shall judge the world with righteousness, and the people -with his truth. - - - -97:1 The LORD reigneth; let the earth rejoice; let the multitude of -isles be glad thereof. - -97:2 Clouds and darkness are round about him: righteousness and -judgment are the habitation of his throne. - -97:3 A fire goeth before him, and burneth up his enemies round about. - -97:4 His lightnings enlightened the world: the earth saw, and -trembled. - -97:5 The hills melted like wax at the presence of the LORD, at the -presence of the Lord of the whole earth. - -97:6 The heavens declare his righteousness, and all the people see his -glory. - -97:7 Confounded be all they that serve graven images, that boast -themselves of idols: worship him, all ye gods. - -97:8 Zion heard, and was glad; and the daughters of Judah rejoiced -because of thy judgments, O LORD. - -97:9 For thou, LORD, art high above all the earth: thou art exalted -far above all gods. - -97:10 Ye that love the LORD, hate evil: he preserveth the souls of his -saints; he delivereth them out of the hand of the wicked. - -97:11 Light is sown for the righteous, and gladness for the upright in -heart. - -97:12 Rejoice in the LORD, ye righteous; and give thanks at the -remembrance of his holiness. - - - -98:1 O sing unto the LORD a new song; for he hath done marvellous -things: his right hand, and his holy arm, hath gotten him the victory. - -98:2 The LORD hath made known his salvation: his righteousness hath he -openly shewed in the sight of the heathen. - -98:3 He hath remembered his mercy and his truth toward the house of -Israel: all the ends of the earth have seen the salvation of our God. - -98:4 Make a joyful noise unto the LORD, all the earth: make a loud -noise, and rejoice, and sing praise. - -98:5 Sing unto the LORD with the harp; with the harp, and the voice of -a psalm. - -98:6 With trumpets and sound of cornet make a joyful noise before the -LORD, the King. - -98:7 Let the sea roar, and the fulness thereof; the world, and they -that dwell therein. - -98:8 Let the floods clap their hands: let the hills be joyful together - -98:9 Before the LORD; for he cometh to judge the earth: with -righteousness shall he judge the world, and the people with equity. - - - -99:1 The LORD reigneth; let the people tremble: he sitteth between the -cherubims; let the earth be moved. - -99:2 The LORD is great in Zion; and he is high above all the people. - -99:3 Let them praise thy great and terrible name; for it is holy. - -99:4 The king’s strength also loveth judgment; thou dost establish -equity, thou executest judgment and righteousness in Jacob. - -99:5 Exalt ye the LORD our God, and worship at his footstool; for he -is holy. - -99:6 Moses and Aaron among his priests, and Samuel among them that -call upon his name; they called upon the LORD, and he answered them. - -99:7 He spake unto them in the cloudy pillar: they kept his -testimonies, and the ordinance that he gave them. - -99:8 Thou answeredst them, O LORD our God: thou wast a God that -forgavest them, though thou tookest vengeance of their inventions. - -99:9 Exalt the LORD our God, and worship at his holy hill; for the -LORD our God is holy. - - - -100:1 Make a joyful noise unto the LORD, all ye lands. - -100:2 Serve the LORD with gladness: come before his presence with -singing. - -100:3 Know ye that the LORD he is God: it is he that hath made us, and -not we ourselves; we are his people, and the sheep of his pasture. - -100:4 Enter into his gates with thanksgiving, and into his courts with -praise: be thankful unto him, and bless his name. - -100:5 For the LORD is good; his mercy is everlasting; and his truth -endureth to all generations. - - - -101:1 I will sing of mercy and judgment: unto thee, O LORD, will I -sing. - -101:2 I will behave myself wisely in a perfect way. O when wilt thou -come unto me? I will walk within my house with a perfect heart. - -101:3 I will set no wicked thing before mine eyes: I hate the work of -them that turn aside; it shall not cleave to me. - -101:4 A froward heart shall depart from me: I will not know a wicked -person. - -101:5 Whoso privily slandereth his neighbour, him will I cut off: him -that hath an high look and a proud heart will not I suffer. - -101:6 Mine eyes shall be upon the faithful of the land, that they may -dwell with me: he that walketh in a perfect way, he shall serve me. - -101:7 He that worketh deceit shall not dwell within my house: he that -telleth lies shall not tarry in my sight. - -101:8 I will early destroy all the wicked of the land; that I may cut -off all wicked doers from the city of the LORD. - - - -102:1 Hear my prayer, O LORD, and let my cry come unto thee. - -102:2 Hide not thy face from me in the day when I am in trouble; -incline thine ear unto me: in the day when I call answer me speedily. - -102:3 For my days are consumed like smoke, and my bones are burned as -an hearth. - -102:4 My heart is smitten, and withered like grass; so that I forget -to eat my bread. - -102:5 By reason of the voice of my groaning my bones cleave to my -skin. - -102:6 I am like a pelican of the wilderness: I am like an owl of the -desert. - -102:7 I watch, and am as a sparrow alone upon the house top. - -102:8 Mine enemies reproach me all the day; and they that are mad -against me are sworn against me. - -102:9 For I have eaten ashes like bread, and mingled my drink with -weeping. - -102:10 Because of thine indignation and thy wrath: for thou hast -lifted me up, and cast me down. - -102:11 My days are like a shadow that declineth; and I am withered -like grass. - -102:12 But thou, O LORD, shall endure for ever; and thy remembrance -unto all generations. - -102:13 Thou shalt arise, and have mercy upon Zion: for the time to -favour her, yea, the set time, is come. - -102:14 For thy servants take pleasure in her stones, and favour the -dust thereof. - -102:15 So the heathen shall fear the name of the LORD, and all the -kings of the earth thy glory. - -102:16 When the LORD shall build up Zion, he shall appear in his -glory. - -102:17 He will regard the prayer of the destitute, and not despise -their prayer. - -102:18 This shall be written for the generation to come: and the -people which shall be created shall praise the LORD. - -102:19 For he hath looked down from the height of his sanctuary; from -heaven did the LORD behold the earth; - -102:20 To hear the groaning of the prisoner; to loose those that are -appointed to death; - -102:21 To declare the name of the LORD in Zion, and his praise in -Jerusalem; - -102:22 When the people are gathered together, and the kingdoms, to -serve the LORD. - -102:23 He weakened my strength in the way; he shortened my days. - -102:24 I said, O my God, take me not away in the midst of my days: thy -years are throughout all generations. - -102:25 Of old hast thou laid the foundation of the earth: and the -heavens are the work of thy hands. - -102:26 They shall perish, but thou shalt endure: yea, all of them -shall wax old like a garment; as a vesture shalt thou change them, and -they shall be changed: - -102:27 But thou art the same, and thy years shall have no end. - -102:28 The children of thy servants shall continue, and their seed -shall be established before thee. - - - -103:1 Bless the LORD, O my soul: and all that is within me, bless his -holy name. - -103:2 Bless the LORD, O my soul, and forget not all his benefits: - -103:3 Who forgiveth all thine iniquities; who healeth all thy -diseases; - -103:4 Who redeemeth thy life from destruction; who crowneth thee with -lovingkindness and tender mercies; - -103:5 Who satisfieth thy mouth with good things; so that thy youth is -renewed like the eagle’s. - -103:6 The LORD executeth righteousness and judgment for all that are -oppressed. - -103:7 He made known his ways unto Moses, his acts unto the children of -Israel. - -103:8 The LORD is merciful and gracious, slow to anger, and plenteous -in mercy. - -103:9 He will not always chide: neither will he keep his anger for -ever. - -103:10 He hath not dealt with us after our sins; nor rewarded us -according to our iniquities. - -103:11 For as the heaven is high above the earth, so great is his -mercy toward them that fear him. - -103:12 As far as the east is from the west, so far hath he removed our -transgressions from us. - -103:13 Like as a father pitieth his children, so the LORD pitieth them -that fear him. - -103:14 For he knoweth our frame; he remembereth that we are dust. - -103:15 As for man, his days are as grass: as a flower of the field, so -he flourisheth. - -103:16 For the wind passeth over it, and it is gone; and the place -thereof shall know it no more. - -103:17 But the mercy of the LORD is from everlasting to everlasting -upon them that fear him, and his righteousness unto children’s -children; - -103:18 To such as keep his covenant, and to those that remember his -commandments to do them. - -103:19 The LORD hath prepared his throne in the heavens; and his -kingdom ruleth over all. - -103:20 Bless the LORD, ye his angels, that excel in strength, that do -his commandments, hearkening unto the voice of his word. - -103:21 Bless ye the LORD, all ye his hosts; ye ministers of his, that -do his pleasure. - -103:22 Bless the LORD, all his works in all places of his dominion: -bless the LORD, O my soul. - - - -104:1 Bless the LORD, O my soul. O LORD my God, thou art very great; -thou art clothed with honour and majesty. - -104:2 Who coverest thyself with light as with a garment: who -stretchest out the heavens like a curtain: - -104:3 Who layeth the beams of his chambers in the waters: who maketh -the clouds his chariot: who walketh upon the wings of the wind: - -104:4 Who maketh his angels spirits; his ministers a flaming fire: - -104:5 Who laid the foundations of the earth, that it should not be -removed for ever. - -104:6 Thou coveredst it with the deep as with a garment: the waters -stood above the mountains. - -104:7 At thy rebuke they fled; at the voice of thy thunder they hasted -away. - -104:8 They go up by the mountains; they go down by the valleys unto -the place which thou hast founded for them. - -104:9 Thou hast set a bound that they may not pass over; that they -turn not again to cover the earth. - -104:10 He sendeth the springs into the valleys, which run among the -hills. - -104:11 They give drink to every beast of the field: the wild asses -quench their thirst. - -104:12 By them shall the fowls of the heaven have their habitation, -which sing among the branches. - -104:13 He watereth the hills from his chambers: the earth is satisfied -with the fruit of thy works. - -104:14 He causeth the grass to grow for the cattle, and herb for the -service of man: that he may bring forth food out of the earth; - -104:15 And wine that maketh glad the heart of man, and oil to make his -face to shine, and bread which strengtheneth man’s heart. - -104:16 The trees of the LORD are full of sap; the cedars of Lebanon, -which he hath planted; - -104:17 Where the birds make their nests: as for the stork, the fir -trees are her house. - -104:18 The high hills are a refuge for the wild goats; and the rocks -for the conies. - -104:19 He appointed the moon for seasons: the sun knoweth his going -down. - -104:20 Thou makest darkness, and it is night: wherein all the beasts -of the forest do creep forth. - -104:21 The young lions roar after their prey, and seek their meat from -God. - -104:22 The sun ariseth, they gather themselves together, and lay them -down in their dens. - -104:23 Man goeth forth unto his work and to his labour until the -evening. - -104:24 O LORD, how manifold are thy works! in wisdom hast thou made -them all: the earth is full of thy riches. - -104:25 So is this great and wide sea, wherein are things creeping -innumerable, both small and great beasts. - -104:26 There go the ships: there is that leviathan, whom thou hast -made to play therein. - -104:27 These wait all upon thee; that thou mayest give them their meat -in due season. - -104:28 That thou givest them they gather: thou openest thine hand, -they are filled with good. - -104:29 Thou hidest thy face, they are troubled: thou takest away their -breath, they die, and return to their dust. - -104:30 Thou sendest forth thy spirit, they are created: and thou -renewest the face of the earth. - -104:31 The glory of the LORD shall endure for ever: the LORD shall -rejoice in his works. - -104:32 He looketh on the earth, and it trembleth: he toucheth the -hills, and they smoke. - -104:33 I will sing unto the LORD as long as I live: I will sing praise -to my God while I have my being. - -104:34 My meditation of him shall be sweet: I will be glad in the -LORD. - -104:35 Let the sinners be consumed out of the earth, and let the -wicked be no more. Bless thou the LORD, O my soul. Praise ye the LORD. - - - -105:1 O give thanks unto the LORD; call upon his name: make known his -deeds among the people. - -105:2 Sing unto him, sing psalms unto him: talk ye of all his wondrous -works. - -105:3 Glory ye in his holy name: let the heart of them rejoice that -seek the LORD. - -105:4 Seek the LORD, and his strength: seek his face evermore. - -105:5 Remember his marvellous works that he hath done; his wonders, -and the judgments of his mouth; - -105:6 O ye seed of Abraham his servant, ye children of Jacob his -chosen. - -105:7 He is the LORD our God: his judgments are in all the earth. - -105:8 He hath remembered his covenant for ever, the word which he -commanded to a thousand generations. - -105:9 Which covenant he made with Abraham, and his oath unto Isaac; - -105:10 And confirmed the same unto Jacob for a law, and to Israel for -an everlasting covenant: - -105:11 Saying, Unto thee will I give the land of Canaan, the lot of -your inheritance: - -105:12 When they were but a few men in number; yea, very few, and -strangers in it. - -105:13 When they went from one nation to another, from one kingdom to -another people; - -105:14 He suffered no man to do them wrong: yea, he reproved kings for -their sakes; - -105:15 Saying, Touch not mine anointed, and do my prophets no harm. - -105:16 Moreover he called for a famine upon the land: he brake the -whole staff of bread. - -105:17 He sent a man before them, even Joseph, who was sold for a -servant: - -105:18 Whose feet they hurt with fetters: he was laid in iron: - -105:19 Until the time that his word came: the word of the LORD tried -him. - -105:20 The king sent and loosed him; even the ruler of the people, and -let him go free. - -105:21 He made him lord of his house, and ruler of all his substance: - -105:22 To bind his princes at his pleasure; and teach his senators -wisdom. - -105:23 Israel also came into Egypt; and Jacob sojourned in the land of -Ham. - -105:24 And he increased his people greatly; and made them stronger -than their enemies. - -105:25 He turned their heart to hate his people, to deal subtilly with -his servants. - -105:26 He sent Moses his servant; and Aaron whom he had chosen. - -105:27 They shewed his signs among them, and wonders in the land of -Ham. - -105:28 He sent darkness, and made it dark; and they rebelled not -against his word. - -105:29 He turned their waters into blood, and slew their fish. - -105:30 Their land brought forth frogs in abundance, in the chambers of -their kings. - -105:31 He spake, and there came divers sorts of flies, and lice in all -their coasts. - -105:32 He gave them hail for rain, and flaming fire in their land. - -105:33 He smote their vines also and their fig trees; and brake the -trees of their coasts. - -105:34 He spake, and the locusts came, and caterpillers, and that -without number, - -105:35 And did eat up all the herbs in their land, and devoured the -fruit of their ground. - -105:36 He smote also all the firstborn in their land, the chief of all -their strength. - -105:37 He brought them forth also with silver and gold: and there was -not one feeble person among their tribes. - -105:38 Egypt was glad when they departed: for the fear of them fell -upon them. - -105:39 He spread a cloud for a covering; and fire to give light in the -night. - -105:40 The people asked, and he brought quails, and satisfied them -with the bread of heaven. - -105:41 He opened the rock, and the waters gushed out; they ran in the -dry places like a river. - -105:42 For he remembered his holy promise, and Abraham his servant. - -105:43 And he brought forth his people with joy, and his chosen with -gladness: - -105:44 And gave them the lands of the heathen: and they inherited the -labour of the people; - -105:45 That they might observe his statutes, and keep his laws. Praise -ye the LORD. - - - -106:1 Praise ye the LORD. O give thanks unto the LORD; for he is good: -for his mercy endureth for ever. - -106:2 Who can utter the mighty acts of the LORD? who can shew forth -all his praise? - -106:3 Blessed are they that keep judgment, and he that doeth -righteousness at all times. - -106:4 Remember me, O LORD, with the favour that thou bearest unto thy -people: O visit me with thy salvation; - -106:5 That I may see the good of thy chosen, that I may rejoice in the -gladness of thy nation, that I may glory with thine inheritance. - -106:6 We have sinned with our fathers, we have committed iniquity, we -have done wickedly. - -106:7 Our fathers understood not thy wonders in Egypt; they remembered -not the multitude of thy mercies; but provoked him at the sea, even at -the Red sea. - -106:8 Nevertheless he saved them for his name’s sake, that he might -make his mighty power to be known. - -106:9 He rebuked the Red sea also, and it was dried up: so he led them -through the depths, as through the wilderness. - -106:10 And he saved them from the hand of him that hated them, and -redeemed them from the hand of the enemy. - -106:11 And the waters covered their enemies: there was not one of them -left. - -106:12 Then believed they his words; they sang his praise. - -106:13 They soon forgat his works; they waited not for his counsel: - -106:14 But lusted exceedingly in the wilderness, and tempted God in -the desert. - -106:15 And he gave them their request; but sent leanness into their -soul. - -106:16 They envied Moses also in the camp, and Aaron the saint of the -LORD. - -106:17 The earth opened and swallowed up Dathan and covered the -company of Abiram. - -106:18 And a fire was kindled in their company; the flame burned up -the wicked. - -106:19 They made a calf in Horeb, and worshipped the molten image. - -106:20 Thus they changed their glory into the similitude of an ox that -eateth grass. - -106:21 They forgat God their saviour, which had done great things in -Egypt; - -106:22 Wondrous works in the land of Ham, and terrible things by the -Red sea. - -106:23 Therefore he said that he would destroy them, had not Moses his -chosen stood before him in the breach, to turn away his wrath, lest he -should destroy them. - -106:24 Yea, they despised the pleasant land, they believed not his -word: - -106:25 But murmured in their tents, and hearkened not unto the voice -of the LORD. - -106:26 Therefore he lifted up his hand against them, to overthrow them -in the wilderness: - -106:27 To overthrow their seed also among the nations, and to scatter -them in the lands. - -106:28 They joined themselves also unto Baalpeor, and ate the -sacrifices of the dead. - -106:29 Thus they provoked him to anger with their inventions: and the -plague brake in upon them. - -106:30 Then stood up Phinehas, and executed judgment: and so the -plague was stayed. - -106:31 And that was counted unto him for righteousness unto all -generations for evermore. - -106:32 They angered him also at the waters of strife, so that it went -ill with Moses for their sakes: - -106:33 Because they provoked his spirit, so that he spake unadvisedly -with his lips. - -106:34 They did not destroy the nations, concerning whom the LORD -commanded them: - -106:35 But were mingled among the heathen, and learned their works. - -106:36 And they served their idols: which were a snare unto them. - -106:37 Yea, they sacrificed their sons and their daughters unto -devils, - -106:38 And shed innocent blood, even the blood of their sons and of -their daughters, whom they sacrificed unto the idols of Canaan: and -the land was polluted with blood. - -106:39 Thus were they defiled with their own works, and went a whoring -with their own inventions. - -106:40 Therefore was the wrath of the LORD kindled against his people, -insomuch that he abhorred his own inheritance. - -106:41 And he gave them into the hand of the heathen; and they that -hated them ruled over them. - -106:42 Their enemies also oppressed them, and they were brought into -subjection under their hand. - -106:43 Many times did he deliver them; but they provoked him with -their counsel, and were brought low for their iniquity. - -106:44 Nevertheless he regarded their affliction, when he heard their -cry: - -106:45 And he remembered for them his covenant, and repented according -to the multitude of his mercies. - -106:46 He made them also to be pitied of all those that carried them -captives. - -106:47 Save us, O LORD our God, and gather us from among the heathen, -to give thanks unto thy holy name, and to triumph in thy praise. - -106:48 Blessed be the LORD God of Israel from everlasting to -everlasting: and let all the people say, Amen. Praise ye the LORD. - - - -107:1 O give thanks unto the LORD, for he is good: for his mercy -endureth for ever. - -107:2 Let the redeemed of the LORD say so, whom he hath redeemed from -the hand of the enemy; - -107:3 And gathered them out of the lands, from the east, and from the -west, from the north, and from the south. - -107:4 They wandered in the wilderness in a solitary way; they found no -city to dwell in. - -107:5 Hungry and thirsty, their soul fainted in them. - -107:6 Then they cried unto the LORD in their trouble, and he delivered -them out of their distresses. - -107:7 And he led them forth by the right way, that they might go to a -city of habitation. - -107:8 Oh that men would praise the LORD for his goodness, and for his -wonderful works to the children of men! - -107:9 For he satisfieth the longing soul, and filleth the hungry soul -with goodness. - -107:10 Such as sit in darkness and in the shadow of death, being bound -in affliction and iron; - -107:11 Because they rebelled against the words of God, and contemned -the counsel of the most High: - -107:12 Therefore he brought down their heart with labour; they fell -down, and there was none to help. - -107:13 Then they cried unto the LORD in their trouble, and he saved -them out of their distresses. - -107:14 He brought them out of darkness and the shadow of death, and -brake their bands in sunder. - -107:15 Oh that men would praise the LORD for his goodness, and for his -wonderful works to the children of men! - -107:16 For he hath broken the gates of brass, and cut the bars of iron -in sunder. - -107:17 Fools because of their transgression, and because of their -iniquities, are afflicted. - -107:18 Their soul abhorreth all manner of meat; and they draw near -unto the gates of death. - -107:19 Then they cry unto the LORD in their trouble, and he saveth -them out of their distresses. - -107:20 He sent his word, and healed them, and delivered them from -their destructions. - -107:21 Oh that men would praise the LORD for his goodness, and for his -wonderful works to the children of men! - -107:22 And let them sacrifice the sacrifices of thanksgiving, and -declare his works with rejoicing. - -107:23 They that go down to the sea in ships, that do business in -great waters; - -107:24 These see the works of the LORD, and his wonders in the deep. - -107:25 For he commandeth, and raiseth the stormy wind, which lifteth -up the waves thereof. - -107:26 They mount up to the heaven, they go down again to the depths: -their soul is melted because of trouble. - -107:27 They reel to and fro, and stagger like a drunken man, and are -at their wit’s end. - -107:28 Then they cry unto the LORD in their trouble, and he bringeth -them out of their distresses. - -107:29 He maketh the storm a calm, so that the waves thereof are -still. - -107:30 Then are they glad because they be quiet; so he bringeth them -unto their desired haven. - -107:31 Oh that men would praise the LORD for his goodness, and for his -wonderful works to the children of men! - -107:32 Let them exalt him also in the congregation of the people, and -praise him in the assembly of the elders. - -107:33 He turneth rivers into a wilderness, and the watersprings into -dry ground; - -107:34 A fruitful land into barrenness, for the wickedness of them -that dwell therein. - -107:35 He turneth the wilderness into a standing water, and dry ground -into watersprings. - -107:36 And there he maketh the hungry to dwell, that they may prepare -a city for habitation; - -107:37 And sow the fields, and plant vineyards, which may yield fruits -of increase. - -107:38 He blesseth them also, so that they are multiplied greatly; and -suffereth not their cattle to decrease. - -107:39 Again, they are minished and brought low through oppression, -affliction, and sorrow. - -107:40 He poureth contempt upon princes, and causeth them to wander in -the wilderness, where there is no way. - -107:41 Yet setteth he the poor on high from affliction, and maketh him -families like a flock. - -107:42 The righteous shall see it, and rejoice: and all iniquity shall -stop her mouth. - -107:43 Whoso is wise, and will observe these things, even they shall -understand the lovingkindness of the LORD. - - - -108:1 O god, my heart is fixed; I will sing and give praise, even with -my glory. - -108:2 Awake, psaltery and harp: I myself will awake early. - -108:3 I will praise thee, O LORD, among the people: and I will sing -praises unto thee among the nations. - -108:4 For thy mercy is great above the heavens: and thy truth reacheth -unto the clouds. - -108:5 Be thou exalted, O God, above the heavens: and thy glory above -all the earth; - -108:6 That thy beloved may be delivered: save with thy right hand, and -answer me. - -108:7 God hath spoken in his holiness; I will rejoice, I will divide -Shechem, and mete out the valley of Succoth. - -108:8 Gilead is mine; Manasseh is mine; Ephraim also is the strength -of mine head; Judah is my lawgiver; - -108:9 Moab is my washpot; over Edom will I cast out my shoe; over -Philistia will I triumph. - -108:10 Who will bring me into the strong city? who will lead me into -Edom? - -108:11 Wilt not thou, O God, who hast cast us off? and wilt not thou, -O God, go forth with our hosts? - -108:12 Give us help from trouble: for vain is the help of man. - -108:13 Through God we shall do valiantly: for he it is that shall -tread down our enemies. - - - -109:1 Hold not thy peace, O God of my praise; - -109:2 For the mouth of the wicked and the mouth of the deceitful are -opened against me: they have spoken against me with a lying tongue. - -109:3 They compassed me about also with words of hatred; and fought -against me without a cause. - -109:4 For my love they are my adversaries: but I give myself unto -prayer. - -109:5 And they have rewarded me evil for good, and hatred for my love. - -109:6 Set thou a wicked man over him: and let Satan stand at his right -hand. - -109:7 When he shall be judged, let him be condemned: and let his -prayer become sin. - -109:8 Let his days be few; and let another take his office. - -109:9 Let his children be fatherless, and his wife a widow. - -109:10 Let his children be continually vagabonds, and beg: let them -seek their bread also out of their desolate places. - -109:11 Let the extortioner catch all that he hath; and let the -strangers spoil his labour. - -109:12 Let there be none to extend mercy unto him: neither let there -be any to favour his fatherless children. - -109:13 Let his posterity be cut off; and in the generation following -let their name be blotted out. - -109:14 Let the iniquity of his fathers be remembered with the LORD; -and let not the sin of his mother be blotted out. - -109:15 Let them be before the LORD continually, that he may cut off -the memory of them from the earth. - -109:16 Because that he remembered not to shew mercy, but persecuted -the poor and needy man, that he might even slay the broken in heart. - -109:17 As he loved cursing, so let it come unto him: as he delighted -not in blessing, so let it be far from him. - -109:18 As he clothed himself with cursing like as with his garment, so -let it come into his bowels like water, and like oil into his bones. - -109:19 Let it be unto him as the garment which covereth him, and for a -girdle wherewith he is girded continually. - -109:20 Let this be the reward of mine adversaries from the LORD, and -of them that speak evil against my soul. - -109:21 But do thou for me, O GOD the Lord, for thy name’s sake: -because thy mercy is good, deliver thou me. - -109:22 For I am poor and needy, and my heart is wounded within me. - -109:23 I am gone like the shadow when it declineth: I am tossed up and -down as the locust. - -109:24 My knees are weak through fasting; and my flesh faileth of -fatness. - -109:25 I became also a reproach unto them: when they looked upon me -they shaked their heads. - -109:26 Help me, O LORD my God: O save me according to thy mercy: - -109:27 That they may know that this is thy hand; that thou, LORD, hast -done it. - -109:28 Let them curse, but bless thou: when they arise, let them be -ashamed; but let thy servant rejoice. - -109:29 Let mine adversaries be clothed with shame, and let them cover -themselves with their own confusion, as with a mantle. - -109:30 I will greatly praise the LORD with my mouth; yea, I will -praise him among the multitude. - -109:31 For he shall stand at the right hand of the poor, to save him -from those that condemn his soul. - - - -110:1 The LORD said unto my Lord, Sit thou at my right hand, until I -make thine enemies thy footstool. - -110:2 The LORD shall send the rod of thy strength out of Zion: rule -thou in the midst of thine enemies. - -110:3 Thy people shall be willing in the day of thy power, in the -beauties of holiness from the womb of the morning: thou hast the dew -of thy youth. - -110:4 The LORD hath sworn, and will not repent, Thou art a priest for -ever after the order of Melchizedek. - -110:5 The Lord at thy right hand shall strike through kings in the day -of his wrath. - -110:6 He shall judge among the heathen, he shall fill the places with -the dead bodies; he shall wound the heads over many countries. - -110:7 He shall drink of the brook in the way: therefore shall he lift -up the head. - - - -111:1 Praise ye the LORD. I will praise the LORD with my whole heart, -in the assembly of the upright, and in the congregation. - -111:2 The works of the LORD are great, sought out of all them that -have pleasure therein. - -111:3 His work is honourable and glorious: and his righteousness -endureth for ever. - -111:4 He hath made his wonderful works to be remembered: the LORD is -gracious and full of compassion. - -111:5 He hath given meat unto them that fear him: he will ever be -mindful of his covenant. - -111:6 He hath shewed his people the power of his works, that he may -give them the heritage of the heathen. - -111:7 The works of his hands are verity and judgment; all his -commandments are sure. - -111:8 They stand fast for ever and ever, and are done in truth and -uprightness. - -111:9 He sent redemption unto his people: he hath commanded his -covenant for ever: holy and reverend is his name. - -111:10 The fear of the LORD is the beginning of wisdom: a good -understanding have all they that do his commandments: his praise -endureth for ever. - - - -112:1 Praise ye the LORD. Blessed is the man that feareth the LORD, -that delighteth greatly in his commandments. - -112:2 His seed shall be mighty upon earth: the generation of the -upright shall be blessed. - -112:3 Wealth and riches shall be in his house: and his righteousness -endureth for ever. - -112:4 Unto the upright there ariseth light in the darkness: he is -gracious, and full of compassion, and righteous. - -112:5 A good man sheweth favour, and lendeth: he will guide his -affairs with discretion. - -112:6 Surely he shall not be moved for ever: the righteous shall be in -everlasting remembrance. - -112:7 He shall not be afraid of evil tidings: his heart is fixed, -trusting in the LORD. - -112:8 His heart is established, he shall not be afraid, until he see -his desire upon his enemies. - -112:9 He hath dispersed, he hath given to the poor; his righteousness -endureth for ever; his horn shall be exalted with honour. - -112:10 The wicked shall see it, and be grieved; he shall gnash with -his teeth, and melt away: the desire of the wicked shall perish. - - - -113:1 Praise ye the LORD. Praise, O ye servants of the LORD, praise -the name of the LORD. - -113:2 Blessed be the name of the LORD from this time forth and for -evermore. - -113:3 From the rising of the sun unto the going down of the same the -LORD’s name is to be praised. - -113:4 The LORD is high above all nations, and his glory above the -heavens. - -113:5 Who is like unto the LORD our God, who dwelleth on high, - -113:6 Who humbleth himself to behold the things that are in heaven, -and in the earth! - -113:7 He raiseth up the poor out of the dust, and lifteth the needy -out of the dunghill; - -113:8 That he may set him with princes, even with the princes of his -people. - -113:9 He maketh the barren woman to keep house, and to be a joyful -mother of children. Praise ye the LORD. - - - -114:1 When Israel went out of Egypt, the house of Jacob from a people -of strange language; - -114:2 Judah was his sanctuary, and Israel his dominion. - -114:3 The sea saw it, and fled: Jordan was driven back. - -114:4 The mountains skipped like rams, and the little hills like -lambs. - -114:5 What ailed thee, O thou sea, that thou fleddest? thou Jordan, -that thou wast driven back? - -114:6 Ye mountains, that ye skipped like rams; and ye little hills, -like lambs? - -114:7 Tremble, thou earth, at the presence of the Lord, at the -presence of the God of Jacob; - -114:8 Which turned the rock into a standing water, the flint into a -fountain of waters. - - - -115:1 Not unto us, O LORD, not unto us, but unto thy name give glory, -for thy mercy, and for thy truth’s sake. - -115:2 Wherefore should the heathen say, Where is now their God? - -115:3 But our God is in the heavens: he hath done whatsoever he hath -pleased. - -115:4 Their idols are silver and gold, the work of men’s hands. - -115:5 They have mouths, but they speak not: eyes have they, but they -see not: - -115:6 They have ears, but they hear not: noses have they, but they -smell not: - -115:7 They have hands, but they handle not: feet have they, but they -walk not: neither speak they through their throat. - -115:8 They that make them are like unto them; so is every one that -trusteth in them. - -115:9 O Israel, trust thou in the LORD: he is their help and their -shield. - -115:10 O house of Aaron, trust in the LORD: he is their help and their -shield. - -115:11 Ye that fear the LORD, trust in the LORD: he is their help and -their shield. - -115:12 The LORD hath been mindful of us: he will bless us; he will -bless the house of Israel; he will bless the house of Aaron. - -115:13 He will bless them that fear the LORD, both small and great. - -115:14 The LORD shall increase you more and more, you and your -children. - -115:15 Ye are blessed of the LORD which made heaven and earth. - -115:16 The heaven, even the heavens, are the LORD’s: but the earth -hath he given to the children of men. - -115:17 The dead praise not the LORD, neither any that go down into -silence. - -115:18 But we will bless the LORD from this time forth and for -evermore. - -Praise the LORD. - - - -116:1 I love the LORD, because he hath heard my voice and my -supplications. - -116:2 Because he hath inclined his ear unto me, therefore will I call -upon him as long as I live. - -116:3 The sorrows of death compassed me, and the pains of hell gat -hold upon me: I found trouble and sorrow. - -116:4 Then called I upon the name of the LORD; O LORD, I beseech thee, -deliver my soul. - -116:5 Gracious is the LORD, and righteous; yea, our God is merciful. - -116:6 The LORD preserveth the simple: I was brought low, and he helped -me. - -116:7 Return unto thy rest, O my soul; for the LORD hath dealt -bountifully with thee. - -116:8 For thou hast delivered my soul from death, mine eyes from -tears, and my feet from falling. - -116:9 I will walk before the LORD in the land of the living. - -116:10 I believed, therefore have I spoken: I was greatly afflicted: - -116:11 I said in my haste, All men are liars. - -116:12 What shall I render unto the LORD for all his benefits toward -me? - -116:13 I will take the cup of salvation, and call upon the name of the -LORD. - -116:14 I will pay my vows unto the LORD now in the presence of all his -people. - -116:15 Precious in the sight of the LORD is the death of his saints. - -116:16 O LORD, truly I am thy servant; I am thy servant, and the son -of thine handmaid: thou hast loosed my bonds. - -116:17 I will offer to thee the sacrifice of thanksgiving, and will -call upon the name of the LORD. - -116:18 I will pay my vows unto the LORD now in the presence of all his -people. - -116:19 In the courts of the LORD’s house, in the midst of thee, O -Jerusalem. Praise ye the LORD. - - - -117:1 O praise the LORD, all ye nations: praise him, all ye people. - -117:2 For his merciful kindness is great toward us: and the truth of -the LORD endureth for ever. Praise ye the LORD. - - - -118:1 O give thanks unto the LORD; for he is good: because his mercy -endureth for ever. - -118:2 Let Israel now say, that his mercy endureth for ever. - -118:3 Let the house of Aaron now say, that his mercy endureth for -ever. - -118:4 Let them now that fear the LORD say, that his mercy endureth for -ever. - -118:5 I called upon the LORD in distress: the LORD answered me, and -set me in a large place. - -118:6 The LORD is on my side; I will not fear: what can man do unto -me? - -118:7 The LORD taketh my part with them that help me: therefore shall -I see my desire upon them that hate me. - -118:8 It is better to trust in the LORD than to put confidence in man. - -118:9 It is better to trust in the LORD than to put confidence in -princes. - -118:10 All nations compassed me about: but in the name of the LORD -will I destroy them. - -118:11 They compassed me about; yea, they compassed me about: but in -the name of the LORD I will destroy them. - -118:12 They compassed me about like bees: they are quenched as the -fire of thorns: for in the name of the LORD I will destroy them. - -118:13 Thou hast thrust sore at me that I might fall: but the LORD -helped me. - -118:14 The LORD is my strength and song, and is become my salvation. - -118:15 The voice of rejoicing and salvation is in the tabernacles of -the righteous: the right hand of the LORD doeth valiantly. - -118:16 The right hand of the LORD is exalted: the right hand of the -LORD doeth valiantly. - -118:17 I shall not die, but live, and declare the works of the LORD. - -118:18 The LORD hath chastened me sore: but he hath not given me over -unto death. - -118:19 Open to me the gates of righteousness: I will go into them, and -I will praise the LORD: - -118:20 This gate of the LORD, into which the righteous shall enter. - -118:21 I will praise thee: for thou hast heard me, and art become my -salvation. - -118:22 The stone which the builders refused is become the head stone -of the corner. - -118:23 This is the LORD’s doing; it is marvellous in our eyes. - -118:24 This is the day which the LORD hath made; we will rejoice and -be glad in it. - -118:25 Save now, I beseech thee, O LORD: O LORD, I beseech thee, send -now prosperity. - -118:26 Blessed be he that cometh in the name of the LORD: we have -blessed you out of the house of the LORD. - -118:27 God is the LORD, which hath shewed us light: bind the sacrifice -with cords, even unto the horns of the altar. - -118:28 Thou art my God, and I will praise thee: thou art my God, I -will exalt thee. - -118:29 O give thanks unto the LORD; for he is good: for his mercy -endureth for ever. - - - -119:1 Blessed are the undefiled in the way, who walk in the law of the -LORD. - -119:2 Blessed are they that keep his testimonies, and that seek him -with the whole heart. - -119:3 They also do no iniquity: they walk in his ways. - -119:4 Thou hast commanded us to keep thy precepts diligently. - -119:5 O that my ways were directed to keep thy statutes! - -119:6 Then shall I not be ashamed, when I have respect unto all thy -commandments. - -119:7 I will praise thee with uprightness of heart, when I shall have -learned thy righteous judgments. - -119:8 I will keep thy statutes: O forsake me not utterly. - -119:9 Wherewithal shall a young man cleanse his way? by taking heed -thereto according to thy word. - -119:10 With my whole heart have I sought thee: O let me not wander -from thy commandments. - -119:11 Thy word have I hid in mine heart, that I might not sin against -thee. - -119:12 Blessed art thou, O LORD: teach me thy statutes. - -119:13 With my lips have I declared all the judgments of thy mouth. - -119:14 I have rejoiced in the way of thy testimonies, as much as in -all riches. - -119:15 I will meditate in thy precepts, and have respect unto thy -ways. - -119:16 I will delight myself in thy statutes: I will not forget thy -word. - -119:17 Deal bountifully with thy servant, that I may live, and keep -thy word. - -119:18 Open thou mine eyes, that I may behold wondrous things out of -thy law. - -119:19 I am a stranger in the earth: hide not thy commandments from -me. - -119:20 My soul breaketh for the longing that it hath unto thy -judgments at all times. - -119:21 Thou hast rebuked the proud that are cursed, which do err from -thy commandments. - -119:22 Remove from me reproach and contempt; for I have kept thy -testimonies. - -119:23 Princes also did sit and speak against me: but thy servant did -meditate in thy statutes. - -119:24 Thy testimonies also are my delight and my counsellors. - -119:25 My soul cleaveth unto the dust: quicken thou me according to -thy word. - -119:26 I have declared my ways, and thou heardest me: teach me thy -statutes. - -119:27 Make me to understand the way of thy precepts: so shall I talk -of thy wondrous works. - -119:28 My soul melteth for heaviness: strengthen thou me according -unto thy word. - -119:29 Remove from me the way of lying: and grant me thy law -graciously. - -119:30 I have chosen the way of truth: thy judgments have I laid -before me. - -119:31 I have stuck unto thy testimonies: O LORD, put me not to shame. - -119:32 I will run the way of thy commandments, when thou shalt enlarge -my heart. - -119:33 Teach me, O LORD, the way of thy statutes; and I shall keep it -unto the end. - -119:34 Give me understanding, and I shall keep thy law; yea, I shall -observe it with my whole heart. - -119:35 Make me to go in the path of thy commandments; for therein do I -delight. - -119:36 Incline my heart unto thy testimonies, and not to covetousness. - -119:37 Turn away mine eyes from beholding vanity; and quicken thou me -in thy way. - -119:38 Stablish thy word unto thy servant, who is devoted to thy fear. - -119:39 Turn away my reproach which I fear: for thy judgments are good. - -119:40 Behold, I have longed after thy precepts: quicken me in thy -righteousness. - -119:41 Let thy mercies come also unto me, O LORD, even thy salvation, -according to thy word. - -119:42 So shall I have wherewith to answer him that reproacheth me: -for I trust in thy word. - -119:43 And take not the word of truth utterly out of my mouth; for I -have hoped in thy judgments. - -119:44 So shall I keep thy law continually for ever and ever. - -119:45 And I will walk at liberty: for I seek thy precepts. - -119:46 I will speak of thy testimonies also before kings, and will not -be ashamed. - -119:47 And I will delight myself in thy commandments, which I have -loved. - -119:48 My hands also will I lift up unto thy commandments, which I -have loved; and I will meditate in thy statutes. - -119:49 Remember the word unto thy servant, upon which thou hast caused -me to hope. - -119:50 This is my comfort in my affliction: for thy word hath -quickened me. - -119:51 The proud have had me greatly in derision: yet have I not -declined from thy law. - -119:52 I remembered thy judgments of old, O LORD; and have comforted -myself. - -119:53 Horror hath taken hold upon me because of the wicked that -forsake thy law. - -119:54 Thy statutes have been my songs in the house of my pilgrimage. - -119:55 I have remembered thy name, O LORD, in the night, and have kept -thy law. - -119:56 This I had, because I kept thy precepts. - -119:57 Thou art my portion, O LORD: I have said that I would keep thy -words. - -119:58 I intreated thy favour with my whole heart: be merciful unto me -according to thy word. - -119:59 I thought on my ways, and turned my feet unto thy testimonies. - -119:60 I made haste, and delayed not to keep thy commandments. - -119:61 The bands of the wicked have robbed me: but I have not -forgotten thy law. - -119:62 At midnight I will rise to give thanks unto thee because of thy -righteous judgments. - -119:63 I am a companion of all them that fear thee, and of them that -keep thy precepts. - -119:64 The earth, O LORD, is full of thy mercy: teach me thy statutes. - -119:65 Thou hast dealt well with thy servant, O LORD, according unto -thy word. - -119:66 Teach me good judgment and knowledge: for I have believed thy -commandments. - -119:67 Before I was afflicted I went astray: but now have I kept thy -word. - -119:68 Thou art good, and doest good; teach me thy statutes. - -119:69 The proud have forged a lie against me: but I will keep thy -precepts with my whole heart. - -119:70 Their heart is as fat as grease; but I delight in thy law. - -119:71 It is good for me that I have been afflicted; that I might -learn thy statutes. - -119:72 The law of thy mouth is better unto me than thousands of gold -and silver. - -119:73 Thy hands have made me and fashioned me: give me understanding, -that I may learn thy commandments. - -119:74 They that fear thee will be glad when they see me; because I -have hoped in thy word. - -119:75 I know, O LORD, that thy judgments are right, and that thou in -faithfulness hast afflicted me. - -119:76 Let, I pray thee, thy merciful kindness be for my comfort, -according to thy word unto thy servant. - -119:77 Let thy tender mercies come unto me, that I may live: for thy -law is my delight. - -119:78 Let the proud be ashamed; for they dealt perversely with me -without a cause: but I will meditate in thy precepts. - -119:79 Let those that fear thee turn unto me, and those that have -known thy testimonies. - -119:80 Let my heart be sound in thy statutes; that I be not ashamed. - -119:81 My soul fainteth for thy salvation: but I hope in thy word. - -119:82 Mine eyes fail for thy word, saying, When wilt thou comfort me? - -119:83 For I am become like a bottle in the smoke; yet do I not forget -thy statutes. - -119:84 How many are the days of thy servant? when wilt thou execute -judgment on them that persecute me? - -119:85 The proud have digged pits for me, which are not after thy law. - -119:86 All thy commandments are faithful: they persecute me -wrongfully; help thou me. - -119:87 They had almost consumed me upon earth; but I forsook not thy -precepts. - -119:88 Quicken me after thy lovingkindness; so shall I keep the -testimony of thy mouth. - -119:89 For ever, O LORD, thy word is settled in heaven. - -119:90 Thy faithfulness is unto all generations: thou hast established -the earth, and it abideth. - -119:91 They continue this day according to thine ordinances: for all -are thy servants. - -119:92 Unless thy law had been my delights, I should then have -perished in mine affliction. - -119:93 I will never forget thy precepts: for with them thou hast -quickened me. - -119:94 I am thine, save me: for I have sought thy precepts. - -119:95 The wicked have waited for me to destroy me: but I will -consider thy testimonies. - -119:96 I have seen an end of all perfection: but thy commandment is -exceeding broad. - -119:97 O how I love thy law! it is my meditation all the day. - -119:98 Thou through thy commandments hast made me wiser than mine -enemies: for they are ever with me. - -119:99 I have more understanding than all my teachers: for thy -testimonies are my meditation. - -119:100 I understand more than the ancients, because I keep thy -precepts. - -119:101 I have refrained my feet from every evil way, that I might -keep thy word. - -119:102 I have not departed from thy judgments: for thou hast taught -me. - -119:103 How sweet are thy words unto my taste! yea, sweeter than honey -to my mouth! - -119:104 Through thy precepts I get understanding: therefore I hate -every false way. - -119:105 Thy word is a lamp unto my feet, and a light unto my path. - -119:106 I have sworn, and I will perform it, that I will keep thy -righteous judgments. - -119:107 I am afflicted very much: quicken me, O LORD, according unto -thy word. - -119:108 Accept, I beseech thee, the freewill offerings of my mouth, O -LORD, and teach me thy judgments. - -119:109 My soul is continually in my hand: yet do I not forget thy -law. - -119:110 The wicked have laid a snare for me: yet I erred not from thy -precepts. - -119:111 Thy testimonies have I taken as an heritage for ever: for they -are the rejoicing of my heart. - -119:112 I have inclined mine heart to perform thy statutes alway, even -unto the end. - -119:113 I hate vain thoughts: but thy law do I love. - -119:114 Thou art my hiding place and my shield: I hope in thy word. - -119:115 Depart from me, ye evildoers: for I will keep the commandments -of my God. - -119:116 Uphold me according unto thy word, that I may live: and let me -not be ashamed of my hope. - -119:117 Hold thou me up, and I shall be safe: and I will have respect -unto thy statutes continually. - -119:118 Thou hast trodden down all them that err from thy statutes: -for their deceit is falsehood. - -119:119 Thou puttest away all the wicked of the earth like dross: -therefore I love thy testimonies. - -119:120 My flesh trembleth for fear of thee; and I am afraid of thy -judgments. - -119:121 I have done judgment and justice: leave me not to mine -oppressors. - -119:122 Be surety for thy servant for good: let not the proud oppress -me. - -119:123 Mine eyes fail for thy salvation, and for the word of thy -righteousness. - -119:124 Deal with thy servant according unto thy mercy, and teach me -thy statutes. - -119:125 I am thy servant; give me understanding, that I may know thy -testimonies. - -119:126 It is time for thee, LORD, to work: for they have made void -thy law. - -119:127 Therefore I love thy commandments above gold; yea, above fine -gold. - -119:128 Therefore I esteem all thy precepts concerning all things to -be right; and I hate every false way. - -119:129 Thy testimonies are wonderful: therefore doth my soul keep -them. - -119:130 The entrance of thy words giveth light; it giveth -understanding unto the simple. - -119:131 I opened my mouth, and panted: for I longed for thy -commandments. - -119:132 Look thou upon me, and be merciful unto me, as thou usest to -do unto those that love thy name. - -119:133 Order my steps in thy word: and let not any iniquity have -dominion over me. - -119:134 Deliver me from the oppression of man: so will I keep thy -precepts. - -119:135 Make thy face to shine upon thy servant; and teach me thy -statutes. - -119:136 Rivers of waters run down mine eyes, because they keep not thy -law. - -119:137 Righteous art thou, O LORD, and upright are thy judgments. - -119:138 Thy testimonies that thou hast commanded are righteous and -very faithful. - -119:139 My zeal hath consumed me, because mine enemies have forgotten -thy words. - -119:140 Thy word is very pure: therefore thy servant loveth it. - -119:141 I am small and despised: yet do not I forget thy precepts. - -119:142 Thy righteousness is an everlasting righteousness, and thy law -is the truth. - -119:143 Trouble and anguish have taken hold on me: yet thy -commandments are my delights. - -119:144 The righteousness of thy testimonies is everlasting: give me -understanding, and I shall live. - -119:145 I cried with my whole heart; hear me, O LORD: I will keep thy -statutes. - -119:146 I cried unto thee; save me, and I shall keep thy testimonies. - -119:147 I prevented the dawning of the morning, and cried: I hoped in -thy word. - -119:148 Mine eyes prevent the night watches, that I might meditate in -thy word. - -119:149 Hear my voice according unto thy lovingkindness: O LORD, -quicken me according to thy judgment. - -119:150 They draw nigh that follow after mischief: they are far from -thy law. - -119:151 Thou art near, O LORD; and all thy commandments are truth. - -119:152 Concerning thy testimonies, I have known of old that thou hast -founded them for ever. - -119:153 Consider mine affliction, and deliver me: for I do not forget -thy law. - -119:154 Plead my cause, and deliver me: quicken me according to thy -word. - -119:155 Salvation is far from the wicked: for they seek not thy -statutes. - -119:156 Great are thy tender mercies, O LORD: quicken me according to -thy judgments. - -119:157 Many are my persecutors and mine enemies; yet do I not decline -from thy testimonies. - -119:158 I beheld the transgressors, and was grieved; because they kept -not thy word. - -119:159 Consider how I love thy precepts: quicken me, O LORD, -according to thy lovingkindness. - -119:160 Thy word is true from the beginning: and every one of thy -righteous judgments endureth for ever. - -119:161 Princes have persecuted me without a cause: but my heart -standeth in awe of thy word. - -119:162 I rejoice at thy word, as one that findeth great spoil. - -119:163 I hate and abhor lying: but thy law do I love. - -119:164 Seven times a day do I praise thee because of thy righteous -judgments. - -119:165 Great peace have they which love thy law: and nothing shall -offend them. - -119:166 LORD, I have hoped for thy salvation, and done thy -commandments. - -119:167 My soul hath kept thy testimonies; and I love them -exceedingly. - -119:168 I have kept thy precepts and thy testimonies: for all my ways -are before thee. - -119:169 Let my cry come near before thee, O LORD: give me -understanding according to thy word. - -119:170 Let my supplication come before thee: deliver me according to -thy word. - -119:171 My lips shall utter praise, when thou hast taught me thy -statutes. - -119:172 My tongue shall speak of thy word: for all thy commandments -are righteousness. - -119:173 Let thine hand help me; for I have chosen thy precepts. - -119:174 I have longed for thy salvation, O LORD; and thy law is my -delight. - -119:175 Let my soul live, and it shall praise thee; and let thy -judgments help me. - -119:176 I have gone astray like a lost sheep; seek thy servant; for I -do not forget thy commandments. - - - -120:1 In my distress I cried unto the LORD, and he heard me. - -120:2 Deliver my soul, O LORD, from lying lips, and from a deceitful -tongue. - -120:3 What shall be given unto thee? or what shall be done unto thee, -thou false tongue? - -120:4 Sharp arrows of the mighty, with coals of juniper. - -120:5 Woe is me, that I sojourn in Mesech, that I dwell in the tents -of Kedar! - -120:6 My soul hath long dwelt with him that hateth peace. - -120:7 I am for peace: but when I speak, they are for war. - - - -121:1 I will lift up mine eyes unto the hills, from whence cometh my -help. - -121:2 My help cometh from the LORD, which made heaven and earth. - -121:3 He will not suffer thy foot to be moved: he that keepeth thee -will not slumber. - -121:4 Behold, he that keepeth Israel shall neither slumber nor sleep. - -121:5 The LORD is thy keeper: the LORD is thy shade upon thy right -hand. - -121:6 The sun shall not smite thee by day, nor the moon by night. - -121:7 The LORD shall preserve thee from all evil: he shall preserve -thy soul. - -121:8 The LORD shall preserve thy going out and thy coming in from -this time forth, and even for evermore. - - - -122:1 I was glad when they said unto me, Let us go into the house of -the LORD. - -122:2 Our feet shall stand within thy gates, O Jerusalem. - -122:3 Jerusalem is builded as a city that is compact together: - -122:4 Whither the tribes go up, the tribes of the LORD, unto the -testimony of Israel, to give thanks unto the name of the LORD. - -122:5 For there are set thrones of judgment, the thrones of the house -of David. - -122:6 Pray for the peace of Jerusalem: they shall prosper that love -thee. - -122:7 Peace be within thy walls, and prosperity within thy palaces. - -122:8 For my brethren and companions’ sakes, I will now say, Peace be -within thee. - -122:9 Because of the house of the LORD our God I will seek thy good. - - - -123:1 Unto thee lift I up mine eyes, O thou that dwellest in the -heavens. - -123:2 Behold, as the eyes of servants look unto the hand of their -masters, and as the eyes of a maiden unto the hand of her mistress; so -our eyes wait upon the LORD our God, until that he have mercy upon us. - -123:3 Have mercy upon us, O LORD, have mercy upon us: for we are -exceedingly filled with contempt. - -123:4 Our soul is exceedingly filled with the scorning of those that -are at ease, and with the contempt of the proud. - - - -124:1 If it had not been the LORD who was on our side, now may Israel -say; - -124:2 If it had not been the LORD who was on our side, when men rose -up against us: - -124:3 Then they had swallowed us up quick, when their wrath was -kindled against us: - -124:4 Then the waters had overwhelmed us, the stream had gone over our -soul: - -124:5 Then the proud waters had gone over our soul. - -124:6 Blessed be the LORD, who hath not given us as a prey to their -teeth. - -124:7 Our soul is escaped as a bird out of the snare of the fowlers: -the snare is broken, and we are escaped. - -124:8 Our help is in the name of the LORD, who made heaven and earth. - - - -125:1 They that trust in the LORD shall be as mount Zion, which cannot -be removed, but abideth for ever. - -125:2 As the mountains are round about Jerusalem, so the LORD is round -about his people from henceforth even for ever. - -125:3 For the rod of the wicked shall not rest upon the lot of the -righteous; lest the righteous put forth their hands unto iniquity. - -125:4 Do good, O LORD, unto those that be good, and to them that are -upright in their hearts. - -125:5 As for such as turn aside unto their crooked ways, the LORD -shall lead them forth with the workers of iniquity: but peace shall be -upon Israel. - - - -126:1 When the LORD turned again the captivity of Zion, we were like -them that dream. - -126:2 Then was our mouth filled with laughter, and our tongue with -singing: then said they among the heathen, The LORD hath done great -things for them. - -126:3 The LORD hath done great things for us; whereof we are glad. - -126:4 Turn again our captivity, O LORD, as the streams in the south. - -126:5 They that sow in tears shall reap in joy. - -126:6 He that goeth forth and weepeth, bearing precious seed, shall -doubtless come again with rejoicing, bringing his sheaves with him. - - - -127:1 Except the LORD build the house, they labour in vain that build -it: except the LORD keep the city, the watchman waketh but in vain. - -127:2 It is vain for you to rise up early, to sit up late, to eat the -bread of sorrows: for so he giveth his beloved sleep. - -127:3 Lo, children are an heritage of the LORD: and the fruit of the -womb is his reward. - -127:4 As arrows are in the hand of a mighty man; so are children of -the youth. - -127:5 Happy is the man that hath his quiver full of them: they shall -not be ashamed, but they shall speak with the enemies in the gate. - - - -128:1 Blessed is every one that feareth the LORD; that walketh in his -ways. - -128:2 For thou shalt eat the labour of thine hands: happy shalt thou -be, and it shall be well with thee. - -128:3 Thy wife shall be as a fruitful vine by the sides of thine -house: thy children like olive plants round about thy table. - -128:4 Behold, that thus shall the man be blessed that feareth the -LORD. - -128:5 The LORD shall bless thee out of Zion: and thou shalt see the -good of Jerusalem all the days of thy life. - -128:6 Yea, thou shalt see thy children’s children, and peace upon -Israel. - - - -129:1 Many a time have they afflicted me from my youth, may Israel now -say: - -129:2 Many a time have they afflicted me from my youth: yet they have -not prevailed against me. - -129:3 The plowers plowed upon my back: they made long their furrows. - -129:4 The LORD is righteous: he hath cut asunder the cords of the -wicked. - -129:5 Let them all be confounded and turned back that hate Zion. - -129:6 Let them be as the grass upon the housetops, which withereth -afore it groweth up: - -129:7 Wherewith the mower filleth not his hand; nor he that bindeth -sheaves his bosom. - -129:8 Neither do they which go by say, The blessing of the LORD be -upon you: we bless you in the name of the LORD. - - - -130:1 Out of the depths have I cried unto thee, O LORD. - -130:2 Lord, hear my voice: let thine ears be attentive to the voice of -my supplications. - -130:3 If thou, LORD, shouldest mark iniquities, O Lord, who shall -stand? - -130:4 But there is forgiveness with thee, that thou mayest be feared. - -130:5 I wait for the LORD, my soul doth wait, and in his word do I -hope. - -130:6 My soul waiteth for the Lord more than they that watch for the -morning: I say, more than they that watch for the morning. - -130:7 Let Israel hope in the LORD: for with the LORD there is mercy, -and with him is plenteous redemption. - -130:8 And he shall redeem Israel from all his iniquities. - - - -131:1 Lord, my heart is not haughty, nor mine eyes lofty: neither do I -exercise myself in great matters, or in things too high for me. - -131:2 Surely I have behaved and quieted myself, as a child that is -weaned of his mother: my soul is even as a weaned child. - -131:3 Let Israel hope in the LORD from henceforth and for ever. - - - -132:1 Lord, remember David, and all his afflictions: - -132:2 How he sware unto the LORD, and vowed unto the mighty God of -Jacob; - -132:3 Surely I will not come into the tabernacle of my house, nor go -up into my bed; - -132:4 I will not give sleep to mine eyes, or slumber to mine eyelids, - -132:5 Until I find out a place for the LORD, an habitation for the -mighty God of Jacob. - -132:6 Lo, we heard of it at Ephratah: we found it in the fields of the -wood. - -132:7 We will go into his tabernacles: we will worship at his -footstool. - -132:8 Arise, O LORD, into thy rest; thou, and the ark of thy strength. - -132:9 Let thy priests be clothed with righteousness; and let thy -saints shout for joy. - -132:10 For thy servant David’s sake turn not away the face of thine -anointed. - -132:11 The LORD hath sworn in truth unto David; he will not turn from -it; Of the fruit of thy body will I set upon thy throne. - -132:12 If thy children will keep my covenant and my testimony that I -shall teach them, their children shall also sit upon thy throne for -evermore. - -132:13 For the LORD hath chosen Zion; he hath desired it for his -habitation. - -132:14 This is my rest for ever: here will I dwell; for I have desired -it. - -132:15 I will abundantly bless her provision: I will satisfy her poor -with bread. - -132:16 I will also clothe her priests with salvation: and her saints -shall shout aloud for joy. - -132:17 There will I make the horn of David to bud: I have ordained a -lamp for mine anointed. - -132:18 His enemies will I clothe with shame: but upon himself shall -his crown flourish. - - - -133:1 Behold, how good and how pleasant it is for brethren to dwell -together in unity! - -133:2 It is like the precious ointment upon the head, that ran down -upon the beard, even Aaron’s beard: that went down to the skirts of -his garments; - -133:3 As the dew of Hermon, and as the dew that descended upon the -mountains of Zion: for there the LORD commanded the blessing, even -life for evermore. - - - -134:1 Behold, bless ye the LORD, all ye servants of the LORD, which by -night stand in the house of the LORD. - -134:2 Lift up your hands in the sanctuary, and bless the LORD. - -134:3 The LORD that made heaven and earth bless thee out of Zion. - - - -135:1 Praise ye the LORD. Praise ye the name of the LORD; praise him, -O ye servants of the LORD. - -135:2 Ye that stand in the house of the LORD, in the courts of the -house of our God. - -135:3 Praise the LORD; for the LORD is good: sing praises unto his -name; for it is pleasant. - -135:4 For the LORD hath chosen Jacob unto himself, and Israel for his -peculiar treasure. - -135:5 For I know that the LORD is great, and that our Lord is above -all gods. - -135:6 Whatsoever the LORD pleased, that did he in heaven, and in -earth, in the seas, and all deep places. - -135:7 He causeth the vapours to ascend from the ends of the earth; he -maketh lightnings for the rain; he bringeth the wind out of his -treasuries. - -135:8 Who smote the firstborn of Egypt, both of man and beast. - -135:9 Who sent tokens and wonders into the midst of thee, O Egypt, -upon Pharaoh, and upon all his servants. - -135:10 Who smote great nations, and slew mighty kings; - -135:11 Sihon king of the Amorites, and Og king of Bashan, and all the -kingdoms of Canaan: - -135:12 And gave their land for an heritage, an heritage unto Israel -his people. - -135:13 Thy name, O LORD, endureth for ever; and thy memorial, O LORD, -throughout all generations. - -135:14 For the LORD will judge his people, and he will repent himself -concerning his servants. - -135:15 The idols of the heathen are silver and gold, the work of men’s -hands. - -135:16 They have mouths, but they speak not; eyes have they, but they -see not; - -135:17 They have ears, but they hear not; neither is there any breath -in their mouths. - -135:18 They that make them are like unto them: so is every one that -trusteth in them. - -135:19 Bless the LORD, O house of Israel: bless the LORD, O house of -Aaron: - -135:20 Bless the LORD, O house of Levi: ye that fear the LORD, bless -the LORD. - -135:21 Blessed be the LORD out of Zion, which dwelleth at Jerusalem. - -Praise ye the LORD. - - - -136:1 O give thanks unto the LORD; for he is good: for his mercy -endureth for ever. - -136:2 O give thanks unto the God of gods: for his mercy endureth for -ever. - -136:3 O give thanks to the Lord of lords: for his mercy endureth for -ever. - -136:4 To him who alone doeth great wonders: for his mercy endureth for -ever. - -136:5 To him that by wisdom made the heavens: for his mercy endureth -for ever. - -136:6 To him that stretched out the earth above the waters: for his -mercy endureth for ever. - -136:7 To him that made great lights: for his mercy endureth for ever: - -136:8 The sun to rule by day: for his mercy endureth for ever: - -136:9 The moon and stars to rule by night: for his mercy endureth for -ever. - -136:10 To him that smote Egypt in their firstborn: for his mercy -endureth for ever: - -136:11 And brought out Israel from among them: for his mercy endureth -for ever: - -136:12 With a strong hand, and with a stretched out arm: for his mercy -endureth for ever. - -136:13 To him which divided the Red sea into parts: for his mercy -endureth for ever: - -136:14 And made Israel to pass through the midst of it: for his mercy -endureth for ever: - -136:15 But overthrew Pharaoh and his host in the Red sea: for his -mercy endureth for ever. - -136:16 To him which led his people through the wilderness: for his -mercy endureth for ever. - -136:17 To him which smote great kings: for his mercy endureth for -ever: - -136:18 And slew famous kings: for his mercy endureth for ever: - -136:19 Sihon king of the Amorites: for his mercy endureth for ever: - -136:20 And Og the king of Bashan: for his mercy endureth for ever: - -136:21 And gave their land for an heritage: for his mercy endureth for -ever: - -136:22 Even an heritage unto Israel his servant: for his mercy -endureth for ever. - -136:23 Who remembered us in our low estate: for his mercy endureth for -ever: - -136:24 And hath redeemed us from our enemies: for his mercy endureth -for ever. - -136:25 Who giveth food to all flesh: for his mercy endureth for ever. - -136:26 O give thanks unto the God of heaven: for his mercy endureth -for ever. - - - -137:1 By the rivers of Babylon, there we sat down, yea, we wept, when -we remembered Zion. - -137:2 We hanged our harps upon the willows in the midst thereof. - -137:3 For there they that carried us away captive required of us a -song; and they that wasted us required of us mirth, saying, Sing us -one of the songs of Zion. - -137:4 How shall we sing the LORD’s song in a strange land? - -137:5 If I forget thee, O Jerusalem, let my right hand forget her -cunning. - -137:6 If I do not remember thee, let my tongue cleave to the roof of -my mouth; if I prefer not Jerusalem above my chief joy. - -137:7 Remember, O LORD, the children of Edom in the day of Jerusalem; -who said, Rase it, rase it, even to the foundation thereof. - -137:8 O daughter of Babylon, who art to be destroyed; happy shall he -be, that rewardeth thee as thou hast served us. - -137:9 Happy shall he be, that taketh and dasheth thy little ones -against the stones. - - - -138:1 I will praise thee with my whole heart: before the gods will I -sing praise unto thee. - -138:2 I will worship toward thy holy temple, and praise thy name for -thy lovingkindness and for thy truth: for thou hast magnified thy word -above all thy name. - -138:3 In the day when I cried thou answeredst me, and strengthenedst -me with strength in my soul. - -138:4 All the kings of the earth shall praise thee, O LORD, when they -hear the words of thy mouth. - -138:5 Yea, they shall sing in the ways of the LORD: for great is the -glory of the LORD. - -138:6 Though the LORD be high, yet hath he respect unto the lowly: but -the proud he knoweth afar off. - -138:7 Though I walk in the midst of trouble, thou wilt revive me: thou -shalt stretch forth thine hand against the wrath of mine enemies, and -thy right hand shall save me. - -138:8 The LORD will perfect that which concerneth me: thy mercy, O -LORD, endureth for ever: forsake not the works of thine own hands. - - - -139:1 O lord, thou hast searched me, and known me. - -139:2 Thou knowest my downsitting and mine uprising, thou -understandest my thought afar off. - -139:3 Thou compassest my path and my lying down, and art acquainted -with all my ways. - -139:4 For there is not a word in my tongue, but, lo, O LORD, thou -knowest it altogether. - -139:5 Thou hast beset me behind and before, and laid thine hand upon -me. - -139:6 Such knowledge is too wonderful for me; it is high, I cannot -attain unto it. - -139:7 Whither shall I go from thy spirit? or whither shall I flee from -thy presence? - -139:8 If I ascend up into heaven, thou art there: if I make my bed in -hell, behold, thou art there. - -139:9 If I take the wings of the morning, and dwell in the uttermost -parts of the sea; - -139:10 Even there shall thy hand lead me, and thy right hand shall -hold me. - -139:11 If I say, Surely the darkness shall cover me; even the night -shall be light about me. - -139:12 Yea, the darkness hideth not from thee; but the night shineth -as the day: the darkness and the light are both alike to thee. - -139:13 For thou hast possessed my reins: thou hast covered me in my -mother’s womb. - -139:14 I will praise thee; for I am fearfully and wonderfully made: -marvellous are thy works; and that my soul knoweth right well. - -139:15 My substance was not hid from thee, when I was made in secret, -and curiously wrought in the lowest parts of the earth. - -139:16 Thine eyes did see my substance, yet being unperfect; and in -thy book all my members were written, which in continuance were -fashioned, when as yet there was none of them. - -139:17 How precious also are thy thoughts unto me, O God! how great is -the sum of them! - -139:18 If I should count them, they are more in number than the sand: -when I awake, I am still with thee. - -139:19 Surely thou wilt slay the wicked, O God: depart from me -therefore, ye bloody men. - -139:20 For they speak against thee wickedly, and thine enemies take -thy name in vain. - -139:21 Do not I hate them, O LORD, that hate thee? and am not I -grieved with those that rise up against thee? - -139:22 I hate them with perfect hatred: I count them mine enemies. - -139:23 Search me, O God, and know my heart: try me, and know my -thoughts: - -139:24 And see if there be any wicked way in me, and lead me in the -way everlasting. - - - -140:1 Deliver me, O LORD, from the evil man: preserve me from the -violent man; - -140:2 Which imagine mischiefs in their heart; continually are they -gathered together for war. - -140:3 They have sharpened their tongues like a serpent; adders’ poison -is under their lips. Selah. - -140:4 Keep me, O LORD, from the hands of the wicked; preserve me from -the violent man; who have purposed to overthrow my goings. - -140:5 The proud have hid a snare for me, and cords; they have spread a -net by the wayside; they have set gins for me. Selah. - -140:6 I said unto the LORD, Thou art my God: hear the voice of my -supplications, O LORD. - -140:7 O GOD the Lord, the strength of my salvation, thou hast covered -my head in the day of battle. - -140:8 Grant not, O LORD, the desires of the wicked: further not his -wicked device; lest they exalt themselves. Selah. - -140:9 As for the head of those that compass me about, let the mischief -of their own lips cover them. - -140:10 Let burning coals fall upon them: let them be cast into the -fire; into deep pits, that they rise not up again. - -140:11 Let not an evil speaker be established in the earth: evil shall -hunt the violent man to overthrow him. - -140:12 I know that the LORD will maintain the cause of the afflicted, -and the right of the poor. - -140:13 Surely the righteous shall give thanks unto thy name: the -upright shall dwell in thy presence. - - - -141:1 Lord, I cry unto thee: make haste unto me; give ear unto my -voice, when I cry unto thee. - -141:2 Let my prayer be set forth before thee as incense; and the -lifting up of my hands as the evening sacrifice. - -141:3 Set a watch, O LORD, before my mouth; keep the door of my lips. - -141:4 Incline not my heart to any evil thing, to practise wicked works -with men that work iniquity: and let me not eat of their dainties. - -141:5 Let the righteous smite me; it shall be a kindness: and let him -reprove me; it shall be an excellent oil, which shall not break my -head: for yet my prayer also shall be in their calamities. - -141:6 When their judges are overthrown in stony places, they shall -hear my words; for they are sweet. - -141:7 Our bones are scattered at the grave’s mouth, as when one -cutteth and cleaveth wood upon the earth. - -141:8 But mine eyes are unto thee, O GOD the Lord: in thee is my -trust; leave not my soul destitute. - -141:9 Keep me from the snares which they have laid for me, and the -gins of the workers of iniquity. - -141:10 Let the wicked fall into their own nets, whilst that I withal -escape. - - - -142:1 I cried unto the LORD with my voice; with my voice unto the LORD -did I make my supplication. - -142:2 I poured out my complaint before him; I shewed before him my -trouble. - -142:3 When my spirit was overwhelmed within me, then thou knewest my -path. - -In the way wherein I walked have they privily laid a snare for me. - -142:4 I looked on my right hand, and beheld, but there was no man that -would know me: refuge failed me; no man cared for my soul. - -142:5 I cried unto thee, O LORD: I said, Thou art my refuge and my -portion in the land of the living. - -142:6 Attend unto my cry; for I am brought very low: deliver me from -my persecutors; for they are stronger than I. - -142:7 Bring my soul out of prison, that I may praise thy name: the -righteous shall compass me about; for thou shalt deal bountifully with -me. - - - -143:1 Hear my prayer, O LORD, give ear to my supplications: in thy -faithfulness answer me, and in thy righteousness. - -143:2 And enter not into judgment with thy servant: for in thy sight -shall no man living be justified. - -143:3 For the enemy hath persecuted my soul; he hath smitten my life -down to the ground; he hath made me to dwell in darkness, as those -that have been long dead. - -143:4 Therefore is my spirit overwhelmed within me; my heart within me -is desolate. - -143:5 I remember the days of old; I meditate on all thy works; I muse -on the work of thy hands. - -143:6 I stretch forth my hands unto thee: my soul thirsteth after -thee, as a thirsty land. Selah. - -143:7 Hear me speedily, O LORD: my spirit faileth: hide not thy face -from me, lest I be like unto them that go down into the pit. - -143:8 Cause me to hear thy lovingkindness in the morning; for in thee -do I trust: cause me to know the way wherein I should walk; for I lift -up my soul unto thee. - -143:9 Deliver me, O LORD, from mine enemies: I flee unto thee to hide -me. - -143:10 Teach me to do thy will; for thou art my God: thy spirit is -good; lead me into the land of uprightness. - -143:11 Quicken me, O LORD, for thy name’s sake: for thy righteousness’ -sake bring my soul out of trouble. - -143:12 And of thy mercy cut off mine enemies, and destroy all them -that afflict my soul: for I am thy servant. - - - -144:1 Blessed be the LORD my strength which teacheth my hands to war, -and my fingers to fight: - -144:2 My goodness, and my fortress; my high tower, and my deliverer; -my shield, and he in whom I trust; who subdueth my people under me. - -144:3 LORD, what is man, that thou takest knowledge of him! or the son -of man, that thou makest account of him! - -144:4 Man is like to vanity: his days are as a shadow that passeth -away. - -144:5 Bow thy heavens, O LORD, and come down: touch the mountains, and -they shall smoke. - -144:6 Cast forth lightning, and scatter them: shoot out thine arrows, -and destroy them. - -144:7 Send thine hand from above; rid me, and deliver me out of great -waters, from the hand of strange children; - -144:8 Whose mouth speaketh vanity, and their right hand is a right -hand of falsehood. - -144:9 I will sing a new song unto thee, O God: upon a psaltery and an -instrument of ten strings will I sing praises unto thee. - -144:10 It is he that giveth salvation unto kings: who delivereth David -his servant from the hurtful sword. - -144:11 Rid me, and deliver me from the hand of strange children, whose -mouth speaketh vanity, and their right hand is a right hand of -falsehood: - -144:12 That our sons may be as plants grown up in their youth; that -our daughters may be as corner stones, polished after the similitude -of a palace: - -144:13 That our garners may be full, affording all manner of store: -that our sheep may bring forth thousands and ten thousands in our -streets: - -144:14 That our oxen may be strong to labour; that there be no -breaking in, nor going out; that there be no complaining in our -streets. - -144:15 Happy is that people, that is in such a case: yea, happy is -that people, whose God is the LORD. - - - -145:1 I will extol thee, my God, O king; and I will bless thy name for -ever and ever. - -145:2 Every day will I bless thee; and I will praise thy name for ever -and ever. - -145:3 Great is the LORD, and greatly to be praised; and his greatness -is unsearchable. - -145:4 One generation shall praise thy works to another, and shall -declare thy mighty acts. - -145:5 I will speak of the glorious honour of thy majesty, and of thy -wondrous works. - -145:6 And men shall speak of the might of thy terrible acts: and I -will declare thy greatness. - -145:7 They shall abundantly utter the memory of thy great goodness, -and shall sing of thy righteousness. - -145:8 The LORD is gracious, and full of compassion; slow to anger, and -of great mercy. - -145:9 The LORD is good to all: and his tender mercies are over all his -works. - -145:10 All thy works shall praise thee, O LORD; and thy saints shall -bless thee. - -145:11 They shall speak of the glory of thy kingdom, and talk of thy -power; - -145:12 To make known to the sons of men his mighty acts, and the -glorious majesty of his kingdom. - -145:13 Thy kingdom is an everlasting kingdom, and thy dominion -endureth throughout all generations. - -145:14 The LORD upholdeth all that fall, and raiseth up all those that -be bowed down. - -145:15 The eyes of all wait upon thee; and thou givest them their meat -in due season. - -145:16 Thou openest thine hand, and satisfiest the desire of every -living thing. - -145:17 The LORD is righteous in all his ways, and holy in all his -works. - -145:18 The LORD is nigh unto all them that call upon him, to all that -call upon him in truth. - -145:19 He will fulfil the desire of them that fear him: he also will -hear their cry, and will save them. - -145:20 The LORD preserveth all them that love him: but all the wicked -will he destroy. - -145:21 My mouth shall speak the praise of the LORD: and let all flesh -bless his holy name for ever and ever. - - - -146:1 Praise ye the LORD. Praise the LORD, O my soul. - -146:2 While I live will I praise the LORD: I will sing praises unto my -God while I have any being. - -146:3 Put not your trust in princes, nor in the son of man, in whom -there is no help. - -146:4 His breath goeth forth, he returneth to his earth; in that very -day his thoughts perish. - -146:5 Happy is he that hath the God of Jacob for his help, whose hope -is in the LORD his God: - -146:6 Which made heaven, and earth, the sea, and all that therein is: -which keepeth truth for ever: - -146:7 Which executeth judgment for the oppressed: which giveth food to -the hungry. The LORD looseth the prisoners: - -146:8 The LORD openeth the eyes of the blind: the LORD raiseth them -that are bowed down: the LORD loveth the righteous: - -146:9 The LORD preserveth the strangers; he relieveth the fatherless -and widow: but the way of the wicked he turneth upside down. - -146:10 The LORD shall reign for ever, even thy God, O Zion, unto all -generations. Praise ye the LORD. - - - -147:1 Praise ye the LORD: for it is good to sing praises unto our God; -for it is pleasant; and praise is comely. - -147:2 The LORD doth build up Jerusalem: he gathereth together the -outcasts of Israel. - -147:3 He healeth the broken in heart, and bindeth up their wounds. - -147:4 He telleth the number of the stars; he calleth them all by their -names. - -147:5 Great is our Lord, and of great power: his understanding is -infinite. - -147:6 The LORD lifteth up the meek: he casteth the wicked down to the -ground. - -147:7 Sing unto the LORD with thanksgiving; sing praise upon the harp -unto our God: - -147:8 Who covereth the heaven with clouds, who prepareth rain for the -earth, who maketh grass to grow upon the mountains. - -147:9 He giveth to the beast his food, and to the young ravens which -cry. - -147:10 He delighteth not in the strength of the horse: he taketh not -pleasure in the legs of a man. - -147:11 The LORD taketh pleasure in them that fear him, in those that -hope in his mercy. - -147:12 Praise the LORD, O Jerusalem; praise thy God, O Zion. - -147:13 For he hath strengthened the bars of thy gates; he hath blessed -thy children within thee. - -147:14 He maketh peace in thy borders, and filleth thee with the -finest of the wheat. - -147:15 He sendeth forth his commandment upon earth: his word runneth -very swiftly. - -147:16 He giveth snow like wool: he scattereth the hoarfrost like -ashes. - -147:17 He casteth forth his ice like morsels: who can stand before his -cold? - -147:18 He sendeth out his word, and melteth them: he causeth his wind -to blow, and the waters flow. - -147:19 He sheweth his word unto Jacob, his statutes and his judgments -unto Israel. - -147:20 He hath not dealt so with any nation: and as for his judgments, -they have not known them. Praise ye the LORD. - - - -148:1 Praise ye the LORD. Praise ye the LORD from the heavens: praise -him in the heights. - -148:2 Praise ye him, all his angels: praise ye him, all his hosts. - -148:3 Praise ye him, sun and moon: praise him, all ye stars of light. - -148:4 Praise him, ye heavens of heavens, and ye waters that be above -the heavens. - -148:5 Let them praise the name of the LORD: for he commanded, and they -were created. - -148:6 He hath also stablished them for ever and ever: he hath made a -decree which shall not pass. - -148:7 Praise the LORD from the earth, ye dragons, and all deeps: - -148:8 Fire, and hail; snow, and vapours; stormy wind fulfilling his -word: - -148:9 Mountains, and all hills; fruitful trees, and all cedars: - -148:10 Beasts, and all cattle; creeping things, and flying fowl: - -148:11 Kings of the earth, and all people; princes, and all judges of -the earth: - -148:12 Both young men, and maidens; old men, and children: - -148:13 Let them praise the name of the LORD: for his name alone is -excellent; his glory is above the earth and heaven. - -148:14 He also exalteth the horn of his people, the praise of all his -saints; even of the children of Israel, a people near unto him. Praise -ye the LORD. - - - -149:1 Praise ye the LORD. Sing unto the LORD a new song, and his -praise in the congregation of saints. - -149:2 Let Israel rejoice in him that made him: let the children of -Zion be joyful in their King. - -149:3 Let them praise his name in the dance: let them sing praises -unto him with the timbrel and harp. - -149:4 For the LORD taketh pleasure in his people: he will beautify the -meek with salvation. - -149:5 Let the saints be joyful in glory: let them sing aloud upon -their beds. - -149:6 Let the high praises of God be in their mouth, and a two-edged -sword in their hand; - -149:7 To execute vengeance upon the heathen, and punishments upon the -people; - -149:8 To bind their kings with chains, and their nobles with fetters -of iron; - -149:9 To execute upon them the judgment written: this honour have all -his saints. Praise ye the LORD. - - - -150:1 Praise ye the LORD. Praise God in his sanctuary: praise him in -the firmament of his power. - -150:2 Praise him for his mighty acts: praise him according to his -excellent greatness. - -150:3 Praise him with the sound of the trumpet: praise him with the -psaltery and harp. - -150:4 Praise him with the timbrel and dance: praise him with stringed -instruments and organs. - -150:5 Praise him upon the loud cymbals: praise him upon the high -sounding cymbals. - -150:6 Let every thing that hath breath praise the LORD. Praise ye the LORD. - - - - -The Proverbs - - -1:1 The proverbs of Solomon the son of David, king of Israel; 1:2 To -know wisdom and instruction; to perceive the words of understanding; -1:3 To receive the instruction of wisdom, justice, and judgment, and -equity; 1:4 To give subtilty to the simple, to the young man knowledge -and discretion. - -1:5 A wise man will hear, and will increase learning; and a man of -understanding shall attain unto wise counsels: 1:6 To understand a -proverb, and the interpretation; the words of the wise, and their dark -sayings. - -1:7 The fear of the LORD is the beginning of knowledge: but fools -despise wisdom and instruction. - -1:8 My son, hear the instruction of thy father, and forsake not the -law of thy mother: 1:9 For they shall be an ornament of grace unto thy -head, and chains about thy neck. - -1:10 My son, if sinners entice thee, consent thou not. - -1:11 If they say, Come with us, let us lay wait for blood, let us lurk -privily for the innocent without cause: 1:12 Let us swallow them up -alive as the grave; and whole, as those that go down into the pit: -1:13 We shall find all precious substance, we shall fill our houses -with spoil: 1:14 Cast in thy lot among us; let us all have one purse: -1:15 My son, walk not thou in the way with them; refrain thy foot from -their path: 1:16 For their feet run to evil, and make haste to shed -blood. - -1:17 Surely in vain the net is spread in the sight of any bird. - -1:18 And they lay wait for their own blood; they lurk privily for -their own lives. - -1:19 So are the ways of every one that is greedy of gain; which taketh -away the life of the owners thereof. - -1:20 Wisdom crieth without; she uttereth her voice in the streets: -1:21 She crieth in the chief place of concourse, in the openings of -the gates: in the city she uttereth her words, saying, 1:22 How long, -ye simple ones, will ye love simplicity? and the scorners delight in -their scorning, and fools hate knowledge? 1:23 Turn you at my -reproof: behold, I will pour out my spirit unto you, I will make known -my words unto you. - -1:24 Because I have called, and ye refused; I have stretched out my -hand, and no man regarded; 1:25 But ye have set at nought all my -counsel, and would none of my reproof: 1:26 I also will laugh at your -calamity; I will mock when your fear cometh; 1:27 When your fear -cometh as desolation, and your destruction cometh as a whirlwind; when -distress and anguish cometh upon you. - -1:28 Then shall they call upon me, but I will not answer; they shall -seek me early, but they shall not find me: 1:29 For that they hated -knowledge, and did not choose the fear of the LORD: 1:30 They would -none of my counsel: they despised all my reproof. - -1:31 Therefore shall they eat of the fruit of their own way, and be -filled with their own devices. - -1:32 For the turning away of the simple shall slay them, and the -prosperity of fools shall destroy them. - -1:33 But whoso hearkeneth unto me shall dwell safely, and shall be -quiet from fear of evil. - -2:1 My son, if thou wilt receive my words, and hide my commandments -with thee; 2:2 So that thou incline thine ear unto wisdom, and apply -thine heart to understanding; 2:3 Yea, if thou criest after knowledge, -and liftest up thy voice for understanding; 2:4 If thou seekest her as -silver, and searchest for her as for hid treasures; 2:5 Then shalt -thou understand the fear of the LORD, and find the knowledge of God. - -2:6 For the LORD giveth wisdom: out of his mouth cometh knowledge and -understanding. - -2:7 He layeth up sound wisdom for the righteous: he is a buckler to -them that walk uprightly. - -2:8 He keepeth the paths of judgment, and preserveth the way of his -saints. - -2:9 Then shalt thou understand righteousness, and judgment, and -equity; yea, every good path. - -2:10 When wisdom entereth into thine heart, and knowledge is pleasant -unto thy soul; 2:11 Discretion shall preserve thee, understanding -shall keep thee: 2:12 To deliver thee from the way of the evil man, -from the man that speaketh froward things; 2:13 Who leave the paths of -uprightness, to walk in the ways of darkness; 2:14 Who rejoice to do -evil, and delight in the frowardness of the wicked; 2:15 Whose ways -are crooked, and they froward in their paths: 2:16 To deliver thee -from the strange woman, even from the stranger which flattereth with -her words; 2:17 Which forsaketh the guide of her youth, and forgetteth -the covenant of her God. - -2:18 For her house inclineth unto death, and her paths unto the dead. - -2:19 None that go unto her return again, neither take they hold of the -paths of life. - -2:20 That thou mayest walk in the way of good men, and keep the paths -of the righteous. - -2:21 For the upright shall dwell in the land, and the perfect shall -remain in it. - -2:22 But the wicked shall be cut off from the earth, and the -transgressors shall be rooted out of it. - -3:1 My son, forget not my law; but let thine heart keep my -commandments: 3:2 For length of days, and long life, and peace, shall -they add to thee. - -3:3 Let not mercy and truth forsake thee: bind them about thy neck; -write them upon the table of thine heart: 3:4 So shalt thou find -favour and good understanding in the sight of God and man. - -3:5 Trust in the LORD with all thine heart; and lean not unto thine -own understanding. - -3:6 In all thy ways acknowledge him, and he shall direct thy paths. - -3:7 Be not wise in thine own eyes: fear the LORD, and depart from -evil. - -3:8 It shall be health to thy navel, and marrow to thy bones. - -3:9 Honour the LORD with thy substance, and with the firstfruits of -all thine increase: 3:10 So shall thy barns be filled with plenty, and -thy presses shall burst out with new wine. - -3:11 My son, despise not the chastening of the LORD; neither be weary -of his correction: 3:12 For whom the LORD loveth he correcteth; even -as a father the son in whom he delighteth. - -3:13 Happy is the man that findeth wisdom, and the man that getteth -understanding. - -3:14 For the merchandise of it is better than the merchandise of -silver, and the gain thereof than fine gold. - -3:15 She is more precious than rubies: and all the things thou canst -desire are not to be compared unto her. - -3:16 Length of days is in her right hand; and in her left hand riches -and honour. - -3:17 Her ways are ways of pleasantness, and all her paths are peace. - -3:18 She is a tree of life to them that lay hold upon her: and happy -is every one that retaineth her. - -3:19 The LORD by wisdom hath founded the earth; by understanding hath -he established the heavens. - -3:20 By his knowledge the depths are broken up, and the clouds drop -down the dew. - -3:21 My son, let not them depart from thine eyes: keep sound wisdom -and discretion: 3:22 So shall they be life unto thy soul, and grace to -thy neck. - -3:23 Then shalt thou walk in thy way safely, and thy foot shall not -stumble. - -3:24 When thou liest down, thou shalt not be afraid: yea, thou shalt -lie down, and thy sleep shall be sweet. - -3:25 Be not afraid of sudden fear, neither of the desolation of the -wicked, when it cometh. - -3:26 For the LORD shall be thy confidence, and shall keep thy foot -from being taken. - -3:27 Withhold not good from them to whom it is due, when it is in the -power of thine hand to do it. - -3:28 Say not unto thy neighbour, Go, and come again, and to morrow I -will give; when thou hast it by thee. - -3:29 Devise not evil against thy neighbour, seeing he dwelleth -securely by thee. - -3:30 Strive not with a man without cause, if he have done thee no -harm. - -3:31 Envy thou not the oppressor, and choose none of his ways. - -3:32 For the froward is abomination to the LORD: but his secret is -with the righteous. - -3:33 The curse of the LORD is in the house of the wicked: but he -blesseth the habitation of the just. - -3:34 Surely he scorneth the scorners: but he giveth grace unto the -lowly. - -3:35 The wise shall inherit glory: but shame shall be the promotion of -fools. - -4:1 Hear, ye children, the instruction of a father, and attend to know -understanding. - -4:2 For I give you good doctrine, forsake ye not my law. - -4:3 For I was my father’s son, tender and only beloved in the sight of -my mother. - -4:4 He taught me also, and said unto me, Let thine heart retain my -words: keep my commandments, and live. - -4:5 Get wisdom, get understanding: forget it not; neither decline from -the words of my mouth. - -4:6 Forsake her not, and she shall preserve thee: love her, and she -shall keep thee. - -4:7 Wisdom is the principal thing; therefore get wisdom: and with all -thy getting get understanding. - -4:8 Exalt her, and she shall promote thee: she shall bring thee to -honour, when thou dost embrace her. - -4:9 She shall give to thine head an ornament of grace: a crown of -glory shall she deliver to thee. - -4:10 Hear, O my son, and receive my sayings; and the years of thy life -shall be many. - -4:11 I have taught thee in the way of wisdom; I have led thee in right -paths. - -4:12 When thou goest, thy steps shall not be straitened; and when thou -runnest, thou shalt not stumble. - -4:13 Take fast hold of instruction; let her not go: keep her; for she -is thy life. - -4:14 Enter not into the path of the wicked, and go not in the way of -evil men. - -4:15 Avoid it, pass not by it, turn from it, and pass away. - -4:16 For they sleep not, except they have done mischief; and their -sleep is taken away, unless they cause some to fall. - -4:17 For they eat the bread of wickedness, and drink the wine of -violence. - -4:18 But the path of the just is as the shining light, that shineth -more and more unto the perfect day. - -4:19 The way of the wicked is as darkness: they know not at what they -stumble. - -4:20 My son, attend to my words; incline thine ear unto my sayings. - -4:21 Let them not depart from thine eyes; keep them in the midst of -thine heart. - -4:22 For they are life unto those that find them, and health to all -their flesh. - -4:23 Keep thy heart with all diligence; for out of it are the issues -of life. - -4:24 Put away from thee a froward mouth, and perverse lips put far -from thee. - -4:25 Let thine eyes look right on, and let thine eyelids look straight -before thee. - -4:26 Ponder the path of thy feet, and let all thy ways be established. - -4:27 Turn not to the right hand nor to the left: remove thy foot from -evil. - -5:1 My son, attend unto my wisdom, and bow thine ear to my -understanding: 5:2 That thou mayest regard discretion, and that thy -lips may keep knowledge. - -5:3 For the lips of a strange woman drop as an honeycomb, and her -mouth is smoother than oil: 5:4 But her end is bitter as wormwood, -sharp as a two-edged sword. - -5:5 Her feet go down to death; her steps take hold on hell. - -5:6 Lest thou shouldest ponder the path of life, her ways are -moveable, that thou canst not know them. - -5:7 Hear me now therefore, O ye children, and depart not from the -words of my mouth. - -5:8 Remove thy way far from her, and come not nigh the door of her -house: 5:9 Lest thou give thine honour unto others, and thy years unto -the cruel: 5:10 Lest strangers be filled with thy wealth; and thy -labours be in the house of a stranger; 5:11 And thou mourn at the -last, when thy flesh and thy body are consumed, 5:12 And say, How have -I hated instruction, and my heart despised reproof; 5:13 And have not -obeyed the voice of my teachers, nor inclined mine ear to them that -instructed me! 5:14 I was almost in all evil in the midst of the -congregation and assembly. - -5:15 Drink waters out of thine own cistern, and running waters out of -thine own well. - -5:16 Let thy fountains be dispersed abroad, and rivers of waters in -the streets. - -5:17 Let them be only thine own, and not strangers’ with thee. - -5:18 Let thy fountain be blessed: and rejoice with the wife of thy -youth. - -5:19 Let her be as the loving hind and pleasant roe; let her breasts -satisfy thee at all times; and be thou ravished always with her love. - -5:20 And why wilt thou, my son, be ravished with a strange woman, and -embrace the bosom of a stranger? 5:21 For the ways of man are before -the eyes of the LORD, and he pondereth all his goings. - -5:22 His own iniquities shall take the wicked himself, and he shall be -holden with the cords of his sins. - -5:23 He shall die without instruction; and in the greatness of his -folly he shall go astray. - -6:1 My son, if thou be surety for thy friend, if thou hast stricken -thy hand with a stranger, 6:2 Thou art snared with the words of thy -mouth, thou art taken with the words of thy mouth. - -6:3 Do this now, my son, and deliver thyself, when thou art come into -the hand of thy friend; go, humble thyself, and make sure thy friend. - -6:4 Give not sleep to thine eyes, nor slumber to thine eyelids. - -6:5 Deliver thyself as a roe from the hand of the hunter, and as a -bird from the hand of the fowler. - -6:6 Go to the ant, thou sluggard; consider her ways, and be wise: 6:7 -Which having no guide, overseer, or ruler, 6:8 Provideth her meat in -the summer, and gathereth her food in the harvest. - -6:9 How long wilt thou sleep, O sluggard? when wilt thou arise out of -thy sleep? 6:10 Yet a little sleep, a little slumber, a little -folding of the hands to sleep: 6:11 So shall thy poverty come as one -that travelleth, and thy want as an armed man. - -6:12 A naughty person, a wicked man, walketh with a froward mouth. - -6:13 He winketh with his eyes, he speaketh with his feet, he teacheth -with his fingers; 6:14 Frowardness is in his heart, he deviseth -mischief continually; he soweth discord. - -6:15 Therefore shall his calamity come suddenly; suddenly shall he be -broken without remedy. - -6:16 These six things doth the LORD hate: yea, seven are an -abomination unto him: 6:17 A proud look, a lying tongue, and hands -that shed innocent blood, 6:18 An heart that deviseth wicked -imaginations, feet that be swift in running to mischief, 6:19 A false -witness that speaketh lies, and he that soweth discord among brethren. - -6:20 My son, keep thy father’s commandment, and forsake not the law of -thy mother: 6:21 Bind them continually upon thine heart, and tie them -about thy neck. - -6:22 When thou goest, it shall lead thee; when thou sleepest, it shall -keep thee; and when thou awakest, it shall talk with thee. - -6:23 For the commandment is a lamp; and the law is light; and reproofs -of instruction are the way of life: 6:24 To keep thee from the evil -woman, from the flattery of the tongue of a strange woman. - -6:25 Lust not after her beauty in thine heart; neither let her take -thee with her eyelids. - -6:26 For by means of a whorish woman a man is brought to a piece of -bread: and the adultress will hunt for the precious life. - -6:27 Can a man take fire in his bosom, and his clothes not be burned? -6:28 Can one go upon hot coals, and his feet not be burned? 6:29 So -he that goeth in to his neighbours wife; whosoever toucheth her shall -not be innocent. - -6:30 Men do not despise a thief, if he steal to satisfy his soul when -he is hungry; 6:31 But if he be found, he shall restore sevenfold; he -shall give all the substance of his house. - -6:32 But whoso committeth adultery with a woman lacketh understanding: -he that doeth it destroyeth his own soul. - -6:33 A wound and dishonour shall he get; and his reproach shall not be -wiped away. - -6:34 For jealousy is the rage of a man: therefore he will not spare in -the day of vengeance. - -6:35 He will not regard any ransom; neither will he rest content, -though thou givest many gifts. - -7:1 My son, keep my words, and lay up my commandments with thee. - -7:2 Keep my commandments, and live; and my law as the apple of thine -eye. - -7:3 Bind them upon thy fingers, write them upon the table of thine -heart. - -7:4 Say unto wisdom, Thou art my sister; and call understanding thy -kinswoman: 7:5 That they may keep thee from the strange woman, from -the stranger which flattereth with her words. - -7:6 For at the window of my house I looked through my casement, 7:7 -And beheld among the simple ones, I discerned among the youths, a -young man void of understanding, 7:8 Passing through the street near -her corner; and he went the way to her house, 7:9 In the twilight, in -the evening, in the black and dark night: 7:10 And, behold, there met -him a woman with the attire of an harlot, and subtil of heart. - -7:11 (She is loud and stubborn; her feet abide not in her house: 7:12 -Now is she without, now in the streets, and lieth in wait at every -corner.) 7:13 So she caught him, and kissed him, and with an impudent -face said unto him, 7:14 I have peace offerings with me; this day have -I payed my vows. - -7:15 Therefore came I forth to meet thee, diligently to seek thy face, -and I have found thee. - -7:16 I have decked my bed with coverings of tapestry, with carved -works, with fine linen of Egypt. - -7:17 I have perfumed my bed with myrrh, aloes, and cinnamon. - -7:18 Come, let us take our fill of love until the morning: let us -solace ourselves with loves. - -7:19 For the goodman is not at home, he is gone a long journey: 7:20 -He hath taken a bag of money with him, and will come home at the day -appointed. - -7:21 With her much fair speech she caused him to yield, with the -flattering of her lips she forced him. - -7:22 He goeth after her straightway, as an ox goeth to the slaughter, -or as a fool to the correction of the stocks; 7:23 Till a dart strike -through his liver; as a bird hasteth to the snare, and knoweth not -that it is for his life. - -7:24 Hearken unto me now therefore, O ye children, and attend to the -words of my mouth. - -7:25 Let not thine heart decline to her ways, go not astray in her -paths. - -7:26 For she hath cast down many wounded: yea, many strong men have -been slain by her. - -7:27 Her house is the way to hell, going down to the chambers of -death. - -8:1 Doth not wisdom cry? and understanding put forth her voice? 8:2 -She standeth in the top of high places, by the way in the places of -the paths. - -8:3 She crieth at the gates, at the entry of the city, at the coming -in at the doors. - -8:4 Unto you, O men, I call; and my voice is to the sons of man. - -8:5 O ye simple, understand wisdom: and, ye fools, be ye of an -understanding heart. - -8:6 Hear; for I will speak of excellent things; and the opening of my -lips shall be right things. - -8:7 For my mouth shall speak truth; and wickedness is an abomination -to my lips. - -8:8 All the words of my mouth are in righteousness; there is nothing -froward or perverse in them. - -8:9 They are all plain to him that understandeth, and right to them -that find knowledge. - -8:10 Receive my instruction, and not silver; and knowledge rather than -choice gold. - -8:11 For wisdom is better than rubies; and all the things that may be -desired are not to be compared to it. - -8:12 I wisdom dwell with prudence, and find out knowledge of witty -inventions. - -8:13 The fear of the LORD is to hate evil: pride, and arrogancy, and -the evil way, and the froward mouth, do I hate. - -8:14 Counsel is mine, and sound wisdom: I am understanding; I have -strength. - -8:15 By me kings reign, and princes decree justice. - -8:16 By me princes rule, and nobles, even all the judges of the earth. - -8:17 I love them that love me; and those that seek me early shall find -me. - -8:18 Riches and honour are with me; yea, durable riches and -righteousness. - -8:19 My fruit is better than gold, yea, than fine gold; and my revenue -than choice silver. - -8:20 I lead in the way of righteousness, in the midst of the paths of -judgment: 8:21 That I may cause those that love me to inherit -substance; and I will fill their treasures. - -8:22 The LORD possessed me in the beginning of his way, before his -works of old. - -8:23 I was set up from everlasting, from the beginning, or ever the -earth was. - -8:24 When there were no depths, I was brought forth; when there were -no fountains abounding with water. - -8:25 Before the mountains were settled, before the hills was I brought -forth: 8:26 While as yet he had not made the earth, nor the fields, -nor the highest part of the dust of the world. - -8:27 When he prepared the heavens, I was there: when he set a compass -upon the face of the depth: 8:28 When he established the clouds above: -when he strengthened the fountains of the deep: 8:29 When he gave to -the sea his decree, that the waters should not pass his commandment: -when he appointed the foundations of the earth: 8:30 Then I was by -him, as one brought up with him: and I was daily his delight, -rejoicing always before him; 8:31 Rejoicing in the habitable part of -his earth; and my delights were with the sons of men. - -8:32 Now therefore hearken unto me, O ye children: for blessed are -they that keep my ways. - -8:33 Hear instruction, and be wise, and refuse it not. - -8:34 Blessed is the man that heareth me, watching daily at my gates, -waiting at the posts of my doors. - -8:35 For whoso findeth me findeth life, and shall obtain favour of the -LORD. - -8:36 But he that sinneth against me wrongeth his own soul: all they -that hate me love death. - -9:1 Wisdom hath builded her house, she hath hewn out her seven -pillars: 9:2 She hath killed her beasts; she hath mingled her wine; -she hath also furnished her table. - -9:3 She hath sent forth her maidens: she crieth upon the highest -places of the city, 9:4 Whoso is simple, let him turn in hither: as -for him that wanteth understanding, she saith to him, 9:5 Come, eat of -my bread, and drink of the wine which I have mingled. - -9:6 Forsake the foolish, and live; and go in the way of understanding. - -9:7 He that reproveth a scorner getteth to himself shame: and he that -rebuketh a wicked man getteth himself a blot. - -9:8 Reprove not a scorner, lest he hate thee: rebuke a wise man, and -he will love thee. - -9:9 Give instruction to a wise man, and he will be yet wiser: teach a -just man, and he will increase in learning. - -9:10 The fear of the LORD is the beginning of wisdom: and the -knowledge of the holy is understanding. - -9:11 For by me thy days shall be multiplied, and the years of thy life -shall be increased. - -9:12 If thou be wise, thou shalt be wise for thyself: but if thou -scornest, thou alone shalt bear it. - -9:13 A foolish woman is clamorous: she is simple, and knoweth nothing. - -9:14 For she sitteth at the door of her house, on a seat in the high -places of the city, 9:15 To call passengers who go right on their -ways: 9:16 Whoso is simple, let him turn in hither: and as for him -that wanteth understanding, she saith to him, 9:17 Stolen waters are -sweet, and bread eaten in secret is pleasant. - -9:18 But he knoweth not that the dead are there; and that her guests -are in the depths of hell. - -10:1 The proverbs of Solomon. A wise son maketh a glad father: but a -foolish son is the heaviness of his mother. - -10:2 Treasures of wickedness profit nothing: but righteousness -delivereth from death. - -10:3 The LORD will not suffer the soul of the righteous to famish: but -he casteth away the substance of the wicked. - -10:4 He becometh poor that dealeth with a slack hand: but the hand of -the diligent maketh rich. - -10:5 He that gathereth in summer is a wise son: but he that sleepeth -in harvest is a son that causeth shame. - -10:6 Blessings are upon the head of the just: but violence covereth -the mouth of the wicked. - -10:7 The memory of the just is blessed: but the name of the wicked -shall rot. - -10:8 The wise in heart will receive commandments: but a prating fool -shall fall. - -10:9 He that walketh uprightly walketh surely: but he that perverteth -his ways shall be known. - -10:10 He that winketh with the eye causeth sorrow: but a prating fool -shall fall. - -10:11 The mouth of a righteous man is a well of life: but violence -covereth the mouth of the wicked. - -10:12 Hatred stirreth up strifes: but love covereth all sins. - -10:13 In the lips of him that hath understanding wisdom is found: but -a rod is for the back of him that is void of understanding. - -10:14 Wise men lay up knowledge: but the mouth of the foolish is near -destruction. - -10:15 The rich man’s wealth is his strong city: the destruction of the -poor is their poverty. - -10:16 The labour of the righteous tendeth to life: the fruit of the -wicked to sin. - -10:17 He is in the way of life that keepeth instruction: but he that -refuseth reproof erreth. - -10:18 He that hideth hatred with lying lips, and he that uttereth a -slander, is a fool. - -10:19 In the multitude of words there wanteth not sin: but he that -refraineth his lips is wise. - -10:20 The tongue of the just is as choice silver: the heart of the -wicked is little worth. - -10:21 The lips of the righteous feed many: but fools die for want of -wisdom. - -10:22 The blessing of the LORD, it maketh rich, and he addeth no -sorrow with it. - -10:23 It is as sport to a fool to do mischief: but a man of -understanding hath wisdom. - -10:24 The fear of the wicked, it shall come upon him: but the desire -of the righteous shall be granted. - -10:25 As the whirlwind passeth, so is the wicked no more: but the -righteous is an everlasting foundation. - -10:26 As vinegar to the teeth, and as smoke to the eyes, so is the -sluggard to them that send him. - -10:27 The fear of the LORD prolongeth days: but the years of the -wicked shall be shortened. - -10:28 The hope of the righteous shall be gladness: but the expectation -of the wicked shall perish. - -10:29 The way of the LORD is strength to the upright: but destruction -shall be to the workers of iniquity. - -10:30 The righteous shall never be removed: but the wicked shall not -inhabit the earth. - -10:31 The mouth of the just bringeth forth wisdom: but the froward -tongue shall be cut out. - -10:32 The lips of the righteous know what is acceptable: but the mouth -of the wicked speaketh frowardness. - -11:1 A false balance is abomination to the LORD: but a just weight is -his delight. - -11:2 When pride cometh, then cometh shame: but with the lowly is -wisdom. - -11:3 The integrity of the upright shall guide them: but the -perverseness of transgressors shall destroy them. - -11:4 Riches profit not in the day of wrath: but righteousness -delivereth from death. - -11:5 The righteousness of the perfect shall direct his way: but the -wicked shall fall by his own wickedness. - -11:6 The righteousness of the upright shall deliver them: but -transgressors shall be taken in their own naughtiness. - -11:7 When a wicked man dieth, his expectation shall perish: and the -hope of unjust men perisheth. - -11:8 The righteous is delivered out of trouble, and the wicked cometh -in his stead. - -11:9 An hypocrite with his mouth destroyeth his neighbour: but through -knowledge shall the just be delivered. - -11:10 When it goeth well with the righteous, the city rejoiceth: and -when the wicked perish, there is shouting. - -11:11 By the blessing of the upright the city is exalted: but it is -overthrown by the mouth of the wicked. - -11:12 He that is void of wisdom despiseth his neighbour: but a man of -understanding holdeth his peace. - -11:13 A talebearer revealeth secrets: but he that is of a faithful -spirit concealeth the matter. - -11:14 Where no counsel is, the people fall: but in the multitude of -counsellors there is safety. - -11:15 He that is surety for a stranger shall smart for it: and he that -hateth suretiship is sure. - -11:16 A gracious woman retaineth honour: and strong men retain riches. - -11:17 The merciful man doeth good to his own soul: but he that is -cruel troubleth his own flesh. - -11:18 The wicked worketh a deceitful work: but to him that soweth -righteousness shall be a sure reward. - -11:19 As righteousness tendeth to life: so he that pursueth evil -pursueth it to his own death. - -11:20 They that are of a froward heart are abomination to the LORD: -but such as are upright in their way are his delight. - -11:21 Though hand join in hand, the wicked shall not be unpunished: -but the seed of the righteous shall be delivered. - -11:22 As a jewel of gold in a swine’s snout, so is a fair woman which -is without discretion. - -11:23 The desire of the righteous is only good: but the expectation of -the wicked is wrath. - -11:24 There is that scattereth, and yet increaseth; and there is that -withholdeth more than is meet, but it tendeth to poverty. - -11:25 The liberal soul shall be made fat: and he that watereth shall -be watered also himself. - -11:26 He that withholdeth corn, the people shall curse him: but -blessing shall be upon the head of him that selleth it. - -11:27 He that diligently seeketh good procureth favour: but he that -seeketh mischief, it shall come unto him. - -11:28 He that trusteth in his riches shall fall; but the righteous -shall flourish as a branch. - -11:29 He that troubleth his own house shall inherit the wind: and the -fool shall be servant to the wise of heart. - -11:30 The fruit of the righteous is a tree of life; and he that -winneth souls is wise. - -11:31 Behold, the righteous shall be recompensed in the earth: much -more the wicked and the sinner. - -12:1 Whoso loveth instruction loveth knowledge: but he that hateth -reproof is brutish. - -12:2 A good man obtaineth favour of the LORD: but a man of wicked -devices will he condemn. - -12:3 A man shall not be established by wickedness: but the root of the -righteous shall not be moved. - -12:4 A virtuous woman is a crown to her husband: but she that maketh -ashamed is as rottenness in his bones. - -12:5 The thoughts of the righteous are right: but the counsels of the -wicked are deceit. - -12:6 The words of the wicked are to lie in wait for blood: but the -mouth of the upright shall deliver them. - -12:7 The wicked are overthrown, and are not: but the house of the -righteous shall stand. - -12:8 A man shall be commended according to his wisdom: but he that is -of a perverse heart shall be despised. - -12:9 He that is despised, and hath a servant, is better than he that -honoureth himself, and lacketh bread. - -12:10 A righteous man regardeth the life of his beast: but the tender -mercies of the wicked are cruel. - -12:11 He that tilleth his land shall be satisfied with bread: but he -that followeth vain persons is void of understanding. - -12:12 The wicked desireth the net of evil men: but the root of the -righteous yieldeth fruit. - -12:13 The wicked is snared by the transgression of his lips: but the -just shall come out of trouble. - -12:14 A man shall be satisfied with good by the fruit of his mouth: -and the recompence of a man’s hands shall be rendered unto him. - -12:15 The way of a fool is right in his own eyes: but he that -hearkeneth unto counsel is wise. - -12:16 A fool’s wrath is presently known: but a prudent man covereth -shame. - -12:17 He that speaketh truth sheweth forth righteousness: but a false -witness deceit. - -12:18 There is that speaketh like the piercings of a sword: but the -tongue of the wise is health. - -12:19 The lip of truth shall be established for ever: but a lying -tongue is but for a moment. - -12:20 Deceit is in the heart of them that imagine evil: but to the -counsellors of peace is joy. - -12:21 There shall no evil happen to the just: but the wicked shall be -filled with mischief. - -12:22 Lying lips are abomination to the LORD: but they that deal truly -are his delight. - -12:23 A prudent man concealeth knowledge: but the heart of fools -proclaimeth foolishness. - -12:24 The hand of the diligent shall bear rule: but the slothful shall -be under tribute. - -12:25 Heaviness in the heart of man maketh it stoop: but a good word -maketh it glad. - -12:26 The righteous is more excellent than his neighbour: but the way -of the wicked seduceth them. - -12:27 The slothful man roasteth not that which he took in hunting: but -the substance of a diligent man is precious. - -12:28 In the way of righteousness is life: and in the pathway thereof -there is no death. - -13:1 A wise son heareth his father’s instruction: but a scorner -heareth not rebuke. - -13:2 A man shall eat good by the fruit of his mouth: but the soul of -the transgressors shall eat violence. - -13:3 He that keepeth his mouth keepeth his life: but he that openeth -wide his lips shall have destruction. - -13:4 The soul of the sluggard desireth, and hath nothing: but the soul -of the diligent shall be made fat. - -13:5 A righteous man hateth lying: but a wicked man is loathsome, and -cometh to shame. - -13:6 Righteousness keepeth him that is upright in the way: but -wickedness overthroweth the sinner. - -13:7 There is that maketh himself rich, yet hath nothing: there is -that maketh himself poor, yet hath great riches. - -13:8 The ransom of a man’s life are his riches: but the poor heareth -not rebuke. - -13:9 The light of the righteous rejoiceth: but the lamp of the wicked -shall be put out. - -13:10 Only by pride cometh contention: but with the well advised is -wisdom. - -13:11 Wealth gotten by vanity shall be diminished: but he that -gathereth by labour shall increase. - -13:12 Hope deferred maketh the heart sick: but when the desire cometh, -it is a tree of life. - -13:13 Whoso despiseth the word shall be destroyed: but he that feareth -the commandment shall be rewarded. - -13:14 The law of the wise is a fountain of life, to depart from the -snares of death. - -13:15 Good understanding giveth favour: but the way of transgressors -is hard. - -13:16 Every prudent man dealeth with knowledge: but a fool layeth open -his folly. - -13:17 A wicked messenger falleth into mischief: but a faithful -ambassador is health. - -13:18 Poverty and shame shall be to him that refuseth instruction: but -he that regardeth reproof shall be honoured. - -13:19 The desire accomplished is sweet to the soul: but it is -abomination to fools to depart from evil. - -13:20 He that walketh with wise men shall be wise: but a companion of -fools shall be destroyed. - -13:21 Evil pursueth sinners: but to the righteous good shall be -repayed. - -13:22 A good man leaveth an inheritance to his children’s children: -and the wealth of the sinner is laid up for the just. - -13:23 Much food is in the tillage of the poor: but there is that is -destroyed for want of judgment. - -13:24 He that spareth his rod hateth his son: but he that loveth him -chasteneth him betimes. - -13:25 The righteous eateth to the satisfying of his soul: but the -belly of the wicked shall want. - -14:1 Every wise woman buildeth her house: but the foolish plucketh it -down with her hands. - -14:2 He that walketh in his uprightness feareth the LORD: but he that -is perverse in his ways despiseth him. - -14:3 In the mouth of the foolish is a rod of pride: but the lips of -the wise shall preserve them. - -14:4 Where no oxen are, the crib is clean: but much increase is by the -strength of the ox. - -14:5 A faithful witness will not lie: but a false witness will utter -lies. - -14:6 A scorner seeketh wisdom, and findeth it not: but knowledge is -easy unto him that understandeth. - -14:7 Go from the presence of a foolish man, when thou perceivest not -in him the lips of knowledge. - -14:8 The wisdom of the prudent is to understand his way: but the folly -of fools is deceit. - -14:9 Fools make a mock at sin: but among the righteous there is -favour. - -14:10 The heart knoweth his own bitterness; and a stranger doth not -intermeddle with his joy. - -14:11 The house of the wicked shall be overthrown: but the tabernacle -of the upright shall flourish. - -14:12 There is a way which seemeth right unto a man, but the end -thereof are the ways of death. - -14:13 Even in laughter the heart is sorrowful; and the end of that -mirth is heaviness. - -14:14 The backslider in heart shall be filled with his own ways: and a -good man shall be satisfied from himself. - -14:15 The simple believeth every word: but the prudent man looketh -well to his going. - -14:16 A wise man feareth, and departeth from evil: but the fool -rageth, and is confident. - -14:17 He that is soon angry dealeth foolishly: and a man of wicked -devices is hated. - -14:18 The simple inherit folly: but the prudent are crowned with -knowledge. - -14:19 The evil bow before the good; and the wicked at the gates of the -righteous. - -14:20 The poor is hated even of his own neighbour: but the rich hath -many friends. - -14:21 He that despiseth his neighbour sinneth: but he that hath mercy -on the poor, happy is he. - -14:22 Do they not err that devise evil? but mercy and truth shall be -to them that devise good. - -14:23 In all labour there is profit: but the talk of the lips tendeth -only to penury. - -14:24 The crown of the wise is their riches: but the foolishness of -fools is folly. - -14:25 A true witness delivereth souls: but a deceitful witness -speaketh lies. - -14:26 In the fear of the LORD is strong confidence: and his children -shall have a place of refuge. - -14:27 The fear of the LORD is a fountain of life, to depart from the -snares of death. - -14:28 In the multitude of people is the king’s honour: but in the want -of people is the destruction of the prince. - -14:29 He that is slow to wrath is of great understanding: but he that -is hasty of spirit exalteth folly. - -14:30 A sound heart is the life of the flesh: but envy the rottenness -of the bones. - -14:31 He that oppresseth the poor reproacheth his Maker: but he that -honoureth him hath mercy on the poor. - -14:32 The wicked is driven away in his wickedness: but the righteous -hath hope in his death. - -14:33 Wisdom resteth in the heart of him that hath understanding: but -that which is in the midst of fools is made known. - -14:34 Righteousness exalteth a nation: but sin is a reproach to any -people. - -14:35 The king’s favour is toward a wise servant: but his wrath is -against him that causeth shame. - -15:1 A soft answer turneth away wrath: but grievous words stir up -anger. - -15:2 The tongue of the wise useth knowledge aright: but the mouth of -fools poureth out foolishness. - -15:3 The eyes of the LORD are in every place, beholding the evil and -the good. - -15:4 A wholesome tongue is a tree of life: but perverseness therein is -a breach in the spirit. - -15:5 A fool despiseth his father’s instruction: but he that regardeth -reproof is prudent. - -15:6 In the house of the righteous is much treasure: but in the -revenues of the wicked is trouble. - -15:7 The lips of the wise disperse knowledge: but the heart of the -foolish doeth not so. - -15:8 The sacrifice of the wicked is an abomination to the LORD: but -the prayer of the upright is his delight. - -15:9 The way of the wicked is an abomination unto the LORD: but he -loveth him that followeth after righteousness. - -15:10 Correction is grievous unto him that forsaketh the way: and he -that hateth reproof shall die. - -15:11 Hell and destruction are before the LORD: how much more then the -hearts of the children of men? 15:12 A scorner loveth not one that -reproveth him: neither will he go unto the wise. - -15:13 A merry heart maketh a cheerful countenance: but by sorrow of -the heart the spirit is broken. - -15:14 The heart of him that hath understanding seeketh knowledge: but -the mouth of fools feedeth on foolishness. - -15:15 All the days of the afflicted are evil: but he that is of a -merry heart hath a continual feast. - -15:16 Better is little with the fear of the LORD than great treasure -and trouble therewith. - -15:17 Better is a dinner of herbs where love is, than a stalled ox and -hatred therewith. - -15:18 A wrathful man stirreth up strife: but he that is slow to anger -appeaseth strife. - -15:19 The way of the slothful man is as an hedge of thorns: but the -way of the righteous is made plain. - -15:20 A wise son maketh a glad father: but a foolish man despiseth his -mother. - -15:21 Folly is joy to him that is destitute of wisdom: but a man of -understanding walketh uprightly. - -15:22 Without counsel purposes are disappointed: but in the multitude -of counsellors they are established. - -15:23 A man hath joy by the answer of his mouth: and a word spoken in -due season, how good is it! 15:24 The way of life is above to the -wise, that he may depart from hell beneath. - -15:25 The LORD will destroy the house of the proud: but he will -establish the border of the widow. - -15:26 The thoughts of the wicked are an abomination to the LORD: but -the words of the pure are pleasant words. - -15:27 He that is greedy of gain troubleth his own house; but he that -hateth gifts shall live. - -15:28 The heart of the righteous studieth to answer: but the mouth of -the wicked poureth out evil things. - -15:29 The LORD is far from the wicked: but he heareth the prayer of -the righteous. - -15:30 The light of the eyes rejoiceth the heart: and a good report -maketh the bones fat. - -15:31 The ear that heareth the reproof of life abideth among the wise. - -15:32 He that refuseth instruction despiseth his own soul: but he that -heareth reproof getteth understanding. - -15:33 The fear of the LORD is the instruction of wisdom; and before -honour is humility. - -16:1 The preparations of the heart in man, and the answer of the -tongue, is from the LORD. - -16:2 All the ways of a man are clean in his own eyes; but the LORD -weigheth the spirits. - -16:3 Commit thy works unto the LORD, and thy thoughts shall be -established. - -16:4 The LORD hath made all things for himself: yea, even the wicked -for the day of evil. - -16:5 Every one that is proud in heart is an abomination to the LORD: -though hand join in hand, he shall not be unpunished. - -16:6 By mercy and truth iniquity is purged: and by the fear of the -LORD men depart from evil. - -16:7 When a man’s ways please the LORD, he maketh even his enemies to -be at peace with him. - -16:8 Better is a little with righteousness than great revenues without -right. - -16:9 A man’s heart deviseth his way: but the LORD directeth his steps. - -16:10 A divine sentence is in the lips of the king: his mouth -transgresseth not in judgment. - -16:11 A just weight and balance are the LORD’s: all the weights of the -bag are his work. - -16:12 It is an abomination to kings to commit wickedness: for the -throne is established by righteousness. - -16:13 Righteous lips are the delight of kings; and they love him that -speaketh right. - -16:14 The wrath of a king is as messengers of death: but a wise man -will pacify it. - -16:15 In the light of the king’s countenance is life; and his favour -is as a cloud of the latter rain. - -16:16 How much better is it to get wisdom than gold! and to get -understanding rather to be chosen than silver! 16:17 The highway of -the upright is to depart from evil: he that keepeth his way preserveth -his soul. - -16:18 Pride goeth before destruction, and an haughty spirit before a -fall. - -16:19 Better it is to be of an humble spirit with the lowly, than to -divide the spoil with the proud. - -16:20 He that handleth a matter wisely shall find good: and whoso -trusteth in the LORD, happy is he. - -16:21 The wise in heart shall be called prudent: and the sweetness of -the lips increaseth learning. - -16:22 Understanding is a wellspring of life unto him that hath it: but -the instruction of fools is folly. - -16:23 The heart of the wise teacheth his mouth, and addeth learning to -his lips. - -16:24 Pleasant words are as an honeycomb, sweet to the soul, and -health to the bones. - -16:25 There is a way that seemeth right unto a man, but the end -thereof are the ways of death. - -16:26 He that laboureth laboureth for himself; for his mouth craveth -it of him. - -16:27 An ungodly man diggeth up evil: and in his lips there is as a -burning fire. - -16:28 A froward man soweth strife: and a whisperer separateth chief -friends. - -16:29 A violent man enticeth his neighbour, and leadeth him into the -way that is not good. - -16:30 He shutteth his eyes to devise froward things: moving his lips -he bringeth evil to pass. - -16:31 The hoary head is a crown of glory, if it be found in the way of -righteousness. - -16:32 He that is slow to anger is better than the mighty; and he that -ruleth his spirit than he that taketh a city. - -16:33 The lot is cast into the lap; but the whole disposing thereof is -of the LORD. - -17:1 Better is a dry morsel, and quietness therewith, than an house -full of sacrifices with strife. - -17:2 A wise servant shall have rule over a son that causeth shame, and -shall have part of the inheritance among the brethren. - -17:3 The fining pot is for silver, and the furnace for gold: but the -LORD trieth the hearts. - -17:4 A wicked doer giveth heed to false lips; and a liar giveth ear to -a naughty tongue. - -17:5 Whoso mocketh the poor reproacheth his Maker: and he that is glad -at calamities shall not be unpunished. - -17:6 Children’s children are the crown of old men; and the glory of -children are their fathers. - -17:7 Excellent speech becometh not a fool: much less do lying lips a -prince. - -17:8 A gift is as a precious stone in the eyes of him that hath it: -whithersoever it turneth, it prospereth. - -17:9 He that covereth a transgression seeketh love; but he that -repeateth a matter separateth very friends. - -17:10 A reproof entereth more into a wise man than an hundred stripes -into a fool. - -17:11 An evil man seeketh only rebellion: therefore a cruel messenger -shall be sent against him. - -17:12 Let a bear robbed of her whelps meet a man, rather than a fool -in his folly. - -17:13 Whoso rewardeth evil for good, evil shall not depart from his -house. - -17:14 The beginning of strife is as when one letteth out water: -therefore leave off contention, before it be meddled with. - -17:15 He that justifieth the wicked, and he that condemneth the just, -even they both are abomination to the LORD. - -17:16 Wherefore is there a price in the hand of a fool to get wisdom, -seeing he hath no heart to it? 17:17 A friend loveth at all times, -and a brother is born for adversity. - -17:18 A man void of understanding striketh hands, and becometh surety -in the presence of his friend. - -17:19 He loveth transgression that loveth strife: and he that exalteth -his gate seeketh destruction. - -17:20 He that hath a froward heart findeth no good: and he that hath a -perverse tongue falleth into mischief. - -17:21 He that begetteth a fool doeth it to his sorrow: and the father -of a fool hath no joy. - -17:22 A merry heart doeth good like a medicine: but a broken spirit -drieth the bones. - -17:23 A wicked man taketh a gift out of the bosom to pervert the ways -of judgment. - -17:24 Wisdom is before him that hath understanding; but the eyes of a -fool are in the ends of the earth. - -17:25 A foolish son is a grief to his father, and bitterness to her -that bare him. - -17:26 Also to punish the just is not good, nor to strike princes for -equity. - -17:27 He that hath knowledge spareth his words: and a man of -understanding is of an excellent spirit. - -17:28 Even a fool, when he holdeth his peace, is counted wise: and he -that shutteth his lips is esteemed a man of understanding. - -18:1 Through desire a man, having separated himself, seeketh and -intermeddleth with all wisdom. - -18:2 A fool hath no delight in understanding, but that his heart may -discover itself. - -18:3 When the wicked cometh, then cometh also contempt, and with -ignominy reproach. - -18:4 The words of a man’s mouth are as deep waters, and the wellspring -of wisdom as a flowing brook. - -18:5 It is not good to accept the person of the wicked, to overthrow -the righteous in judgment. - -18:6 A fool’s lips enter into contention, and his mouth calleth for -strokes. - -18:7 A fool’s mouth is his destruction, and his lips are the snare of -his soul. - -18:8 The words of a talebearer are as wounds, and they go down into -the innermost parts of the belly. - -18:9 He also that is slothful in his work is brother to him that is a -great waster. - -18:10 The name of the LORD is a strong tower: the righteous runneth -into it, and is safe. - -18:11 The rich man’s wealth is his strong city, and as an high wall in -his own conceit. - -18:12 Before destruction the heart of man is haughty, and before -honour is humility. - -18:13 He that answereth a matter before he heareth it, it is folly and -shame unto him. - -18:14 The spirit of a man will sustain his infirmity; but a wounded -spirit who can bear? 18:15 The heart of the prudent getteth -knowledge; and the ear of the wise seeketh knowledge. - -18:16 A man’s gift maketh room for him, and bringeth him before great -men. - -18:17 He that is first in his own cause seemeth just; but his -neighbour cometh and searcheth him. - -18:18 The lot causeth contentions to cease, and parteth between the -mighty. - -18:19 A brother offended is harder to be won than a strong city: and -their contentions are like the bars of a castle. - -18:20 A man’s belly shall be satisfied with the fruit of his mouth; -and with the increase of his lips shall he be filled. - -18:21 Death and life are in the power of the tongue: and they that -love it shall eat the fruit thereof. - -18:22 Whoso findeth a wife findeth a good thing, and obtaineth favour -of the LORD. - -18:23 The poor useth intreaties; but the rich answereth roughly. - -18:24 A man that hath friends must shew himself friendly: and there is -a friend that sticketh closer than a brother. - -19:1 Better is the poor that walketh in his integrity, than he that is -perverse in his lips, and is a fool. - -19:2 Also, that the soul be without knowledge, it is not good; and he -that hasteth with his feet sinneth. - -19:3 The foolishness of man perverteth his way: and his heart fretteth -against the LORD. - -19:4 Wealth maketh many friends; but the poor is separated from his -neighbour. - -19:5 A false witness shall not be unpunished, and he that speaketh -lies shall not escape. - -19:6 Many will intreat the favour of the prince: and every man is a -friend to him that giveth gifts. - -19:7 All the brethren of the poor do hate him: how much more do his -friends go far from him? he pursueth them with words, yet they are -wanting to him. - -19:8 He that getteth wisdom loveth his own soul: he that keepeth -understanding shall find good. - -19:9 A false witness shall not be unpunished, and he that speaketh -lies shall perish. - -19:10 Delight is not seemly for a fool; much less for a servant to -have rule over princes. - -19:11 The discretion of a man deferreth his anger; and it is his glory -to pass over a transgression. - -19:12 The king’s wrath is as the roaring of a lion; but his favour is -as dew upon the grass. - -19:13 A foolish son is the calamity of his father: and the contentions -of a wife are a continual dropping. - -19:14 House and riches are the inheritance of fathers: and a prudent -wife is from the LORD. - -19:15 Slothfulness casteth into a deep sleep; and an idle soul shall -suffer hunger. - -19:16 He that keepeth the commandment keepeth his own soul; but he -that despiseth his ways shall die. - -19:17 He that hath pity upon the poor lendeth unto the LORD; and that -which he hath given will he pay him again. - -19:18 Chasten thy son while there is hope, and let not thy soul spare -for his crying. - -19:19 A man of great wrath shall suffer punishment: for if thou -deliver him, yet thou must do it again. - -19:20 Hear counsel, and receive instruction, that thou mayest be wise -in thy latter end. - -19:21 There are many devices in a man’s heart; nevertheless the -counsel of the LORD, that shall stand. - -19:22 The desire of a man is his kindness: and a poor man is better -than a liar. - -19:23 The fear of the LORD tendeth to life: and he that hath it shall -abide satisfied; he shall not be visited with evil. - -19:24 A slothful man hideth his hand in his bosom, and will not so -much as bring it to his mouth again. - -19:25 Smite a scorner, and the simple will beware: and reprove one -that hath understanding, and he will understand knowledge. - -19:26 He that wasteth his father, and chaseth away his mother, is a -son that causeth shame, and bringeth reproach. - -19:27 Cease, my son, to hear the instruction that causeth to err from -the words of knowledge. - -19:28 An ungodly witness scorneth judgment: and the mouth of the -wicked devoureth iniquity. - -19:29 Judgments are prepared for scorners, and stripes for the back of -fools. - -20:1 Wine is a mocker, strong drink is raging: and whosoever is -deceived thereby is not wise. - -20:2 The fear of a king is as the roaring of a lion: whoso provoketh -him to anger sinneth against his own soul. - -20:3 It is an honour for a man to cease from strife: but every fool -will be meddling. - -20:4 The sluggard will not plow by reason of the cold; therefore shall -he beg in harvest, and have nothing. - -20:5 Counsel in the heart of man is like deep water; but a man of -understanding will draw it out. - -20:6 Most men will proclaim every one his own goodness: but a faithful -man who can find? 20:7 The just man walketh in his integrity: his -children are blessed after him. - -20:8 A king that sitteth in the throne of judgment scattereth away all -evil with his eyes. - -20:9 Who can say, I have made my heart clean, I am pure from my sin? -20:10 Divers weights, and divers measures, both of them are alike -abomination to the LORD. - -20:11 Even a child is known by his doings, whether his work be pure, -and whether it be right. - -20:12 The hearing ear, and the seeing eye, the LORD hath made even -both of them. - -20:13 Love not sleep, lest thou come to poverty; open thine eyes, and -thou shalt be satisfied with bread. - -20:14 It is naught, it is naught, saith the buyer: but when he is gone -his way, then he boasteth. - -20:15 There is gold, and a multitude of rubies: but the lips of -knowledge are a precious jewel. - -20:16 Take his garment that is surety for a stranger: and take a -pledge of him for a strange woman. - -20:17 Bread of deceit is sweet to a man; but afterwards his mouth -shall be filled with gravel. - -20:18 Every purpose is established by counsel: and with good advice -make war. - -20:19 He that goeth about as a talebearer revealeth secrets: therefore -meddle not with him that flattereth with his lips. - -20:20 Whoso curseth his father or his mother, his lamp shall be put -out in obscure darkness. - -20:21 An inheritance may be gotten hastily at the beginning; but the -end thereof shall not be blessed. - -20:22 Say not thou, I will recompense evil; but wait on the LORD, and -he shall save thee. - -20:23 Divers weights are an abomination unto the LORD; and a false -balance is not good. - -20:24 Man’s goings are of the LORD; how can a man then understand his -own way? 20:25 It is a snare to the man who devoureth that which is -holy, and after vows to make enquiry. - -20:26 A wise king scattereth the wicked, and bringeth the wheel over -them. - -20:27 The spirit of man is the candle of the LORD, searching all the -inward parts of the belly. - -20:28 Mercy and truth preserve the king: and his throne is upholden by -mercy. - -20:29 The glory of young men is their strength: and the beauty of old -men is the grey head. - -20:30 The blueness of a wound cleanseth away evil: so do stripes the -inward parts of the belly. - -21:1 The king’s heart is in the hand of the LORD, as the rivers of -water: he turneth it whithersoever he will. - -21:2 Every way of a man is right in his own eyes: but the LORD -pondereth the hearts. - -21:3 To do justice and judgment is more acceptable to the LORD than -sacrifice. - -21:4 An high look, and a proud heart, and the plowing of the wicked, -is sin. - -21:5 The thoughts of the diligent tend only to plenteousness; but of -every one that is hasty only to want. - -21:6 The getting of treasures by a lying tongue is a vanity tossed to -and fro of them that seek death. - -21:7 The robbery of the wicked shall destroy them; because they refuse -to do judgment. - -21:8 The way of man is froward and strange: but as for the pure, his -work is right. - -21:9 It is better to dwell in a corner of the housetop, than with a -brawling woman in a wide house. - -21:10 The soul of the wicked desireth evil: his neighbour findeth no -favour in his eyes. - -21:11 When the scorner is punished, the simple is made wise: and when -the wise is instructed, he receiveth knowledge. - -21:12 The righteous man wisely considereth the house of the wicked: -but God overthroweth the wicked for their wickedness. - -21:13 Whoso stoppeth his ears at the cry of the poor, he also shall -cry himself, but shall not be heard. - -21:14 A gift in secret pacifieth anger: and a reward in the bosom -strong wrath. - -21:15 It is joy to the just to do judgment: but destruction shall be -to the workers of iniquity. - -21:16 The man that wandereth out of the way of understanding shall -remain in the congregation of the dead. - -21:17 He that loveth pleasure shall be a poor man: he that loveth wine -and oil shall not be rich. - -21:18 The wicked shall be a ransom for the righteous, and the -transgressor for the upright. - -21:19 It is better to dwell in the wilderness, than with a contentious -and an angry woman. - -21:20 There is treasure to be desired and oil in the dwelling of the -wise; but a foolish man spendeth it up. - -21:21 He that followeth after righteousness and mercy findeth life, -righteousness, and honour. - -21:22 A wise man scaleth the city of the mighty, and casteth down the -strength of the confidence thereof. - -21:23 Whoso keepeth his mouth and his tongue keepeth his soul from -troubles. - -21:24 Proud and haughty scorner is his name, who dealeth in proud -wrath. - -21:25 The desire of the slothful killeth him; for his hands refuse to -labour. - -21:26 He coveteth greedily all the day long: but the righteous giveth -and spareth not. - -21:27 The sacrifice of the wicked is abomination: how much more, when -he bringeth it with a wicked mind? 21:28 A false witness shall -perish: but the man that heareth speaketh constantly. - -21:29 A wicked man hardeneth his face: but as for the upright, he -directeth his way. - -21:30 There is no wisdom nor understanding nor counsel against the -LORD. - -21:31 The horse is prepared against the day of battle: but safety is -of the LORD. - -22:1 A GOOD name is rather to be chosen than great riches, and loving -favour rather than silver and gold. - -22:2 The rich and poor meet together: the LORD is the maker of them -all. - -22:3 A prudent man foreseeth the evil, and hideth himself: but the -simple pass on, and are punished. - -22:4 By humility and the fear of the LORD are riches, and honour, and -life. - -22:5 Thorns and snares are in the way of the froward: he that doth -keep his soul shall be far from them. - -22:6 Train up a child in the way he should go: and when he is old, he -will not depart from it. - -22:7 The rich ruleth over the poor, and the borrower is servant to the -lender. - -22:8 He that soweth iniquity shall reap vanity: and the rod of his -anger shall fail. - -22:9 He that hath a bountiful eye shall be blessed; for he giveth of -his bread to the poor. - -22:10 Cast out the scorner, and contention shall go out; yea, strife -and reproach shall cease. - -22:11 He that loveth pureness of heart, for the grace of his lips the -king shall be his friend. - -22:12 The eyes of the LORD preserve knowledge, and he overthroweth the -words of the transgressor. - -22:13 The slothful man saith, There is a lion without, I shall be -slain in the streets. - -22:14 The mouth of strange women is a deep pit: he that is abhorred of -the LORD shall fall therein. - -22:15 Foolishness is bound in the heart of a child; but the rod of -correction shall drive it far from him. - -22:16 He that oppresseth the poor to increase his riches, and he that -giveth to the rich, shall surely come to want. - -22:17 Bow down thine ear, and hear the words of the wise, and apply -thine heart unto my knowledge. - -22:18 For it is a pleasant thing if thou keep them within thee; they -shall withal be fitted in thy lips. - -22:19 That thy trust may be in the LORD, I have made known to thee -this day, even to thee. - -22:20 Have not I written to thee excellent things in counsels and -knowledge, 22:21 That I might make thee know the certainty of the -words of truth; that thou mightest answer the words of truth to them -that send unto thee? 22:22 Rob not the poor, because he is poor: -neither oppress the afflicted in the gate: 22:23 For the LORD will -plead their cause, and spoil the soul of those that spoiled them. - -22:24 Make no friendship with an angry man; and with a furious man -thou shalt not go: 22:25 Lest thou learn his ways, and get a snare to -thy soul. - -22:26 Be not thou one of them that strike hands, or of them that are -sureties for debts. - -22:27 If thou hast nothing to pay, why should he take away thy bed -from under thee? 22:28 Remove not the ancient landmark, which thy -fathers have set. - -22:29 Seest thou a man diligent in his business? he shall stand before -kings; he shall not stand before mean men. - -23:1 When thou sittest to eat with a ruler, consider diligently what -is before thee: 23:2 And put a knife to thy throat, if thou be a man -given to appetite. - -23:3 Be not desirous of his dainties: for they are deceitful meat. - -23:4 Labour not to be rich: cease from thine own wisdom. - -23:5 Wilt thou set thine eyes upon that which is not? for riches -certainly make themselves wings; they fly away as an eagle toward -heaven. - -23:6 Eat thou not the bread of him that hath an evil eye, neither -desire thou his dainty meats: 23:7 For as he thinketh in his heart, so -is he: Eat and drink, saith he to thee; but his heart is not with -thee. - -23:8 The morsel which thou hast eaten shalt thou vomit up, and lose -thy sweet words. - -23:9 Speak not in the ears of a fool: for he will despise the wisdom -of thy words. - -23:10 Remove not the old landmark; and enter not into the fields of -the fatherless: 23:11 For their redeemer is mighty; he shall plead -their cause with thee. - -23:12 Apply thine heart unto instruction, and thine ears to the words -of knowledge. - -23:13 Withhold not correction from the child: for if thou beatest him -with the rod, he shall not die. - -23:14 Thou shalt beat him with the rod, and shalt deliver his soul -from hell. - -23:15 My son, if thine heart be wise, my heart shall rejoice, even -mine. - -23:16 Yea, my reins shall rejoice, when thy lips speak right things. - -23:17 Let not thine heart envy sinners: but be thou in the fear of the -LORD all the day long. - -23:18 For surely there is an end; and thine expectation shall not be -cut off. - -23:19 Hear thou, my son, and be wise, and guide thine heart in the -way. - -23:20 Be not among winebibbers; among riotous eaters of flesh: 23:21 -For the drunkard and the glutton shall come to poverty: and drowsiness -shall clothe a man with rags. - -23:22 Hearken unto thy father that begat thee, and despise not thy -mother when she is old. - -23:23 Buy the truth, and sell it not; also wisdom, and instruction, -and understanding. - -23:24 The father of the righteous shall greatly rejoice: and he that -begetteth a wise child shall have joy of him. - -23:25 Thy father and thy mother shall be glad, and she that bare thee -shall rejoice. - -23:26 My son, give me thine heart, and let thine eyes observe my ways. - -23:27 For a whore is a deep ditch; and a strange woman is a narrow -pit. - -23:28 She also lieth in wait as for a prey, and increaseth the -transgressors among men. - -23:29 Who hath woe? who hath sorrow? who hath contentions? who hath -babbling? who hath wounds without cause? who hath redness of eyes? -23:30 They that tarry long at the wine; they that go to seek mixed -wine. - -23:31 Look not thou upon the wine when it is red, when it giveth his -colour in the cup, when it moveth itself aright. - -23:32 At the last it biteth like a serpent, and stingeth like an -adder. - -23:33 Thine eyes shall behold strange women, and thine heart shall -utter perverse things. - -23:34 Yea, thou shalt be as he that lieth down in the midst of the -sea, or as he that lieth upon the top of a mast. - -23:35 They have stricken me, shalt thou say, and I was not sick; they -have beaten me, and I felt it not: when shall I awake? I will seek it -yet again. - -24:1 Be not thou envious against evil men, neither desire to be with -them. - -24:2 For their heart studieth destruction, and their lips talk of -mischief. - -24:3 Through wisdom is an house builded; and by understanding it is -established: 24:4 And by knowledge shall the chambers be filled with -all precious and pleasant riches. - -24:5 A wise man is strong; yea, a man of knowledge increaseth -strength. - -24:6 For by wise counsel thou shalt make thy war: and in multitude of -counsellors there is safety. - -24:7 Wisdom is too high for a fool: he openeth not his mouth in the -gate. - -24:8 He that deviseth to do evil shall be called a mischievous person. - -24:9 The thought of foolishness is sin: and the scorner is an -abomination to men. - -24:10 If thou faint in the day of adversity, thy strength is small. - -24:11 If thou forbear to deliver them that are drawn unto death, and -those that are ready to be slain; 24:12 If thou sayest, Behold, we -knew it not; doth not he that pondereth the heart consider it? and he -that keepeth thy soul, doth not he know it? and shall not he render to -every man according to his works? 24:13 My son, eat thou honey, -because it is good; and the honeycomb, which is sweet to thy taste: -24:14 So shall the knowledge of wisdom be unto thy soul: when thou -hast found it, then there shall be a reward, and thy expectation shall -not be cut off. - -24:15 Lay not wait, O wicked man, against the dwelling of the -righteous; spoil not his resting place: 24:16 For a just man falleth -seven times, and riseth up again: but the wicked shall fall into -mischief. - -24:17 Rejoice not when thine enemy falleth, and let not thine heart be -glad when he stumbleth: 24:18 Lest the LORD see it, and it displease -him, and he turn away his wrath from him. - -24:19 Fret not thyself because of evil men, neither be thou envious at -the wicked: 24:20 For there shall be no reward to the evil man; the -candle of the wicked shall be put out. - -24:21 My son, fear thou the LORD and the king: and meddle not with -them that are given to change: 24:22 For their calamity shall rise -suddenly; and who knoweth the ruin of them both? 24:23 These things -also belong to the wise. It is not good to have respect of persons in -judgment. - -24:24 He that saith unto the wicked, Thou are righteous; him shall the -people curse, nations shall abhor him: 24:25 But to them that rebuke -him shall be delight, and a good blessing shall come upon them. - -24:26 Every man shall kiss his lips that giveth a right answer. - -24:27 Prepare thy work without, and make it fit for thyself in the -field; and afterwards build thine house. - -24:28 Be not a witness against thy neighbour without cause; and -deceive not with thy lips. - -24:29 Say not, I will do so to him as he hath done to me: I will -render to the man according to his work. - -24:30 I went by the field of the slothful, and by the vineyard of the -man void of understanding; 24:31 And, lo, it was all grown over with -thorns, and nettles had covered the face thereof, and the stone wall -thereof was broken down. - -24:32 Then I saw, and considered it well: I looked upon it, and -received instruction. - -24:33 Yet a little sleep, a little slumber, a little folding of the -hands to sleep: 24:34 So shall thy poverty come as one that -travelleth; and thy want as an armed man. - -25:1 These are also proverbs of Solomon, which the men of Hezekiah -king of Judah copied out. - -25:2 It is the glory of God to conceal a thing: but the honour of -kings is to search out a matter. - -25:3 The heaven for height, and the earth for depth, and the heart of -kings is unsearchable. - -25:4 Take away the dross from the silver, and there shall come forth a -vessel for the finer. - -25:5 Take away the wicked from before the king, and his throne shall -be established in righteousness. - -25:6 Put not forth thyself in the presence of the king, and stand not -in the place of great men: 25:7 For better it is that it be said unto -thee, Come up hither; than that thou shouldest be put lower in the -presence of the prince whom thine eyes have seen. - -25:8 Go not forth hastily to strive, lest thou know not what to do in -the end thereof, when thy neighbour hath put thee to shame. - -25:9 Debate thy cause with thy neighbour himself; and discover not a -secret to another: 25:10 Lest he that heareth it put thee to shame, -and thine infamy turn not away. - -25:11 A word fitly spoken is like apples of gold in pictures of -silver. - -25:12 As an earring of gold, and an ornament of fine gold, so is a -wise reprover upon an obedient ear. - -25:13 As the cold of snow in the time of harvest, so is a faithful -messenger to them that send him: for he refresheth the soul of his -masters. - -25:14 Whoso boasteth himself of a false gift is like clouds and wind -without rain. - -25:15 By long forbearing is a prince persuaded, and a soft tongue -breaketh the bone. - -25:16 Hast thou found honey? eat so much as is sufficient for thee, -lest thou be filled therewith, and vomit it. - -25:17 Withdraw thy foot from thy neighbours house; lest he be weary -of thee, and so hate thee. - -25:18 A man that beareth false witness against his neighbour is a -maul, and a sword, and a sharp arrow. - -25:19 Confidence in an unfaithful man in time of trouble is like a -broken tooth, and a foot out of joint. - -25:20 As he that taketh away a garment in cold weather, and as vinegar -upon nitre, so is he that singeth songs to an heavy heart. - -25:21 If thine enemy be hungry, give him bread to eat; and if he be -thirsty, give him water to drink: 25:22 For thou shalt heap coals of -fire upon his head, and the LORD shall reward thee. - -25:23 The north wind driveth away rain: so doth an angry countenance a -backbiting tongue. - -25:24 It is better to dwell in the corner of the housetop, than with a -brawling woman and in a wide house. - -25:25 As cold waters to a thirsty soul, so is good news from a far -country. - -25:26 A righteous man falling down before the wicked is as a troubled -fountain, and a corrupt spring. - -25:27 It is not good to eat much honey: so for men to search their own -glory is not glory. - -25:28 He that hath no rule over his own spirit is like a city that is -broken down, and without walls. - -26:1 As snow in summer, and as rain in harvest, so honour is not -seemly for a fool. - -26:2 As the bird by wandering, as the swallow by flying, so the curse -causeless shall not come. - -26:3 A whip for the horse, a bridle for the ass, and a rod for the -fool’s back. - -26:4 Answer not a fool according to his folly, lest thou also be like -unto him. - -26:5 Answer a fool according to his folly, lest he be wise in his own -conceit. - -26:6 He that sendeth a message by the hand of a fool cutteth off the -feet, and drinketh damage. - -26:7 The legs of the lame are not equal: so is a parable in the mouth -of fools. - -26:8 As he that bindeth a stone in a sling, so is he that giveth -honour to a fool. - -26:9 As a thorn goeth up into the hand of a drunkard, so is a parable -in the mouths of fools. - -26:10 The great God that formed all things both rewardeth the fool, -and rewardeth transgressors. - -26:11 As a dog returneth to his vomit, so a fool returneth to his -folly. - -26:12 Seest thou a man wise in his own conceit? there is more hope of -a fool than of him. - -26:13 The slothful man saith, There is a lion in the way; a lion is in -the streets. - -26:14 As the door turneth upon his hinges, so doth the slothful upon -his bed. - -26:15 The slothful hideth his hand in his bosom; it grieveth him to -bring it again to his mouth. - -26:16 The sluggard is wiser in his own conceit than seven men that can -render a reason. - -26:17 He that passeth by, and meddleth with strife belonging not to -him, is like one that taketh a dog by the ears. - -26:18 As a mad man who casteth firebrands, arrows, and death, 26:19 So -is the man that deceiveth his neighbour, and saith, Am not I in sport? -26:20 Where no wood is, there the fire goeth out: so where there is no -talebearer, the strife ceaseth. - -26:21 As coals are to burning coals, and wood to fire; so is a -contentious man to kindle strife. - -26:22 The words of a talebearer are as wounds, and they go down into -the innermost parts of the belly. - -26:23 Burning lips and a wicked heart are like a potsherd covered with -silver dross. - -26:24 He that hateth dissembleth with his lips, and layeth up deceit -within him; 26:25 When he speaketh fair, believe him not: for there -are seven abominations in his heart. - -26:26 Whose hatred is covered by deceit, his wickedness shall be -shewed before the whole congregation. - -26:27 Whoso diggeth a pit shall fall therein: and he that rolleth a -stone, it will return upon him. - -26:28 A lying tongue hateth those that are afflicted by it; and a -flattering mouth worketh ruin. - -27:1 Boast not thyself of to morrow; for thou knowest not what a day -may bring forth. - -27:2 Let another man praise thee, and not thine own mouth; a stranger, -and not thine own lips. - -27:3 A stone is heavy, and the sand weighty; but a fool’s wrath is -heavier than them both. - -27:4 Wrath is cruel, and anger is outrageous; but who is able to stand -before envy? 27:5 Open rebuke is better than secret love. - -27:6 Faithful are the wounds of a friend; but the kisses of an enemy -are deceitful. - -27:7 The full soul loatheth an honeycomb; but to the hungry soul every -bitter thing is sweet. - -27:8 As a bird that wandereth from her nest, so is a man that -wandereth from his place. - -27:9 Ointment and perfume rejoice the heart: so doth the sweetness of -a man’s friend by hearty counsel. - -27:10 Thine own friend, and thy father’s friend, forsake not; neither -go into thy brother’s house in the day of thy calamity: for better is -a neighbour that is near than a brother far off. - -27:11 My son, be wise, and make my heart glad, that I may answer him -that reproacheth me. - -27:12 A prudent man foreseeth the evil, and hideth himself; but the -simple pass on, and are punished. - -27:13 Take his garment that is surety for a stranger, and take a -pledge of him for a strange woman. - -27:14 He that blesseth his friend with a loud voice, rising early in -the morning, it shall be counted a curse to him. - -27:15 A continual dropping in a very rainy day and a contentious woman -are alike. - -27:16 Whosoever hideth her hideth the wind, and the ointment of his -right hand, which bewrayeth itself. - -27:17 Iron sharpeneth iron; so a man sharpeneth the countenance of his -friend. - -27:18 Whoso keepeth the fig tree shall eat the fruit thereof: so he -that waiteth on his master shall be honoured. - -27:19 As in water face answereth to face, so the heart of man to man. - -27:20 Hell and destruction are never full; so the eyes of man are -never satisfied. - -27:21 As the fining pot for silver, and the furnace for gold; so is a -man to his praise. - -27:22 Though thou shouldest bray a fool in a mortar among wheat with a -pestle, yet will not his foolishness depart from him. - -27:23 Be thou diligent to know the state of thy flocks, and look well -to thy herds. - -27:24 For riches are not for ever: and doth the crown endure to every -generation? 27:25 The hay appeareth, and the tender grass sheweth -itself, and herbs of the mountains are gathered. - -27:26 The lambs are for thy clothing, and the goats are the price of -the field. - -27:27 And thou shalt have goats’ milk enough for thy food, for the -food of thy household, and for the maintenance for thy maidens. - -28:1 The wicked flee when no man pursueth: but the righteous are bold -as a lion. - -28:2 For the transgression of a land many are the princes thereof: but -by a man of understanding and knowledge the state thereof shall be -prolonged. - -28:3 A poor man that oppresseth the poor is like a sweeping rain which -leaveth no food. - -28:4 They that forsake the law praise the wicked: but such as keep the -law contend with them. - -28:5 Evil men understand not judgment: but they that seek the LORD -understand all things. - -28:6 Better is the poor that walketh in his uprightness, than he that -is perverse in his ways, though he be rich. - -28:7 Whoso keepeth the law is a wise son: but he that is a companion -of riotous men shameth his father. - -28:8 He that by usury and unjust gain increaseth his substance, he -shall gather it for him that will pity the poor. - -28:9 He that turneth away his ear from hearing the law, even his -prayer shall be abomination. - -28:10 Whoso causeth the righteous to go astray in an evil way, he -shall fall himself into his own pit: but the upright shall have good -things in possession. - -28:11 The rich man is wise in his own conceit; but the poor that hath -understanding searcheth him out. - -28:12 When righteous men do rejoice, there is great glory: but when -the wicked rise, a man is hidden. - -28:13 He that covereth his sins shall not prosper: but whoso -confesseth and forsaketh them shall have mercy. - -28:14 Happy is the man that feareth alway: but he that hardeneth his -heart shall fall into mischief. - -28:15 As a roaring lion, and a ranging bear; so is a wicked ruler over -the poor people. - -28:16 The prince that wanteth understanding is also a great oppressor: -but he that hateth covetousness shall prolong his days. - -28:17 A man that doeth violence to the blood of any person shall flee -to the pit; let no man stay him. - -28:18 Whoso walketh uprightly shall be saved: but he that is perverse -in his ways shall fall at once. - -28:19 He that tilleth his land shall have plenty of bread: but he that -followeth after vain persons shall have poverty enough. - -28:20 A faithful man shall abound with blessings: but he that maketh -haste to be rich shall not be innocent. - -28:21 To have respect of persons is not good: for for a piece of bread -that man will transgress. - -28:22 He that hasteth to be rich hath an evil eye, and considereth not -that poverty shall come upon him. - -28:23 He that rebuketh a man afterwards shall find more favour than he -that flattereth with the tongue. - -28:24 Whoso robbeth his father or his mother, and saith, It is no -transgression; the same is the companion of a destroyer. - -28:25 He that is of a proud heart stirreth up strife: but he that -putteth his trust in the LORD shall be made fat. - -28:26 He that trusteth in his own heart is a fool: but whoso walketh -wisely, he shall be delivered. - -28:27 He that giveth unto the poor shall not lack: but he that hideth -his eyes shall have many a curse. - -28:28 When the wicked rise, men hide themselves: but when they perish, -the righteous increase. - -29:1 He, that being often reproved hardeneth his neck, shall suddenly -be destroyed, and that without remedy. - -29:2 When the righteous are in authority, the people rejoice: but when -the wicked beareth rule, the people mourn. - -29:3 Whoso loveth wisdom rejoiceth his father: but he that keepeth -company with harlots spendeth his substance. - -29:4 The king by judgment establisheth the land: but he that receiveth -gifts overthroweth it. - -29:5 A man that flattereth his neighbour spreadeth a net for his feet. - -29:6 In the transgression of an evil man there is a snare: but the -righteous doth sing and rejoice. - -29:7 The righteous considereth the cause of the poor: but the wicked -regardeth not to know it. - -29:8 Scornful men bring a city into a snare: but wise men turn away -wrath. - -29:9 If a wise man contendeth with a foolish man, whether he rage or -laugh, there is no rest. - -29:10 The bloodthirsty hate the upright: but the just seek his soul. - -29:11 A fool uttereth all his mind: but a wise man keepeth it in till -afterwards. - -29:12 If a ruler hearken to lies, all his servants are wicked. - -29:13 The poor and the deceitful man meet together: the LORD -lighteneth both their eyes. - -29:14 The king that faithfully judgeth the poor, his throne shall be -established for ever. - -29:15 The rod and reproof give wisdom: but a child left to himself -bringeth his mother to shame. - -29:16 When the wicked are multiplied, transgression increaseth: but -the righteous shall see their fall. - -29:17 Correct thy son, and he shall give thee rest; yea, he shall give -delight unto thy soul. - -29:18 Where there is no vision, the people perish: but he that keepeth -the law, happy is he. - -29:19 A servant will not be corrected by words: for though he -understand he will not answer. - -29:20 Seest thou a man that is hasty in his words? there is more hope -of a fool than of him. - -29:21 He that delicately bringeth up his servant from a child shall -have him become his son at the length. - -29:22 An angry man stirreth up strife, and a furious man aboundeth in -transgression. - -29:23 A man’s pride shall bring him low: but honour shall uphold the -humble in spirit. - -29:24 Whoso is partner with a thief hateth his own soul: he heareth -cursing, and bewrayeth it not. - -29:25 The fear of man bringeth a snare: but whoso putteth his trust in -the LORD shall be safe. - -29:26 Many seek the ruler’s favour; but every man’s judgment cometh -from the LORD. - -29:27 An unjust man is an abomination to the just: and he that is -upright in the way is abomination to the wicked. - -30:1 The words of Agur the son of Jakeh, even the prophecy: the man -spake unto Ithiel, even unto Ithiel and Ucal, 30:2 Surely I am more -brutish than any man, and have not the understanding of a man. - -30:3 I neither learned wisdom, nor have the knowledge of the holy. - -30:4 Who hath ascended up into heaven, or descended? who hath gathered -the wind in his fists? who hath bound the waters in a garment? who -hath established all the ends of the earth? what is his name, and what -is his son’s name, if thou canst tell? 30:5 Every word of God is -pure: he is a shield unto them that put their trust in him. - -30:6 Add thou not unto his words, lest he reprove thee, and thou be -found a liar. - -30:7 Two things have I required of thee; deny me them not before I -die: 30:8 Remove far from me vanity and lies: give me neither poverty -nor riches; feed me with food convenient for me: 30:9 Lest I be full, -and deny thee, and say, Who is the LORD? or lest I be poor, and steal, -and take the name of my God in vain. - -30:10 Accuse not a servant unto his master, lest he curse thee, and -thou be found guilty. - -30:11 There is a generation that curseth their father, and doth not -bless their mother. - -30:12 There is a generation that are pure in their own eyes, and yet -is not washed from their filthiness. - -30:13 There is a generation, O how lofty are their eyes! and their -eyelids are lifted up. - -30:14 There is a generation, whose teeth are as swords, and their jaw -teeth as knives, to devour the poor from off the earth, and the needy -from among men. - -30:15 The horseleach hath two daughters, crying, Give, give. There are -three things that are never satisfied, yea, four things say not, It is -enough: 30:16 The grave; and the barren womb; the earth that is not -filled with water; and the fire that saith not, It is enough. - -30:17 The eye that mocketh at his father, and despiseth to obey his -mother, the ravens of the valley shall pick it out, and the young -eagles shall eat it. - -30:18 There be three things which are too wonderful for me, yea, four -which I know not: 30:19 The way of an eagle in the air; the way of a -serpent upon a rock; the way of a ship in the midst of the sea; and -the way of a man with a maid. - -30:20 Such is the way of an adulterous woman; she eateth, and wipeth -her mouth, and saith, I have done no wickedness. - -30:21 For three things the earth is disquieted, and for four which it -cannot bear: 30:22 For a servant when he reigneth; and a fool when he -is filled with meat; 30:23 For an odious woman when she is married; -and an handmaid that is heir to her mistress. - -30:24 There be four things which are little upon the earth, but they -are exceeding wise: 30:25 The ants are a people not strong, yet they -prepare their meat in the summer; 30:26 The conies are but a feeble -folk, yet make they their houses in the rocks; 30:27 The locusts have -no king, yet go they forth all of them by bands; 30:28 The spider -taketh hold with her hands, and is in kings’ palaces. - -30:29 There be three things which go well, yea, four are comely in -going: 30:30 A lion which is strongest among beasts, and turneth not -away for any; 30:31 A greyhound; an he goat also; and a king, against -whom there is no rising up. - -30:32 If thou hast done foolishly in lifting up thyself, or if thou -hast thought evil, lay thine hand upon thy mouth. - -30:33 Surely the churning of milk bringeth forth butter, and the -wringing of the nose bringeth forth blood: so the forcing of wrath -bringeth forth strife. - -31:1 The words of king Lemuel, the prophecy that his mother taught -him. - -31:2 What, my son? and what, the son of my womb? and what, the son of -my vows? 31:3 Give not thy strength unto women, nor thy ways to that -which destroyeth kings. - -31:4 It is not for kings, O Lemuel, it is not for kings to drink wine; -nor for princes strong drink: 31:5 Lest they drink, and forget the -law, and pervert the judgment of any of the afflicted. - -31:6 Give strong drink unto him that is ready to perish, and wine unto -those that be of heavy hearts. - -31:7 Let him drink, and forget his poverty, and remember his misery no -more. - -31:8 Open thy mouth for the dumb in the cause of all such as are -appointed to destruction. - -31:9 Open thy mouth, judge righteously, and plead the cause of the -poor and needy. - -31:10 Who can find a virtuous woman? for her price is far above -rubies. - -31:11 The heart of her husband doth safely trust in her, so that he -shall have no need of spoil. - -31:12 She will do him good and not evil all the days of her life. - -31:13 She seeketh wool, and flax, and worketh willingly with her -hands. - -31:14 She is like the merchants’ ships; she bringeth her food from -afar. - -31:15 She riseth also while it is yet night, and giveth meat to her -household, and a portion to her maidens. - -31:16 She considereth a field, and buyeth it: with the fruit of her -hands she planteth a vineyard. - -31:17 She girdeth her loins with strength, and strengtheneth her arms. - -31:18 She perceiveth that her merchandise is good: her candle goeth -not out by night. - -31:19 She layeth her hands to the spindle, and her hands hold the -distaff. - -31:20 She stretcheth out her hand to the poor; yea, she reacheth forth -her hands to the needy. - -31:21 She is not afraid of the snow for her household: for all her -household are clothed with scarlet. - -31:22 She maketh herself coverings of tapestry; her clothing is silk -and purple. - -31:23 Her husband is known in the gates, when he sitteth among the -elders of the land. - -31:24 She maketh fine linen, and selleth it; and delivereth girdles -unto the merchant. - -31:25 Strength and honour are her clothing; and she shall rejoice in -time to come. - -31:26 She openeth her mouth with wisdom; and in her tongue is the law -of kindness. - -31:27 She looketh well to the ways of her household, and eateth not -the bread of idleness. - -31:28 Her children arise up, and call her blessed; her husband also, -and he praiseth her. - -31:29 Many daughters have done virtuously, but thou excellest them -all. - -31:30 Favour is deceitful, and beauty is vain: but a woman that -feareth the LORD, she shall be praised. - -31:31 Give her of the fruit of her hands; and let her own works praise -her in the gates. - - - - -Ecclesiastes - -or - -The Preacher - - -1:1 The words of the Preacher, the son of David, king in Jerusalem. - -1:2 Vanity of vanities, saith the Preacher, vanity of vanities; all is -vanity. - -1:3 What profit hath a man of all his labour which he taketh under the -sun? 1:4 One generation passeth away, and another generation cometh: -but the earth abideth for ever. - -1:5 The sun also ariseth, and the sun goeth down, and hasteth to his -place where he arose. - -1:6 The wind goeth toward the south, and turneth about unto the north; -it whirleth about continually, and the wind returneth again according -to his circuits. - -1:7 All the rivers run into the sea; yet the sea is not full; unto the -place from whence the rivers come, thither they return again. - -1:8 All things are full of labour; man cannot utter it: the eye is not -satisfied with seeing, nor the ear filled with hearing. - -1:9 The thing that hath been, it is that which shall be; and that -which is done is that which shall be done: and there is no new thing -under the sun. - -1:10 Is there any thing whereof it may be said, See, this is new? it -hath been already of old time, which was before us. - -1:11 There is no remembrance of former things; neither shall there be -any remembrance of things that are to come with those that shall come -after. - -1:12 I the Preacher was king over Israel in Jerusalem. - -1:13 And I gave my heart to seek and search out by wisdom concerning -all things that are done under heaven: this sore travail hath God -given to the sons of man to be exercised therewith. - -1:14 I have seen all the works that are done under the sun; and, -behold, all is vanity and vexation of spirit. - -1:15 That which is crooked cannot be made straight: and that which is -wanting cannot be numbered. - -1:16 I communed with mine own heart, saying, Lo, I am come to great -estate, and have gotten more wisdom than all they that have been -before me in Jerusalem: yea, my heart had great experience of wisdom -and knowledge. - -1:17 And I gave my heart to know wisdom, and to know madness and -folly: I perceived that this also is vexation of spirit. - -1:18 For in much wisdom is much grief: and he that increaseth -knowledge increaseth sorrow. - -2:1 I said in mine heart, Go to now, I will prove thee with mirth, -therefore enjoy pleasure: and, behold, this also is vanity. - -2:2 I said of laughter, It is mad: and of mirth, What doeth it? 2:3 I -sought in mine heart to give myself unto wine, yet acquainting mine -heart with wisdom; and to lay hold on folly, till I might see what was -that good for the sons of men, which they should do under the heaven -all the days of their life. - -2:4 I made me great works; I builded me houses; I planted me -vineyards: 2:5 I made me gardens and orchards, and I planted trees in -them of all kind of fruits: 2:6 I made me pools of water, to water -therewith the wood that bringeth forth trees: 2:7 I got me servants -and maidens, and had servants born in my house; also I had great -possessions of great and small cattle above all that were in Jerusalem -before me: 2:8 I gathered me also silver and gold, and the peculiar -treasure of kings and of the provinces: I gat me men singers and women -singers, and the delights of the sons of men, as musical instruments, -and that of all sorts. - -2:9 So I was great, and increased more than all that were before me in -Jerusalem: also my wisdom remained with me. - -2:10 And whatsoever mine eyes desired I kept not from them, I withheld -not my heart from any joy; for my heart rejoiced in all my labour: and -this was my portion of all my labour. - -2:11 Then I looked on all the works that my hands had wrought, and on -the labour that I had laboured to do: and, behold, all was vanity and -vexation of spirit, and there was no profit under the sun. - -2:12 And I turned myself to behold wisdom, and madness, and folly: for -what can the man do that cometh after the king? even that which hath -been already done. - -2:13 Then I saw that wisdom excelleth folly, as far as light excelleth -darkness. - -2:14 The wise man’s eyes are in his head; but the fool walketh in -darkness: and I myself perceived also that one event happeneth to them -all. - -2:15 Then said I in my heart, As it happeneth to the fool, so it -happeneth even to me; and why was I then more wise? Then I said in my -heart, that this also is vanity. - -2:16 For there is no remembrance of the wise more than of the fool for -ever; seeing that which now is in the days to come shall all be -forgotten. - -And how dieth the wise man? as the fool. - -2:17 Therefore I hated life; because the work that is wrought under -the sun is grievous unto me: for all is vanity and vexation of spirit. - -2:18 Yea, I hated all my labour which I had taken under the sun: -because I should leave it unto the man that shall be after me. - -2:19 And who knoweth whether he shall be a wise man or a fool? yet -shall he have rule over all my labour wherein I have laboured, and -wherein I have shewed myself wise under the sun. This is also vanity. - -2:20 Therefore I went about to cause my heart to despair of all the -labour which I took under the sun. - -2:21 For there is a man whose labour is in wisdom, and in knowledge, -and in equity; yet to a man that hath not laboured therein shall he -leave it for his portion. This also is vanity and a great evil. - -2:22 For what hath man of all his labour, and of the vexation of his -heart, wherein he hath laboured under the sun? 2:23 For all his days -are sorrows, and his travail grief; yea, his heart taketh not rest in -the night. This is also vanity. - -2:24 There is nothing better for a man, than that he should eat and -drink, and that he should make his soul enjoy good in his labour. This -also I saw, that it was from the hand of God. - -2:25 For who can eat, or who else can hasten hereunto, more than I? -2:26 For God giveth to a man that is good in his sight wisdom, and -knowledge, and joy: but to the sinner he giveth travail, to gather and -to heap up, that he may give to him that is good before God. This also -is vanity and vexation of spirit. - -3:1 To every thing there is a season, and a time to every purpose -under the heaven: 3:2 A time to be born, and a time to die; a time to -plant, and a time to pluck up that which is planted; 3:3 A time to -kill, and a time to heal; a time to break down, and a time to build -up; 3:4 A time to weep, and a time to laugh; a time to mourn, and a -time to dance; 3:5 A time to cast away stones, and a time to gather -stones together; a time to embrace, and a time to refrain from -embracing; 3:6 A time to get, and a time to lose; a time to keep, and -a time to cast away; 3:7 A time to rend, and a time to sew; a time to -keep silence, and a time to speak; 3:8 A time to love, and a time to -hate; a time of war, and a time of peace. - -3:9 What profit hath he that worketh in that wherein he laboureth? -3:10 I have seen the travail, which God hath given to the sons of men -to be exercised in it. - -3:11 He hath made every thing beautiful in his time: also he hath set -the world in their heart, so that no man can find out the work that -God maketh from the beginning to the end. - -3:12 I know that there is no good in them, but for a man to rejoice, -and to do good in his life. - -3:13 And also that every man should eat and drink, and enjoy the good -of all his labour, it is the gift of God. - -3:14 I know that, whatsoever God doeth, it shall be for ever: nothing -can be put to it, nor any thing taken from it: and God doeth it, that -men should fear before him. - -3:15 That which hath been is now; and that which is to be hath already -been; and God requireth that which is past. - -3:16 And moreover I saw under the sun the place of judgment, that -wickedness was there; and the place of righteousness, that iniquity -was there. - -3:17 I said in mine heart, God shall judge the righteous and the -wicked: for there is a time there for every purpose and for every -work. - -3:18 I said in mine heart concerning the estate of the sons of men, -that God might manifest them, and that they might see that they -themselves are beasts. - -3:19 For that which befalleth the sons of men befalleth beasts; even -one thing befalleth them: as the one dieth, so dieth the other; yea, -they have all one breath; so that a man hath no preeminence above a -beast: for all is vanity. - -3:20 All go unto one place; all are of the dust, and all turn to dust -again. - -3:21 Who knoweth the spirit of man that goeth upward, and the spirit -of the beast that goeth downward to the earth? 3:22 Wherefore I -perceive that there is nothing better, than that a man should rejoice -in his own works; for that is his portion: for who shall bring him to -see what shall be after him? 4:1 So I returned, and considered all -the oppressions that are done under the sun: and behold the tears of -such as were oppressed, and they had no comforter; and on the side of -their oppressors there was power; but they had no comforter. - -4:2 Wherefore I praised the dead which are already dead more than the -living which are yet alive. - -4:3 Yea, better is he than both they, which hath not yet been, who -hath not seen the evil work that is done under the sun. - -4:4 Again, I considered all travail, and every right work, that for -this a man is envied of his neighbour. This is also vanity and -vexation of spirit. - -4:5 The fool foldeth his hands together, and eateth his own flesh. - -4:6 Better is an handful with quietness, than both the hands full with -travail and vexation of spirit. - -4:7 Then I returned, and I saw vanity under the sun. - -4:8 There is one alone, and there is not a second; yea, he hath -neither child nor brother: yet is there no end of all his labour; -neither is his eye satisfied with riches; neither saith he, For whom -do I labour, and bereave my soul of good? This is also vanity, yea, it -is a sore travail. - -4:9 Two are better than one; because they have a good reward for their -labour. - -4:10 For if they fall, the one will lift up his fellow: but woe to him -that is alone when he falleth; for he hath not another to help him up. - -4:11 Again, if two lie together, then they have heat: but how can one -be warm alone? 4:12 And if one prevail against him, two shall -withstand him; and a threefold cord is not quickly broken. - -4:13 Better is a poor and a wise child than an old and foolish king, -who will no more be admonished. - -4:14 For out of prison he cometh to reign; whereas also he that is -born in his kingdom becometh poor. - -4:15 I considered all the living which walk under the sun, with the -second child that shall stand up in his stead. - -4:16 There is no end of all the people, even of all that have been -before them: they also that come after shall not rejoice in him. -Surely this also is vanity and vexation of spirit. - -5:1 Keep thy foot when thou goest to the house of God, and be more -ready to hear, than to give the sacrifice of fools: for they consider -not that they do evil. - -5:2 Be not rash with thy mouth, and let not thine heart be hasty to -utter any thing before God: for God is in heaven, and thou upon earth: -therefore let thy words be few. - -5:3 For a dream cometh through the multitude of business; and a fool’s -voice is known by multitude of words. - -5:4 When thou vowest a vow unto God, defer not to pay it; for he hath -no pleasure in fools: pay that which thou hast vowed. - -5:5 Better is it that thou shouldest not vow, than that thou shouldest -vow and not pay. - -5:6 Suffer not thy mouth to cause thy flesh to sin; neither say thou -before the angel, that it was an error: wherefore should God be angry -at thy voice, and destroy the work of thine hands? 5:7 For in the -multitude of dreams and many words there are also divers vanities: but -fear thou God. - -5:8 If thou seest the oppression of the poor, and violent perverting -of judgment and justice in a province, marvel not at the matter: for -he that is higher than the highest regardeth; and there be higher than -they. - -5:9 Moreover the profit of the earth is for all: the king himself is -served by the field. - -5:10 He that loveth silver shall not be satisfied with silver; nor he -that loveth abundance with increase: this is also vanity. - -5:11 When goods increase, they are increased that eat them: and what -good is there to the owners thereof, saving the beholding of them with -their eyes? 5:12 The sleep of a labouring man is sweet, whether he -eat little or much: but the abundance of the rich will not suffer him -to sleep. - -5:13 There is a sore evil which I have seen under the sun, namely, -riches kept for the owners thereof to their hurt. - -5:14 But those riches perish by evil travail: and he begetteth a son, -and there is nothing in his hand. - -5:15 As he came forth of his mother’s womb, naked shall he return to -go as he came, and shall take nothing of his labour, which he may -carry away in his hand. - -5:16 And this also is a sore evil, that in all points as he came, so -shall he go: and what profit hath he that hath laboured for the wind? -5:17 All his days also he eateth in darkness, and he hath much sorrow -and wrath with his sickness. - -5:18 Behold that which I have seen: it is good and comely for one to -eat and to drink, and to enjoy the good of all his labour that he -taketh under the sun all the days of his life, which God giveth him: -for it is his portion. - -5:19 Every man also to whom God hath given riches and wealth, and hath -given him power to eat thereof, and to take his portion, and to -rejoice in his labour; this is the gift of God. - -5:20 For he shall not much remember the days of his life; because God -answereth him in the joy of his heart. - -6:1 There is an evil which I have seen under the sun, and it is common -among men: 6:2 A man to whom God hath given riches, wealth, and -honour, so that he wanteth nothing for his soul of all that he -desireth, yet God giveth him not power to eat thereof, but a stranger -eateth it: this is vanity, and it is an evil disease. - -6:3 If a man beget an hundred children, and live many years, so that -the days of his years be many, and his soul be not filled with good, -and also that he have no burial; I say, that an untimely birth is -better than he. - -6:4 For he cometh in with vanity, and departeth in darkness, and his -name shall be covered with darkness. - -6:5 Moreover he hath not seen the sun, nor known any thing: this hath -more rest than the other. - -6:6 Yea, though he live a thousand years twice told, yet hath he seen -no good: do not all go to one place? 6:7 All the labour of man is for -his mouth, and yet the appetite is not filled. - -6:8 For what hath the wise more than the fool? what hath the poor, -that knoweth to walk before the living? 6:9 Better is the sight of -the eyes than the wandering of the desire: this is also vanity and -vexation of spirit. - -6:10 That which hath been is named already, and it is known that it is -man: neither may he contend with him that is mightier than he. - -6:11 Seeing there be many things that increase vanity, what is man the -better? 6:12 For who knoweth what is good for man in this life, all -the days of his vain life which he spendeth as a shadow? for who can -tell a man what shall be after him under the sun? 7:1 A good name is -better than precious ointment; and the day of death than the day of -one’s birth. - -7:2 It is better to go to the house of mourning, than to go to the -house of feasting: for that is the end of all men; and the living will -lay it to his heart. - -7:3 Sorrow is better than laughter: for by the sadness of the -countenance the heart is made better. - -7:4 The heart of the wise is in the house of mourning; but the heart -of fools is in the house of mirth. - -7:5 It is better to hear the rebuke of the wise, than for a man to -hear the song of fools. - -7:6 For as the crackling of thorns under a pot, so is the laughter of -the fool: this also is vanity. - -7:7 Surely oppression maketh a wise man mad; and a gift destroyeth the -heart. - -7:8 Better is the end of a thing than the beginning thereof: and the -patient in spirit is better than the proud in spirit. - -7:9 Be not hasty in thy spirit to be angry: for anger resteth in the -bosom of fools. - -7:10 Say not thou, What is the cause that the former days were better -than these? for thou dost not enquire wisely concerning this. - -7:11 Wisdom is good with an inheritance: and by it there is profit to -them that see the sun. - -7:12 For wisdom is a defence, and money is a defence: but the -excellency of knowledge is, that wisdom giveth life to them that have -it. - -7:13 Consider the work of God: for who can make that straight, which -he hath made crooked? 7:14 In the day of prosperity be joyful, but in -the day of adversity consider: God also hath set the one over against -the other, to the end that man should find nothing after him. - -7:15 All things have I seen in the days of my vanity: there is a just -man that perisheth in his righteousness, and there is a wicked man -that prolongeth his life in his wickedness. - -7:16 Be not righteous over much; neither make thyself over wise: why -shouldest thou destroy thyself ? 7:17 Be not over much wicked, -neither be thou foolish: why shouldest thou die before thy time? 7:18 -It is good that thou shouldest take hold of this; yea, also from this -withdraw not thine hand: for he that feareth God shall come forth of -them all. - -7:19 Wisdom strengtheneth the wise more than ten mighty men which are -in the city. - -7:20 For there is not a just man upon earth, that doeth good, and -sinneth not. - -7:21 Also take no heed unto all words that are spoken; lest thou hear -thy servant curse thee: 7:22 For oftentimes also thine own heart -knoweth that thou thyself likewise hast cursed others. - -7:23 All this have I proved by wisdom: I said, I will be wise; but it -was far from me. - -7:24 That which is far off, and exceeding deep, who can find it out? -7:25 I applied mine heart to know, and to search, and to seek out -wisdom, and the reason of things, and to know the wickedness of folly, -even of foolishness and madness: 7:26 And I find more bitter than -death the woman, whose heart is snares and nets, and her hands as -bands: whoso pleaseth God shall escape from her; but the sinner shall -be taken by her. - -7:27 Behold, this have I found, saith the preacher, counting one by -one, to find out the account: 7:28 Which yet my soul seeketh, but I -find not: one man among a thousand have I found; but a woman among all -those have I not found. - -7:29 Lo, this only have I found, that God hath made man upright; but -they have sought out many inventions. - -8:1 Who is as the wise man? and who knoweth the interpretation of a -thing? a man’s wisdom maketh his face to shine, and the boldness of -his face shall be changed. - -8:2 I counsel thee to keep the king’s commandment, and that in regard -of the oath of God. - -8:3 Be not hasty to go out of his sight: stand not in an evil thing; -for he doeth whatsoever pleaseth him. - -8:4 Where the word of a king is, there is power: and who may say unto -him, What doest thou? 8:5 Whoso keepeth the commandment shall feel no -evil thing: and a wise man’s heart discerneth both time and judgment. - -8:6 Because to every purpose there is time and judgment, therefore the -misery of man is great upon him. - -8:7 For he knoweth not that which shall be: for who can tell him when -it shall be? 8:8 There is no man that hath power over the spirit to -retain the spirit; neither hath he power in the day of death: and -there is no discharge in that war; neither shall wickedness deliver -those that are given to it. - -8:9 All this have I seen, and applied my heart unto every work that is -done under the sun: there is a time wherein one man ruleth over -another to his own hurt. - -8:10 And so I saw the wicked buried, who had come and gone from the -place of the holy, and they were forgotten in the city where they had -so done: this is also vanity. - -8:11 Because sentence against an evil work is not executed speedily, -therefore the heart of the sons of men is fully set in them to do -evil. - -8:12 Though a sinner do evil an hundred times, and his days be -prolonged, yet surely I know that it shall be well with them that fear -God, which fear before him: 8:13 But it shall not be well with the -wicked, neither shall he prolong his days, which are as a shadow; -because he feareth not before God. - -8:14 There is a vanity which is done upon the earth; that there be -just men, unto whom it happeneth according to the work of the wicked; -again, there be wicked men, to whom it happeneth according to the work -of the righteous: I said that this also is vanity. - -8:15 Then I commended mirth, because a man hath no better thing under -the sun, than to eat, and to drink, and to be merry: for that shall -abide with him of his labour the days of his life, which God giveth -him under the sun. - -8:16 When I applied mine heart to know wisdom, and to see the business -that is done upon the earth: (for also there is that neither day nor -night seeth sleep with his eyes:) 8:17 Then I beheld all the work of -God, that a man cannot find out the work that is done under the sun: -because though a man labour to seek it out, yet he shall not find it; -yea farther; though a wise man think to know it, yet shall he not be -able to find it. - -9:1 For all this I considered in my heart even to declare all this, -that the righteous, and the wise, and their works, are in the hand of -God: no man knoweth either love or hatred by all that is before them. - -9:2 All things come alike to all: there is one event to the righteous, -and to the wicked; to the good and to the clean, and to the unclean; -to him that sacrificeth, and to him that sacrificeth not: as is the -good, so is the sinner; and he that sweareth, as he that feareth an -oath. - -9:3 This is an evil among all things that are done under the sun, that -there is one event unto all: yea, also the heart of the sons of men is -full of evil, and madness is in their heart while they live, and after -that they go to the dead. - -9:4 For to him that is joined to all the living there is hope: for a -living dog is better than a dead lion. - -9:5 For the living know that they shall die: but the dead know not any -thing, neither have they any more a reward; for the memory of them is -forgotten. - -9:6 Also their love, and their hatred, and their envy, is now -perished; neither have they any more a portion for ever in any thing -that is done under the sun. - -9:7 Go thy way, eat thy bread with joy, and drink thy wine with a -merry heart; for God now accepteth thy works. - -9:8 Let thy garments be always white; and let thy head lack no -ointment. - -9:9 Live joyfully with the wife whom thou lovest all the days of the -life of thy vanity, which he hath given thee under the sun, all the -days of thy vanity: for that is thy portion in this life, and in thy -labour which thou takest under the sun. - -9:10 Whatsoever thy hand findeth to do, do it with thy might; for -there is no work, nor device, nor knowledge, nor wisdom, in the grave, -whither thou goest. - -9:11 I returned, and saw under the sun, that the race is not to the -swift, nor the battle to the strong, neither yet bread to the wise, -nor yet riches to men of understanding, nor yet favour to men of -skill; but time and chance happeneth to them all. - -9:12 For man also knoweth not his time: as the fishes that are taken -in an evil net, and as the birds that are caught in the snare; so are -the sons of men snared in an evil time, when it falleth suddenly upon -them. - -9:13 This wisdom have I seen also under the sun, and it seemed great -unto me: 9:14 There was a little city, and few men within it; and -there came a great king against it, and besieged it, and built great -bulwarks against it: 9:15 Now there was found in it a poor wise man, -and he by his wisdom delivered the city; yet no man remembered that -same poor man. - -9:16 Then said I, Wisdom is better than strength: nevertheless the -poor man’s wisdom is despised, and his words are not heard. - -9:17 The words of wise men are heard in quiet more than the cry of him -that ruleth among fools. - -9:18 Wisdom is better than weapons of war: but one sinner destroyeth -much good. - -10:1 Dead flies cause the ointment of the apothecary to send forth a -stinking savour: so doth a little folly him that is in reputation for -wisdom and honour. - -10:2 A wise man’s heart is at his right hand; but a fool’s heart at -his left. - -10:3 Yea also, when he that is a fool walketh by the way, his wisdom -faileth him, and he saith to every one that he is a fool. - -10:4 If the spirit of the ruler rise up against thee, leave not thy -place; for yielding pacifieth great offences. - -10:5 There is an evil which I have seen under the sun, as an error -which proceedeth from the ruler: 10:6 Folly is set in great dignity, -and the rich sit in low place. - -10:7 I have seen servants upon horses, and princes walking as servants -upon the earth. - -10:8 He that diggeth a pit shall fall into it; and whoso breaketh an -hedge, a serpent shall bite him. - -10:9 Whoso removeth stones shall be hurt therewith; and he that -cleaveth wood shall be endangered thereby. - -10:10 If the iron be blunt, and he do not whet the edge, then must he -put to more strength: but wisdom is profitable to direct. - -10:11 Surely the serpent will bite without enchantment; and a babbler -is no better. - -10:12 The words of a wise man’s mouth are gracious; but the lips of a -fool will swallow up himself. - -10:13 The beginning of the words of his mouth is foolishness: and the -end of his talk is mischievous madness. - -10:14 A fool also is full of words: a man cannot tell what shall be; -and what shall be after him, who can tell him? 10:15 The labour of -the foolish wearieth every one of them, because he knoweth not how to -go to the city. - -10:16 Woe to thee, O land, when thy king is a child, and thy princes -eat in the morning! 10:17 Blessed art thou, O land, when thy king is -the son of nobles, and thy princes eat in due season, for strength, -and not for drunkenness! 10:18 By much slothfulness the building -decayeth; and through idleness of the hands the house droppeth -through. - -10:19 A feast is made for laughter, and wine maketh merry: but money -answereth all things. - -10:20 Curse not the king, no not in thy thought; and curse not the -rich in thy bedchamber: for a bird of the air shall carry the voice, -and that which hath wings shall tell the matter. - -11:1 Cast thy bread upon the waters: for thou shalt find it after many -days. - -11:2 Give a portion to seven, and also to eight; for thou knowest not -what evil shall be upon the earth. - -11:3 If the clouds be full of rain, they empty themselves upon the -earth: and if the tree fall toward the south, or toward the north, in -the place where the tree falleth, there it shall be. - -11:4 He that observeth the wind shall not sow; and he that regardeth -the clouds shall not reap. - -11:5 As thou knowest not what is the way of the spirit, nor how the -bones do grow in the womb of her that is with child: even so thou -knowest not the works of God who maketh all. - -11:6 In the morning sow thy seed, and in the evening withhold not -thine hand: for thou knowest not whether shall prosper, either this or -that, or whether they both shall be alike good. - -11:7 Truly the light is sweet, and a pleasant thing it is for the eyes -to behold the sun: 11:8 But if a man live many years, and rejoice in -them all; yet let him remember the days of darkness; for they shall be -many. All that cometh is vanity. - -11:9 Rejoice, O young man, in thy youth; and let thy heart cheer thee -in the days of thy youth, and walk in the ways of thine heart, and in -the sight of thine eyes: but know thou, that for all these things God -will bring thee into judgment. - -11:10 Therefore remove sorrow from thy heart, and put away evil from -thy flesh: for childhood and youth are vanity. - -12:1 Remember now thy Creator in the days of thy youth, while the evil -days come not, nor the years draw nigh, when thou shalt say, I have no -pleasure in them; 12:2 While the sun, or the light, or the moon, or -the stars, be not darkened, nor the clouds return after the rain: 12:3 -In the day when the keepers of the house shall tremble, and the strong -men shall bow themselves, and the grinders cease because they are few, -and those that look out of the windows be darkened, 12:4 And the doors -shall be shut in the streets, when the sound of the grinding is low, -and he shall rise up at the voice of the bird, and all the daughters -of musick shall be brought low; 12:5 Also when they shall be afraid of -that which is high, and fears shall be in the way, and the almond tree -shall flourish, and the grasshopper shall be a burden, and desire -shall fail: because man goeth to his long home, and the mourners go -about the streets: 12:6 Or ever the silver cord be loosed, or the -golden bowl be broken, or the pitcher be broken at the fountain, or -the wheel broken at the cistern. - -12:7 Then shall the dust return to the earth as it was: and the spirit -shall return unto God who gave it. - -12:8 Vanity of vanities, saith the preacher; all is vanity. - -12:9 And moreover, because the preacher was wise, he still taught the -people knowledge; yea, he gave good heed, and sought out, and set in -order many proverbs. - -12:10 The preacher sought to find out acceptable words: and that which -was written was upright, even words of truth. - -12:11 The words of the wise are as goads, and as nails fastened by the -masters of assemblies, which are given from one shepherd. - -12:12 And further, by these, my son, be admonished: of making many -books there is no end; and much study is a weariness of the flesh. - -12:13 Let us hear the conclusion of the whole matter: Fear God, and -keep his commandments: for this is the whole duty of man. - -12:14 For God shall bring every work into judgment, with every secret -thing, whether it be good, or whether it be evil. - - - - -The Song of Solomon - - -1:1 The song of songs, which is Solomon’s. - -1:2 Let him kiss me with the kisses of his mouth: for thy love is -better than wine. - -1:3 Because of the savour of thy good ointments thy name is as -ointment poured forth, therefore do the virgins love thee. - -1:4 Draw me, we will run after thee: the king hath brought me into his -chambers: we will be glad and rejoice in thee, we will remember thy -love more than wine: the upright love thee. - -1:5 I am black, but comely, O ye daughters of Jerusalem, as the tents -of Kedar, as the curtains of Solomon. - -1:6 Look not upon me, because I am black, because the sun hath looked -upon me: my mother’s children were angry with me; they made me the -keeper of the vineyards; but mine own vineyard have I not kept. - -1:7 Tell me, O thou whom my soul loveth, where thou feedest, where -thou makest thy flock to rest at noon: for why should I be as one that -turneth aside by the flocks of thy companions? 1:8 If thou know not, -O thou fairest among women, go thy way forth by the footsteps of the -flock, and feed thy kids beside the shepherds’ tents. - -1:9 I have compared thee, O my love, to a company of horses in -Pharaoh’s chariots. - -1:10 Thy cheeks are comely with rows of jewels, thy neck with chains -of gold. - -1:11 We will make thee borders of gold with studs of silver. - -1:12 While the king sitteth at his table, my spikenard sendeth forth -the smell thereof. - -1:13 A bundle of myrrh is my well-beloved unto me; he shall lie all -night betwixt my breasts. - -1:14 My beloved is unto me as a cluster of camphire in the vineyards -of Engedi. - -1:15 Behold, thou art fair, my love; behold, thou art fair; thou hast -doves’ eyes. - -1:16 Behold, thou art fair, my beloved, yea, pleasant: also our bed is -green. - -1:17 The beams of our house are cedar, and our rafters of fir. - -2:1 I am the rose of Sharon, and the lily of the valleys. - -2:2 As the lily among thorns, so is my love among the daughters. - -2:3 As the apple tree among the trees of the wood, so is my beloved -among the sons. I sat down under his shadow with great delight, and -his fruit was sweet to my taste. - -2:4 He brought me to the banqueting house, and his banner over me was -love. - -2:5 Stay me with flagons, comfort me with apples: for I am sick of -love. - -2:6 His left hand is under my head, and his right hand doth embrace -me. - -2:7 I charge you, O ye daughters of Jerusalem, by the roes, and by the -hinds of the field, that ye stir not up, nor awake my love, till he -please. - -2:8 The voice of my beloved! behold, he cometh leaping upon the -mountains, skipping upon the hills. - -2:9 My beloved is like a roe or a young hart: behold, he standeth -behind our wall, he looketh forth at the windows, shewing himself -through the lattice. - -2:10 My beloved spake, and said unto me, Rise up, my love, my fair -one, and come away. - -2:11 For, lo, the winter is past, the rain is over and gone; 2:12 The -flowers appear on the earth; the time of the singing of birds is come, -and the voice of the turtle is heard in our land; 2:13 The fig tree -putteth forth her green figs, and the vines with the tender grape give -a good smell. Arise, my love, my fair one, and come away. - -2:14 O my dove, that art in the clefts of the rock, in the secret -places of the stairs, let me see thy countenance, let me hear thy -voice; for sweet is thy voice, and thy countenance is comely. - -2:15 Take us the foxes, the little foxes, that spoil the vines: for -our vines have tender grapes. - -2:16 My beloved is mine, and I am his: he feedeth among the lilies. - -2:17 Until the day break, and the shadows flee away, turn, my beloved, -and be thou like a roe or a young hart upon the mountains of Bether. - -3:1 By night on my bed I sought him whom my soul loveth: I sought him, -but I found him not. - -3:2 I will rise now, and go about the city in the streets, and in the -broad ways I will seek him whom my soul loveth: I sought him, but I -found him not. - -3:3 The watchmen that go about the city found me: to whom I said, Saw -ye him whom my soul loveth? 3:4 It was but a little that I passed -from them, but I found him whom my soul loveth: I held him, and would -not let him go, until I had brought him into my mother’s house, and -into the chamber of her that conceived me. - -3:5 I charge you, O ye daughters of Jerusalem, by the roes, and by the -hinds of the field, that ye stir not up, nor awake my love, till he -please. - -3:6 Who is this that cometh out of the wilderness like pillars of -smoke, perfumed with myrrh and frankincense, with all powders of the -merchant? 3:7 Behold his bed, which is Solomon’s; threescore valiant -men are about it, of the valiant of Israel. - -3:8 They all hold swords, being expert in war: every man hath his -sword upon his thigh because of fear in the night. - -3:9 King Solomon made himself a chariot of the wood of Lebanon. - -3:10 He made the pillars thereof of silver, the bottom thereof of -gold, the covering of it of purple, the midst thereof being paved with -love, for the daughters of Jerusalem. - -3:11 Go forth, O ye daughters of Zion, and behold king Solomon with -the crown wherewith his mother crowned him in the day of his -espousals, and in the day of the gladness of his heart. - -4:1 Behold, thou art fair, my love; behold, thou art fair; thou hast -doves’ eyes within thy locks: thy hair is as a flock of goats, that -appear from mount Gilead. - -4:2 Thy teeth are like a flock of sheep that are even shorn, which -came up from the washing; whereof every one bear twins, and none is -barren among them. - -4:3 Thy lips are like a thread of scarlet, and thy speech is comely: -thy temples are like a piece of a pomegranate within thy locks. - -4:4 Thy neck is like the tower of David builded for an armoury, -whereon there hang a thousand bucklers, all shields of mighty men. - -4:5 Thy two breasts are like two young roes that are twins, which feed -among the lilies. - -4:6 Until the day break, and the shadows flee away, I will get me to -the mountain of myrrh, and to the hill of frankincense. - -4:7 Thou art all fair, my love; there is no spot in thee. - -4:8 Come with me from Lebanon, my spouse, with me from Lebanon: look -from the top of Amana, from the top of Shenir and Hermon, from the -lions’ dens, from the mountains of the leopards. - -4:9 Thou hast ravished my heart, my sister, my spouse; thou hast -ravished my heart with one of thine eyes, with one chain of thy neck. - -4:10 How fair is thy love, my sister, my spouse! how much better is -thy love than wine! and the smell of thine ointments than all spices! -4:11 Thy lips, O my spouse, drop as the honeycomb: honey and milk are -under thy tongue; and the smell of thy garments is like the smell of -Lebanon. - -4:12 A garden inclosed is my sister, my spouse; a spring shut up, a -fountain sealed. - -4:13 Thy plants are an orchard of pomegranates, with pleasant fruits; -camphire, with spikenard, 4:14 Spikenard and saffron; calamus and -cinnamon, with all trees of frankincense; myrrh and aloes, with all -the chief spices: 4:15 A fountain of gardens, a well of living waters, -and streams from Lebanon. - -4:16 Awake, O north wind; and come, thou south; blow upon my garden, -that the spices thereof may flow out. Let my beloved come into his -garden, and eat his pleasant fruits. - -5:1 I am come into my garden, my sister, my spouse: I have gathered my -myrrh with my spice; I have eaten my honeycomb with my honey; I have -drunk my wine with my milk: eat, O friends; drink, yea, drink -abundantly, O beloved. - -5:2 I sleep, but my heart waketh: it is the voice of my beloved that -knocketh, saying, Open to me, my sister, my love, my dove, my -undefiled: for my head is filled with dew, and my locks with the drops -of the night. - -5:3 I have put off my coat; how shall I put it on? I have washed my -feet; how shall I defile them? 5:4 My beloved put in his hand by the -hole of the door, and my bowels were moved for him. - -5:5 I rose up to open to my beloved; and my hands dropped with myrrh, -and my fingers with sweet smelling myrrh, upon the handles of the -lock. - -5:6 I opened to my beloved; but my beloved had withdrawn himself, and -was gone: my soul failed when he spake: I sought him, but I could not -find him; I called him, but he gave me no answer. - -5:7 The watchmen that went about the city found me, they smote me, -they wounded me; the keepers of the walls took away my veil from me. - -5:8 I charge you, O daughters of Jerusalem, if ye find my beloved, -that ye tell him, that I am sick of love. - -5:9 What is thy beloved more than another beloved, O thou fairest -among women? what is thy beloved more than another beloved, that thou -dost so charge us? 5:10 My beloved is white and ruddy, the chiefest -among ten thousand. - -5:11 His head is as the most fine gold, his locks are bushy, and black -as a raven. - -5:12 His eyes are as the eyes of doves by the rivers of waters, washed -with milk, and fitly set. - -5:13 His cheeks are as a bed of spices, as sweet flowers: his lips -like lilies, dropping sweet smelling myrrh. - -5:14 His hands are as gold rings set with the beryl: his belly is as -bright ivory overlaid with sapphires. - -5:15 His legs are as pillars of marble, set upon sockets of fine gold: -his countenance is as Lebanon, excellent as the cedars. - -5:16 His mouth is most sweet: yea, he is altogether lovely. This is my -beloved, and this is my friend, O daughters of Jerusalem. - -6:1 Whither is thy beloved gone, O thou fairest among women? whither -is thy beloved turned aside? that we may seek him with thee. - -6:2 My beloved is gone down into his garden, to the beds of spices, to -feed in the gardens, and to gather lilies. - -6:3 I am my beloved’s, and my beloved is mine: he feedeth among the -lilies. - -6:4 Thou art beautiful, O my love, as Tirzah, comely as Jerusalem, -terrible as an army with banners. - -6:5 Turn away thine eyes from me, for they have overcome me: thy hair -is as a flock of goats that appear from Gilead. - -6:6 Thy teeth are as a flock of sheep which go up from the washing, -whereof every one beareth twins, and there is not one barren among -them. - -6:7 As a piece of a pomegranate are thy temples within thy locks. - -6:8 There are threescore queens, and fourscore concubines, and virgins -without number. - -6:9 My dove, my undefiled is but one; she is the only one of her -mother, she is the choice one of her that bare her. The daughters saw -her, and blessed her; yea, the queens and the concubines, and they -praised her. - -6:10 Who is she that looketh forth as the morning, fair as the moon, -clear as the sun, and terrible as an army with banners? 6:11 I went -down into the garden of nuts to see the fruits of the valley, and to -see whether the vine flourished and the pomegranates budded. - -6:12 Or ever I was aware, my soul made me like the chariots of -Amminadib. - -6:13 Return, return, O Shulamite; return, return, that we may look -upon thee. What will ye see in the Shulamite? As it were the company -of two armies. - -7:1 How beautiful are thy feet with shoes, O prince’s daughter! the -joints of thy thighs are like jewels, the work of the hands of a -cunning workman. - -7:2 Thy navel is like a round goblet, which wanteth not liquor: thy -belly is like an heap of wheat set about with lilies. - -7:3 Thy two breasts are like two young roes that are twins. - -7:4 Thy neck is as a tower of ivory; thine eyes like the fishpools in -Heshbon, by the gate of Bathrabbim: thy nose is as the tower of -Lebanon which looketh toward Damascus. - -7:5 Thine head upon thee is like Carmel, and the hair of thine head -like purple; the king is held in the galleries. - -7:6 How fair and how pleasant art thou, O love, for delights! 7:7 -This thy stature is like to a palm tree, and thy breasts to clusters -of grapes. - -7:8 I said, I will go up to the palm tree, I will take hold of the -boughs thereof: now also thy breasts shall be as clusters of the vine, -and the smell of thy nose like apples; 7:9 And the roof of thy mouth -like the best wine for my beloved, that goeth down sweetly, causing -the lips of those that are asleep to speak. - -7:10 I am my beloved’s, and his desire is toward me. - -7:11 Come, my beloved, let us go forth into the field; let us lodge in -the villages. - -7:12 Let us get up early to the vineyards; let us see if the vine -flourish, whether the tender grape appear, and the pomegranates bud -forth: there will I give thee my loves. - -7:13 The mandrakes give a smell, and at our gates are all manner of -pleasant fruits, new and old, which I have laid up for thee, O my -beloved. - -8:1 O that thou wert as my brother, that sucked the breasts of my -mother! when I should find thee without, I would kiss thee; yea, I -should not be despised. - -8:2 I would lead thee, and bring thee into my mother’s house, who -would instruct me: I would cause thee to drink of spiced wine of the -juice of my pomegranate. - -8:3 His left hand should be under my head, and his right hand should -embrace me. - -8:4 I charge you, O daughters of Jerusalem, that ye stir not up, nor -awake my love, until he please. - -8:5 Who is this that cometh up from the wilderness, leaning upon her -beloved? I raised thee up under the apple tree: there thy mother -brought thee forth: there she brought thee forth that bare thee. - -8:6 Set me as a seal upon thine heart, as a seal upon thine arm: for -love is strong as death; jealousy is cruel as the grave: the coals -thereof are coals of fire, which hath a most vehement flame. - -8:7 Many waters cannot quench love, neither can the floods drown it: -if a man would give all the substance of his house for love, it would -utterly be contemned. - -8:8 We have a little sister, and she hath no breasts: what shall we do -for our sister in the day when she shall be spoken for? 8:9 If she be -a wall, we will build upon her a palace of silver: and if she be a -door, we will inclose her with boards of cedar. - -8:10 I am a wall, and my breasts like towers: then was I in his eyes -as one that found favour. - -8:11 Solomon had a vineyard at Baalhamon; he let out the vineyard unto -keepers; every one for the fruit thereof was to bring a thousand -pieces of silver. - -8:12 My vineyard, which is mine, is before me: thou, O Solomon, must -have a thousand, and those that keep the fruit thereof two hundred. - -8:13 Thou that dwellest in the gardens, the companions hearken to thy -voice: cause me to hear it. - -8:14 Make haste, my beloved, and be thou like to a roe or to a young -hart upon the mountains of spices. - - - - -The Book of the Prophet Isaiah - - -1:1 The vision of Isaiah the son of Amoz, which he saw concerning -Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, -kings of Judah. - -1:2 Hear, O heavens, and give ear, O earth: for the LORD hath spoken, -I have nourished and brought up children, and they have rebelled -against me. - -1:3 The ox knoweth his owner, and the ass his master’s crib: but -Israel doth not know, my people doth not consider. - -1:4 Ah sinful nation, a people laden with iniquity, a seed of -evildoers, children that are corrupters: they have forsaken the LORD, -they have provoked the Holy One of Israel unto anger, they are gone -away backward. - -1:5 Why should ye be stricken any more? ye will revolt more and more: -the whole head is sick, and the whole heart faint. - -1:6 From the sole of the foot even unto the head there is no soundness -in it; but wounds, and bruises, and putrifying sores: they have not -been closed, neither bound up, neither mollified with ointment. - -1:7 Your country is desolate, your cities are burned with fire: your -land, strangers devour it in your presence, and it is desolate, as -overthrown by strangers. - -1:8 And the daughter of Zion is left as a cottage in a vineyard, as a -lodge in a garden of cucumbers, as a besieged city. - -1:9 Except the LORD of hosts had left unto us a very small remnant, we -should have been as Sodom, and we should have been like unto Gomorrah. - -1:10 Hear the word of the LORD, ye rulers of Sodom; give ear unto the -law of our God, ye people of Gomorrah. - -1:11 To what purpose is the multitude of your sacrifices unto me? -saith the LORD: I am full of the burnt offerings of rams, and the fat -of fed beasts; and I delight not in the blood of bullocks, or of -lambs, or of he goats. - -1:12 When ye come to appear before me, who hath required this at your -hand, to tread my courts? 1:13 Bring no more vain oblations; incense -is an abomination unto me; the new moons and sabbaths, the calling of -assemblies, I cannot away with; it is iniquity, even the solemn -meeting. - -1:14 Your new moons and your appointed feasts my soul hateth: they are -a trouble unto me; I am weary to bear them. - -1:15 And when ye spread forth your hands, I will hide mine eyes from -you: yea, when ye make many prayers, I will not hear: your hands are -full of blood. - -1:16 Wash you, make you clean; put away the evil of your doings from -before mine eyes; cease to do evil; 1:17 Learn to do well; seek -judgment, relieve the oppressed, judge the fatherless, plead for the -widow. - -1:18 Come now, and let us reason together, saith the LORD: though your -sins be as scarlet, they shall be as white as snow; though they be red -like crimson, they shall be as wool. - -1:19 If ye be willing and obedient, ye shall eat the good of the land: -1:20 But if ye refuse and rebel, ye shall be devoured with the sword: -for the mouth of the LORD hath spoken it. - -1:21 How is the faithful city become an harlot! it was full of -judgment; righteousness lodged in it; but now murderers. - -1:22 Thy silver is become dross, thy wine mixed with water: 1:23 Thy -princes are rebellious, and companions of thieves: every one loveth -gifts, and followeth after rewards: they judge not the fatherless, -neither doth the cause of the widow come unto them. - -1:24 Therefore saith the LORD, the LORD of hosts, the mighty One of -Israel, Ah, I will ease me of mine adversaries, and avenge me of mine -enemies: 1:25 And I will turn my hand upon thee, and purely purge away -thy dross, and take away all thy tin: 1:26 And I will restore thy -judges as at the first, and thy counsellors as at the beginning: -afterward thou shalt be called, The city of righteousness, the -faithful city. - -1:27 Zion shall be redeemed with judgment, and her converts with -righteousness. - -1:28 And the destruction of the transgressors and of the sinners shall -be together, and they that forsake the LORD shall be consumed. - -1:29 For they shall be ashamed of the oaks which ye have desired, and -ye shall be confounded for the gardens that ye have chosen. - -1:30 For ye shall be as an oak whose leaf fadeth, and as a garden that -hath no water. - -1:31 And the strong shall be as tow, and the maker of it as a spark, -and they shall both burn together, and none shall quench them. - -2:1 The word that Isaiah the son of Amoz saw concerning Judah and -Jerusalem. - -2:2 And it shall come to pass in the last days, that the mountain of -the LORD’s house shall be established in the top of the mountains, and -shall be exalted above the hills; and all nations shall flow unto it. - -2:3 And many people shall go and say, Come ye, and let us go up to the -mountain of the LORD, to the house of the God of Jacob; and he will -teach us of his ways, and we will walk in his paths: for out of Zion -shall go forth the law, and the word of the LORD from Jerusalem. - -2:4 And he shall judge among the nations, and shall rebuke many -people: and they shall beat their swords into plowshares, and their -spears into pruninghooks: nation shall not lift up sword against -nation, neither shall they learn war any more. - -2:5 O house of Jacob, come ye, and let us walk in the light of the -LORD. - -2:6 Therefore thou hast forsaken thy people the house of Jacob, -because they be replenished from the east, and are soothsayers like -the Philistines, and they please themselves in the children of -strangers. - -2:7 Their land also is full of silver and gold, neither is there any -end of their treasures; their land is also full of horses, neither is -there any end of their chariots: 2:8 Their land also is full of idols; -they worship the work of their own hands, that which their own fingers -have made: 2:9 And the mean man boweth down, and the great man -humbleth himself: therefore forgive them not. - -2:10 Enter into the rock, and hide thee in the dust, for fear of the -LORD, and for the glory of his majesty. - -2:11 The lofty looks of man shall be humbled, and the haughtiness of -men shall be bowed down, and the LORD alone shall be exalted in that -day. - -2:12 For the day of the LORD of hosts shall be upon every one that is -proud and lofty, and upon every one that is lifted up; and he shall be -brought low: 2:13 And upon all the cedars of Lebanon, that are high -and lifted up, and upon all the oaks of Bashan, 2:14 And upon all the -high mountains, and upon all the hills that are lifted up, 2:15 And -upon every high tower, and upon every fenced wall, 2:16 And upon all -the ships of Tarshish, and upon all pleasant pictures. - -2:17 And the loftiness of man shall be bowed down, and the haughtiness -of men shall be made low: and the LORD alone shall be exalted in that -day. - -2:18 And the idols he shall utterly abolish. - -2:19 And they shall go into the holes of the rocks, and into the caves -of the earth, for fear of the LORD, and for the glory of his majesty, -when he ariseth to shake terribly the earth. - -2:20 In that day a man shall cast his idols of silver, and his idols -of gold, which they made each one for himself to worship, to the moles -and to the bats; 2:21 To go into the clefts of the rocks, and into the -tops of the ragged rocks, for fear of the LORD, and for the glory of -his majesty, when he ariseth to shake terribly the earth. - -2:22 Cease ye from man, whose breath is in his nostrils: for wherein -is he to be accounted of ? 3:1 For, behold, the Lord, the LORD of -hosts, doth take away from Jerusalem and from Judah the stay and the -staff, the whole stay of bread, and the whole stay of water. - -3:2 The mighty man, and the man of war, the judge, and the prophet, -and the prudent, and the ancient, 3:3 The captain of fifty, and the -honourable man, and the counsellor, and the cunning artificer, and the -eloquent orator. - -3:4 And I will give children to be their princes, and babes shall rule -over them. - -3:5 And the people shall be oppressed, every one by another, and every -one by his neighbour: the child shall behave himself proudly against -the ancient, and the base against the honourable. - -3:6 When a man shall take hold of his brother of the house of his -father, saying, Thou hast clothing, be thou our ruler, and let this -ruin be under thy hand: 3:7 In that day shall he swear, saying, I will -not be an healer; for in my house is neither bread nor clothing: make -me not a ruler of the people. - -3:8 For Jerusalem is ruined, and Judah is fallen: because their tongue -and their doings are against the LORD, to provoke the eyes of his -glory. - -3:9 The shew of their countenance doth witness against them; and they -declare their sin as Sodom, they hide it not. Woe unto their soul! for -they have rewarded evil unto themselves. - -3:10 Say ye to the righteous, that it shall be well with him: for they -shall eat the fruit of their doings. - -3:11 Woe unto the wicked! it shall be ill with him: for the reward of -his hands shall be given him. - -3:12 As for my people, children are their oppressors, and women rule -over them. O my people, they which lead thee cause thee to err, and -destroy the way of thy paths. - -3:13 The LORD standeth up to plead, and standeth to judge the people. - -3:14 The LORD will enter into judgment with the ancients of his -people, and the princes thereof: for ye have eaten up the vineyard; -the spoil of the poor is in your houses. - -3:15 What mean ye that ye beat my people to pieces, and grind the -faces of the poor? saith the Lord GOD of hosts. - -3:16 Moreover the LORD saith, Because the daughters of Zion are -haughty, and walk with stretched forth necks and wanton eyes, walking -and mincing as they go, and making a tinkling with their feet: 3:17 -Therefore the LORD will smite with a scab the crown of the head of the -daughters of Zion, and the LORD will discover their secret parts. - -3:18 In that day the Lord will take away the bravery of their tinkling -ornaments about their feet, and their cauls, and their round tires -like the moon, 3:19 The chains, and the bracelets, and the mufflers, -3:20 The bonnets, and the ornaments of the legs, and the headbands, -and the tablets, and the earrings, 3:21 The rings, and nose jewels, -3:22 The changeable suits of apparel, and the mantles, and the -wimples, and the crisping pins, 3:23 The glasses, and the fine linen, -and the hoods, and the vails. - -3:24 And it shall come to pass, that instead of sweet smell there -shall be stink; and instead of a girdle a rent; and instead of well -set hair baldness; and instead of a stomacher a girding of sackcloth; -and burning instead of beauty. - -3:25 Thy men shall fall by the sword, and thy mighty in the war. - -3:26 And her gates shall lament and mourn; and she being desolate -shall sit upon the ground. - -4:1 And in that day seven women shall take hold of one man, saying, We -will eat our own bread, and wear our own apparel: only let us be -called by thy name, to take away our reproach. - -4:2 In that day shall the branch of the LORD be beautiful and -glorious, and the fruit of the earth shall be excellent and comely for -them that are escaped of Israel. - -4:3 And it shall come to pass, that he that is left in Zion, and he -that remaineth in Jerusalem, shall be called holy, even every one that -is written among the living in Jerusalem: 4:4 When the Lord shall have -washed away the filth of the daughters of Zion, and shall have purged -the blood of Jerusalem from the midst thereof by the spirit of -judgment, and by the spirit of burning. - -4:5 And the LORD will create upon every dwelling place of mount Zion, -and upon her assemblies, a cloud and smoke by day, and the shining of -a flaming fire by night: for upon all the glory shall be a defence. - -4:6 And there shall be a tabernacle for a shadow in the day time from -the heat, and for a place of refuge, and for a covert from storm and -from rain. - -5:1 Now will I sing to my wellbeloved a song of my beloved touching -his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: -5:2 And he fenced it, and gathered out the stones thereof, and planted -it with the choicest vine, and built a tower in the midst of it, and -also made a winepress therein: and he looked that it should bring -forth grapes, and it brought forth wild grapes. - -5:3 And now, O inhabitants of Jerusalem, and men of Judah, judge, I -pray you, betwixt me and my vineyard. - -5:4 What could have been done more to my vineyard, that I have not -done in it? wherefore, when I looked that it should bring forth -grapes, brought it forth wild grapes? 5:5 And now go to; I will tell -you what I will do to my vineyard: I will take away the hedge thereof, -and it shall be eaten up; and break down the wall thereof, and it -shall be trodden down: 5:6 And I will lay it waste: it shall not be -pruned, nor digged; but there shall come up briers and thorns: I will -also command the clouds that they rain no rain upon it. - -5:7 For the vineyard of the LORD of hosts is the house of Israel, and -the men of Judah his pleasant plant: and he looked for judgment, but -behold oppression; for righteousness, but behold a cry. - -5:8 Woe unto them that join house to house, that lay field to field, -till there be no place, that they may be placed alone in the midst of -the earth! 5:9 In mine ears said the LORD of hosts, Of a truth many -houses shall be desolate, even great and fair, without inhabitant. - -5:10 Yea, ten acres of vineyard shall yield one bath, and the seed of -an homer shall yield an ephah. - -5:11 Woe unto them that rise up early in the morning, that they may -follow strong drink; that continue until night, till wine inflame -them! 5:12 And the harp, and the viol, the tabret, and pipe, and -wine, are in their feasts: but they regard not the work of the LORD, -neither consider the operation of his hands. - -5:13 Therefore my people are gone into captivity, because they have no -knowledge: and their honourable men are famished, and their multitude -dried up with thirst. - -5:14 Therefore hell hath enlarged herself, and opened her mouth -without measure: and their glory, and their multitude, and their pomp, -and he that rejoiceth, shall descend into it. - -5:15 And the mean man shall be brought down, and the mighty man shall -be humbled, and the eyes of the lofty shall be humbled: 5:16 But the -LORD of hosts shall be exalted in judgment, and God that is holy shall -be sanctified in righteousness. - -5:17 Then shall the lambs feed after their manner, and the waste -places of the fat ones shall strangers eat. - -5:18 Woe unto them that draw iniquity with cords of vanity, and sin as -it were with a cart rope: 5:19 That say, Let him make speed, and -hasten his work, that we may see it: and let the counsel of the Holy -One of Israel draw nigh and come, that we may know it! 5:20 Woe unto -them that call evil good, and good evil; that put darkness for light, -and light for darkness; that put bitter for sweet, and sweet for -bitter! 5:21 Woe unto them that are wise in their own eyes, and -prudent in their own sight! 5:22 Woe unto them that are mighty to -drink wine, and men of strength to mingle strong drink: 5:23 Which -justify the wicked for reward, and take away the righteousness of the -righteous from him! 5:24 Therefore as the fire devoureth the stubble, -and the flame consumeth the chaff, so their root shall be as -rottenness, and their blossom shall go up as dust: because they have -cast away the law of the LORD of hosts, and despised the word of the -Holy One of Israel. - -5:25 Therefore is the anger of the LORD kindled against his people, -and he hath stretched forth his hand against them, and hath smitten -them: and the hills did tremble, and their carcases were torn in the -midst of the streets. - -For all this his anger is not turned away, but his hand is stretched -out still. - -5:26 And he will lift up an ensign to the nations from far, and will -hiss unto them from the end of the earth: and, behold, they shall come -with speed swiftly: 5:27 None shall be weary nor stumble among them; -none shall slumber nor sleep; neither shall the girdle of their loins -be loosed, nor the latchet of their shoes be broken: 5:28 Whose arrows -are sharp, and all their bows bent, their horses’ hoofs shall be -counted like flint, and their wheels like a whirlwind: 5:29 Their -roaring shall be like a lion, they shall roar like young lions: yea, -they shall roar, and lay hold of the prey, and shall carry it away -safe, and none shall deliver it. - -5:30 And in that day they shall roar against them like the roaring of -the sea: and if one look unto the land, behold darkness and sorrow, -and the light is darkened in the heavens thereof. - -6:1 In the year that king Uzziah died I saw also the LORD sitting upon -a throne, high and lifted up, and his train filled the temple. - -6:2 Above it stood the seraphims: each one had six wings; with twain -he covered his face, and with twain he covered his feet, and with -twain he did fly. - -6:3 And one cried unto another, and said, Holy, holy, holy, is the -LORD of hosts: the whole earth is full of his glory. - -6:4 And the posts of the door moved at the voice of him that cried, -and the house was filled with smoke. - -6:5 Then said I, Woe is me! for I am undone; because I am a man of -unclean lips, and I dwell in the midst of a people of unclean lips: -for mine eyes have seen the King, the LORD of hosts. - -6:6 Then flew one of the seraphims unto me, having a live coal in his -hand, which he had taken with the tongs from off the altar: 6:7 And he -laid it upon my mouth, and said, Lo, this hath touched thy lips; and -thine iniquity is taken away, and thy sin purged. - -6:8 Also I heard the voice of the Lord, saying, Whom shall I send, and -who will go for us? Then said I, Here am I; send me. - -6:9 And he said, Go, and tell this people, Hear ye indeed, but -understand not; and see ye indeed, but perceive not. - -6:10 Make the heart of this people fat, and make their ears heavy, and -shut their eyes; lest they see with their eyes, and hear with their -ears, and understand with their heart, and convert, and be healed. - -6:11 Then said I, Lord, how long? And he answered, Until the cities be -wasted without inhabitant, and the houses without man, and the land be -utterly desolate, 6:12 And the LORD have removed men far away, and -there be a great forsaking in the midst of the land. - -6:13 But yet in it shall be a tenth, and it shall return, and shall be -eaten: as a teil tree, and as an oak, whose substance is in them, when -they cast their leaves: so the holy seed shall be the substance -thereof. - -7:1 And it came to pass in the days of Ahaz the son of Jotham, the son -of Uzziah, king of Judah, that Rezin the king of Syria, and Pekah the -son of Remaliah, king of Israel, went up toward Jerusalem to war -against it, but could not prevail against it. - -7:2 And it was told the house of David, saying, Syria is confederate -with Ephraim. And his heart was moved, and the heart of his people, as -the trees of the wood are moved with the wind. - -7:3 Then said the LORD unto Isaiah, Go forth now to meet Ahaz, thou, -and Shearjashub thy son, at the end of the conduit of the upper pool -in the highway of the fuller’s field; 7:4 And say unto him, Take heed, -and be quiet; fear not, neither be fainthearted for the two tails of -these smoking firebrands, for the fierce anger of Rezin with Syria, -and of the son of Remaliah. - -7:5 Because Syria, Ephraim, and the son of Remaliah, have taken evil -counsel against thee, saying, 7:6 Let us go up against Judah, and vex -it, and let us make a breach therein for us, and set a king in the -midst of it, even the son of Tabeal: 7:7 Thus saith the Lord GOD, It -shall not stand, neither shall it come to pass. - -7:8 For the head of Syria is Damascus, and the head of Damascus is -Rezin; and within threescore and five years shall Ephraim be broken, -that it be not a people. - -7:9 And the head of Ephraim is Samaria, and the head of Samaria is -Remaliah’s son. If ye will not believe, surely ye shall not be -established. - -7:10 Moreover the LORD spake again unto Ahaz, saying, 7:11 Ask thee a -sign of the LORD thy God; ask it either in the depth, or in the height -above. - -7:12 But Ahaz said, I will not ask, neither will I tempt the LORD. - -7:13 And he said, Hear ye now, O house of David; Is it a small thing -for you to weary men, but will ye weary my God also? 7:14 Therefore -the Lord himself shall give you a sign; Behold, a virgin shall -conceive, and bear a son, and shall call his name Immanuel. - -7:15 Butter and honey shall he eat, that he may know to refuse the -evil, and choose the good. - -7:16 For before the child shall know to refuse the evil, and choose -the good, the land that thou abhorrest shall be forsaken of both her -kings. - -7:17 The LORD shall bring upon thee, and upon thy people, and upon thy -father’s house, days that have not come, from the day that Ephraim -departed from Judah; even the king of Assyria. - -7:18 And it shall come to pass in that day, that the LORD shall hiss -for the fly that is in the uttermost part of the rivers of Egypt, and -for the bee that is in the land of Assyria. - -7:19 And they shall come, and shall rest all of them in the desolate -valleys, and in the holes of the rocks, and upon all thorns, and upon -all bushes. - -7:20 In the same day shall the Lord shave with a razor that is hired, -namely, by them beyond the river, by the king of Assyria, the head, -and the hair of the feet: and it shall also consume the beard. - -7:21 And it shall come to pass in that day, that a man shall nourish a -young cow, and two sheep; 7:22 And it shall come to pass, for the -abundance of milk that they shall give he shall eat butter: for butter -and honey shall every one eat that is left in the land. - -7:23 And it shall come to pass in that day, that every place shall be, -where there were a thousand vines at a thousand silverlings, it shall -even be for briers and thorns. - -7:24 With arrows and with bows shall men come thither; because all the -land shall become briers and thorns. - -7:25 And on all hills that shall be digged with the mattock, there -shall not come thither the fear of briers and thorns: but it shall be -for the sending forth of oxen, and for the treading of lesser cattle. - -8:1 Moreover the LORD said unto me, Take thee a great roll, and write -in it with a man’s pen concerning Mahershalalhashbaz. - -8:2 And I took unto me faithful witnesses to record, Uriah the priest, -and Zechariah the son of Jeberechiah. - -8:3 And I went unto the prophetess; and she conceived, and bare a son. - -Then said the LORD to me, Call his name Mahershalalhashbaz. - -8:4 For before the child shall have knowledge to cry, My father, and -my mother, the riches of Damascus and the spoil of Samaria shall be -taken away before the king of Assyria. - -8:5 The LORD spake also unto me again, saying, 8:6 Forasmuch as this -people refuseth the waters of Shiloah that go softly, and rejoice in -Rezin and Remaliah’s son; 8:7 Now therefore, behold, the Lord bringeth -up upon them the waters of the river, strong and many, even the king -of Assyria, and all his glory: and he shall come up over all his -channels, and go over all his banks: 8:8 And he shall pass through -Judah; he shall overflow and go over, he shall reach even to the neck; -and the stretching out of his wings shall fill the breadth of thy -land, O Immanuel. - -8:9 Associate yourselves, O ye people, and ye shall be broken in -pieces; and give ear, all ye of far countries: gird yourselves, and ye -shall be broken in pieces; gird yourselves, and ye shall be broken in -pieces. - -8:10 Take counsel together, and it shall come to nought; speak the -word, and it shall not stand: for God is with us. - -8:11 For the LORD spake thus to me with a strong hand, and instructed -me that I should not walk in the way of this people, saying, 8:12 Say -ye not, A confederacy, to all them to whom this people shall say, A -confederacy; neither fear ye their fear, nor be afraid. - -8:13 Sanctify the LORD of hosts himself; and let him be your fear, and -let him be your dread. - -8:14 And he shall be for a sanctuary; but for a stone of stumbling and -for a rock of offence to both the houses of Israel, for a gin and for -a snare to the inhabitants of Jerusalem. - -8:15 And many among them shall stumble, and fall, and be broken, and -be snared, and be taken. - -8:16 Bind up the testimony, seal the law among my disciples. - -8:17 And I will wait upon the LORD, that hideth his face from the -house of Jacob, and I will look for him. - -8:18 Behold, I and the children whom the LORD hath given me are for -signs and for wonders in Israel from the LORD of hosts, which dwelleth -in mount Zion. - -8:19 And when they shall say unto you, Seek unto them that have -familiar spirits, and unto wizards that peep, and that mutter: should -not a people seek unto their God? for the living to the dead? 8:20 To -the law and to the testimony: if they speak not according to this -word, it is because there is no light in them. - -8:21 And they shall pass through it, hardly bestead and hungry: and it -shall come to pass, that when they shall be hungry, they shall fret -themselves, and curse their king and their God, and look upward. - -8:22 And they shall look unto the earth; and behold trouble and -darkness, dimness of anguish; and they shall be driven to darkness. - -9:1 Nevertheless the dimness shall not be such as was in her vexation, -when at the first he lightly afflicted the land of Zebulun and the -land of Naphtali, and afterward did more grievously afflict her by the -way of the sea, beyond Jordan, in Galilee of the nations. - -9:2 The people that walked in darkness have seen a great light: they -that dwell in the land of the shadow of death, upon them hath the -light shined. - -9:3 Thou hast multiplied the nation, and not increased the joy: they -joy before thee according to the joy in harvest, and as men rejoice -when they divide the spoil. - -9:4 For thou hast broken the yoke of his burden, and the staff of his -shoulder, the rod of his oppressor, as in the day of Midian. - -9:5 For every battle of the warrior is with confused noise, and -garments rolled in blood; but this shall be with burning and fuel of -fire. - -9:6 For unto us a child is born, unto us a son is given: and the -government shall be upon his shoulder: and his name shall be called -Wonderful, Counsellor, The mighty God, The everlasting Father, The -Prince of Peace. - -9:7 Of the increase of his government and peace there shall be no end, -upon the throne of David, and upon his kingdom, to order it, and to -establish it with judgment and with justice from henceforth even for -ever. The zeal of the LORD of hosts will perform this. - -9:8 The Lord sent a word into Jacob, and it hath lighted upon Israel. - -9:9 And all the people shall know, even Ephraim and the inhabitant of -Samaria, that say in the pride and stoutness of heart, 9:10 The bricks -are fallen down, but we will build with hewn stones: the sycomores are -cut down, but we will change them into cedars. - -9:11 Therefore the LORD shall set up the adversaries of Rezin against -him, and join his enemies together; 9:12 The Syrians before, and the -Philistines behind; and they shall devour Israel with open mouth. For -all this his anger is not turned away, but his hand is stretched out -still. - -9:13 For the people turneth not unto him that smiteth them, neither do -they seek the LORD of hosts. - -9:14 Therefore the LORD will cut off from Israel head and tail, branch -and rush, in one day. - -9:15 The ancient and honourable, he is the head; and the prophet that -teacheth lies, he is the tail. - -9:16 For the leaders of this people cause them to err; and they that -are led of them are destroyed. - -9:17 Therefore the LORD shall have no joy in their young men, neither -shall have mercy on their fatherless and widows: for every one is an -hypocrite and an evildoer, and every mouth speaketh folly. For all -this his anger is not turned away, but his hand is stretched out -still. - -9:18 For wickedness burneth as the fire: it shall devour the briers -and thorns, and shall kindle in the thickets of the forest, and they -shall mount up like the lifting up of smoke. - -9:19 Through the wrath of the LORD of hosts is the land darkened, and -the people shall be as the fuel of the fire: no man shall spare his -brother. - -9:20 And he shall snatch on the right hand, and be hungry; and he -shall eat on the left hand, and they shall not be satisfied: they -shall eat every man the flesh of his own arm: 9:21 Manasseh, Ephraim; -and Ephraim, Manasseh: and they together shall be against Judah. For -all this his anger is not turned away, but his hand is stretched out -still. - -10:1 Woe unto them that decree unrighteous decrees, and that write -grievousness which they have prescribed; 10:2 To turn aside the needy -from judgment, and to take away the right from the poor of my people, -that widows may be their prey, and that they may rob the fatherless! -10:3 And what will ye do in the day of visitation, and in the -desolation which shall come from far? to whom will ye flee for help? -and where will ye leave your glory? 10:4 Without me they shall bow -down under the prisoners, and they shall fall under the slain. For all -this his anger is not turned away, but his hand is stretched out -still. - -10:5 O Assyrian, the rod of mine anger, and the staff in their hand is -mine indignation. - -10:6 I will send him against an hypocritical nation, and against the -people of my wrath will I give him a charge, to take the spoil, and to -take the prey, and to tread them down like the mire of the streets. - -10:7 Howbeit he meaneth not so, neither doth his heart think so; but -it is in his heart to destroy and cut off nations not a few. - -10:8 For he saith, Are not my princes altogether kings? 10:9 Is not -Calno as Carchemish? is not Hamath as Arpad? is not Samaria as -Damascus? 10:10 As my hand hath found the kingdoms of the idols, and -whose graven images did excel them of Jerusalem and of Samaria; 10:11 -Shall I not, as I have done unto Samaria and her idols, so do to -Jerusalem and her idols? 10:12 Wherefore it shall come to pass, that -when the Lord hath performed his whole work upon mount Zion and on -Jerusalem, I will punish the fruit of the stout heart of the king of -Assyria, and the glory of his high looks. - -10:13 For he saith, By the strength of my hand I have done it, and by -my wisdom; for I am prudent: and I have removed the bounds of the -people, and have robbed their treasures, and I have put down the -inhabitants like a valiant man: 10:14 And my hand hath found as a nest -the riches of the people: and as one gathereth eggs that are left, -have I gathered all the earth; and there was none that moved the wing, -or opened the mouth, or peeped. - -10:15 Shall the axe boast itself against him that heweth therewith? or -shall the saw magnify itself against him that shaketh it? as if the -rod should shake itself against them that lift it up, or as if the -staff should lift up itself, as if it were no wood. - -10:16 Therefore shall the Lord, the Lord of hosts, send among his fat -ones leanness; and under his glory he shall kindle a burning like the -burning of a fire. - -10:17 And the light of Israel shall be for a fire, and his Holy One -for a flame: and it shall burn and devour his thorns and his briers in -one day; 10:18 And shall consume the glory of his forest, and of his -fruitful field, both soul and body: and they shall be as when a -standard-bearer fainteth. - -10:19 And the rest of the trees of his forest shall be few, that a -child may write them. - -10:20 And it shall come to pass in that day, that the remnant of -Israel, and such as are escaped of the house of Jacob, shall no more -again stay upon him that smote them; but shall stay upon the LORD, the -Holy One of Israel, in truth. - -10:21 The remnant shall return, even the remnant of Jacob, unto the -mighty God. - -10:22 For though thy people Israel be as the sand of the sea, yet a -remnant of them shall return: the consumption decreed shall overflow -with righteousness. - -10:23 For the Lord GOD of hosts shall make a consumption, even -determined, in the midst of all the land. - -10:24 Therefore thus saith the Lord GOD of hosts, O my people that -dwellest in Zion, be not afraid of the Assyrian: he shall smite thee -with a rod, and shall lift up his staff against thee, after the manner -of Egypt. - -10:25 For yet a very little while, and the indignation shall cease, -and mine anger in their destruction. - -10:26 And the LORD of hosts shall stir up a scourge for him according -to the slaughter of Midian at the rock of Oreb: and as his rod was -upon the sea, so shall he lift it up after the manner of Egypt. - -10:27 And it shall come to pass in that day, that his burden shall be -taken away from off thy shoulder, and his yoke from off thy neck, and -the yoke shall be destroyed because of the anointing. - -10:28 He is come to Aiath, he is passed to Migron; at Michmash he hath -laid up his carriages: 10:29 They are gone over the passage: they have -taken up their lodging at Geba; Ramah is afraid; Gibeah of Saul is -fled. - -10:30 Lift up thy voice, O daughter of Gallim: cause it to be heard -unto Laish, O poor Anathoth. - -10:31 Madmenah is removed; the inhabitants of Gebim gather themselves -to flee. - -10:32 As yet shall he remain at Nob that day: he shall shake his hand -against the mount of the daughter of Zion, the hill of Jerusalem. - -10:33 Behold, the Lord, the LORD of hosts, shall lop the bough with -terror: and the high ones of stature shall be hewn down, and the -haughty shall be humbled. - -10:34 And he shall cut down the thickets of the forest with iron, and -Lebanon shall fall by a mighty one. - -11:1 And there shall come forth a rod out of the stem of Jesse, and a -Branch shall grow out of his roots: 11:2 And the spirit of the LORD -shall rest upon him, the spirit of wisdom and understanding, the -spirit of counsel and might, the spirit of knowledge and of the fear -of the LORD; 11:3 And shall make him of quick understanding in the -fear of the LORD: and he shall not judge after the sight of his eyes, -neither reprove after the hearing of his ears: 11:4 But with -righteousness shall he judge the poor, and reprove with equity for the -meek of the earth: and he shall smite the earth: with the rod of his -mouth, and with the breath of his lips shall he slay the wicked. - -11:5 And righteousness shall be the girdle of his loins, and -faithfulness the girdle of his reins. - -11:6 The wolf also shall dwell with the lamb, and the leopard shall -lie down with the kid; and the calf and the young lion and the fatling -together; and a little child shall lead them. - -11:7 And the cow and the bear shall feed; their young ones shall lie -down together: and the lion shall eat straw like the ox. - -11:8 And the sucking child shall play on the hole of the asp, and the -weaned child shall put his hand on the cockatrice’ den. - -11:9 They shall not hurt nor destroy in all my holy mountain: for the -earth shall be full of the knowledge of the LORD, as the waters cover -the sea. - -11:10 And in that day there shall be a root of Jesse, which shall -stand for an ensign of the people; to it shall the Gentiles seek: and -his rest shall be glorious. - -11:11 And it shall come to pass in that day, that the Lord shall set -his hand again the second time to recover the remnant of his people, -which shall be left, from Assyria, and from Egypt, and from Pathros, -and from Cush, and from Elam, and from Shinar, and from Hamath, and -from the islands of the sea. - -11:12 And he shall set up an ensign for the nations, and shall -assemble the outcasts of Israel, and gather together the dispersed of -Judah from the four corners of the earth. - -11:13 The envy also of Ephraim shall depart, and the adversaries of -Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall -not vex Ephraim. - -11:14 But they shall fly upon the shoulders of the Philistines toward -the west; they shall spoil them of the east together: they shall lay -their hand upon Edom and Moab; and the children of Ammon shall obey -them. - -11:15 And the LORD shall utterly destroy the tongue of the Egyptian -sea; and with his mighty wind shall he shake his hand over the river, -and shall smite it in the seven streams, and make men go over dryshod. - -11:16 And there shall be an highway for the remnant of his people, -which shall be left, from Assyria; like as it was to Israel in the day -that he came up out of the land of Egypt. - -12:1 And in that day thou shalt say, O LORD, I will praise thee: -though thou wast angry with me, thine anger is turned away, and thou -comfortedst me. - -12:2 Behold, God is my salvation; I will trust, and not be afraid: for -the LORD JEHOVAH is my strength and my song; he also is become my -salvation. - -12:3 Therefore with joy shall ye draw water out of the wells of -salvation. - -12:4 And in that day shall ye say, Praise the LORD, call upon his -name, declare his doings among the people, make mention that his name -is exalted. - -12:5 Sing unto the LORD; for he hath done excellent things: this is -known in all the earth. - -12:6 Cry out and shout, thou inhabitant of Zion: for great is the Holy -One of Israel in the midst of thee. - -13:1 The burden of Babylon, which Isaiah the son of Amoz did see. - -13:2 Lift ye up a banner upon the high mountain, exalt the voice unto -them, shake the hand, that they may go into the gates of the nobles. - -13:3 I have commanded my sanctified ones, I have also called my mighty -ones for mine anger, even them that rejoice in my highness. - -13:4 The noise of a multitude in the mountains, like as of a great -people; a tumultuous noise of the kingdoms of nations gathered -together: the LORD of hosts mustereth the host of the battle. - -13:5 They come from a far country, from the end of heaven, even the -LORD, and the weapons of his indignation, to destroy the whole land. - -13:6 Howl ye; for the day of the LORD is at hand; it shall come as a -destruction from the Almighty. - -13:7 Therefore shall all hands be faint, and every man’s heart shall -melt: 13:8 And they shall be afraid: pangs and sorrows shall take hold -of them; they shall be in pain as a woman that travaileth: they shall -be amazed one at another; their faces shall be as flames. - -13:9 Behold, the day of the LORD cometh, cruel both with wrath and -fierce anger, to lay the land desolate: and he shall destroy the -sinners thereof out of it. - -13:10 For the stars of heaven and the constellations thereof shall not -give their light: the sun shall be darkened in his going forth, and -the moon shall not cause her light to shine. - -13:11 And I will punish the world for their evil, and the wicked for -their iniquity; and I will cause the arrogancy of the proud to cease, -and will lay low the haughtiness of the terrible. - -13:12 I will make a man more precious than fine gold; even a man than -the golden wedge of Ophir. - -13:13 Therefore I will shake the heavens, and the earth shall remove -out of her place, in the wrath of the LORD of hosts, and in the day of -his fierce anger. - -13:14 And it shall be as the chased roe, and as a sheep that no man -taketh up: they shall every man turn to his own people, and flee every -one into his own land. - -13:15 Every one that is found shall be thrust through; and every one -that is joined unto them shall fall by the sword. - -13:16 Their children also shall be dashed to pieces before their eyes; -their houses shall be spoiled, and their wives ravished. - -13:17 Behold, I will stir up the Medes against them, which shall not -regard silver; and as for gold, they shall not delight in it. - -13:18 Their bows also shall dash the young men to pieces; and they -shall have no pity on the fruit of the womb; their eyes shall not -spare children. - -13:19 And Babylon, the glory of kingdoms, the beauty of the Chaldees’ -excellency, shall be as when God overthrew Sodom and Gomorrah. - -13:20 It shall never be inhabited, neither shall it be dwelt in from -generation to generation: neither shall the Arabian pitch tent there; -neither shall the shepherds make their fold there. - -13:21 But wild beasts of the desert shall lie there; and their houses -shall be full of doleful creatures; and owls shall dwell there, and -satyrs shall dance there. - -13:22 And the wild beasts of the islands shall cry in their desolate -houses, and dragons in their pleasant palaces: and her time is near to -come, and her days shall not be prolonged. - -14:1 For the LORD will have mercy on Jacob, and will yet choose -Israel, and set them in their own land: and the strangers shall be -joined with them, and they shall cleave to the house of Jacob. - -14:2 And the people shall take them, and bring them to their place: -and the house of Israel shall possess them in the land of the LORD for -servants and handmaids: and they shall take them captives, whose -captives they were; and they shall rule over their oppressors. - -14:3 And it shall come to pass in the day that the LORD shall give -thee rest from thy sorrow, and from thy fear, and from the hard -bondage wherein thou wast made to serve, 14:4 That thou shalt take up -this proverb against the king of Babylon, and say, How hath the -oppressor ceased! the golden city ceased! 14:5 The LORD hath broken -the staff of the wicked, and the sceptre of the rulers. - -14:6 He who smote the people in wrath with a continual stroke, he that -ruled the nations in anger, is persecuted, and none hindereth. - -14:7 The whole earth is at rest, and is quiet: they break forth into -singing. - -14:8 Yea, the fir trees rejoice at thee, and the cedars of Lebanon, -saying, Since thou art laid down, no feller is come up against us. - -14:9 Hell from beneath is moved for thee to meet thee at thy coming: -it stirreth up the dead for thee, even all the chief ones of the -earth; it hath raised up from their thrones all the kings of the -nations. - -14:10 All they shall speak and say unto thee, Art thou also become -weak as we? art thou become like unto us? 14:11 Thy pomp is brought -down to the grave, and the noise of thy viols: the worm is spread -under thee, and the worms cover thee. - -14:12 How art thou fallen from heaven, O Lucifer, son of the morning! -how art thou cut down to the ground, which didst weaken the nations! -14:13 For thou hast said in thine heart, I will ascend into heaven, I -will exalt my throne above the stars of God: I will sit also upon the -mount of the congregation, in the sides of the north: 14:14 I will -ascend above the heights of the clouds; I will be like the most High. - -14:15 Yet thou shalt be brought down to hell, to the sides of the pit. - -14:16 They that see thee shall narrowly look upon thee, and consider -thee, saying, Is this the man that made the earth to tremble, that did -shake kingdoms; 14:17 That made the world as a wilderness, and -destroyed the cities thereof; that opened not the house of his -prisoners? 14:18 All the kings of the nations, even all of them, lie -in glory, every one in his own house. - -14:19 But thou art cast out of thy grave like an abominable branch, -and as the raiment of those that are slain, thrust through with a -sword, that go down to the stones of the pit; as a carcase trodden -under feet. - -14:20 Thou shalt not be joined with them in burial, because thou hast -destroyed thy land, and slain thy people: the seed of evildoers shall -never be renowned. - -14:21 Prepare slaughter for his children for the iniquity of their -fathers; that they do not rise, nor possess the land, nor fill the -face of the world with cities. - -14:22 For I will rise up against them, saith the LORD of hosts, and -cut off from Babylon the name, and remnant, and son, and nephew, saith -the LORD. - -14:23 I will also make it a possession for the bittern, and pools of -water: and I will sweep it with the besom of destruction, saith the -LORD of hosts. - -14:24 The LORD of hosts hath sworn, saying, Surely as I have thought, -so shall it come to pass; and as I have purposed, so shall it stand: -14:25 That I will break the Assyrian in my land, and upon my mountains -tread him under foot: then shall his yoke depart from off them, and -his burden depart from off their shoulders. - -14:26 This is the purpose that is purposed upon the whole earth: and -this is the hand that is stretched out upon all the nations. - -14:27 For the LORD of hosts hath purposed, and who shall disannul it? -and his hand is stretched out, and who shall turn it back? 14:28 In -the year that king Ahaz died was this burden. - -14:29 Rejoice not thou, whole Palestina, because the rod of him that -smote thee is broken: for out of the serpent’s root shall come forth a -cockatrice, and his fruit shall be a fiery flying serpent. - -14:30 And the firstborn of the poor shall feed, and the needy shall -lie down in safety: and I will kill thy root with famine, and he shall -slay thy remnant. - -14:31 Howl, O gate; cry, O city; thou, whole Palestina, art dissolved: -for there shall come from the north a smoke, and none shall be alone -in his appointed times. - -14:32 What shall one then answer the messengers of the nation? That -the LORD hath founded Zion, and the poor of his people shall trust in -it. - -15:1 The burden of Moab. Because in the night Ar of Moab is laid -waste, and brought to silence; because in the night Kir of Moab is -laid waste, and brought to silence; 15:2 He is gone up to Bajith, and -to Dibon, the high places, to weep: Moab shall howl over Nebo, and -over Medeba: on all their heads shall be baldness, and every beard cut -off. - -15:3 In their streets they shall gird themselves with sackcloth: on -the tops of their houses, and in their streets, every one shall howl, -weeping abundantly. - -15:4 And Heshbon shall cry, and Elealeh: their voice shall be heard -even unto Jahaz: therefore the armed soldiers of Moab shall cry out; -his life shall be grievous unto him. - -15:5 My heart shall cry out for Moab; his fugitives shall flee unto -Zoar, an heifer of three years old: for by the mounting up of Luhith -with weeping shall they go it up; for in the way of Horonaim they -shall raise up a cry of destruction. - -15:6 For the waters of Nimrim shall be desolate: for the hay is -withered away, the grass faileth, there is no green thing. - -15:7 Therefore the abundance they have gotten, and that which they -have laid up, shall they carry away to the brook of the willows. - -15:8 For the cry is gone round about the borders of Moab; the howling -thereof unto Eglaim, and the howling thereof unto Beerelim. - -15:9 For the waters of Dimon shall be full of blood: for I will bring -more upon Dimon, lions upon him that escapeth of Moab, and upon the -remnant of the land. - -16:1 Send ye the lamb to the ruler of the land from Sela to the -wilderness, unto the mount of the daughter of Zion. - -16:2 For it shall be, that, as a wandering bird cast out of the nest, -so the daughters of Moab shall be at the fords of Arnon. - -16:3 Take counsel, execute judgment; make thy shadow as the night in -the midst of the noonday; hide the outcasts; bewray not him that -wandereth. - -16:4 Let mine outcasts dwell with thee, Moab; be thou a covert to them -from the face of the spoiler: for the extortioner is at an end, the -spoiler ceaseth, the oppressors are consumed out of the land. - -16:5 And in mercy shall the throne be established: and he shall sit -upon it in truth in the tabernacle of David, judging, and seeking -judgment, and hasting righteousness. - -16:6 We have heard of the pride of Moab; he is very proud: even of his -haughtiness, and his pride, and his wrath: but his lies shall not be -so. - -16:7 Therefore shall Moab howl for Moab, every one shall howl: for the -foundations of Kirhareseth shall ye mourn; surely they are stricken. - -16:8 For the fields of Heshbon languish, and the vine of Sibmah: the -lords of the heathen have broken down the principal plants thereof, -they are come even unto Jazer, they wandered through the wilderness: -her branches are stretched out, they are gone over the sea. - -16:9 Therefore I will bewail with the weeping of Jazer the vine of -Sibmah: I will water thee with my tears, O Heshbon, and Elealeh: for -the shouting for thy summer fruits and for thy harvest is fallen. - -16:10 And gladness is taken away, and joy out of the plentiful field; -and in the vineyards there shall be no singing, neither shall there be -shouting: the treaders shall tread out no wine in their presses; I -have made their vintage shouting to cease. - -16:11 Wherefore my bowels shall sound like an harp for Moab, and mine -inward parts for Kirharesh. - -16:12 And it shall come to pass, when it is seen that Moab is weary on -the high place, that he shall come to his sanctuary to pray; but he -shall not prevail. - -16:13 This is the word that the LORD hath spoken concerning Moab since -that time. - -16:14 But now the LORD hath spoken, saying, Within three years, as the -years of an hireling, and the glory of Moab shall be contemned, with -all that great multitude; and the remnant shall be very small and -feeble. - -17:1 The burden of Damascus. Behold, Damascus is taken away from being -a city, and it shall be a ruinous heap. - -17:2 The cities of Aroer are forsaken: they shall be for flocks, which -shall lie down, and none shall make them afraid. - -17:3 The fortress also shall cease from Ephraim, and the kingdom from -Damascus, and the remnant of Syria: they shall be as the glory of the -children of Israel, saith the LORD of hosts. - -17:4 And in that day it shall come to pass, that the glory of Jacob -shall be made thin, and the fatness of his flesh shall wax lean. - -17:5 And it shall be as when the harvestman gathereth the corn, and -reapeth the ears with his arm; and it shall be as he that gathereth -ears in the valley of Rephaim. - -17:6 Yet gleaning grapes shall be left in it, as the shaking of an -olive tree, two or three berries in the top of the uppermost bough, -four or five in the outmost fruitful branches thereof, saith the LORD -God of Israel. - -17:7 At that day shall a man look to his Maker, and his eyes shall -have respect to the Holy One of Israel. - -17:8 And he shall not look to the altars, the work of his hands, -neither shall respect that which his fingers have made, either the -groves, or the images. - -17:9 In that day shall his strong cities be as a forsaken bough, and -an uppermost branch, which they left because of the children of -Israel: and there shall be desolation. - -17:10 Because thou hast forgotten the God of thy salvation, and hast -not been mindful of the rock of thy strength, therefore shalt thou -plant pleasant plants, and shalt set it with strange slips: 17:11 In -the day shalt thou make thy plant to grow, and in the morning shalt -thou make thy seed to flourish: but the harvest shall be a heap in the -day of grief and of desperate sorrow. - -17:12 Woe to the multitude of many people, which make a noise like the -noise of the seas; and to the rushing of nations, that make a rushing -like the rushing of mighty waters! 17:13 The nations shall rush like -the rushing of many waters: but God shall rebuke them, and they shall -flee far off, and shall be chased as the chaff of the mountains before -the wind, and like a rolling thing before the whirlwind. - -17:14 And behold at eveningtide trouble; and before the morning he is -not. - -This is the portion of them that spoil us, and the lot of them that -rob us. - -18:1 Woe to the land shadowing with wings, which is beyond the rivers -of Ethiopia: 18:2 That sendeth ambassadors by the sea, even in vessels -of bulrushes upon the waters, saying, Go, ye swift messengers, to a -nation scattered and peeled, to a people terrible from their beginning -hitherto; a nation meted out and trodden down, whose land the rivers -have spoiled! 18:3 All ye inhabitants of the world, and dwellers on -the earth, see ye, when he lifteth up an ensign on the mountains; and -when he bloweth a trumpet, hear ye. - -18:4 For so the LORD said unto me, I will take my rest, and I will -consider in my dwelling place like a clear heat upon herbs, and like a -cloud of dew in the heat of harvest. - -18:5 For afore the harvest, when the bud is perfect, and the sour -grape is ripening in the flower, he shall both cut off the sprigs with -pruning hooks, and take away and cut down the branches. - -18:6 They shall be left together unto the fowls of the mountains, and -to the beasts of the earth: and the fowls shall summer upon them, and -all the beasts of the earth shall winter upon them. - -18:7 In that time shall the present be brought unto the LORD of hosts -of a people scattered and peeled, and from a people terrible from -their beginning hitherto; a nation meted out and trodden under foot, -whose land the rivers have spoiled, to the place of the name of the -LORD of hosts, the mount Zion. - -19:1 The burden of Egypt. Behold, the LORD rideth upon a swift cloud, -and shall come into Egypt: and the idols of Egypt shall be moved at -his presence, and the heart of Egypt shall melt in the midst of it. - -19:2 And I will set the Egyptians against the Egyptians: and they -shall fight every one against his brother, and every one against his -neighbour; city against city, and kingdom against kingdom. - -19:3 And the spirit of Egypt shall fail in the midst thereof; and I -will destroy the counsel thereof: and they shall seek to the idols, -and to the charmers, and to them that have familiar spirits, and to -the wizards. - -19:4 And the Egyptians will I give over into the hand of a cruel lord; -and a fierce king shall rule over them, saith the Lord, the LORD of -hosts. - -19:5 And the waters shall fail from the sea, and the river shall be -wasted and dried up. - -19:6 And they shall turn the rivers far away; and the brooks of -defence shall be emptied and dried up: the reeds and flags shall -wither. - -19:7 The paper reeds by the brooks, by the mouth of the brooks, and -every thing sown by the brooks, shall wither, be driven away, and be -no more. - -19:8 The fishers also shall mourn, and all they that cast angle into -the brooks shall lament, and they that spread nets upon the waters -shall languish. - -19:9 Moreover they that work in fine flax, and they that weave -networks, shall be confounded. - -19:10 And they shall be broken in the purposes thereof, all that make -sluices and ponds for fish. - -19:11 Surely the princes of Zoan are fools, the counsel of the wise -counsellors of Pharaoh is become brutish: how say ye unto Pharaoh, I -am the son of the wise, the son of ancient kings? 19:12 Where are -they? where are thy wise men? and let them tell thee now, and let them -know what the LORD of hosts hath purposed upon Egypt. - -19:13 The princes of Zoan are become fools, the princes of Noph are -deceived; they have also seduced Egypt, even they that are the stay of -the tribes thereof. - -19:14 The LORD hath mingled a perverse spirit in the midst thereof: -and they have caused Egypt to err in every work thereof, as a drunken -man staggereth in his vomit. - -19:15 Neither shall there be any work for Egypt, which the head or -tail, branch or rush, may do. - -19:16 In that day shall Egypt be like unto women: and it shall be -afraid and fear because of the shaking of the hand of the LORD of -hosts, which he shaketh over it. - -19:17 And the land of Judah shall be a terror unto Egypt, every one -that maketh mention thereof shall be afraid in himself, because of the -counsel of the LORD of hosts, which he hath determined against it. - -19:18 In that day shall five cities in the land of Egypt speak the -language of Canaan, and swear to the LORD of hosts; one shall be -called, The city of destruction. - -19:19 In that day shall there be an altar to the LORD in the midst of -the land of Egypt, and a pillar at the border thereof to the LORD. - -19:20 And it shall be for a sign and for a witness unto the LORD of -hosts in the land of Egypt: for they shall cry unto the LORD because -of the oppressors, and he shall send them a saviour, and a great one, -and he shall deliver them. - -19:21 And the LORD shall be known to Egypt, and the Egyptians shall -know the LORD in that day, and shall do sacrifice and oblation; yea, -they shall vow a vow unto the LORD, and perform it. - -19:22 And the LORD shall smite Egypt: he shall smite and heal it: and -they shall return even to the LORD, and he shall be intreated of them, -and shall heal them. - -19:23 In that day shall there be a highway out of Egypt to Assyria, -and the Assyrian shall come into Egypt, and the Egyptian into Assyria, -and the Egyptians shall serve with the Assyrians. - -19:24 In that day shall Israel be the third with Egypt and with -Assyria, even a blessing in the midst of the land: 19:25 Whom the LORD -of hosts shall bless, saying, Blessed be Egypt my people, and Assyria -the work of my hands, and Israel mine inheritance. - -20:1 In the year that Tartan came unto Ashdod, (when Sargon the king -of Assyria sent him,) and fought against Ashdod, and took it; 20:2 At -the same time spake the LORD by Isaiah the son of Amoz, saying, Go and -loose the sackcloth from off thy loins, and put off thy shoe from thy -foot. And he did so, walking naked and barefoot. - -20:3 And the LORD said, Like as my servant Isaiah hath walked naked -and barefoot three years for a sign and wonder upon Egypt and upon -Ethiopia; 20:4 So shall the king of Assyria lead away the Egyptians -prisoners, and the Ethiopians captives, young and old, naked and -barefoot, even with their buttocks uncovered, to the shame of Egypt. - -20:5 And they shall be afraid and ashamed of Ethiopia their -expectation, and of Egypt their glory. - -20:6 And the inhabitant of this isle shall say in that day, Behold, -such is our expectation, whither we flee for help to be delivered from -the king of Assyria: and how shall we escape? 21:1 The burden of the -desert of the sea. As whirlwinds in the south pass through; so it -cometh from the desert, from a terrible land. - -21:2 A grievous vision is declared unto me; the treacherous dealer -dealeth treacherously, and the spoiler spoileth. Go up, O Elam: -besiege, O Media; all the sighing thereof have I made to cease. - -21:3 Therefore are my loins filled with pain: pangs have taken hold -upon me, as the pangs of a woman that travaileth: I was bowed down at -the hearing of it; I was dismayed at the seeing of it. - -21:4 My heart panted, fearfulness affrighted me: the night of my -pleasure hath he turned into fear unto me. - -21:5 Prepare the table, watch in the watchtower, eat, drink: arise, ye -princes, and anoint the shield. - -21:6 For thus hath the LORD said unto me, Go, set a watchman, let him -declare what he seeth. - -21:7 And he saw a chariot with a couple of horsemen, a chariot of -asses, and a chariot of camels; and he hearkened diligently with much -heed: 21:8 And he cried, A lion: My lord, I stand continually upon the -watchtower in the daytime, and I am set in my ward whole nights: 21:9 -And, behold, here cometh a chariot of men, with a couple of horsemen. - -And he answered and said, Babylon is fallen, is fallen; and all the -graven images of her gods he hath broken unto the ground. - -21:10 O my threshing, and the corn of my floor: that which I have -heard of the LORD of hosts, the God of Israel, have I declared unto -you. - -21:11 The burden of Dumah. He calleth to me out of Seir, Watchman, -what of the night? Watchman, what of the night? 21:12 The watchman -said, The morning cometh, and also the night: if ye will enquire, -enquire ye: return, come. - -21:13 The burden upon Arabia. In the forest in Arabia shall ye lodge, -O ye travelling companies of Dedanim. - -21:14 The inhabitants of the land of Tema brought water to him that -was thirsty, they prevented with their bread him that fled. - -21:15 For they fled from the swords, from the drawn sword, and from -the bent bow, and from the grievousness of war. - -21:16 For thus hath the LORD said unto me, Within a year, according to -the years of an hireling, and all the glory of Kedar shall fail: 21:17 -And the residue of the number of archers, the mighty men of the -children of Kedar, shall be diminished: for the LORD God of Israel -hath spoken it. - -22:1 The burden of the valley of vision. What aileth thee now, that -thou art wholly gone up to the housetops? 22:2 Thou that art full of -stirs, a tumultuous city, joyous city: thy slain men are not slain -with the sword, nor dead in battle. - -22:3 All thy rulers are fled together, they are bound by the archers: -all that are found in thee are bound together, which have fled from -far. - -22:4 Therefore said I, Look away from me; I will weep bitterly, labour -not to comfort me, because of the spoiling of the daughter of my -people. - -22:5 For it is a day of trouble, and of treading down, and of -perplexity by the Lord GOD of hosts in the valley of vision, breaking -down the walls, and of crying to the mountains. - -22:6 And Elam bare the quiver with chariots of men and horsemen, and -Kir uncovered the shield. - -22:7 And it shall come to pass, that thy choicest valleys shall be -full of chariots, and the horsemen shall set themselves in array at -the gate. - -22:8 And he discovered the covering of Judah, and thou didst look in -that day to the armour of the house of the forest. - -22:9 Ye have seen also the breaches of the city of David, that they -are many: and ye gathered together the waters of the lower pool. - -22:10 And ye have numbered the houses of Jerusalem, and the houses -have ye broken down to fortify the wall. - -22:11 Ye made also a ditch between the two walls for the water of the -old pool: but ye have not looked unto the maker thereof, neither had -respect unto him that fashioned it long ago. - -22:12 And in that day did the Lord GOD of hosts call to weeping, and -to mourning, and to baldness, and to girding with sackcloth: 22:13 And -behold joy and gladness, slaying oxen, and killing sheep, eating -flesh, and drinking wine: let us eat and drink; for to morrow we shall -die. - -22:14 And it was revealed in mine ears by the LORD of hosts, Surely -this iniquity shall not be purged from you till ye die, saith the Lord -GOD of hosts. - -22:15 Thus saith the Lord GOD of hosts, Go, get thee unto this -treasurer, even unto Shebna, which is over the house, and say, 22:16 -What hast thou here? and whom hast thou here, that thou hast hewed -thee out a sepulchre here, as he that heweth him out a sepulchre on -high, and that graveth an habitation for himself in a rock? 22:17 -Behold, the LORD will carry thee away with a mighty captivity, and -will surely cover thee. - -22:18 He will surely violently turn and toss thee like a ball into a -large country: there shalt thou die, and there the chariots of thy -glory shall be the shame of thy lord’s house. - -22:19 And I will drive thee from thy station, and from thy state shall -he pull thee down. - -22:20 And it shall come to pass in that day, that I will call my -servant Eliakim the son of Hilkiah: 22:21 And I will clothe him with -thy robe, and strengthen him with thy girdle, and I will commit thy -government into his hand: and he shall be a father to the inhabitants -of Jerusalem, and to the house of Judah. - -22:22 And the key of the house of David will I lay upon his shoulder; -so he shall open, and none shall shut; and he shall shut, and none -shall open. - -22:23 And I will fasten him as a nail in a sure place; and he shall be -for a glorious throne to his father’s house. - -22:24 And they shall hang upon him all the glory of his father’s -house, the offspring and the issue, all vessels of small quantity, -from the vessels of cups, even to all the vessels of flagons. - -22:25 In that day, saith the LORD of hosts, shall the nail that is -fastened in the sure place be removed, and be cut down, and fall; and -the burden that was upon it shall be cut off: for the LORD hath spoken -it. - -23:1 The burden of Tyre. Howl, ye ships of Tarshish; for it is laid -waste, so that there is no house, no entering in: from the land of -Chittim it is revealed to them. - -23:2 Be still, ye inhabitants of the isle; thou whom the merchants of -Zidon, that pass over the sea, have replenished. - -23:3 And by great waters the seed of Sihor, the harvest of the river, -is her revenue; and she is a mart of nations. - -23:4 Be thou ashamed, O Zidon: for the sea hath spoken, even the -strength of the sea, saying, I travail not, nor bring forth children, -neither do I nourish up young men, nor bring up virgins. - -23:5 As at the report concerning Egypt, so shall they be sorely pained -at the report of Tyre. - -23:6 Pass ye over to Tarshish; howl, ye inhabitants of the isle. - -23:7 Is this your joyous city, whose antiquity is of ancient days? her -own feet shall carry her afar off to sojourn. - -23:8 Who hath taken this counsel against Tyre, the crowning city, -whose merchants are princes, whose traffickers are the honourable of -the earth? 23:9 The LORD of hosts hath purposed it, to stain the -pride of all glory, and to bring into contempt all the honourable of -the earth. - -23:10 Pass through thy land as a river, O daughter of Tarshish: there -is no more strength. - -23:11 He stretched out his hand over the sea, he shook the kingdoms: -the LORD hath given a commandment against the merchant city, to -destroy the strong holds thereof. - -23:12 And he said, Thou shalt no more rejoice, O thou oppressed -virgin, daughter of Zidon: arise, pass over to Chittim; there also -shalt thou have no rest. - -23:13 Behold the land of the Chaldeans; this people was not, till the -Assyrian founded it for them that dwell in the wilderness: they set up -the towers thereof, they raised up the palaces thereof; and he brought -it to ruin. - -23:14 Howl, ye ships of Tarshish: for your strength is laid waste. - -23:15 And it shall come to pass in that day, that Tyre shall be -forgotten seventy years, according to the days of one king: after the -end of seventy years shall Tyre sing as an harlot. - -23:16 Take an harp, go about the city, thou harlot that hast been -forgotten; make sweet melody, sing many songs, that thou mayest be -remembered. - -23:17 And it shall come to pass after the end of seventy years, that -the LORD will visit Tyre, and she shall turn to her hire, and shall -commit fornication with all the kingdoms of the world upon the face of -the earth. - -23:18 And her merchandise and her hire shall be holiness to the LORD: -it shall not be treasured nor laid up; for her merchandise shall be -for them that dwell before the LORD, to eat sufficiently, and for -durable clothing. - -24:1 Behold, the LORD maketh the earth empty, and maketh it waste, and -turneth it upside down, and scattereth abroad the inhabitants thereof. - -24:2 And it shall be, as with the people, so with the priest; as with -the servant, so with his master; as with the maid, so with her -mistress; as with the buyer, so with the seller; as with the lender, -so with the borrower; as with the taker of usury, so with the giver of -usury to him. - -24:3 The land shall be utterly emptied, and utterly spoiled: for the -LORD hath spoken this word. - -24:4 The earth mourneth and fadeth away, the world languisheth and -fadeth away, the haughty people of the earth do languish. - -24:5 The earth also is defiled under the inhabitants thereof; because -they have transgressed the laws, changed the ordinance, broken the -everlasting covenant. - -24:6 Therefore hath the curse devoured the earth, and they that dwell -therein are desolate: therefore the inhabitants of the earth are -burned, and few men left. - -24:7 The new wine mourneth, the vine languisheth, all the merryhearted -do sigh. - -24:8 The mirth of tabrets ceaseth, the noise of them that rejoice -endeth, the joy of the harp ceaseth. - -24:9 They shall not drink wine with a song; strong drink shall be -bitter to them that drink it. - -24:10 The city of confusion is broken down: every house is shut up, -that no man may come in. - -24:11 There is a crying for wine in the streets; all joy is darkened, -the mirth of the land is gone. - -24:12 In the city is left desolation, and the gate is smitten with -destruction. - -24:13 When thus it shall be in the midst of the land among the people, -there shall be as the shaking of an olive tree, and as the gleaning -grapes when the vintage is done. - -24:14 They shall lift up their voice, they shall sing for the majesty -of the LORD, they shall cry aloud from the sea. - -24:15 Wherefore glorify ye the LORD in the fires, even the name of the -LORD God of Israel in the isles of the sea. - -24:16 From the uttermost part of the earth have we heard songs, even -glory to the righteous. But I said, My leanness, my leanness, woe unto -me! the treacherous dealers have dealt treacherously; yea, the -treacherous dealers have dealt very treacherously. - -24:17 Fear, and the pit, and the snare, are upon thee, O inhabitant of -the earth. - -24:18 And it shall come to pass, that he who fleeth from the noise of -the fear shall fall into the pit; and he that cometh up out of the -midst of the pit shall be taken in the snare: for the windows from on -high are open, and the foundations of the earth do shake. - -24:19 The earth is utterly broken down, the earth is clean dissolved, -the earth is moved exceedingly. - -24:20 The earth shall reel to and fro like a drunkard, and shall be -removed like a cottage; and the transgression thereof shall be heavy -upon it; and it shall fall, and not rise again. - -24:21 And it shall come to pass in that day, that the LORD shall -punish the host of the high ones that are on high, and the kings of -the earth upon the earth. - -24:22 And they shall be gathered together, as prisoners are gathered -in the pit, and shall be shut up in the prison, and after many days -shall they be visited. - -24:23 Then the moon shall be confounded, and the sun ashamed, when the -LORD of hosts shall reign in mount Zion, and in Jerusalem, and before -his ancients gloriously. - -25:1 O Lord, thou art my God; I will exalt thee, I will praise thy -name; for thou hast done wonderful things; thy counsels of old are -faithfulness and truth. - -25:2 For thou hast made of a city an heap; of a defenced city a ruin: -a palace of strangers to be no city; it shall never be built. - -25:3 Therefore shall the strong people glorify thee, the city of the -terrible nations shall fear thee. - -25:4 For thou hast been a strength to the poor, a strength to the -needy in his distress, a refuge from the storm, a shadow from the -heat, when the blast of the terrible ones is as a storm against the -wall. - -25:5 Thou shalt bring down the noise of strangers, as the heat in a -dry place; even the heat with the shadow of a cloud: the branch of the -terrible ones shall be brought low. - -25:6 And in this mountain shall the LORD of hosts make unto all people -a feast of fat things, a feast of wines on the lees, of fat things -full of marrow, of wines on the lees well refined. - -25:7 And he will destroy in this mountain the face of the covering -cast over all people, and the vail that is spread over all nations. - -25:8 He will swallow up death in victory; and the Lord GOD will wipe -away tears from off all faces; and the rebuke of his people shall he -take away from off all the earth: for the LORD hath spoken it. - -25:9 And it shall be said in that day, Lo, this is our God; we have -waited for him, and he will save us: this is the LORD; we have waited -for him, we will be glad and rejoice in his salvation. - -25:10 For in this mountain shall the hand of the LORD rest, and Moab -shall be trodden down under him, even as straw is trodden down for the -dunghill. - -25:11 And he shall spread forth his hands in the midst of them, as he -that swimmeth spreadeth forth his hands to swim: and he shall bring -down their pride together with the spoils of their hands. - -25:12 And the fortress of the high fort of thy walls shall he bring -down, lay low, and bring to the ground, even to the dust. - -26:1 In that day shall this song be sung in the land of Judah; We have -a strong city; salvation will God appoint for walls and bulwarks. - -26:2 Open ye the gates, that the righteous nation which keepeth the -truth may enter in. - -26:3 Thou wilt keep him in perfect peace, whose mind is stayed on -thee: because he trusteth in thee. - -26:4 Trust ye in the LORD for ever: for in the LORD JEHOVAH is -everlasting strength: 26:5 For he bringeth down them that dwell on -high; the lofty city, he layeth it low; he layeth it low, even to the -ground; he bringeth it even to the dust. - -26:6 The foot shall tread it down, even the feet of the poor, and the -steps of the needy. - -26:7 The way of the just is uprightness: thou, most upright, dost -weigh the path of the just. - -26:8 Yea, in the way of thy judgments, O LORD, have we waited for -thee; the desire of our soul is to thy name, and to the remembrance of -thee. - -26:9 With my soul have I desired thee in the night; yea, with my -spirit within me will I seek thee early: for when thy judgments are in -the earth, the inhabitants of the world will learn righteousness. - -26:10 Let favour be shewed to the wicked, yet will he not learn -righteousness: in the land of uprightness will he deal unjustly, and -will not behold the majesty of the LORD. - -26:11 LORD, when thy hand is lifted up, they will not see: but they -shall see, and be ashamed for their envy at the people; yea, the fire -of thine enemies shall devour them. - -26:12 LORD, thou wilt ordain peace for us: for thou also hast wrought -all our works in us. - -26:13 O LORD our God, other lords beside thee have had dominion over -us: but by thee only will we make mention of thy name. - -26:14 They are dead, they shall not live; they are deceased, they -shall not rise: therefore hast thou visited and destroyed them, and -made all their memory to perish. - -26:15 Thou hast increased the nation, O LORD, thou hast increased the -nation: thou art glorified: thou hadst removed it far unto all the -ends of the earth. - -26:16 LORD, in trouble have they visited thee, they poured out a -prayer when thy chastening was upon them. - -26:17 Like as a woman with child, that draweth near the time of her -delivery, is in pain, and crieth out in her pangs; so have we been in -thy sight, O LORD. - -26:18 We have been with child, we have been in pain, we have as it -were brought forth wind; we have not wrought any deliverance in the -earth; neither have the inhabitants of the world fallen. - -26:19 Thy dead men shall live, together with my dead body shall they -arise. Awake and sing, ye that dwell in dust: for thy dew is as the -dew of herbs, and the earth shall cast out the dead. - -26:20 Come, my people, enter thou into thy chambers, and shut thy -doors about thee: hide thyself as it were for a little moment, until -the indignation be overpast. - -26:21 For, behold, the LORD cometh out of his place to punish the -inhabitants of the earth for their iniquity: the earth also shall -disclose her blood, and shall no more cover her slain. - -27:1 In that day the LORD with his sore and great and strong sword -shall punish leviathan the piercing serpent, even leviathan that -crooked serpent; and he shall slay the dragon that is in the sea. - -27:2 In that day sing ye unto her, A vineyard of red wine. - -27:3 I the LORD do keep it; I will water it every moment: lest any -hurt it, I will keep it night and day. - -27:4 Fury is not in me: who would set the briers and thorns against me -in battle? I would go through them, I would burn them together. - -27:5 Or let him take hold of my strength, that he may make peace with -me; and he shall make peace with me. - -27:6 He shall cause them that come of Jacob to take root: Israel shall -blossom and bud, and fill the face of the world with fruit. - -27:7 Hath he smitten him, as he smote those that smote him? or is he -slain according to the slaughter of them that are slain by him? 27:8 -In measure, when it shooteth forth, thou wilt debate with it: he -stayeth his rough wind in the day of the east wind. - -27:9 By this therefore shall the iniquity of Jacob be purged; and this -is all the fruit to take away his sin; when he maketh all the stones -of the altar as chalkstones that are beaten in sunder, the groves and -images shall not stand up. - -27:10 Yet the defenced city shall be desolate, and the habitation -forsaken, and left like a wilderness: there shall the calf feed, and -there shall he lie down, and consume the branches thereof. - -27:11 When the boughs thereof are withered, they shall be broken off: -the women come, and set them on fire: for it is a people of no -understanding: therefore he that made them will not have mercy on -them, and he that formed them will shew them no favour. - -27:12 And it shall come to pass in that day, that the LORD shall beat -off from the channel of the river unto the stream of Egypt, and ye -shall be gathered one by one, O ye children of Israel. - -27:13 And it shall come to pass in that day, that the great trumpet -shall be blown, and they shall come which were ready to perish in the -land of Assyria, and the outcasts in the land of Egypt, and shall -worship the LORD in the holy mount at Jerusalem. - -28:1 Woe to the crown of pride, to the drunkards of Ephraim, whose -glorious beauty is a fading flower, which are on the head of the fat -valleys of them that are overcome with wine! 28:2 Behold, the Lord -hath a mighty and strong one, which as a tempest of hail and a -destroying storm, as a flood of mighty waters overflowing, shall cast -down to the earth with the hand. - -28:3 The crown of pride, the drunkards of Ephraim, shall be trodden -under feet: 28:4 And the glorious beauty, which is on the head of the -fat valley, shall be a fading flower, and as the hasty fruit before -the summer; which when he that looketh upon it seeth, while it is yet -in his hand he eateth it up. - -28:5 In that day shall the LORD of hosts be for a crown of glory, and -for a diadem of beauty, unto the residue of his people, 28:6 And for a -spirit of judgment to him that sitteth in judgment, and for strength -to them that turn the battle to the gate. - -28:7 But they also have erred through wine, and through strong drink -are out of the way; the priest and the prophet have erred through -strong drink, they are swallowed up of wine, they are out of the way -through strong drink; they err in vision, they stumble in judgment. - -28:8 For all tables are full of vomit and filthiness, so that there is -no place clean. - -28:9 Whom shall he teach knowledge? and whom shall he make to -understand doctrine? them that are weaned from the milk, and drawn -from the breasts. - -28:10 For precept must be upon precept, precept upon precept; line -upon line, line upon line; here a little, and there a little: 28:11 -For with stammering lips and another tongue will he speak to this -people. - -28:12 To whom he said, This is the rest wherewith ye may cause the -weary to rest; and this is the refreshing: yet they would not hear. - -28:13 But the word of the LORD was unto them precept upon precept, -precept upon precept; line upon line, line upon line; here a little, -and there a little; that they might go, and fall backward, and be -broken, and snared, and taken. - -28:14 Wherefore hear the word of the LORD, ye scornful men, that rule -this people which is in Jerusalem. - -28:15 Because ye have said, We have made a covenant with death, and -with hell are we at agreement; when the overflowing scourge shall pass -through, it shall not come unto us: for we have made lies our refuge, -and under falsehood have we hid ourselves: 28:16 Therefore thus saith -the Lord GOD, Behold, I lay in Zion for a foundation a stone, a tried -stone, a precious corner stone, a sure foundation: he that believeth -shall not make haste. - -28:17 Judgment also will I lay to the line, and righteousness to the -plummet: and the hail shall sweep away the refuge of lies, and the -waters shall overflow the hiding place. - -28:18 And your covenant with death shall be disannulled, and your -agreement with hell shall not stand; when the overflowing scourge -shall pass through, then ye shall be trodden down by it. - -28:19 From the time that it goeth forth it shall take you: for morning -by morning shall it pass over, by day and by night: and it shall be a -vexation only to understand the report. - -28:20 For the bed is shorter than that a man can stretch himself on -it: and the covering narrower than that he can wrap himself in it. - -28:21 For the LORD shall rise up as in mount Perazim, he shall be -wroth as in the valley of Gibeon, that he may do his work, his strange -work; and bring to pass his act, his strange act. - -28:22 Now therefore be ye not mockers, lest your bands be made strong: -for I have heard from the Lord GOD of hosts a consumption, even -determined upon the whole earth. - -28:23 Give ye ear, and hear my voice; hearken, and hear my speech. - -28:24 Doth the plowman plow all day to sow? doth he open and break the -clods of his ground? 28:25 When he hath made plain the face thereof, -doth he not cast abroad the fitches, and scatter the cummin, and cast -in the principal wheat and the appointed barley and the rie in their -place? 28:26 For his God doth instruct him to discretion, and doth -teach him. - -28:27 For the fitches are not threshed with a threshing instrument, -neither is a cart wheel turned about upon the cummin; but the fitches -are beaten out with a staff, and the cummin with a rod. - -28:28 Bread corn is bruised; because he will not ever be threshing it, -nor break it with the wheel of his cart, nor bruise it with his -horsemen. - -28:29 This also cometh forth from the LORD of hosts, which is -wonderful in counsel, and excellent in working. - -29:1 Woe to Ariel, to Ariel, the city where David dwelt! add ye year -to year; let them kill sacrifices. - -29:2 Yet I will distress Ariel, and there shall be heaviness and -sorrow: and it shall be unto me as Ariel. - -29:3 And I will camp against thee round about, and will lay siege -against thee with a mount, and I will raise forts against thee. - -29:4 And thou shalt be brought down, and shalt speak out of the -ground, and thy speech shall be low out of the dust, and thy voice -shall be, as of one that hath a familiar spirit, out of the ground, -and thy speech shall whisper out of the dust. - -29:5 Moreover the multitude of thy strangers shall be like small dust, -and the multitude of the terrible ones shall be as chaff that passeth -away: yea, it shall be at an instant suddenly. - -29:6 Thou shalt be visited of the LORD of hosts with thunder, and with -earthquake, and great noise, with storm and tempest, and the flame of -devouring fire. - -29:7 And the multitude of all the nations that fight against Ariel, -even all that fight against her and her munition, and that distress -her, shall be as a dream of a night vision. - -29:8 It shall even be as when an hungry man dreameth, and, behold, he -eateth; but he awaketh, and his soul is empty: or as when a thirsty -man dreameth, and, behold, he drinketh; but he awaketh, and, behold, -he is faint, and his soul hath appetite: so shall the multitude of all -the nations be, that fight against mount Zion. - -29:9 Stay yourselves, and wonder; cry ye out, and cry: they are -drunken, but not with wine; they stagger, but not with strong drink. - -29:10 For the LORD hath poured out upon you the spirit of deep sleep, -and hath closed your eyes: the prophets and your rulers, the seers -hath he covered. - -29:11 And the vision of all is become unto you as the words of a book -that is sealed, which men deliver to one that is learned, saying, Read -this, I pray thee: and he saith, I cannot; for it is sealed: 29:12 And -the book is delivered to him that is not learned, saying, Read this, I -pray thee: and he saith, I am not learned. - -29:13 Wherefore the Lord said, Forasmuch as this people draw near me -with their mouth, and with their lips do honour me, but have removed -their heart far from me, and their fear toward me is taught by the -precept of men: 29:14 Therefore, behold, I will proceed to do a -marvellous work among this people, even a marvellous work and a -wonder: for the wisdom of their wise men shall perish, and the -understanding of their prudent men shall be hid. - -29:15 Woe unto them that seek deep to hide their counsel from the -LORD, and their works are in the dark, and they say, Who seeth us? and -who knoweth us? 29:16 Surely your turning of things upside down shall -be esteemed as the potter’s clay: for shall the work say of him that -made it, He made me not? or shall the thing framed say of him that -framed it, He had no understanding? 29:17 Is it not yet a very little -while, and Lebanon shall be turned into a fruitful field, and the -fruitful field shall be esteemed as a forest? 29:18 And in that day -shall the deaf hear the words of the book, and the eyes of the blind -shall see out of obscurity, and out of darkness. - -29:19 The meek also shall increase their joy in the LORD, and the poor -among men shall rejoice in the Holy One of Israel. - -29:20 For the terrible one is brought to nought, and the scorner is -consumed, and all that watch for iniquity are cut off: 29:21 That make -a man an offender for a word, and lay a snare for him that reproveth -in the gate, and turn aside the just for a thing of nought. - -29:22 Therefore thus saith the LORD, who redeemed Abraham, concerning -the house of Jacob, Jacob shall not now be ashamed, neither shall his -face now wax pale. - -29:23 But when he seeth his children, the work of mine hands, in the -midst of him, they shall sanctify my name, and sanctify the Holy One -of Jacob, and shall fear the God of Israel. - -29:24 They also that erred in spirit shall come to understanding, and -they that murmured shall learn doctrine. - -30:1 Woe to the rebellious children, saith the LORD, that take -counsel, but not of me; and that cover with a covering, but not of my -spirit, that they may add sin to sin: 30:2 That walk to go down into -Egypt, and have not asked at my mouth; to strengthen themselves in the -strength of Pharaoh, and to trust in the shadow of Egypt! 30:3 -Therefore shall the strength of Pharaoh be your shame, and the trust -in the shadow of Egypt your confusion. - -30:4 For his princes were at Zoan, and his ambassadors came to Hanes. - -30:5 They were all ashamed of a people that could not profit them, nor -be an help nor profit, but a shame, and also a reproach. - -30:6 The burden of the beasts of the south: into the land of trouble -and anguish, from whence come the young and old lion, the viper and -fiery flying serpent, they will carry their riches upon the shoulders -of young asses, and their treasures upon the bunches of camels, to a -people that shall not profit them. - -30:7 For the Egyptians shall help in vain, and to no purpose: -therefore have I cried concerning this, Their strength is to sit -still. - -30:8 Now go, write it before them in a table, and note it in a book, -that it may be for the time to come for ever and ever: 30:9 That this -is a rebellious people, lying children, children that will not hear -the law of the LORD: 30:10 Which say to the seers, See not; and to the -prophets, Prophesy not unto us right things, speak unto us smooth -things, prophesy deceits: 30:11 Get you out of the way, turn aside out -of the path, cause the Holy One of Israel to cease from before us. - -30:12 Wherefore thus saith the Holy One of Israel, Because ye despise -this word, and trust in oppression and perverseness, and stay thereon: -30:13 Therefore this iniquity shall be to you as a breach ready to -fall, swelling out in a high wall, whose breaking cometh suddenly at -an instant. - -30:14 And he shall break it as the breaking of the potters’ vessel -that is broken in pieces; he shall not spare: so that there shall not -be found in the bursting of it a sherd to take fire from the hearth, -or to take water withal out of the pit. - -30:15 For thus saith the Lord GOD, the Holy One of Israel; In -returning and rest shall ye be saved; in quietness and in confidence -shall be your strength: and ye would not. - -30:16 But ye said, No; for we will flee upon horses; therefore shall -ye flee: and, We will ride upon the swift; therefore shall they that -pursue you be swift. - -30:17 One thousand shall flee at the rebuke of one; at the rebuke of -five shall ye flee: till ye be left as a beacon upon the top of a -mountain, and as an ensign on an hill. - -30:18 And therefore will the LORD wait, that he may be gracious unto -you, and therefore will he be exalted, that he may have mercy upon -you: for the LORD is a God of judgment: blessed are all they that wait -for him. - -30:19 For the people shall dwell in Zion at Jerusalem: thou shalt weep -no more: he will be very gracious unto thee at the voice of thy cry; -when he shall hear it, he will answer thee. - -30:20 And though the Lord give you the bread of adversity, and the -water of affliction, yet shall not thy teachers be removed into a -corner any more, but thine eyes shall see thy teachers: 30:21 And -thine ears shall hear a word behind thee, saying, This is the way, -walk ye in it, when ye turn to the right hand, and when ye turn to the -left. - -30:22 Ye shall defile also the covering of thy graven images of -silver, and the ornament of thy molten images of gold: thou shalt cast -them away as a menstruous cloth; thou shalt say unto it, Get thee -hence. - -30:23 Then shall he give the rain of thy seed, that thou shalt sow the -ground withal; and bread of the increase of the earth, and it shall be -fat and plenteous: in that day shall thy cattle feed in large -pastures. - -30:24 The oxen likewise and the young asses that ear the ground shall -eat clean provender, which hath been winnowed with the shovel and with -the fan. - -30:25 And there shall be upon every high mountain, and upon every high -hill, rivers and streams of waters in the day of the great slaughter, -when the towers fall. - -30:26 Moreover the light of the moon shall be as the light of the sun, -and the light of the sun shall be sevenfold, as the light of seven -days, in the day that the LORD bindeth up the breach of his people, -and healeth the stroke of their wound. - -30:27 Behold, the name of the LORD cometh from far, burning with his -anger, and the burden thereof is heavy: his lips are full of -indignation, and his tongue as a devouring fire: 30:28 And his breath, -as an overflowing stream, shall reach to the midst of the neck, to -sift the nations with the sieve of vanity: and there shall be a bridle -in the jaws of the people, causing them to err. - -30:29 Ye shall have a song, as in the night when a holy solemnity is -kept; and gladness of heart, as when one goeth with a pipe to come -into the mountain of the LORD, to the mighty One of Israel. - -30:30 And the LORD shall cause his glorious voice to be heard, and -shall shew the lighting down of his arm, with the indignation of his -anger, and with the flame of a devouring fire, with scattering, and -tempest, and hailstones. - -30:31 For through the voice of the LORD shall the Assyrian be beaten -down, which smote with a rod. - -30:32 And in every place where the grounded staff shall pass, which -the LORD shall lay upon him, it shall be with tabrets and harps: and -in battles of shaking will he fight with it. - -30:33 For Tophet is ordained of old; yea, for the king it is prepared; -he hath made it deep and large: the pile thereof is fire and much -wood; the breath of the LORD, like a stream of brimstone, doth kindle -it. - -31:1 Woe to them that go down to Egypt for help; and stay on horses, -and trust in chariots, because they are many; and in horsemen, because -they are very strong; but they look not unto the Holy One of Israel, -neither seek the LORD! 31:2 Yet he also is wise, and will bring evil, -and will not call back his words: but will arise against the house of -the evildoers, and against the help of them that work iniquity. - -31:3 Now the Egyptians are men, and not God; and their horses flesh, -and not spirit. When the LORD shall stretch out his hand, both he that -helpeth shall fall, and he that is holpen shall fall down, and they -all shall fail together. - -31:4 For thus hath the LORD spoken unto me, Like as the lion and the -young lion roaring on his prey, when a multitude of shepherds is -called forth against him, he will not be afraid of their voice, nor -abase himself for the noise of them: so shall the LORD of hosts come -down to fight for mount Zion, and for the hill thereof. - -31:5 As birds flying, so will the LORD of hosts defend Jerusalem; -defending also he will deliver it; and passing over he will preserve -it. - -31:6 Turn ye unto him from whom the children of Israel have deeply -revolted. - -31:7 For in that day every man shall cast away his idols of silver, -and his idols of gold, which your own hands have made unto you for a -sin. - -31:8 Then shall the Assyrian fall with the sword, not of a mighty man; -and the sword, not of a mean man, shall devour him: but he shall flee -from the sword, and his young men shall be discomfited. - -31:9 And he shall pass over to his strong hold for fear, and his -princes shall be afraid of the ensign, saith the LORD, whose fire is -in Zion, and his furnace in Jerusalem. - -32:1 Behold, a king shall reign in righteousness, and princes shall -rule in judgment. - -32:2 And a man shall be as an hiding place from the wind, and a covert -from the tempest; as rivers of water in a dry place, as the shadow of -a great rock in a weary land. - -32:3 And the eyes of them that see shall not be dim, and the ears of -them that hear shall hearken. - -32:4 The heart also of the rash shall understand knowledge, and the -tongue of the stammerers shall be ready to speak plainly. - -32:5 The vile person shall be no more called liberal, nor the churl -said to be bountiful. - -32:6 For the vile person will speak villany, and his heart will work -iniquity, to practise hypocrisy, and to utter error against the LORD, -to make empty the soul of the hungry, and he will cause the drink of -the thirsty to fail. - -32:7 The instruments also of the churl are evil: he deviseth wicked -devices to destroy the poor with lying words, even when the needy -speaketh right. - -32:8 But the liberal deviseth liberal things; and by liberal things -shall he stand. - -32:9 Rise up, ye women that are at ease; hear my voice, ye careless -daughters; give ear unto my speech. - -32:10 Many days and years shall ye be troubled, ye careless women: for -the vintage shall fail, the gathering shall not come. - -32:11 Tremble, ye women that are at ease; be troubled, ye careless -ones: strip you, and make you bare, and gird sackcloth upon your -loins. - -32:12 They shall lament for the teats, for the pleasant fields, for -the fruitful vine. - -32:13 Upon the land of my people shall come up thorns and briers; yea, -upon all the houses of joy in the joyous city: 32:14 Because the -palaces shall be forsaken; the multitude of the city shall be left; -the forts and towers shall be for dens for ever, a joy of wild asses, -a pasture of flocks; 32:15 Until the spirit be poured upon us from on -high, and the wilderness be a fruitful field, and the fruitful field -be counted for a forest. - -32:16 Then judgment shall dwell in the wilderness, and righteousness -remain in the fruitful field. - -32:17 And the work of righteousness shall be peace; and the effect of -righteousness quietness and assurance for ever. - -32:18 And my people shall dwell in a peaceable habitation, and in sure -dwellings, and in quiet resting places; 32:19 When it shall hail, -coming down on the forest; and the city shall be low in a low place. - -32:20 Blessed are ye that sow beside all waters, that send forth -thither the feet of the ox and the ass. - -33:1 Woe to thee that spoilest, and thou wast not spoiled; and dealest -treacherously, and they dealt not treacherously with thee! when thou -shalt cease to spoil, thou shalt be spoiled; and when thou shalt make -an end to deal treacherously, they shall deal treacherously with thee. - -33:2 O LORD, be gracious unto us; we have waited for thee: be thou -their arm every morning, our salvation also in the time of trouble. - -33:3 At the noise of the tumult the people fled; at the lifting up of -thyself the nations were scattered. - -33:4 And your spoil shall be gathered like the gathering of the -caterpiller: as the running to and fro of locusts shall he run upon -them. - -33:5 The LORD is exalted; for he dwelleth on high: he hath filled Zion -with judgment and righteousness. - -33:6 And wisdom and knowledge shall be the stability of thy times, and -strength of salvation: the fear of the LORD is his treasure. - -33:7 Behold, their valiant ones shall cry without: the ambassadors of -peace shall weep bitterly. - -33:8 The highways lie waste, the wayfaring man ceaseth: he hath broken -the covenant, he hath despised the cities, he regardeth no man. - -33:9 The earth mourneth and languisheth: Lebanon is ashamed and hewn -down: Sharon is like a wilderness; and Bashan and Carmel shake off -their fruits. - -33:10 Now will I rise, saith the LORD; now will I be exalted; now will -I lift up myself. - -33:11 Ye shall conceive chaff, ye shall bring forth stubble: your -breath, as fire, shall devour you. - -33:12 And the people shall be as the burnings of lime: as thorns cut -up shall they be burned in the fire. - -33:13 Hear, ye that are far off, what I have done; and, ye that are -near, acknowledge my might. - -33:14 The sinners in Zion are afraid; fearfulness hath surprised the -hypocrites. Who among us shall dwell with the devouring fire? who -among us shall dwell with everlasting burnings? 33:15 He that walketh -righteously, and speaketh uprightly; he that despiseth the gain of -oppressions, that shaketh his hands from holding of bribes, that -stoppeth his ears from hearing of blood, and shutteth his eyes from -seeing evil; 33:16 He shall dwell on high: his place of defence shall -be the munitions of rocks: bread shall be given him; his waters shall -be sure. - -33:17 Thine eyes shall see the king in his beauty: they shall behold -the land that is very far off. - -33:18 Thine heart shall meditate terror. Where is the scribe? where is -the receiver? where is he that counted the towers? 33:19 Thou shalt -not see a fierce people, a people of a deeper speech than thou canst -perceive; of a stammering tongue, that thou canst not understand. - -33:20 Look upon Zion, the city of our solemnities: thine eyes shall -see Jerusalem a quiet habitation, a tabernacle that shall not be taken -down; not one of the stakes thereof shall ever be removed, neither -shall any of the cords thereof be broken. - -33:21 But there the glorious LORD will be unto us a place of broad -rivers and streams; wherein shall go no galley with oars, neither -shall gallant ship pass thereby. - -33:22 For the LORD is our judge, the LORD is our lawgiver, the LORD is -our king; he will save us. - -33:23 Thy tacklings are loosed; they could not well strengthen their -mast, they could not spread the sail: then is the prey of a great -spoil divided; the lame take the prey. - -33:24 And the inhabitant shall not say, I am sick: the people that -dwell therein shall be forgiven their iniquity. - -34:1 Come near, ye nations, to hear; and hearken, ye people: let the -earth hear, and all that is therein; the world, and all things that -come forth of it. - -34:2 For the indignation of the LORD is upon all nations, and his fury -upon all their armies: he hath utterly destroyed them, he hath -delivered them to the slaughter. - -34:3 Their slain also shall be cast out, and their stink shall come up -out of their carcases, and the mountains shall be melted with their -blood. - -34:4 And all the host of heaven shall be dissolved, and the heavens -shall be rolled together as a scroll: and all their host shall fall -down, as the leaf falleth off from the vine, and as a falling fig from -the fig tree. - -34:5 For my sword shall be bathed in heaven: behold, it shall come -down upon Idumea, and upon the people of my curse, to judgment. - -34:6 The sword of the LORD is filled with blood, it is made fat with -fatness, and with the blood of lambs and goats, with the fat of the -kidneys of rams: for the LORD hath a sacrifice in Bozrah, and a great -slaughter in the land of Idumea. - -34:7 And the unicorns shall come down with them, and the bullocks with -the bulls; and their land shall be soaked with blood, and their dust -made fat with fatness. - -34:8 For it is the day of the LORD’s vengeance, and the year of -recompences for the controversy of Zion. - -34:9 And the streams thereof shall be turned into pitch, and the dust -thereof into brimstone, and the land thereof shall become burning -pitch. - -34:10 It shall not be quenched night nor day; the smoke thereof shall -go up for ever: from generation to generation it shall lie waste; none -shall pass through it for ever and ever. - -34:11 But the cormorant and the bittern shall possess it; the owl also -and the raven shall dwell in it: and he shall stretch out upon it the -line of confusion, and the stones of emptiness. - -34:12 They shall call the nobles thereof to the kingdom, but none -shall be there, and all her princes shall be nothing. - -34:13 And thorns shall come up in her palaces, nettles and brambles in -the fortresses thereof: and it shall be an habitation of dragons, and -a court for owls. - -34:14 The wild beasts of the desert shall also meet with the wild -beasts of the island, and the satyr shall cry to his fellow; the -screech owl also shall rest there, and find for herself a place of -rest. - -34:15 There shall the great owl make her nest, and lay, and hatch, and -gather under her shadow: there shall the vultures also be gathered, -every one with her mate. - -34:16 Seek ye out of the book of the LORD, and read: no one of these -shall fail, none shall want her mate: for my mouth it hath commanded, -and his spirit it hath gathered them. - -34:17 And he hath cast the lot for them, and his hand hath divided it -unto them by line: they shall possess it for ever, from generation to -generation shall they dwell therein. - -35:1 The wilderness and the solitary place shall be glad for them; and -the desert shall rejoice, and blossom as the rose. - -35:2 It shall blossom abundantly, and rejoice even with joy and -singing: the glory of Lebanon shall be given unto it, the excellency -of Carmel and Sharon, they shall see the glory of the LORD, and the -excellency of our God. - -35:3 Strengthen ye the weak hands, and confirm the feeble knees. - -35:4 Say to them that are of a fearful heart, Be strong, fear not: -behold, your God will come with vengeance, even God with a recompence; -he will come and save you. - -35:5 Then the eyes of the blind shall be opened, and the ears of the -deaf shall be unstopped. - -35:6 Then shall the lame man leap as an hart, and the tongue of the -dumb sing: for in the wilderness shall waters break out, and streams -in the desert. - -35:7 And the parched ground shall become a pool, and the thirsty land -springs of water: in the habitation of dragons, where each lay, shall -be grass with reeds and rushes. - -35:8 And an highway shall be there, and a way, and it shall be called -The way of holiness; the unclean shall not pass over it; but it shall -be for those: the wayfaring men, though fools, shall not err therein. - -35:9 No lion shall be there, nor any ravenous beast shall go up -thereon, it shall not be found there; but the redeemed shall walk -there: 35:10 And the ransomed of the LORD shall return, and come to -Zion with songs and everlasting joy upon their heads: they shall -obtain joy and gladness, and sorrow and sighing shall flee away. - -36:1 Now it came to pass in the fourteenth year of king Hezekiah, that -Sennacherib king of Assyria came up against all the defenced cities of -Judah, and took them. - -36:2 And the king of Assyria sent Rabshakeh from Lachish to Jerusalem -unto king Hezekiah with a great army. And he stood by the conduit of -the upper pool in the highway of the fuller’s field. - -36:3 Then came forth unto him Eliakim, Hilkiah’s son, which was over -the house, and Shebna the scribe, and Joah, Asaph’s son, the recorder. - -36:4 And Rabshakeh said unto them, Say ye now to Hezekiah, Thus saith -the great king, the king of Assyria, What confidence is this wherein -thou trustest? 36:5 I say, sayest thou, (but they are but vain words) -I have counsel and strength for war: now on whom dost thou trust, that -thou rebellest against me? 36:6 Lo, thou trustest in the staff of -this broken reed, on Egypt; whereon if a man lean, it will go into his -hand, and pierce it: so is Pharaoh king of Egypt to all that trust in -him. - -36:7 But if thou say to me, We trust in the LORD our God: is it not -he, whose high places and whose altars Hezekiah hath taken away, and -said to Judah and to Jerusalem, Ye shall worship before this altar? -36:8 Now therefore give pledges, I pray thee, to my master the king of -Assyria, and I will give thee two thousand horses, if thou be able on -thy part to set riders upon them. - -36:9 How then wilt thou turn away the face of one captain of the least -of my master’s servants, and put thy trust on Egypt for chariots and -for horsemen? 36:10 And am I now come up without the LORD against -this land to destroy it? the LORD said unto me, Go up against this -land, and destroy it. - -36:11 Then said Eliakim and Shebna and Joah unto Rabshakeh, Speak, I -pray thee, unto thy servants in the Syrian language; for we understand -it: and speak not to us in the Jews’ language, in the ears of the -people that are on the wall. - -36:12 But Rabshakeh said, Hath my master sent me to thy master and to -thee to speak these words? hath he not sent me to the men that sit -upon the wall, that they may eat their own dung, and drink their own -piss with you? 36:13 Then Rabshakeh stood, and cried with a loud -voice in the Jews’ language, and said, Hear ye the words of the great -king, the king of Assyria. - -36:14 Thus saith the king, Let not Hezekiah deceive you: for he shall -not be able to deliver you. - -36:15 Neither let Hezekiah make you trust in the LORD, saying, The -LORD will surely deliver us: this city shall not be delivered into the -hand of the king of Assyria. - -36:16 Hearken not to Hezekiah: for thus saith the king of Assyria, -Make an agreement with me by a present, and come out to me: and eat ye -every one of his vine, and every one of his fig tree, and drink ye -every one the waters of his own cistern; 36:17 Until I come and take -you away to a land like your own land, a land of corn and wine, a land -of bread and vineyards. - -36:18 Beware lest Hezekiah persuade you, saying, the LORD will deliver -us. - -Hath any of the gods of the nations delivered his land out of the hand -of the king of Assyria? 36:19 Where are the gods of Hamath and -Arphad? where are the gods of Sepharvaim? and have they delivered -Samaria out of my hand? 36:20 Who are they among all the gods of -these lands, that have delivered their land out of my hand, that the -LORD should deliver Jerusalem out of my hand? 36:21 But they held -their peace, and answered him not a word: for the king’s commandment -was, saying, Answer him not. - -36:22 Then came Eliakim, the son of Hilkiah, that was over the -household, and Shebna the scribe, and Joah, the son of Asaph, the -recorder, to Hezekiah with their clothes rent, and told him the words -of Rabshakeh. - -37:1 And it came to pass, when king Hezekiah heard it, that he rent -his clothes, and covered himself with sackcloth, and went into the -house of the LORD. - -37:2 And he sent Eliakim, who was over the household, and Shebna the -scribe, and the elders of the priests covered with sackcloth, unto -Isaiah the prophet the son of Amoz. - -37:3 And they said unto him, Thus saith Hezekiah, This day is a day of -trouble, and of rebuke, and of blasphemy: for the children are come to -the birth, and there is not strength to bring forth. - -37:4 It may be the LORD thy God will hear the words of Rabshakeh, whom -the king of Assyria his master hath sent to reproach the living God, -and will reprove the words which the LORD thy God hath heard: -wherefore lift up thy prayer for the remnant that is left. - -37:5 So the servants of king Hezekiah came to Isaiah. - -37:6 And Isaiah said unto them, Thus shall ye say unto your master, -Thus saith the LORD, Be not afraid of the words that thou hast heard, -wherewith the servants of the king of Assyria have blasphemed me. - -37:7 Behold, I will send a blast upon him, and he shall hear a rumour, -and return to his own land; and I will cause him to fall by the sword -in his own land. - -37:8 So Rabshakeh returned, and found the king of Assyria warring -against Libnah: for he had heard that he was departed from Lachish. - -37:9 And he heard say concerning Tirhakah king of Ethiopia, He is come -forth to make war with thee. And when he heard it, he sent messengers -to Hezekiah, saying, 37:10 Thus shall ye speak to Hezekiah king of -Judah, saying, Let not thy God, in whom thou trustest, deceive thee, -saying, Jerusalem shall not be given into the hand of the king of -Assyria. - -37:11 Behold, thou hast heard what the kings of Assyria have done to -all lands by destroying them utterly; and shalt thou be delivered? -37:12 Have the gods of the nations delivered them which my fathers -have destroyed, as Gozan, and Haran, and Rezeph, and the children of -Eden which were in Telassar? 37:13 Where is the king of Hamath, and -the king of Arphad, and the king of the city of Sepharvaim, Hena, and -Ivah? 37:14 And Hezekiah received the letter from the hand of the -messengers, and read it: and Hezekiah went up unto the house of the -LORD, and spread it before the LORD. - -37:15 And Hezekiah prayed unto the LORD, saying, 37:16 O LORD of -hosts, God of Israel, that dwellest between the cherubims, thou art -the God, even thou alone, of all the kingdoms of the earth: thou hast -made heaven and earth. - -37:17 Incline thine ear, O LORD, and hear; open thine eyes, O LORD, -and see: and hear all the words of Sennacherib, which hath sent to -reproach the living God. - -37:18 Of a truth, LORD, the kings of Assyria have laid waste all the -nations, and their countries, 37:19 And have cast their gods into the -fire: for they were no gods, but the work of men’s hands, wood and -stone: therefore they have destroyed them. - -37:20 Now therefore, O LORD our God, save us from his hand, that all -the kingdoms of the earth may know that thou art the LORD, even thou -only. - -37:21 Then Isaiah the son of Amoz sent unto Hezekiah, saying, Thus -saith the LORD God of Israel, Whereas thou hast prayed to me against -Sennacherib king of Assyria: 37:22 This is the word which the LORD -hath spoken concerning him; The virgin, the daughter of Zion, hath -despised thee, and laughed thee to scorn; the daughter of Jerusalem -hath shaken her head at thee. - -37:23 Whom hast thou reproached and blasphemed? and against whom hast -thou exalted thy voice, and lifted up thine eyes on high? even against -the Holy One of Israel. - -37:24 By thy servants hast thou reproached the Lord, and hast said, By -the multitude of my chariots am I come up to the height of the -mountains, to the sides of Lebanon; and I will cut down the tall -cedars thereof, and the choice fir trees thereof: and I will enter -into the height of his border, and the forest of his Carmel. - -37:25 I have digged, and drunk water; and with the sole of my feet -have I dried up all the rivers of the besieged places. - -37:26 Hast thou not heard long ago, how I have done it; and of ancient -times, that I have formed it? now have I brought it to pass, that thou -shouldest be to lay waste defenced cities into ruinous heaps. - -37:27 Therefore their inhabitants were of small power, they were -dismayed and confounded: they were as the grass of the field, and as -the green herb, as the grass on the housetops, and as corn blasted -before it be grown up. - -37:28 But I know thy abode, and thy going out, and thy coming in, and -thy rage against me. - -37:29 Because thy rage against me, and thy tumult, is come up into -mine ears, therefore will I put my hook in thy nose, and my bridle in -thy lips, and I will turn thee back by the way by which thou camest. - -37:30 And this shall be a sign unto thee, Ye shall eat this year such -as groweth of itself; and the second year that which springeth of the -same: and in the third year sow ye, and reap, and plant vineyards, and -eat the fruit thereof. - -37:31 And the remnant that is escaped of the house of Judah shall -again take root downward, and bear fruit upward: 37:32 For out of -Jerusalem shall go forth a remnant, and they that escape out of mount -Zion: the zeal of the LORD of hosts shall do this. - -37:33 Therefore thus saith the LORD concerning the king of Assyria, He -shall not come into this city, nor shoot an arrow there, nor come -before it with shields, nor cast a bank against it. - -37:34 By the way that he came, by the same shall he return, and shall -not come into this city, saith the LORD. - -37:35 For I will defend this city to save it for mine own sake, and -for my servant David’s sake. - -37:36 Then the angel of the LORD went forth, and smote in the camp of -the Assyrians a hundred and fourscore and five thousand: and when they -arose early in the morning, behold, they were all dead corpses. - -37:37 So Sennacherib king of Assyria departed, and went and returned, -and dwelt at Nineveh. - -37:38 And it came to pass, as he was worshipping in the house of -Nisroch his god, that Adrammelech and Sharezer his sons smote him with -the sword; and they escaped into the land of Armenia: and Esarhaddon -his son reigned in his stead. - -38:1 In those days was Hezekiah sick unto death. And Isaiah the -prophet the son of Amoz came unto him, and said unto him, Thus saith -the LORD, Set thine house in order: for thou shalt die, and not live. - -38:2 Then Hezekiah turned his face toward the wall, and prayed unto -the LORD, 38:3 And said, Remember now, O LORD, I beseech thee, how I -have walked before thee in truth and with a perfect heart, and have -done that which is good in thy sight. And Hezekiah wept sore. - -38:4 Then came the word of the LORD to Isaiah, saying, 38:5 Go, and -say to Hezekiah, Thus saith the LORD, the God of David thy father, I -have heard thy prayer, I have seen thy tears: behold, I will add unto -thy days fifteen years. - -38:6 And I will deliver thee and this city out of the hand of the king -of Assyria: and I will defend this city. - -38:7 And this shall be a sign unto thee from the LORD, that the LORD -will do this thing that he hath spoken; 38:8 Behold, I will bring -again the shadow of the degrees, which is gone down in the sun dial of -Ahaz, ten degrees backward. So the sun returned ten degrees, by which -degrees it was gone down. - -38:9 The writing of Hezekiah king of Judah, when he had been sick, and -was recovered of his sickness: 38:10 I said in the cutting off of my -days, I shall go to the gates of the grave: I am deprived of the -residue of my years. - -38:11 I said, I shall not see the LORD, even the LORD, in the land of -the living: I shall behold man no more with the inhabitants of the -world. - -38:12 Mine age is departed, and is removed from me as a shepherd’s -tent: I have cut off like a weaver my life: he will cut me off with -pining sickness: from day even to night wilt thou make an end of me. - -38:13 I reckoned till morning, that, as a lion, so will he break all -my bones: from day even to night wilt thou make an end of me. - -38:14 Like a crane or a swallow, so did I chatter: I did mourn as a -dove: mine eyes fail with looking upward: O LORD, I am oppressed; -undertake for me. - -38:15 What shall I say? he hath both spoken unto me, and himself hath -done it: I shall go softly all my years in the bitterness of my soul. - -38:16 O LORD, by these things men live, and in all these things is the -life of my spirit: so wilt thou recover me, and make me to live. - -38:17 Behold, for peace I had great bitterness: but thou hast in love -to my soul delivered it from the pit of corruption: for thou hast cast -all my sins behind thy back. - -38:18 For the grave cannot praise thee, death can not celebrate thee: -they that go down into the pit cannot hope for thy truth. - -38:19 The living, the living, he shall praise thee, as I do this day: -the father to the children shall make known thy truth. - -38:20 The LORD was ready to save me: therefore we will sing my songs -to the stringed instruments all the days of our life in the house of -the LORD. - -38:21 For Isaiah had said, Let them take a lump of figs, and lay it -for a plaister upon the boil, and he shall recover. - -38:22 Hezekiah also had said, What is the sign that I shall go up to -the house of the LORD? 39:1 At that time Merodachbaladan, the son of -Baladan, king of Babylon, sent letters and a present to Hezekiah: for -he had heard that he had been sick, and was recovered. - -39:2 And Hezekiah was glad of them, and shewed them the house of his -precious things, the silver, and the gold, and the spices, and the -precious ointment, and all the house of his armour, and all that was -found in his treasures: there was nothing in his house, nor in all his -dominion, that Hezekiah shewed them not. - -39:3 Then came Isaiah the prophet unto king Hezekiah, and said unto -him, What said these men? and from whence came they unto thee? And -Hezekiah said, They are come from a far country unto me, even from -Babylon. - -39:4 Then said he, What have they seen in thine house? And Hezekiah -answered, All that is in mine house have they seen: there is nothing -among my treasures that I have not shewed them. - -39:5 Then said Isaiah to Hezekiah, Hear the word of the LORD of hosts: -39:6 Behold, the days come, that all that is in thine house, and that -which thy fathers have laid up in store until this day, shall be -carried to Babylon: nothing shall be left, saith the LORD. - -39:7 And of thy sons that shall issue from thee, which thou shalt -beget, shall they take away; and they shall be eunuchs in the palace -of the king of Babylon. - -39:8 Then said Hezekiah to Isaiah, Good is the word of the LORD which -thou hast spoken. He said moreover, For there shall be peace and truth -in my days. - -40:1 Comfort ye, comfort ye my people, saith your God. - -40:2 Speak ye comfortably to Jerusalem, and cry unto her, that her -warfare is accomplished, that her iniquity is pardoned: for she hath -received of the LORD’s hand double for all her sins. - -40:3 The voice of him that crieth in the wilderness, Prepare ye the -way of the LORD, make straight in the desert a highway for our God. - -40:4 Every valley shall be exalted, and every mountain and hill shall -be made low: and the crooked shall be made straight, and the rough -places plain: 40:5 And the glory of the LORD shall be revealed, and -all flesh shall see it together: for the mouth of the LORD hath spoken -it. - -40:6 The voice said, Cry. And he said, What shall I cry? All flesh is -grass, and all the goodliness thereof is as the flower of the field: -40:7 The grass withereth, the flower fadeth: because the spirit of the -LORD bloweth upon it: surely the people is grass. - -40:8 The grass withereth, the flower fadeth: but the word of our God -shall stand for ever. - -40:9 O Zion, that bringest good tidings, get thee up into the high -mountain; O Jerusalem, that bringest good tidings, lift up thy voice -with strength; lift it up, be not afraid; say unto the cities of -Judah, Behold your God! 40:10 Behold, the Lord GOD will come with -strong hand, and his arm shall rule for him: behold, his reward is -with him, and his work before him. - -40:11 He shall feed his flock like a shepherd: he shall gather the -lambs with his arm, and carry them in his bosom, and shall gently lead -those that are with young. - -40:12 Who hath measured the waters in the hollow of his hand, and -meted out heaven with the span, and comprehended the dust of the earth -in a measure, and weighed the mountains in scales, and the hills in a -balance? 40:13 Who hath directed the Spirit of the LORD, or being his -counsellor hath taught him? 40:14 With whom took he counsel, and who -instructed him, and taught him in the path of judgment, and taught him -knowledge, and shewed to him the way of understanding? 40:15 Behold, -the nations are as a drop of a bucket, and are counted as the small -dust of the balance: behold, he taketh up the isles as a very little -thing. - -40:16 And Lebanon is not sufficient to burn, nor the beasts thereof -sufficient for a burnt offering. - -40:17 All nations before him are as nothing; and they are counted to -him less than nothing, and vanity. - -40:18 To whom then will ye liken God? or what likeness will ye compare -unto him? 40:19 The workman melteth a graven image, and the goldsmith -spreadeth it over with gold, and casteth silver chains. - -40:20 He that is so impoverished that he hath no oblation chooseth a -tree that will not rot; he seeketh unto him a cunning workman to -prepare a graven image, that shall not be moved. - -40:21 Have ye not known? have ye not heard? hath it not been told you -from the beginning? have ye not understood from the foundations of the -earth? 40:22 It is he that sitteth upon the circle of the earth, and -the inhabitants thereof are as grasshoppers; that stretcheth out the -heavens as a curtain, and spreadeth them out as a tent to dwell in: -40:23 That bringeth the princes to nothing; he maketh the judges of -the earth as vanity. - -40:24 Yea, they shall not be planted; yea, they shall not be sown: -yea, their stock shall not take root in the earth: and he shall also -blow upon them, and they shall wither, and the whirlwind shall take -them away as stubble. - -40:25 To whom then will ye liken me, or shall I be equal? saith the -Holy One. - -40:26 Lift up your eyes on high, and behold who hath created these -things, that bringeth out their host by number: he calleth them all by -names by the greatness of his might, for that he is strong in power; -not one faileth. - -40:27 Why sayest thou, O Jacob, and speakest, O Israel, My way is hid -from the LORD, and my judgment is passed over from my God? 40:28 Hast -thou not known? hast thou not heard, that the everlasting God, the -LORD, the Creator of the ends of the earth, fainteth not, neither is -weary? there is no searching of his understanding. - -40:29 He giveth power to the faint; and to them that have no might he -increaseth strength. - -40:30 Even the youths shall faint and be weary, and the young men -shall utterly fall: 40:31 But they that wait upon the LORD shall renew -their strength; they shall mount up with wings as eagles; they shall -run, and not be weary; and they shall walk, and not faint. - -41:1 Keep silence before me, O islands; and let the people renew their -strength: let them come near; then let them speak: let us come near -together to judgment. - -41:2 Who raised up the righteous man from the east, called him to his -foot, gave the nations before him, and made him rule over kings? he -gave them as the dust to his sword, and as driven stubble to his bow. - -41:3 He pursued them, and passed safely; even by the way that he had -not gone with his feet. - -41:4 Who hath wrought and done it, calling the generations from the -beginning? I the LORD, the first, and with the last; I am he. - -41:5 The isles saw it, and feared; the ends of the earth were afraid, -drew near, and came. - -41:6 They helped every one his neighbour; and every one said to his -brother, Be of good courage. - -41:7 So the carpenter encouraged the goldsmith, and he that smootheth -with the hammer him that smote the anvil, saying, It is ready for the -sodering: and he fastened it with nails, that it should not be moved. - -41:8 But thou, Israel, art my servant, Jacob whom I have chosen, the -seed of Abraham my friend. - -41:9 Thou whom I have taken from the ends of the earth, and called -thee from the chief men thereof, and said unto thee, Thou art my -servant; I have chosen thee, and not cast thee away. - -41:10 Fear thou not; for I am with thee: be not dismayed; for I am thy -God: I will strengthen thee; yea, I will help thee; yea, I will uphold -thee with the right hand of my righteousness. - -41:11 Behold, all they that were incensed against thee shall be -ashamed and confounded: they shall be as nothing; and they that strive -with thee shall perish. - -41:12 Thou shalt seek them, and shalt not find them, even them that -contended with thee: they that war against thee shall be as nothing, -and as a thing of nought. - -41:13 For I the LORD thy God will hold thy right hand, saying unto -thee, Fear not; I will help thee. - -41:14 Fear not, thou worm Jacob, and ye men of Israel; I will help -thee, saith the LORD, and thy redeemer, the Holy One of Israel. - -41:15 Behold, I will make thee a new sharp threshing instrument having -teeth: thou shalt thresh the mountains, and beat them small, and shalt -make the hills as chaff. - -41:16 Thou shalt fan them, and the wind shall carry them away, and the -whirlwind shall scatter them: and thou shalt rejoice in the LORD, and -shalt glory in the Holy One of Israel. - -41:17 When the poor and needy seek water, and there is none, and their -tongue faileth for thirst, I the LORD will hear them, I the God of -Israel will not forsake them. - -41:18 I will open rivers in high places, and fountains in the midst of -the valleys: I will make the wilderness a pool of water, and the dry -land springs of water. - -41:19 I will plant in the wilderness the cedar, the shittah tree, and -the myrtle, and the oil tree; I will set in the desert the fir tree, -and the pine, and the box tree together: 41:20 That they may see, and -know, and consider, and understand together, that the hand of the LORD -hath done this, and the Holy One of Israel hath created it. - -41:21 Produce your cause, saith the LORD; bring forth your strong -reasons, saith the King of Jacob. - -41:22 Let them bring them forth, and shew us what shall happen: let -them shew the former things, what they be, that we may consider them, -and know the latter end of them; or declare us things for to come. - -41:23 Shew the things that are to come hereafter, that we may know -that ye are gods: yea, do good, or do evil, that we may be dismayed, -and behold it together. - -41:24 Behold, ye are of nothing, and your work of nought: an -abomination is he that chooseth you. - -41:25 I have raised up one from the north, and he shall come: from the -rising of the sun shall he call upon my name: and he shall come upon -princes as upon morter, and as the potter treadeth clay. - -41:26 Who hath declared from the beginning, that we may know? and -beforetime, that we may say, He is righteous? yea, there is none that -sheweth, yea, there is none that declareth, yea, there is none that -heareth your words. - -41:27 The first shall say to Zion, Behold, behold them: and I will -give to Jerusalem one that bringeth good tidings. - -41:28 For I beheld, and there was no man; even among them, and there -was no counsellor, that, when I asked of them, could answer a word. - -41:29 Behold, they are all vanity; their works are nothing: their -molten images are wind and confusion. - -42:1 Behold my servant, whom I uphold; mine elect, in whom my soul -delighteth; I have put my spirit upon him: he shall bring forth -judgment to the Gentiles. - -42:2 He shall not cry, nor lift up, nor cause his voice to be heard in -the street. - -42:3 A bruised reed shall he not break, and the smoking flax shall he -not quench: he shall bring forth judgment unto truth. - -42:4 He shall not fail nor be discouraged, till he have set judgment -in the earth: and the isles shall wait for his law. - -42:5 Thus saith God the LORD, he that created the heavens, and -stretched them out; he that spread forth the earth, and that which -cometh out of it; he that giveth breath unto the people upon it, and -spirit to them that walk therein: 42:6 I the LORD have called thee in -righteousness, and will hold thine hand, and will keep thee, and give -thee for a covenant of the people, for a light of the Gentiles; 42:7 -To open the blind eyes, to bring out the prisoners from the prison, -and them that sit in darkness out of the prison house. - -42:8 I am the LORD: that is my name: and my glory will I not give to -another, neither my praise to graven images. - -42:9 Behold, the former things are come to pass, and new things do I -declare: before they spring forth I tell you of them. - -42:10 Sing unto the LORD a new song, and his praise from the end of -the earth, ye that go down to the sea, and all that is therein; the -isles, and the inhabitants thereof. - -42:11 Let the wilderness and the cities thereof lift up their voice, -the villages that Kedar doth inhabit: let the inhabitants of the rock -sing, let them shout from the top of the mountains. - -42:12 Let them give glory unto the LORD, and declare his praise in the -islands. - -42:13 The LORD shall go forth as a mighty man, he shall stir up -jealousy like a man of war: he shall cry, yea, roar; he shall prevail -against his enemies. - -42:14 I have long time holden my peace; I have been still, and -refrained myself: now will I cry like a travailing woman; I will -destroy and devour at once. - -42:15 I will make waste mountains and hills, and dry up all their -herbs; and I will make the rivers islands, and I will dry up the -pools. - -42:16 And I will bring the blind by a way that they knew not; I will -lead them in paths that they have not known: I will make darkness -light before them, and crooked things straight. These things will I do -unto them, and not forsake them. - -42:17 They shall be turned back, they shall be greatly ashamed, that -trust in graven images, that say to the molten images, Ye are our -gods. - -42:18 Hear, ye deaf; and look, ye blind, that ye may see. - -42:19 Who is blind, but my servant? or deaf, as my messenger that I -sent? who is blind as he that is perfect, and blind as the LORD’s -servant? 42:20 Seeing many things, but thou observest not; opening -the ears, but he heareth not. - -42:21 The LORD is well pleased for his righteousness’ sake; he will -magnify the law, and make it honourable. - -42:22 But this is a people robbed and spoiled; they are all of them -snared in holes, and they are hid in prison houses: they are for a -prey, and none delivereth; for a spoil, and none saith, Restore. - -42:23 Who among you will give ear to this? who will hearken and hear -for the time to come? 42:24 Who gave Jacob for a spoil, and Israel to -the robbers? did not the LORD, he against whom we have sinned? for -they would not walk in his ways, neither were they obedient unto his -law. - -42:25 Therefore he hath poured upon him the fury of his anger, and the -strength of battle: and it hath set him on fire round about, yet he -knew not; and it burned him, yet he laid it not to heart. - -43:1 But now thus saith the LORD that created thee, O Jacob, and he -that formed thee, O Israel, Fear not: for I have redeemed thee, I have -called thee by thy name; thou art mine. - -43:2 When thou passest through the waters, I will be with thee; and -through the rivers, they shall not overflow thee: when thou walkest -through the fire, thou shalt not be burned; neither shall the flame -kindle upon thee. - -43:3 For I am the LORD thy God, the Holy One of Israel, thy Saviour: I -gave Egypt for thy ransom, Ethiopia and Seba for thee. - -43:4 Since thou wast precious in my sight, thou hast been honourable, -and I have loved thee: therefore will I give men for thee, and people -for thy life. - -43:5 Fear not: for I am with thee: I will bring thy seed from the -east, and gather thee from the west; 43:6 I will say to the north, -Give up; and to the south, Keep not back: bring my sons from far, and -my daughters from the ends of the earth; 43:7 Even every one that is -called by my name: for I have created him for my glory, I have formed -him; yea, I have made him. - -43:8 Bring forth the blind people that have eyes, and the deaf that -have ears. - -43:9 Let all the nations be gathered together, and let the people be -assembled: who among them can declare this, and shew us former things? -let them bring forth their witnesses, that they may be justified: or -let them hear, and say, It is truth. - -43:10 Ye are my witnesses, saith the LORD, and my servant whom I have -chosen: that ye may know and believe me, and understand that I am he: -before me there was no God formed, neither shall there be after me. - -43:11 I, even I, am the LORD; and beside me there is no saviour. - -43:12 I have declared, and have saved, and I have shewed, when there -was no strange god among you: therefore ye are my witnesses, saith the -LORD, that I am God. - -43:13 Yea, before the day was I am he; and there is none that can -deliver out of my hand: I will work, and who shall let it? 43:14 Thus -saith the LORD, your redeemer, the Holy One of Israel; For your sake I -have sent to Babylon, and have brought down all their nobles, and the -Chaldeans, whose cry is in the ships. - -43:15 I am the LORD, your Holy One, the creator of Israel, your King. - -43:16 Thus saith the LORD, which maketh a way in the sea, and a path -in the mighty waters; 43:17 Which bringeth forth the chariot and -horse, the army and the power; they shall lie down together, they -shall not rise: they are extinct, they are quenched as tow. - -43:18 Remember ye not the former things, neither consider the things -of old. - -43:19 Behold, I will do a new thing; now it shall spring forth; shall -ye not know it? I will even make a way in the wilderness, and rivers -in the desert. - -43:20 The beast of the field shall honour me, the dragons and the -owls: because I give waters in the wilderness, and rivers in the -desert, to give drink to my people, my chosen. - -43:21 This people have I formed for myself; they shall shew forth my -praise. - -43:22 But thou hast not called upon me, O Jacob; but thou hast been -weary of me, O Israel. - -43:23 Thou hast not brought me the small cattle of thy burnt -offerings; neither hast thou honoured me with thy sacrifices. I have -not caused thee to serve with an offering, nor wearied thee with -incense. - -43:24 Thou hast bought me no sweet cane with money, neither hast thou -filled me with the fat of thy sacrifices: but thou hast made me to -serve with thy sins, thou hast wearied me with thine iniquities. - -43:25 I, even I, am he that blotteth out thy transgressions for mine -own sake, and will not remember thy sins. - -43:26 Put me in remembrance: let us plead together: declare thou, that -thou mayest be justified. - -43:27 Thy first father hath sinned, and thy teachers have transgressed -against me. - -43:28 Therefore I have profaned the princes of the sanctuary, and have -given Jacob to the curse, and Israel to reproaches. - -44:1 Yet now hear, O Jacob my servant; and Israel, whom I have chosen: -44:2 Thus saith the LORD that made thee, and formed thee from the -womb, which will help thee; Fear not, O Jacob, my servant; and thou, -Jesurun, whom I have chosen. - -44:3 For I will pour water upon him that is thirsty, and floods upon -the dry ground: I will pour my spirit upon thy seed, and my blessing -upon thine offspring: 44:4 And they shall spring up as among the -grass, as willows by the water courses. - -44:5 One shall say, I am the LORD’s; and another shall call himself by -the name of Jacob; and another shall subscribe with his hand unto the -LORD, and surname himself by the name of Israel. - -44:6 Thus saith the LORD the King of Israel, and his redeemer the LORD -of hosts; I am the first, and I am the last; and beside me there is no -God. - -44:7 And who, as I, shall call, and shall declare it, and set it in -order for me, since I appointed the ancient people? and the things -that are coming, and shall come, let them shew unto them. - -44:8 Fear ye not, neither be afraid: have not I told thee from that -time, and have declared it? ye are even my witnesses. Is there a God -beside me? yea, there is no God; I know not any. - -44:9 They that make a graven image are all of them vanity; and their -delectable things shall not profit; and they are their own witnesses; -they see not, nor know; that they may be ashamed. - -44:10 Who hath formed a god, or molten a graven image that is -profitable for nothing? 44:11 Behold, all his fellows shall be -ashamed: and the workmen, they are of men: let them all be gathered -together, let them stand up; yet they shall fear, and they shall be -ashamed together. - -44:12 The smith with the tongs both worketh in the coals, and -fashioneth it with hammers, and worketh it with the strength of his -arms: yea, he is hungry, and his strength faileth: he drinketh no -water, and is faint. - -44:13 The carpenter stretcheth out his rule; he marketh it out with a -line; he fitteth it with planes, and he marketh it out with the -compass, and maketh it after the figure of a man, according to the -beauty of a man; that it may remain in the house. - -44:14 He heweth him down cedars, and taketh the cypress and the oak, -which he strengtheneth for himself among the trees of the forest: he -planteth an ash, and the rain doth nourish it. - -44:15 Then shall it be for a man to burn: for he will take thereof, -and warm himself; yea, he kindleth it, and baketh bread; yea, he -maketh a god, and worshippeth it; he maketh it a graven image, and -falleth down thereto. - -44:16 He burneth part thereof in the fire; with part thereof he eateth -flesh; he roasteth roast, and is satisfied: yea, he warmeth himself, -and saith, Aha, I am warm, I have seen the fire: 44:17 And the residue -thereof he maketh a god, even his graven image: he falleth down unto -it, and worshippeth it, and prayeth unto it, and saith, Deliver me; -for thou art my god. - -44:18 They have not known nor understood: for he hath shut their eyes, -that they cannot see; and their hearts, that they cannot understand. - -44:19 And none considereth in his heart, neither is there knowledge -nor understanding to say, I have burned part of it in the fire; yea, -also I have baked bread upon the coals thereof; I have roasted flesh, -and eaten it: and shall I make the residue thereof an abomination? -shall I fall down to the stock of a tree? 44:20 He feedeth on ashes: -a deceived heart hath turned him aside, that he cannot deliver his -soul, nor say, Is there not a lie in my right hand? 44:21 Remember -these, O Jacob and Israel; for thou art my servant: I have formed -thee; thou art my servant: O Israel, thou shalt not be forgotten of -me. - -44:22 I have blotted out, as a thick cloud, thy transgressions, and, -as a cloud, thy sins: return unto me; for I have redeemed thee. - -44:23 Sing, O ye heavens; for the LORD hath done it: shout, ye lower -parts of the earth: break forth into singing, ye mountains, O forest, -and every tree therein: for the LORD hath redeemed Jacob, and -glorified himself in Israel. - -44:24 Thus saith the LORD, thy redeemer, and he that formed thee from -the womb, I am the LORD that maketh all things; that stretcheth forth -the heavens alone; that spreadeth abroad the earth by myself; 44:25 -That frustrateth the tokens of the liars, and maketh diviners mad; -that turneth wise men backward, and maketh their knowledge foolish; -44:26 That confirmeth the word of his servant, and performeth the -counsel of his messengers; that saith to Jerusalem, Thou shalt be -inhabited; and to the cities of Judah, Ye shall be built, and I will -raise up the decayed places thereof: 44:27 That saith to the deep, Be -dry, and I will dry up thy rivers: 44:28 That saith of Cyrus, He is my -shepherd, and shall perform all my pleasure: even saying to Jerusalem, -Thou shalt be built; and to the temple, Thy foundation shall be laid. - -45:1 Thus saith the LORD to his anointed, to Cyrus, whose right hand I -have holden, to subdue nations before him; and I will loose the loins -of kings, to open before him the two leaved gates; and the gates shall -not be shut; 45:2 I will go before thee, and make the crooked places -straight: I will break in pieces the gates of brass, and cut in sunder -the bars of iron: 45:3 And I will give thee the treasures of darkness, -and hidden riches of secret places, that thou mayest know that I, the -LORD, which call thee by thy name, am the God of Israel. - -45:4 For Jacob my servant’s sake, and Israel mine elect, I have even -called thee by thy name: I have surnamed thee, though thou hast not -known me. - -45:5 I am the LORD, and there is none else, there is no God beside me: -I girded thee, though thou hast not known me: 45:6 That they may know -from the rising of the sun, and from the west, that there is none -beside me. I am the LORD, and there is none else. - -45:7 I form the light, and create darkness: I make peace, and create -evil: I the LORD do all these things. - -45:8 Drop down, ye heavens, from above, and let the skies pour down -righteousness: let the earth open, and let them bring forth salvation, -and let righteousness spring up together; I the LORD have created it. - -45:9 Woe unto him that striveth with his Maker! Let the potsherd -strive with the potsherds of the earth. Shall the clay say to him that -fashioneth it, What makest thou? or thy work, He hath no hands? 45:10 -Woe unto him that saith unto his father, What begettest thou? or to -the woman, What hast thou brought forth? 45:11 Thus saith the LORD, -the Holy One of Israel, and his Maker, Ask me of things to come -concerning my sons, and concerning the work of my hands command ye me. - -45:12 I have made the earth, and created man upon it: I, even my -hands, have stretched out the heavens, and all their host have I -commanded. - -45:13 I have raised him up in righteousness, and I will direct all his -ways: he shall build my city, and he shall let go my captives, not for -price nor reward, saith the LORD of hosts. - -45:14 Thus saith the LORD, The labour of Egypt, and merchandise of -Ethiopia and of the Sabeans, men of stature, shall come over unto -thee, and they shall be thine: they shall come after thee; in chains -they shall come over, and they shall fall down unto thee, they shall -make supplication unto thee, saying, Surely God is in thee; and there -is none else, there is no God. - -45:15 Verily thou art a God that hidest thyself, O God of Israel, the -Saviour. - -45:16 They shall be ashamed, and also confounded, all of them: they -shall go to confusion together that are makers of idols. - -45:17 But Israel shall be saved in the LORD with an everlasting -salvation: ye shall not be ashamed nor confounded world without end. - -45:18 For thus saith the LORD that created the heavens; God himself -that formed the earth and made it; he hath established it, he created -it not in vain, he formed it to be inhabited: I am the LORD; and there -is none else. - -45:19 I have not spoken in secret, in a dark place of the earth: I -said not unto the seed of Jacob, Seek ye me in vain: I the LORD speak -righteousness, I declare things that are right. - -45:20 Assemble yourselves and come; draw near together, ye that are -escaped of the nations: they have no knowledge that set up the wood of -their graven image, and pray unto a god that cannot save. - -45:21 Tell ye, and bring them near; yea, let them take counsel -together: who hath declared this from ancient time? who hath told it -from that time? have not I the LORD? and there is no God else beside -me; a just God and a Saviour; there is none beside me. - -45:22 Look unto me, and be ye saved, all the ends of the earth: for I -am God, and there is none else. - -45:23 I have sworn by myself, the word is gone out of my mouth in -righteousness, and shall not return, That unto me every knee shall -bow, every tongue shall swear. - -45:24 Surely, shall one say, in the LORD have I righteousness and -strength: even to him shall men come; and all that are incensed -against him shall be ashamed. - -45:25 In the LORD shall all the seed of Israel be justified, and shall -glory. - -46:1 Bel boweth down, Nebo stoopeth, their idols were upon the beasts, -and upon the cattle: your carriages were heavy loaden; they are a -burden to the weary beast. - -46:2 They stoop, they bow down together; they could not deliver the -burden, but themselves are gone into captivity. - -46:3 Hearken unto me, O house of Jacob, and all the remnant of the -house of Israel, which are borne by me from the belly, which are -carried from the womb: 46:4 And even to your old age I am he; and even -to hoar hairs will I carry you: I have made, and I will bear; even I -will carry, and will deliver you. - -46:5 To whom will ye liken me, and make me equal, and compare me, that -we may be like? 46:6 They lavish gold out of the bag, and weigh -silver in the balance, and hire a goldsmith; and he maketh it a god: -they fall down, yea, they worship. - -46:7 They bear him upon the shoulder, they carry him, and set him in -his place, and he standeth; from his place shall he not remove: yea, -one shall cry unto him, yet can he not answer, nor save him out of his -trouble. - -46:8 Remember this, and shew yourselves men: bring it again to mind, O -ye transgressors. - -46:9 Remember the former things of old: for I am God, and there is -none else; I am God, and there is none like me, 46:10 Declaring the -end from the beginning, and from ancient times the things that are not -yet done, saying, My counsel shall stand, and I will do all my -pleasure: 46:11 Calling a ravenous bird from the east, the man that -executeth my counsel from a far country: yea, I have spoken it, I will -also bring it to pass; I have purposed it, I will also do it. - -46:12 Hearken unto me, ye stouthearted, that are far from -righteousness: 46:13 I bring near my righteousness; it shall not be -far off, and my salvation shall not tarry: and I will place salvation -in Zion for Israel my glory. - -47:1 Come down, and sit in the dust, O virgin daughter of Babylon, sit -on the ground: there is no throne, O daughter of the Chaldeans: for -thou shalt no more be called tender and delicate. - -47:2 Take the millstones, and grind meal: uncover thy locks, make bare -the leg, uncover the thigh, pass over the rivers. - -47:3 Thy nakedness shall be uncovered, yea, thy shame shall be seen: I -will take vengeance, and I will not meet thee as a man. - -47:4 As for our redeemer, the LORD of hosts is his name, the Holy One -of Israel. - -47:5 Sit thou silent, and get thee into darkness, O daughter of the -Chaldeans: for thou shalt no more be called, The lady of kingdoms. - -47:6 I was wroth with my people, I have polluted mine inheritance, and -given them into thine hand: thou didst shew them no mercy; upon the -ancient hast thou very heavily laid thy yoke. - -47:7 And thou saidst, I shall be a lady for ever: so that thou didst -not lay these things to thy heart, neither didst remember the latter -end of it. - -47:8 Therefore hear now this, thou that art given to pleasures, that -dwellest carelessly, that sayest in thine heart, I am, and none else -beside me; I shall not sit as a widow, neither shall I know the loss -of children: 47:9 But these two things shall come to thee in a moment -in one day, the loss of children, and widowhood: they shall come upon -thee in their perfection for the multitude of thy sorceries, and for -the great abundance of thine enchantments. - -47:10 For thou hast trusted in thy wickedness: thou hast said, None -seeth me. Thy wisdom and thy knowledge, it hath perverted thee; and -thou hast said in thine heart, I am, and none else beside me. - -47:11 Therefore shall evil come upon thee; thou shalt not know from -whence it riseth: and mischief shall fall upon thee; thou shalt not be -able to put it off: and desolation shall come upon thee suddenly, -which thou shalt not know. - -47:12 Stand now with thine enchantments, and with the multitude of thy -sorceries, wherein thou hast laboured from thy youth; if so be thou -shalt be able to profit, if so be thou mayest prevail. - -47:13 Thou art wearied in the multitude of thy counsels. Let now the -astrologers, the stargazers, the monthly prognosticators, stand up, -and save thee from these things that shall come upon thee. - -47:14 Behold, they shall be as stubble; the fire shall burn them; they -shall not deliver themselves from the power of the flame: there shall -not be a coal to warm at, nor fire to sit before it. - -47:15 Thus shall they be unto thee with whom thou hast laboured, even -thy merchants, from thy youth: they shall wander every one to his -quarter; none shall save thee. - -48:1 Hear ye this, O house of Jacob, which are called by the name of -Israel, and are come forth out of the waters of Judah, which swear by -the name of the LORD, and make mention of the God of Israel, but not -in truth, nor in righteousness. - -48:2 For they call themselves of the holy city, and stay themselves -upon the God of Israel; The LORD of hosts is his name. - -48:3 I have declared the former things from the beginning; and they -went forth out of my mouth, and I shewed them; I did them suddenly, -and they came to pass. - -48:4 Because I knew that thou art obstinate, and thy neck is an iron -sinew, and thy brow brass; 48:5 I have even from the beginning -declared it to thee; before it came to pass I shewed it thee: lest -thou shouldest say, Mine idol hath done them, and my graven image, and -my molten image, hath commanded them. - -48:6 Thou hast heard, see all this; and will not ye declare it? I have -shewed thee new things from this time, even hidden things, and thou -didst not know them. - -48:7 They are created now, and not from the beginning; even before the -day when thou heardest them not; lest thou shouldest say, Behold, I -knew them. - -48:8 Yea, thou heardest not; yea, thou knewest not; yea, from that -time that thine ear was not opened: for I knew that thou wouldest deal -very treacherously, and wast called a transgressor from the womb. - -48:9 For my name’s sake will I defer mine anger, and for my praise -will I refrain for thee, that I cut thee not off. - -48:10 Behold, I have refined thee, but not with silver; I have chosen -thee in the furnace of affliction. - -48:11 For mine own sake, even for mine own sake, will I do it: for how -should my name be polluted? and I will not give my glory unto another. - -48:12 Hearken unto me, O Jacob and Israel, my called; I am he; I am -the first, I also am the last. - -48:13 Mine hand also hath laid the foundation of the earth, and my -right hand hath spanned the heavens: when I call unto them, they stand -up together. - -48:14 All ye, assemble yourselves, and hear; which among them hath -declared these things? The LORD hath loved him: he will do his -pleasure on Babylon, and his arm shall be on the Chaldeans. - -48:15 I, even I, have spoken; yea, I have called him: I have brought -him, and he shall make his way prosperous. - -48:16 Come ye near unto me, hear ye this; I have not spoken in secret -from the beginning; from the time that it was, there am I: and now the -Lord GOD, and his Spirit, hath sent me. - -48:17 Thus saith the LORD, thy Redeemer, the Holy One of Israel; I am -the LORD thy God which teacheth thee to profit, which leadeth thee by -the way that thou shouldest go. - -48:18 O that thou hadst hearkened to my commandments! then had thy -peace been as a river, and thy righteousness as the waves of the sea: -48:19 Thy seed also had been as the sand, and the offspring of thy -bowels like the gravel thereof; his name should not have been cut off -nor destroyed from before me. - -48:20 Go ye forth of Babylon, flee ye from the Chaldeans, with a voice -of singing declare ye, tell this, utter it even to the end of the -earth; say ye, The LORD hath redeemed his servant Jacob. - -48:21 And they thirsted not when he led them through the deserts: he -caused the waters to flow out of the rock for them: he clave the rock -also, and the waters gushed out. - -48:22 There is no peace, saith the LORD, unto the wicked. - -49:1 Listen, O isles, unto me; and hearken, ye people, from far; The -LORD hath called me from the womb; from the bowels of my mother hath -he made mention of my name. - -49:2 And he hath made my mouth like a sharp sword; in the shadow of -his hand hath he hid me, and made me a polished shaft; in his quiver -hath he hid me; 49:3 And said unto me, Thou art my servant, O Israel, -in whom I will be glorified. - -49:4 Then I said, I have laboured in vain, I have spent my strength -for nought, and in vain: yet surely my judgment is with the LORD, and -my work with my God. - -49:5 And now, saith the LORD that formed me from the womb to be his -servant, to bring Jacob again to him, Though Israel be not gathered, -yet shall I be glorious in the eyes of the LORD, and my God shall be -my strength. - -49:6 And he said, It is a light thing that thou shouldest be my -servant to raise up the tribes of Jacob, and to restore the preserved -of Israel: I will also give thee for a light to the Gentiles, that -thou mayest be my salvation unto the end of the earth. - -49:7 Thus saith the LORD, the Redeemer of Israel, and his Holy One, to -him whom man despiseth, to him whom the nation abhorreth, to a servant -of rulers, Kings shall see and arise, princes also shall worship, -because of the LORD that is faithful, and the Holy One of Israel, and -he shall choose thee. - -49:8 Thus saith the LORD, In an acceptable time have I heard thee, and -in a day of salvation have I helped thee: and I will preserve thee, -and give thee for a covenant of the people, to establish the earth, to -cause to inherit the desolate heritages; 49:9 That thou mayest say to -the prisoners, Go forth; to them that are in darkness, Shew -yourselves. They shall feed in the ways, and their pastures shall be -in all high places. - -49:10 They shall not hunger nor thirst; neither shall the heat nor sun -smite them: for he that hath mercy on them shall lead them, even by -the springs of water shall he guide them. - -49:11 And I will make all my mountains a way, and my highways shall be -exalted. - -49:12 Behold, these shall come from far: and, lo, these from the north -and from the west; and these from the land of Sinim. - -49:13 Sing, O heavens; and be joyful, O earth; and break forth into -singing, O mountains: for the LORD hath comforted his people, and will -have mercy upon his afflicted. - -49:14 But Zion said, The LORD hath forsaken me, and my Lord hath -forgotten me. - -49:15 Can a woman forget her sucking child, that she should not have -compassion on the son of her womb? yea, they may forget, yet will I -not forget thee. - -49:16 Behold, I have graven thee upon the palms of my hands; thy walls -are continually before me. - -49:17 Thy children shall make haste; thy destroyers and they that made -thee waste shall go forth of thee. - -49:18 Lift up thine eyes round about, and behold: all these gather -themselves together, and come to thee. As I live, saith the LORD, thou -shalt surely clothe thee with them all, as with an ornament, and bind -them on thee, as a bride doeth. - -49:19 For thy waste and thy desolate places, and the land of thy -destruction, shall even now be too narrow by reason of the -inhabitants, and they that swallowed thee up shall be far away. - -49:20 The children which thou shalt have, after thou hast lost the -other, shall say again in thine ears, The place is too strait for me: -give place to me that I may dwell. - -49:21 Then shalt thou say in thine heart, Who hath begotten me these, -seeing I have lost my children, and am desolate, a captive, and -removing to and fro? and who hath brought up these? Behold, I was left -alone; these, where had they been? 49:22 Thus saith the Lord GOD, -Behold, I will lift up mine hand to the Gentiles, and set up my -standard to the people: and they shall bring thy sons in their arms, -and thy daughters shall be carried upon their shoulders. - -49:23 And kings shall be thy nursing fathers, and their queens thy -nursing mothers: they shall bow down to thee with their face toward -the earth, and lick up the dust of thy feet; and thou shalt know that -I am the LORD: for they shall not be ashamed that wait for me. - -49:24 Shall the prey be taken from the mighty, or the lawful captive -delivered? 49:25 But thus saith the LORD, Even the captives of the -mighty shall be taken away, and the prey of the terrible shall be -delivered: for I will contend with him that contendeth with thee, and -I will save thy children. - -49:26 And I will feed them that oppress thee with their own flesh; and -they shall be drunken with their own blood, as with sweet wine: and -all flesh shall know that I the LORD am thy Saviour and thy Redeemer, -the mighty One of Jacob. - -50:1 Thus saith the LORD, Where is the bill of your mother’s -divorcement, whom I have put away? or which of my creditors is it to -whom I have sold you? Behold, for your iniquities have ye sold -yourselves, and for your transgressions is your mother put away. - -50:2 Wherefore, when I came, was there no man? when I called, was -there none to answer? Is my hand shortened at all, that it cannot -redeem? or have I no power to deliver? behold, at my rebuke I dry up -the sea, I make the rivers a wilderness: their fish stinketh, because -there is no water, and dieth for thirst. - -50:3 I clothe the heavens with blackness, and I make sackcloth their -covering. - -50:4 The Lord GOD hath given me the tongue of the learned, that I -should know how to speak a word in season to him that is weary: he -wakeneth morning by morning, he wakeneth mine ear to hear as the -learned. - -50:5 The Lord GOD hath opened mine ear, and I was not rebellious, -neither turned away back. - -50:6 I gave my back to the smiters, and my cheeks to them that plucked -off the hair: I hid not my face from shame and spitting. - -50:7 For the Lord GOD will help me; therefore shall I not be -confounded: therefore have I set my face like a flint, and I know that -I shall not be ashamed. - -50:8 He is near that justifieth me; who will contend with me? let us -stand together: who is mine adversary? let him come near to me. - -50:9 Behold, the Lord GOD will help me; who is he that shall condemn -me? lo, they all shall wax old as a garment; the moth shall eat them -up. - -50:10 Who is among you that feareth the LORD, that obeyeth the voice -of his servant, that walketh in darkness, and hath no light? let him -trust in the name of the LORD, and stay upon his God. - -50:11 Behold, all ye that kindle a fire, that compass yourselves about -with sparks: walk in the light of your fire, and in the sparks that ye -have kindled. This shall ye have of mine hand; ye shall lie down in -sorrow. - -51:1 Hearken to me, ye that follow after righteousness, ye that seek -the LORD: look unto the rock whence ye are hewn, and to the hole of -the pit whence ye are digged. - -51:2 Look unto Abraham your father, and unto Sarah that bare you: for -I called him alone, and blessed him, and increased him. - -51:3 For the LORD shall comfort Zion: he will comfort all her waste -places; and he will make her wilderness like Eden, and her desert like -the garden of the LORD; joy and gladness shall be found therein, -thanksgiving, and the voice of melody. - -51:4 Hearken unto me, my people; and give ear unto me, O my nation: -for a law shall proceed from me, and I will make my judgment to rest -for a light of the people. - -51:5 My righteousness is near; my salvation is gone forth, and mine -arms shall judge the people; the isles shall wait upon me, and on mine -arm shall they trust. - -51:6 Lift up your eyes to the heavens, and look upon the earth -beneath: for the heavens shall vanish away like smoke, and the earth -shall wax old like a garment, and they that dwell therein shall die in -like manner: but my salvation shall be for ever, and my righteousness -shall not be abolished. - -51:7 Hearken unto me, ye that know righteousness, the people in whose -heart is my law; fear ye not the reproach of men, neither be ye afraid -of their revilings. - -51:8 For the moth shall eat them up like a garment, and the worm shall -eat them like wool: but my righteousness shall be for ever, and my -salvation from generation to generation. - -51:9 Awake, awake, put on strength, O arm of the LORD; awake, as in -the ancient days, in the generations of old. Art thou not it that hath -cut Rahab, and wounded the dragon? 51:10 Art thou not it which hath -dried the sea, the waters of the great deep; that hath made the depths -of the sea a way for the ransomed to pass over? 51:11 Therefore the -redeemed of the LORD shall return, and come with singing unto Zion; -and everlasting joy shall be upon their head: they shall obtain -gladness and joy; and sorrow and mourning shall flee away. - -51:12 I, even I, am he that comforteth you: who art thou, that thou -shouldest be afraid of a man that shall die, and of the son of man -which shall be made as grass; 51:13 And forgettest the LORD thy maker, -that hath stretched forth the heavens, and laid the foundations of the -earth; and hast feared continually every day because of the fury of -the oppressor, as if he were ready to destroy? and where is the fury -of the oppressor? 51:14 The captive exile hasteneth that he may be -loosed, and that he should not die in the pit, nor that his bread -should fail. - -51:15 But I am the LORD thy God, that divided the sea, whose waves -roared: The LORD of hosts is his name. - -51:16 And I have put my words in thy mouth, and I have covered thee in -the shadow of mine hand, that I may plant the heavens, and lay the -foundations of the earth, and say unto Zion, Thou art my people. - -51:17 Awake, awake, stand up, O Jerusalem, which hast drunk at the -hand of the LORD the cup of his fury; thou hast drunken the dregs of -the cup of trembling, and wrung them out. - -51:18 There is none to guide her among all the sons whom she hath -brought forth; neither is there any that taketh her by the hand of all -the sons that she hath brought up. - -51:19 These two things are come unto thee; who shall be sorry for -thee? desolation, and destruction, and the famine, and the sword: by -whom shall I comfort thee? 51:20 Thy sons have fainted, they lie at -the head of all the streets, as a wild bull in a net: they are full of -the fury of the LORD, the rebuke of thy God. - -51:21 Therefore hear now this, thou afflicted, and drunken, but not -with wine: 51:22 Thus saith thy Lord the LORD, and thy God that -pleadeth the cause of his people, Behold, I have taken out of thine -hand the cup of trembling, even the dregs of the cup of my fury; thou -shalt no more drink it again: 51:23 But I will put it into the hand of -them that afflict thee; which have said to thy soul, Bow down, that we -may go over: and thou hast laid thy body as the ground, and as the -street, to them that went over. - -52:1 Awake, awake; put on thy strength, O Zion; put on thy beautiful -garments, O Jerusalem, the holy city: for henceforth there shall no -more come into thee the uncircumcised and the unclean. - -52:2 Shake thyself from the dust; arise, and sit down, O Jerusalem: -loose thyself from the bands of thy neck, O captive daughter of Zion. - -52:3 For thus saith the LORD, Ye have sold yourselves for nought; and -ye shall be redeemed without money. - -52:4 For thus saith the Lord GOD, My people went down aforetime into -Egypt to sojourn there; and the Assyrian oppressed them without cause. - -52:5 Now therefore, what have I here, saith the LORD, that my people -is taken away for nought? they that rule over them make them to howl, -saith the LORD; and my name continually every day is blasphemed. - -52:6 Therefore my people shall know my name: therefore they shall know -in that day that I am he that doth speak: behold, it is I. - -52:7 How beautiful upon the mountains are the feet of him that -bringeth good tidings, that publisheth peace; that bringeth good -tidings of good, that publisheth salvation; that saith unto Zion, Thy -God reigneth! 52:8 Thy watchmen shall lift up the voice; with the -voice together shall they sing: for they shall see eye to eye, when -the LORD shall bring again Zion. - -52:9 Break forth into joy, sing together, ye waste places of -Jerusalem: for the LORD hath comforted his people, he hath redeemed -Jerusalem. - -52:10 The LORD hath made bare his holy arm in the eyes of all the -nations; and all the ends of the earth shall see the salvation of our -God. - -52:11 Depart ye, depart ye, go ye out from thence, touch no unclean -thing; go ye out of the midst of her; be ye clean, that bear the -vessels of the LORD. - -52:12 For ye shall not go out with haste, nor go by flight: for the -LORD will go before you; and the God of Israel will be your rereward. - -52:13 Behold, my servant shall deal prudently, he shall be exalted and -extolled, and be very high. - -52:14 As many were astonied at thee; his visage was so marred more -than any man, and his form more than the sons of men: 52:15 So shall -he sprinkle many nations; the kings shall shut their mouths at him: -for that which had not been told them shall they see; and that which -they had not heard shall they consider. - -53:1 Who hath believed our report? and to whom is the arm of the LORD -revealed? 53:2 For he shall grow up before him as a tender plant, and -as a root out of a dry ground: he hath no form nor comeliness; and -when we shall see him, there is no beauty that we should desire him. - -53:3 He is despised and rejected of men; a man of sorrows, and -acquainted with grief: and we hid as it were our faces from him; he -was despised, and we esteemed him not. - -53:4 Surely he hath borne our griefs, and carried our sorrows: yet we -did esteem him stricken, smitten of God, and afflicted. - -53:5 But he was wounded for our transgressions, he was bruised for our -iniquities: the chastisement of our peace was upon him; and with his -stripes we are healed. - -53:6 All we like sheep have gone astray; we have turned every one to -his own way; and the LORD hath laid on him the iniquity of us all. - -53:7 He was oppressed, and he was afflicted, yet he opened not his -mouth: he is brought as a lamb to the slaughter, and as a sheep before -her shearers is dumb, so he openeth not his mouth. - -53:8 He was taken from prison and from judgment: and who shall declare -his generation? for he was cut off out of the land of the living: for -the transgression of my people was he stricken. - -53:9 And he made his grave with the wicked, and with the rich in his -death; because he had done no violence, neither was any deceit in his -mouth. - -53:10 Yet it pleased the LORD to bruise him; he hath put him to grief: -when thou shalt make his soul an offering for sin, he shall see his -seed, he shall prolong his days, and the pleasure of the LORD shall -prosper in his hand. - -53:11 He shall see of the travail of his soul, and shall be satisfied: -by his knowledge shall my righteous servant justify many; for he shall -bear their iniquities. - -53:12 Therefore will I divide him a portion with the great, and he -shall divide the spoil with the strong; because he hath poured out his -soul unto death: and he was numbered with the transgressors; and he -bare the sin of many, and made intercession for the transgressors. - -54:1 Sing, O barren, thou that didst not bear; break forth into -singing, and cry aloud, thou that didst not travail with child: for -more are the children of the desolate than the children of the married -wife, saith the LORD. - -54:2 Enlarge the place of thy tent, and let them stretch forth the -curtains of thine habitations: spare not, lengthen thy cords, and -strengthen thy stakes; 54:3 For thou shalt break forth on the right -hand and on the left; and thy seed shall inherit the Gentiles, and -make the desolate cities to be inhabited. - -54:4 Fear not; for thou shalt not be ashamed: neither be thou -confounded; for thou shalt not be put to shame: for thou shalt forget -the shame of thy youth, and shalt not remember the reproach of thy -widowhood any more. - -54:5 For thy Maker is thine husband; the LORD of hosts is his name; -and thy Redeemer the Holy One of Israel; The God of the whole earth -shall he be called. - -54:6 For the LORD hath called thee as a woman forsaken and grieved in -spirit, and a wife of youth, when thou wast refused, saith thy God. - -54:7 For a small moment have I forsaken thee; but with great mercies -will I gather thee. - -54:8 In a little wrath I hid my face from thee for a moment; but with -everlasting kindness will I have mercy on thee, saith the LORD thy -Redeemer. - -54:9 For this is as the waters of Noah unto me: for as I have sworn -that the waters of Noah should no more go over the earth; so have I -sworn that I would not be wroth with thee, nor rebuke thee. - -54:10 For the mountains shall depart, and the hills be removed; but my -kindness shall not depart from thee, neither shall the covenant of my -peace be removed, saith the LORD that hath mercy on thee. - -54:11 O thou afflicted, tossed with tempest, and not comforted, -behold, I will lay thy stones with fair colours, and lay thy -foundations with sapphires. - -54:12 And I will make thy windows of agates, and thy gates of -carbuncles, and all thy borders of pleasant stones. - -54:13 And all thy children shall be taught of the LORD; and great -shall be the peace of thy children. - -54:14 In righteousness shalt thou be established: thou shalt be far -from oppression; for thou shalt not fear: and from terror; for it -shall not come near thee. - -54:15 Behold, they shall surely gather together, but not by me: -whosoever shall gather together against thee shall fall for thy sake. - -54:16 Behold, I have created the smith that bloweth the coals in the -fire, and that bringeth forth an instrument for his work; and I have -created the waster to destroy. - -54:17 No weapon that is formed against thee shall prosper; and every -tongue that shall rise against thee in judgment thou shalt condemn. -This is the heritage of the servants of the LORD, and their -righteousness is of me, saith the LORD. - -55:1 Ho, every one that thirsteth, come ye to the waters, and he that -hath no money; come ye, buy, and eat; yea, come, buy wine and milk -without money and without price. - -55:2 Wherefore do ye spend money for that which is not bread? and your -labour for that which satisfieth not? hearken diligently unto me, and -eat ye that which is good, and let your soul delight itself in -fatness. - -55:3 Incline your ear, and come unto me: hear, and your soul shall -live; and I will make an everlasting covenant with you, even the sure -mercies of David. - -55:4 Behold, I have given him for a witness to the people, a leader -and commander to the people. - -55:5 Behold, thou shalt call a nation that thou knowest not, and -nations that knew not thee shall run unto thee because of the LORD thy -God, and for the Holy One of Israel; for he hath glorified thee. - -55:6 Seek ye the LORD while he may be found, call ye upon him while he -is near: 55:7 Let the wicked forsake his way, and the unrighteous man -his thoughts: and let him return unto the LORD, and he will have mercy -upon him; and to our God, for he will abundantly pardon. - -55:8 For my thoughts are not your thoughts, neither are your ways my -ways, saith the LORD. - -55:9 For as the heavens are higher than the earth, so are my ways -higher than your ways, and my thoughts than your thoughts. - -55:10 For as the rain cometh down, and the snow from heaven, and -returneth not thither, but watereth the earth, and maketh it bring -forth and bud, that it may give seed to the sower, and bread to the -eater: 55:11 So shall my word be that goeth forth out of my mouth: it -shall not return unto me void, but it shall accomplish that which I -please, and it shall prosper in the thing whereto I sent it. - -55:12 For ye shall go out with joy, and be led forth with peace: the -mountains and the hills shall break forth before you into singing, and -all the trees of the field shall clap their hands. - -55:13 Instead of the thorn shall come up the fir tree, and instead of -the brier shall come up the myrtle tree: and it shall be to the LORD -for a name, for an everlasting sign that shall not be cut off. - -56:1 Thus saith the LORD, Keep ye judgment, and do justice: for my -salvation is near to come, and my righteousness to be revealed. - -56:2 Blessed is the man that doeth this, and the son of man that -layeth hold on it; that keepeth the sabbath from polluting it, and -keepeth his hand from doing any evil. - -56:3 Neither let the son of the stranger, that hath joined himself to -the LORD, speak, saying, The LORD hath utterly separated me from his -people: neither let the eunuch say, Behold, I am a dry tree. - -56:4 For thus saith the LORD unto the eunuchs that keep my sabbaths, -and choose the things that please me, and take hold of my covenant; -56:5 Even unto them will I give in mine house and within my walls a -place and a name better than of sons and of daughters: I will give -them an everlasting name, that shall not be cut off. - -56:6 Also the sons of the stranger, that join themselves to the LORD, -to serve him, and to love the name of the LORD, to be his servants, -every one that keepeth the sabbath from polluting it, and taketh hold -of my covenant; 56:7 Even them will I bring to my holy mountain, and -make them joyful in my house of prayer: their burnt offerings and -their sacrifices shall be accepted upon mine altar; for mine house -shall be called an house of prayer for all people. - -56:8 The Lord GOD, which gathereth the outcasts of Israel saith, Yet -will I gather others to him, beside those that are gathered unto him. - -56:9 All ye beasts of the field, come to devour, yea, all ye beasts in -the forest. - -56:10 His watchmen are blind: they are all ignorant, they are all dumb -dogs, they cannot bark; sleeping, lying down, loving to slumber. - -56:11 Yea, they are greedy dogs which can never have enough, and they -are shepherds that cannot understand: they all look to their own way, -every one for his gain, from his quarter. - -56:12 Come ye, say they, I will fetch wine, and we will fill ourselves -with strong drink; and to morrow shall be as this day, and much more -abundant. - -57:1 The righteous perisheth, and no man layeth it to heart: and -merciful men are taken away, none considering that the righteous is -taken away from the evil to come. - -57:2 He shall enter into peace: they shall rest in their beds, each -one walking in his uprightness. - -57:3 But draw near hither, ye sons of the sorceress, the seed of the -adulterer and the whore. - -57:4 Against whom do ye sport yourselves? against whom make ye a wide -mouth, and draw out the tongue? are ye not children of transgression, -a seed of falsehood. - -57:5 Enflaming yourselves with idols under every green tree, slaying -the children in the valleys under the clifts of the rocks? 57:6 Among -the smooth stones of the stream is thy portion; they, they are thy -lot: even to them hast thou poured a drink offering, thou hast offered -a meat offering. Should I receive comfort in these? 57:7 Upon a lofty -and high mountain hast thou set thy bed: even thither wentest thou up -to offer sacrifice. - -57:8 Behind the doors also and the posts hast thou set up thy -remembrance: for thou hast discovered thyself to another than me, and -art gone up; thou hast enlarged thy bed, and made thee a covenant with -them; thou lovedst their bed where thou sawest it. - -57:9 And thou wentest to the king with ointment, and didst increase -thy perfumes, and didst send thy messengers far off, and didst debase -thyself even unto hell. - -57:10 Thou art wearied in the greatness of thy way; yet saidst thou -not, There is no hope: thou hast found the life of thine hand; -therefore thou wast not grieved. - -57:11 And of whom hast thou been afraid or feared, that thou hast -lied, and hast not remembered me, nor laid it to thy heart? have not I -held my peace even of old, and thou fearest me not? 57:12 I will -declare thy righteousness, and thy works; for they shall not profit -thee. - -57:13 When thou criest, let thy companies deliver thee; but the wind -shall carry them all away; vanity shall take them: but he that putteth -his trust in me shall possess the land, and shall inherit my holy -mountain; 57:14 And shall say, Cast ye up, cast ye up, prepare the -way, take up the stumblingblock out of the way of my people. - -57:15 For thus saith the high and lofty One that inhabiteth eternity, -whose name is Holy; I dwell in the high and holy place, with him also -that is of a contrite and humble spirit, to revive the spirit of the -humble, and to revive the heart of the contrite ones. - -57:16 For I will not contend for ever, neither will I be always wroth: -for the spirit should fail before me, and the souls which I have made. - -57:17 For the iniquity of his covetousness was I wroth, and smote him: -I hid me, and was wroth, and he went on frowardly in the way of his -heart. - -57:18 I have seen his ways, and will heal him: I will lead him also, -and restore comforts unto him and to his mourners. - -57:19 I create the fruit of the lips; Peace, peace to him that is far -off, and to him that is near, saith the LORD; and I will heal him. - -57:20 But the wicked are like the troubled sea, when it cannot rest, -whose waters cast up mire and dirt. - -57:21 There is no peace, saith my God, to the wicked. - -58:1 Cry aloud, spare not, lift up thy voice like a trumpet, and shew -my people their transgression, and the house of Jacob their sins. - -58:2 Yet they seek me daily, and delight to know my ways, as a nation -that did righteousness, and forsook not the ordinance of their God: -they ask of me the ordinances of justice; they take delight in -approaching to God. - -58:3 Wherefore have we fasted, say they, and thou seest not? wherefore -have we afflicted our soul, and thou takest no knowledge? Behold, in -the day of your fast ye find pleasure, and exact all your labours. - -58:4 Behold, ye fast for strife and debate, and to smite with the fist -of wickedness: ye shall not fast as ye do this day, to make your voice -to be heard on high. - -58:5 Is it such a fast that I have chosen? a day for a man to afflict -his soul? is it to bow down his head as a bulrush, and to spread -sackcloth and ashes under him? wilt thou call this a fast, and an -acceptable day to the LORD? 58:6 Is not this the fast that I have -chosen? to loose the bands of wickedness, to undo the heavy burdens, -and to let the oppressed go free, and that ye break every yoke? 58:7 -Is it not to deal thy bread to the hungry, and that thou bring the -poor that are cast out to thy house? when thou seest the naked, that -thou cover him; and that thou hide not thyself from thine own flesh? -58:8 Then shall thy light break forth as the morning, and thine health -shall spring forth speedily: and thy righteousness shall go before -thee; the glory of the LORD shall be thy rereward. - -58:9 Then shalt thou call, and the LORD shall answer; thou shalt cry, -and he shall say, Here I am. If thou take away from the midst of thee -the yoke, the putting forth of the finger, and speaking vanity; 58:10 -And if thou draw out thy soul to the hungry, and satisfy the afflicted -soul; then shall thy light rise in obscurity, and thy darkness be as -the noon day: 58:11 And the LORD shall guide thee continually, and -satisfy thy soul in drought, and make fat thy bones: and thou shalt be -like a watered garden, and like a spring of water, whose waters fail -not. - -58:12 And they that shall be of thee shall build the old waste places: -thou shalt raise up the foundations of many generations; and thou -shalt be called, The repairer of the breach, The restorer of paths to -dwell in. - -58:13 If thou turn away thy foot from the sabbath, from doing thy -pleasure on my holy day; and call the sabbath a delight, the holy of -the LORD, honourable; and shalt honour him, not doing thine own ways, -nor finding thine own pleasure, nor speaking thine own words: 58:14 -Then shalt thou delight thyself in the LORD; and I will cause thee to -ride upon the high places of the earth, and feed thee with the -heritage of Jacob thy father: for the mouth of the LORD hath spoken -it. - -59:1 Behold, the LORD’s hand is not shortened, that it cannot save; -neither his ear heavy, that it cannot hear: 59:2 But your iniquities -have separated between you and your God, and your sins have hid his -face from you, that he will not hear. - -59:3 For your hands are defiled with blood, and your fingers with -iniquity; your lips have spoken lies, your tongue hath muttered -perverseness. - -59:4 None calleth for justice, nor any pleadeth for truth: they trust -in vanity, and speak lies; they conceive mischief, and bring forth -iniquity. - -59:5 They hatch cockatrice’ eggs, and weave the spider’s web: he that -eateth of their eggs dieth, and that which is crushed breaketh out -into a viper. - -59:6 Their webs shall not become garments, neither shall they cover -themselves with their works: their works are works of iniquity, and -the act of violence is in their hands. - -59:7 Their feet run to evil, and they make haste to shed innocent -blood: their thoughts are thoughts of iniquity; wasting and -destruction are in their paths. - -59:8 The way of peace they know not; and there is no judgment in their -goings: they have made them crooked paths: whosoever goeth therein -shall not know peace. - -59:9 Therefore is judgment far from us, neither doth justice overtake -us: we wait for light, but behold obscurity; for brightness, but we -walk in darkness. - -59:10 We grope for the wall like the blind, and we grope as if we had -no eyes: we stumble at noon day as in the night; we are in desolate -places as dead men. - -59:11 We roar all like bears, and mourn sore like doves: we look for -judgment, but there is none; for salvation, but it is far off from us. - -59:12 For our transgressions are multiplied before thee, and our sins -testify against us: for our transgressions are with us; and as for our -iniquities, we know them; 59:13 In transgressing and lying against the -LORD, and departing away from our God, speaking oppression and revolt, -conceiving and uttering from the heart words of falsehood. - -59:14 And judgment is turned away backward, and justice standeth afar -off: for truth is fallen in the street, and equity cannot enter. - -59:15 Yea, truth faileth; and he that departeth from evil maketh -himself a prey: and the LORD saw it, and it displeased him that there -was no judgment. - -59:16 And he saw that there was no man, and wondered that there was no -intercessor: therefore his arm brought salvation unto him; and his -righteousness, it sustained him. - -59:17 For he put on righteousness as a breastplate, and an helmet of -salvation upon his head; and he put on the garments of vengeance for -clothing, and was clad with zeal as a cloak. - -59:18 According to their deeds, accordingly he will repay, fury to his -adversaries, recompence to his enemies; to the islands he will repay -recompence. - -59:19 So shall they fear the name of the LORD from the west, and his -glory from the rising of the sun. When the enemy shall come in like a -flood, the Spirit of the LORD shall lift up a standard against him. - -59:20 And the Redeemer shall come to Zion, and unto them that turn -from transgression in Jacob, saith the LORD. - -59:21 As for me, this is my covenant with them, saith the LORD; My -spirit that is upon thee, and my words which I have put in thy mouth, -shall not depart out of thy mouth, nor out of the mouth of thy seed, -nor out of the mouth of thy seed’s seed, saith the LORD, from -henceforth and for ever. - -60:1 Arise, shine; for thy light is come, and the glory of the LORD is -risen upon thee. - -60:2 For, behold, the darkness shall cover the earth, and gross -darkness the people: but the LORD shall arise upon thee, and his glory -shall be seen upon thee. - -60:3 And the Gentiles shall come to thy light, and kings to the -brightness of thy rising. - -60:4 Lift up thine eyes round about, and see: all they gather -themselves together, they come to thee: thy sons shall come from far, -and thy daughters shall be nursed at thy side. - -60:5 Then thou shalt see, and flow together, and thine heart shall -fear, and be enlarged; because the abundance of the sea shall be -converted unto thee, the forces of the Gentiles shall come unto thee. - -60:6 The multitude of camels shall cover thee, the dromedaries of -Midian and Ephah; all they from Sheba shall come: they shall bring -gold and incense; and they shall shew forth the praises of the LORD. - -60:7 All the flocks of Kedar shall be gathered together unto thee, the -rams of Nebaioth shall minister unto thee: they shall come up with -acceptance on mine altar, and I will glorify the house of my glory. - -60:8 Who are these that fly as a cloud, and as the doves to their -windows? 60:9 Surely the isles shall wait for me, and the ships of -Tarshish first, to bring thy sons from far, their silver and their -gold with them, unto the name of the LORD thy God, and to the Holy One -of Israel, because he hath glorified thee. - -60:10 And the sons of strangers shall build up thy walls, and their -kings shall minister unto thee: for in my wrath I smote thee, but in -my favour have I had mercy on thee. - -60:11 Therefore thy gates shall be open continually; they shall not be -shut day nor night; that men may bring unto thee the forces of the -Gentiles, and that their kings may be brought. - -60:12 For the nation and kingdom that will not serve thee shall -perish; yea, those nations shall be utterly wasted. - -60:13 The glory of Lebanon shall come unto thee, the fir tree, the -pine tree, and the box together, to beautify the place of my -sanctuary; and I will make the place of my feet glorious. - -60:14 The sons also of them that afflicted thee shall come bending -unto thee; and all they that despised thee shall bow themselves down -at the soles of thy feet; and they shall call thee; The city of the -LORD, The Zion of the Holy One of Israel. - -60:15 Whereas thou has been forsaken and hated, so that no man went -through thee, I will make thee an eternal excellency, a joy of many -generations. - -60:16 Thou shalt also suck the milk of the Gentiles, and shalt suck -the breast of kings: and thou shalt know that I the LORD am thy -Saviour and thy Redeemer, the mighty One of Jacob. - -60:17 For brass I will bring gold, and for iron I will bring silver, -and for wood brass, and for stones iron: I will also make thy officers -peace, and thine exactors righteousness. - -60:18 Violence shall no more be heard in thy land, wasting nor -destruction within thy borders; but thou shalt call thy walls -Salvation, and thy gates Praise. - -60:19 The sun shall be no more thy light by day; neither for -brightness shall the moon give light unto thee: but the LORD shall be -unto thee an everlasting light, and thy God thy glory. - -60:20 Thy sun shall no more go down; neither shall thy moon withdraw -itself: for the LORD shall be thine everlasting light, and the days of -thy mourning shall be ended. - -60:21 Thy people also shall be all righteous: they shall inherit the -land for ever, the branch of my planting, the work of my hands, that I -may be glorified. - -60:22 A little one shall become a thousand, and a small one a strong -nation: I the LORD will hasten it in his time. - -61:1 The Spirit of the Lord GOD is upon me; because the LORD hath -anointed me to preach good tidings unto the meek; he hath sent me to -bind up the brokenhearted, to proclaim liberty to the captives, and -the opening of the prison to them that are bound; 61:2 To proclaim the -acceptable year of the LORD, and the day of vengeance of our God; to -comfort all that mourn; 61:3 To appoint unto them that mourn in Zion, -to give unto them beauty for ashes, the oil of joy for mourning, the -garment of praise for the spirit of heaviness; that they might be -called trees of righteousness, the planting of the LORD, that he might -be glorified. - -61:4 And they shall build the old wastes, they shall raise up the -former desolations, and they shall repair the waste cities, the -desolations of many generations. - -61:5 And strangers shall stand and feed your flocks, and the sons of -the alien shall be your plowmen and your vinedressers. - -61:6 But ye shall be named the Priests of the LORD: men shall call you -the Ministers of our God: ye shall eat the riches of the Gentiles, and -in their glory shall ye boast yourselves. - -61:7 For your shame ye shall have double; and for confusion they shall -rejoice in their portion: therefore in their land they shall possess -the double: everlasting joy shall be unto them. - -61:8 For I the LORD love judgment, I hate robbery for burnt offering; -and I will direct their work in truth, and I will make an everlasting -covenant with them. - -61:9 And their seed shall be known among the Gentiles, and their -offspring among the people: all that see them shall acknowledge them, -that they are the seed which the LORD hath blessed. - -61:10 I will greatly rejoice in the LORD, my soul shall be joyful in -my God; for he hath clothed me with the garments of salvation, he hath -covered me with the robe of righteousness, as a bridegroom decketh -himself with ornaments, and as a bride adorneth herself with her -jewels. - -61:11 For as the earth bringeth forth her bud, and as the garden -causeth the things that are sown in it to spring forth; so the Lord -GOD will cause righteousness and praise to spring forth before all the -nations. - -62:1 For Zion’s sake will I not hold my peace, and for Jerusalem’s -sake I will not rest, until the righteousness thereof go forth as -brightness, and the salvation thereof as a lamp that burneth. - -62:2 And the Gentiles shall see thy righteousness, and all kings thy -glory: and thou shalt be called by a new name, which the mouth of the -LORD shall name. - -62:3 Thou shalt also be a crown of glory in the hand of the LORD, and -a royal diadem in the hand of thy God. - -62:4 Thou shalt no more be termed Forsaken; neither shall thy land any -more be termed Desolate: but thou shalt be called Hephzibah, and thy -land Beulah: for the LORD delighteth in thee, and thy land shall be -married. - -62:5 For as a young man marrieth a virgin, so shall thy sons marry -thee: and as the bridegroom rejoiceth over the bride, so shall thy God -rejoice over thee. - -62:6 I have set watchmen upon thy walls, O Jerusalem, which shall -never hold their peace day nor night: ye that make mention of the -LORD, keep not silence, 62:7 And give him no rest, till he establish, -and till he make Jerusalem a praise in the earth. - -62:8 The LORD hath sworn by his right hand, and by the arm of his -strength, Surely I will no more give thy corn to be meat for thine -enemies; and the sons of the stranger shall not drink thy wine, for -the which thou hast laboured: 62:9 But they that have gathered it -shall eat it, and praise the LORD; and they that have brought it -together shall drink it in the courts of my holiness. - -62:10 Go through, go through the gates; prepare ye the way of the -people; cast up, cast up the highway; gather out the stones; lift up a -standard for the people. - -62:11 Behold, the LORD hath proclaimed unto the end of the world, Say -ye to the daughter of Zion, Behold, thy salvation cometh; behold, his -reward is with him, and his work before him. - -62:12 And they shall call them, The holy people, The redeemed of the -LORD: and thou shalt be called, Sought out, A city not forsaken. - -63:1 Who is this that cometh from Edom, with dyed garments from -Bozrah? this that is glorious in his apparel, travelling in the -greatness of his strength? I that speak in righteousness, mighty to -save. - -63:2 Wherefore art thou red in thine apparel, and thy garments like -him that treadeth in the winefat? 63:3 I have trodden the winepress -alone; and of the people there was none with me: for I will tread them -in mine anger, and trample them in my fury; and their blood shall be -sprinkled upon my garments, and I will stain all my raiment. - -63:4 For the day of vengeance is in mine heart, and the year of my -redeemed is come. - -63:5 And I looked, and there was none to help; and I wondered that -there was none to uphold: therefore mine own arm brought salvation -unto me; and my fury, it upheld me. - -63:6 And I will tread down the people in mine anger, and make them -drunk in my fury, and I will bring down their strength to the earth. - -63:7 I will mention the lovingkindnesses of the LORD, and the praises -of the LORD, according to all that the LORD hath bestowed on us, and -the great goodness toward the house of Israel, which he hath bestowed -on them according to his mercies, and according to the multitude of -his lovingkindnesses. - -63:8 For he said, Surely they are my people, children that will not -lie: so he was their Saviour. - -63:9 In all their affliction he was afflicted, and the angel of his -presence saved them: in his love and in his pity he redeemed them; and -he bare them, and carried them all the days of old. - -63:10 But they rebelled, and vexed his holy Spirit: therefore he was -turned to be their enemy, and he fought against them. - -63:11 Then he remembered the days of old, Moses, and his people, -saying, Where is he that brought them up out of the sea with the -shepherd of his flock? where is he that put his holy Spirit within -him? 63:12 That led them by the right hand of Moses with his glorious -arm, dividing the water before them, to make himself an everlasting -name? 63:13 That led them through the deep, as an horse in the -wilderness, that they should not stumble? 63:14 As a beast goeth down -into the valley, the Spirit of the LORD caused him to rest: so didst -thou lead thy people, to make thyself a glorious name. - -63:15 Look down from heaven, and behold from the habitation of thy -holiness and of thy glory: where is thy zeal and thy strength, the -sounding of thy bowels and of thy mercies toward me? are they -restrained? 63:16 Doubtless thou art our father, though Abraham be -ignorant of us, and Israel acknowledge us not: thou, O LORD, art our -father, our redeemer; thy name is from everlasting. - -63:17 O LORD, why hast thou made us to err from thy ways, and hardened -our heart from thy fear? Return for thy servants’ sake, the tribes of -thine inheritance. - -63:18 The people of thy holiness have possessed it but a little while: -our adversaries have trodden down thy sanctuary. - -63:19 We are thine: thou never barest rule over them; they were not -called by thy name. - -64:1 Oh that thou wouldest rend the heavens, that thou wouldest come -down, that the mountains might flow down at thy presence, 64:2 As when -the melting fire burneth, the fire causeth the waters to boil, to make -thy name known to thine adversaries, that the nations may tremble at -thy presence! 64:3 When thou didst terrible things which we looked -not for, thou camest down, the mountains flowed down at thy presence. - -64:4 For since the beginning of the world men have not heard, nor -perceived by the ear, neither hath the eye seen, O God, beside thee, -what he hath prepared for him that waiteth for him. - -64:5 Thou meetest him that rejoiceth and worketh righteousness, those -that remember thee in thy ways: behold, thou art wroth; for we have -sinned: in those is continuance, and we shall be saved. - -64:6 But we are all as an unclean thing, and all our righteousnesses -are as filthy rags; and we all do fade as a leaf; and our iniquities, -like the wind, have taken us away. - -64:7 And there is none that calleth upon thy name, that stirreth up -himself to take hold of thee: for thou hast hid thy face from us, and -hast consumed us, because of our iniquities. - -64:8 But now, O LORD, thou art our father; we are the clay, and thou -our potter; and we all are the work of thy hand. - -64:9 Be not wroth very sore, O LORD, neither remember iniquity for -ever: behold, see, we beseech thee, we are all thy people. - -64:10 Thy holy cities are a wilderness, Zion is a wilderness, -Jerusalem a desolation. - -64:11 Our holy and our beautiful house, where our fathers praised -thee, is burned up with fire: and all our pleasant things are laid -waste. - -64:12 Wilt thou refrain thyself for these things, O LORD? wilt thou -hold thy peace, and afflict us very sore? 65:1 I am sought of them -that asked not for me; I am found of them that sought me not: I said, -Behold me, behold me, unto a nation that was not called by my name. - -65:2 I have spread out my hands all the day unto a rebellious people, -which walketh in a way that was not good, after their own thoughts; -65:3 A people that provoketh me to anger continually to my face; that -sacrificeth in gardens, and burneth incense upon altars of brick; 65:4 -Which remain among the graves, and lodge in the monuments, which eat -swine’s flesh, and broth of abominable things is in their vessels; -65:5 Which say, Stand by thyself, come not near to me; for I am holier -than thou. These are a smoke in my nose, a fire that burneth all the -day. - -65:6 Behold, it is written before me: I will not keep silence, but -will recompense, even recompense into their bosom, 65:7 Your -iniquities, and the iniquities of your fathers together, saith the -LORD, which have burned incense upon the mountains, and blasphemed me -upon the hills: therefore will I measure their former work into their -bosom. - -65:8 Thus saith the LORD, As the new wine is found in the cluster, and -one saith, Destroy it not; for a blessing is in it: so will I do for -my servants’ sakes, that I may not destroy them all. - -65:9 And I will bring forth a seed out of Jacob, and out of Judah an -inheritor of my mountains: and mine elect shall inherit it, and my -servants shall dwell there. - -65:10 And Sharon shall be a fold of flocks, and the valley of Achor a -place for the herds to lie down in, for my people that have sought me. - -65:11 But ye are they that forsake the LORD, that forget my holy -mountain, that prepare a table for that troop, and that furnish the -drink offering unto that number. - -65:12 Therefore will I number you to the sword, and ye shall all bow -down to the slaughter: because when I called, ye did not answer; when -I spake, ye did not hear; but did evil before mine eyes, and did -choose that wherein I delighted not. - -65:13 Therefore thus saith the Lord GOD, Behold, my servants shall -eat, but ye shall be hungry: behold, my servants shall drink, but ye -shall be thirsty: behold, my servants shall rejoice, but ye shall be -ashamed: 65:14 Behold, my servants shall sing for joy of heart, but ye -shall cry for sorrow of heart, and shall howl for vexation of spirit. - -65:15 And ye shall leave your name for a curse unto my chosen: for the -Lord GOD shall slay thee, and call his servants by another name: 65:16 -That he who blesseth himself in the earth shall bless himself in the -God of truth; and he that sweareth in the earth shall swear by the God -of truth; because the former troubles are forgotten, and because they -are hid from mine eyes. - -65:17 For, behold, I create new heavens and a new earth: and the -former shall not be remembered, nor come into mind. - -65:18 But be ye glad and rejoice for ever in that which I create: for, -behold, I create Jerusalem a rejoicing, and her people a joy. - -65:19 And I will rejoice in Jerusalem, and joy in my people: and the -voice of weeping shall be no more heard in her, nor the voice of -crying. - -65:20 There shall be no more thence an infant of days, nor an old man -that hath not filled his days: for the child shall die an hundred -years old; but the sinner being an hundred years old shall be -accursed. - -65:21 And they shall build houses, and inhabit them; and they shall -plant vineyards, and eat the fruit of them. - -65:22 They shall not build, and another inhabit; they shall not plant, -and another eat: for as the days of a tree are the days of my people, -and mine elect shall long enjoy the work of their hands. - -65:23 They shall not labour in vain, nor bring forth for trouble; for -they are the seed of the blessed of the LORD, and their offspring with -them. - -65:24 And it shall come to pass, that before they call, I will answer; -and while they are yet speaking, I will hear. - -65:25 The wolf and the lamb shall feed together, and the lion shall -eat straw like the bullock: and dust shall be the serpent’s meat. They -shall not hurt nor destroy in all my holy mountain, saith the LORD. - -66:1 Thus saith the LORD, The heaven is my throne, and the earth is my -footstool: where is the house that ye build unto me? and where is the -place of my rest? 66:2 For all those things hath mine hand made, and -all those things have been, saith the LORD: but to this man will I -look, even to him that is poor and of a contrite spirit, and trembleth -at my word. - -66:3 He that killeth an ox is as if he slew a man; he that sacrificeth -a lamb, as if he cut off a dog’s neck; he that offereth an oblation, -as if he offered swine’s blood; he that burneth incense, as if he -blessed an idol. - -Yea, they have chosen their own ways, and their soul delighteth in -their abominations. - -66:4 I also will choose their delusions, and will bring their fears -upon them; because when I called, none did answer; when I spake, they -did not hear: but they did evil before mine eyes, and chose that in -which I delighted not. - -66:5 Hear the word of the LORD, ye that tremble at his word; Your -brethren that hated you, that cast you out for my name’s sake, said, -Let the LORD be glorified: but he shall appear to your joy, and they -shall be ashamed. - -66:6 A voice of noise from the city, a voice from the temple, a voice -of the LORD that rendereth recompence to his enemies. - -66:7 Before she travailed, she brought forth; before her pain came, -she was delivered of a man child. - -66:8 Who hath heard such a thing? who hath seen such things? Shall the -earth be made to bring forth in one day? or shall a nation be born at -once? for as soon as Zion travailed, she brought forth her children. - -66:9 Shall I bring to the birth, and not cause to bring forth? saith -the LORD: shall I cause to bring forth, and shut the womb? saith thy -God. - -66:10 Rejoice ye with Jerusalem, and be glad with her, all ye that -love her: rejoice for joy with her, all ye that mourn for her: 66:11 -That ye may suck, and be satisfied with the breasts of her -consolations; that ye may milk out, and be delighted with the -abundance of her glory. - -66:12 For thus saith the LORD, Behold, I will extend peace to her like -a river, and the glory of the Gentiles like a flowing stream: then -shall ye suck, ye shall be borne upon her sides, and be dandled upon -her knees. - -66:13 As one whom his mother comforteth, so will I comfort you; and ye -shall be comforted in Jerusalem. - -66:14 And when ye see this, your heart shall rejoice, and your bones -shall flourish like an herb: and the hand of the LORD shall be known -toward his servants, and his indignation toward his enemies. - -66:15 For, behold, the LORD will come with fire, and with his chariots -like a whirlwind, to render his anger with fury, and his rebuke with -flames of fire. - -66:16 For by fire and by his sword will the LORD plead with all flesh: -and the slain of the LORD shall be many. - -66:17 They that sanctify themselves, and purify themselves in the -gardens behind one tree in the midst, eating swine’s flesh, and the -abomination, and the mouse, shall be consumed together, saith the -LORD. - -66:18 For I know their works and their thoughts: it shall come, that I -will gather all nations and tongues; and they shall come, and see my -glory. - -66:19 And I will set a sign among them, and I will send those that -escape of them unto the nations, to Tarshish, Pul, and Lud, that draw -the bow, to Tubal, and Javan, to the isles afar off, that have not -heard my fame, neither have seen my glory; and they shall declare my -glory among the Gentiles. - -66:20 And they shall bring all your brethren for an offering unto the -LORD out of all nations upon horses, and in chariots, and in litters, -and upon mules, and upon swift beasts, to my holy mountain Jerusalem, -saith the LORD, as the children of Israel bring an offering in a clean -vessel into the house of the LORD. - -66:21 And I will also take of them for priests and for Levites, saith -the LORD. - -66:22 For as the new heavens and the new earth, which I will make, -shall remain before me, saith the LORD, so shall your seed and your -name remain. - -66:23 And it shall come to pass, that from one new moon to another, -and from one sabbath to another, shall all flesh come to worship -before me, saith the LORD. - -66:24 And they shall go forth, and look upon the carcases of the men -that have transgressed against me: for their worm shall not die, -neither shall their fire be quenched; and they shall be an abhorring -unto all flesh. - - - - -The Book of the Prophet Jeremiah - - -1:1 The words of Jeremiah the son of Hilkiah, of the priests that -were in Anathoth in the land of Benjamin: 1:2 To whom the word of the -LORD came in the days of Josiah the son of Amon king of Judah, in the -thirteenth year of his reign. - -1:3 It came also in the days of Jehoiakim the son of Josiah king of -Judah, unto the end of the eleventh year of Zedekiah the son of Josiah -king of Judah, unto the carrying away of Jerusalem captive in the -fifth month. - -1:4 Then the word of the LORD came unto me, saying, 1:5 Before I -formed thee in the belly I knew thee; and before thou camest forth out -of the womb I sanctified thee, and I ordained thee a prophet unto the -nations. - -1:6 Then said I, Ah, Lord GOD! behold, I cannot speak: for I am a -child. - -1:7 But the LORD said unto me, Say not, I am a child: for thou shalt -go to all that I shall send thee, and whatsoever I command thee thou -shalt speak. - -1:8 Be not afraid of their faces: for I am with thee to deliver thee, -saith the LORD. - -1:9 Then the LORD put forth his hand, and touched my mouth. And the -LORD said unto me, Behold, I have put my words in thy mouth. - -1:10 See, I have this day set thee over the nations and over the -kingdoms, to root out, and to pull down, and to destroy, and to throw -down, to build, and to plant. - -1:11 Moreover the word of the LORD came unto me, saying, Jeremiah, -what seest thou? And I said, I see a rod of an almond tree. - -1:12 Then said the LORD unto me, Thou hast well seen: for I will -hasten my word to perform it. - -1:13 And the word of the LORD came unto me the second time, saying, -What seest thou? And I said, I see a seething pot; and the face -thereof is toward the north. - -1:14 Then the LORD said unto me, Out of the north an evil shall break -forth upon all the inhabitants of the land. - -1:15 For, lo, I will call all the families of the kingdoms of the -north, saith the LORD; and they shall come, and they shall set every -one his throne at the entering of the gates of Jerusalem, and against -all the walls thereof round about, and against all the cities of -Judah. - -1:16 And I will utter my judgments against them touching all their -wickedness, who have forsaken me, and have burned incense unto other -gods, and worshipped the works of their own hands. - -1:17 Thou therefore gird up thy loins, and arise, and speak unto them -all that I command thee: be not dismayed at their faces, lest I -confound thee before them. - -1:18 For, behold, I have made thee this day a defenced city, and an -iron pillar, and brasen walls against the whole land, against the -kings of Judah, against the princes thereof, against the priests -thereof, and against the people of the land. - -1:19 And they shall fight against thee; but they shall not prevail -against thee; for I am with thee, saith the LORD, to deliver thee. - -2:1 Moreover the word of the LORD came to me, saying, 2:2 Go and cry -in the ears of Jerusalem, saying, Thus saith the LORD; I remember -thee, the kindness of thy youth, the love of thine espousals, when -thou wentest after me in the wilderness, in a land that was not sown. - -2:3 Israel was holiness unto the LORD, and the firstfruits of his -increase: all that devour him shall offend; evil shall come upon them, -saith the LORD. - -2:4 Hear ye the word of the LORD, O house of Jacob, and all the -families of the house of Israel: 2:5 Thus saith the LORD, What -iniquity have your fathers found in me, that they are gone far from -me, and have walked after vanity, and are become vain? 2:6 Neither -said they, Where is the LORD that brought us up out of the land of -Egypt, that led us through the wilderness, through a land of deserts -and of pits, through a land of drought, and of the shadow of death, -through a land that no man passed through, and where no man dwelt? -2:7 And I brought you into a plentiful country, to eat the fruit -thereof and the goodness thereof; but when ye entered, ye defiled my -land, and made mine heritage an abomination. - -2:8 The priests said not, Where is the LORD? and they that handle the -law knew me not: the pastors also transgressed against me, and the -prophets prophesied by Baal, and walked after things that do not -profit. - -2:9 Wherefore I will yet plead with you, saith the LORD, and with your -children’s children will I plead. - -2:10 For pass over the isles of Chittim, and see; and send unto Kedar, -and consider diligently, and see if there be such a thing. - -2:11 Hath a nation changed their gods, which are yet no gods? but my -people have changed their glory for that which doth not profit. - -2:12 Be astonished, O ye heavens, at this, and be horribly afraid, be -ye very desolate, saith the LORD. - -2:13 For my people have committed two evils; they have forsaken me the -fountain of living waters, and hewed them out cisterns, broken -cisterns, that can hold no water. - -2:14 Is Israel a servant? is he a homeborn slave? why is he spoiled? -2:15 The young lions roared upon him, and yelled, and they made his -land waste: his cities are burned without inhabitant. - -2:16 Also the children of Noph and Tahapanes have broken the crown of -thy head. - -2:17 Hast thou not procured this unto thyself, in that thou hast -forsaken the LORD thy God, when he led thee by the way? 2:18 And now -what hast thou to do in the way of Egypt, to drink the waters of -Sihor? or what hast thou to do in the way of Assyria, to drink the -waters of the river? 2:19 Thine own wickedness shall correct thee, -and thy backslidings shall reprove thee: know therefore and see that -it is an evil thing and bitter, that thou hast forsaken the LORD thy -God, and that my fear is not in thee, saith the Lord GOD of hosts. - -2:20 For of old time I have broken thy yoke, and burst thy bands; and -thou saidst, I will not transgress; when upon every high hill and -under every green tree thou wanderest, playing the harlot. - -2:21 Yet I had planted thee a noble vine, wholly a right seed: how -then art thou turned into the degenerate plant of a strange vine unto -me? 2:22 For though thou wash thee with nitre, and take thee much -soap, yet thine iniquity is marked before me, saith the Lord GOD. - -2:23 How canst thou say, I am not polluted, I have not gone after -Baalim? see thy way in the valley, know what thou hast done: thou art -a swift dromedary traversing her ways; 2:24 A wild ass used to the -wilderness, that snuffeth up the wind at her pleasure; in her occasion -who can turn her away? all they that seek her will not weary -themselves; in her month they shall find her. - -2:25 Withhold thy foot from being unshod, and thy throat from thirst: -but thou saidst, There is no hope: no; for I have loved strangers, and -after them will I go. - -2:26 As the thief is ashamed when he is found, so is the house of -Israel ashamed; they, their kings, their princes, and their priests, -and their prophets. - -2:27 Saying to a stock, Thou art my father; and to a stone, Thou hast -brought me forth: for they have turned their back unto me, and not -their face: but in the time of their trouble they will say, Arise, and -save us. - -2:28 But where are thy gods that thou hast made thee? let them arise, -if they can save thee in the time of thy trouble: for according to the -number of thy cities are thy gods, O Judah. - -2:29 Wherefore will ye plead with me? ye all have transgressed against -me, saith the LORD. - -2:30 In vain have I smitten your children; they received no -correction: your own sword hath devoured your prophets, like a -destroying lion. - -2:31 O generation, see ye the word of the LORD. Have I been a -wilderness unto Israel? a land of darkness? wherefore say my people, -We are lords; we will come no more unto thee? 2:32 Can a maid forget -her ornaments, or a bride her attire? yet my people have forgotten me -days without number. - -2:33 Why trimmest thou thy way to seek love? therefore hast thou also -taught the wicked ones thy ways. - -2:34 Also in thy skirts is found the blood of the souls of the poor -innocents: I have not found it by secret search, but upon all these. - -2:35 Yet thou sayest, Because I am innocent, surely his anger shall -turn from me. Behold, I will plead with thee, because thou sayest, I -have not sinned. - -2:36 Why gaddest thou about so much to change thy way? thou also shalt -be ashamed of Egypt, as thou wast ashamed of Assyria. - -2:37 Yea, thou shalt go forth from him, and thine hands upon thine -head: for the LORD hath rejected thy confidences, and thou shalt not -prosper in them. - -3:1 They say, If a man put away his wife, and she go from him, and -become another man’s, shall he return unto her again? shall not that -land be greatly polluted? but thou hast played the harlot with many -lovers; yet return again to me, saith the LORD. - -3:2 Lift up thine eyes unto the high places, and see where thou hast -not been lien with. In the ways hast thou sat for them, as the Arabian -in the wilderness; and thou hast polluted the land with thy whoredoms -and with thy wickedness. - -3:3 Therefore the showers have been withholden, and there hath been no -latter rain; and thou hadst a whore’s forehead, thou refusedst to be -ashamed. - -3:4 Wilt thou not from this time cry unto me, My father, thou art the -guide of my youth? 3:5 Will he reserve his anger for ever? will he -keep it to the end? Behold, thou hast spoken and done evil things as -thou couldest. - -3:6 The LORD said also unto me in the days of Josiah the king, Hast -thou seen that which backsliding Israel hath done? she is gone up upon -every high mountain and under every green tree, and there hath played -the harlot. - -3:7 And I said after she had done all these things, Turn thou unto me. -But she returned not. And her treacherous sister Judah saw it. - -3:8 And I saw, when for all the causes whereby backsliding Israel -committed adultery I had put her away, and given her a bill of -divorce; yet her treacherous sister Judah feared not, but went and -played the harlot also. - -3:9 And it came to pass through the lightness of her whoredom, that -she defiled the land, and committed adultery with stones and with -stocks. - -3:10 And yet for all this her treacherous sister Judah hath not turned -unto me with her whole heart, but feignedly, saith the LORD. - -3:11 And the LORD said unto me, The backsliding Israel hath justified -herself more than treacherous Judah. - -3:12 Go and proclaim these words toward the north, and say, Return, -thou backsliding Israel, saith the LORD; and I will not cause mine -anger to fall upon you: for I am merciful, saith the LORD, and I will -not keep anger for ever. - -3:13 Only acknowledge thine iniquity, that thou hast transgressed -against the LORD thy God, and hast scattered thy ways to the strangers -under every green tree, and ye have not obeyed my voice, saith the -LORD. - -3:14 Turn, O backsliding children, saith the LORD; for I am married -unto you: and I will take you one of a city, and two of a family, and -I will bring you to Zion: 3:15 And I will give you pastors according -to mine heart, which shall feed you with knowledge and understanding. - -3:16 And it shall come to pass, when ye be multiplied and increased in -the land, in those days, saith the LORD, they shall say no more, The -ark of the covenant of the LORD: neither shall it come to mind: -neither shall they remember it; neither shall they visit it; neither -shall that be done any more. - -3:17 At that time they shall call Jerusalem the throne of the LORD; -and all the nations shall be gathered unto it, to the name of the -LORD, to Jerusalem: neither shall they walk any more after the -imagination of their evil heart. - -3:18 In those days the house of Judah shall walk with the house of -Israel, and they shall come together out of the land of the north to -the land that I have given for an inheritance unto your fathers. - -3:19 But I said, How shall I put thee among the children, and give -thee a pleasant land, a goodly heritage of the hosts of nations? and I -said, Thou shalt call me, My father; and shalt not turn away from me. - -3:20 Surely as a wife treacherously departeth from her husband, so -have ye dealt treacherously with me, O house of Israel, saith the -LORD. - -3:21 A voice was heard upon the high places, weeping and supplications -of the children of Israel: for they have perverted their way, and they -have forgotten the LORD their God. - -3:22 Return, ye backsliding children, and I will heal your -backslidings. - -Behold, we come unto thee; for thou art the LORD our God. - -3:23 Truly in vain is salvation hoped for from the hills, and from the -multitude of mountains: truly in the LORD our God is the salvation of -Israel. - -3:24 For shame hath devoured the labour of our fathers from our youth; -their flocks and their herds, their sons and their daughters. - -3:25 We lie down in our shame, and our confusion covereth us: for we -have sinned against the LORD our God, we and our fathers, from our -youth even unto this day, and have not obeyed the voice of the LORD -our God. - -4:1 If thou wilt return, O Israel, saith the LORD, return unto me: and -if thou wilt put away thine abominations out of my sight, then shalt -thou not remove. - -4:2 And thou shalt swear, The LORD liveth, in truth, in judgment, and -in righteousness; and the nations shall bless themselves in him, and -in him shall they glory. - -4:3 For thus saith the LORD to the men of Judah and Jerusalem, Break -up your fallow ground, and sow not among thorns. - -4:4 Circumcise yourselves to the LORD, and take away the foreskins of -your heart, ye men of Judah and inhabitants of Jerusalem: lest my fury -come forth like fire, and burn that none can quench it, because of the -evil of your doings. - -4:5 Declare ye in Judah, and publish in Jerusalem; and say, Blow ye -the trumpet in the land: cry, gather together, and say, Assemble -yourselves, and let us go into the defenced cities. - -4:6 Set up the standard toward Zion: retire, stay not: for I will -bring evil from the north, and a great destruction. - -4:7 The lion is come up from his thicket, and the destroyer of the -Gentiles is on his way; he is gone forth from his place to make thy -land desolate; and thy cities shall be laid waste, without an -inhabitant. - -4:8 For this gird you with sackcloth, lament and howl: for the fierce -anger of the LORD is not turned back from us. - -4:9 And it shall come to pass at that day, saith the LORD, that the -heart of the king shall perish, and the heart of the princes; and the -priests shall be astonished, and the prophets shall wonder. - -4:10 Then said I, Ah, Lord GOD! surely thou hast greatly deceived this -people and Jerusalem, saying, Ye shall have peace; whereas the sword -reacheth unto the soul. - -4:11 At that time shall it be said to this people and to Jerusalem, A -dry wind of the high places in the wilderness toward the daughter of -my people, not to fan, nor to cleanse, 4:12 Even a full wind from -those places shall come unto me: now also will I give sentence against -them. - -4:13 Behold, he shall come up as clouds, and his chariots shall be as -a whirlwind: his horses are swifter than eagles. Woe unto us! for we -are spoiled. - -4:14 O Jerusalem, wash thine heart from wickedness, that thou mayest -be saved. How long shall thy vain thoughts lodge within thee? 4:15 -For a voice declareth from Dan, and publisheth affliction from mount -Ephraim. - -4:16 Make ye mention to the nations; behold, publish against -Jerusalem, that watchers come from a far country, and give out their -voice against the cities of Judah. - -4:17 As keepers of a field, are they against her round about; because -she hath been rebellious against me, saith the LORD. - -4:18 Thy way and thy doings have procured these things unto thee; this -is thy wickedness, because it is bitter, because it reacheth unto -thine heart. - -4:19 My bowels, my bowels! I am pained at my very heart; my heart -maketh a noise in me; I cannot hold my peace, because thou hast heard, -O my soul, the sound of the trumpet, the alarm of war. - -4:20 Destruction upon destruction is cried; for the whole land is -spoiled: suddenly are my tents spoiled, and my curtains in a moment. - -4:21 How long shall I see the standard, and hear the sound of the -trumpet? 4:22 For my people is foolish, they have not known me; they -are sottish children, and they have none understanding: they are wise -to do evil, but to do good they have no knowledge. - -4:23 I beheld the earth, and, lo, it was without form, and void; and -the heavens, and they had no light. - -4:24 I beheld the mountains, and, lo, they trembled, and all the hills -moved lightly. - -4:25 I beheld, and, lo, there was no man, and all the birds of the -heavens were fled. - -4:26 I beheld, and, lo, the fruitful place was a wilderness, and all -the cities thereof were broken down at the presence of the LORD, and -by his fierce anger. - -4:27 For thus hath the LORD said, The whole land shall be desolate; -yet will I not make a full end. - -4:28 For this shall the earth mourn, and the heavens above be black; -because I have spoken it, I have purposed it, and will not repent, -neither will I turn back from it. - -4:29 The whole city shall flee for the noise of the horsemen and -bowmen; they shall go into thickets, and climb up upon the rocks: -every city shall be forsaken, and not a man dwell therein. - -4:30 And when thou art spoiled, what wilt thou do? Though thou -clothest thyself with crimson, though thou deckest thee with ornaments -of gold, though thou rentest thy face with painting, in vain shalt -thou make thyself fair; thy lovers will despise thee, they will seek -thy life. - -4:31 For I have heard a voice as of a woman in travail, and the -anguish as of her that bringeth forth her first child, the voice of -the daughter of Zion, that bewaileth herself, that spreadeth her -hands, saying, Woe is me now! for my soul is wearied because of -murderers. - -5:1 Run ye to and fro through the streets of Jerusalem, and see now, -and know, and seek in the broad places thereof, if ye can find a man, -if there be any that executeth judgment, that seeketh the truth; and I -will pardon it. - -5:2 And though they say, The LORD liveth; surely they swear falsely. - -5:3 O LORD, are not thine eyes upon the truth? thou hast stricken -them, but they have not grieved; thou hast consumed them, but they -have refused to receive correction: they have made their faces harder -than a rock; they have refused to return. - -5:4 Therefore I said, Surely these are poor; they are foolish: for -they know not the way of the LORD, nor the judgment of their God. - -5:5 I will get me unto the great men, and will speak unto them; for -they have known the way of the LORD, and the judgment of their God: -but these have altogether broken the yoke, and burst the bonds. - -5:6 Wherefore a lion out of the forest shall slay them, and a wolf of -the evenings shall spoil them, a leopard shall watch over their -cities: every one that goeth out thence shall be torn in pieces: -because their transgressions are many, and their backslidings are -increased. - -5:7 How shall I pardon thee for this? thy children have forsaken me, -and sworn by them that are no gods: when I had fed them to the full, -they then committed adultery, and assembled themselves by troops in -the harlots’ houses. - -5:8 They were as fed horses in the morning: every one neighed after -his neighbours wife. - -5:9 Shall I not visit for these things? saith the LORD: and shall not -my soul be avenged on such a nation as this? 5:10 Go ye up upon her -walls, and destroy; but make not a full end: take away her -battlements; for they are not the LORD’s. - -5:11 For the house of Israel and the house of Judah have dealt very -treacherously against me, saith the LORD. - -5:12 They have belied the LORD, and said, It is not he; neither shall -evil come upon us; neither shall we see sword nor famine: 5:13 And the -prophets shall become wind, and the word is not in them: thus shall it -be done unto them. - -5:14 Wherefore thus saith the LORD God of hosts, Because ye speak this -word, behold, I will make my words in thy mouth fire, and this people -wood, and it shall devour them. - -5:15 Lo, I will bring a nation upon you from far, O house of Israel, -saith the LORD: it is a mighty nation, it is an ancient nation, a -nation whose language thou knowest not, neither understandest what -they say. - -5:16 Their quiver is as an open sepulchre, they are all mighty men. - -5:17 And they shall eat up thine harvest, and thy bread, which thy -sons and thy daughters should eat: they shall eat up thy flocks and -thine herds: they shall eat up thy vines and thy fig trees: they shall -impoverish thy fenced cities, wherein thou trustedst, with the sword. - -5:18 Nevertheless in those days, saith the LORD, I will not make a -full end with you. - -5:19 And it shall come to pass, when ye shall say, Wherefore doeth the -LORD our God all these things unto us? then shalt thou answer them, -Like as ye have forsaken me, and served strange gods in your land, so -shall ye serve strangers in a land that is not yours. - -5:20 Declare this in the house of Jacob, and publish it in Judah, -saying, 5:21 Hear now this, O foolish people, and without -understanding; which have eyes, and see not; which have ears, and hear -not: 5:22 Fear ye not me? saith the LORD: will ye not tremble at my -presence, which have placed the sand for the bound of the sea by a -perpetual decree, that it cannot pass it: and though the waves thereof -toss themselves, yet can they not prevail; though they roar, yet can -they not pass over it? 5:23 But this people hath a revolting and a -rebellious heart; they are revolted and gone. - -5:24 Neither say they in their heart, Let us now fear the LORD our -God, that giveth rain, both the former and the latter, in his season: -he reserveth unto us the appointed weeks of the harvest. - -5:25 Your iniquities have turned away these things, and your sins have -withholden good things from you. - -5:26 For among my people are found wicked men: they lay wait, as he -that setteth snares; they set a trap, they catch men. - -5:27 As a cage is full of birds, so are their houses full of deceit: -therefore they are become great, and waxen rich. - -5:28 They are waxen fat, they shine: yea, they overpass the deeds of -the wicked: they judge not the cause, the cause of the fatherless, yet -they prosper; and the right of the needy do they not judge. - -5:29 Shall I not visit for these things? saith the LORD: shall not my -soul be avenged on such a nation as this? 5:30 A wonderful and -horrible thing is committed in the land; 5:31 The prophets prophesy -falsely, and the priests bear rule by their means; and my people love -to have it so: and what will ye do in the end thereof? 6:1 O ye -children of Benjamin, gather yourselves to flee out of the midst of -Jerusalem, and blow the trumpet in Tekoa, and set up a sign of fire in -Bethhaccerem: for evil appeareth out of the north, and great -destruction. - -6:2 I have likened the daughter of Zion to a comely and delicate -woman. - -6:3 The shepherds with their flocks shall come unto her; they shall -pitch their tents against her round about; they shall feed every one -in his place. - -6:4 Prepare ye war against her; arise, and let us go up at noon. Woe -unto us! for the day goeth away, for the shadows of the evening are -stretched out. - -6:5 Arise, and let us go by night, and let us destroy her palaces. - -6:6 For thus hath the LORD of hosts said, Hew ye down trees, and cast -a mount against Jerusalem: this is the city to be visited; she is -wholly oppression in the midst of her. - -6:7 As a fountain casteth out her waters, so she casteth out her -wickedness: violence and spoil is heard in her; before me continually -is grief and wounds. - -6:8 Be thou instructed, O Jerusalem, lest my soul depart from thee; -lest I make thee desolate, a land not inhabited. - -6:9 Thus saith the LORD of hosts, They shall throughly glean the -remnant of Israel as a vine: turn back thine hand as a grapegatherer -into the baskets. - -6:10 To whom shall I speak, and give warning, that they may hear? -behold, their ear is uncircumcised, and they cannot hearken: behold, -the word of the LORD is unto them a reproach; they have no delight in -it. - -6:11 Therefore I am full of the fury of the LORD; I am weary with -holding in: I will pour it out upon the children abroad, and upon the -assembly of young men together: for even the husband with the wife -shall be taken, the aged with him that is full of days. - -6:12 And their houses shall be turned unto others, with their fields -and wives together: for I will stretch out my hand upon the -inhabitants of the land, saith the LORD. - -6:13 For from the least of them even unto the greatest of them every -one is given to covetousness; and from the prophet even unto the -priest every one dealeth falsely. - -6:14 They have healed also the hurt of the daughter of my people -slightly, saying, Peace, peace; when there is no peace. - -6:15 Were they ashamed when they had committed abomination? nay, they -were not at all ashamed, neither could they blush: therefore they -shall fall among them that fall: at the time that I visit them they -shall be cast down, saith the LORD. - -6:16 Thus saith the LORD, Stand ye in the ways, and see, and ask for -the old paths, where is the good way, and walk therein, and ye shall -find rest for your souls. But they said, We will not walk therein. - -6:17 Also I set watchmen over you, saying, Hearken to the sound of the -trumpet. But they said, We will not hearken. - -6:18 Therefore hear, ye nations, and know, O congregation, what is -among them. - -6:19 Hear, O earth: behold, I will bring evil upon this people, even -the fruit of their thoughts, because they have not hearkened unto my -words, nor to my law, but rejected it. - -6:20 To what purpose cometh there to me incense from Sheba, and the -sweet cane from a far country? your burnt offerings are not -acceptable, nor your sacrifices sweet unto me. - -6:21 Therefore thus saith the LORD, Behold, I will lay stumblingblocks -before this people, and the fathers and the sons together shall fall -upon them; the neighbour and his friend shall perish. - -6:22 Thus saith the LORD, Behold, a people cometh from the north -country, and a great nation shall be raised from the sides of the -earth. - -6:23 They shall lay hold on bow and spear; they are cruel, and have no -mercy; their voice roareth like the sea; and they ride upon horses, -set in array as men for war against thee, O daughter of Zion. - -6:24 We have heard the fame thereof: our hands wax feeble: anguish -hath taken hold of us, and pain, as of a woman in travail. - -6:25 Go not forth into the field, nor walk by the way; for the sword -of the enemy and fear is on every side. - -6:26 O daughter of my people, gird thee with sackcloth, and wallow -thyself in ashes: make thee mourning, as for an only son, most bitter -lamentation: for the spoiler shall suddenly come upon us. - -6:27 I have set thee for a tower and a fortress among my people, that -thou mayest know and try their way. - -6:28 They are all grievous revolters, walking with slanders: they are -brass and iron; they are all corrupters. - -6:29 The bellows are burned, the lead is consumed of the fire; the -founder melteth in vain: for the wicked are not plucked away. - -6:30 Reprobate silver shall men call them, because the LORD hath -rejected them. - -7:1 The word that came to Jeremiah from the LORD, saying, 7:2 Stand in -the gate of the LORD’s house, and proclaim there this word, and say, -Hear the word of the LORD, all ye of Judah, that enter in at these -gates to worship the LORD. - -7:3 Thus saith the LORD of hosts, the God of Israel, Amend your ways -and your doings, and I will cause you to dwell in this place. - -7:4 Trust ye not in lying words, saying, The temple of the LORD, The -temple of the LORD, The temple of the LORD, are these. - -7:5 For if ye throughly amend your ways and your doings; if ye -throughly execute judgment between a man and his neighbour; 7:6 If ye -oppress not the stranger, the fatherless, and the widow, and shed not -innocent blood in this place, neither walk after other gods to your -hurt: 7:7 Then will I cause you to dwell in this place, in the land -that I gave to your fathers, for ever and ever. - -7:8 Behold, ye trust in lying words, that cannot profit. - -7:9 Will ye steal, murder, and commit adultery, and swear falsely, and -burn incense unto Baal, and walk after other gods whom ye know not; -7:10 And come and stand before me in this house, which is called by my -name, and say, We are delivered to do all these abominations? 7:11 Is -this house, which is called by my name, become a den of robbers in -your eyes? Behold, even I have seen it, saith the LORD. - -7:12 But go ye now unto my place which was in Shiloh, where I set my -name at the first, and see what I did to it for the wickedness of my -people Israel. - -7:13 And now, because ye have done all these works, saith the LORD, -and I spake unto you, rising up early and speaking, but ye heard not; -and I called you, but ye answered not; 7:14 Therefore will I do unto -this house, which is called by my name, wherein ye trust, and unto the -place which I gave to you and to your fathers, as I have done to -Shiloh. - -7:15 And I will cast you out of my sight, as I have cast out all your -brethren, even the whole seed of Ephraim. - -7:16 Therefore pray not thou for this people, neither lift up cry nor -prayer for them, neither make intercession to me: for I will not hear -thee. - -7:17 Seest thou not what they do in the cities of Judah and in the -streets of Jerusalem? 7:18 The children gather wood, and the fathers -kindle the fire, and the women knead their dough, to make cakes to the -queen of heaven, and to pour out drink offerings unto other gods, that -they may provoke me to anger. - -7:19 Do they provoke me to anger? saith the LORD: do they not provoke -themselves to the confusion of their own faces? 7:20 Therefore thus -saith the Lord GOD; Behold, mine anger and my fury shall be poured out -upon this place, upon man, and upon beast, and upon the trees of the -field, and upon the fruit of the ground; and it shall burn, and shall -not be quenched. - -7:21 Thus saith the LORD of hosts, the God of Israel; Put your burnt -offerings unto your sacrifices, and eat flesh. - -7:22 For I spake not unto your fathers, nor commanded them in the day -that I brought them out of the land of Egypt, concerning burnt -offerings or sacrifices: 7:23 But this thing commanded I them, saying, -Obey my voice, and I will be your God, and ye shall be my people: and -walk ye in all the ways that I have commanded you, that it may be well -unto you. - -7:24 But they hearkened not, nor inclined their ear, but walked in the -counsels and in the imagination of their evil heart, and went -backward, and not forward. - -7:25 Since the day that your fathers came forth out of the land of -Egypt unto this day I have even sent unto you all my servants the -prophets, daily rising up early and sending them: 7:26 Yet they -hearkened not unto me, nor inclined their ear, but hardened their -neck: they did worse than their fathers. - -7:27 Therefore thou shalt speak all these words unto them; but they -will not hearken to thee: thou shalt also call unto them; but they -will not answer thee. - -7:28 But thou shalt say unto them, This is a nation that obeyeth not -the voice of the LORD their God, nor receiveth correction: truth is -perished, and is cut off from their mouth. - -7:29 Cut off thine hair, O Jerusalem, and cast it away, and take up a -lamentation on high places; for the LORD hath rejected and forsaken -the generation of his wrath. - -7:30 For the children of Judah have done evil in my sight, saith the -LORD: they have set their abominations in the house which is called by -my name, to pollute it. - -7:31 And they have built the high places of Tophet, which is in the -valley of the son of Hinnom, to burn their sons and their daughters in -the fire; which I commanded them not, neither came it into my heart. - -7:32 Therefore, behold, the days come, saith the LORD, that it shall -no more be called Tophet, nor the valley of the son of Hinnom, but the -valley of slaughter: for they shall bury in Tophet, till there be no -place. - -7:33 And the carcases of this people shall be meat for the fowls of -the heaven, and for the beasts of the earth; and none shall fray them -away. - -7:34 Then will I cause to cease from the cities of Judah, and from the -streets of Jerusalem, the voice of mirth, and the voice of gladness, -the voice of the bridegroom, and the voice of the bride: for the land -shall be desolate. - -8:1 At that time, saith the LORD, they shall bring out the bones of -the kings of Judah, and the bones of his princes, and the bones of the -priests, and the bones of the prophets, and the bones of the -inhabitants of Jerusalem, out of their graves: 8:2 And they shall -spread them before the sun, and the moon, and all the host of heaven, -whom they have loved, and whom they have served, and after whom they -have walked, and whom they have sought, and whom they have worshipped: -they shall not be gathered, nor be buried; they shall be for dung upon -the face of the earth. - -8:3 And death shall be chosen rather than life by all the residue of -them that remain of this evil family, which remain in all the places -whither I have driven them, saith the LORD of hosts. - -8:4 Moreover thou shalt say unto them, Thus saith the LORD; Shall they -fall, and not arise? shall he turn away, and not return? 8:5 Why then -is this people of Jerusalem slidden back by a perpetual backsliding? -they hold fast deceit, they refuse to return. - -8:6 I hearkened and heard, but they spake not aright: no man repented -him of his wickedness, saying, What have I done? every one turned to -his course, as the horse rusheth into the battle. - -8:7 Yea, the stork in the heaven knoweth her appointed times; and the -turtle and the crane and the swallow observe the time of their coming; -but my people know not the judgment of the LORD. - -8:8 How do ye say, We are wise, and the law of the LORD is with us? -Lo, certainly in vain made he it; the pen of the scribes is in vain. - -8:9 The wise men are ashamed, they are dismayed and taken: lo, they -have rejected the word of the LORD; and what wisdom is in them? 8:10 -Therefore will I give their wives unto others, and their fields to -them that shall inherit them: for every one from the least even unto -the greatest is given to covetousness, from the prophet even unto the -priest every one dealeth falsely. - -8:11 For they have healed the hurt of the daughter of my people -slightly, saying, Peace, peace; when there is no peace. - -8:12 Were they ashamed when they had committed abomination? nay, they -were not at all ashamed, neither could they blush: therefore shall -they fall among them that fall: in the time of their visitation they -shall be cast down, saith the LORD. - -8:13 I will surely consume them, saith the LORD: there shall be no -grapes on the vine, nor figs on the fig tree, and the leaf shall fade; -and the things that I have given them shall pass away from them. - -8:14 Why do we sit still? assemble yourselves, and let us enter into -the defenced cities, and let us be silent there: for the LORD our God -hath put us to silence, and given us water of gall to drink, because -we have sinned against the LORD. - -8:15 We looked for peace, but no good came; and for a time of health, -and behold trouble! 8:16 The snorting of his horses was heard from -Dan: the whole land trembled at the sound of the neighing of his -strong ones; for they are come, and have devoured the land, and all -that is in it; the city, and those that dwell therein. - -8:17 For, behold, I will send serpents, cockatrices, among you, which -will not be charmed, and they shall bite you, saith the LORD. - -8:18 When I would comfort myself against sorrow, my heart is faint in -me. - -8:19 Behold the voice of the cry of the daughter of my people because -of them that dwell in a far country: Is not the LORD in Zion? is not -her king in her? Why have they provoked me to anger with their graven -images, and with strange vanities? 8:20 The harvest is past, the -summer is ended, and we are not saved. - -8:21 For the hurt of the daughter of my people am I hurt; I am black; -astonishment hath taken hold on me. - -8:22 Is there no balm in Gilead; is there no physician there? why then -is not the health of the daughter of my people recovered? 9:1 Oh that -my head were waters, and mine eyes a fountain of tears, that I might -weep day and night for the slain of the daughter of my people! 9:2 Oh -that I had in the wilderness a lodging place of wayfaring men; that I -might leave my people, and go from them! for they be all adulterers, -an assembly of treacherous men. - -9:3 And they bend their tongues like their bow for lies: but they are -not valiant for the truth upon the earth; for they proceed from evil -to evil, and they know not me, saith the LORD. - -9:4 Take ye heed every one of his neighbour, and trust ye not in any -brother: for every brother will utterly supplant, and every neighbour -will walk with slanders. - -9:5 And they will deceive every one his neighbour, and will not speak -the truth: they have taught their tongue to speak lies, and weary -themselves to commit iniquity. - -9:6 Thine habitation is in the midst of deceit; through deceit they -refuse to know me, saith the LORD. - -9:7 Therefore thus saith the LORD of hosts, Behold, I will melt them, -and try them; for how shall I do for the daughter of my people? 9:8 -Their tongue is as an arrow shot out; it speaketh deceit: one speaketh -peaceably to his neighbour with his mouth, but in heart he layeth his -wait. - -9:9 Shall I not visit them for these things? saith the LORD: shall not -my soul be avenged on such a nation as this? 9:10 For the mountains -will I take up a weeping and wailing, and for the habitations of the -wilderness a lamentation, because they are burned up, so that none can -pass through them; neither can men hear the voice of the cattle; both -the fowl of the heavens and the beast are fled; they are gone. - -9:11 And I will make Jerusalem heaps, and a den of dragons; and I will -make the cities of Judah desolate, without an inhabitant. - -9:12 Who is the wise man, that may understand this? and who is he to -whom the mouth of the LORD hath spoken, that he may declare it, for -what the land perisheth and is burned up like a wilderness, that none -passeth through? 9:13 And the LORD saith, Because they have forsaken -my law which I set before them, and have not obeyed my voice, neither -walked therein; 9:14 But have walked after the imagination of their -own heart, and after Baalim, which their fathers taught them: 9:15 -Therefore thus saith the LORD of hosts, the God of Israel; Behold, I -will feed them, even this people, with wormwood, and give them water -of gall to drink. - -9:16 I will scatter them also among the heathen, whom neither they nor -their fathers have known: and I will send a sword after them, till I -have consumed them. - -9:17 Thus saith the LORD of hosts, Consider ye, and call for the -mourning women, that they may come; and send for cunning women, that -they may come: 9:18 And let them make haste, and take up a wailing for -us, that our eyes may run down with tears, and our eyelids gush out -with waters. - -9:19 For a voice of wailing is heard out of Zion, How are we spoiled! -we are greatly confounded, because we have forsaken the land, because -our dwellings have cast us out. - -9:20 Yet hear the word of the LORD, O ye women, and let your ear -receive the word of his mouth, and teach your daughters wailing, and -every one her neighbour lamentation. - -9:21 For death is come up into our windows, and is entered into our -palaces, to cut off the children from without, and the young men from -the streets. - -9:22 Speak, Thus saith the LORD, Even the carcases of men shall fall -as dung upon the open field, and as the handful after the harvestman, -and none shall gather them. - -9:23 Thus saith the LORD, Let not the wise man glory in his wisdom, -neither let the mighty man glory in his might, let not the rich man -glory in his riches: 9:24 But let him that glorieth glory in this, -that he understandeth and knoweth me, that I am the LORD which -exercise lovingkindness, judgment, and righteousness, in the earth: -for in these things I delight, saith the LORD. - -9:25 Behold, the days come, saith the LORD, that I will punish all -them which are circumcised with the uncircumcised; 9:26 Egypt, and -Judah, and Edom, and the children of Ammon, and Moab, and all that are -in the utmost corners, that dwell in the wilderness: for all these -nations are uncircumcised, and all the house of Israel are -uncircumcised in the heart. - -10:1 Hear ye the word which the LORD speaketh unto you, O house of -Israel: 10:2 Thus saith the LORD, Learn not the way of the heathen, -and be not dismayed at the signs of heaven; for the heathen are -dismayed at them. - -10:3 For the customs of the people are vain: for one cutteth a tree -out of the forest, the work of the hands of the workman, with the axe. - -10:4 They deck it with silver and with gold; they fasten it with nails -and with hammers, that it move not. - -10:5 They are upright as the palm tree, but speak not: they must needs -be borne, because they cannot go. Be not afraid of them; for they -cannot do evil, neither also is it in them to do good. - -10:6 Forasmuch as there is none like unto thee, O LORD; thou art -great, and thy name is great in might. - -10:7 Who would not fear thee, O King of nations? for to thee doth it -appertain: forasmuch as among all the wise men of the nations, and in -all their kingdoms, there is none like unto thee. - -10:8 But they are altogether brutish and foolish: the stock is a -doctrine of vanities. - -10:9 Silver spread into plates is brought from Tarshish, and gold from -Uphaz, the work of the workman, and of the hands of the founder: blue -and purple is their clothing: they are all the work of cunning men. - -10:10 But the LORD is the true God, he is the living God, and an -everlasting king: at his wrath the earth shall tremble, and the -nations shall not be able to abide his indignation. - -10:11 Thus shall ye say unto them, The gods that have not made the -heavens and the earth, even they shall perish from the earth, and from -under these heavens. - -10:12 He hath made the earth by his power, he hath established the -world by his wisdom, and hath stretched out the heavens by his -discretion. - -10:13 When he uttereth his voice, there is a multitude of waters in -the heavens, and he causeth the vapours to ascend from the ends of the -earth; he maketh lightnings with rain, and bringeth forth the wind out -of his treasures. - -10:14 Every man is brutish in his knowledge: every founder is -confounded by the graven image: for his molten image is falsehood, and -there is no breath in them. - -10:15 They are vanity, and the work of errors: in the time of their -visitation they shall perish. - -10:16 The portion of Jacob is not like them: for he is the former of -all things; and Israel is the rod of his inheritance: The LORD of -hosts is his name. - -10:17 Gather up thy wares out of the land, O inhabitant of the -fortress. - -10:18 For thus saith the LORD, Behold, I will sling out the -inhabitants of the land at this once, and will distress them, that -they may find it so. - -10:19 Woe is me for my hurt! my wound is grievous; but I said, Truly -this is a grief, and I must bear it. - -10:20 My tabernacle is spoiled, and all my cords are broken: my -children are gone forth of me, and they are not: there is none to -stretch forth my tent any more, and to set up my curtains. - -10:21 For the pastors are become brutish, and have not sought the -LORD: therefore they shall not prosper, and all their flocks shall be -scattered. - -10:22 Behold, the noise of the bruit is come, and a great commotion -out of the north country, to make the cities of Judah desolate, and a -den of dragons. - -10:23 O LORD, I know that the way of man is not in himself: it is not -in man that walketh to direct his steps. - -10:24 O LORD, correct me, but with judgment; not in thine anger, lest -thou bring me to nothing. - -10:25 Pour out thy fury upon the heathen that know thee not, and upon -the families that call not on thy name: for they have eaten up Jacob, -and devoured him, and consumed him, and have made his habitation -desolate. - -11:1 The word that came to Jeremiah from the LORD saying, 11:2 Hear ye -the words of this covenant, and speak unto the men of Judah, and to -the inhabitants of Jerusalem; 11:3 And say thou unto them, Thus saith -the LORD God of Israel; Cursed be the man that obeyeth not the words -of this covenant, 11:4 Which I commanded your fathers in the day that -I brought them forth out of the land of Egypt, from the iron furnace, -saying, Obey my voice, and do them, according to all which I command -you: so shall ye be my people, and I will be your God: 11:5 That I may -perform the oath which I have sworn unto your fathers, to give them a -land flowing with milk and honey, as it is this day. Then answered I, -and said, So be it, O LORD. - -11:6 Then the LORD said unto me, Proclaim all these words in the -cities of Judah, and in the streets of Jerusalem, saying, Hear ye the -words of this covenant, and do them. - -11:7 For I earnestly protested unto your fathers in the day that I -brought them up out of the land of Egypt, even unto this day, rising -early and protesting, saying, Obey my voice. - -11:8 Yet they obeyed not, nor inclined their ear, but walked every one -in the imagination of their evil heart: therefore I will bring upon -them all the words of this covenant, which I commanded them to do: but -they did them not. - -11:9 And the LORD said unto me, A conspiracy is found among the men of -Judah, and among the inhabitants of Jerusalem. - -11:10 They are turned back to the iniquities of their forefathers, -which refused to hear my words; and they went after other gods to -serve them: the house of Israel and the house of Judah have broken my -covenant which I made with their fathers. - -11:11 Therefore thus saith the LORD, Behold, I will bring evil upon -them, which they shall not be able to escape; and though they shall -cry unto me, I will not hearken unto them. - -11:12 Then shall the cities of Judah and inhabitants of Jerusalem go, -and cry unto the gods unto whom they offer incense: but they shall not -save them at all in the time of their trouble. - -11:13 For according to the number of thy cities were thy gods, O -Judah; and according to the number of the streets of Jerusalem have ye -set up altars to that shameful thing, even altars to burn incense unto -Baal. - -11:14 Therefore pray not thou for this people, neither lift up a cry -or prayer for them: for I will not hear them in the time that they cry -unto me for their trouble. - -11:15 What hath my beloved to do in mine house, seeing she hath -wrought lewdness with many, and the holy flesh is passed from thee? -when thou doest evil, then thou rejoicest. - -11:16 The LORD called thy name, A green olive tree, fair, and of -goodly fruit: with the noise of a great tumult he hath kindled fire -upon it, and the branches of it are broken. - -11:17 For the LORD of hosts, that planted thee, hath pronounced evil -against thee, for the evil of the house of Israel and of the house of -Judah, which they have done against themselves to provoke me to anger -in offering incense unto Baal. - -11:18 And the LORD hath given me knowledge of it, and I know it: then -thou shewedst me their doings. - -11:19 But I was like a lamb or an ox that is brought to the slaughter; -and I knew not that they had devised devices against me, saying, Let -us destroy the tree with the fruit thereof, and let us cut him off -from the land of the living, that his name may be no more remembered. - -11:20 But, O LORD of hosts, that judgest righteously, that triest the -reins and the heart, let me see thy vengeance on them: for unto thee -have I revealed my cause. - -11:21 Therefore thus saith the LORD of the men of Anathoth, that seek -thy life, saying, Prophesy not in the name of the LORD, that thou die -not by our hand: 11:22 Therefore thus saith the LORD of hosts, Behold, -I will punish them: the young men shall die by the sword; their sons -and their daughters shall die by famine: 11:23 And there shall be no -remnant of them: for I will bring evil upon the men of Anathoth, even -the year of their visitation. - -12:1 Righteous art thou, O LORD, when I plead with thee: yet let me -talk with thee of thy judgments: Wherefore doth the way of the wicked -prosper? wherefore are all they happy that deal very treacherously? -12:2 Thou hast planted them, yea, they have taken root: they grow, -yea, they bring forth fruit: thou art near in their mouth, and far -from their reins. - -12:3 But thou, O LORD, knowest me: thou hast seen me, and tried mine -heart toward thee: pull them out like sheep for the slaughter, and -prepare them for the day of slaughter. - -12:4 How long shall the land mourn, and the herbs of every field -wither, for the wickedness of them that dwell therein? the beasts are -consumed, and the birds; because they said, He shall not see our last -end. - -12:5 If thou hast run with the footmen, and they have wearied thee, -then how canst thou contend with horses? and if in the land of peace, -wherein thou trustedst, they wearied thee, then how wilt thou do in -the swelling of Jordan? 12:6 For even thy brethren, and the house of -thy father, even they have dealt treacherously with thee; yea, they -have called a multitude after thee: believe them not, though they -speak fair words unto thee. - -12:7 I have forsaken mine house, I have left mine heritage; I have -given the dearly beloved of my soul into the hand of her enemies. - -12:8 Mine heritage is unto me as a lion in the forest; it crieth out -against me: therefore have I hated it. - -12:9 Mine heritage is unto me as a speckled bird, the birds round -about are against her; come ye, assemble all the beasts of the field, -come to devour. - -12:10 Many pastors have destroyed my vineyard, they have trodden my -portion under foot, they have made my pleasant portion a desolate -wilderness. - -12:11 They have made it desolate, and being desolate it mourneth unto -me; the whole land is made desolate, because no man layeth it to -heart. - -12:12 The spoilers are come upon all high places through the -wilderness: for the sword of the LORD shall devour from the one end of -the land even to the other end of the land: no flesh shall have peace. - -12:13 They have sown wheat, but shall reap thorns: they have put -themselves to pain, but shall not profit: and they shall be ashamed of -your revenues because of the fierce anger of the LORD. - -12:14 Thus saith the LORD against all mine evil neighbours, that touch -the inheritance which I have caused my people Israel to inherit; -Behold, I will pluck them out of their land, and pluck out the house -of Judah from among them. - -12:15 And it shall come to pass, after that I have plucked them out I -will return, and have compassion on them, and will bring them again, -every man to his heritage, and every man to his land. - -12:16 And it shall come to pass, if they will diligently learn the -ways of my people, to swear by my name, The LORD liveth; as they -taught my people to swear by Baal; then shall they be built in the -midst of my people. - -12:17 But if they will not obey, I will utterly pluck up and destroy -that nation, saith the LORD. - -13:1 Thus saith the LORD unto me, Go and get thee a linen girdle, and -put it upon thy loins, and put it not in water. - -13:2 So I got a girdle according to the word of the LORD, and put it -on my loins. - -13:3 And the word of the LORD came unto me the second time, saying, -13:4 Take the girdle that thou hast got, which is upon thy loins, and -arise, go to Euphrates, and hide it there in a hole of the rock. - -13:5 So I went, and hid it by Euphrates, as the LORD commanded me. - -13:6 And it came to pass after many days, that the LORD said unto me, -Arise, go to Euphrates, and take the girdle from thence, which I -commanded thee to hide there. - -13:7 Then I went to Euphrates, and digged, and took the girdle from -the place where I had hid it: and, behold, the girdle was marred, it -was profitable for nothing. - -13:8 Then the word of the LORD came unto me, saying, 13:9 Thus saith -the LORD, After this manner will I mar the pride of Judah, and the -great pride of Jerusalem. - -13:10 This evil people, which refuse to hear my words, which walk in -the imagination of their heart, and walk after other gods, to serve -them, and to worship them, shall even be as this girdle, which is good -for nothing. - -13:11 For as the girdle cleaveth to the loins of a man, so have I -caused to cleave unto me the whole house of Israel and the whole house -of Judah, saith the LORD; that they might be unto me for a people, and -for a name, and for a praise, and for a glory: but they would not -hear. - -13:12 Therefore thou shalt speak unto them this word; Thus saith the -LORD God of Israel, Every bottle shall be filled with wine: and they -shall say unto thee, Do we not certainly know that every bottle shall -be filled with wine? 13:13 Then shalt thou say unto them, Thus saith -the LORD, Behold, I will fill all the inhabitants of this land, even -the kings that sit upon David’s throne, and the priests, and the -prophets, and all the inhabitants of Jerusalem, with drunkenness. - -13:14 And I will dash them one against another, even the fathers and -the sons together, saith the LORD: I will not pity, nor spare, nor -have mercy, but destroy them. - -13:15 Hear ye, and give ear; be not proud: for the LORD hath spoken. - -13:16 Give glory to the LORD your God, before he cause darkness, and -before your feet stumble upon the dark mountains, and, while ye look -for light, he turn it into the shadow of death, and make it gross -darkness. - -13:17 But if ye will not hear it, my soul shall weep in secret places -for your pride; and mine eye shall weep sore, and run down with tears, -because the LORD’s flock is carried away captive. - -13:18 Say unto the king and to the queen, Humble yourselves, sit down: -for your principalities shall come down, even the crown of your glory. - -13:19 The cities of the south shall be shut up, and none shall open -them: Judah shall be carried away captive all of it, it shall be -wholly carried away captive. - -13:20 Lift up your eyes, and behold them that come from the north: -where is the flock that was given thee, thy beautiful flock? 13:21 -What wilt thou say when he shall punish thee? for thou hast taught -them to be captains, and as chief over thee: shall not sorrows take -thee, as a woman in travail? 13:22 And if thou say in thine heart, -Wherefore come these things upon me? For the greatness of thine -iniquity are thy skirts discovered, and thy heels made bare. - -13:23 Can the Ethiopian change his skin, or the leopard his spots? -then may ye also do good, that are accustomed to do evil. - -13:24 Therefore will I scatter them as the stubble that passeth away -by the wind of the wilderness. - -13:25 This is thy lot, the portion of thy measures from me, saith the -LORD; because thou hast forgotten me, and trusted in falsehood. - -13:26 Therefore will I discover thy skirts upon thy face, that thy -shame may appear. - -13:27 I have seen thine adulteries, and thy neighings, the lewdness of -thy whoredom, and thine abominations on the hills in the fields. Woe -unto thee, O Jerusalem! wilt thou not be made clean? when shall it -once be? 14:1 The word of the LORD that came to Jeremiah concerning -the dearth. - -14:2 Judah mourneth, and the gates thereof languish; they are black -unto the ground; and the cry of Jerusalem is gone up. - -14:3 And their nobles have sent their little ones to the waters: they -came to the pits, and found no water; they returned with their vessels -empty; they were ashamed and confounded, and covered their heads. - -14:4 Because the ground is chapt, for there was no rain in the earth, -the plowmen were ashamed, they covered their heads. - -14:5 Yea, the hind also calved in the field, and forsook it, because -there was no grass. - -14:6 And the wild asses did stand in the high places, they snuffed up -the wind like dragons; their eyes did fail, because there was no -grass. - -14:7 O LORD, though our iniquities testify against us, do thou it for -thy name’s sake: for our backslidings are many; we have sinned against -thee. - -14:8 O the hope of Israel, the saviour thereof in time of trouble, why -shouldest thou be as a stranger in the land, and as a wayfaring man -that turneth aside to tarry for a night? 14:9 Why shouldest thou be -as a man astonied, as a mighty man that cannot save? yet thou, O LORD, -art in the midst of us, and we are called by thy name; leave us not. - -14:10 Thus saith the LORD unto this people, Thus have they loved to -wander, they have not refrained their feet, therefore the LORD doth -not accept them; he will now remember their iniquity, and visit their -sins. - -14:11 Then said the LORD unto me, Pray not for this people for their -good. - -14:12 When they fast, I will not hear their cry; and when they offer -burnt offering and an oblation, I will not accept them: but I will -consume them by the sword, and by the famine, and by the pestilence. - -14:13 Then said I, Ah, Lord GOD! behold, the prophets say unto them, -Ye shall not see the sword, neither shall ye have famine; but I will -give you assured peace in this place. - -14:14 Then the LORD said unto me, The prophets prophesy lies in my -name: I sent them not, neither have I commanded them, neither spake -unto them: they prophesy unto you a false vision and divination, and a -thing of nought, and the deceit of their heart. - -14:15 Therefore thus saith the LORD concerning the prophets that -prophesy in my name, and I sent them not, yet they say, Sword and -famine shall not be in this land; By sword and famine shall those -prophets be consumed. - -14:16 And the people to whom they prophesy shall be cast out in the -streets of Jerusalem because of the famine and the sword; and they -shall have none to bury them, them, their wives, nor their sons, nor -their daughters: for I will pour their wickedness upon them. - -14:17 Therefore thou shalt say this word unto them; Let mine eyes run -down with tears night and day, and let them not cease: for the virgin -daughter of my people is broken with a great breach, with a very -grievous blow. - -14:18 If I go forth into the field, then behold the slain with the -sword! and if I enter into the city, then behold them that are sick -with famine! yea, both the prophet and the priest go about into a -land that they know not. - -14:19 Hast thou utterly rejected Judah? hath thy soul lothed Zion? why -hast thou smitten us, and there is no healing for us? we looked for -peace, and there is no good; and for the time of healing, and behold -trouble! 14:20 We acknowledge, O LORD, our wickedness, and the -iniquity of our fathers: for we have sinned against thee. - -14:21 Do not abhor us, for thy name’s sake, do not disgrace the throne -of thy glory: remember, break not thy covenant with us. - -14:22 Are there any among the vanities of the Gentiles that can cause -rain? or can the heavens give showers? art not thou he, O LORD our -God? therefore we will wait upon thee: for thou hast made all these -things. - -15:1 Then said the LORD unto me, Though Moses and Samuel stood before -me, yet my mind could not be toward this people: cast them out of my -sight, and let them go forth. - -15:2 And it shall come to pass, if they say unto thee, Whither shall -we go forth? then thou shalt tell them, Thus saith the LORD; Such as -are for death, to death; and such as are for the sword, to the sword; -and such as are for the famine, to the famine; and such as are for the -captivity, to the captivity. - -15:3 And I will appoint over them four kinds, saith the LORD: the -sword to slay, and the dogs to tear, and the fowls of the heaven, and -the beasts of the earth, to devour and destroy. - -15:4 And I will cause them to be removed into all kingdoms of the -earth, because of Manasseh the son of Hezekiah king of Judah, for that -which he did in Jerusalem. - -15:5 For who shall have pity upon thee, O Jerusalem? or who shall -bemoan thee? or who shall go aside to ask how thou doest? 15:6 Thou -hast forsaken me, saith the LORD, thou art gone backward: therefore -will I stretch out my hand against thee, and destroy thee; I am weary -with repenting. - -15:7 And I will fan them with a fan in the gates of the land; I will -bereave them of children, I will destroy my people since they return -not from their ways. - -15:8 Their widows are increased to me above the sand of the seas: I -have brought upon them against the mother of the young men a spoiler -at noonday: I have caused him to fall upon it suddenly, and terrors -upon the city. - -15:9 She that hath borne seven languisheth: she hath given up the -ghost; her sun is gone down while it was yet day: she hath been -ashamed and confounded: and the residue of them will I deliver to the -sword before their enemies, saith the LORD. - -15:10 Woe is me, my mother, that thou hast borne me a man of strife -and a man of contention to the whole earth! I have neither lent on -usury, nor men have lent to me on usury; yet every one of them doth -curse me. - -15:11 The LORD said, Verily it shall be well with thy remnant; verily -I will cause the enemy to entreat thee well in the time of evil and in -the time of affliction. - -15:12 Shall iron break the northern iron and the steel? 15:13 Thy -substance and thy treasures will I give to the spoil without price, -and that for all thy sins, even in all thy borders. - -15:14 And I will make thee to pass with thine enemies into a land -which thou knowest not: for a fire is kindled in mine anger, which -shall burn upon you. - -15:15 O LORD, thou knowest: remember me, and visit me, and revenge me -of my persecutors; take me not away in thy longsuffering: know that -for thy sake I have suffered rebuke. - -15:16 Thy words were found, and I did eat them; and thy word was unto -me the joy and rejoicing of mine heart: for I am called by thy name, O -LORD God of hosts. - -15:17 I sat not in the assembly of the mockers, nor rejoiced; I sat -alone because of thy hand: for thou hast filled me with indignation. - -15:18 Why is my pain perpetual, and my wound incurable, which refuseth -to be healed? wilt thou be altogether unto me as a liar, and as waters -that fail? 15:19 Therefore thus saith the LORD, If thou return, then -will I bring thee again, and thou shalt stand before me: and if thou -take forth the precious from the vile, thou shalt be as my mouth: let -them return unto thee; but return not thou unto them. - -15:20 And I will make thee unto this people a fenced brasen wall: and -they shall fight against thee, but they shall not prevail against -thee: for I am with thee to save thee and to deliver thee, saith the -LORD. - -15:21 And I will deliver thee out of the hand of the wicked, and I -will redeem thee out of the hand of the terrible. - -16:1 The word of the LORD came also unto me, saying, 16:2 Thou shalt -not take thee a wife, neither shalt thou have sons or daughters in -this place. - -16:3 For thus saith the LORD concerning the sons and concerning the -daughters that are born in this place, and concerning their mothers -that bare them, and concerning their fathers that begat them in this -land; 16:4 They shall die of grievous deaths; they shall not be -lamented; neither shall they be buried; but they shall be as dung upon -the face of the earth: and they shall be consumed by the sword, and by -famine; and their carcases shall be meat for the fowls of heaven, and -for the beasts of the earth. - -16:5 For thus saith the LORD, Enter not into the house of mourning, -neither go to lament nor bemoan them: for I have taken away my peace -from this people, saith the LORD, even lovingkindness and mercies. - -16:6 Both the great and the small shall die in this land: they shall -not be buried, neither shall men lament for them, nor cut themselves, -nor make themselves bald for them: 16:7 Neither shall men tear -themselves for them in mourning, to comfort them for the dead; neither -shall men give them the cup of consolation to drink for their father -or for their mother. - -16:8 Thou shalt not also go into the house of feasting, to sit with -them to eat and to drink. - -16:9 For thus saith the LORD of hosts, the God of Israel; Behold, I -will cause to cease out of this place in your eyes, and in your days, -the voice of mirth, and the voice of gladness, the voice of the -bridegroom, and the voice of the bride. - -16:10 And it shall come to pass, when thou shalt shew this people all -these words, and they shall say unto thee, Wherefore hath the LORD -pronounced all this great evil against us? or what is our iniquity? or -what is our sin that we have committed against the LORD our God? -16:11 Then shalt thou say unto them, Because your fathers have -forsaken me, saith the LORD, and have walked after other gods, and -have served them, and have worshipped them, and have forsaken me, and -have not kept my law; 16:12 And ye have done worse than your fathers; -for, behold, ye walk every one after the imagination of his evil -heart, that they may not hearken unto me: 16:13 Therefore will I cast -you out of this land into a land that ye know not, neither ye nor your -fathers; and there shall ye serve other gods day and night; where I -will not shew you favour. - -16:14 Therefore, behold, the days come, saith the LORD, that it shall -no more be said, The LORD liveth, that brought up the children of -Israel out of the land of Egypt; 16:15 But, The LORD liveth, that -brought up the children of Israel from the land of the north, and from -all the lands whither he had driven them: and I will bring them again -into their land that I gave unto their fathers. - -16:16 Behold, I will send for many fishers, saith the LORD, and they -shall fish them; and after will I send for many hunters, and they -shall hunt them from every mountain, and from every hill, and out of -the holes of the rocks. - -16:17 For mine eyes are upon all their ways: they are not hid from my -face, neither is their iniquity hid from mine eyes. - -16:18 And first I will recompense their iniquity and their sin double; -because they have defiled my land, they have filled mine inheritance -with the carcases of their detestable and abominable things. - -16:19 O LORD, my strength, and my fortress, and my refuge in the day -of affliction, the Gentiles shall come unto thee from the ends of the -earth, and shall say, Surely our fathers have inherited lies, vanity, -and things wherein there is no profit. - -16:20 Shall a man make gods unto himself, and they are no gods? 16:21 -Therefore, behold, I will this once cause them to know, I will cause -them to know mine hand and my might; and they shall know that my name -is The LORD. - -17:1 The sin of Judah is written with a pen of iron, and with the -point of a diamond: it is graven upon the table of their heart, and -upon the horns of your altars; 17:2 Whilst their children remember -their altars and their groves by the green trees upon the high hills. - -17:3 O my mountain in the field, I will give thy substance and all thy -treasures to the spoil, and thy high places for sin, throughout all -thy borders. - -17:4 And thou, even thyself, shalt discontinue from thine heritage -that I gave thee; and I will cause thee to serve thine enemies in the -land which thou knowest not: for ye have kindled a fire in mine anger, -which shall burn for ever. - -17:5 Thus saith the LORD; Cursed be the man that trusteth in man, and -maketh flesh his arm, and whose heart departeth from the LORD. - -17:6 For he shall be like the heath in the desert, and shall not see -when good cometh; but shall inhabit the parched places in the -wilderness, in a salt land and not inhabited. - -17:7 Blessed is the man that trusteth in the LORD, and whose hope the -LORD is. - -17:8 For he shall be as a tree planted by the waters, and that -spreadeth out her roots by the river, and shall not see when heat -cometh, but her leaf shall be green; and shall not be careful in the -year of drought, neither shall cease from yielding fruit. - -17:9 The heart is deceitful above all things, and desperately wicked: -who can know it? 17:10 I the LORD search the heart, I try the reins, -even to give every man according to his ways, and according to the -fruit of his doings. - -17:11 As the partridge sitteth on eggs, and hatcheth them not; so he -that getteth riches, and not by right, shall leave them in the midst -of his days, and at his end shall be a fool. - -17:12 A glorious high throne from the beginning is the place of our -sanctuary. - -17:13 O LORD, the hope of Israel, all that forsake thee shall be -ashamed, and they that depart from me shall be written in the earth, -because they have forsaken the LORD, the fountain of living waters. - -17:14 Heal me, O LORD, and I shall be healed; save me, and I shall be -saved: for thou art my praise. - -17:15 Behold, they say unto me, Where is the word of the LORD? let it -come now. - -17:16 As for me, I have not hastened from being a pastor to follow -thee: neither have I desired the woeful day; thou knowest: that which -came out of my lips was right before thee. - -17:17 Be not a terror unto me: thou art my hope in the day of evil. - -17:18 Let them be confounded that persecute me, but let not me be -confounded: let them be dismayed, but let not me be dismayed: bring -upon them the day of evil, and destroy them with double destruction. - -17:19 Thus said the LORD unto me; Go and stand in the gate of the -children of the people, whereby the kings of Judah come in, and by the -which they go out, and in all the gates of Jerusalem; 17:20 And say -unto them, Hear ye the word of the LORD, ye kings of Judah, and all -Judah, and all the inhabitants of Jerusalem, that enter in by these -gates: 17:21 Thus saith the LORD; Take heed to yourselves, and bear no -burden on the sabbath day, nor bring it in by the gates of Jerusalem; -17:22 Neither carry forth a burden out of your houses on the sabbath -day, neither do ye any work, but hallow ye the sabbath day, as I -commanded your fathers. - -17:23 But they obeyed not, neither inclined their ear, but made their -neck stiff, that they might not hear, nor receive instruction. - -17:24 And it shall come to pass, if ye diligently hearken unto me, -saith the LORD, to bring in no burden through the gates of this city -on the sabbath day, but hallow the sabbath day, to do no work therein; -17:25 Then shall there enter into the gates of this city kings and -princes sitting upon the throne of David, riding in chariots and on -horses, they, and their princes, the men of Judah, and the inhabitants -of Jerusalem: and this city shall remain for ever. - -17:26 And they shall come from the cities of Judah, and from the -places about Jerusalem, and from the land of Benjamin, and from the -plain, and from the mountains, and from the south, bringing burnt -offerings, and sacrifices, and meat offerings, and incense, and -bringing sacrifices of praise, unto the house of the LORD. - -17:27 But if ye will not hearken unto me to hallow the sabbath day, -and not to bear a burden, even entering in at the gates of Jerusalem -on the sabbath day; then will I kindle a fire in the gates thereof, -and it shall devour the palaces of Jerusalem, and it shall not be -quenched. - -18:1 The word which came to Jeremiah from the LORD, saying, 18:2 -Arise, and go down to the potter’s house, and there I will cause thee -to hear my words. - -18:3 Then I went down to the potter’s house, and, behold, he wrought a -work on the wheels. - -18:4 And the vessel that he made of clay was marred in the hand of the -potter: so he made it again another vessel, as seemed good to the -potter to make it. - -18:5 Then the word of the LORD came to me, saying, 18:6 O house of -Israel, cannot I do with you as this potter? saith the LORD. Behold, -as the clay is in the potter’s hand, so are ye in mine hand, O house -of Israel. - -18:7 At what instant I shall speak concerning a nation, and concerning -a kingdom, to pluck up, and to pull down, and to destroy it; 18:8 If -that nation, against whom I have pronounced, turn from their evil, I -will repent of the evil that I thought to do unto them. - -18:9 And at what instant I shall speak concerning a nation, and -concerning a kingdom, to build and to plant it; 18:10 If it do evil in -my sight, that it obey not my voice, then I will repent of the good, -wherewith I said I would benefit them. - -18:11 Now therefore go to, speak to the men of Judah, and to the -inhabitants of Jerusalem, saying, Thus saith the LORD; Behold, I frame -evil against you, and devise a device against you: return ye now every -one from his evil way, and make your ways and your doings good. - -18:12 And they said, There is no hope: but we will walk after our own -devices, and we will every one do the imagination of his evil heart. - -18:13 Therefore thus saith the LORD; Ask ye now among the heathen, who -hath heard such things: the virgin of Israel hath done a very horrible -thing. - -18:14 Will a man leave the snow of Lebanon which cometh from the rock -of the field? or shall the cold flowing waters that come from another -place be forsaken? 18:15 Because my people hath forgotten me, they -have burned incense to vanity, and they have caused them to stumble in -their ways from the ancient paths, to walk in paths, in a way not cast -up; 18:16 To make their land desolate, and a perpetual hissing; every -one that passeth thereby shall be astonished, and wag his head. - -18:17 I will scatter them as with an east wind before the enemy; I -will shew them the back, and not the face, in the day of their -calamity. - -18:18 Then said they, Come and let us devise devices against Jeremiah; -for the law shall not perish from the priest, nor counsel from the -wise, nor the word from the prophet. Come, and let us smite him with -the tongue, and let us not give heed to any of his words. - -18:19 Give heed to me, O LORD, and hearken to the voice of them that -contend with me. - -18:20 Shall evil be recompensed for good? for they have digged a pit -for my soul. Remember that I stood before thee to speak good for them, -and to turn away thy wrath from them. - -18:21 Therefore deliver up their children to the famine, and pour out -their blood by the force of the sword; and let their wives be bereaved -of their children, and be widows; and let their men be put to death; -let their young men be slain by the sword in battle. - -18:22 Let a cry be heard from their houses, when thou shalt bring a -troop suddenly upon them: for they have digged a pit to take me, and -hid snares for my feet. - -18:23 Yet, LORD, thou knowest all their counsel against me to slay me: -forgive not their iniquity, neither blot out their sin from thy sight, -but let them be overthrown before thee; deal thus with them in the -time of thine anger. - -19:1 Thus saith the LORD, Go and get a potter’s earthen bottle, and -take of the ancients of the people, and of the ancients of the -priests; 19:2 And go forth unto the valley of the son of Hinnom, which -is by the entry of the east gate, and proclaim there the words that I -shall tell thee, 19:3 And say, Hear ye the word of the LORD, O kings -of Judah, and inhabitants of Jerusalem; Thus saith the LORD of hosts, -the God of Israel; Behold, I will bring evil upon this place, the -which whosoever heareth, his ears shall tingle. - -19:4 Because they have forsaken me, and have estranged this place, and -have burned incense in it unto other gods, whom neither they nor their -fathers have known, nor the kings of Judah, and have filled this place -with the blood of innocents; 19:5 They have built also the high places -of Baal, to burn their sons with fire for burnt offerings unto Baal, -which I commanded not, nor spake it, neither came it into my mind: -19:6 Therefore, behold, the days come, saith the LORD, that this place -shall no more be called Tophet, nor The valley of the son of Hinnom, -but The valley of slaughter. - -19:7 And I will make void the counsel of Judah and Jerusalem in this -place; and I will cause them to fall by the sword before their -enemies, and by the hands of them that seek their lives: and their -carcases will I give to be meat for the fowls of the heaven, and for -the beasts of the earth. - -19:8 And I will make this city desolate, and an hissing; every one -that passeth thereby shall be astonished and hiss because of all the -plagues thereof. - -19:9 And I will cause them to eat the flesh of their sons and the -flesh of their daughters, and they shall eat every one the flesh of -his friend in the siege and straitness, wherewith their enemies, and -they that seek their lives, shall straiten them. - -19:10 Then shalt thou break the bottle in the sight of the men that go -with thee, 19:11 And shalt say unto them, Thus saith the LORD of -hosts; Even so will I break this people and this city, as one breaketh -a potter’s vessel, that cannot be made whole again: and they shall -bury them in Tophet, till there be no place to bury. - -19:12 Thus will I do unto this place, saith the LORD, and to the -inhabitants thereof, and even make this city as Tophet: 19:13 And the -houses of Jerusalem, and the houses of the kings of Judah, shall be -defiled as the place of Tophet, because of all the houses upon whose -roofs they have burned incense unto all the host of heaven, and have -poured out drink offerings unto other gods. - -19:14 Then came Jeremiah from Tophet, whither the LORD had sent him to -prophesy; and he stood in the court of the LORD’s house; and said to -all the people, 19:15 Thus saith the LORD of hosts, the God of Israel; -Behold, I will bring upon this city and upon all her towns all the -evil that I have pronounced against it, because they have hardened -their necks, that they might not hear my words. - -20:1 Now Pashur the son of Immer the priest, who was also chief -governor in the house of the LORD, heard that Jeremiah prophesied -these things. - -20:2 Then Pashur smote Jeremiah the prophet, and put him in the stocks -that were in the high gate of Benjamin, which was by the house of the -LORD. - -20:3 And it came to pass on the morrow, that Pashur brought forth -Jeremiah out of the stocks. Then said Jeremiah unto him, The LORD hath -not called thy name Pashur, but Magormissabib. - -20:4 For thus saith the LORD, Behold, I will make thee a terror to -thyself, and to all thy friends: and they shall fall by the sword of -their enemies, and thine eyes shall behold it: and I will give all -Judah into the hand of the king of Babylon, and he shall carry them -captive into Babylon, and shall slay them with the sword. - -20:5 Moreover I will deliver all the strength of this city, and all -the labours thereof, and all the precious things thereof, and all the -treasures of the kings of Judah will I give into the hand of their -enemies, which shall spoil them, and take them, and carry them to -Babylon. - -20:6 And thou, Pashur, and all that dwell in thine house shall go into -captivity: and thou shalt come to Babylon, and there thou shalt die, -and shalt be buried there, thou, and all thy friends, to whom thou -hast prophesied lies. - -20:7 O LORD, thou hast deceived me, and I was deceived; thou art -stronger than I, and hast prevailed: I am in derision daily, every one -mocketh me. - -20:8 For since I spake, I cried out, I cried violence and spoil; -because the word of the LORD was made a reproach unto me, and a -derision, daily. - -20:9 Then I said, I will not make mention of him, nor speak any more -in his name. But his word was in mine heart as a burning fire shut up -in my bones, and I was weary with forbearing, and I could not stay. - -20:10 For I heard the defaming of many, fear on every side. Report, -say they, and we will report it. All my familiars watched for my -halting, saying, Peradventure he will be enticed, and we shall prevail -against him, and we shall take our revenge on him. - -20:11 But the LORD is with me as a mighty terrible one: therefore my -persecutors shall stumble, and they shall not prevail: they shall be -greatly ashamed; for they shall not prosper: their everlasting -confusion shall never be forgotten. - -20:12 But, O LORD of hosts, that triest the righteous, and seest the -reins and the heart, let me see thy vengeance on them: for unto thee -have I opened my cause. - -20:13 Sing unto the LORD, praise ye the LORD: for he hath delivered -the soul of the poor from the hand of evildoers. - -20:14 Cursed be the day wherein I was born: let not the day wherein my -mother bare me be blessed. - -20:15 Cursed be the man who brought tidings to my father, saying, A -man child is born unto thee; making him very glad. - -20:16 And let that man be as the cities which the LORD overthrew, and -repented not: and let him hear the cry in the morning, and the -shouting at noontide; 20:17 Because he slew me not from the womb; or -that my mother might have been my grave, and her womb to be always -great with me. - -20:18 Wherefore came I forth out of the womb to see labour and sorrow, -that my days should be consumed with shame? 21:1 The word which came -unto Jeremiah from the LORD, when king Zedekiah sent unto him Pashur -the son of Melchiah, and Zephaniah the son of Maaseiah the priest, -saying, 21:2 Enquire, I pray thee, of the LORD for us; for -Nebuchadrezzar king of Babylon maketh war against us; if so be that -the LORD will deal with us according to all his wondrous works, that -he may go up from us. - -21:3 Then said Jeremiah unto them, Thus shall ye say to Zedekiah: 21:4 -Thus saith the LORD God of Israel; Behold, I will turn back the -weapons of war that are in your hands, wherewith ye fight against the -king of Babylon, and against the Chaldeans, which besiege you without -the walls, and I will assemble them into the midst of this city. - -21:5 And I myself will fight against you with an outstretched hand and -with a strong arm, even in anger, and in fury, and in great wrath. - -21:6 And I will smite the inhabitants of this city, both man and -beast: they shall die of a great pestilence. - -21:7 And afterward, saith the LORD, I will deliver Zedekiah king of -Judah, and his servants, and the people, and such as are left in this -city from the pestilence, from the sword, and from the famine, into -the hand of Nebuchadrezzar king of Babylon, and into the hand of their -enemies, and into the hand of those that seek their life: and he shall -smite them with the edge of the sword; he shall not spare them, -neither have pity, nor have mercy. - -21:8 And unto this people thou shalt say, Thus saith the LORD; Behold, -I set before you the way of life, and the way of death. - -21:9 He that abideth in this city shall die by the sword, and by the -famine, and by the pestilence: but he that goeth out, and falleth to -the Chaldeans that besiege you, he shall live, and his life shall be -unto him for a prey. - -21:10 For I have set my face against this city for evil, and not for -good, saith the LORD: it shall be given into the hand of the king of -Babylon, and he shall burn it with fire. - -21:11 And touching the house of the king of Judah, say, Hear ye the -word of the LORD; 21:12 O house of David, thus saith the LORD; Execute -judgment in the morning, and deliver him that is spoiled out of the -hand of the oppressor, lest my fury go out like fire, and burn that -none can quench it, because of the evil of your doings. - -21:13 Behold, I am against thee, O inhabitant of the valley, and rock -of the plain, saith the LORD; which say, Who shall come down against -us? or who shall enter into our habitations? 21:14 But I will punish -you according to the fruit of your doings, saith the LORD: and I will -kindle a fire in the forest thereof, and it shall devour all things -round about it. - -22:1 Thus saith the LORD; Go down to the house of the king of Judah, -and speak there this word, 22:2 And say, Hear the word of the LORD, O -king of Judah, that sittest upon the throne of David, thou, and thy -servants, and thy people that enter in by these gates: 22:3 Thus saith -the LORD; Execute ye judgment and righteousness, and deliver the -spoiled out of the hand of the oppressor: and do no wrong, do no -violence to the stranger, the fatherless, nor the widow, neither shed -innocent blood in this place. - -22:4 For if ye do this thing indeed, then shall there enter in by the -gates of this house kings sitting upon the throne of David, riding in -chariots and on horses, he, and his servants, and his people. - -22:5 But if ye will not hear these words, I swear by myself, saith the -LORD, that this house shall become a desolation. - -22:6 For thus saith the LORD unto the king’s house of Judah; Thou art -Gilead unto me, and the head of Lebanon: yet surely I will make thee a -wilderness, and cities which are not inhabited. - -22:7 And I will prepare destroyers against thee, every one with his -weapons: and they shall cut down thy choice cedars, and cast them into -the fire. - -22:8 And many nations shall pass by this city, and they shall say -every man to his neighbour, Wherefore hath the LORD done thus unto -this great city? 22:9 Then they shall answer, Because they have -forsaken the covenant of the LORD their God, and worshipped other -gods, and served them. - -22:10 Weep ye not for the dead, neither bemoan him: but weep sore for -him that goeth away: for he shall return no more, nor see his native -country. - -22:11 For thus saith the LORD touching Shallum the son of Josiah king -of Judah, which reigned instead of Josiah his father, which went forth -out of this place; He shall not return thither any more: 22:12 But he -shall die in the place whither they have led him captive, and shall -see this land no more. - -22:13 Woe unto him that buildeth his house by unrighteousness, and his -chambers by wrong; that useth his neighbours service without wages, -and giveth him not for his work; 22:14 That saith, I will build me a -wide house and large chambers, and cutteth him out windows; and it is -cieled with cedar, and painted with vermilion. - -22:15 Shalt thou reign, because thou closest thyself in cedar? did not -thy father eat and drink, and do judgment and justice, and then it was -well with him? 22:16 He judged the cause of the poor and needy; then -it was well with him: was not this to know me? saith the LORD. - -22:17 But thine eyes and thine heart are not but for thy covetousness, -and for to shed innocent blood, and for oppression, and for violence, -to do it. - -22:18 Therefore thus saith the LORD concerning Jehoiakim the son of -Josiah king of Judah; They shall not lament for him, saying, Ah my -brother! or, Ah sister! they shall not lament for him, saying, Ah -lord! or, Ah his glory! 22:19 He shall be buried with the burial of -an ass, drawn and cast forth beyond the gates of Jerusalem. - -22:20 Go up to Lebanon, and cry; and lift up thy voice in Bashan, and -cry from the passages: for all thy lovers are destroyed. - -22:21 I spake unto thee in thy prosperity; but thou saidst, I will not -hear. This hath been thy manner from thy youth, that thou obeyedst not -my voice. - -22:22 The wind shall eat up all thy pastors, and thy lovers shall go -into captivity: surely then shalt thou be ashamed and confounded for -all thy wickedness. - -22:23 O inhabitant of Lebanon, that makest thy nest in the cedars, how -gracious shalt thou be when pangs come upon thee, the pain as of a -woman in travail! 22:24 As I live, saith the LORD, though Coniah the -son of Jehoiakim king of Judah were the signet upon my right hand, yet -would I pluck thee thence; 22:25 And I will give thee into the hand of -them that seek thy life, and into the hand of them whose face thou -fearest, even into the hand of Nebuchadrezzar king of Babylon, and -into the hand of the Chaldeans. - -22:26 And I will cast thee out, and thy mother that bare thee, into -another country, where ye were not born; and there shall ye die. - -22:27 But to the land whereunto they desire to return, thither shall -they not return. - -22:28 Is this man Coniah a despised broken idol? is he a vessel -wherein is no pleasure? wherefore are they cast out, he and his seed, -and are cast into a land which they know not? 22:29 O earth, earth, -earth, hear the word of the LORD. - -22:30 Thus saith the LORD, Write ye this man childless, a man that -shall not prosper in his days: for no man of his seed shall prosper, -sitting upon the throne of David, and ruling any more in Judah. - -23:1 Woe be unto the pastors that destroy and scatter the sheep of my -pasture! saith the LORD. - -23:2 Therefore thus saith the LORD God of Israel against the pastors -that feed my people; Ye have scattered my flock, and driven them away, -and have not visited them: behold, I will visit upon you the evil of -your doings, saith the LORD. - -23:3 And I will gather the remnant of my flock out of all countries -whither I have driven them, and will bring them again to their folds; -and they shall be fruitful and increase. - -23:4 And I will set up shepherds over them which shall feed them: and -they shall fear no more, nor be dismayed, neither shall they be -lacking, saith the LORD. - -23:5 Behold, the days come, saith the LORD, that I will raise unto -David a righteous Branch, and a King shall reign and prosper, and -shall execute judgment and justice in the earth. - -23:6 In his days Judah shall be saved, and Israel shall dwell safely: -and this is his name whereby he shall be called, THE LORD OUR -RIGHTEOUSNESS. - -23:7 Therefore, behold, the days come, saith the LORD, that they shall -no more say, The LORD liveth, which brought up the children of Israel -out of the land of Egypt; 23:8 But, The LORD liveth, which brought up -and which led the seed of the house of Israel out of the north -country, and from all countries whither I had driven them; and they -shall dwell in their own land. - -23:9 Mine heart within me is broken because of the prophets; all my -bones shake; I am like a drunken man, and like a man whom wine hath -overcome, because of the LORD, and because of the words of his -holiness. - -23:10 For the land is full of adulterers; for because of swearing the -land mourneth; the pleasant places of the wilderness are dried up, and -their course is evil, and their force is not right. - -23:11 For both prophet and priest are profane; yea, in my house have I -found their wickedness, saith the LORD. - -23:12 Wherefore their way shall be unto them as slippery ways in the -darkness: they shall be driven on, and fall therein: for I will bring -evil upon them, even the year of their visitation, saith the LORD. - -23:13 And I have seen folly in the prophets of Samaria; they -prophesied in Baal, and caused my people Israel to err. - -23:14 I have seen also in the prophets of Jerusalem an horrible thing: -they commit adultery, and walk in lies: they strengthen also the hands -of evildoers, that none doth return from his wickedness; they are all -of them unto me as Sodom, and the inhabitants thereof as Gomorrah. - -23:15 Therefore thus saith the LORD of hosts concerning the prophets; -Behold, I will feed them with wormwood, and make them drink the water -of gall: for from the prophets of Jerusalem is profaneness gone forth -into all the land. - -23:16 Thus saith the LORD of hosts, Hearken not unto the words of the -prophets that prophesy unto you: they make you vain: they speak a -vision of their own heart, and not out of the mouth of the LORD. - -23:17 They say still unto them that despise me, The LORD hath said, Ye -shall have peace; and they say unto every one that walketh after the -imagination of his own heart, No evil shall come upon you. - -23:18 For who hath stood in the counsel of the LORD, and hath -perceived and heard his word? who hath marked his word, and heard it? -23:19 Behold, a whirlwind of the LORD is gone forth in fury, even a -grievous whirlwind: it shall fall grievously upon the head of the -wicked. - -23:20 The anger of the LORD shall not return, until he have executed, -and till he have performed the thoughts of his heart: in the latter -days ye shall consider it perfectly. - -23:21 I have not sent these prophets, yet they ran: I have not spoken -to them, yet they prophesied. - -23:22 But if they had stood in my counsel, and had caused my people to -hear my words, then they should have turned them from their evil way, -and from the evil of their doings. - -23:23 Am I a God at hand, saith the LORD, and not a God afar off? -23:24 Can any hide himself in secret places that I shall not see him? -saith the LORD. Do not I fill heaven and earth? saith the LORD. - -23:25 I have heard what the prophets said, that prophesy lies in my -name, saying, I have dreamed, I have dreamed. - -23:26 How long shall this be in the heart of the prophets that -prophesy lies? yea, they are prophets of the deceit of their own -heart; 23:27 Which think to cause my people to forget my name by their -dreams which they tell every man to his neighbour, as their fathers -have forgotten my name for Baal. - -23:28 The prophet that hath a dream, let him tell a dream; and he that -hath my word, let him speak my word faithfully. What is the chaff to -the wheat? saith the LORD. - -23:29 Is not my word like as a fire? saith the LORD; and like a hammer -that breaketh the rock in pieces? 23:30 Therefore, behold, I am -against the prophets, saith the LORD, that steal my words every one -from his neighbour. - -23:31 Behold, I am against the prophets, saith the LORD, that use -their tongues, and say, He saith. - -23:32 Behold, I am against them that prophesy false dreams, saith the -LORD, and do tell them, and cause my people to err by their lies, and -by their lightness; yet I sent them not, nor commanded them: therefore -they shall not profit this people at all, saith the LORD. - -23:33 And when this people, or the prophet, or a priest, shall ask -thee, saying, What is the burden of the LORD? thou shalt then say unto -them, What burden? I will even forsake you, saith the LORD. - -23:34 And as for the prophet, and the priest, and the people, that -shall say, The burden of the LORD, I will even punish that man and his -house. - -23:35 Thus shall ye say every one to his neighbour, and every one to -his brother, What hath the LORD answered? and, What hath the LORD -spoken? 23:36 And the burden of the LORD shall ye mention no more: -for every man’s word shall be his burden; for ye have perverted the -words of the living God, of the LORD of hosts our God. - -23:37 Thus shalt thou say to the prophet, What hath the LORD answered -thee? and, What hath the LORD spoken? 23:38 But since ye say, The -burden of the LORD; therefore thus saith the LORD; Because ye say this -word, The burden of the LORD, and I have sent unto you, saying, Ye -shall not say, The burden of the LORD; 23:39 Therefore, behold, I, -even I, will utterly forget you, and I will forsake you, and the city -that I gave you and your fathers, and cast you out of my presence: -23:40 And I will bring an everlasting reproach upon you, and a -perpetual shame, which shall not be forgotten. - -24:1 The LORD shewed me, and, behold, two baskets of figs were set -before the temple of the LORD, after that Nebuchadrezzar king of -Babylon had carried away captive Jeconiah the son of Jehoiakim king of -Judah, and the princes of Judah, with the carpenters and smiths, from -Jerusalem, and had brought them to Babylon. - -24:2 One basket had very good figs, even like the figs that are first -ripe: and the other basket had very naughty figs, which could not be -eaten, they were so bad. - -24:3 Then said the LORD unto me, What seest thou, Jeremiah? And I -said, Figs; the good figs, very good; and the evil, very evil, that -cannot be eaten, they are so evil. - -24:4 Again the word of the LORD came unto me, saying, 24:5 Thus saith -the LORD, the God of Israel; Like these good figs, so will I -acknowledge them that are carried away captive of Judah, whom I have -sent out of this place into the land of the Chaldeans for their good. - -24:6 For I will set mine eyes upon them for good, and I will bring -them again to this land: and I will build them, and not pull them -down; and I will plant them, and not pluck them up. - -24:7 And I will give them an heart to know me, that I am the LORD: and -they shall be my people, and I will be their God: for they shall -return unto me with their whole heart. - -24:8 And as the evil figs, which cannot be eaten, they are so evil; -surely thus saith the LORD, So will I give Zedekiah the king of Judah, -and his princes, and the residue of Jerusalem, that remain in this -land, and them that dwell in the land of Egypt: 24:9 And I will -deliver them to be removed into all the kingdoms of the earth for -their hurt, to be a reproach and a proverb, a taunt and a curse, in -all places whither I shall drive them. - -24:10 And I will send the sword, the famine, and the pestilence, among -them, till they be consumed from off the land that I gave unto them -and to their fathers. - -25:1 The word that came to Jeremiah concerning all the people of Judah -in the fourth year of Jehoiakim the son of Josiah king of Judah, that -was the first year of Nebuchadrezzar king of Babylon; 25:2 The which -Jeremiah the prophet spake unto all the people of Judah, and to all -the inhabitants of Jerusalem, saying, 25:3 From the thirteenth year of -Josiah the son of Amon king of Judah, even unto this day, that is the -three and twentieth year, the word of the LORD hath come unto me, and -I have spoken unto you, rising early and speaking; but ye have not -hearkened. - -25:4 And the LORD hath sent unto you all his servants the prophets, -rising early and sending them; but ye have not hearkened, nor inclined -your ear to hear. - -25:5 They said, Turn ye again now every one from his evil way, and -from the evil of your doings, and dwell in the land that the LORD hath -given unto you and to your fathers for ever and ever: 25:6 And go not -after other gods to serve them, and to worship them, and provoke me -not to anger with the works of your hands; and I will do you no hurt. - -25:7 Yet ye have not hearkened unto me, saith the LORD; that ye might -provoke me to anger with the works of your hands to your own hurt. - -25:8 Therefore thus saith the LORD of hosts; Because ye have not heard -my words, 25:9 Behold, I will send and take all the families of the -north, saith the LORD, and Nebuchadrezzar the king of Babylon, my -servant, and will bring them against this land, and against the -inhabitants thereof, and against all these nations round about, and -will utterly destroy them, and make them an astonishment, and an -hissing, and perpetual desolations. - -25:10 Moreover I will take from them the voice of mirth, and the voice -of gladness, the voice of the bridegroom, and the voice of the bride, -the sound of the millstones, and the light of the candle. - -25:11 And this whole land shall be a desolation, and an astonishment; -and these nations shall serve the king of Babylon seventy years. - -25:12 And it shall come to pass, when seventy years are accomplished, -that I will punish the king of Babylon, and that nation, saith the -LORD, for their iniquity, and the land of the Chaldeans, and will make -it perpetual desolations. - -25:13 And I will bring upon that land all my words which I have -pronounced against it, even all that is written in this book, which -Jeremiah hath prophesied against all the nations. - -25:14 For many nations and great kings shall serve themselves of them -also: and I will recompense them according to their deeds, and -according to the works of their own hands. - -25:15 For thus saith the LORD God of Israel unto me; Take the wine cup -of this fury at my hand, and cause all the nations, to whom I send -thee, to drink it. - -25:16 And they shall drink, and be moved, and be mad, because of the -sword that I will send among them. - -25:17 Then took I the cup at the LORD’s hand, and made all the nations -to drink, unto whom the LORD had sent me: 25:18 To wit, Jerusalem, and -the cities of Judah, and the kings thereof, and the princes thereof, -to make them a desolation, an astonishment, an hissing, and a curse; -as it is this day; 25:19 Pharaoh king of Egypt, and his servants, and -his princes, and all his people; 25:20 And all the mingled people, and -all the kings of the land of Uz, and all the kings of the land of the -Philistines, and Ashkelon, and Azzah, and Ekron, and the remnant of -Ashdod, 25:21 Edom, and Moab, and the children of Ammon, 25:22 And all -the kings of Tyrus, and all the kings of Zidon, and the kings of the -isles which are beyond the sea, 25:23 Dedan, and Tema, and Buz, and -all that are in the utmost corners, 25:24 And all the kings of Arabia, -and all the kings of the mingled people that dwell in the desert, -25:25 And all the kings of Zimri, and all the kings of Elam, and all -the kings of the Medes, 25:26 And all the kings of the north, far and -near, one with another, and all the kingdoms of the world, which are -upon the face of the earth: and the king of Sheshach shall drink after -them. - -25:27 Therefore thou shalt say unto them, Thus saith the LORD of -hosts, the God of Israel; Drink ye, and be drunken, and spue, and -fall, and rise no more, because of the sword which I will send among -you. - -25:28 And it shall be, if they refuse to take the cup at thine hand to -drink, then shalt thou say unto them, Thus saith the LORD of hosts; Ye -shall certainly drink. - -25:29 For, lo, I begin to bring evil on the city which is called by my -name, and should ye be utterly unpunished? Ye shall not be unpunished: -for I will call for a sword upon all the inhabitants of the earth, -saith the LORD of hosts. - -25:30 Therefore prophesy thou against them all these words, and say -unto them, The LORD shall roar from on high, and utter his voice from -his holy habitation; he shall mightily roar upon his habitation; he -shall give a shout, as they that tread the grapes, against all the -inhabitants of the earth. - -25:31 A noise shall come even to the ends of the earth; for the LORD -hath a controversy with the nations, he will plead with all flesh; he -will give them that are wicked to the sword, saith the LORD. - -25:32 Thus saith the LORD of hosts, Behold, evil shall go forth from -nation to nation, and a great whirlwind shall be raised up from the -coasts of the earth. - -25:33 And the slain of the LORD shall be at that day from one end of -the earth even unto the other end of the earth: they shall not be -lamented, neither gathered, nor buried; they shall be dung upon the -ground. - -25:34 Howl, ye shepherds, and cry; and wallow yourselves in the ashes, -ye principal of the flock: for the days of your slaughter and of your -dispersions are accomplished; and ye shall fall like a pleasant -vessel. - -25:35 And the shepherds shall have no way to flee, nor the principal -of the flock to escape. - -25:36 A voice of the cry of the shepherds, and an howling of the -principal of the flock, shall be heard: for the LORD hath spoiled -their pasture. - -25:37 And the peaceable habitations are cut down because of the fierce -anger of the LORD. - -25:38 He hath forsaken his covert, as the lion: for their land is -desolate because of the fierceness of the oppressor, and because of -his fierce anger. - -26:1 In the beginning of the reign of Jehoiakim the son of Josiah king -of Judah came this word from the LORD, saying, 26:2 Thus saith the -LORD; Stand in the court of the LORD’s house, and speak unto all the -cities of Judah, which come to worship in the LORD’s house, all the -words that I command thee to speak unto them; diminish not a word: -26:3 If so be they will hearken, and turn every man from his evil way, -that I may repent me of the evil, which I purpose to do unto them -because of the evil of their doings. - -26:4 And thou shalt say unto them, Thus saith the LORD; If ye will not -hearken to me, to walk in my law, which I have set before you, 26:5 To -hearken to the words of my servants the prophets, whom I sent unto -you, both rising up early, and sending them, but ye have not -hearkened; 26:6 Then will I make this house like Shiloh, and will make -this city a curse to all the nations of the earth. - -26:7 So the priests and the prophets and all the people heard Jeremiah -speaking these words in the house of the LORD. - -26:8 Now it came to pass, when Jeremiah had made an end of speaking -all that the LORD had commanded him to speak unto all the people, that -the priests and the prophets and all the people took him, saying, Thou -shalt surely die. - -26:9 Why hast thou prophesied in the name of the LORD, saying, This -house shall be like Shiloh, and this city shall be desolate without an -inhabitant? And all the people were gathered against Jeremiah in the -house of the LORD. - -26:10 When the princes of Judah heard these things, then they came up -from the king’s house unto the house of the LORD, and sat down in the -entry of the new gate of the LORD’s house. - -26:11 Then spake the priests and the prophets unto the princes and to -all the people, saying, This man is worthy to die; for he hath -prophesied against this city, as ye have heard with your ears. - -26:12 Then spake Jeremiah unto all the princes and to all the people, -saying, The LORD sent me to prophesy against this house and against -this city all the words that ye have heard. - -26:13 Therefore now amend your ways and your doings, and obey the -voice of the LORD your God; and the LORD will repent him of the evil -that he hath pronounced against you. - -26:14 As for me, behold, I am in your hand: do with me as seemeth good -and meet unto you. - -26:15 But know ye for certain, that if ye put me to death, ye shall -surely bring innocent blood upon yourselves, and upon this city, and -upon the inhabitants thereof: for of a truth the LORD hath sent me -unto you to speak all these words in your ears. - -26:16 Then said the princes and all the people unto the priests and to -the prophets; This man is not worthy to die: for he hath spoken to us -in the name of the LORD our God. - -26:17 Then rose up certain of the elders of the land, and spake to all -the assembly of the people, saying, 26:18 Micah the Morasthite -prophesied in the days of Hezekiah king of Judah, and spake to all the -people of Judah, saying, Thus saith the LORD of hosts; Zion shall be -plowed like a field, and Jerusalem shall become heaps, and the -mountain of the house as the high places of a forest. - -26:19 Did Hezekiah king of Judah and all Judah put him at all to -death? did he not fear the LORD, and besought the LORD, and the LORD -repented him of the evil which he had pronounced against them? Thus -might we procure great evil against our souls. - -26:20 And there was also a man that prophesied in the name of the -LORD, Urijah the son of Shemaiah of Kirjathjearim, who prophesied -against this city and against this land according to all the words of -Jeremiah. - -26:21 And when Jehoiakim the king, with all his mighty men, and all -the princes, heard his words, the king sought to put him to death: but -when Urijah heard it, he was afraid, and fled, and went into Egypt; -26:22 And Jehoiakim the king sent men into Egypt, namely, Elnathan the -son of Achbor, and certain men with him into Egypt. - -26:23 And they fetched forth Urijah out of Egypt, and brought him unto -Jehoiakim the king; who slew him with the sword, and cast his dead -body into the graves of the common people. - -26:24 Nevertheless the hand of Ahikam the son of Shaphan was with -Jeremiah, that they should not give him into the hand of the people to -put him to death. - -27:1 In the beginning of the reign of Jehoiakim the son of Josiah king -of Judah came this word unto Jeremiah from the LORD, saying, 27:2 Thus -saith the LORD to me; Make thee bonds and yokes, and put them upon thy -neck, 27:3 And send them to the king of Edom, and to the king of Moab, -and to the king of the Ammonites, and to the king of Tyrus, and to the -king of Zidon, by the hand of the messengers which come to Jerusalem -unto Zedekiah king of Judah; 27:4 And command them to say unto their -masters, Thus saith the LORD of hosts, the God of Israel; Thus shall -ye say unto your masters; 27:5 I have made the earth, the man and the -beast that are upon the ground, by my great power and by my -outstretched arm, and have given it unto whom it seemed meet unto me. - -27:6 And now have I given all these lands into the hand of -Nebuchadnezzar the king of Babylon, my servant; and the beasts of the -field have I given him also to serve him. - -27:7 And all nations shall serve him, and his son, and his son’s son, -until the very time of his land come: and then many nations and great -kings shall serve themselves of him. - -27:8 And it shall come to pass, that the nation and kingdom which will -not serve the same Nebuchadnezzar the king of Babylon, and that will -not put their neck under the yoke of the king of Babylon, that nation -will I punish, saith the LORD, with the sword, and with the famine, -and with the pestilence, until I have consumed them by his hand. - -27:9 Therefore hearken not ye to your prophets, nor to your diviners, -nor to your dreamers, nor to your enchanters, nor to your sorcerers, -which speak unto you, saying, Ye shall not serve the king of Babylon: -27:10 For they prophesy a lie unto you, to remove you far from your -land; and that I should drive you out, and ye should perish. - -27:11 But the nations that bring their neck under the yoke of the king -of Babylon, and serve him, those will I let remain still in their own -land, saith the LORD; and they shall till it, and dwell therein. - -27:12 I spake also to Zedekiah king of Judah according to all these -words, saying, Bring your necks under the yoke of the king of Babylon, -and serve him and his people, and live. - -27:13 Why will ye die, thou and thy people, by the sword, by the -famine, and by the pestilence, as the LORD hath spoken against the -nation that will not serve the king of Babylon? 27:14 Therefore -hearken not unto the words of the prophets that speak unto you, -saying, Ye shall not serve the king of Babylon: for they prophesy a -lie unto you. - -27:15 For I have not sent them, saith the LORD, yet they prophesy a -lie in my name; that I might drive you out, and that ye might perish, -ye, and the prophets that prophesy unto you. - -27:16 Also I spake to the priests and to all this people, saying, Thus -saith the LORD; Hearken not to the words of your prophets that -prophesy unto you, saying, Behold, the vessels of the LORD’s house -shall now shortly be brought again from Babylon: for they prophesy a -lie unto you. - -27:17 Hearken not unto them; serve the king of Babylon, and live: -wherefore should this city be laid waste? 27:18 But if they be -prophets, and if the word of the LORD be with them, let them now make -intercession to the LORD of hosts, that the vessels which are left in -the house of the LORD, and in the house of the king of Judah, and at -Jerusalem, go not to Babylon. - -27:19 For thus saith the LORD of hosts concerning the pillars, and -concerning the sea, and concerning the bases, and concerning the -residue of the vessels that remain in this city. - -27:20 Which Nebuchadnezzar king of Babylon took not, when he carried -away captive Jeconiah the son of Jehoiakim king of Judah from -Jerusalem to Babylon, and all the nobles of Judah and Jerusalem; 27:21 -Yea, thus saith the LORD of hosts, the God of Israel, concerning the -vessels that remain in the house of the LORD, and in the house of the -king of Judah and of Jerusalem; 27:22 They shall be carried to -Babylon, and there shall they be until the day that I visit them, -saith the LORD; then will I bring them up, and restore them to this -place. - -28:1 And it came to pass the same year, in the beginning of the reign -of Zedekiah king of Judah, in the fourth year, and in the fifth month, -that Hananiah the son of Azur the prophet, which was of Gibeon, spake -unto me in the house of the LORD, in the presence of the priests and -of all the people, saying, 28:2 Thus speaketh the LORD of hosts, the -God of Israel, saying, I have broken the yoke of the king of Babylon. - -28:3 Within two full years will I bring again into this place all the -vessels of the LORD’s house, that Nebuchadnezzar king of Babylon took -away from this place, and carried them to Babylon: 28:4 And I will -bring again to this place Jeconiah the son of Jehoiakim king of Judah, -with all the captives of Judah, that went into Babylon, saith the -LORD: for I will break the yoke of the king of Babylon. - -28:5 Then the prophet Jeremiah said unto the prophet Hananiah in the -presence of the priests, and in the presence of all the people that -stood in the house of the LORD, 28:6 Even the prophet Jeremiah said, -Amen: the LORD do so: the LORD perform thy words which thou hast -prophesied, to bring again the vessels of the LORD’s house, and all -that is carried away captive, from Babylon into this place. - -28:7 Nevertheless hear thou now this word that I speak in thine ears, -and in the ears of all the people; 28:8 The prophets that have been -before me and before thee of old prophesied both against many -countries, and against great kingdoms, of war, and of evil, and of -pestilence. - -28:9 The prophet which prophesieth of peace, when the word of the -prophet shall come to pass, then shall the prophet be known, that the -LORD hath truly sent him. - -28:10 Then Hananiah the prophet took the yoke from off the prophet -Jeremiah’s neck, and brake it. - -28:11 And Hananiah spake in the presence of all the people, saying, -Thus saith the LORD; Even so will I break the yoke of Nebuchadnezzar -king of Babylon from the neck of all nations within the space of two -full years. And the prophet Jeremiah went his way. - -28:12 Then the word of the LORD came unto Jeremiah the prophet, after -that Hananiah the prophet had broken the yoke from off the neck of the -prophet Jeremiah, saying, 28:13 Go and tell Hananiah, saying, Thus -saith the LORD; Thou hast broken the yokes of wood; but thou shalt -make for them yokes of iron. - -28:14 For thus saith the LORD of hosts, the God of Israel; I have put -a yoke of iron upon the neck of all these nations, that they may serve -Nebuchadnezzar king of Babylon; and they shall serve him: and I have -given him the beasts of the field also. - -28:15 Then said the prophet Jeremiah unto Hananiah the prophet, Hear -now, Hananiah; The LORD hath not sent thee; but thou makest this -people to trust in a lie. - -28:16 Therefore thus saith the LORD; Behold, I will cast thee from off -the face of the earth: this year thou shalt die, because thou hast -taught rebellion against the LORD. - -28:17 So Hananiah the prophet died the same year in the seventh month. - -29:1 Now these are the words of the letter that Jeremiah the prophet -sent from Jerusalem unto the residue of the elders which were carried -away captives, and to the priests, and to the prophets, and to all the -people whom Nebuchadnezzar had carried away captive from Jerusalem to -Babylon; 29:2 (After that Jeconiah the king, and the queen, and the -eunuchs, the princes of Judah and Jerusalem, and the carpenters, and -the smiths, were departed from Jerusalem;) 29:3 By the hand of Elasah -the son of Shaphan, and Gemariah the son of Hilkiah, (whom Zedekiah -king of Judah sent unto Babylon to Nebuchadnezzar king of Babylon) -saying, 29:4 Thus saith the LORD of hosts, the God of Israel, unto all -that are carried away captives, whom I have caused to be carried away -from Jerusalem unto Babylon; 29:5 Build ye houses, and dwell in them; -and plant gardens, and eat the fruit of them; 29:6 Take ye wives, and -beget sons and daughters; and take wives for your sons, and give your -daughters to husbands, that they may bear sons and daughters; that ye -may be increased there, and not diminished. - -29:7 And seek the peace of the city whither I have caused you to be -carried away captives, and pray unto the LORD for it: for in the peace -thereof shall ye have peace. - -29:8 For thus saith the LORD of hosts, the God of Israel; Let not your -prophets and your diviners, that be in the midst of you, deceive you, -neither hearken to your dreams which ye cause to be dreamed. - -29:9 For they prophesy falsely unto you in my name: I have not sent -them, saith the LORD. - -29:10 For thus saith the LORD, That after seventy years be -accomplished at Babylon I will visit you, and perform my good word -toward you, in causing you to return to this place. - -29:11 For I know the thoughts that I think toward you, saith the LORD, -thoughts of peace, and not of evil, to give you an expected end. - -29:12 Then shall ye call upon me, and ye shall go and pray unto me, -and I will hearken unto you. - -29:13 And ye shall seek me, and find me, when ye shall search for me -with all your heart. - -29:14 And I will be found of you, saith the LORD: and I will turn away -your captivity, and I will gather you from all the nations, and from -all the places whither I have driven you, saith the LORD; and I will -bring you again into the place whence I caused you to be carried away -captive. - -29:15 Because ye have said, The LORD hath raised us up prophets in -Babylon; 29:16 Know that thus saith the LORD of the king that sitteth -upon the throne of David, and of all the people that dwelleth in this -city, and of your brethren that are not gone forth with you into -captivity; 29:17 Thus saith the LORD of hosts; Behold, I will send -upon them the sword, the famine, and the pestilence, and will make -them like vile figs, that cannot be eaten, they are so evil. - -29:18 And I will persecute them with the sword, with the famine, and -with the pestilence, and will deliver them to be removed to all the -kingdoms of the earth, to be a curse, and an astonishment, and an -hissing, and a reproach, among all the nations whither I have driven -them: 29:19 Because they have not hearkened to my words, saith the -LORD, which I sent unto them by my servants the prophets, rising up -early and sending them; but ye would not hear, saith the LORD. - -29:20 Hear ye therefore the word of the LORD, all ye of the captivity, -whom I have sent from Jerusalem to Babylon: 29:21 Thus saith the LORD -of hosts, the God of Israel, of Ahab the son of Kolaiah, and of -Zedekiah the son of Maaseiah, which prophesy a lie unto you in my -name; Behold, I will deliver them into the hand of Nebuchadrezzar king -of Babylon; and he shall slay them before your eyes; 29:22 And of them -shall be taken up a curse by all the captivity of Judah which are in -Babylon, saying, The LORD make thee like Zedekiah and like Ahab, whom -the king of Babylon roasted in the fire; 29:23 Because they have -committed villany in Israel, and have committed adultery with their -neighbours’ wives, and have spoken lying words in my name, which I -have not commanded them; even I know, and am a witness, saith the -LORD. - -29:24 Thus shalt thou also speak to Shemaiah the Nehelamite, saying, -29:25 Thus speaketh the LORD of hosts, the God of Israel, saying, -Because thou hast sent letters in thy name unto all the people that -are at Jerusalem, and to Zephaniah the son of Maaseiah the priest, and -to all the priests, saying, 29:26 The LORD hath made thee priest in -the stead of Jehoiada the priest, that ye should be officers in the -house of the LORD, for every man that is mad, and maketh himself a -prophet, that thou shouldest put him in prison, and in the stocks. - -29:27 Now therefore why hast thou not reproved Jeremiah of Anathoth, -which maketh himself a prophet to you? 29:28 For therefore he sent -unto us in Babylon, saying, This captivity is long: build ye houses, -and dwell in them; and plant gardens, and eat the fruit of them. - -29:29 And Zephaniah the priest read this letter in the ears of -Jeremiah the prophet. - -29:30 Then came the word of the LORD unto Jeremiah, saying, 29:31 Send -to all them of the captivity, saying, Thus saith the LORD concerning -Shemaiah the Nehelamite; Because that Shemaiah hath prophesied unto -you, and I sent him not, and he caused you to trust in a lie: 29:32 -Therefore thus saith the LORD; Behold, I will punish Shemaiah the -Nehelamite, and his seed: he shall not have a man to dwell among this -people; neither shall he behold the good that I will do for my people, -saith the LORD; because he hath taught rebellion against the LORD. - -30:1 The word that came to Jeremiah from the LORD, saying, 30:2 Thus -speaketh the LORD God of Israel, saying, Write thee all the words that -I have spoken unto thee in a book. - -30:3 For, lo, the days come, saith the LORD, that I will bring again -the captivity of my people Israel and Judah, saith the LORD: and I -will cause them to return to the land that I gave to their fathers, -and they shall possess it. - -30:4 And these are the words that the LORD spake concerning Israel and -concerning Judah. - -30:5 For thus saith the LORD; We have heard a voice of trembling, of -fear, and not of peace. - -30:6 Ask ye now, and see whether a man doth travail with child? -wherefore do I see every man with his hands on his loins, as a woman -in travail, and all faces are turned into paleness? 30:7 Alas! for -that day is great, so that none is like it: it is even the time of -Jacob’s trouble, but he shall be saved out of it. - -30:8 For it shall come to pass in that day, saith the LORD of hosts, -that I will break his yoke from off thy neck, and will burst thy -bonds, and strangers shall no more serve themselves of him: 30:9 But -they shall serve the LORD their God, and David their king, whom I will -raise up unto them. - -30:10 Therefore fear thou not, O my servant Jacob, saith the LORD; -neither be dismayed, O Israel: for, lo, I will save thee from afar, -and thy seed from the land of their captivity; and Jacob shall return, -and shall be in rest, and be quiet, and none shall make him afraid. - -30:11 For I am with thee, saith the LORD, to save thee: though I make -a full end of all nations whither I have scattered thee, yet I will -not make a full end of thee: but I will correct thee in measure, and -will not leave thee altogether unpunished. - -30:12 For thus saith the LORD, Thy bruise is incurable, and thy wound -is grievous. - -30:13 There is none to plead thy cause, that thou mayest be bound up: -thou hast no healing medicines. - -30:14 All thy lovers have forgotten thee; they seek thee not; for I -have wounded thee with the wound of an enemy, with the chastisement of -a cruel one, for the multitude of thine iniquity; because thy sins -were increased. - -30:15 Why criest thou for thine affliction? thy sorrow is incurable -for the multitude of thine iniquity: because thy sins were increased, -I have done these things unto thee. - -30:16 Therefore all they that devour thee shall be devoured; and all -thine adversaries, every one of them, shall go into captivity; and -they that spoil thee shall be a spoil, and all that prey upon thee -will I give for a prey. - -30:17 For I will restore health unto thee, and I will heal thee of thy -wounds, saith the LORD; because they called thee an Outcast, saying, -This is Zion, whom no man seeketh after. - -30:18 Thus saith the LORD; Behold, I will bring again the captivity of -Jacob’s tents, and have mercy on his dwellingplaces; and the city -shall be builded upon her own heap, and the palace shall remain after -the manner thereof. - -30:19 And out of them shall proceed thanksgiving and the voice of them -that make merry: and I will multiply them, and they shall not be few; -I will also glorify them, and they shall not be small. - -30:20 Their children also shall be as aforetime, and their -congregation shall be established before me, and I will punish all -that oppress them. - -30:21 And their nobles shall be of themselves, and their governor -shall proceed from the midst of them; and I will cause him to draw -near, and he shall approach unto me: for who is this that engaged his -heart to approach unto me? saith the LORD. - -30:22 And ye shall be my people, and I will be your God. - -30:23 Behold, the whirlwind of the LORD goeth forth with fury, a -continuing whirlwind: it shall fall with pain upon the head of the -wicked. - -30:24 The fierce anger of the LORD shall not return, until he hath -done it, and until he have performed the intents of his heart: in the -latter days ye shall consider it. - -31:1 At the same time, saith the LORD, will I be the God of all the -families of Israel, and they shall be my people. - -31:2 Thus saith the LORD, The people which were left of the sword -found grace in the wilderness; even Israel, when I went to cause him -to rest. - -31:3 The LORD hath appeared of old unto me, saying, Yea, I have loved -thee with an everlasting love: therefore with lovingkindness have I -drawn thee. - -31:4 Again I will build thee, and thou shalt be built, O virgin of -Israel: thou shalt again be adorned with thy tabrets, and shalt go -forth in the dances of them that make merry. - -31:5 Thou shalt yet plant vines upon the mountains of Samaria: the -planters shall plant, and shall eat them as common things. - -31:6 For there shall be a day, that the watchmen upon the mount -Ephraim shall cry, Arise ye, and let us go up to Zion unto the LORD -our God. - -31:7 For thus saith the LORD; Sing with gladness for Jacob, and shout -among the chief of the nations: publish ye, praise ye, and say, O -LORD, save thy people, the remnant of Israel. - -31:8 Behold, I will bring them from the north country, and gather them -from the coasts of the earth, and with them the blind and the lame, -the woman with child and her that travaileth with child together: a -great company shall return thither. - -31:9 They shall come with weeping, and with supplications will I lead -them: I will cause them to walk by the rivers of waters in a straight -way, wherein they shall not stumble: for I am a father to Israel, and -Ephraim is my firstborn. - -31:10 Hear the word of the LORD, O ye nations, and declare it in the -isles afar off, and say, He that scattered Israel will gather him, and -keep him, as a shepherd doth his flock. - -31:11 For the LORD hath redeemed Jacob, and ransomed him from the hand -of him that was stronger than he. - -31:12 Therefore they shall come and sing in the height of Zion, and -shall flow together to the goodness of the LORD, for wheat, and for -wine, and for oil, and for the young of the flock and of the herd: and -their soul shall be as a watered garden; and they shall not sorrow any -more at all. - -31:13 Then shall the virgin rejoice in the dance, both young men and -old together: for I will turn their mourning into joy, and will -comfort them, and make them rejoice from their sorrow. - -31:14 And I will satiate the soul of the priests with fatness, and my -people shall be satisfied with my goodness, saith the LORD. - -31:15 Thus saith the LORD; A voice was heard in Ramah, lamentation, -and bitter weeping; Rahel weeping for her children refused to be -comforted for her children, because they were not. - -31:16 Thus saith the LORD; Refrain thy voice from weeping, and thine -eyes from tears: for thy work shall be rewarded, saith the LORD; and -they shall come again from the land of the enemy. - -31:17 And there is hope in thine end, saith the LORD, that thy -children shall come again to their own border. - -31:18 I have surely heard Ephraim bemoaning himself thus; Thou hast -chastised me, and I was chastised, as a bullock unaccustomed to the -yoke: turn thou me, and I shall be turned; for thou art the LORD my -God. - -31:19 Surely after that I was turned, I repented; and after that I was -instructed, I smote upon my thigh: I was ashamed, yea, even -confounded, because I did bear the reproach of my youth. - -31:20 Is Ephraim my dear son? is he a pleasant child? for since I -spake against him, I do earnestly remember him still: therefore my -bowels are troubled for him; I will surely have mercy upon him, saith -the LORD. - -31:21 Set thee up waymarks, make thee high heaps: set thine heart -toward the highway, even the way which thou wentest: turn again, O -virgin of Israel, turn again to these thy cities. - -31:22 How long wilt thou go about, O thou backsliding daughter? for -the LORD hath created a new thing in the earth, A woman shall compass -a man. - -31:23 Thus saith the LORD of hosts, the God of Israel; As yet they -shall use this speech in the land of Judah and in the cities thereof, -when I shall bring again their captivity; The LORD bless thee, O -habitation of justice, and mountain of holiness. - -31:24 And there shall dwell in Judah itself, and in all the cities -thereof together, husbandmen, and they that go forth with flocks. - -31:25 For I have satiated the weary soul, and I have replenished every -sorrowful soul. - -31:26 Upon this I awaked, and beheld; and my sleep was sweet unto me. - -31:27 Behold, the days come, saith the LORD, that I will sow the house -of Israel and the house of Judah with the seed of man, and with the -seed of beast. - -31:28 And it shall come to pass, that like as I have watched over -them, to pluck up, and to break down, and to throw down, and to -destroy, and to afflict; so will I watch over them, to build, and to -plant, saith the LORD. - -31:29 In those days they shall say no more, The fathers have eaten a -sour grape, and the children’s teeth are set on edge. - -31:30 But every one shall die for his own iniquity: every man that -eateth the sour grape, his teeth shall be set on edge. - -31:31 Behold, the days come, saith the LORD, that I will make a new -covenant with the house of Israel, and with the house of Judah: 31:32 -Not according to the covenant that I made with their fathers in the -day that I took them by the hand to bring them out of the land of -Egypt; which my covenant they brake, although I was an husband unto -them, saith the LORD: 31:33 But this shall be the covenant that I will -make with the house of Israel; After those days, saith the LORD, I -will put my law in their inward parts, and write it in their hearts; -and will be their God, and they shall be my people. - -31:34 And they shall teach no more every man his neighbour, and every -man his brother, saying, Know the LORD: for they shall all know me, -from the least of them unto the greatest of them, saith the LORD: for -I will forgive their iniquity, and I will remember their sin no more. - -31:35 Thus saith the LORD, which giveth the sun for a light by day, -and the ordinances of the moon and of the stars for a light by night, -which divideth the sea when the waves thereof roar; The LORD of hosts -is his name: 31:36 If those ordinances depart from before me, saith -the LORD, then the seed of Israel also shall cease from being a nation -before me for ever. - -31:37 Thus saith the LORD; If heaven above can be measured, and the -foundations of the earth searched out beneath, I will also cast off -all the seed of Israel for all that they have done, saith the LORD. - -31:38 Behold, the days come, saith the LORD, that the city shall be -built to the LORD from the tower of Hananeel unto the gate of the -corner. - -31:39 And the measuring line shall yet go forth over against it upon -the hill Gareb, and shall compass about to Goath. - -31:40 And the whole valley of the dead bodies, and of the ashes, and -all the fields unto the brook of Kidron, unto the corner of the horse -gate toward the east, shall be holy unto the LORD; it shall not be -plucked up, nor thrown down any more for ever. - -32:1 The word that came to Jeremiah from the LORD in the tenth year of -Zedekiah king of Judah, which was the eighteenth year of -Nebuchadrezzar. - -32:2 For then the king of Babylon’s army besieged Jerusalem: and -Jeremiah the prophet was shut up in the court of the prison, which was -in the king of Judah’s house. - -32:3 For Zedekiah king of Judah had shut him up, saying, Wherefore -dost thou prophesy, and say, Thus saith the LORD, Behold, I will give -this city into the hand of the king of Babylon, and he shall take it; -32:4 And Zedekiah king of Judah shall not escape out of the hand of -the Chaldeans, but shall surely be delivered into the hand of the king -of Babylon, and shall speak with him mouth to mouth, and his eyes -shall behold his eyes; 32:5 And he shall lead Zedekiah to Babylon, and -there shall he be until I visit him, saith the LORD: though ye fight -with the Chaldeans, ye shall not prosper. - -32:6 And Jeremiah said, The word of the LORD came unto me, saying, -32:7 Behold, Hanameel the son of Shallum thine uncle shall come unto -thee saying, Buy thee my field that is in Anathoth: for the right of -redemption is thine to buy it. - -32:8 So Hanameel mine uncle’s son came to me in the court of the -prison according to the word of the LORD, and said unto me, Buy my -field, I pray thee, that is in Anathoth, which is in the country of -Benjamin: for the right of inheritance is thine, and the redemption is -thine; buy it for thyself. - -Then I knew that this was the word of the LORD. - -32:9 And I bought the field of Hanameel my uncle’s son, that was in -Anathoth, and weighed him the money, even seventeen shekels of silver. - -32:10 And I subscribed the evidence, and sealed it, and took -witnesses, and weighed him the money in the balances. - -32:11 So I took the evidence of the purchase, both that which was -sealed according to the law and custom, and that which was open: 32:12 -And I gave the evidence of the purchase unto Baruch the son of Neriah, -the son of Maaseiah, in the sight of Hanameel mine uncle’s son, and in -the presence of the witnesses that subscribed the book of the -purchase, before all the Jews that sat in the court of the prison. - -32:13 And I charged Baruch before them, saying, 32:14 Thus saith the -LORD of hosts, the God of Israel; Take these evidences, this evidence -of the purchase, both which is sealed, and this evidence which is -open; and put them in an earthen vessel, that they may continue many -days. - -32:15 For thus saith the LORD of hosts, the God of Israel; Houses and -fields and vineyards shall be possessed again in this land. - -32:16 Now when I had delivered the evidence of the purchase unto -Baruch the son of Neriah, I prayed unto the LORD, saying, 32:17 Ah -Lord GOD! behold, thou hast made the heaven and the earth by thy great -power and stretched out arm, and there is nothing too hard for thee: -32:18 Thou shewest lovingkindness unto thousands, and recompensest the -iniquity of the fathers into the bosom of their children after them: -the Great, the Mighty God, the LORD of hosts, is his name, 32:19 Great -in counsel, and mighty in work: for thine eyes are open upon all the -ways of the sons of men: to give every one according to his ways, and -according to the fruit of his doings: 32:20 Which hast set signs and -wonders in the land of Egypt, even unto this day, and in Israel, and -among other men; and hast made thee a name, as at this day; 32:21 And -hast brought forth thy people Israel out of the land of Egypt with -signs, and with wonders, and with a strong hand, and with a stretched -out arm, and with great terror; 32:22 And hast given them this land, -which thou didst swear to their fathers to give them, a land flowing -with milk and honey; 32:23 And they came in, and possessed it; but -they obeyed not thy voice, neither walked in thy law; they have done -nothing of all that thou commandedst them to do: therefore thou hast -caused all this evil to come upon them: 32:24 Behold the mounts, they -are come unto the city to take it; and the city is given into the hand -of the Chaldeans, that fight against it, because of the sword, and of -the famine, and of the pestilence: and what thou hast spoken is come -to pass; and, behold, thou seest it. - -32:25 And thou hast said unto me, O Lord GOD, Buy thee the field for -money, and take witnesses; for the city is given into the hand of the -Chaldeans. - -32:26 Then came the word of the LORD unto Jeremiah, saying, 32:27 -Behold, I am the LORD, the God of all flesh: is there any thing too -hard for me? 32:28 Therefore thus saith the LORD; Behold, I will give -this city into the hand of the Chaldeans, and into the hand of -Nebuchadrezzar king of Babylon, and he shall take it: 32:29 And the -Chaldeans, that fight against this city, shall come and set fire on -this city, and burn it with the houses, upon whose roofs they have -offered incense unto Baal, and poured out drink offerings unto other -gods, to provoke me to anger. - -32:30 For the children of Israel and the children of Judah have only -done evil before me from their youth: for the children of Israel have -only provoked me to anger with the work of their hands, saith the -LORD. - -32:31 For this city hath been to me as a provocation of mine anger and -of my fury from the day that they built it even unto this day; that I -should remove it from before my face, 32:32 Because of all the evil of -the children of Israel and of the children of Judah, which they have -done to provoke me to anger, they, their kings, their princes, their -priests, and their prophets, and the men of Judah, and the inhabitants -of Jerusalem. - -32:33 And they have turned unto me the back, and not the face: though -I taught them, rising up early and teaching them, yet they have not -hearkened to receive instruction. - -32:34 But they set their abominations in the house, which is called by -my name, to defile it. - -32:35 And they built the high places of Baal, which are in the valley -of the son of Hinnom, to cause their sons and their daughters to pass -through the fire unto Molech; which I commanded them not, neither came -it into my mind, that they should do this abomination, to cause Judah -to sin. - -32:36 And now therefore thus saith the LORD, the God of Israel, -concerning this city, whereof ye say, It shall be delivered into the -hand of the king of Babylon by the sword, and by the famine, and by -the pestilence; 32:37 Behold, I will gather them out of all countries, -whither I have driven them in mine anger, and in my fury, and in great -wrath; and I will bring them again unto this place, and I will cause -them to dwell safely: 32:38 And they shall be my people, and I will be -their God: 32:39 And I will give them one heart, and one way, that -they may fear me for ever, for the good of them, and of their children -after them: 32:40 And I will make an everlasting covenant with them, -that I will not turn away from them, to do them good; but I will put -my fear in their hearts, that they shall not depart from me. - -32:41 Yea, I will rejoice over them to do them good, and I will plant -them in this land assuredly with my whole heart and with my whole -soul. - -32:42 For thus saith the LORD; Like as I have brought all this great -evil upon this people, so will I bring upon them all the good that I -have promised them. - -32:43 And fields shall be bought in this land, whereof ye say, It is -desolate without man or beast; it is given into the hand of the -Chaldeans. - -32:44 Men shall buy fields for money, and subscribe evidences, and -seal them, and take witnesses in the land of Benjamin, and in the -places about Jerusalem, and in the cities of Judah, and in the cities -of the mountains, and in the cities of the valley, and in the cities -of the south: for I will cause their captivity to return, saith the -LORD. - -33:1 Moreover the word of the LORD came unto Jeremiah the second time, -while he was yet shut up in the court of the prison, saying, 33:2 Thus -saith the LORD the maker thereof, the LORD that formed it, to -establish it; the LORD is his name; 33:3 Call unto me, and I will -answer thee, and shew thee great and mighty things, which thou knowest -not. - -33:4 For thus saith the LORD, the God of Israel, concerning the houses -of this city, and concerning the houses of the kings of Judah, which -are thrown down by the mounts, and by the sword; 33:5 They come to -fight with the Chaldeans, but it is to fill them with the dead bodies -of men, whom I have slain in mine anger and in my fury, and for all -whose wickedness I have hid my face from this city. - -33:6 Behold, I will bring it health and cure, and I will cure them, -and will reveal unto them the abundance of peace and truth. - -33:7 And I will cause the captivity of Judah and the captivity of -Israel to return, and will build them, as at the first. - -33:8 And I will cleanse them from all their iniquity, whereby they -have sinned against me; and I will pardon all their iniquities, -whereby they have sinned, and whereby they have transgressed against -me. - -33:9 And it shall be to me a name of joy, a praise and an honour -before all the nations of the earth, which shall hear all the good -that I do unto them: and they shall fear and tremble for all the -goodness and for all the prosperity that I procure unto it. - -33:10 Thus saith the LORD; Again there shall be heard in this place, -which ye say shall be desolate without man and without beast, even in -the cities of Judah, and in the streets of Jerusalem, that are -desolate, without man, and without inhabitant, and without beast, -33:11 The voice of joy, and the voice of gladness, the voice of the -bridegroom, and the voice of the bride, the voice of them that shall -say, Praise the LORD of hosts: for the LORD is good; for his mercy -endureth for ever: and of them that shall bring the sacrifice of -praise into the house of the LORD. For I will cause to return the -captivity of the land, as at the first, saith the LORD. - -33:12 Thus saith the LORD of hosts; Again in this place, which is -desolate without man and without beast, and in all the cities thereof, -shall be an habitation of shepherds causing their flocks to lie down. - -33:13 In the cities of the mountains, in the cities of the vale, and -in the cities of the south, and in the land of Benjamin, and in the -places about Jerusalem, and in the cities of Judah, shall the flocks -pass again under the hands of him that telleth them, saith the LORD. - -33:14 Behold, the days come, saith the LORD, that I will perform that -good thing which I have promised unto the house of Israel and to the -house of Judah. - -33:15 In those days, and at that time, will I cause the Branch of -righteousness to grow up unto David; and he shall execute judgment and -righteousness in the land. - -33:16 In those days shall Judah be saved, and Jerusalem shall dwell -safely: and this is the name wherewith she shall be called, The LORD -our righteousness. - -33:17 For thus saith the LORD; David shall never want a man to sit -upon the throne of the house of Israel; 33:18 Neither shall the -priests the Levites want a man before me to offer burnt offerings, and -to kindle meat offerings, and to do sacrifice continually. - -33:19 And the word of the LORD came unto Jeremiah, saying, 33:20 Thus -saith the LORD; If ye can break my covenant of the day, and my -covenant of the night, and that there should not be day and night in -their season; 33:21 Then may also my covenant be broken with David my -servant, that he should not have a son to reign upon his throne; and -with the Levites the priests, my ministers. - -33:22 As the host of heaven cannot be numbered, neither the sand of -the sea measured: so will I multiply the seed of David my servant, and -the Levites that minister unto me. - -33:23 Moreover the word of the LORD came to Jeremiah, saying, 33:24 -Considerest thou not what this people have spoken, saying, The two -families which the LORD hath chosen, he hath even cast them off? thus -they have despised my people, that they should be no more a nation -before them. - -33:25 Thus saith the LORD; If my covenant be not with day and night, -and if I have not appointed the ordinances of heaven and earth; 33:26 -Then will I cast away the seed of Jacob and David my servant, so that -I will not take any of his seed to be rulers over the seed of Abraham, -Isaac, and Jacob: for I will cause their captivity to return, and have -mercy on them. - -34:1 The word which came unto Jeremiah from the LORD, when -Nebuchadnezzar king of Babylon, and all his army, and all the kingdoms -of the earth of his dominion, and all the people, fought against -Jerusalem, and against all the cities thereof, saying, 34:2 Thus saith -the LORD, the God of Israel; Go and speak to Zedekiah king of Judah, -and tell him, Thus saith the LORD; Behold, I will give this city into -the hand of the king of Babylon, and he shall burn it with fire: 34:3 -And thou shalt not escape out of his hand, but shalt surely be taken, -and delivered into his hand; and thine eyes shall behold the eyes of -the king of Babylon, and he shall speak with thee mouth to mouth, and -thou shalt go to Babylon. - -34:4 Yet hear the word of the LORD, O Zedekiah king of Judah; Thus -saith the LORD of thee, Thou shalt not die by the sword: 34:5 But thou -shalt die in peace: and with the burnings of thy fathers, the former -kings which were before thee, so shall they burn odours for thee; and -they will lament thee, saying, Ah lord! for I have pronounced the -word, saith the LORD. - -34:6 Then Jeremiah the prophet spake all these words unto Zedekiah -king of Judah in Jerusalem, 34:7 When the king of Babylon’s army -fought against Jerusalem, and against all the cities of Judah that -were left, against Lachish, and against Azekah: for these defenced -cities remained of the cities of Judah. - -34:8 This is the word that came unto Jeremiah from the LORD, after -that the king Zedekiah had made a covenant with all the people which -were at Jerusalem, to proclaim liberty unto them; 34:9 That every man -should let his manservant, and every man his maidservant, being an -Hebrew or an Hebrewess, go free; that none should serve himself of -them, to wit, of a Jew his brother. - -34:10 Now when all the princes, and all the people, which had entered -into the covenant, heard that every one should let his manservant, and -every one his maidservant, go free, that none should serve themselves -of them any more, then they obeyed, and let them go. - -34:11 But afterward they turned, and caused the servants and the -handmaids, whom they had let go free, to return, and brought them into -subjection for servants and for handmaids. - -34:12 Therefore the word of the LORD came to Jeremiah from the LORD, -saying, 34:13 Thus saith the LORD, the God of Israel; I made a -covenant with your fathers in the day that I brought them forth out of -the land of Egypt, out of the house of bondmen, saying, 34:14 At the -end of seven years let ye go every man his brother an Hebrew, which -hath been sold unto thee; and when he hath served thee six years, thou -shalt let him go free from thee: but your fathers hearkened not unto -me, neither inclined their ear. - -34:15 And ye were now turned, and had done right in my sight, in -proclaiming liberty every man to his neighbour; and ye had made a -covenant before me in the house which is called by my name: 34:16 But -ye turned and polluted my name, and caused every man his servant, and -every man his handmaid, whom ye had set at liberty at their pleasure, -to return, and brought them into subjection, to be unto you for -servants and for handmaids. - -34:17 Therefore thus saith the LORD; Ye have not hearkened unto me, in -proclaiming liberty, every one to his brother, and every man to his -neighbour: behold, I proclaim a liberty for you, saith the LORD, to -the sword, to the pestilence, and to the famine; and I will make you -to be removed into all the kingdoms of the earth. - -34:18 And I will give the men that have transgressed my covenant, -which have not performed the words of the covenant which they had made -before me, when they cut the calf in twain, and passed between the -parts thereof, 34:19 The princes of Judah, and the princes of -Jerusalem, the eunuchs, and the priests, and all the people of the -land, which passed between the parts of the calf; 34:20 I will even -give them into the hand of their enemies, and into the hand of them -that seek their life: and their dead bodies shall be for meat unto the -fowls of the heaven, and to the beasts of the earth. - -34:21 And Zedekiah king of Judah and his princes will I give into the -hand of their enemies, and into the hand of them that seek their life, -and into the hand of the king of Babylon’s army, which are gone up -from you. - -34:22 Behold, I will command, saith the LORD, and cause them to return -to this city; and they shall fight against it, and take it, and burn -it with fire: and I will make the cities of Judah a desolation without -an inhabitant. - -35:1 The word which came unto Jeremiah from the LORD in the days of -Jehoiakim the son of Josiah king of Judah, saying, 35:2 Go unto the -house of the Rechabites, and speak unto them, and bring them into the -house of the LORD, into one of the chambers, and give them wine to -drink. - -35:3 Then I took Jaazaniah the son of Jeremiah, the son of Habaziniah, -and his brethren, and all his sons, and the whole house of the -Rechabites; 35:4 And I brought them into the house of the LORD, into -the chamber of the sons of Hanan, the son of Igdaliah, a man of God, -which was by the chamber of the princes, which was above the chamber -of Maaseiah the son of Shallum, the keeper of the door: 35:5 And I set -before the sons of the house of the Rechabites pots full of wine, and -cups, and I said unto them, Drink ye wine. - -35:6 But they said, We will drink no wine: for Jonadab the son of -Rechab our father commanded us, saying, Ye shall drink no wine, -neither ye, nor your sons for ever: 35:7 Neither shall ye build house, -nor sow seed, nor plant vineyard, nor have any: but all your days ye -shall dwell in tents; that ye may live many days in the land where ye -be strangers. - -35:8 Thus have we obeyed the voice of Jonadab the son of Rechab our -father in all that he hath charged us, to drink no wine all our days, -we, our wives, our sons, nor our daughters; 35:9 Nor to build houses -for us to dwell in: neither have we vineyard, nor field, nor seed: -35:10 But we have dwelt in tents, and have obeyed, and done according -to all that Jonadab our father commanded us. - -35:11 But it came to pass, when Nebuchadrezzar king of Babylon came up -into the land, that we said, Come, and let us go to Jerusalem for fear -of the army of the Chaldeans, and for fear of the army of the Syrians: -so we dwell at Jerusalem. - -35:12 Then came the word of the LORD unto Jeremiah, saying, 35:13 Thus -saith the LORD of hosts, the God of Israel; Go and tell the men of -Judah and the inhabitants of Jerusalem, Will ye not receive -instruction to hearken to my words? saith the LORD. - -35:14 The words of Jonadab the son of Rechab, that he commanded his -sons not to drink wine, are performed; for unto this day they drink -none, but obey their father’s commandment: notwithstanding I have -spoken unto you, rising early and speaking; but ye hearkened not unto -me. - -35:15 I have sent also unto you all my servants the prophets, rising -up early and sending them, saying, Return ye now every man from his -evil way, and amend your doings, and go not after other gods to serve -them, and ye shall dwell in the land which I have given to you and to -your fathers: but ye have not inclined your ear, nor hearkened unto -me. - -35:16 Because the sons of Jonadab the son of Rechab have performed the -commandment of their father, which he commanded them; but this people -hath not hearkened unto me: 35:17 Therefore thus saith the LORD God of -hosts, the God of Israel; Behold, I will bring upon Judah and upon all -the inhabitants of Jerusalem all the evil that I have pronounced -against them: because I have spoken unto them, but they have not -heard; and I have called unto them, but they have not answered. - -35:18 And Jeremiah said unto the house of the Rechabites, Thus saith -the LORD of hosts, the God of Israel; Because ye have obeyed the -commandment of Jonadab your father, and kept all his precepts, and -done according unto all that he hath commanded you: 35:19 Therefore -thus saith the LORD of hosts, the God of Israel; Jonadab the son of -Rechab shall not want a man to stand before me for ever. - -36:1 And it came to pass in the fourth year of Jehoiakim the son of -Josiah king of Judah, that this word came unto Jeremiah from the LORD, -saying, 36:2 Take thee a roll of a book, and write therein all the -words that I have spoken unto thee against Israel, and against Judah, -and against all the nations, from the day I spake unto thee, from the -days of Josiah, even unto this day. - -36:3 It may be that the house of Judah will hear all the evil which I -purpose to do unto them; that they may return every man from his evil -way; that I may forgive their iniquity and their sin. - -36:4 Then Jeremiah called Baruch the son of Neriah: and Baruch wrote -from the mouth of Jeremiah all the words of the LORD, which he had -spoken unto him, upon a roll of a book. - -36:5 And Jeremiah commanded Baruch, saying, I am shut up; I cannot go -into the house of the LORD: 36:6 Therefore go thou, and read in the -roll, which thou hast written from my mouth, the words of the LORD in -the ears of the people in the LORD’s house upon the fasting day: and -also thou shalt read them in the ears of all Judah that come out of -their cities. - -36:7 It may be they will present their supplication before the LORD, -and will return every one from his evil way: for great is the anger -and the fury that the LORD hath pronounced against this people. - -36:8 And Baruch the son of Neriah did according to all that Jeremiah -the prophet commanded him, reading in the book the words of the LORD -in the LORD’s house. - -36:9 And it came to pass in the fifth year of Jehoiakim the son of -Josiah king of Judah, in the ninth month, that they proclaimed a fast -before the LORD to all the people in Jerusalem, and to all the people -that came from the cities of Judah unto Jerusalem. - -36:10 Then read Baruch in the book the words of Jeremiah in the house -of the LORD, in the chamber of Gemariah the son of Shaphan the scribe, -in the higher court, at the entry of the new gate of the LORD’s house, -in the ears of all the people. - -36:11 When Michaiah the son of Gemariah, the son of Shaphan, had heard -out of the book all the words of the LORD, 36:12 Then he went down -into the king’s house, into the scribe’s chamber: and, lo, all the -princes sat there, even Elishama the scribe, and Delaiah the son of -Shemaiah, and Elnathan the son of Achbor, and Gemariah the son of -Shaphan, and Zedekiah the son of Hananiah, and all the princes. - -36:13 Then Michaiah declared unto them all the words that he had -heard, when Baruch read the book in the ears of the people. - -36:14 Therefore all the princes sent Jehudi the son of Nethaniah, the -son of Shelemiah, the son of Cushi, unto Baruch, saying, Take in thine -hand the roll wherein thou hast read in the ears of the people, and -come. So Baruch the son of Neriah took the roll in his hand, and came -unto them. - -36:15 And they said unto him, Sit down now, and read it in our ears. -So Baruch read it in their ears. - -36:16 Now it came to pass, when they had heard all the words, they -were afraid both one and other, and said unto Baruch, We will surely -tell the king of all these words. - -36:17 And they asked Baruch, saying, Tell us now, How didst thou write -all these words at his mouth? 36:18 Then Baruch answered them, He -pronounced all these words unto me with his mouth, and I wrote them -with ink in the book. - -36:19 Then said the princes unto Baruch, Go, hide thee, thou and -Jeremiah; and let no man know where ye be. - -36:20 And they went in to the king into the court, but they laid up -the roll in the chamber of Elishama the scribe, and told all the words -in the ears of the king. - -36:21 So the king sent Jehudi to fetch the roll: and he took it out of -Elishama the scribe’s chamber. And Jehudi read it in the ears of the -king, and in the ears of all the princes which stood beside the king. - -36:22 Now the king sat in the winterhouse in the ninth month: and -there was a fire on the hearth burning before him. - -36:23 And it came to pass, that when Jehudi had read three or four -leaves, he cut it with the penknife, and cast it into the fire that -was on the hearth, until all the roll was consumed in the fire that -was on the hearth. - -36:24 Yet they were not afraid, nor rent their garments, neither the -king, nor any of his servants that heard all these words. - -36:25 Nevertheless Elnathan and Delaiah and Gemariah had made -intercession to the king that he would not burn the roll: but he would -not hear them. - -36:26 But the king commanded Jerahmeel the son of Hammelech, and -Seraiah the son of Azriel, and Shelemiah the son of Abdeel, to take -Baruch the scribe and Jeremiah the prophet: but the LORD hid them. - -36:27 Then the word of the LORD came to Jeremiah, after that the king -had burned the roll, and the words which Baruch wrote at the mouth of -Jeremiah, saying, 36:28 Take thee again another roll, and write in it -all the former words that were in the first roll, which Jehoiakim the -king of Judah hath burned. - -36:29 And thou shalt say to Jehoiakim king of Judah, Thus saith the -LORD; Thou hast burned this roll, saying, Why hast thou written -therein, saying, The king of Babylon shall certainly come and destroy -this land, and shall cause to cease from thence man and beast? 36:30 -Therefore thus saith the LORD of Jehoiakim king of Judah; He shall -have none to sit upon the throne of David: and his dead body shall be -cast out in the day to the heat, and in the night to the frost. - -36:31 And I will punish him and his seed and his servants for their -iniquity; and I will bring upon them, and upon the inhabitants of -Jerusalem, and upon the men of Judah, all the evil that I have -pronounced against them; but they hearkened not. - -36:32 Then took Jeremiah another roll, and gave it to Baruch the -scribe, the son of Neriah; who wrote therein from the mouth of -Jeremiah all the words of the book which Jehoiakim king of Judah had -burned in the fire: and there were added besides unto them many like -words. - -37:1 And king Zedekiah the son of Josiah reigned instead of Coniah the -son of Jehoiakim, whom Nebuchadrezzar king of Babylon made king in the -land of Judah. - -37:2 But neither he, nor his servants, nor the people of the land, did -hearken unto the words of the LORD, which he spake by the prophet -Jeremiah. - -37:3 And Zedekiah the king sent Jehucal the son of Shelemiah and -Zephaniah the son of Maaseiah the priest to the prophet Jeremiah, -saying, Pray now unto the LORD our God for us. - -37:4 Now Jeremiah came in and went out among the people: for they had -not put him into prison. - -37:5 Then Pharaoh’s army was come forth out of Egypt: and when the -Chaldeans that besieged Jerusalem heard tidings of them, they departed -from Jerusalem. - -37:6 Then came the word of the LORD unto the prophet Jeremiah saying, -37:7 Thus saith the LORD, the God of Israel; Thus shall ye say to the -king of Judah, that sent you unto me to enquire of me; Behold, -Pharaoh’s army, which is come forth to help you, shall return to Egypt -into their own land. - -37:8 And the Chaldeans shall come again, and fight against this city, -and take it, and burn it with fire. - -37:9 Thus saith the LORD; Deceive not yourselves, saying, The -Chaldeans shall surely depart from us: for they shall not depart. - -37:10 For though ye had smitten the whole army of the Chaldeans that -fight against you, and there remained but wounded men among them, yet -should they rise up every man in his tent, and burn this city with -fire. - -37:11 And it came to pass, that when the army of the Chaldeans was -broken up from Jerusalem for fear of Pharaoh’s army, 37:12 Then -Jeremiah went forth out of Jerusalem to go into the land of Benjamin, -to separate himself thence in the midst of the people. - -37:13 And when he was in the gate of Benjamin, a captain of the ward -was there, whose name was Irijah, the son of Shelemiah, the son of -Hananiah; and he took Jeremiah the prophet, saying, Thou fallest away -to the Chaldeans. - -37:14 Then said Jeremiah, It is false; I fall not away to the -Chaldeans. - -But he hearkened not to him: so Irijah took Jeremiah, and brought him -to the princes. - -37:15 Wherefore the princes were wroth with Jeremiah, and smote him, -and put him in prison in the house of Jonathan the scribe: for they -had made that the prison. - -37:16 When Jeremiah was entered into the dungeon, and into the cabins, -and Jeremiah had remained there many days; 37:17 Then Zedekiah the -king sent, and took him out: and the king asked him secretly in his -house, and said, Is there any word from the LORD? And Jeremiah said, -There is: for, said he, thou shalt be delivered into the hand of the -king of Babylon. - -37:18 Moreover Jeremiah said unto king Zedekiah, What have I offended -against thee, or against thy servants, or against this people, that ye -have put me in prison? 37:19 Where are now your prophets which -prophesied unto you, saying, The king of Babylon shall not come -against you, nor against this land? 37:20 Therefore hear now, I pray -thee, O my lord the king: let my supplication, I pray thee, be -accepted before thee; that thou cause me not to return to the house of -Jonathan the scribe, lest I die there. - -37:21 Then Zedekiah the king commanded that they should commit -Jeremiah into the court of the prison, and that they should give him -daily a piece of bread out of the bakers’ street, until all the bread -in the city were spent. - -Thus Jeremiah remained in the court of the prison. - -38:1 Then Shephatiah the son of Mattan, and Gedaliah the son of -Pashur, and Jucal the son of Shelemiah, and Pashur the son of -Malchiah, heard the words that Jeremiah had spoken unto all the -people, saying, 38:2 Thus saith the LORD, He that remaineth in this -city shall die by the sword, by the famine, and by the pestilence: but -he that goeth forth to the Chaldeans shall live; for he shall have his -life for a prey, and shall live. - -38:3 Thus saith the LORD, This city shall surely be given into the -hand of the king of Babylon’s army, which shall take it. - -38:4 Therefore the princes said unto the king, We beseech thee, let -this man be put to death: for thus he weakeneth the hands of the men -of war that remain in this city, and the hands of all the people, in -speaking such words unto them: for this man seeketh not the welfare of -this people, but the hurt. - -38:5 Then Zedekiah the king said, Behold, he is in your hand: for the -king is not he that can do any thing against you. - -38:6 Then took they Jeremiah, and cast him into the dungeon of -Malchiah the son of Hammelech, that was in the court of the prison: -and they let down Jeremiah with cords. And in the dungeon there was no -water, but mire: so Jeremiah sunk in the mire. - -38:7 Now when Ebedmelech the Ethiopian, one of the eunuchs which was -in the king’s house, heard that they had put Jeremiah in the dungeon; -the king then sitting in the gate of Benjamin; 38:8 Ebedmelech went -forth out of the king’s house, and spake to the king saying, 38:9 My -lord the king, these men have done evil in all that they have done to -Jeremiah the prophet, whom they have cast into the dungeon; and he is -like to die for hunger in the place where he is: for there is no more -bread in the city. - -38:10 Then the king commanded Ebedmelech the Ethiopian, saying, Take -from hence thirty men with thee, and take up Jeremiah the prophet out -of the dungeon, before he die. - -38:11 So Ebedmelech took the men with him, and went into the house of -the king under the treasury, and took thence old cast clouts and old -rotten rags, and let them down by cords into the dungeon to Jeremiah. - -38:12 And Ebedmelech the Ethiopian said unto Jeremiah, Put now these -old cast clouts and rotten rags under thine armholes under the cords. -And Jeremiah did so. - -38:13 So they drew up Jeremiah with cords, and took him up out of the -dungeon: and Jeremiah remained in the court of the prison. - -38:14 Then Zedekiah the king sent, and took Jeremiah the prophet unto -him into the third entry that is in the house of the LORD: and the -king said unto Jeremiah, I will ask thee a thing; hide nothing from -me. - -38:15 Then Jeremiah said unto Zedekiah, If I declare it unto thee, -wilt thou not surely put me to death? and if I give thee counsel, wilt -thou not hearken unto me? 38:16 So Zedekiah the king sware secretly -unto Jeremiah, saying, As the LORD liveth, that made us this soul, I -will not put thee to death, neither will I give thee into the hand of -these men that seek thy life. - -38:17 Then said Jeremiah unto Zedekiah, Thus saith the LORD, the God -of hosts, the God of Israel; If thou wilt assuredly go forth unto the -king of Babylon’s princes, then thy soul shall live, and this city -shall not be burned with fire; and thou shalt live, and thine house: -38:18 But if thou wilt not go forth to the king of Babylon’s princes, -then shall this city be given into the hand of the Chaldeans, and they -shall burn it with fire, and thou shalt not escape out of their hand. - -38:19 And Zedekiah the king said unto Jeremiah, I am afraid of the -Jews that are fallen to the Chaldeans, lest they deliver me into their -hand, and they mock me. - -38:20 But Jeremiah said, They shall not deliver thee. Obey, I beseech -thee, the voice of the LORD, which I speak unto thee: so it shall be -well unto thee, and thy soul shall live. - -38:21 But if thou refuse to go forth, this is the word that the LORD -hath shewed me: 38:22 And, behold, all the women that are left in the -king of Judah’s house shall be brought forth to the king of Babylon’s -princes, and those women shall say, Thy friends have set thee on, and -have prevailed against thee: thy feet are sunk in the mire, and they -are turned away back. - -38:23 So they shall bring out all thy wives and thy children to the -Chaldeans: and thou shalt not escape out of their hand, but shalt be -taken by the hand of the king of Babylon: and thou shalt cause this -city to be burned with fire. - -38:24 Then said Zedekiah unto Jeremiah, Let no man know of these -words, and thou shalt not die. - -38:25 But if the princes hear that I have talked with thee, and they -come unto thee, and say unto thee, Declare unto us now what thou hast -said unto the king, hide it not from us, and we will not put thee to -death; also what the king said unto thee: 38:26 Then thou shalt say -unto them, I presented my supplication before the king, that he would -not cause me to return to Jonathan’s house, to die there. - -38:27 Then came all the princes unto Jeremiah, and asked him: and he -told them according to all these words that the king had commanded. So -they left off speaking with him; for the matter was not perceived. - -38:28 So Jeremiah abode in the court of the prison until the day that -Jerusalem was taken: and he was there when Jerusalem was taken. - -39:1 In the ninth year of Zedekiah king of Judah, in the tenth month, -came Nebuchadrezzar king of Babylon and all his army against -Jerusalem, and they besieged it. - -39:2 And in the eleventh year of Zedekiah, in the fourth month, the -ninth day of the month, the city was broken up. - -39:3 And all the princes of the king of Babylon came in, and sat in -the middle gate, even Nergalsharezer, Samgarnebo, Sarsechim, Rabsaris, -Nergalsharezer, Rabmag, with all the residue of the princes of the -king of Babylon. - -39:4 And it came to pass, that when Zedekiah the king of Judah saw -them, and all the men of war, then they fled, and went forth out of -the city by night, by the way of the king’s garden, by the gate -betwixt the two walls: and he went out the way of the plain. - -39:5 But the Chaldeans’ army pursued after them, and overtook Zedekiah -in the plains of Jericho: and when they had taken him, they brought -him up to Nebuchadnezzar king of Babylon to Riblah in the land of -Hamath, where he gave judgment upon him. - -39:6 Then the king of Babylon slew the sons of Zedekiah in Riblah -before his eyes: also the king of Babylon slew all the nobles of -Judah. - -39:7 Moreover he put out Zedekiah’s eyes, and bound him with chains, -to carry him to Babylon. - -39:8 And the Chaldeans burned the king’s house, and the houses of the -people, with fire, and brake down the walls of Jerusalem. - -39:9 Then Nebuzaradan the captain of the guard carried away captive -into Babylon the remnant of the people that remained in the city, and -those that fell away, that fell to him, with the rest of the people -that remained. - -39:10 But Nebuzaradan the captain of the guard left of the poor of the -people, which had nothing, in the land of Judah, and gave them -vineyards and fields at the same time. - -39:11 Now Nebuchadrezzar king of Babylon gave charge concerning -Jeremiah to Nebuzaradan the captain of the guard, saying, 39:12 Take -him, and look well to him, and do him no harm; but do unto him even as -he shall say unto thee. - -39:13 So Nebuzaradan the captain of the guard sent, and Nebushasban, -Rabsaris, and Nergalsharezer, Rabmag, and all the king of Babylon’s -princes; 39:14 Even they sent, and took Jeremiah out of the court of -the prison, and committed him unto Gedaliah the son of Ahikam the son -of Shaphan, that he should carry him home: so he dwelt among the -people. - -39:15 Now the word of the LORD came unto Jeremiah, while he was shut -up in the court of the prison, saying, 39:16 Go and speak to -Ebedmelech the Ethiopian, saying, Thus saith the LORD of hosts, the -God of Israel; Behold, I will bring my words upon this city for evil, -and not for good; and they shall be accomplished in that day before -thee. - -39:17 But I will deliver thee in that day, saith the LORD: and thou -shalt not be given into the hand of the men of whom thou art afraid. - -39:18 For I will surely deliver thee, and thou shalt not fall by the -sword, but thy life shall be for a prey unto thee: because thou hast -put thy trust in me, saith the LORD. - -40:1 The word that came to Jeremiah from the LORD, after that -Nebuzaradan the captain of the guard had let him go from Ramah, when -he had taken him being bound in chains among all that were carried -away captive of Jerusalem and Judah, which were carried away captive -unto Babylon. - -40:2 And the captain of the guard took Jeremiah, and said unto him, -The LORD thy God hath pronounced this evil upon this place. - -40:3 Now the LORD hath brought it, and done according as he hath said: -because ye have sinned against the LORD, and have not obeyed his -voice, therefore this thing is come upon you. - -40:4 And now, behold, I loose thee this day from the chains which were -upon thine hand. If it seem good unto thee to come with me into -Babylon, come; and I will look well unto thee: but if it seem ill unto -thee to come with me into Babylon, forbear: behold, all the land is -before thee: whither it seemeth good and convenient for thee to go, -thither go. - -40:5 Now while he was not yet gone back, he said, Go back also to -Gedaliah the son of Ahikam the son of Shaphan, whom the king of -Babylon hath made governor over the cities of Judah, and dwell with -him among the people: or go wheresoever it seemeth convenient unto -thee to go. So the captain of the guard gave him victuals and a -reward, and let him go. - -40:6 Then went Jeremiah unto Gedaliah the son of Ahikam to Mizpah; and -dwelt with him among the people that were left in the land. - -40:7 Now when all the captains of the forces which were in the fields, -even they and their men, heard that the king of Babylon had made -Gedaliah the son of Ahikam governor in the land, and had committed -unto him men, and women, and children, and of the poor of the land, of -them that were not carried away captive to Babylon; 40:8 Then they -came to Gedaliah to Mizpah, even Ishmael the son of Nethaniah, and -Johanan and Jonathan the sons of Kareah, and Seraiah the son of -Tanhumeth, and the sons of Ephai the Netophathite, and Jezaniah the -son of a Maachathite, they and their men. - -40:9 And Gedaliah the son of Ahikam the son of Shaphan sware unto them -and to their men, saying, Fear not to serve the Chaldeans: dwell in -the land, and serve the king of Babylon, and it shall be well with -you. - -40:10 As for me, behold, I will dwell at Mizpah, to serve the -Chaldeans, which will come unto us: but ye, gather ye wine, and summer -fruits, and oil, and put them in your vessels, and dwell in your -cities that ye have taken. - -40:11 Likewise when all the Jews that were in Moab, and among the -Ammonites, and in Edom, and that were in all the countries, heard that -the king of Babylon had left a remnant of Judah, and that he had set -over them Gedaliah the son of Ahikam the son of Shaphan; 40:12 Even -all the Jews returned out of all places whither they were driven, and -came to the land of Judah, to Gedaliah, unto Mizpah, and gathered wine -and summer fruits very much. - -40:13 Moreover Johanan the son of Kareah, and all the captains of the -forces that were in the fields, came to Gedaliah to Mizpah, 40:14 And -said unto him, Dost thou certainly know that Baalis the king of the -Ammonites hath sent Ishmael the son of Nethaniah to slay thee? But -Gedaliah the son of Ahikam believed them not. - -40:15 Then Johanan the son of Kareah spake to Gedaliah in Mizpah -secretly saying, Let me go, I pray thee, and I will slay Ishmael the -son of Nethaniah, and no man shall know it: wherefore should he slay -thee, that all the Jews which are gathered unto thee should be -scattered, and the remnant in Judah perish? 40:16 But Gedaliah the -son of Ahikam said unto Johanan the son of Kareah, Thou shalt not do -this thing: for thou speakest falsely of Ishmael. - -41:1 Now it came to pass in the seventh month, that Ishmael the son of -Nethaniah the son of Elishama, of the seed royal, and the princes of -the king, even ten men with him, came unto Gedaliah the son of Ahikam -to Mizpah; and there they did eat bread together in Mizpah. - -41:2 Then arose Ishmael the son of Nethaniah, and the ten men that -were with him, and smote Gedaliah the son of Ahikam the son of Shaphan -with the sword, and slew him, whom the king of Babylon had made -governor over the land. - -41:3 Ishmael also slew all the Jews that were with him, even with -Gedaliah, at Mizpah, and the Chaldeans that were found there, and the -men of war. - -41:4 And it came to pass the second day after he had slain Gedaliah, -and no man knew it, 41:5 That there came certain from Shechem, from -Shiloh, and from Samaria, even fourscore men, having their beards -shaven, and their clothes rent, and having cut themselves, with -offerings and incense in their hand, to bring them to the house of the -LORD. - -41:6 And Ishmael the son of Nethaniah went forth from Mizpah to meet -them, weeping all along as he went: and it came to pass, as he met -them, he said unto them, Come to Gedaliah the son of Ahikam. - -41:7 And it was so, when they came into the midst of the city, that -Ishmael the son of Nethaniah slew them, and cast them into the midst -of the pit, he, and the men that were with him. - -41:8 But ten men were found among them that said unto Ishmael, Slay us -not: for we have treasures in the field, of wheat, and of barley, and -of oil, and of honey. So he forbare, and slew them not among their -brethren. - -41:9 Now the pit wherein Ishmael had cast all the dead bodies of the -men, whom he had slain because of Gedaliah, was it which Asa the king -had made for fear of Baasha king of Israel: and Ishmael the son of -Nethaniah filled it with them that were slain. - -41:10 Then Ishmael carried away captive all the residue of the people -that were in Mizpah, even the king’s daughters, and all the people -that remained in Mizpah, whom Nebuzaradan the captain of the guard had -committed to Gedaliah the son of Ahikam: and Ishmael the son of -Nethaniah carried them away captive, and departed to go over to the -Ammonites. - -41:11 But when Johanan the son of Kareah, and all the captains of the -forces that were with him, heard of all the evil that Ishmael the son -of Nethaniah had done, 41:12 Then they took all the men, and went to -fight with Ishmael the son of Nethaniah, and found him by the great -waters that are in Gibeon. - -41:13 Now it came to pass, that when all the people which were with -Ishmael saw Johanan the son of Kareah, and all the captains of the -forces that were with him, then they were glad. - -41:14 So all the people that Ishmael had carried away captive from -Mizpah cast about and returned, and went unto Johanan the son of -Kareah. - -41:15 But Ishmael the son of Nethaniah escaped from Johanan with eight -men, and went to the Ammonites. - -41:16 Then took Johanan the son of Kareah, and all the captains of the -forces that were with him, all the remnant of the people whom he had -recovered from Ishmael the son of Nethaniah, from Mizpah, after that -he had slain Gedaliah the son of Ahikam, even mighty men of war, and -the women, and the children, and the eunuchs, whom he had brought -again from Gibeon: 41:17 And they departed, and dwelt in the -habitation of Chimham, which is by Bethlehem, to go to enter into -Egypt, 41:18 Because of the Chaldeans: for they were afraid of them, -because Ishmael the son of Nethaniah had slain Gedaliah the son of -Ahikam, whom the king of Babylon made governor in the land. - -42:1 Then all the captains of the forces, and Johanan the son of -Kareah, and Jezaniah the son of Hoshaiah, and all the people from the -least even unto the greatest, came near, 42:2 And said unto Jeremiah -the prophet, Let, we beseech thee, our supplication be accepted before -thee, and pray for us unto the LORD thy God, even for all this -remnant; (for we are left but a few of many, as thine eyes do behold -us:) 42:3 That the LORD thy God may shew us the way wherein we may -walk, and the thing that we may do. - -42:4 Then Jeremiah the prophet said unto them, I have heard you; -behold, I will pray unto the LORD your God according to your words; -and it shall come to pass, that whatsoever thing the LORD shall answer -you, I will declare it unto you; I will keep nothing back from you. - -42:5 Then they said to Jeremiah, The LORD be a true and faithful -witness between us, if we do not even according to all things for the -which the LORD thy God shall send thee to us. - -42:6 Whether it be good, or whether it be evil, we will obey the voice -of the LORD our God, to whom we send thee; that it may be well with -us, when we obey the voice of the LORD our God. - -42:7 And it came to pass after ten days, that the word of the LORD -came unto Jeremiah. - -42:8 Then called he Johanan the son of Kareah, and all the captains of -the forces which were with him, and all the people from the least even -to the greatest, 42:9 And said unto them, Thus saith the LORD, the God -of Israel, unto whom ye sent me to present your supplication before -him; 42:10 If ye will still abide in this land, then will I build you, -and not pull you down, and I will plant you, and not pluck you up: for -I repent me of the evil that I have done unto you. - -42:11 Be not afraid of the king of Babylon, of whom ye are afraid; be -not afraid of him, saith the LORD: for I am with you to save you, and -to deliver you from his hand. - -42:12 And I will shew mercies unto you, that he may have mercy upon -you, and cause you to return to your own land. - -42:13 But if ye say, We will not dwell in this land, neither obey the -voice of the LORD your God, 42:14 Saying, No; but we will go into the -land of Egypt, where we shall see no war, nor hear the sound of the -trumpet, nor have hunger of bread; and there will we dwell: 42:15 And -now therefore hear the word of the LORD, ye remnant of Judah; Thus -saith the LORD of hosts, the God of Israel; If ye wholly set your -faces to enter into Egypt, and go to sojourn there; 42:16 Then it -shall come to pass, that the sword, which ye feared, shall overtake -you there in the land of Egypt, and the famine, whereof ye were -afraid, shall follow close after you there in Egypt; and there ye -shall die. - -42:17 So shall it be with all the men that set their faces to go into -Egypt to sojourn there; they shall die by the sword, by the famine, -and by the pestilence: and none of them shall remain or escape from -the evil that I will bring upon them. - -42:18 For thus saith the LORD of hosts, the God of Israel; As mine -anger and my fury hath been poured forth upon the inhabitants of -Jerusalem; so shall my fury be poured forth upon you, when ye shall -enter into Egypt: and ye shall be an execration, and an astonishment, -and a curse, and a reproach; and ye shall see this place no more. - -42:19 The LORD hath said concerning you, O ye remnant of Judah; Go ye -not into Egypt: know certainly that I have admonished you this day. - -42:20 For ye dissembled in your hearts, when ye sent me unto the LORD -your God, saying, Pray for us unto the LORD our God; and according -unto all that the LORD our God shall say, so declare unto us, and we -will do it. - -42:21 And now I have this day declared it to you; but ye have not -obeyed the voice of the LORD your God, nor any thing for the which he -hath sent me unto you. - -42:22 Now therefore know certainly that ye shall die by the sword, by -the famine, and by the pestilence, in the place whither ye desire to -go and to sojourn. - -43:1 And it came to pass, that when Jeremiah had made an end of -speaking unto all the people all the words of the LORD their God, for -which the LORD their God had sent him to them, even all these words, -43:2 Then spake Azariah the son of Hoshaiah, and Johanan the son of -Kareah, and all the proud men, saying unto Jeremiah, Thou speakest -falsely: the LORD our God hath not sent thee to say, Go not into Egypt -to sojourn there: 43:3 But Baruch the son of Neriah setteth thee on -against us, for to deliver us into the hand of the Chaldeans, that -they might put us to death, and carry us away captives into Babylon. - -43:4 So Johanan the son of Kareah, and all the captains of the forces, -and all the people, obeyed not the voice of the LORD, to dwell in the -land of Judah. - -43:5 But Johanan the son of Kareah, and all the captains of the -forces, took all the remnant of Judah, that were returned from all -nations, whither they had been driven, to dwell in the land of Judah; -43:6 Even men, and women, and children, and the king’s daughters, and -every person that Nebuzaradan the captain of the guard had left with -Gedaliah the son of Ahikam the son of Shaphan, and Jeremiah the -prophet, and Baruch the son of Neriah. - -43:7 So they came into the land of Egypt: for they obeyed not the -voice of the LORD: thus came they even to Tahpanhes. - -43:8 Then came the word of the LORD unto Jeremiah in Tahpanhes, -saying, 43:9 Take great stones in thine hand, and hide them in the -clay in the brickkiln, which is at the entry of Pharaoh’s house in -Tahpanhes, in the sight of the men of Judah; 43:10 And say unto them, -Thus saith the LORD of hosts, the God of Israel; Behold, I will send -and take Nebuchadrezzar the king of Babylon, my servant, and will set -his throne upon these stones that I have hid; and he shall spread his -royal pavilion over them. - -43:11 And when he cometh, he shall smite the land of Egypt, and -deliver such as are for death to death; and such as are for captivity -to captivity; and such as are for the sword to the sword. - -43:12 And I will kindle a fire in the houses of the gods of Egypt; and -he shall burn them, and carry them away captives: and he shall array -himself with the land of Egypt, as a shepherd putteth on his garment; -and he shall go forth from thence in peace. - -43:13 He shall break also the images of Bethshemesh, that is in the -land of Egypt; and the houses of the gods of the Egyptians shall he -burn with fire. - -44:1 The word that came to Jeremiah concerning all the Jews which -dwell in the land of Egypt, which dwell at Migdol, and at Tahpanhes, -and at Noph, and in the country of Pathros, saying, 44:2 Thus saith -the LORD of hosts, the God of Israel; Ye have seen all the evil that I -have brought upon Jerusalem, and upon all the cities of Judah; and, -behold, this day they are a desolation, and no man dwelleth therein, -44:3 Because of their wickedness which they have committed to provoke -me to anger, in that they went to burn incense, and to serve other -gods, whom they knew not, neither they, ye, nor your fathers. - -44:4 Howbeit I sent unto you all my servants the prophets, rising -early and sending them, saying, Oh, do not this abominable thing that -I hate. - -44:5 But they hearkened not, nor inclined their ear to turn from their -wickedness, to burn no incense unto other gods. - -44:6 Wherefore my fury and mine anger was poured forth, and was -kindled in the cities of Judah and in the streets of Jerusalem; and -they are wasted and desolate, as at this day. - -44:7 Therefore now thus saith the LORD, the God of hosts, the God of -Israel; Wherefore commit ye this great evil against your souls, to cut -off from you man and woman, child and suckling, out of Judah, to leave -you none to remain; 44:8 In that ye provoke me unto wrath with the -works of your hands, burning incense unto other gods in the land of -Egypt, whither ye be gone to dwell, that ye might cut yourselves off, -and that ye might be a curse and a reproach among all the nations of -the earth? 44:9 Have ye forgotten the wickedness of your fathers, and -the wickedness of the kings of Judah, and the wickedness of their -wives, and your own wickedness, and the wickedness of your wives, -which they have committed in the land of Judah, and in the streets of -Jerusalem? 44:10 They are not humbled even unto this day, neither -have they feared, nor walked in my law, nor in my statutes, that I set -before you and before your fathers. - -44:11 Therefore thus saith the LORD of hosts, the God of Israel; -Behold, I will set my face against you for evil, and to cut off all -Judah. - -44:12 And I will take the remnant of Judah, that have set their faces -to go into the land of Egypt to sojourn there, and they shall all be -consumed, and fall in the land of Egypt; they shall even be consumed -by the sword and by the famine: they shall die, from the least even -unto the greatest, by the sword and by the famine: and they shall be -an execration, and an astonishment, and a curse, and a reproach. - -44:13 For I will punish them that dwell in the land of Egypt, as I -have punished Jerusalem, by the sword, by the famine, and by the -pestilence: 44:14 So that none of the remnant of Judah, which are gone -into the land of Egypt to sojourn there, shall escape or remain, that -they should return into the land of Judah, to the which they have a -desire to return to dwell there: for none shall return but such as -shall escape. - -44:15 Then all the men which knew that their wives had burned incense -unto other gods, and all the women that stood by, a great multitude, -even all the people that dwelt in the land of Egypt, in Pathros, -answered Jeremiah, saying, 44:16 As for the word that thou hast spoken -unto us in the name of the LORD, we will not hearken unto thee. - -44:17 But we will certainly do whatsoever thing goeth forth out of our -own mouth, to burn incense unto the queen of heaven, and to pour out -drink offerings unto her, as we have done, we, and our fathers, our -kings, and our princes, in the cities of Judah, and in the streets of -Jerusalem: for then had we plenty of victuals, and were well, and saw -no evil. - -44:18 But since we left off to burn incense to the queen of heaven, -and to pour out drink offerings unto her, we have wanted all things, -and have been consumed by the sword and by the famine. - -44:19 And when we burned incense to the queen of heaven, and poured -out drink offerings unto her, did we make her cakes to worship her, -and pour out drink offerings unto her, without our men? 44:20 Then -Jeremiah said unto all the people, to the men, and to the women, and -to all the people which had given him that answer, saying, 44:21 The -incense that ye burned in the cities of Judah, and in the streets of -Jerusalem, ye, and your fathers, your kings, and your princes, and the -people of the land, did not the LORD remember them, and came it not -into his mind? 44:22 So that the LORD could no longer bear, because -of the evil of your doings, and because of the abominations which ye -have committed; therefore is your land a desolation, and an -astonishment, and a curse, without an inhabitant, as at this day. - -44:23 Because ye have burned incense, and because ye have sinned -against the LORD, and have not obeyed the voice of the LORD, nor -walked in his law, nor in his statutes, nor in his testimonies; -therefore this evil is happened unto you, as at this day. - -44:24 Moreover Jeremiah said unto all the people, and to all the -women, Hear the word of the LORD, all Judah that are in the land of -Egypt: 44:25 Thus saith the LORD of hosts, the God of Israel, saying; -Ye and your wives have both spoken with your mouths, and fulfilled -with your hand, saying, We will surely perform our vows that we have -vowed, to burn incense to the queen of heaven, and to pour out drink -offerings unto her: ye will surely accomplish your vows, and surely -perform your vows. - -44:26 Therefore hear ye the word of the LORD, all Judah that dwell in -the land of Egypt; Behold, I have sworn by my great name, saith the -LORD, that my name shall no more be named in the mouth of any man of -Judah in all the land of Egypt, saying, The Lord GOD liveth. - -44:27 Behold, I will watch over them for evil, and not for good: and -all the men of Judah that are in the land of Egypt shall be consumed -by the sword and by the famine, until there be an end of them. - -44:28 Yet a small number that escape the sword shall return out of the -land of Egypt into the land of Judah, and all the remnant of Judah, -that are gone into the land of Egypt to sojourn there, shall know -whose words shall stand, mine, or theirs. - -44:29 And this shall be a sign unto you, saith the LORD, that I will -punish you in this place, that ye may know that my words shall surely -stand against you for evil: 44:30 Thus saith the LORD; Behold, I will -give Pharaohhophra king of Egypt into the hand of his enemies, and -into the hand of them that seek his life; as I gave Zedekiah king of -Judah into the hand of Nebuchadrezzar king of Babylon, his enemy, and -that sought his life. - -45:1 The word that Jeremiah the prophet spake unto Baruch the son of -Neriah, when he had written these words in a book at the mouth of -Jeremiah, in the fourth year of Jehoiakim the son of Josiah king of -Judah, saying, 45:2 Thus saith the LORD, the God of Israel, unto thee, -O Baruch: 45:3 Thou didst say, Woe is me now! for the LORD hath added -grief to my sorrow; I fainted in my sighing, and I find no rest. - -45:4 Thus shalt thou say unto him, The LORD saith thus; Behold, that -which I have built will I break down, and that which I have planted I -will pluck up, even this whole land. - -45:5 And seekest thou great things for thyself? seek them not: for, -behold, I will bring evil upon all flesh, saith the LORD: but thy life -will I give unto thee for a prey in all places whither thou goest. - -46:1 The word of the LORD which came to Jeremiah the prophet against -the Gentiles; 46:2 Against Egypt, against the army of Pharaohnecho -king of Egypt, which was by the river Euphrates in Carchemish, which -Nebuchadrezzar king of Babylon smote in the fourth year of Jehoiakim -the son of Josiah king of Judah. - -46:3 Order ye the buckler and shield, and draw near to battle. - -46:4 Harness the horses; and get up, ye horsemen, and stand forth with -your helmets; furbish the spears, and put on the brigandines. - -46:5 Wherefore have I seen them dismayed and turned away back? and -their mighty ones are beaten down, and are fled apace, and look not -back: for fear was round about, saith the LORD. - -46:6 Let not the swift flee away, nor the mighty man escape; they -shall stumble, and fall toward the north by the river Euphrates. - -46:7 Who is this that cometh up as a flood, whose waters are moved as -the rivers? 46:8 Egypt riseth up like a flood, and his waters are -moved like the rivers; and he saith, I will go up, and will cover the -earth; I will destroy the city and the inhabitants thereof. - -46:9 Come up, ye horses; and rage, ye chariots; and let the mighty men -come forth; the Ethiopians and the Libyans, that handle the shield; -and the Lydians, that handle and bend the bow. - -46:10 For this is the day of the Lord GOD of hosts, a day of -vengeance, that he may avenge him of his adversaries: and the sword -shall devour, and it shall be satiate and made drunk with their blood: -for the Lord GOD of hosts hath a sacrifice in the north country by the -river Euphrates. - -46:11 Go up into Gilead, and take balm, O virgin, the daughter of -Egypt: in vain shalt thou use many medicines; for thou shalt not be -cured. - -46:12 The nations have heard of thy shame, and thy cry hath filled the -land: for the mighty man hath stumbled against the mighty, and they -are fallen both together. - -46:13 The word that the LORD spake to Jeremiah the prophet, how -Nebuchadrezzar king of Babylon should come and smite the land of -Egypt. - -46:14 Declare ye in Egypt, and publish in Migdol, and publish in Noph -and in Tahpanhes: say ye, Stand fast, and prepare thee; for the sword -shall devour round about thee. - -46:15 Why are thy valiant men swept away? they stood not, because the -LORD did drive them. - -46:16 He made many to fall, yea, one fell upon another: and they said, -Arise, and let us go again to our own people, and to the land of our -nativity, from the oppressing sword. - -46:17 They did cry there, Pharaoh king of Egypt is but a noise; he -hath passed the time appointed. - -46:18 As I live, saith the King, whose name is the LORD of hosts, -Surely as Tabor is among the mountains, and as Carmel by the sea, so -shall he come. - -46:19 O thou daughter dwelling in Egypt, furnish thyself to go into -captivity: for Noph shall be waste and desolate without an inhabitant. - -46:20 Egypt is like a very fair heifer, but destruction cometh; it -cometh out of the north. - -46:21 Also her hired men are in the midst of her like fatted bullocks; -for they also are turned back, and are fled away together: they did -not stand, because the day of their calamity was come upon them, and -the time of their visitation. - -46:22 The voice thereof shall go like a serpent; for they shall march -with an army, and come against her with axes, as hewers of wood. - -46:23 They shall cut down her forest, saith the LORD, though it cannot -be searched; because they are more than the grasshoppers, and are -innumerable. - -46:24 The daughter of Egypt shall be confounded; she shall be -delivered into the hand of the people of the north. - -46:25 The LORD of hosts, the God of Israel, saith; Behold, I will -punish the multitude of No, and Pharaoh, and Egypt, with their gods, -and their kings; even Pharaoh, and all them that trust in him: 46:26 -And I will deliver them into the hand of those that seek their lives, -and into the hand of Nebuchadrezzar king of Babylon, and into the hand -of his servants: and afterward it shall be inhabited, as in the days -of old, saith the LORD. - -46:27 But fear not thou, O my servant Jacob, and be not dismayed, O -Israel: for, behold, I will save thee from afar off, and thy seed from -the land of their captivity; and Jacob shall return, and be in rest -and at ease, and none shall make him afraid. - -46:28 Fear thou not, O Jacob my servant, saith the LORD: for I am with -thee; for I will make a full end of all the nations whither I have -driven thee: but I will not make a full end of thee, but correct thee -in measure; yet will I not leave thee wholly unpunished. - -47:1 The word of the LORD that came to Jeremiah the prophet against -the Philistines, before that Pharaoh smote Gaza. - -47:2 Thus saith the LORD; Behold, waters rise up out of the north, and -shall be an overflowing flood, and shall overflow the land, and all -that is therein; the city, and them that dwell therein: then the men -shall cry, and all the inhabitants of the land shall howl. - -47:3 At the noise of the stamping of the hoofs of his strong horses, -at the rushing of his chariots, and at the rumbling of his wheels, the -fathers shall not look back to their children for feebleness of hands; -47:4 Because of the day that cometh to spoil all the Philistines, and -to cut off from Tyrus and Zidon every helper that remaineth: for the -LORD will spoil the Philistines, the remnant of the country of -Caphtor. - -47:5 Baldness is come upon Gaza; Ashkelon is cut off with the remnant -of their valley: how long wilt thou cut thyself? 47:6 O thou sword of -the LORD, how long will it be ere thou be quiet? put up thyself into -thy scabbard, rest, and be still. - -47:7 How can it be quiet, seeing the LORD hath given it a charge -against Ashkelon, and against the sea shore? there hath he appointed -it. - -48:1 Against Moab thus saith the LORD of hosts, the God of Israel; Woe -unto Nebo! for it is spoiled: Kiriathaim is confounded and taken: -Misgab is confounded and dismayed. - -48:2 There shall be no more praise of Moab: in Heshbon they have -devised evil against it; come, and let us cut it off from being a -nation. Also thou shalt be cut down, O Madmen; the sword shall pursue -thee. - -48:3 A voice of crying shall be from Horonaim, spoiling and great -destruction. - -48:4 Moab is destroyed; her little ones have caused a cry to be heard. - -48:5 For in the going up of Luhith continual weeping shall go up; for -in the going down of Horonaim the enemies have heard a cry of -destruction. - -48:6 Flee, save your lives, and be like the heath in the wilderness. - -48:7 For because thou hast trusted in thy works and in thy treasures, -thou shalt also be taken: and Chemosh shall go forth into captivity -with his priests and his princes together. - -48:8 And the spoiler shall come upon every city, and no city shall -escape: the valley also shall perish, and the plain shall be -destroyed, as the LORD hath spoken. - -48:9 Give wings unto Moab, that it may flee and get away: for the -cities thereof shall be desolate, without any to dwell therein. - -48:10 Cursed be he that doeth the work of the LORD deceitfully, and -cursed be he that keepeth back his sword from blood. - -48:11 Moab hath been at ease from his youth, and he hath settled on -his lees, and hath not been emptied from vessel to vessel, neither -hath he gone into captivity: therefore his taste remained in him, and -his scent is not changed. - -48:12 Therefore, behold, the days come, saith the LORD, that I will -send unto him wanderers, that shall cause him to wander, and shall -empty his vessels, and break their bottles. - -48:13 And Moab shall be ashamed of Chemosh, as the house of Israel was -ashamed of Bethel their confidence. - -48:14 How say ye, We are mighty and strong men for the war? 48:15 -Moab is spoiled, and gone up out of her cities, and his chosen young -men are gone down to the slaughter, saith the King, whose name is the -LORD of hosts. - -48:16 The calamity of Moab is near to come, and his affliction hasteth -fast. - -48:17 All ye that are about him, bemoan him; and all ye that know his -name, say, How is the strong staff broken, and the beautiful rod! -48:18 Thou daughter that dost inhabit Dibon, come down from thy glory, -and sit in thirst; for the spoiler of Moab shall come upon thee, and -he shall destroy thy strong holds. - -48:19 O inhabitant of Aroer, stand by the way, and espy; ask him that -fleeth, and her that escapeth, and say, What is done? 48:20 Moab is -confounded; for it is broken down: howl and cry; tell ye it in Arnon, -that Moab is spoiled, 48:21 And judgment is come upon the plain -country; upon Holon, and upon Jahazah, and upon Mephaath, 48:22 And -upon Dibon, and upon Nebo, and upon Bethdiblathaim, 48:23 And upon -Kiriathaim, and upon Bethgamul, and upon Bethmeon, 48:24 And upon -Kerioth, and upon Bozrah, and upon all the cities of the land of Moab, -far or near. - -48:25 The horn of Moab is cut off, and his arm is broken, saith the -LORD. - -48:26 Make ye him drunken: for he magnified himself against the LORD: -Moab also shall wallow in his vomit, and he also shall be in derision. - -48:27 For was not Israel a derision unto thee? was he found among -thieves? for since thou spakest of him, thou skippedst for joy. - -48:28 O ye that dwell in Moab, leave the cities, and dwell in the -rock, and be like the dove that maketh her nest in the sides of the -hole’s mouth. - -48:29 We have heard the pride of Moab, (he is exceeding proud) his -loftiness, and his arrogancy, and his pride, and the haughtiness of -his heart. - -48:30 I know his wrath, saith the LORD; but it shall not be so; his -lies shall not so effect it. - -48:31 Therefore will I howl for Moab, and I will cry out for all Moab; -mine heart shall mourn for the men of Kirheres. - -48:32 O vine of Sibmah, I will weep for thee with the weeping of -Jazer: thy plants are gone over the sea, they reach even to the sea of -Jazer: the spoiler is fallen upon thy summer fruits and upon thy -vintage. - -48:33 And joy and gladness is taken from the plentiful field, and from -the land of Moab, and I have caused wine to fail from the winepresses: -none shall tread with shouting; their shouting shall be no shouting. - -48:34 From the cry of Heshbon even unto Elealeh, and even unto Jahaz, -have they uttered their voice, from Zoar even unto Horonaim, as an -heifer of three years old: for the waters also of Nimrim shall be -desolate. - -48:35 Moreover I will cause to cease in Moab, saith the LORD, him that -offereth in the high places, and him that burneth incense to his gods. - -48:36 Therefore mine heart shall sound for Moab like pipes, and mine -heart shall sound like pipes for the men of Kirheres: because the -riches that he hath gotten are perished. - -48:37 For every head shall be bald, and every beard clipped: upon all -the hands shall be cuttings, and upon the loins sackcloth. - -48:38 There shall be lamentation generally upon all the housetops of -Moab, and in the streets thereof: for I have broken Moab like a vessel -wherein is no pleasure, saith the LORD. - -48:39 They shall howl, saying, How is it broken down! how hath Moab -turned the back with shame! so shall Moab be a derision and a -dismaying to all them about him. - -48:40 For thus saith the LORD; Behold, he shall fly as an eagle, and -shall spread his wings over Moab. - -48:41 Kerioth is taken, and the strong holds are surprised, and the -mighty men’s hearts in Moab at that day shall be as the heart of a -woman in her pangs. - -48:42 And Moab shall be destroyed from being a people, because he hath -magnified himself against the LORD. - -48:43 Fear, and the pit, and the snare, shall be upon thee, O -inhabitant of Moab, saith the LORD. - -48:44 He that fleeth from the fear shall fall into the pit; and he -that getteth up out of the pit shall be taken in the snare: for I will -bring upon it, even upon Moab, the year of their visitation, saith the -LORD. - -48:45 They that fled stood under the shadow of Heshbon because of the -force: but a fire shall come forth out of Heshbon, and a flame from -the midst of Sihon, and shall devour the corner of Moab, and the crown -of the head of the tumultuous ones. - -48:46 Woe be unto thee, O Moab! the people of Chemosh perisheth: for -thy sons are taken captives, and thy daughters captives. - -48:47 Yet will I bring again the captivity of Moab in the latter days, -saith the LORD. Thus far is the judgment of Moab. - -49:1 Concerning the Ammonites, thus saith the LORD; Hath Israel no -sons? hath he no heir? why then doth their king inherit Gad, and his -people dwell in his cities? 49:2 Therefore, behold, the days come, -saith the LORD, that I will cause an alarm of war to be heard in -Rabbah of the Ammonites; and it shall be a desolate heap, and her -daughters shall be burned with fire: then shall Israel be heir unto -them that were his heirs, saith the LORD. - -49:3 Howl, O Heshbon, for Ai is spoiled: cry, ye daughters of Rabbah, -gird you with sackcloth; lament, and run to and fro by the hedges; for -their king shall go into captivity, and his priests and his princes -together. - -49:4 Wherefore gloriest thou in the valleys, thy flowing valley, O -backsliding daughter? that trusted in her treasures, saying, Who shall -come unto me? 49:5 Behold, I will bring a fear upon thee, saith the -Lord GOD of hosts, from all those that be about thee; and ye shall be -driven out every man right forth; and none shall gather up him that -wandereth. - -49:6 And afterward I will bring again the captivity of the children of -Ammon, saith the LORD. - -49:7 Concerning Edom, thus saith the LORD of hosts; Is wisdom no more -in Teman? is counsel perished from the prudent? is their wisdom -vanished? 49:8 Flee ye, turn back, dwell deep, O inhabitants of -Dedan; for I will bring the calamity of Esau upon him, the time that I -will visit him. - -49:9 If grapegatherers come to thee, would they not leave some -gleaning grapes? if thieves by night, they will destroy till they have -enough. - -49:10 But I have made Esau bare, I have uncovered his secret places, -and he shall not be able to hide himself: his seed is spoiled, and his -brethren, and his neighbours, and he is not. - -49:11 Leave thy fatherless children, I will preserve them alive; and -let thy widows trust in me. - -49:12 For thus saith the LORD; Behold, they whose judgment was not to -drink of the cup have assuredly drunken; and art thou he that shall -altogether go unpunished? thou shalt not go unpunished, but thou shalt -surely drink of it. - -49:13 For I have sworn by myself, saith the LORD, that Bozrah shall -become a desolation, a reproach, a waste, and a curse; and all the -cities thereof shall be perpetual wastes. - -49:14 I have heard a rumour from the LORD, and an ambassador is sent -unto the heathen, saying, Gather ye together, and come against her, -and rise up to the battle. - -49:15 For, lo, I will make thee small among the heathen, and despised -among men. - -49:16 Thy terribleness hath deceived thee, and the pride of thine -heart, O thou that dwellest in the clefts of the rock, that holdest -the height of the hill: though thou shouldest make thy nest as high as -the eagle, I will bring thee down from thence, saith the LORD. - -49:17 Also Edom shall be a desolation: every one that goeth by it -shall be astonished, and shall hiss at all the plagues thereof. - -49:18 As in the overthrow of Sodom and Gomorrah and the neighbour -cities thereof, saith the LORD, no man shall abide there, neither -shall a son of man dwell in it. - -49:19 Behold, he shall come up like a lion from the swelling of Jordan -against the habitation of the strong: but I will suddenly make him run -away from her: and who is a chosen man, that I may appoint over her? -for who is like me? and who will appoint me the time? and who is that -shepherd that will stand before me? 49:20 Therefore hear the counsel -of the LORD, that he hath taken against Edom; and his purposes, that -he hath purposed against the inhabitants of Teman: Surely the least of -the flock shall draw them out: surely he shall make their habitations -desolate with them. - -49:21 The earth is moved at the noise of their fall, at the cry the -noise thereof was heard in the Red sea. - -49:22 Behold, he shall come up and fly as the eagle, and spread his -wings over Bozrah: and at that day shall the heart of the mighty men -of Edom be as the heart of a woman in her pangs. - -49:23 Concerning Damascus. Hamath is confounded, and Arpad: for they -have heard evil tidings: they are fainthearted; there is sorrow on the -sea; it cannot be quiet. - -49:24 Damascus is waxed feeble, and turneth herself to flee, and fear -hath seized on her: anguish and sorrows have taken her, as a woman in -travail. - -49:25 How is the city of praise not left, the city of my joy! 49:26 -Therefore her young men shall fall in her streets, and all the men of -war shall be cut off in that day, saith the LORD of hosts. - -49:27 And I will kindle a fire in the wall of Damascus, and it shall -consume the palaces of Benhadad. - -49:28 Concerning Kedar, and concerning the kingdoms of Hazor, which -Nebuchadrezzar king of Babylon shall smite, thus saith the LORD; Arise -ye, go up to Kedar, and spoil the men of the east. - -49:29 Their tents and their flocks shall they take away: they shall -take to themselves their curtains, and all their vessels, and their -camels; and they shall cry unto them, Fear is on every side. - -49:30 Flee, get you far off, dwell deep, O ye inhabitants of Hazor, -saith the LORD; for Nebuchadrezzar king of Babylon hath taken counsel -against you, and hath conceived a purpose against you. - -49:31 Arise, get you up unto the wealthy nation, that dwelleth without -care, saith the LORD, which have neither gates nor bars, which dwell -alone. - -49:32 And their camels shall be a booty, and the multitude of their -cattle a spoil: and I will scatter into all winds them that are in the -utmost corners; and I will bring their calamity from all sides -thereof, saith the LORD. - -49:33 And Hazor shall be a dwelling for dragons, and a desolation for -ever: there shall no man abide there, nor any son of man dwell in it. - -49:34 The word of the LORD that came to Jeremiah the prophet against -Elam in the beginning of the reign of Zedekiah king of Judah, saying, -49:35 Thus saith the LORD of hosts; Behold, I will break the bow of -Elam, the chief of their might. - -49:36 And upon Elam will I bring the four winds from the four quarters -of heaven, and will scatter them toward all those winds; and there -shall be no nation whither the outcasts of Elam shall not come. - -49:37 For I will cause Elam to be dismayed before their enemies, and -before them that seek their life: and I will bring evil upon them, -even my fierce anger, saith the LORD; and I will send the sword after -them, till I have consumed them: 49:38 And I will set my throne in -Elam, and will destroy from thence the king and the princes, saith the -LORD. - -49:39 But it shall come to pass in the latter days, that I will bring -again the captivity of Elam, saith the LORD. - -50:1 The word that the LORD spake against Babylon and against the land -of the Chaldeans by Jeremiah the prophet. - -50:2 Declare ye among the nations, and publish, and set up a standard; -publish, and conceal not: say, Babylon is taken, Bel is confounded, -Merodach is broken in pieces; her idols are confounded, her images are -broken in pieces. - -50:3 For out of the north there cometh up a nation against her, which -shall make her land desolate, and none shall dwell therein: they shall -remove, they shall depart, both man and beast. - -50:4 In those days, and in that time, saith the LORD, the children of -Israel shall come, they and the children of Judah together, going and -weeping: they shall go, and seek the LORD their God. - -50:5 They shall ask the way to Zion with their faces thitherward, -saying, Come, and let us join ourselves to the LORD in a perpetual -covenant that shall not be forgotten. - -50:6 My people hath been lost sheep: their shepherds have caused them -to go astray, they have turned them away on the mountains: they have -gone from mountain to hill, they have forgotten their restingplace. - -50:7 All that found them have devoured them: and their adversaries -said, We offend not, because they have sinned against the LORD, the -habitation of justice, even the LORD, the hope of their fathers. - -50:8 Remove out of the midst of Babylon, and go forth out of the land -of the Chaldeans, and be as the he goats before the flocks. - -50:9 For, lo, I will raise and cause to come up against Babylon an -assembly of great nations from the north country: and they shall set -themselves in array against her; from thence she shall be taken: their -arrows shall be as of a mighty expert man; none shall return in vain. - -50:10 And Chaldea shall be a spoil: all that spoil her shall be -satisfied, saith the LORD. - -50:11 Because ye were glad, because ye rejoiced, O ye destroyers of -mine heritage, because ye are grown fat as the heifer at grass, and -bellow as bulls; 50:12 Your mother shall be sore confounded; she that -bare you shall be ashamed: behold, the hindermost of the nations shall -be a wilderness, a dry land, and a desert. - -50:13 Because of the wrath of the LORD it shall not be inhabited, but -it shall be wholly desolate: every one that goeth by Babylon shall be -astonished, and hiss at all her plagues. - -50:14 Put yourselves in array against Babylon round about: all ye that -bend the bow, shoot at her, spare no arrows: for she hath sinned -against the LORD. - -50:15 Shout against her round about: she hath given her hand: her -foundations are fallen, her walls are thrown down: for it is the -vengeance of the LORD: take vengeance upon her; as she hath done, do -unto her. - -50:16 Cut off the sower from Babylon, and him that handleth the sickle -in the time of harvest: for fear of the oppressing sword they shall -turn every one to his people, and they shall flee every one to his own -land. - -50:17 Israel is a scattered sheep; the lions have driven him away: -first the king of Assyria hath devoured him; and last this -Nebuchadrezzar king of Babylon hath broken his bones. - -50:18 Therefore thus saith the LORD of hosts, the God of Israel; -Behold, I will punish the king of Babylon and his land, as I have -punished the king of Assyria. - -50:19 And I will bring Israel again to his habitation, and he shall -feed on Carmel and Bashan, and his soul shall be satisfied upon mount -Ephraim and Gilead. - -50:20 In those days, and in that time, saith the LORD, the iniquity of -Israel shall be sought for, and there shall be none; and the sins of -Judah, and they shall not be found: for I will pardon them whom I -reserve. - -50:21 Go up against the land of Merathaim, even against it, and -against the inhabitants of Pekod: waste and utterly destroy after -them, saith the LORD, and do according to all that I have commanded -thee. - -50:22 A sound of battle is in the land, and of great destruction. - -50:23 How is the hammer of the whole earth cut asunder and broken! how -is Babylon become a desolation among the nations! 50:24 I have laid a -snare for thee, and thou art also taken, O Babylon, and thou wast not -aware: thou art found, and also caught, because thou hast striven -against the LORD. - -50:25 The LORD hath opened his armoury, and hath brought forth the -weapons of his indignation: for this is the work of the Lord GOD of -hosts in the land of the Chaldeans. - -50:26 Come against her from the utmost border, open her storehouses: -cast her up as heaps, and destroy her utterly: let nothing of her be -left. - -50:27 Slay all her bullocks; let them go down to the slaughter: woe -unto them! for their day is come, the time of their visitation. - -50:28 The voice of them that flee and escape out of the land of -Babylon, to declare in Zion the vengeance of the LORD our God, the -vengeance of his temple. - -50:29 Call together the archers against Babylon: all ye that bend the -bow, camp against it round about; let none thereof escape: recompense -her according to her work; according to all that she hath done, do -unto her: for she hath been proud against the LORD, against the Holy -One of Israel. - -50:30 Therefore shall her young men fall in the streets, and all her -men of war shall be cut off in that day, saith the LORD. - -50:31 Behold, I am against thee, O thou most proud, saith the Lord GOD -of hosts: for thy day is come, the time that I will visit thee. - -50:32 And the most proud shall stumble and fall, and none shall raise -him up: and I will kindle a fire in his cities, and it shall devour -all round about him. - -50:33 Thus saith the LORD of hosts; The children of Israel and the -children of Judah were oppressed together: and all that took them -captives held them fast; they refused to let them go. - -50:34 Their Redeemer is strong; the LORD of hosts is his name: he -shall throughly plead their cause, that he may give rest to the land, -and disquiet the inhabitants of Babylon. - -50:35 A sword is upon the Chaldeans, saith the LORD, and upon the -inhabitants of Babylon, and upon her princes, and upon her wise men. - -50:36 A sword is upon the liars; and they shall dote: a sword is upon -her mighty men; and they shall be dismayed. - -50:37 A sword is upon their horses, and upon their chariots, and upon -all the mingled people that are in the midst of her; and they shall -become as women: a sword is upon her treasures; and they shall be -robbed. - -50:38 A drought is upon her waters; and they shall be dried up: for it -is the land of graven images, and they are mad upon their idols. - -50:39 Therefore the wild beasts of the desert with the wild beasts of -the islands shall dwell there, and the owls shall dwell therein: and -it shall be no more inhabited for ever; neither shall it be dwelt in -from generation to generation. - -50:40 As God overthrew Sodom and Gomorrah and the neighbour cities -thereof, saith the LORD; so shall no man abide there, neither shall -any son of man dwell therein. - -50:41 Behold, a people shall come from the north, and a great nation, -and many kings shall be raised up from the coasts of the earth. - -50:42 They shall hold the bow and the lance: they are cruel, and will -not shew mercy: their voice shall roar like the sea, and they shall -ride upon horses, every one put in array, like a man to the battle, -against thee, O daughter of Babylon. - -50:43 The king of Babylon hath heard the report of them, and his hands -waxed feeble: anguish took hold of him, and pangs as of a woman in -travail. - -50:44 Behold, he shall come up like a lion from the swelling of Jordan -unto the habitation of the strong: but I will make them suddenly run -away from her: and who is a chosen man, that I may appoint over her? -for who is like me? and who will appoint me the time? and who is that -shepherd that will stand before me? 50:45 Therefore hear ye the -counsel of the LORD, that he hath taken against Babylon; and his -purposes, that he hath purposed against the land of the Chaldeans: -Surely the least of the flock shall draw them out: surely he shall -make their habitation desolate with them. - -50:46 At the noise of the taking of Babylon the earth is moved, and -the cry is heard among the nations. - -51:1 Thus saith the LORD; Behold, I will raise up against Babylon, and -against them that dwell in the midst of them that rise up against me, -a destroying wind; 51:2 And will send unto Babylon fanners, that shall -fan her, and shall empty her land: for in the day of trouble they -shall be against her round about. - -51:3 Against him that bendeth let the archer bend his bow, and against -him that lifteth himself up in his brigandine: and spare ye not her -young men; destroy ye utterly all her host. - -51:4 Thus the slain shall fall in the land of the Chaldeans, and they -that are thrust through in her streets. - -51:5 For Israel hath not been forsaken, nor Judah of his God, of the -LORD of hosts; though their land was filled with sin against the Holy -One of Israel. - -51:6 Flee out of the midst of Babylon, and deliver every man his soul: -be not cut off in her iniquity; for this is the time of the LORD’s -vengeance; he will render unto her a recompence. - -51:7 Babylon hath been a golden cup in the LORD’s hand, that made all -the earth drunken: the nations have drunken of her wine; therefore the -nations are mad. - -51:8 Babylon is suddenly fallen and destroyed: howl for her; take balm -for her pain, if so be she may be healed. - -51:9 We would have healed Babylon, but she is not healed: forsake her, -and let us go every one into his own country: for her judgment -reacheth unto heaven, and is lifted up even to the skies. - -51:10 The LORD hath brought forth our righteousness: come, and let us -declare in Zion the work of the LORD our God. - -51:11 Make bright the arrows; gather the shields: the LORD hath raised -up the spirit of the kings of the Medes: for his device is against -Babylon, to destroy it; because it is the vengeance of the LORD, the -vengeance of his temple. - -51:12 Set up the standard upon the walls of Babylon, make the watch -strong, set up the watchmen, prepare the ambushes: for the LORD hath -both devised and done that which he spake against the inhabitants of -Babylon. - -51:13 O thou that dwellest upon many waters, abundant in treasures, -thine end is come, and the measure of thy covetousness. - -51:14 The LORD of hosts hath sworn by himself, saying, Surely I will -fill thee with men, as with caterpillers; and they shall lift up a -shout against thee. - -51:15 He hath made the earth by his power, he hath established the -world by his wisdom, and hath stretched out the heaven by his -understanding. - -51:16 When he uttereth his voice, there is a multitude of waters in -the heavens; and he causeth the vapours to ascend from the ends of the -earth: he maketh lightnings with rain, and bringeth forth the wind out -of his treasures. - -51:17 Every man is brutish by his knowledge; every founder is -confounded by the graven image: for his molten image is falsehood, and -there is no breath in them. - -51:18 They are vanity, the work of errors: in the time of their -visitation they shall perish. - -51:19 The portion of Jacob is not like them; for he is the former of -all things: and Israel is the rod of his inheritance: the LORD of -hosts is his name. - -51:20 Thou art my battle axe and weapons of war: for with thee will I -break in pieces the nations, and with thee will I destroy kingdoms; -51:21 And with thee will I break in pieces the horse and his rider; -and with thee will I break in pieces the chariot and his rider; 51:22 -With thee also will I break in pieces man and woman; and with thee -will I break in pieces old and young; and with thee will I break in -pieces the young man and the maid; 51:23 I will also break in pieces -with thee the shepherd and his flock; and with thee will I break in -pieces the husbandman and his yoke of oxen; and with thee will I break -in pieces captains and rulers. - -51:24 And I will render unto Babylon and to all the inhabitants of -Chaldea all their evil that they have done in Zion in your sight, -saith the LORD. - -51:25 Behold, I am against thee, O destroying mountain, saith the -LORD, which destroyest all the earth: and I will stretch out mine hand -upon thee, and roll thee down from the rocks, and will make thee a -burnt mountain. - -51:26 And they shall not take of thee a stone for a corner, nor a -stone for foundations; but thou shalt be desolate for ever, saith the -LORD. - -51:27 Set ye up a standard in the land, blow the trumpet among the -nations, prepare the nations against her, call together against her -the kingdoms of Ararat, Minni, and Ashchenaz; appoint a captain -against her; cause the horses to come up as the rough caterpillers. - -51:28 Prepare against her the nations with the kings of the Medes, the -captains thereof, and all the rulers thereof, and all the land of his -dominion. - -51:29 And the land shall tremble and sorrow: for every purpose of the -LORD shall be performed against Babylon, to make the land of Babylon a -desolation without an inhabitant. - -51:30 The mighty men of Babylon have forborn to fight, they have -remained in their holds: their might hath failed; they became as -women: they have burned her dwellingplaces; her bars are broken. - -51:31 One post shall run to meet another, and one messenger to meet -another, to shew the king of Babylon that his city is taken at one -end, 51:32 And that the passages are stopped, and the reeds they have -burned with fire, and the men of war are affrighted. - -51:33 For thus saith the LORD of hosts, the God of Israel; The -daughter of Babylon is like a threshingfloor, it is time to thresh -her: yet a little while, and the time of her harvest shall come. - -51:34 Nebuchadrezzar the king of Babylon hath devoured me, he hath -crushed me, he hath made me an empty vessel, he hath swallowed me up -like a dragon, he hath filled his belly with my delicates, he hath -cast me out. - -51:35 The violence done to me and to my flesh be upon Babylon, shall -the inhabitant of Zion say; and my blood upon the inhabitants of -Chaldea, shall Jerusalem say. - -51:36 Therefore thus saith the LORD; Behold, I will plead thy cause, -and take vengeance for thee; and I will dry up her sea, and make her -springs dry. - -51:37 And Babylon shall become heaps, a dwellingplace for dragons, an -astonishment, and an hissing, without an inhabitant. - -51:38 They shall roar together like lions: they shall yell as lions’ -whelps. - -51:39 In their heat I will make their feasts, and I will make them -drunken, that they may rejoice, and sleep a perpetual sleep, and not -wake, saith the LORD. - -51:40 I will bring them down like lambs to the slaughter, like rams -with he goats. - -51:41 How is Sheshach taken! and how is the praise of the whole earth -surprised! how is Babylon become an astonishment among the nations! -51:42 The sea is come up upon Babylon: she is covered with the -multitude of the waves thereof. - -51:43 Her cities are a desolation, a dry land, and a wilderness, a -land wherein no man dwelleth, neither doth any son of man pass -thereby. - -51:44 And I will punish Bel in Babylon, and I will bring forth out of -his mouth that which he hath swallowed up: and the nations shall not -flow together any more unto him: yea, the wall of Babylon shall fall. - -51:45 My people, go ye out of the midst of her, and deliver ye every -man his soul from the fierce anger of the LORD. - -51:46 And lest your heart faint, and ye fear for the rumour that shall -be heard in the land; a rumour shall both come one year, and after -that in another year shall come a rumour, and violence in the land, -ruler against ruler. - -51:47 Therefore, behold, the days come, that I will do judgment upon -the graven images of Babylon: and her whole land shall be confounded, -and all her slain shall fall in the midst of her. - -51:48 Then the heaven and the earth, and all that is therein, shall -sing for Babylon: for the spoilers shall come unto her from the north, -saith the LORD. - -51:49 As Babylon hath caused the slain of Israel to fall, so at -Babylon shall fall the slain of all the earth. - -51:50 Ye that have escaped the sword, go away, stand not still: -remember the LORD afar off, and let Jerusalem come into your mind. - -51:51 We are confounded, because we have heard reproach: shame hath -covered our faces: for strangers are come into the sanctuaries of the -LORD’s house. - -51:52 Wherefore, behold, the days come, saith the LORD, that I will do -judgment upon her graven images: and through all her land the wounded -shall groan. - -51:53 Though Babylon should mount up to heaven, and though she should -fortify the height of her strength, yet from me shall spoilers come -unto her, saith the LORD. - -51:54 A sound of a cry cometh from Babylon, and great destruction from -the land of the Chaldeans: 51:55 Because the LORD hath spoiled -Babylon, and destroyed out of her the great voice; when her waves do -roar like great waters, a noise of their voice is uttered: 51:56 -Because the spoiler is come upon her, even upon Babylon, and her -mighty men are taken, every one of their bows is broken: for the LORD -God of recompences shall surely requite. - -51:57 And I will make drunk her princes, and her wise men, her -captains, and her rulers, and her mighty men: and they shall sleep a -perpetual sleep, and not wake, saith the King, whose name is the LORD -of hosts. - -51:58 Thus saith the LORD of hosts; The broad walls of Babylon shall -be utterly broken, and her high gates shall be burned with fire; and -the people shall labour in vain, and the folk in the fire, and they -shall be weary. - -51:59 The word which Jeremiah the prophet commanded Seraiah the son of -Neriah, the son of Maaseiah, when he went with Zedekiah the king of -Judah into Babylon in the fourth year of his reign. And this Seraiah -was a quiet prince. - -51:60 So Jeremiah wrote in a book all the evil that should come upon -Babylon, even all these words that are written against Babylon. - -51:61 And Jeremiah said to Seraiah, When thou comest to Babylon, and -shalt see, and shalt read all these words; 51:62 Then shalt thou say, -O LORD, thou hast spoken against this place, to cut it off, that none -shall remain in it, neither man nor beast, but that it shall be -desolate for ever. - -51:63 And it shall be, when thou hast made an end of reading this -book, that thou shalt bind a stone to it, and cast it into the midst -of Euphrates: 51:64 And thou shalt say, Thus shall Babylon sink, and -shall not rise from the evil that I will bring upon her: and they -shall be weary. Thus far are the words of Jeremiah. - -52:1 Zedekiah was one and twenty years old when he began to reign, and -he reigned eleven years in Jerusalem. And his mother’s name was -Hamutal the daughter of Jeremiah of Libnah. - -52:2 And he did that which was evil in the eyes of the LORD, according -to all that Jehoiakim had done. - -52:3 For through the anger of the LORD it came to pass in Jerusalem -and Judah, till he had cast them out from his presence, that Zedekiah -rebelled against the king of Babylon. - -52:4 And it came to pass in the ninth year of his reign, in the tenth -month, in the tenth day of the month, that Nebuchadrezzar king of -Babylon came, he and all his army, against Jerusalem, and pitched -against it, and built forts against it round about. - -52:5 So the city was besieged unto the eleventh year of king Zedekiah. - -52:6 And in the fourth month, in the ninth day of the month, the -famine was sore in the city, so that there was no bread for the people -of the land. - -52:7 Then the city was broken up, and all the men of war fled, and -went forth out of the city by night by the way of the gate between the -two walls, which was by the king’s garden; (now the Chaldeans were by -the city round about:) and they went by the way of the plain. - -52:8 But the army of the Chaldeans pursued after the king, and -overtook Zedekiah in the plains of Jericho; and all his army was -scattered from him. - -52:9 Then they took the king, and carried him up unto the king of -Babylon to Riblah in the land of Hamath; where he gave judgment upon -him. - -52:10 And the king of Babylon slew the sons of Zedekiah before his -eyes: he slew also all the princes of Judah in Riblah. - -52:11 Then he put out the eyes of Zedekiah; and the king of Babylon -bound him in chains, and carried him to Babylon, and put him in prison -till the day of his death. - -52:12 Now in the fifth month, in the tenth day of the month, which was -the nineteenth year of Nebuchadrezzar king of Babylon, came -Nebuzaradan, captain of the guard, which served the king of Babylon, -into Jerusalem, 52:13 And burned the house of the LORD, and the king’s -house; and all the houses of Jerusalem, and all the houses of the -great men, burned he with fire: 52:14 And all the army of the -Chaldeans, that were with the captain of the guard, brake down all the -walls of Jerusalem round about. - -52:15 Then Nebuzaradan the captain of the guard carried away captive -certain of the poor of the people, and the residue of the people that -remained in the city, and those that fell away, that fell to the king -of Babylon, and the rest of the multitude. - -52:16 But Nebuzaradan the captain of the guard left certain of the -poor of the land for vinedressers and for husbandmen. - -52:17 Also the pillars of brass that were in the house of the LORD, -and the bases, and the brasen sea that was in the house of the LORD, -the Chaldeans brake, and carried all the brass of them to Babylon. - -52:18 The caldrons also, and the shovels, and the snuffers, and the -bowls, and the spoons, and all the vessels of brass wherewith they -ministered, took they away. - -52:19 And the basons, and the firepans, and the bowls, and the -caldrons, and the candlesticks, and the spoons, and the cups; that -which was of gold in gold, and that which was of silver in silver, -took the captain of the guard away. - -52:20 The two pillars, one sea, and twelve brasen bulls that were -under the bases, which king Solomon had made in the house of the LORD: -the brass of all these vessels was without weight. - -52:21 And concerning the pillars, the height of one pillar was -eighteen cubits; and a fillet of twelve cubits did compass it; and the -thickness thereof was four fingers: it was hollow. - -52:22 And a chapiter of brass was upon it; and the height of one -chapiter was five cubits, with network and pomegranates upon the -chapiters round about, all of brass. The second pillar also and the -pomegranates were like unto these. - -52:23 And there were ninety and six pomegranates on a side; and all -the pomegranates upon the network were an hundred round about. - -52:24 And the captain of the guard took Seraiah the chief priest, and -Zephaniah the second priest, and the three keepers of the door: 52:25 -He took also out of the city an eunuch, which had the charge of the -men of war; and seven men of them that were near the king’s person, -which were found in the city; and the principal scribe of the host, -who mustered the people of the land; and threescore men of the people -of the land, that were found in the midst of the city. - -52:26 So Nebuzaradan the captain of the guard took them, and brought -them to the king of Babylon to Riblah. - -52:27 And the king of Babylon smote them, and put them to death in -Riblah in the land of Hamath. Thus Judah was carried away captive out -of his own land. - -52:28 This is the people whom Nebuchadrezzar carried away captive: in -the seventh year three thousand Jews and three and twenty: 52:29 In -the eighteenth year of Nebuchadrezzar he carried away captive from -Jerusalem eight hundred thirty and two persons: 52:30 In the three and -twentieth year of Nebuchadrezzar Nebuzaradan the captain of the guard -carried away captive of the Jews seven hundred forty and five persons: -all the persons were four thousand and six hundred. - -52:31 And it came to pass in the seven and thirtieth year of the -captivity of Jehoiachin king of Judah, in the twelfth month, in the -five and twentieth day of the month, that Evilmerodach king of Babylon -in the first year of his reign lifted up the head of Jehoiachin king -of Judah, and brought him forth out of prison. - -52:32 And spake kindly unto him, and set his throne above the throne -of the kings that were with him in Babylon, 52:33 And changed his -prison garments: and he did continually eat bread before him all the -days of his life. - -52:34 And for his diet, there was a continual diet given him of the -king of Babylon, every day a portion until the day of his death, all -the days of his life. - - - - -The Lamentations of Jeremiah - - -1:1 How doth the city sit solitary, that was full of people! how is -she become as a widow! she that was great among the nations, and -princess among the provinces, how is she become tributary! 1:2 She -weepeth sore in the night, and her tears are on her cheeks: among all -her lovers she hath none to comfort her: all her friends have dealt -treacherously with her, they are become her enemies. - -1:3 Judah is gone into captivity because of affliction, and because of -great servitude: she dwelleth among the heathen, she findeth no rest: -all her persecutors overtook her between the straits. - -1:4 The ways of Zion do mourn, because none come to the solemn feasts: -all her gates are desolate: her priests sigh, her virgins are -afflicted, and she is in bitterness. - -1:5 Her adversaries are the chief, her enemies prosper; for the LORD -hath afflicted her for the multitude of her transgressions: her -children are gone into captivity before the enemy. - -1:6 And from the daughter of Zion all her beauty is departed: her -princes are become like harts that find no pasture, and they are gone -without strength before the pursuer. - -1:7 Jerusalem remembered in the days of her affliction and of her -miseries all her pleasant things that she had in the days of old, when -her people fell into the hand of the enemy, and none did help her: the -adversaries saw her, and did mock at her sabbaths. - -1:8 Jerusalem hath grievously sinned; therefore she is removed: all -that honoured her despise her, because they have seen her nakedness: -yea, she sigheth, and turneth backward. - -1:9 Her filthiness is in her skirts; she remembereth not her last end; -therefore she came down wonderfully: she had no comforter. O LORD, -behold my affliction: for the enemy hath magnified himself. - -1:10 The adversary hath spread out his hand upon all her pleasant -things: for she hath seen that the heathen entered into her sanctuary, -whom thou didst command that they should not enter into thy -congregation. - -1:11 All her people sigh, they seek bread; they have given their -pleasant things for meat to relieve the soul: see, O LORD, and -consider; for I am become vile. - -1:12 Is it nothing to you, all ye that pass by? behold, and see if -there be any sorrow like unto my sorrow, which is done unto me, -wherewith the LORD hath afflicted me in the day of his fierce anger. - -1:13 From above hath he sent fire into my bones, and it prevaileth -against them: he hath spread a net for my feet, he hath turned me -back: he hath made me desolate and faint all the day. - -1:14 The yoke of my transgressions is bound by his hand: they are -wreathed, and come up upon my neck: he hath made my strength to fall, -the LORD hath delivered me into their hands, from whom I am not able -to rise up. - -1:15 The LORD hath trodden under foot all my mighty men in the midst -of me: he hath called an assembly against me to crush my young men: -the LORD hath trodden the virgin, the daughter of Judah, as in a -winepress. - -1:16 For these things I weep; mine eye, mine eye runneth down with -water, because the comforter that should relieve my soul is far from -me: my children are desolate, because the enemy prevailed. - -1:17 Zion spreadeth forth her hands, and there is none to comfort her: -the LORD hath commanded concerning Jacob, that his adversaries should -be round about him: Jerusalem is as a menstruous woman among them. - -1:18 The LORD is righteous; for I have rebelled against his -commandment: hear, I pray you, all people, and behold my sorrow: my -virgins and my young men are gone into captivity. - -1:19 I called for my lovers, but they deceived me: my priests and mine -elders gave up the ghost in the city, while they sought their meat to -relieve their souls. - -1:20 Behold, O LORD; for I am in distress: my bowels are troubled; -mine heart is turned within me; for I have grievously rebelled: abroad -the sword bereaveth, at home there is as death. - -1:21 They have heard that I sigh: there is none to comfort me: all -mine enemies have heard of my trouble; they are glad that thou hast -done it: thou wilt bring the day that thou hast called, and they shall -be like unto me. - -1:22 Let all their wickedness come before thee; and do unto them, as -thou hast done unto me for all my transgressions: for my sighs are -many, and my heart is faint. - -2:1 How hath the LORD covered the daughter of Zion with a cloud in his -anger, and cast down from heaven unto the earth the beauty of Israel, -and remembered not his footstool in the day of his anger! 2:2 The -LORD hath swallowed up all the habitations of Jacob, and hath not -pitied: he hath thrown down in his wrath the strong holds of the -daughter of Judah; he hath brought them down to the ground: he hath -polluted the kingdom and the princes thereof. - -2:3 He hath cut off in his fierce anger all the horn of Israel: he -hath drawn back his right hand from before the enemy, and he burned -against Jacob like a flaming fire, which devoureth round about. - -2:4 He hath bent his bow like an enemy: he stood with his right hand -as an adversary, and slew all that were pleasant to the eye in the -tabernacle of the daughter of Zion: he poured out his fury like fire. - -2:5 The LORD was as an enemy: he hath swallowed up Israel, he hath -swallowed up all her palaces: he hath destroyed his strong holds, and -hath increased in the daughter of Judah mourning and lamentation. - -2:6 And he hath violently taken away his tabernacle, as if it were of -a garden: he hath destroyed his places of the assembly: the LORD hath -caused the solemn feasts and sabbaths to be forgotten in Zion, and -hath despised in the indignation of his anger the king and the priest. - -2:7 The LORD hath cast off his altar, he hath abhorred his sanctuary, -he hath given up into the hand of the enemy the walls of her palaces; -they have made a noise in the house of the LORD, as in the day of a -solemn feast. - -2:8 The LORD hath purposed to destroy the wall of the daughter of -Zion: he hath stretched out a line, he hath not withdrawn his hand -from destroying: therefore he made the rampart and the wall to lament; -they languished together. - -2:9 Her gates are sunk into the ground; he hath destroyed and broken -her bars: her king and her princes are among the Gentiles: the law is -no more; her prophets also find no vision from the LORD. - -2:10 The elders of the daughter of Zion sit upon the ground, and keep -silence: they have cast up dust upon their heads; they have girded -themselves with sackcloth: the virgins of Jerusalem hang down their -heads to the ground. - -2:11 Mine eyes do fail with tears, my bowels are troubled, my liver is -poured upon the earth, for the destruction of the daughter of my -people; because the children and the sucklings swoon in the streets of -the city. - -2:12 They say to their mothers, Where is corn and wine? when they -swooned as the wounded in the streets of the city, when their soul was -poured out into their mothers’ bosom. - -2:13 What thing shall I take to witness for thee? what thing shall I -liken to thee, O daughter of Jerusalem? what shall I equal to thee, -that I may comfort thee, O virgin daughter of Zion? for thy breach is -great like the sea: who can heal thee? 2:14 Thy prophets have seen -vain and foolish things for thee: and they have not discovered thine -iniquity, to turn away thy captivity; but have seen for thee false -burdens and causes of banishment. - -2:15 All that pass by clap their hands at thee; they hiss and wag -their head at the daughter of Jerusalem, saying, Is this the city that -men call The perfection of beauty, The joy of the whole earth? 2:16 -All thine enemies have opened their mouth against thee: they hiss and -gnash the teeth: they say, We have swallowed her up: certainly this is -the day that we looked for; we have found, we have seen it. - -2:17 The LORD hath done that which he had devised; he hath fulfilled -his word that he had commanded in the days of old: he hath thrown -down, and hath not pitied: and he hath caused thine enemy to rejoice -over thee, he hath set up the horn of thine adversaries. - -2:18 Their heart cried unto the LORD, O wall of the daughter of Zion, -let tears run down like a river day and night: give thyself no rest; -let not the apple of thine eye cease. - -2:19 Arise, cry out in the night: in the beginning of the watches pour -out thine heart like water before the face of the LORD: lift up thy -hands toward him for the life of thy young children, that faint for -hunger in the top of every street. - -2:20 Behold, O LORD, and consider to whom thou hast done this. Shall -the women eat their fruit, and children of a span long? shall the -priest and the prophet be slain in the sanctuary of the Lord? 2:21 -The young and the old lie on the ground in the streets: my virgins and -my young men are fallen by the sword; thou hast slain them in the day -of thine anger; thou hast killed, and not pitied. - -2:22 Thou hast called as in a solemn day my terrors round about, so -that in the day of the LORD’s anger none escaped nor remained: those -that I have swaddled and brought up hath mine enemy consumed. - -3:1 I AM the man that hath seen affliction by the rod of his wrath. - -3:2 He hath led me, and brought me into darkness, but not into light. - -3:3 Surely against me is he turned; he turneth his hand against me all -the day. - -3:4 My flesh and my skin hath he made old; he hath broken my bones. - -3:5 He hath builded against me, and compassed me with gall and -travail. - -3:6 He hath set me in dark places, as they that be dead of old. - -3:7 He hath hedged me about, that I cannot get out: he hath made my -chain heavy. - -3:8 Also when I cry and shout, he shutteth out my prayer. - -3:9 He hath inclosed my ways with hewn stone, he hath made my paths -crooked. - -3:10 He was unto me as a bear lying in wait, and as a lion in secret -places. - -3:11 He hath turned aside my ways, and pulled me in pieces: he hath -made me desolate. - -3:12 He hath bent his bow, and set me as a mark for the arrow. - -3:13 He hath caused the arrows of his quiver to enter into my reins. - -3:14 I was a derision to all my people; and their song all the day. - -3:15 He hath filled me with bitterness, he hath made me drunken with -wormwood. - -3:16 He hath also broken my teeth with gravel stones, he hath covered -me with ashes. - -3:17 And thou hast removed my soul far off from peace: I forgat -prosperity. - -3:18 And I said, My strength and my hope is perished from the LORD: -3:19 Remembering mine affliction and my misery, the wormwood and the -gall. - -3:20 My soul hath them still in remembrance, and is humbled in me. - -3:21 This I recall to my mind, therefore have I hope. - -3:22 It is of the LORD’s mercies that we are not consumed, because his -compassions fail not. - -3:23 They are new every morning: great is thy faithfulness. - -3:24 The LORD is my portion, saith my soul; therefore will I hope in -him. - -3:25 The LORD is good unto them that wait for him, to the soul that -seeketh him. - -3:26 It is good that a man should both hope and quietly wait for the -salvation of the LORD. - -3:27 It is good for a man that he bear the yoke of his youth. - -3:28 He sitteth alone and keepeth silence, because he hath borne it -upon him. - -3:29 He putteth his mouth in the dust; if so be there may be hope. - -3:30 He giveth his cheek to him that smiteth him: he is filled full -with reproach. - -3:31 For the LORD will not cast off for ever: 3:32 But though he cause -grief, yet will he have compassion according to the multitude of his -mercies. - -3:33 For he doth not afflict willingly nor grieve the children of men. - -3:34 To crush under his feet all the prisoners of the earth. - -3:35 To turn aside the right of a man before the face of the most -High, 3:36 To subvert a man in his cause, the LORD approveth not. - -3:37 Who is he that saith, and it cometh to pass, when the Lord -commandeth it not? 3:38 Out of the mouth of the most High proceedeth -not evil and good? 3:39 Wherefore doth a living man complain, a man -for the punishment of his sins? 3:40 Let us search and try our ways, -and turn again to the LORD. - -3:41 Let us lift up our heart with our hands unto God in the heavens. - -3:42 We have transgressed and have rebelled: thou hast not pardoned. - -3:43 Thou hast covered with anger, and persecuted us: thou hast slain, -thou hast not pitied. - -3:44 Thou hast covered thyself with a cloud, that our prayer should -not pass through. - -3:45 Thou hast made us as the offscouring and refuse in the midst of -the people. - -3:46 All our enemies have opened their mouths against us. - -3:47 Fear and a snare is come upon us, desolation and destruction. - -3:48 Mine eye runneth down with rivers of water for the destruction of -the daughter of my people. - -3:49 Mine eye trickleth down, and ceaseth not, without any -intermission. - -3:50 Till the LORD look down, and behold from heaven. - -3:51 Mine eye affecteth mine heart because of all the daughters of my -city. - -3:52 Mine enemies chased me sore, like a bird, without cause. - -3:53 They have cut off my life in the dungeon, and cast a stone upon -me. - -3:54 Waters flowed over mine head; then I said, I am cut off. - -3:55 I called upon thy name, O LORD, out of the low dungeon. - -3:56 Thou hast heard my voice: hide not thine ear at my breathing, at -my cry. - -3:57 Thou drewest near in the day that I called upon thee: thou -saidst, Fear not. - -3:58 O LORD, thou hast pleaded the causes of my soul; thou hast -redeemed my life. - -3:59 O LORD, thou hast seen my wrong: judge thou my cause. - -3:60 Thou hast seen all their vengeance and all their imaginations -against me. - -3:61 Thou hast heard their reproach, O LORD, and all their -imaginations against me; 3:62 The lips of those that rose up against -me, and their device against me all the day. - -3:63 Behold their sitting down, and their rising up; I am their -musick. - -3:64 Render unto them a recompence, O LORD, according to the work of -their hands. - -3:65 Give them sorrow of heart, thy curse unto them. - -3:66 Persecute and destroy them in anger from under the heavens of the -LORD. - -4:1 How is the gold become dim! how is the most fine gold changed! the -stones of the sanctuary are poured out in the top of every street. - -4:2 The precious sons of Zion, comparable to fine gold, how are they -esteemed as earthen pitchers, the work of the hands of the potter! -4:3 Even the sea monsters draw out the breast, they give suck to their -young ones: the daughter of my people is become cruel, like the -ostriches in the wilderness. - -4:4 The tongue of the sucking child cleaveth to the roof of his mouth -for thirst: the young children ask bread, and no man breaketh it unto -them. - -4:5 They that did feed delicately are desolate in the streets: they -that were brought up in scarlet embrace dunghills. - -4:6 For the punishment of the iniquity of the daughter of my people is -greater than the punishment of the sin of Sodom, that was overthrown -as in a moment, and no hands stayed on her. - -4:7 Her Nazarites were purer than snow, they were whiter than milk, -they were more ruddy in body than rubies, their polishing was of -sapphire: 4:8 Their visage is blacker than a coal; they are not known -in the streets: their skin cleaveth to their bones; it is withered, it -is become like a stick. - -4:9 They that be slain with the sword are better than they that be -slain with hunger: for these pine away, stricken through for want of -the fruits of the field. - -4:10 The hands of the pitiful women have sodden their own children: -they were their meat in the destruction of the daughter of my people. - -4:11 The LORD hath accomplished his fury; he hath poured out his -fierce anger, and hath kindled a fire in Zion, and it hath devoured -the foundations thereof. - -4:12 The kings of the earth, and all the inhabitants of the world, -would not have believed that the adversary and the enemy should have -entered into the gates of Jerusalem. - -4:13 For the sins of her prophets, and the iniquities of her priests, -that have shed the blood of the just in the midst of her, 4:14 They -have wandered as blind men in the streets, they have polluted -themselves with blood, so that men could not touch their garments. - -4:15 They cried unto them, Depart ye; it is unclean; depart, depart, -touch not: when they fled away and wandered, they said among the -heathen, They shall no more sojourn there. - -4:16 The anger of the LORD hath divided them; he will no more regard -them: they respected not the persons of the priests, they favoured not -the elders. - -4:17 As for us, our eyes as yet failed for our vain help: in our -watching we have watched for a nation that could not save us. - -4:18 They hunt our steps, that we cannot go in our streets: our end is -near, our days are fulfilled; for our end is come. - -4:19 Our persecutors are swifter than the eagles of the heaven: they -pursued us upon the mountains, they laid wait for us in the -wilderness. - -4:20 The breath of our nostrils, the anointed of the LORD, was taken -in their pits, of whom we said, Under his shadow we shall live among -the heathen. - -4:21 Rejoice and be glad, O daughter of Edom, that dwellest in the -land of Uz; the cup also shall pass through unto thee: thou shalt be -drunken, and shalt make thyself naked. - -4:22 The punishment of thine iniquity is accomplished, O daughter of -Zion; he will no more carry thee away into captivity: he will visit -thine iniquity, O daughter of Edom; he will discover thy sins. - -5:1 Remember, O LORD, what is come upon us: consider, and behold our -reproach. - -5:2 Our inheritance is turned to strangers, our houses to aliens. - -5:3 We are orphans and fatherless, our mothers are as widows. - -5:4 We have drunken our water for money; our wood is sold unto us. - -5:5 Our necks are under persecution: we labour, and have no rest. - -5:6 We have given the hand to the Egyptians, and to the Assyrians, to -be satisfied with bread. - -5:7 Our fathers have sinned, and are not; and we have borne their -iniquities. - -5:8 Servants have ruled over us: there is none that doth deliver us -out of their hand. - -5:9 We gat our bread with the peril of our lives because of the sword -of the wilderness. - -5:10 Our skin was black like an oven because of the terrible famine. - -5:11 They ravished the women in Zion, and the maids in the cities of -Judah. - -5:12 Princes are hanged up by their hand: the faces of elders were not -honoured. - -5:13 They took the young men to grind, and the children fell under the -wood. - -5:14 The elders have ceased from the gate, the young men from their -musick. - -5:15 The joy of our heart is ceased; our dance is turned into -mourning. - -5:16 The crown is fallen from our head: woe unto us, that we have -sinned! 5:17 For this our heart is faint; for these things our eyes -are dim. - -5:18 Because of the mountain of Zion, which is desolate, the foxes -walk upon it. - -5:19 Thou, O LORD, remainest for ever; thy throne from generation to -generation. - -5:20 Wherefore dost thou forget us for ever, and forsake us so long -time? 5:21 Turn thou us unto thee, O LORD, and we shall be turned; -renew our days as of old. - -5:22 But thou hast utterly rejected us; thou art very wroth against us. - - - - -The Book of the Prophet Ezekiel - - -1:1 Now it came to pass in the thirtieth year, in the fourth month, -in the fifth day of the month, as I was among the captives by the river -of Chebar, that the heavens were opened, and I saw visions of God. - -1:2 In the fifth day of the month, which was the fifth year of king -Jehoiachin’s captivity, 1:3 The word of the LORD came expressly unto -Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by -the river Chebar; and the hand of the LORD was there upon him. - -1:4 And I looked, and, behold, a whirlwind came out of the north, a -great cloud, and a fire infolding itself, and a brightness was about -it, and out of the midst thereof as the colour of amber, out of the -midst of the fire. - -1:5 Also out of the midst thereof came the likeness of four living -creatures. And this was their appearance; they had the likeness of a -man. - -1:6 And every one had four faces, and every one had four wings. - -1:7 And their feet were straight feet; and the sole of their feet was -like the sole of a calf’s foot: and they sparkled like the colour of -burnished brass. - -1:8 And they had the hands of a man under their wings on their four -sides; and they four had their faces and their wings. - -1:9 Their wings were joined one to another; they turned not when they -went; they went every one straight forward. - -1:10 As for the likeness of their faces, they four had the face of a -man, and the face of a lion, on the right side: and they four had the -face of an ox on the left side; they four also had the face of an -eagle. - -1:11 Thus were their faces: and their wings were stretched upward; two -wings of every one were joined one to another, and two covered their -bodies. - -1:12 And they went every one straight forward: whither the spirit was -to go, they went; and they turned not when they went. - -1:13 As for the likeness of the living creatures, their appearance was -like burning coals of fire, and like the appearance of lamps: it went -up and down among the living creatures; and the fire was bright, and -out of the fire went forth lightning. - -1:14 And the living creatures ran and returned as the appearance of a -flash of lightning. - -1:15 Now as I beheld the living creatures, behold one wheel upon the -earth by the living creatures, with his four faces. - -1:16 The appearance of the wheels and their work was like unto the -colour of a beryl: and they four had one likeness: and their -appearance and their work was as it were a wheel in the middle of a -wheel. - -1:17 When they went, they went upon their four sides: and they turned -not when they went. - -1:18 As for their rings, they were so high that they were dreadful; -and their rings were full of eyes round about them four. - -1:19 And when the living creatures went, the wheels went by them: and -when the living creatures were lifted up from the earth, the wheels -were lifted up. - -1:20 Whithersoever the spirit was to go, they went, thither was their -spirit to go; and the wheels were lifted up over against them: for the -spirit of the living creature was in the wheels. - -1:21 When those went, these went; and when those stood, these stood; -and when those were lifted up from the earth, the wheels were lifted -up over against them: for the spirit of the living creature was in the -wheels. - -1:22 And the likeness of the firmament upon the heads of the living -creature was as the colour of the terrible crystal, stretched forth -over their heads above. - -1:23 And under the firmament were their wings straight, the one toward -the other: every one had two, which covered on this side, and every -one had two, which covered on that side, their bodies. - -1:24 And when they went, I heard the noise of their wings, like the -noise of great waters, as the voice of the Almighty, the voice of -speech, as the noise of an host: when they stood, they let down their -wings. - -1:25 And there was a voice from the firmament that was over their -heads, when they stood, and had let down their wings. - -1:26 And above the firmament that was over their heads was the -likeness of a throne, as the appearance of a sapphire stone: and upon -the likeness of the throne was the likeness as the appearance of a man -above upon it. - -1:27 And I saw as the colour of amber, as the appearance of fire round -about within it, from the appearance of his loins even upward, and -from the appearance of his loins even downward, I saw as it were the -appearance of fire, and it had brightness round about. - -1:28 As the appearance of the bow that is in the cloud in the day of -rain, so was the appearance of the brightness round about. This was -the appearance of the likeness of the glory of the LORD. And when I -saw it, I fell upon my face, and I heard a voice of one that spake. - -2:1 And he said unto me, Son of man, stand upon thy feet, and I will -speak unto thee. - -2:2 And the spirit entered into me when he spake unto me, and set me -upon my feet, that I heard him that spake unto me. - -2:3 And he said unto me, Son of man, I send thee to the children of -Israel, to a rebellious nation that hath rebelled against me: they and -their fathers have transgressed against me, even unto this very day. - -2:4 For they are impudent children and stiffhearted. I do send thee -unto them; and thou shalt say unto them, Thus saith the Lord GOD. - -2:5 And they, whether they will hear, or whether they will forbear, -(for they are a rebellious house,) yet shall know that there hath been -a prophet among them. - -2:6 And thou, son of man, be not afraid of them, neither be afraid of -their words, though briers and thorns be with thee, and thou dost -dwell among scorpions: be not afraid of their words, nor be dismayed -at their looks, though they be a rebellious house. - -2:7 And thou shalt speak my words unto them, whether they will hear, -or whether they will forbear: for they are most rebellious. - -2:8 But thou, son of man, hear what I say unto thee; Be not thou -rebellious like that rebellious house: open thy mouth, and eat that I -give thee. - -2:9 And when I looked, behold, an hand was sent unto me; and, lo, a -roll of a book was therein; 2:10 And he spread it before me; and it -was written within and without: and there was written therein -lamentations, and mourning, and woe. - -3:1 Moreover he said unto me, Son of man, eat that thou findest; eat -this roll, and go speak unto the house of Israel. - -3:2 So I opened my mouth, and he caused me to eat that roll. - -3:3 And he said unto me, Son of man, cause thy belly to eat, and fill -thy bowels with this roll that I give thee. Then did I eat it; and it -was in my mouth as honey for sweetness. - -3:4 And he said unto me, Son of man, go, get thee unto the house of -Israel, and speak with my words unto them. - -3:5 For thou art not sent to a people of a strange speech and of an -hard language, but to the house of Israel; 3:6 Not to many people of a -strange speech and of an hard language, whose words thou canst not -understand. Surely, had I sent thee to them, they would have hearkened -unto thee. - -3:7 But the house of Israel will not hearken unto thee; for they will -not hearken unto me: for all the house of Israel are impudent and -hardhearted. - -3:8 Behold, I have made thy face strong against their faces, and thy -forehead strong against their foreheads. - -3:9 As an adamant harder than flint have I made thy forehead: fear -them not, neither be dismayed at their looks, though they be a -rebellious house. - -3:10 Moreover he said unto me, Son of man, all my words that I shall -speak unto thee receive in thine heart, and hear with thine ears. - -3:11 And go, get thee to them of the captivity, unto the children of -thy people, and speak unto them, and tell them, Thus saith the Lord -GOD; whether they will hear, or whether they will forbear. - -3:12 Then the spirit took me up, and I heard behind me a voice of a -great rushing, saying, Blessed be the glory of the LORD from his -place. - -3:13 I heard also the noise of the wings of the living creatures that -touched one another, and the noise of the wheels over against them, -and a noise of a great rushing. - -3:14 So the spirit lifted me up, and took me away, and I went in -bitterness, in the heat of my spirit; but the hand of the LORD was -strong upon me. - -3:15 Then I came to them of the captivity at Telabib, that dwelt by -the river of Chebar, and I sat where they sat, and remained there -astonished among them seven days. - -3:16 And it came to pass at the end of seven days, that the word of -the LORD came unto me, saying, 3:17 Son of man, I have made thee a -watchman unto the house of Israel: therefore hear the word at my -mouth, and give them warning from me. - -3:18 When I say unto the wicked, Thou shalt surely die; and thou -givest him not warning, nor speakest to warn the wicked from his -wicked way, to save his life; the same wicked man shall die in his -iniquity; but his blood will I require at thine hand. - -3:19 Yet if thou warn the wicked, and he turn not from his wickedness, -nor from his wicked way, he shall die in his iniquity; but thou hast -delivered thy soul. - -3:20 Again, When a righteous man doth turn from his righteousness, and -commit iniquity, and I lay a stumbling-block before him, he shall die: -because thou hast not given him warning, he shall die in his sin, and -his righteousness which he hath done shall not be remembered; but his -blood will I require at thine hand. - -3:21 Nevertheless if thou warn the righteous man, that the righteous -sin not, and he doth not sin, he shall surely live, because he is -warned; also thou hast delivered thy soul. - -3:22 And the hand of the LORD was there upon me; and he said unto me, -Arise, go forth into the plain, and I will there talk with thee. - -3:23 Then I arose, and went forth into the plain: and, behold, the -glory of the LORD stood there, as the glory which I saw by the river -of Chebar: and I fell on my face. - -3:24 Then the spirit entered into me, and set me upon my feet, and -spake with me, and said unto me, Go, shut thyself within thine house. - -3:25 But thou, O son of man, behold, they shall put bands upon thee, -and shall bind thee with them, and thou shalt not go out among them: -3:26 And I will make thy tongue cleave to the roof of thy mouth, that -thou shalt be dumb, and shalt not be to them a reprover: for they are -a rebellious house. - -3:27 But when I speak with thee, I will open thy mouth, and thou shalt -say unto them, Thus saith the Lord GOD; He that heareth, let him hear; -and he that forbeareth, let him forbear: for they are a rebellious -house. - -4:1 Thou also, son of man, take thee a tile, and lay it before thee, -and pourtray upon it the city, even Jerusalem: 4:2 And lay siege -against it, and build a fort against it, and cast a mount against it; -set the camp also against it, and set battering rams against it round -about. - -4:3 Moreover take thou unto thee an iron pan, and set it for a wall of -iron between thee and the city: and set thy face against it, and it -shall be besieged, and thou shalt lay siege against it. This shall be -a sign to the house of Israel. - -4:4 Lie thou also upon thy left side, and lay the iniquity of the -house of Israel upon it: according to the number of the days that thou -shalt lie upon it thou shalt bear their iniquity. - -4:5 For I have laid upon thee the years of their iniquity, according -to the number of the days, three hundred and ninety days: so shalt -thou bear the iniquity of the house of Israel. - -4:6 And when thou hast accomplished them, lie again on thy right side, -and thou shalt bear the iniquity of the house of Judah forty days: I -have appointed thee each day for a year. - -4:7 Therefore thou shalt set thy face toward the siege of Jerusalem, -and thine arm shall be uncovered, and thou shalt prophesy against it. - -4:8 And, behold, I will lay bands upon thee, and thou shalt not turn -thee from one side to another, till thou hast ended the days of thy -siege. - -4:9 Take thou also unto thee wheat, and barley, and beans, and -lentiles, and millet, and fitches, and put them in one vessel, and -make thee bread thereof, according to the number of the days that thou -shalt lie upon thy side, three hundred and ninety days shalt thou eat -thereof. - -4:10 And thy meat which thou shalt eat shall be by weight, twenty -shekels a day: from time to time shalt thou eat it. - -4:11 Thou shalt drink also water by measure, the sixth part of an hin: -from time to time shalt thou drink. - -4:12 And thou shalt eat it as barley cakes, and thou shalt bake it -with dung that cometh out of man, in their sight. - -4:13 And the LORD said, Even thus shall the children of Israel eat -their defiled bread among the Gentiles, whither I will drive them. - -4:14 Then said I, Ah Lord GOD! behold, my soul hath not been polluted: -for from my youth up even till now have I not eaten of that which -dieth of itself, or is torn in pieces; neither came there abominable -flesh into my mouth. - -4:15 Then he said unto me, Lo, I have given thee cow’s dung for man’s -dung, and thou shalt prepare thy bread therewith. - -4:16 Moreover he said unto me, Son of man, behold, I will break the -staff of bread in Jerusalem: and they shall eat bread by weight, and -with care; and they shall drink water by measure, and with -astonishment: 4:17 That they may want bread and water, and be astonied -one with another, and consume away for their iniquity. - -5:1 And thou, son of man, take thee a sharp knife, take thee a -barber’s razor, and cause it to pass upon thine head and upon thy -beard: then take thee balances to weigh, and divide the hair. - -5:2 Thou shalt burn with fire a third part in the midst of the city, -when the days of the siege are fulfilled: and thou shalt take a third -part, and smite about it with a knife: and a third part thou shalt -scatter in the wind; and I will draw out a sword after them. - -5:3 Thou shalt also take thereof a few in number, and bind them in thy -skirts. - -5:4 Then take of them again, and cast them into the midst of the fire, -and burn them in the fire; for thereof shall a fire come forth into -all the house of Israel. - -5:5 Thus saith the Lord GOD; This is Jerusalem: I have set it in the -midst of the nations and countries that are round about her. - -5:6 And she hath changed my judgments into wickedness more than the -nations, and my statutes more than the countries that are round about -her: for they have refused my judgments and my statutes, they have not -walked in them. - -5:7 Therefore thus saith the Lord GOD; Because ye multiplied more than -the nations that are round about you, and have not walked in my -statutes, neither have kept my judgments, neither have done according -to the judgments of the nations that are round about you; 5:8 -Therefore thus saith the Lord GOD; Behold, I, even I, am against thee, -and will execute judgments in the midst of thee in the sight of the -nations. - -5:9 And I will do in thee that which I have not done, and whereunto I -will not do any more the like, because of all thine abominations. - -5:10 Therefore the fathers shall eat the sons in the midst of thee, -and the sons shall eat their fathers; and I will execute judgments in -thee, and the whole remnant of thee will I scatter into all the winds. - -5:11 Wherefore, as I live, saith the Lord GOD; Surely, because thou -hast defiled my sanctuary with all thy detestable things, and with all -thine abominations, therefore will I also diminish thee; neither shall -mine eye spare, neither will I have any pity. - -5:12 A third part of thee shall die with the pestilence, and with -famine shall they be consumed in the midst of thee: and a third part -shall fall by the sword round about thee; and I will scatter a third -part into all the winds, and I will draw out a sword after them. - -5:13 Thus shall mine anger be accomplished, and I will cause my fury -to rest upon them, and I will be comforted: and they shall know that I -the LORD have spoken it in my zeal, when I have accomplished my fury -in them. - -5:14 Moreover I will make thee waste, and a reproach among the nations -that are round about thee, in the sight of all that pass by. - -5:15 So it shall be a reproach and a taunt, an instruction and an -astonishment unto the nations that are round about thee, when I shall -execute judgments in thee in anger and in fury and in furious rebukes. -I the LORD have spoken it. - -5:16 When I shall send upon them the evil arrows of famine, which -shall be for their destruction, and which I will send to destroy you: -and I will increase the famine upon you, and will break your staff of -bread: 5:17 So will I send upon you famine and evil beasts, and they -shall bereave thee: and pestilence and blood shall pass through thee; -and I will bring the sword upon thee. I the LORD have spoken it. - -6:1 And the word of the LORD came unto me, saying, 6:2 Son of man, set -thy face toward the mountains of Israel, and prophesy against them, -6:3 And say, Ye mountains of Israel, hear the word of the Lord GOD; -Thus saith the Lord GOD to the mountains, and to the hills, to the -rivers, and to the valleys; Behold, I, even I, will bring a sword upon -you, and I will destroy your high places. - -6:4 And your altars shall be desolate, and your images shall be -broken: and I will cast down your slain men before your idols. - -6:5 And I will lay the dead carcases of the children of Israel before -their idols; and I will scatter your bones round about your altars. - -6:6 In all your dwellingplaces the cities shall be laid waste, and the -high places shall be desolate; that your altars may be laid waste and -made desolate, and your idols may be broken and cease, and your images -may be cut down, and your works may be abolished. - -6:7 And the slain shall fall in the midst of you, and ye shall know -that I am the LORD. - -6:8 Yet will I leave a remnant, that ye may have some that shall -escape the sword among the nations, when ye shall be scattered through -the countries. - -6:9 And they that escape of you shall remember me among the nations -whither they shall be carried captives, because I am broken with their -whorish heart, which hath departed from me, and with their eyes, which -go a whoring after their idols: and they shall lothe themselves for -the evils which they have committed in all their abominations. - -6:10 And they shall know that I am the LORD, and that I have not said -in vain that I would do this evil unto them. - -6:11 Thus saith the Lord GOD; Smite with thine hand, and stamp with -thy foot, and say, Alas for all the evil abominations of the house of -Israel! for they shall fall by the sword, by the famine, and by the -pestilence. - -6:12 He that is far off shall die of the pestilence; and he that is -near shall fall by the sword; and he that remaineth and is besieged -shall die by the famine: thus will I accomplish my fury upon them. - -6:13 Then shall ye know that I am the LORD, when their slain men shall -be among their idols round about their altars, upon every high hill, -in all the tops of the mountains, and under every green tree, and -under every thick oak, the place where they did offer sweet savour to -all their idols. - -6:14 So will I stretch out my hand upon them, and make the land -desolate, yea, more desolate than the wilderness toward Diblath, in -all their habitations: and they shall know that I am the LORD. - -7:1 Moreover the word of the LORD came unto me, saying, 7:2 Also, thou -son of man, thus saith the Lord GOD unto the land of Israel; An end, -the end is come upon the four corners of the land. - -7:3 Now is the end come upon thee, and I will send mine anger upon -thee, and will judge thee according to thy ways, and will recompense -upon thee all thine abominations. - -7:4 And mine eye shall not spare thee, neither will I have pity: but I -will recompense thy ways upon thee, and thine abominations shall be in -the midst of thee: and ye shall know that I am the LORD. - -7:5 Thus saith the Lord GOD; An evil, an only evil, behold, is come. - -7:6 An end is come, the end is come: it watcheth for thee; behold, it -is come. - -7:7 The morning is come unto thee, O thou that dwellest in the land: -the time is come, the day of trouble is near, and not the sounding -again of the mountains. - -7:8 Now will I shortly pour out my fury upon thee, and accomplish mine -anger upon thee: and I will judge thee according to thy ways, and will -recompense thee for all thine abominations. - -7:9 And mine eye shall not spare, neither will I have pity: I will -recompense thee according to thy ways and thine abominations that are -in the midst of thee; and ye shall know that I am the LORD that -smiteth. - -7:10 Behold the day, behold, it is come: the morning is gone forth; -the rod hath blossomed, pride hath budded. - -7:11 Violence is risen up into a rod of wickedness: none of them shall -remain, nor of their multitude, nor of any of theirs: neither shall -there be wailing for them. - -7:12 The time is come, the day draweth near: let not the buyer -rejoice, nor the seller mourn: for wrath is upon all the multitude -thereof. - -7:13 For the seller shall not return to that which is sold, although -they were yet alive: for the vision is touching the whole multitude -thereof, which shall not return; neither shall any strengthen himself -in the iniquity of his life. - -7:14 They have blown the trumpet, even to make all ready; but none -goeth to the battle: for my wrath is upon all the multitude thereof. - -7:15 The sword is without, and the pestilence and the famine within: -he that is in the field shall die with the sword; and he that is in -the city, famine and pestilence shall devour him. - -7:16 But they that escape of them shall escape, and shall be on the -mountains like doves of the valleys, all of them mourning, every one -for his iniquity. - -7:17 All hands shall be feeble, and all knees shall be weak as water. - -7:18 They shall also gird themselves with sackcloth, and horror shall -cover them; and shame shall be upon all faces, and baldness upon all -their heads. - -7:19 They shall cast their silver in the streets, and their gold shall -be removed: their silver and their gold shall not be able to deliver -them in the day of the wrath of the LORD: they shall not satisfy their -souls, neither fill their bowels: because it is the stumblingblock of -their iniquity. - -7:20 As for the beauty of his ornament, he set it in majesty: but they -made the images of their abominations and of their detestable things -therein: therefore have I set it far from them. - -7:21 And I will give it into the hands of the strangers for a prey, -and to the wicked of the earth for a spoil; and they shall pollute it. - -7:22 My face will I turn also from them, and they shall pollute my -secret place: for the robbers shall enter into it, and defile it. - -7:23 Make a chain: for the land is full of bloody crimes, and the city -is full of violence. - -7:24 Wherefore I will bring the worst of the heathen, and they shall -possess their houses: I will also make the pomp of the strong to -cease; and their holy places shall be defiled. - -7:25 Destruction cometh; and they shall seek peace, and there shall be -none. - -7:26 Mischief shall come upon mischief, and rumour shall be upon -rumour; then shall they seek a vision of the prophet; but the law -shall perish from the priest, and counsel from the ancients. - -7:27 The king shall mourn, and the prince shall be clothed with -desolation, and the hands of the people of the land shall be troubled: -I will do unto them after their way, and according to their deserts -will I judge them; and they shall know that I am the LORD. - -8:1 And it came to pass in the sixth year, in the sixth month, in the -fifth day of the month, as I sat in mine house, and the elders of -Judah sat before me, that the hand of the Lord GOD fell there upon me. - -8:2 Then I beheld, and lo a likeness as the appearance of fire: from -the appearance of his loins even downward, fire; and from his loins -even upward, as the appearance of brightness, as the colour of amber. - -8:3 And he put forth the form of an hand, and took me by a lock of -mine head; and the spirit lifted me up between the earth and the -heaven, and brought me in the visions of God to Jerusalem, to the door -of the inner gate that looketh toward the north; where was the seat of -the image of jealousy, which provoketh to jealousy. - -8:4 And, behold, the glory of the God of Israel was there, according -to the vision that I saw in the plain. - -8:5 Then said he unto me, Son of man, lift up thine eyes now the way -toward the north. So I lifted up mine eyes the way toward the north, -and behold northward at the gate of the altar this image of jealousy -in the entry. - -8:6 He said furthermore unto me, Son of man, seest thou what they do? -even the great abominations that the house of Israel committeth here, -that I should go far off from my sanctuary? but turn thee yet again, -and thou shalt see greater abominations. - -8:7 And he brought me to the door of the court; and when I looked, -behold a hole in the wall. - -8:8 Then said he unto me, Son of man, dig now in the wall: and when I -had digged in the wall, behold a door. - -8:9 And he said unto me, Go in, and behold the wicked abominations -that they do here. - -8:10 So I went in and saw; and behold every form of creeping things, -and abominable beasts, and all the idols of the house of Israel, -pourtrayed upon the wall round about. - -8:11 And there stood before them seventy men of the ancients of the -house of Israel, and in the midst of them stood Jaazaniah the son of -Shaphan, with every man his censer in his hand; and a thick cloud of -incense went up. - -8:12 Then said he unto me, Son of man, hast thou seen what the -ancients of the house of Israel do in the dark, every man in the -chambers of his imagery? for they say, the LORD seeth us not; the LORD -hath forsaken the earth. - -8:13 He said also unto me, Turn thee yet again, and thou shalt see -greater abominations that they do. - -8:14 Then he brought me to the door of the gate of the LORD’s house -which was toward the north; and, behold, there sat women weeping for -Tammuz. - -8:15 Then said he unto me, Hast thou seen this, O son of man? turn -thee yet again, and thou shalt see greater abominations than these. - -8:16 And he brought me into the inner court of the LORD’s house, and, -behold, at the door of the temple of the LORD, between the porch and -the altar, were about five and twenty men, with their backs toward the -temple of the LORD, and their faces toward the east; and they -worshipped the sun toward the east. - -8:17 Then he said unto me, Hast thou seen this, O son of man? Is it a -light thing to the house of Judah that they commit the abominations -which they commit here? for they have filled the land with violence, -and have returned to provoke me to anger: and, lo, they put the branch -to their nose. - -8:18 Therefore will I also deal in fury: mine eye shall not spare, -neither will I have pity: and though they cry in mine ears with a loud -voice, yet will I not hear them. - -9:1 He cried also in mine ears with a loud voice, saying, Cause them -that have charge over the city to draw near, even every man with his -destroying weapon in his hand. - -9:2 And, behold, six men came from the way of the higher gate, which -lieth toward the north, and every man a slaughter weapon in his hand; -and one man among them was clothed with linen, with a writer’s inkhorn -by his side: and they went in, and stood beside the brasen altar. - -9:3 And the glory of the God of Israel was gone up from the cherub, -whereupon he was, to the threshold of the house. And he called to the -man clothed with linen, which had the writer’s inkhorn by his side; -9:4 And the LORD said unto him, Go through the midst of the city, -through the midst of Jerusalem, and set a mark upon the foreheads of -the men that sigh and that cry for all the abominations that be done -in the midst thereof. - -9:5 And to the others he said in mine hearing, Go ye after him through -the city, and smite: let not your eye spare, neither have ye pity: 9:6 -Slay utterly old and young, both maids, and little children, and -women: but come not near any man upon whom is the mark; and begin at -my sanctuary. Then they began at the ancient men which were before the -house. - -9:7 And he said unto them, Defile the house, and fill the courts with -the slain: go ye forth. And they went forth, and slew in the city. - -9:8 And it came to pass, while they were slaying them, and I was left, -that I fell upon my face, and cried, and said, Ah Lord GOD! wilt thou -destroy all the residue of Israel in thy pouring out of thy fury upon -Jerusalem? 9:9 Then said he unto me, The iniquity of the house of -Israel and Judah is exceeding great, and the land is full of blood, -and the city full of perverseness: for they say, The LORD hath -forsaken the earth, and the LORD seeth not. - -9:10 And as for me also, mine eye shall not spare, neither will I have -pity, but I will recompense their way upon their head. - -9:11 And, behold, the man clothed with linen, which had the inkhorn by -his side, reported the matter, saying, I have done as thou hast -commanded me. - -10:1 Then I looked, and, behold, in the firmament that was above the -head of the cherubims there appeared over them as it were a sapphire -stone, as the appearance of the likeness of a throne. - -10:2 And he spake unto the man clothed with linen, and said, Go in -between the wheels, even under the cherub, and fill thine hand with -coals of fire from between the cherubims, and scatter them over the -city. And he went in in my sight. - -10:3 Now the cherubims stood on the right side of the house, when the -man went in; and the cloud filled the inner court. - -10:4 Then the glory of the LORD went up from the cherub, and stood -over the threshold of the house; and the house was filled with the -cloud, and the court was full of the brightness of the LORD’s glory. - -10:5 And the sound of the cherubims’ wings was heard even to the outer -court, as the voice of the Almighty God when he speaketh. - -10:6 And it came to pass, that when he had commanded the man clothed -with linen, saying, Take fire from between the wheels, from between -the cherubims; then he went in, and stood beside the wheels. - -10:7 And one cherub stretched forth his hand from between the -cherubims unto the fire that was between the cherubims, and took -thereof, and put it into the hands of him that was clothed with linen: -who took it, and went out. - -10:8 And there appeared in the cherubims the form of a man’s hand -under their wings. - -10:9 And when I looked, behold the four wheels by the cherubims, one -wheel by one cherub, and another wheel by another cherub: and the -appearance of the wheels was as the colour of a beryl stone. - -10:10 And as for their appearances, they four had one likeness, as if -a wheel had been in the midst of a wheel. - -10:11 When they went, they went upon their four sides; they turned not -as they went, but to the place whither the head looked they followed -it; they turned not as they went. - -10:12 And their whole body, and their backs, and their hands, and -their wings, and the wheels, were full of eyes round about, even the -wheels that they four had. - -10:13 As for the wheels, it was cried unto them in my hearing, O -wheel. - -10:14 And every one had four faces: the first face was the face of a -cherub, and the second face was the face of a man, and the third the -face of a lion, and the fourth the face of an eagle. - -10:15 And the cherubims were lifted up. This is the living creature -that I saw by the river of Chebar. - -10:16 And when the cherubims went, the wheels went by them: and when -the cherubims lifted up their wings to mount up from the earth, the -same wheels also turned not from beside them. - -10:17 When they stood, these stood; and when they were lifted up, -these lifted up themselves also: for the spirit of the living creature -was in them. - -10:18 Then the glory of the LORD departed from off the threshold of -the house, and stood over the cherubims. - -10:19 And the cherubims lifted up their wings, and mounted up from the -earth in my sight: when they went out, the wheels also were beside -them, and every one stood at the door of the east gate of the LORD’s -house; and the glory of the God of Israel was over them above. - -10:20 This is the living creature that I saw under the God of Israel -by the river of Chebar; and I knew that they were the cherubims. - -10:21 Every one had four faces apiece, and every one four wings; and -the likeness of the hands of a man was under their wings. - -10:22 And the likeness of their faces was the same faces which I saw -by the river of Chebar, their appearances and themselves: they went -every one straight forward. - -11:1 Moreover the spirit lifted me up, and brought me unto the east -gate of the LORD’s house, which looketh eastward: and behold at the -door of the gate five and twenty men; among whom I saw Jaazaniah the -son of Azur, and Pelatiah the son of Benaiah, princes of the people. - -11:2 Then said he unto me, Son of man, these are the men that devise -mischief, and give wicked counsel in this city: 11:3 Which say, It is -not near; let us build houses: this city is the caldron, and we be the -flesh. - -11:4 Therefore prophesy against them, prophesy, O son of man. - -11:5 And the Spirit of the LORD fell upon me, and said unto me, Speak; -Thus saith the LORD; Thus have ye said, O house of Israel: for I know -the things that come into your mind, every one of them. - -11:6 Ye have multiplied your slain in this city, and ye have filled -the streets thereof with the slain. - -11:7 Therefore thus saith the Lord GOD; Your slain whom ye have laid -in the midst of it, they are the flesh, and this city is the caldron: -but I will bring you forth out of the midst of it. - -11:8 Ye have feared the sword; and I will bring a sword upon you, -saith the Lord GOD. - -11:9 And I will bring you out of the midst thereof, and deliver you -into the hands of strangers, and will execute judgments among you. - -11:10 Ye shall fall by the sword; I will judge you in the border of -Israel; and ye shall know that I am the LORD. - -11:11 This city shall not be your caldron, neither shall ye be the -flesh in the midst thereof; but I will judge you in the border of -Israel: 11:12 And ye shall know that I am the LORD: for ye have not -walked in my statutes, neither executed my judgments, but have done -after the manners of the heathen that are round about you. - -11:13 And it came to pass, when I prophesied, that Pelatiah the son of -Benaiah died. Then fell I down upon my face, and cried with a loud -voice, and said, Ah Lord GOD! wilt thou make a full end of the remnant -of Israel? 11:14 Again the word of the LORD came unto me, saying, -11:15 Son of man, thy brethren, even thy brethren, the men of thy -kindred, and all the house of Israel wholly, are they unto whom the -inhabitants of Jerusalem have said, Get you far from the LORD: unto us -is this land given in possession. - -11:16 Therefore say, Thus saith the Lord GOD; Although I have cast -them far off among the heathen, and although I have scattered them -among the countries, yet will I be to them as a little sanctuary in -the countries where they shall come. - -11:17 Therefore say, Thus saith the Lord GOD; I will even gather you -from the people, and assemble you out of the countries where ye have -been scattered, and I will give you the land of Israel. - -11:18 And they shall come thither, and they shall take away all the -detestable things thereof and all the abominations thereof from -thence. - -11:19 And I will give them one heart, and I will put a new spirit -within you; and I will take the stony heart out of their flesh, and -will give them an heart of flesh: 11:20 That they may walk in my -statutes, and keep mine ordinances, and do them: and they shall be my -people, and I will be their God. - -11:21 But as for them whose heart walketh after the heart of their -detestable things and their abominations, I will recompense their way -upon their own heads, saith the Lord GOD. - -11:22 Then did the cherubims lift up their wings, and the wheels -beside them; and the glory of the God of Israel was over them above. - -11:23 And the glory of the LORD went up from the midst of the city, -and stood upon the mountain which is on the east side of the city. - -11:24 Afterwards the spirit took me up, and brought me in a vision by -the Spirit of God into Chaldea, to them of the captivity. So the -vision that I had seen went up from me. - -11:25 Then I spake unto them of the captivity all the things that the -LORD had shewed me. - -12:1 The word of the LORD also came unto me, saying, 12:2 Son of man, -thou dwellest in the midst of a rebellious house, which have eyes to -see, and see not; they have ears to hear, and hear not: for they are a -rebellious house. - -12:3 Therefore, thou son of man, prepare thee stuff for removing, and -remove by day in their sight; and thou shalt remove from thy place to -another place in their sight: it may be they will consider, though -they be a rebellious house. - -12:4 Then shalt thou bring forth thy stuff by day in their sight, as -stuff for removing: and thou shalt go forth at even in their sight, as -they that go forth into captivity. - -12:5 Dig thou through the wall in their sight, and carry out thereby. - -12:6 In their sight shalt thou bear it upon thy shoulders, and carry -it forth in the twilight: thou shalt cover thy face, that thou see not -the ground: for I have set thee for a sign unto the house of Israel. - -12:7 And I did so as I was commanded: I brought forth my stuff by day, -as stuff for captivity, and in the even I digged through the wall with -mine hand; I brought it forth in the twilight, and I bare it upon my -shoulder in their sight. - -12:8 And in the morning came the word of the LORD unto me, saying, -12:9 Son of man, hath not the house of Israel, the rebellious house, -said unto thee, What doest thou? 12:10 Say thou unto them, Thus saith -the Lord GOD; This burden concerneth the prince in Jerusalem, and all -the house of Israel that are among them. - -12:11 Say, I am your sign: like as I have done, so shall it be done -unto them: they shall remove and go into captivity. - -12:12 And the prince that is among them shall bear upon his shoulder -in the twilight, and shall go forth: they shall dig through the wall -to carry out thereby: he shall cover his face, that he see not the -ground with his eyes. - -12:13 My net also will I spread upon him, and he shall be taken in my -snare: and I will bring him to Babylon to the land of the Chaldeans; -yet shall he not see it, though he shall die there. - -12:14 And I will scatter toward every wind all that are about him to -help him, and all his bands; and I will draw out the sword after them. - -12:15 And they shall know that I am the LORD, when I shall scatter -them among the nations, and disperse them in the countries. - -12:16 But I will leave a few men of them from the sword, from the -famine, and from the pestilence; that they may declare all their -abominations among the heathen whither they come; and they shall know -that I am the LORD. - -12:17 Moreover the word of the LORD came to me, saying, 12:18 Son of -man, eat thy bread with quaking, and drink thy water with trembling -and with carefulness; 12:19 And say unto the people of the land, Thus -saith the Lord GOD of the inhabitants of Jerusalem, and of the land of -Israel; They shall eat their bread with carefulness, and drink their -water with astonishment, that her land may be desolate from all that -is therein, because of the violence of all them that dwell therein. - -12:20 And the cities that are inhabited shall be laid waste, and the -land shall be desolate; and ye shall know that I am the LORD. - -12:21 And the word of the LORD came unto me, saying, 12:22 Son of man, -what is that proverb that ye have in the land of Israel, saying, The -days are prolonged, and every vision faileth? 12:23 Tell them -therefore, Thus saith the Lord GOD; I will make this proverb to cease, -and they shall no more use it as a proverb in Israel; but say unto -them, The days are at hand, and the effect of every vision. - -12:24 For there shall be no more any vain vision nor flattering -divination within the house of Israel. - -12:25 For I am the LORD: I will speak, and the word that I shall speak -shall come to pass; it shall be no more prolonged: for in your days, O -rebellious house, will I say the word, and will perform it, saith the -Lord GOD. - -12:26 Again the word of the LORD came to me, saying. - -12:27 Son of man, behold, they of the house of Israel say, The vision -that he seeth is for many days to come, and he prophesieth of the -times that are far off. - -12:28 Therefore say unto them, Thus saith the Lord GOD; There shall -none of my words be prolonged any more, but the word which I have -spoken shall be done, saith the Lord GOD. - -13:1 And the word of the LORD came unto me, saying, 13:2 Son of man, -prophesy against the prophets of Israel that prophesy, and say thou -unto them that prophesy out of their own hearts, Hear ye the word of -the LORD; 13:3 Thus saith the Lord GOD; Woe unto the foolish prophets, -that follow their own spirit, and have seen nothing! 13:4 O Israel, -thy prophets are like the foxes in the deserts. - -13:5 Ye have not gone up into the gaps, neither made up the hedge for -the house of Israel to stand in the battle in the day of the LORD. - -13:6 They have seen vanity and lying divination, saying, The LORD -saith: and the LORD hath not sent them: and they have made others to -hope that they would confirm the word. - -13:7 Have ye not seen a vain vision, and have ye not spoken a lying -divination, whereas ye say, The LORD saith it; albeit I have not -spoken? 13:8 Therefore thus saith the Lord GOD; Because ye have -spoken vanity, and seen lies, therefore, behold, I am against you, -saith the Lord GOD. - -13:9 And mine hand shall be upon the prophets that see vanity, and -that divine lies: they shall not be in the assembly of my people, -neither shall they be written in the writing of the house of Israel, -neither shall they enter into the land of Israel; and ye shall know -that I am the Lord GOD. - -13:10 Because, even because they have seduced my people, saying, -Peace; and there was no peace; and one built up a wall, and, lo, -others daubed it with untempered morter: 13:11 Say unto them which -daub it with untempered morter, that it shall fall: there shall be an -overflowing shower; and ye, O great hailstones, shall fall; and a -stormy wind shall rend it. - -13:12 Lo, when the wall is fallen, shall it not be said unto you, -Where is the daubing wherewith ye have daubed it? 13:13 Therefore -thus saith the Lord GOD; I will even rend it with a stormy wind in my -fury; and there shall be an overflowing shower in mine anger, and -great hailstones in my fury to consume it. - -13:14 So will I break down the wall that ye have daubed with -untempered morter, and bring it down to the ground, so that the -foundation thereof shall be discovered, and it shall fall, and ye -shall be consumed in the midst thereof: and ye shall know that I am -the LORD. - -13:15 Thus will I accomplish my wrath upon the wall, and upon them -that have daubed it with untempered morter, and will say unto you, The -wall is no more, neither they that daubed it; 13:16 To wit, the -prophets of Israel which prophesy concerning Jerusalem, and which see -visions of peace for her, and there is no peace, saith the Lord GOD. - -13:17 Likewise, thou son of man, set thy face against the daughters of -thy people, which prophesy out of their own heart; and prophesy thou -against them, 13:18 And say, Thus saith the Lord GOD; Woe to the women -that sew pillows to all armholes, and make kerchiefs upon the head of -every stature to hunt souls! Will ye hunt the souls of my people, and -will ye save the souls alive that come unto you? 13:19 And will ye -pollute me among my people for handfuls of barley and for pieces of -bread, to slay the souls that should not die, and to save the souls -alive that should not live, by your lying to my people that hear your -lies? 13:20 Wherefore thus saith the Lord GOD; Behold, I am against -your pillows, wherewith ye there hunt the souls to make them fly, and -I will tear them from your arms, and will let the souls go, even the -souls that ye hunt to make them fly. - -13:21 Your kerchiefs also will I tear, and deliver my people out of -your hand, and they shall be no more in your hand to be hunted; and ye -shall know that I am the LORD. - -13:22 Because with lies ye have made the heart of the righteous sad, -whom I have not made sad; and strengthened the hands of the wicked, -that he should not return from his wicked way, by promising him life: -13:23 Therefore ye shall see no more vanity, nor divine divinations: -for I will deliver my people out of your hand: and ye shall know that -I am the LORD. - -14:1 Then came certain of the elders of Israel unto me, and sat before -me. - -14:2 And the word of the LORD came unto me, saying, 14:3 Son of man, -these men have set up their idols in their heart, and put the -stumblingblock of their iniquity before their face: should I be -enquired of at all by them? 14:4 Therefore speak unto them, and say -unto them, Thus saith the Lord GOD; Every man of the house of Israel -that setteth up his idols in his heart, and putteth the stumblingblock -of his iniquity before his face, and cometh to the prophet; I the LORD -will answer him that cometh according to the multitude of his idols; -14:5 That I may take the house of Israel in their own heart, because -they are all estranged from me through their idols. - -14:6 Therefore say unto the house of Israel, Thus saith the Lord GOD; -Repent, and turn yourselves from your idols; and turn away your faces -from all your abominations. - -14:7 For every one of the house of Israel, or of the stranger that -sojourneth in Israel, which separateth himself from me, and setteth up -his idols in his heart, and putteth the stumblingblock of his iniquity -before his face, and cometh to a prophet to enquire of him concerning -me; I the LORD will answer him by myself: 14:8 And I will set my face -against that man, and will make him a sign and a proverb, and I will -cut him off from the midst of my people; and ye shall know that I am -the LORD. - -14:9 And if the prophet be deceived when he hath spoken a thing, I the -LORD have deceived that prophet, and I will stretch out my hand upon -him, and will destroy him from the midst of my people Israel. - -14:10 And they shall bear the punishment of their iniquity: the -punishment of the prophet shall be even as the punishment of him that -seeketh unto him; 14:11 That the house of Israel may go no more astray -from me, neither be polluted any more with all their transgressions; -but that they may be my people, and I may be their God, saith the Lord -GOD. - -14:12 The word of the LORD came again to me, saying, 14:13 Son of man, -when the land sinneth against me by trespassing grievously, then will -I stretch out mine hand upon it, and will break the staff of the bread -thereof, and will send famine upon it, and will cut off man and beast -from it: 14:14 Though these three men, Noah, Daniel, and Job, were in -it, they should deliver but their own souls by their righteousness, -saith the Lord GOD. - -14:15 If I cause noisome beasts to pass through the land, and they -spoil it, so that it be desolate, that no man may pass through because -of the beasts: 14:16 Though these three men were in it, as I live, -saith the Lord GOD, they shall deliver neither sons nor daughters; -they only shall be delivered, but the land shall be desolate. - -14:17 Or if I bring a sword upon that land, and say, Sword, go through -the land; so that I cut off man and beast from it: 14:18 Though these -three men were in it, as I live, saith the Lord GOD, they shall -deliver neither sons nor daughters, but they only shall be delivered -themselves. - -14:19 Or if I send a pestilence into that land, and pour out my fury -upon it in blood, to cut off from it man and beast: 14:20 Though Noah, -Daniel, and Job were in it, as I live, saith the Lord GOD, they shall -deliver neither son nor daughter; they shall but deliver their own -souls by their righteousness. - -14:21 For thus saith the Lord GOD; How much more when I send my four -sore judgments upon Jerusalem, the sword, and the famine, and the -noisome beast, and the pestilence, to cut off from it man and beast? -14:22 Yet, behold, therein shall be left a remnant that shall be -brought forth, both sons and daughters: behold, they shall come forth -unto you, and ye shall see their way and their doings: and ye shall be -comforted concerning the evil that I have brought upon Jerusalem, even -concerning all that I have brought upon it. - -14:23 And they shall comfort you, when ye see their ways and their -doings: and ye shall know that I have not done without cause all that -I have done in it, saith the Lord GOD. - -15:1 And the word of the LORD came unto me, saying, 15:2 Son of man, -what is the vine tree more than any tree, or than a branch which is -among the trees of the forest? 15:3 Shall wood be taken thereof to do -any work? or will men take a pin of it to hang any vessel thereon? -15:4 Behold, it is cast into the fire for fuel; the fire devoureth -both the ends of it, and the midst of it is burned. Is it meet for any -work? 15:5 Behold, when it was whole, it was meet for no work: how -much less shall it be meet yet for any work, when the fire hath -devoured it, and it is burned? 15:6 Therefore thus saith the Lord -GOD; As the vine tree among the trees of the forest, which I have -given to the fire for fuel, so will I give the inhabitants of -Jerusalem. - -15:7 And I will set my face against them; they shall go out from one -fire, and another fire shall devour them; and ye shall know that I am -the LORD, when I set my face against them. - -15:8 And I will make the land desolate, because they have committed a -trespass, saith the Lord GOD. - -16:1 Again the word of the LORD came unto me, saying, 16:2 Son of man, -cause Jerusalem to know her abominations, 16:3 And say, Thus saith the -Lord GOD unto Jerusalem; Thy birth and thy nativity is of the land of -Canaan; thy father was an Amorite, and thy mother an Hittite. - -16:4 And as for thy nativity, in the day thou wast born thy navel was -not cut, neither wast thou washed in water to supple thee; thou wast -not salted at all, nor swaddled at all. - -16:5 None eye pitied thee, to do any of these unto thee, to have -compassion upon thee; but thou wast cast out in the open field, to the -lothing of thy person, in the day that thou wast born. - -16:6 And when I passed by thee, and saw thee polluted in thine own -blood, I said unto thee when thou wast in thy blood, Live; yea, I said -unto thee when thou wast in thy blood, Live. - -16:7 I have caused thee to multiply as the bud of the field, and thou -hast increased and waxen great, and thou art come to excellent -ornaments: thy breasts are fashioned, and thine hair is grown, whereas -thou wast naked and bare. - -16:8 Now when I passed by thee, and looked upon thee, behold, thy time -was the time of love; and I spread my skirt over thee, and covered thy -nakedness: yea, I sware unto thee, and entered into a covenant with -thee, saith the Lord GOD, and thou becamest mine. - -16:9 Then washed I thee with water; yea, I throughly washed away thy -blood from thee, and I anointed thee with oil. - -16:10 I clothed thee also with broidered work, and shod thee with -badgers’ skin, and I girded thee about with fine linen, and I covered -thee with silk. - -16:11 I decked thee also with ornaments, and I put bracelets upon thy -hands, and a chain on thy neck. - -16:12 And I put a jewel on thy forehead, and earrings in thine ears, -and a beautiful crown upon thine head. - -16:13 Thus wast thou decked with gold and silver; and thy raiment was -of fine linen, and silk, and broidered work; thou didst eat fine -flour, and honey, and oil: and thou wast exceeding beautiful, and thou -didst prosper into a kingdom. - -16:14 And thy renown went forth among the heathen for thy beauty: for -it was perfect through my comeliness, which I had put upon thee, saith -the Lord GOD. - -16:15 But thou didst trust in thine own beauty, and playedst the -harlot because of thy renown, and pouredst out thy fornications on -every one that passed by; his it was. - -16:16 And of thy garments thou didst take, and deckedst thy high -places with divers colours, and playedst the harlot thereupon: the -like things shall not come, neither shall it be so. - -16:17 Thou hast also taken thy fair jewels of my gold and of my -silver, which I had given thee, and madest to thyself images of men, -and didst commit whoredom with them, 16:18 And tookest thy broidered -garments, and coveredst them: and thou hast set mine oil and mine -incense before them. - -16:19 My meat also which I gave thee, fine flour, and oil, and honey, -wherewith I fed thee, thou hast even set it before them for a sweet -savour: and thus it was, saith the Lord GOD. - -16:20 Moreover thou hast taken thy sons and thy daughters, whom thou -hast borne unto me, and these hast thou sacrificed unto them to be -devoured. Is this of thy whoredoms a small matter, 16:21 That thou -hast slain my children, and delivered them to cause them to pass -through the fire for them? 16:22 And in all thine abominations and -thy whoredoms thou hast not remembered the days of thy youth, when -thou wast naked and bare, and wast polluted in thy blood. - -16:23 And it came to pass after all thy wickedness, (woe, woe unto -thee! saith the LORD GOD;) 16:24 That thou hast also built unto thee -an eminent place, and hast made thee an high place in every street. - -16:25 Thou hast built thy high place at every head of the way, and -hast made thy beauty to be abhorred, and hast opened thy feet to every -one that passed by, and multiplied thy whoredoms. - -16:26 Thou hast also committed fornication with the Egyptians thy -neighbours, great of flesh; and hast increased thy whoredoms, to -provoke me to anger. - -16:27 Behold, therefore I have stretched out my hand over thee, and -have diminished thine ordinary food, and delivered thee unto the will -of them that hate thee, the daughters of the Philistines, which are -ashamed of thy lewd way. - -16:28 Thou hast played the whore also with the Assyrians, because thou -wast unsatiable; yea, thou hast played the harlot with them, and yet -couldest not be satisfied. - -16:29 Thou hast moreover multiplied thy fornication in the land of -Canaan unto Chaldea; and yet thou wast not satisfied therewith. - -16:30 How weak is thine heart, saith the LORD GOD, seeing thou doest -all these things, the work of an imperious whorish woman; 16:31 In -that thou buildest thine eminent place in the head of every way, and -makest thine high place in every street; and hast not been as an -harlot, in that thou scornest hire; 16:32 But as a wife that -committeth adultery, which taketh strangers instead of her husband! -16:33 They give gifts to all whores: but thou givest thy gifts to all -thy lovers, and hirest them, that they may come unto thee on every -side for thy whoredom. - -16:34 And the contrary is in thee from other women in thy whoredoms, -whereas none followeth thee to commit whoredoms: and in that thou -givest a reward, and no reward is given unto thee, therefore thou art -contrary. - -16:35 Wherefore, O harlot, hear the word of the LORD: 16:36 Thus saith -the Lord GOD; Because thy filthiness was poured out, and thy nakedness -discovered through thy whoredoms with thy lovers, and with all the -idols of thy abominations, and by the blood of thy children, which -thou didst give unto them; 16:37 Behold, therefore I will gather all -thy lovers, with whom thou hast taken pleasure, and all them that thou -hast loved, with all them that thou hast hated; I will even gather -them round about against thee, and will discover thy nakedness unto -them, that they may see all thy nakedness. - -16:38 And I will judge thee, as women that break wedlock and shed -blood are judged; and I will give thee blood in fury and jealousy. - -16:39 And I will also give thee into their hand, and they shall throw -down thine eminent place, and shall break down thy high places: they -shall strip thee also of thy clothes, and shall take thy fair jewels, -and leave thee naked and bare. - -16:40 They shall also bring up a company against thee, and they shall -stone thee with stones, and thrust thee through with their swords. - -16:41 And they shall burn thine houses with fire, and execute -judgments upon thee in the sight of many women: and I will cause thee -to cease from playing the harlot, and thou also shalt give no hire any -more. - -16:42 So will I make my fury toward thee to rest, and my jealousy -shall depart from thee, and I will be quiet, and will be no more -angry. - -16:43 Because thou hast not remembered the days of thy youth, but hast -fretted me in all these things; behold, therefore I also will -recompense thy way upon thine head, saith the Lord GOD: and thou shalt -not commit this lewdness above all thine abominations. - -16:44 Behold, every one that useth proverbs shall use this proverb -against thee, saying, As is the mother, so is her daughter. - -16:45 Thou art thy mother’s daughter, that lotheth her husband and her -children; and thou art the sister of thy sisters, which lothed their -husbands and their children: your mother was an Hittite, and your -father an Amorite. - -16:46 And thine elder sister is Samaria, she and her daughters that -dwell at thy left hand: and thy younger sister, that dwelleth at thy -right hand, is Sodom and her daughters. - -16:47 Yet hast thou not walked after their ways, nor done after their -abominations: but, as if that were a very little thing, thou wast -corrupted more than they in all thy ways. - -16:48 As I live, saith the Lord GOD, Sodom thy sister hath not done, -she nor her daughters, as thou hast done, thou and thy daughters. - -16:49 Behold, this was the iniquity of thy sister Sodom, pride, -fulness of bread, and abundance of idleness was in her and in her -daughters, neither did she strengthen the hand of the poor and needy. - -16:50 And they were haughty, and committed abomination before me: -therefore I took them away as I saw good. - -16:51 Neither hath Samaria committed half of thy sins; but thou hast -multiplied thine abominations more than they, and hast justified thy -sisters in all thine abominations which thou hast done. - -16:52 Thou also, which hast judged thy sisters, bear thine own shame -for thy sins that thou hast committed more abominable than they: they -are more righteous than thou: yea, be thou confounded also, and bear -thy shame, in that thou hast justified thy sisters. - -16:53 When I shall bring again their captivity, the captivity of Sodom -and her daughters, and the captivity of Samaria and her daughters, -then will I bring again the captivity of thy captives in the midst of -them: 16:54 That thou mayest bear thine own shame, and mayest be -confounded in all that thou hast done, in that thou art a comfort unto -them. - -16:55 When thy sisters, Sodom and her daughters, shall return to their -former estate, and Samaria and her daughters shall return to their -former estate, then thou and thy daughters shall return to your former -estate. - -16:56 For thy sister Sodom was not mentioned by thy mouth in the day -of thy pride, 16:57 Before thy wickedness was discovered, as at the -time of thy reproach of the daughters of Syria, and all that are round -about her, the daughters of the Philistines, which despise thee round -about. - -16:58 Thou hast borne thy lewdness and thine abominations, saith the -LORD. - -16:59 For thus saith the Lord GOD; I will even deal with thee as thou -hast done, which hast despised the oath in breaking the covenant. - -16:60 Nevertheless I will remember my covenant with thee in the days -of thy youth, and I will establish unto thee an everlasting covenant. - -16:61 Then thou shalt remember thy ways, and be ashamed, when thou -shalt receive thy sisters, thine elder and thy younger: and I will -give them unto thee for daughters, but not by thy covenant. - -16:62 And I will establish my covenant with thee; and thou shalt know -that I am the LORD: 16:63 That thou mayest remember, and be -confounded, and never open thy mouth any more because of thy shame, -when I am pacified toward thee for all that thou hast done, saith the -Lord GOD. - -17:1 And the word of the LORD came unto me, saying, 17:2 Son of man, -put forth a riddle, and speak a parable unto the house of Israel; 17:3 -And say, Thus saith the Lord GOD; A great eagle with great wings, -longwinged, full of feathers, which had divers colours, came unto -Lebanon, and took the highest branch of the cedar: 17:4 He cropped off -the top of his young twigs, and carried it into a land of traffick; he -set it in a city of merchants. - -17:5 He took also of the seed of the land, and planted it in a -fruitful field; he placed it by great waters, and set it as a willow -tree. - -17:6 And it grew, and became a spreading vine of low stature, whose -branches turned toward him, and the roots thereof were under him: so -it became a vine, and brought forth branches, and shot forth sprigs. - -17:7 There was also another great eagle with great wings and many -feathers: and, behold, this vine did bend her roots toward him, and -shot forth her branches toward him, that he might water it by the -furrows of her plantation. - -17:8 It was planted in a good soil by great waters, that it might -bring forth branches, and that it might bear fruit, that it might be a -goodly vine. - -17:9 Say thou, Thus saith the Lord GOD; Shall it prosper? shall he not -pull up the roots thereof, and cut off the fruit thereof, that it -wither? it shall wither in all the leaves of her spring, even without -great power or many people to pluck it up by the roots thereof. - -17:10 Yea, behold, being planted, shall it prosper? shall it not -utterly wither, when the east wind toucheth it? it shall wither in the -furrows where it grew. - -17:11 Moreover the word of the LORD came unto me, saying, 17:12 Say -now to the rebellious house, Know ye not what these things mean? tell -them, Behold, the king of Babylon is come to Jerusalem, and hath taken -the king thereof, and the princes thereof, and led them with him to -Babylon; 17:13 And hath taken of the king’s seed, and made a covenant -with him, and hath taken an oath of him: he hath also taken the mighty -of the land: 17:14 That the kingdom might be base, that it might not -lift itself up, but that by keeping of his covenant it might stand. - -17:15 But he rebelled against him in sending his ambassadors into -Egypt, that they might give him horses and much people. Shall he -prosper? shall he escape that doeth such things? or shall he break the -covenant, and be delivered? 17:16 As I live, saith the Lord GOD, -surely in the place where the king dwelleth that made him king, whose -oath he despised, and whose covenant he brake, even with him in the -midst of Babylon he shall die. - -17:17 Neither shall Pharaoh with his mighty army and great company -make for him in the war, by casting up mounts, and building forts, to -cut off many persons: 17:18 Seeing he despised the oath by breaking -the covenant, when, lo, he had given his hand, and hath done all these -things, he shall not escape. - -17:19 Therefore thus saith the Lord GOD; As I live, surely mine oath -that he hath despised, and my covenant that he hath broken, even it -will I recompense upon his own head. - -17:20 And I will spread my net upon him, and he shall be taken in my -snare, and I will bring him to Babylon, and will plead with him there -for his trespass that he hath trespassed against me. - -17:21 And all his fugitives with all his bands shall fall by the -sword, and they that remain shall be scattered toward all winds: and -ye shall know that I the LORD have spoken it. - -17:22 Thus saith the Lord GOD; I will also take of the highest branch -of the high cedar, and will set it; I will crop off from the top of -his young twigs a tender one, and will plant it upon an high mountain -and eminent: 17:23 In the mountain of the height of Israel will I -plant it: and it shall bring forth boughs, and bear fruit, and be a -goodly cedar: and under it shall dwell all fowl of every wing; in the -shadow of the branches thereof shall they dwell. - -17:24 And all the trees of the field shall know that I the LORD have -brought down the high tree, have exalted the low tree, have dried up -the green tree, and have made the dry tree to flourish: I the LORD -have spoken and have done it. - -18:1 The word of the LORD came unto me again, saying, 18:2 What mean -ye, that ye use this proverb concerning the land of Israel, saying, -The fathers have eaten sour grapes, and the children’s teeth are set -on edge? 18:3 As I live, saith the Lord GOD, ye shall not have -occasion any more to use this proverb in Israel. - -18:4 Behold, all souls are mine; as the soul of the father, so also -the soul of the son is mine: the soul that sinneth, it shall die. - -18:5 But if a man be just, and do that which is lawful and right, 18:6 -And hath not eaten upon the mountains, neither hath lifted up his eyes -to the idols of the house of Israel, neither hath defiled his -neighbours wife, neither hath come near to a menstruous woman, 18:7 -And hath not oppressed any, but hath restored to the debtor his -pledge, hath spoiled none by violence, hath given his bread to the -hungry, and hath covered the naked with a garment; 18:8 He that hath -not given forth upon usury, neither hath taken any increase, that hath -withdrawn his hand from iniquity, hath executed true judgment between -man and man, 18:9 Hath walked in my statutes, and hath kept my -judgments, to deal truly; he is just, he shall surely live, saith the -Lord GOD. - -18:10 If he beget a son that is a robber, a shedder of blood, and that -doeth the like to any one of these things, 18:11 And that doeth not -any of those duties, but even hath eaten upon the mountains, and -defiled his neighbours wife, 18:12 Hath oppressed the poor and needy, -hath spoiled by violence, hath not restored the pledge, and hath -lifted up his eyes to the idols, hath committed abomination, 18:13 -Hath given forth upon usury, and hath taken increase: shall he then -live? he shall not live: he hath done all these abominations; he shall -surely die; his blood shall be upon him. - -18:14 Now, lo, if he beget a son, that seeth all his father’s sins -which he hath done, and considereth, and doeth not such like, 18:15 -That hath not eaten upon the mountains, neither hath lifted up his -eyes to the idols of the house of Israel, hath not defiled his -neighbours wife, 18:16 Neither hath oppressed any, hath not -withholden the pledge, neither hath spoiled by violence, but hath -given his bread to the hungry, and hath covered the naked with a -garment, 18:17 That hath taken off his hand from the poor, that hath -not received usury nor increase, hath executed my judgments, hath -walked in my statutes; he shall not die for the iniquity of his -father, he shall surely live. - -18:18 As for his father, because he cruelly oppressed, spoiled his -brother by violence, and did that which is not good among his people, -lo, even he shall die in his iniquity. - -18:19 Yet say ye, Why? doth not the son bear the iniquity of the -father? When the son hath done that which is lawful and right, and -hath kept all my statutes, and hath done them, he shall surely live. - -18:20 The soul that sinneth, it shall die. The son shall not bear the -iniquity of the father, neither shall the father bear the iniquity of -the son: the righteousness of the righteous shall be upon him, and the -wickedness of the wicked shall be upon him. - -18:21 But if the wicked will turn from all his sins that he hath -committed, and keep all my statutes, and do that which is lawful and -right, he shall surely live, he shall not die. - -18:22 All his transgressions that he hath committed, they shall not be -mentioned unto him: in his righteousness that he hath done he shall -live. - -18:23 Have I any pleasure at all that the wicked should die? saith the -Lord GOD: and not that he should return from his ways, and live? -18:24 But when the righteous turneth away from his righteousness, and -committeth iniquity, and doeth according to all the abominations that -the wicked man doeth, shall he live? All his righteousness that he -hath done shall not be mentioned: in his trespass that he hath -trespassed, and in his sin that he hath sinned, in them shall he die. - -18:25 Yet ye say, The way of the LORD is not equal. Hear now, O house -of Israel; Is not my way equal? are not your ways unequal? 18:26 When -a righteous man turneth away from his righteousness, and committeth -iniquity, and dieth in them; for his iniquity that he hath done shall -he die. - -18:27 Again, when the wicked man turneth away from his wickedness that -he hath committed, and doeth that which is lawful and right, he shall -save his soul alive. - -18:28 Because he considereth, and turneth away from all his -transgressions that he hath committed, he shall surely live, he shall -not die. - -18:29 Yet saith the house of Israel, The way of the LORD is not equal. -O house of Israel, are not my ways equal? are not your ways unequal? -18:30 Therefore I will judge you, O house of Israel, every one -according to his ways, saith the Lord GOD. Repent, and turn yourselves -from all your transgressions; so iniquity shall not be your ruin. - -18:31 Cast away from you all your transgressions, whereby ye have -transgressed; and make you a new heart and a new spirit: for why will -ye die, O house of Israel? 18:32 For I have no pleasure in the death -of him that dieth, saith the Lord GOD: wherefore turn yourselves, and -live ye. - -19:1 Moreover take thou up a lamentation for the princes of Israel, -19:2 And say, What is thy mother? A lioness: she lay down among lions, -she nourished her whelps among young lions. - -19:3 And she brought up one of her whelps: it became a young lion, and -it learned to catch the prey; it devoured men. - -19:4 The nations also heard of him; he was taken in their pit, and -they brought him with chains unto the land of Egypt. - -19:5 Now when she saw that she had waited, and her hope was lost, then -she took another of her whelps, and made him a young lion. - -19:6 And he went up and down among the lions, he became a young lion, -and learned to catch the prey, and devoured men. - -19:7 And he knew their desolate palaces, and he laid waste their -cities; and the land was desolate, and the fulness thereof, by the -noise of his roaring. - -19:8 Then the nations set against him on every side from the -provinces, and spread their net over him: he was taken in their pit. - -19:9 And they put him in ward in chains, and brought him to the king -of Babylon: they brought him into holds, that his voice should no more -be heard upon the mountains of Israel. - -19:10 Thy mother is like a vine in thy blood, planted by the waters: -she was fruitful and full of branches by reason of many waters. - -19:11 And she had strong rods for the sceptres of them that bare rule, -and her stature was exalted among the thick branches, and she appeared -in her height with the multitude of her branches. - -19:12 But she was plucked up in fury, she was cast down to the ground, -and the east wind dried up her fruit: her strong rods were broken and -withered; the fire consumed them. - -19:13 And now she is planted in the wilderness, in a dry and thirsty -ground. - -19:14 And fire is gone out of a rod of her branches, which hath -devoured her fruit, so that she hath no strong rod to be a sceptre to -rule. This is a lamentation, and shall be for a lamentation. - -20:1 And it came to pass in the seventh year, in the fifth month, the -tenth day of the month, that certain of the elders of Israel came to -enquire of the LORD, and sat before me. - -20:2 Then came the word of the LORD unto me, saying, 20:3 Son of man, -speak unto the elders of Israel, and say unto them, Thus saith the -Lord GOD; Are ye come to enquire of me? As I live, saith the Lord GOD, -I will not be enquired of by you. - -20:4 Wilt thou judge them, son of man, wilt thou judge them? cause -them to know the abominations of their fathers: 20:5 And say unto -them, Thus saith the Lord GOD; In the day when I chose Israel, and -lifted up mine hand unto the seed of the house of Jacob, and made -myself known unto them in the land of Egypt, when I lifted up mine -hand unto them, saying, I am the LORD your God; 20:6 In the day that I -lifted up mine hand unto them, to bring them forth of the land of -Egypt into a land that I had espied for them, flowing with milk and -honey, which is the glory of all lands: 20:7 Then said I unto them, -Cast ye away every man the abominations of his eyes, and defile not -yourselves with the idols of Egypt: I am the LORD your God. - -20:8 But they rebelled against me, and would not hearken unto me: they -did not every man cast away the abominations of their eyes, neither -did they forsake the idols of Egypt: then I said, I will pour out my -fury upon them, to accomplish my anger against them in the midst of -the land of Egypt. - -20:9 But I wrought for my name’s sake, that it should not be polluted -before the heathen, among whom they were, in whose sight I made myself -known unto them, in bringing them forth out of the land of Egypt. - -20:10 Wherefore I caused them to go forth out of the land of Egypt, -and brought them into the wilderness. - -20:11 And I gave them my statutes, and shewed them my judgments, which -if a man do, he shall even live in them. - -20:12 Moreover also I gave them my sabbaths, to be a sign between me -and them, that they might know that I am the LORD that sanctify them. - -20:13 But the house of Israel rebelled against me in the wilderness: -they walked not in my statutes, and they despised my judgments, which -if a man do, he shall even live in them; and my sabbaths they greatly -polluted: then I said, I would pour out my fury upon them in the -wilderness, to consume them. - -20:14 But I wrought for my name’s sake, that it should not be polluted -before the heathen, in whose sight I brought them out. - -20:15 Yet also I lifted up my hand unto them in the wilderness, that I -would not bring them into the land which I had given them, flowing -with milk and honey, which is the glory of all lands; 20:16 Because -they despised my judgments, and walked not in my statutes, but -polluted my sabbaths: for their heart went after their idols. - -20:17 Nevertheless mine eye spared them from destroying them, neither -did I make an end of them in the wilderness. - -20:18 But I said unto their children in the wilderness, Walk ye not in -the statutes of your fathers, neither observe their judgments, nor -defile yourselves with their idols: 20:19 I am the LORD your God; walk -in my statutes, and keep my judgments, and do them; 20:20 And hallow -my sabbaths; and they shall be a sign between me and you, that ye may -know that I am the LORD your God. - -20:21 Notwithstanding the children rebelled against me: they walked -not in my statutes, neither kept my judgments to do them, which if a -man do, he shall even live in them; they polluted my sabbaths: then I -said, I would pour out my fury upon them, to accomplish my anger -against them in the wilderness. - -20:22 Nevertheless I withdrew mine hand, and wrought for my name’s -sake, that it should not be polluted in the sight of the heathen, in -whose sight I brought them forth. - -20:23 I lifted up mine hand unto them also in the wilderness, that I -would scatter them among the heathen, and disperse them through the -countries; 20:24 Because they had not executed my judgments, but had -despised my statutes, and had polluted my sabbaths, and their eyes -were after their fathers’ idols. - -20:25 Wherefore I gave them also statutes that were not good, and -judgments whereby they should not live; 20:26 And I polluted them in -their own gifts, in that they caused to pass through the fire all that -openeth the womb, that I might make them desolate, to the end that -they might know that I am the LORD. - -20:27 Therefore, son of man, speak unto the house of Israel, and say -unto them, Thus saith the Lord GOD; Yet in this your fathers have -blasphemed me, in that they have committed a trespass against me. - -20:28 For when I had brought them into the land, for the which I -lifted up mine hand to give it to them, then they saw every high hill, -and all the thick trees, and they offered there their sacrifices, and -there they presented the provocation of their offering: there also -they made their sweet savour, and poured out there their drink -offerings. - -20:29 Then I said unto them, What is the high place whereunto ye go? -And the name whereof is called Bamah unto this day. - -20:30 Wherefore say unto the house of Israel, Thus saith the Lord GOD; -Are ye polluted after the manner of your fathers? and commit ye -whoredom after their abominations? 20:31 For when ye offer your -gifts, when ye make your sons to pass through the fire, ye pollute -yourselves with all your idols, even unto this day: and shall I be -enquired of by you, O house of Israel? As I live, saith the Lord GOD, -I will not be enquired of by you. - -20:32 And that which cometh into your mind shall not be at all, that -ye say, We will be as the heathen, as the families of the countries, -to serve wood and stone. - -20:33 As I live, saith the Lord GOD, surely with a mighty hand, and -with a stretched out arm, and with fury poured out, will I rule over -you: 20:34 And I will bring you out from the people, and will gather -you out of the countries wherein ye are scattered, with a mighty hand, -and with a stretched out arm, and with fury poured out. - -20:35 And I will bring you into the wilderness of the people, and -there will I plead with you face to face. - -20:36 Like as I pleaded with your fathers in the wilderness of the -land of Egypt, so will I plead with you, saith the Lord GOD. - -20:37 And I will cause you to pass under the rod, and I will bring you -into the bond of the covenant: 20:38 And I will purge out from among -you the rebels, and them that transgress against me: I will bring them -forth out of the country where they sojourn, and they shall not enter -into the land of Israel: and ye shall know that I am the LORD. - -20:39 As for you, O house of Israel, thus saith the Lord GOD; Go ye, -serve ye every one his idols, and hereafter also, if ye will not -hearken unto me: but pollute ye my holy name no more with your gifts, -and with your idols. - -20:40 For in mine holy mountain, in the mountain of the height of -Israel, saith the Lord GOD, there shall all the house of Israel, all -of them in the land, serve me: there will I accept them, and there -will I require your offerings, and the firstfruits of your oblations, -with all your holy things. - -20:41 I will accept you with your sweet savour, when I bring you out -from the people, and gather you out of the countries wherein ye have -been scattered; and I will be sanctified in you before the heathen. - -20:42 And ye shall know that I am the LORD, when I shall bring you -into the land of Israel, into the country for the which I lifted up -mine hand to give it to your fathers. - -20:43 And there shall ye remember your ways, and all your doings, -wherein ye have been defiled; and ye shall lothe yourselves in your -own sight for all your evils that ye have committed. - -20:44 And ye shall know that I am the LORD when I have wrought with -you for my name’s sake, not according to your wicked ways, nor -according to your corrupt doings, O ye house of Israel, saith the Lord -GOD. - -20:45 Moreover the word of the LORD came unto me, saying, 20:46 Son of -man, set thy face toward the south, and drop thy word toward the -south, and prophesy against the forest of the south field; 20:47 And -say to the forest of the south, Hear the word of the LORD; Thus saith -the Lord GOD; Behold, I will kindle a fire in thee, and it shall -devour every green tree in thee, and every dry tree: the flaming flame -shall not be quenched, and all faces from the south to the north shall -be burned therein. - -20:48 And all flesh shall see that I the LORD have kindled it: it -shall not be quenched. - -20:49 Then said I, Ah Lord GOD! they say of me, Doth he not speak -parables? 21:1 And the word of the LORD came unto me, saying, 21:2 -Son of man, set thy face toward Jerusalem, and drop thy word toward -the holy places, and prophesy against the land of Israel, 21:3 And say -to the land of Israel, Thus saith the LORD; Behold, I am against thee, -and will draw forth my sword out of his sheath, and will cut off from -thee the righteous and the wicked. - -21:4 Seeing then that I will cut off from thee the righteous and the -wicked, therefore shall my sword go forth out of his sheath against -all flesh from the south to the north: 21:5 That all flesh may know -that I the LORD have drawn forth my sword out of his sheath: it shall -not return any more. - -21:6 Sigh therefore, thou son of man, with the breaking of thy loins; -and with bitterness sigh before their eyes. - -21:7 And it shall be, when they say unto thee, Wherefore sighest thou? -that thou shalt answer, For the tidings; because it cometh: and every -heart shall melt, and all hands shall be feeble, and every spirit -shall faint, and all knees shall be weak as water: behold, it cometh, -and shall be brought to pass, saith the Lord GOD. - -21:8 Again the word of the LORD came unto me, saying, 21:9 Son of man, -prophesy, and say, Thus saith the LORD; Say, A sword, a sword is -sharpened, and also furbished: 21:10 It is sharpened to make a sore -slaughter; it is furbished that it may glitter: should we then make -mirth? it contemneth the rod of my son, as every tree. - -21:11 And he hath given it to be furbished, that it may be handled: -this sword is sharpened, and it is furbished, to give it into the hand -of the slayer. - -21:12 Cry and howl, son of man: for it shall be upon my people, it -shall be upon all the princes of Israel: terrors by reason of the -sword shall be upon my people: smite therefore upon thy thigh. - -21:13 Because it is a trial, and what if the sword contemn even the -rod? it shall be no more, saith the Lord GOD. - -21:14 Thou therefore, son of man, prophesy, and smite thine hands -together. and let the sword be doubled the third time, the sword of -the slain: it is the sword of the great men that are slain, which -entereth into their privy chambers. - -21:15 I have set the point of the sword against all their gates, that -their heart may faint, and their ruins be multiplied: ah! it is made -bright, it is wrapped up for the slaughter. - -21:16 Go thee one way or other, either on the right hand, or on the -left, whithersoever thy face is set. - -21:17 I will also smite mine hands together, and I will cause my fury -to rest: I the LORD have said it. - -21:18 The word of the LORD came unto me again, saying, 21:19 Also, -thou son of man, appoint thee two ways, that the sword of the king of -Babylon may come: both twain shall come forth out of one land: and -choose thou a place, choose it at the head of the way to the city. - -21:20 Appoint a way, that the sword may come to Rabbath of the -Ammonites, and to Judah in Jerusalem the defenced. - -21:21 For the king of Babylon stood at the parting of the way, at the -head of the two ways, to use divination: he made his arrows bright, he -consulted with images, he looked in the liver. - -21:22 At his right hand was the divination for Jerusalem, to appoint -captains, to open the mouth in the slaughter, to lift up the voice -with shouting, to appoint battering rams against the gates, to cast a -mount, and to build a fort. - -21:23 And it shall be unto them as a false divination in their sight, -to them that have sworn oaths: but he will call to remembrance the -iniquity, that they may be taken. - -21:24 Therefore thus saith the Lord GOD; Because ye have made your -iniquity to be remembered, in that your transgressions are discovered, -so that in all your doings your sins do appear; because, I say, that -ye are come to remembrance, ye shall be taken with the hand. - -21:25 And thou, profane wicked prince of Israel, whose day is come, -when iniquity shall have an end, 21:26 Thus saith the Lord GOD; Remove -the diadem, and take off the crown: this shall not be the same: exalt -him that is low, and abase him that is high. - -21:27 I will overturn, overturn, overturn, it: and it shall be no -more, until he come whose right it is; and I will give it him. - -21:28 And thou, son of man, prophesy and say, Thus saith the Lord GOD -concerning the Ammonites, and concerning their reproach; even say -thou, The sword, the sword is drawn: for the slaughter it is -furbished, to consume because of the glittering: 21:29 Whiles they see -vanity unto thee, whiles they divine a lie unto thee, to bring thee -upon the necks of them that are slain, of the wicked, whose day is -come, when their iniquity shall have an end. - -21:30 Shall I cause it to return into his sheath? I will judge thee in -the place where thou wast created, in the land of thy nativity. - -21:31 And I will pour out mine indignation upon thee, I will blow -against thee in the fire of my wrath, and deliver thee into the hand -of brutish men, and skilful to destroy. - -21:32 Thou shalt be for fuel to the fire; thy blood shall be in the -midst of the land; thou shalt be no more remembered: for I the LORD -have spoken it. - -22:1 Moreover the word of the LORD came unto me, saying, 22:2 Now, -thou son of man, wilt thou judge, wilt thou judge the bloody city? -yea, thou shalt shew her all her abominations. - -22:3 Then say thou, Thus saith the Lord GOD, The city sheddeth blood -in the midst of it, that her time may come, and maketh idols against -herself to defile herself. - -22:4 Thou art become guilty in thy blood that thou hast shed; and hast -defiled thyself in thine idols which thou hast made; and thou hast -caused thy days to draw near, and art come even unto thy years: -therefore have I made thee a reproach unto the heathen, and a mocking -to all countries. - -22:5 Those that be near, and those that be far from thee, shall mock -thee, which art infamous and much vexed. - -22:6 Behold, the princes of Israel, every one were in thee to their -power to shed blood. - -22:7 In thee have they set light by father and mother: in the midst of -thee have they dealt by oppression with the stranger: in thee have -they vexed the fatherless and the widow. - -22:8 Thou hast despised mine holy things, and hast profaned my -sabbaths. - -22:9 In thee are men that carry tales to shed blood: and in thee they -eat upon the mountains: in the midst of thee they commit lewdness. - -22:10 In thee have they discovered their fathers’ nakedness: in thee -have they humbled her that was set apart for pollution. - -22:11 And one hath committed abomination with his neighbours wife; -and another hath lewdly defiled his daughter in law; and another in -thee hath humbled his sister, his father’s daughter. - -22:12 In thee have they taken gifts to shed blood; thou hast taken -usury and increase, and thou hast greedily gained of thy neighbours by -extortion, and hast forgotten me, saith the Lord GOD. - -22:13 Behold, therefore I have smitten mine hand at thy dishonest gain -which thou hast made, and at thy blood which hath been in the midst of -thee. - -22:14 Can thine heart endure, or can thine hands be strong, in the -days that I shall deal with thee? I the LORD have spoken it, and will -do it. - -22:15 And I will scatter thee among the heathen, and disperse thee in -the countries, and will consume thy filthiness out of thee. - -22:16 And thou shalt take thine inheritance in thyself in the sight of -the heathen, and thou shalt know that I am the LORD. - -22:17 And the word of the LORD came unto me, saying, 22:18 Son of man, -the house of Israel is to me become dross: all they are brass, and -tin, and iron, and lead, in the midst of the furnace; they are even -the dross of silver. - -22:19 Therefore thus saith the Lord GOD; Because ye are all become -dross, behold, therefore I will gather you into the midst of -Jerusalem. - -22:20 As they gather silver, and brass, and iron, and lead, and tin, -into the midst of the furnace, to blow the fire upon it, to melt it; -so will I gather you in mine anger and in my fury, and I will leave -you there, and melt you. - -22:21 Yea, I will gather you, and blow upon you in the fire of my -wrath, and ye shall be melted in the midst therof. - -22:22 As silver is melted in the midst of the furnace, so shall ye be -melted in the midst thereof; and ye shall know that I the LORD have -poured out my fury upon you. - -22:23 And the word of the LORD came unto me, saying, 22:24 Son of man, -say unto her, Thou art the land that is not cleansed, nor rained upon -in the day of indignation. - -22:25 There is a conspiracy of her prophets in the midst thereof, like -a roaring lion ravening the prey; they have devoured souls; they have -taken the treasure and precious things; they have made her many widows -in the midst thereof. - -22:26 Her priests have violated my law, and have profaned mine holy -things: they have put no difference between the holy and profane, -neither have they shewed difference between the unclean and the clean, -and have hid their eyes from my sabbaths, and I am profaned among -them. - -22:27 Her princes in the midst thereof are like wolves ravening the -prey, to shed blood, and to destroy souls, to get dishonest gain. - -22:28 And her prophets have daubed them with untempered morter, seeing -vanity, and divining lies unto them, saying, Thus saith the Lord GOD, -when the LORD hath not spoken. - -22:29 The people of the land have used oppression, and exercised -robbery, and have vexed the poor and needy: yea, they have oppressed -the stranger wrongfully. - -22:30 And I sought for a man among them, that should make up the -hedge, and stand in the gap before me for the land, that I should not -destroy it: but I found none. - -22:31 Therefore have I poured out mine indignation upon them; I have -consumed them with the fire of my wrath: their own way have I -recompensed upon their heads, saith the Lord GOD. - -23:1 The word of the LORD came again unto me, saying, 23:2 Son of man, -there were two women, the daughters of one mother: 23:3 And they -committed whoredoms in Egypt; they committed whoredoms in their youth: -there were their breasts pressed, and there they bruised the teats of -their virginity. - -23:4 And the names of them were Aholah the elder, and Aholibah her -sister: and they were mine, and they bare sons and daughters. Thus -were their names; Samaria is Aholah, and Jerusalem Aholibah. - -23:5 And Aholah played the harlot when she was mine; and she doted on -her lovers, on the Assyrians her neighbours, 23:6 Which were clothed -with blue, captains and rulers, all of them desirable young men, -horsemen riding upon horses. - -23:7 Thus she committed her whoredoms with them, with all them that -were the chosen men of Assyria, and with all on whom she doted: with -all their idols she defiled herself. - -23:8 Neither left she her whoredoms brought from Egypt: for in her -youth they lay with her, and they bruised the breasts of her -virginity, and poured their whoredom upon her. - -23:9 Wherefore I have delivered her into the hand of her lovers, into -the hand of the Assyrians, upon whom she doted. - -23:10 These discovered her nakedness: they took her sons and her -daughters, and slew her with the sword: and she became famous among -women; for they had executed judgment upon her. - -23:11 And when her sister Aholibah saw this, she was more corrupt in -her inordinate love than she, and in her whoredoms more than her -sister in her whoredoms. - -23:12 She doted upon the Assyrians her neighbours, captains and rulers -clothed most gorgeously, horsemen riding upon horses, all of them -desirable young men. - -23:13 Then I saw that she was defiled, that they took both one way, -23:14 And that she increased her whoredoms: for when she saw men -pourtrayed upon the wall, the images of the Chaldeans pourtrayed with -vermilion, 23:15 Girded with girdles upon their loins, exceeding in -dyed attire upon their heads, all of them princes to look to, after -the manner of the Babylonians of Chaldea, the land of their nativity: -23:16 And as soon as she saw them with her eyes, she doted upon them, -and sent messengers unto them into Chaldea. - -23:17 And the Babylonians came to her into the bed of love, and they -defiled her with their whoredom, and she was polluted with them, and -her mind was alienated from them. - -23:18 So she discovered her whoredoms, and discovered her nakedness: -then my mind was alienated from her, like as my mind was alienated -from her sister. - -23:19 Yet she multiplied her whoredoms, in calling to remembrance the -days of her youth, wherein she had played the harlot in the land of -Egypt. - -23:20 For she doted upon their paramours, whose flesh is as the flesh -of asses, and whose issue is like the issue of horses. - -23:21 Thus thou calledst to remembrance the lewdness of thy youth, in -bruising thy teats by the Egyptians for the paps of thy youth. - -23:22 Therefore, O Aholibah, thus saith the Lord GOD; Behold, I will -raise up thy lovers against thee, from whom thy mind is alienated, and -I will bring them against thee on every side; 23:23 The Babylonians, -and all the Chaldeans, Pekod, and Shoa, and Koa, and all the Assyrians -with them: all of them desirable young men, captains and rulers, great -lords and renowned, all of them riding upon horses. - -23:24 And they shall come against thee with chariots, wagons, and -wheels, and with an assembly of people, which shall set against thee -buckler and shield and helmet round about: and I will set judgment -before them, and they shall judge thee according to their judgments. - -23:25 And I will set my jealousy against thee, and they shall deal -furiously with thee: they shall take away thy nose and thine ears; and -thy remnant shall fall by the sword: they shall take thy sons and thy -daughters; and thy residue shall be devoured by the fire. - -23:26 They shall also strip thee out of thy clothes, and take away thy -fair jewels. - -23:27 Thus will I make thy lewdness to cease from thee, and thy -whoredom brought from the land of Egypt: so that thou shalt not lift -up thine eyes unto them, nor remember Egypt any more. - -23:28 For thus saith the Lord GOD; Behold, I will deliver thee into -the hand of them whom thou hatest, into the hand of them from whom thy -mind is alienated: 23:29 And they shall deal with thee hatefully, and -shall take away all thy labour, and shall leave thee naked and bare: -and the nakedness of thy whoredoms shall be discovered, both thy -lewdness and thy whoredoms. - -23:30 I will do these things unto thee, because thou hast gone a -whoring after the heathen, and because thou art polluted with their -idols. - -23:31 Thou hast walked in the way of thy sister; therefore will I give -her cup into thine hand. - -23:32 Thus saith the Lord GOD; Thou shalt drink of thy sister’s cup -deep and large: thou shalt be laughed to scorn and had in derision; it -containeth much. - -23:33 Thou shalt be filled with drunkenness and sorrow, with the cup -of astonishment and desolation, with the cup of thy sister Samaria. - -23:34 Thou shalt even drink it and suck it out, and thou shalt break -the sherds thereof, and pluck off thine own breasts: for I have spoken -it, saith the Lord GOD. - -23:35 Therefore thus saith the Lord GOD; Because thou hast forgotten -me, and cast me behind thy back, therefore bear thou also thy lewdness -and thy whoredoms. - -23:36 The LORD said moreover unto me; Son of man, wilt thou judge -Aholah and Aholibah? yea, declare unto them their abominations; 23:37 -That they have committed adultery, and blood is in their hands, and -with their idols have they committed adultery, and have also caused -their sons, whom they bare unto me, to pass for them through the fire, -to devour them. - -23:38 Moreover this they have done unto me: they have defiled my -sanctuary in the same day, and have profaned my sabbaths. - -23:39 For when they had slain their children to their idols, then they -came the same day into my sanctuary to profane it; and, lo, thus have -they done in the midst of mine house. - -23:40 And furthermore, that ye have sent for men to come from far, -unto whom a messenger was sent; and, lo, they came: for whom thou -didst wash thyself, paintedst thy eyes, and deckedst thyself with -ornaments, 23:41 And satest upon a stately bed, and a table prepared -before it, whereupon thou hast set mine incense and mine oil. - -23:42 And a voice of a multitude being at ease was with her: and with -the men of the common sort were brought Sabeans from the wilderness, -which put bracelets upon their hands, and beautiful crowns upon their -heads. - -23:43 Then said I unto her that was old in adulteries, Will they now -commit whoredoms with her, and she with them? 23:44 Yet they went in -unto her, as they go in unto a woman that playeth the harlot: so went -they in unto Aholah and unto Aholibah, the lewd women. - -23:45 And the righteous men, they shall judge them after the manner of -adulteresses, and after the manner of women that shed blood; because -they are adulteresses, and blood is in their hands. - -23:46 For thus saith the Lord GOD; I will bring up a company upon -them, and will give them to be removed and spoiled. - -23:47 And the company shall stone them with stones, and dispatch them -with their swords; they shall slay their sons and their daughters, and -burn up their houses with fire. - -23:48 Thus will I cause lewdness to cease out of the land, that all -women may be taught not to do after your lewdness. - -23:49 And they shall recompense your lewdness upon you, and ye shall -bear the sins of your idols: and ye shall know that I am the Lord GOD. - -24:1 Again in the ninth year, in the tenth month, in the tenth day of -the month, the word of the LORD came unto me, saying, 24:2 Son of man, -write thee the name of the day, even of this same day: the king of -Babylon set himself against Jerusalem this same day. - -24:3 And utter a parable unto the rebellious house, and say unto them, -Thus saith the Lord GOD; Set on a pot, set it on, and also pour water -into it: 24:4 Gather the pieces thereof into it, even every good -piece, the thigh, and the shoulder; fill it with the choice bones. - -24:5 Take the choice of the flock, and burn also the bones under it, -and make it boil well, and let them seethe the bones of it therein. - -24:6 Wherefore thus saith the Lord GOD; Woe to the bloody city, to the -pot whose scum is therein, and whose scum is not gone out of it! bring -it out piece by piece; let no lot fall upon it. - -24:7 For her blood is in the midst of her; she set it upon the top of -a rock; she poured it not upon the ground, to cover it with dust; 24:8 -That it might cause fury to come up to take vengeance; I have set her -blood upon the top of a rock, that it should not be covered. - -24:9 Therefore thus saith the Lord GOD; Woe to the bloody city! I will -even make the pile for fire great. - -24:10 Heap on wood, kindle the fire, consume the flesh, and spice it -well, and let the bones be burned. - -24:11 Then set it empty upon the coals thereof, that the brass of it -may be hot, and may burn, and that the filthiness of it may be molten -in it, that the scum of it may be consumed. - -24:12 She hath wearied herself with lies, and her great scum went not -forth out of her: her scum shall be in the fire. - -24:13 In thy filthiness is lewdness: because I have purged thee, and -thou wast not purged, thou shalt not be purged from thy filthiness any -more, till I have caused my fury to rest upon thee. - -24:14 I the LORD have spoken it: it shall come to pass, and I will do -it; I will not go back, neither will I spare, neither will I repent; -according to thy ways, and according to thy doings, shall they judge -thee, saith the Lord GOD. - -24:15 Also the word of the LORD came unto me, saying, 24:16 Son of -man, behold, I take away from thee the desire of thine eyes with a -stroke: yet neither shalt thou mourn nor weep, neither shall thy tears -run down. - -24:17 Forbear to cry, make no mourning for the dead, bind the tire of -thine head upon thee, and put on thy shoes upon thy feet, and cover -not thy lips, and eat not the bread of men. - -24:18 So I spake unto the people in the morning: and at even my wife -died; and I did in the morning as I was commanded. - -24:19 And the people said unto me, Wilt thou not tell us what these -things are to us, that thou doest so? 24:20 Then I answered them, The -word of the LORD came unto me, saying, 24:21 Speak unto the house of -Israel, Thus saith the Lord GOD; Behold, I will profane my sanctuary, -the excellency of your strength, the desire of your eyes, and that -which your soul pitieth; and your sons and your daughters whom ye have -left shall fall by the sword. - -24:22 And ye shall do as I have done: ye shall not cover your lips, -nor eat the bread of men. - -24:23 And your tires shall be upon your heads, and your shoes upon -your feet: ye shall not mourn nor weep; but ye shall pine away for -your iniquities, and mourn one toward another. - -24:24 Thus Ezekiel is unto you a sign: according to all that he hath -done shall ye do: and when this cometh, ye shall know that I am the -Lord GOD. - -24:25 Also, thou son of man, shall it not be in the day when I take -from them their strength, the joy of their glory, the desire of their -eyes, and that whereupon they set their minds, their sons and their -daughters, 24:26 That he that escapeth in that day shall come unto -thee, to cause thee to hear it with thine ears? 24:27 In that day -shall thy mouth be opened to him which is escaped, and thou shalt -speak, and be no more dumb: and thou shalt be a sign unto them; and -they shall know that I am the LORD. - -25:1 The word of the LORD came again unto me, saying, 25:2 Son of man, -set thy face against the Ammonites, and prophesy against them; 25:3 -And say unto the Ammonites, Hear the word of the Lord GOD; Thus saith -the Lord GOD; Because thou saidst, Aha, against my sanctuary, when it -was profaned; and against the land of Israel, when it was desolate; -and against the house of Judah, when they went into captivity; 25:4 -Behold, therefore I will deliver thee to the men of the east for a -possession, and they shall set their palaces in thee, and make their -dwellings in thee: they shall eat thy fruit, and they shall drink thy -milk. - -25:5 And I will make Rabbah a stable for camels, and the Ammonites a -couching place for flocks: and ye shall know that I am the LORD. - -25:6 For thus saith the Lord GOD; Because thou hast clapped thine -hands, and stamped with the feet, and rejoiced in heart with all thy -despite against the land of Israel; 25:7 Behold, therefore I will -stretch out mine hand upon thee, and will deliver thee for a spoil to -the heathen; and I will cut thee off from the people, and I will cause -thee to perish out of the countries: I will destroy thee; and thou -shalt know that I am the LORD. - -25:8 Thus saith the Lord GOD; Because that Moab and Seir do say, -Behold, the house of Judah is like unto all the heathen; 25:9 -Therefore, behold, I will open the side of Moab from the cities, from -his cities which are on his frontiers, the glory of the country, -Bethjeshimoth, Baalmeon, and Kiriathaim, 25:10 Unto the men of the -east with the Ammonites, and will give them in possession, that the -Ammonites may not be remembered among the nations. - -25:11 And I will execute judgments upon Moab; and they shall know that -I am the LORD. - -25:12 Thus saith the Lord GOD; Because that Edom hath dealt against -the house of Judah by taking vengeance, and hath greatly offended, and -revenged himself upon them; 25:13 Therefore thus saith the Lord GOD; I -will also stretch out mine hand upon Edom, and will cut off man and -beast from it; and I will make it desolate from Teman; and they of -Dedan shall fall by the sword. - -25:14 And I will lay my vengeance upon Edom by the hand of my people -Israel: and they shall do in Edom according to mine anger and -according to my fury; and they shall know my vengeance, saith the Lord -GOD. - -25:15 Thus saith the Lord GOD; Because the Philistines have dealt by -revenge, and have taken vengeance with a despiteful heart, to destroy -it for the old hatred; 25:16 Therefore thus saith the Lord GOD; -Behold, I will stretch out mine hand upon the Philistines, and I will -cut off the Cherethims, and destroy the remnant of the sea coast. - -25:17 And I will execute great vengeance upon them with furious -rebukes; and they shall know that I am the LORD, when I shall lay my -vengeance upon them. - -26:1 And it came to pass in the eleventh year, in the first day of the -month, that the word of the LORD came unto me, saying, 26:2 Son of -man, because that Tyrus hath said against Jerusalem, Aha, she is -broken that was the gates of the people: she is turned unto me: I -shall be replenished, now she is laid waste: 26:3 Therefore thus saith -the Lord GOD; Behold, I am against thee, O Tyrus, and will cause many -nations to come up against thee, as the sea causeth his waves to come -up. - -26:4 And they shall destroy the walls of Tyrus, and break down her -towers: I will also scrape her dust from her, and make her like the -top of a rock. - -26:5 It shall be a place for the spreading of nets in the midst of the -sea: for I have spoken it, saith the Lord GOD: and it shall become a -spoil to the nations. - -26:6 And her daughters which are in the field shall be slain by the -sword; and they shall know that I am the LORD. - -26:7 For thus saith the Lord GOD; Behold, I will bring upon Tyrus -Nebuchadrezzar king of Babylon, a king of kings, from the north, with -horses, and with chariots, and with horsemen, and companies, and much -people. - -26:8 He shall slay with the sword thy daughters in the field: and he -shall make a fort against thee, and cast a mount against thee, and -lift up the buckler against thee. - -26:9 And he shall set engines of war against thy walls, and with his -axes he shall break down thy towers. - -26:10 By reason of the abundance of his horses their dust shall cover -thee: thy walls shall shake at the noise of the horsemen, and of the -wheels, and of the chariots, when he shall enter into thy gates, as -men enter into a city wherein is made a breach. - -26:11 With the hoofs of his horses shall he tread down all thy -streets: he shall slay thy people by the sword, and thy strong -garrisons shall go down to the ground. - -26:12 And they shall make a spoil of thy riches, and make a prey of -thy merchandise: and they shall break down thy walls, and destroy thy -pleasant houses: and they shall lay thy stones and thy timber and thy -dust in the midst of the water. - -26:13 And I will cause the noise of thy songs to cease; and the sound -of thy harps shall be no more heard. - -26:14 And I will make thee like the top of a rock: thou shalt be a -place to spread nets upon; thou shalt be built no more: for I the LORD -have spoken it, saith the Lord GOD. - -26:15 Thus saith the Lord GOD to Tyrus; Shall not the isles shake at -the sound of thy fall, when the wounded cry, when the slaughter is -made in the midst of thee? 26:16 Then all the princes of the sea -shall come down from their thrones, and lay away their robes, and put -off their broidered garments: they shall clothe themselves with -trembling; they shall sit upon the ground, and shall tremble at every -moment, and be astonished at thee. - -26:17 And they shall take up a lamentation for thee, and say to thee, -How art thou destroyed, that wast inhabited of seafaring men, the -renowned city, which wast strong in the sea, she and her inhabitants, -which cause their terror to be on all that haunt it! 26:18 Now shall -the isles tremble in the day of thy fall; yea, the isles that are in -the sea shall be troubled at thy departure. - -26:19 For thus saith the Lord GOD; When I shall make thee a desolate -city, like the cities that are not inhabited; when I shall bring up -the deep upon thee, and great waters shall cover thee; 26:20 When I -shall bring thee down with them that descend into the pit, with the -people of old time, and shall set thee in the low parts of the earth, -in places desolate of old, with them that go down to the pit, that -thou be not inhabited; and I shall set glory in the land of the -living; 26:21 I will make thee a terror, and thou shalt be no more: -though thou be sought for, yet shalt thou never be found again, saith -the Lord GOD. - -27:1 The word of the LORD came again unto me, saying, 27:2 Now, thou -son of man, take up a lamentation for Tyrus; 27:3 And say unto Tyrus, -O thou that art situate at the entry of the sea, which art a merchant -of the people for many isles, Thus saith the Lord GOD; O Tyrus, thou -hast said, I am of perfect beauty. - -27:4 Thy borders are in the midst of the seas, thy builders have -perfected thy beauty. - -27:5 They have made all thy ship boards of fir trees of Senir: they -have taken cedars from Lebanon to make masts for thee. - -27:6 Of the oaks of Bashan have they made thine oars; the company of -the Ashurites have made thy benches of ivory, brought out of the isles -of Chittim. - -27:7 Fine linen with broidered work from Egypt was that which thou -spreadest forth to be thy sail; blue and purple from the isles of -Elishah was that which covered thee. - -27:8 The inhabitants of Zidon and Arvad were thy mariners: thy wise -men, O Tyrus, that were in thee, were thy pilots. - -27:9 The ancients of Gebal and the wise men thereof were in thee thy -calkers: all the ships of the sea with their mariners were in thee to -occupy thy merchandise. - -27:10 They of Persia and of Lud and of Phut were in thine army, thy -men of war: they hanged the shield and helmet in thee; they set forth -thy comeliness. - -27:11 The men of Arvad with thine army were upon thy walls round -about, and the Gammadims were in thy towers: they hanged their shields -upon thy walls round about; they have made thy beauty perfect. - -27:12 Tarshish was thy merchant by reason of the multitude of all kind -of riches; with silver, iron, tin, and lead, they traded in thy fairs. - -27:13 Javan, Tubal, and Meshech, they were thy merchants: they traded -the persons of men and vessels of brass in thy market. - -27:14 They of the house of Togarmah traded in thy fairs with horses -and horsemen and mules. - -27:15 The men of Dedan were thy merchants; many isles were the -merchandise of thine hand: they brought thee for a present horns of -ivory and ebony. - -27:16 Syria was thy merchant by reason of the multitude of the wares -of thy making: they occupied in thy fairs with emeralds, purple, and -broidered work, and fine linen, and coral, and agate. - -27:17 Judah, and the land of Israel, they were thy merchants: they -traded in thy market wheat of Minnith, and Pannag, and honey, and oil, -and balm. - -27:18 Damascus was thy merchant in the multitude of the wares of thy -making, for the multitude of all riches; in the wine of Helbon, and -white wool. - -27:19 Dan also and Javan going to and fro occupied in thy fairs: -bright iron, cassia, and calamus, were in thy market. - -27:20 Dedan was thy merchant in precious clothes for chariots. - -27:21 Arabia, and all the princes of Kedar, they occupied with thee in -lambs, and rams, and goats: in these were they thy merchants. - -27:22 The merchants of Sheba and Raamah, they were thy merchants: they -occupied in thy fairs with chief of all spices, and with all precious -stones, and gold. - -27:23 Haran, and Canneh, and Eden, the merchants of Sheba, Asshur, and -Chilmad, were thy merchants. - -27:24 These were thy merchants in all sorts of things, in blue -clothes, and broidered work, and in chests of rich apparel, bound with -cords, and made of cedar, among thy merchandise. - -27:25 The ships of Tarshish did sing of thee in thy market: and thou -wast replenished, and made very glorious in the midst of the seas. - -27:26 Thy rowers have brought thee into great waters: the east wind -hath broken thee in the midst of the seas. - -27:27 Thy riches, and thy fairs, thy merchandise, thy mariners, and -thy pilots, thy calkers, and the occupiers of thy merchandise, and all -thy men of war, that are in thee, and in all thy company which is in -the midst of thee, shall fall into the midst of the seas in the day of -thy ruin. - -27:28 The suburbs shall shake at the sound of the cry of thy pilots. - -27:29 And all that handle the oar, the mariners, and all the pilots of -the sea, shall come down from their ships, they shall stand upon the -land; 27:30 And shall cause their voice to be heard against thee, and -shall cry bitterly, and shall cast up dust upon their heads, they -shall wallow themselves in the ashes: 27:31 And they shall make -themselves utterly bald for thee, and gird them with sackcloth, and -they shall weep for thee with bitterness of heart and bitter wailing. - -27:32 And in their wailing they shall take up a lamentation for thee, -and lament over thee, saying, What city is like Tyrus, like the -destroyed in the midst of the sea? 27:33 When thy wares went forth -out of the seas, thou filledst many people; thou didst enrich the -kings of the earth with the multitude of thy riches and of thy -merchandise. - -27:34 In the time when thou shalt be broken by the seas in the depths -of the waters thy merchandise and all thy company in the midst of thee -shall fall. - -27:35 All the inhabitants of the isles shall be astonished at thee, -and their kings shall be sore afraid, they shall be troubled in their -countenance. - -27:36 The merchants among the people shall hiss at thee; thou shalt be -a terror, and never shalt be any more. - -28:1 The word of the LORD came again unto me, saying, 28:2 Son of man, -say unto the prince of Tyrus, Thus saith the Lord GOD; Because thine -heart is lifted up, and thou hast said, I am a God, I sit in the seat -of God, in the midst of the seas; yet thou art a man, and not God, -though thou set thine heart as the heart of God: 28:3 Behold, thou art -wiser than Daniel; there is no secret that they can hide from thee: -28:4 With thy wisdom and with thine understanding thou hast gotten -thee riches, and hast gotten gold and silver into thy treasures: 28:5 -By thy great wisdom and by thy traffick hast thou increased thy -riches, and thine heart is lifted up because of thy riches: 28:6 -Therefore thus saith the Lord GOD; Because thou hast set thine heart -as the heart of God; 28:7 Behold, therefore I will bring strangers -upon thee, the terrible of the nations: and they shall draw their -swords against the beauty of thy wisdom, and they shall defile thy -brightness. - -28:8 They shall bring thee down to the pit, and thou shalt die the -deaths of them that are slain in the midst of the seas. - -28:9 Wilt thou yet say before him that slayeth thee, I am God? but -thou shalt be a man, and no God, in the hand of him that slayeth thee. - -28:10 Thou shalt die the deaths of the uncircumcised by the hand of -strangers: for I have spoken it, saith the Lord GOD. - -28:11 Moreover the word of the LORD came unto me, saying, 28:12 Son of -man, take up a lamentation upon the king of Tyrus, and say unto him, -Thus saith the Lord GOD; Thou sealest up the sum, full of wisdom, and -perfect in beauty. - -28:13 Thou hast been in Eden the garden of God; every precious stone -was thy covering, the sardius, topaz, and the diamond, the beryl, the -onyx, and the jasper, the sapphire, the emerald, and the carbuncle, -and gold: the workmanship of thy tabrets and of thy pipes was prepared -in thee in the day that thou wast created. - -28:14 Thou art the anointed cherub that covereth; and I have set thee -so: thou wast upon the holy mountain of God; thou hast walked up and -down in the midst of the stones of fire. - -28:15 Thou wast perfect in thy ways from the day that thou wast -created, till iniquity was found in thee. - -28:16 By the multitude of thy merchandise they have filled the midst -of thee with violence, and thou hast sinned: therefore I will cast -thee as profane out of the mountain of God: and I will destroy thee, O -covering cherub, from the midst of the stones of fire. - -28:17 Thine heart was lifted up because of thy beauty, thou hast -corrupted thy wisdom by reason of thy brightness: I will cast thee to -the ground, I will lay thee before kings, that they may behold thee. - -28:18 Thou hast defiled thy sanctuaries by the multitude of thine -iniquities, by the iniquity of thy traffick; therefore will I bring -forth a fire from the midst of thee, it shall devour thee, and I will -bring thee to ashes upon the earth in the sight of all them that -behold thee. - -28:19 All they that know thee among the people shall be astonished at -thee: thou shalt be a terror, and never shalt thou be any more. - -28:20 Again the word of the LORD came unto me, saying, 28:21 Son of -man, set thy face against Zidon, and prophesy against it, 28:22 And -say, Thus saith the Lord GOD; Behold, I am against thee, O Zidon; and -I will be glorified in the midst of thee: and they shall know that I -am the LORD, when I shall have executed judgments in her, and shall be -sanctified in her. - -28:23 For I will send into her pestilence, and blood into her streets; -and the wounded shall be judged in the midst of her by the sword upon -her on every side; and they shall know that I am the LORD. - -28:24 And there shall be no more a pricking brier unto the house of -Israel, nor any grieving thorn of all that are round about them, that -despised them; and they shall know that I am the Lord GOD. - -28:25 Thus saith the Lord GOD; When I shall have gathered the house of -Israel from the people among whom they are scattered, and shall be -sanctified in them in the sight of the heathen, then shall they dwell -in their land that I have given to my servant Jacob. - -28:26 And they shall dwell safely therein, and shall build houses, and -plant vineyards; yea, they shall dwell with confidence, when I have -executed judgments upon all those that despise them round about them; -and they shall know that I am the LORD their God. - -29:1 In the tenth year, in the tenth month, in the twelfth day of the -month, the word of the LORD came unto me, saying, 29:2 Son of man, set -thy face against Pharaoh king of Egypt, and prophesy against him, and -against all Egypt: 29:3 Speak, and say, Thus saith the Lord GOD; -Behold, I am against thee, Pharaoh king of Egypt, the great dragon -that lieth in the midst of his rivers, which hath said, My river is -mine own, and I have made it for myself. - -29:4 But I will put hooks in thy jaws, and I will cause the fish of -thy rivers to stick unto thy scales, and I will bring thee up out of -the midst of thy rivers, and all the fish of thy rivers shall stick -unto thy scales. - -29:5 And I will leave thee thrown into the wilderness, thee and all -the fish of thy rivers: thou shalt fall upon the open fields; thou -shalt not be brought together, nor gathered: I have given thee for -meat to the beasts of the field and to the fowls of the heaven. - -29:6 And all the inhabitants of Egypt shall know that I am the LORD, -because they have been a staff of reed to the house of Israel. - -29:7 When they took hold of thee by thy hand, thou didst break, and -rend all their shoulder: and when they leaned upon thee, thou brakest, -and madest all their loins to be at a stand. - -29:8 Therefore thus saith the Lord GOD; Behold, I will bring a sword -upon thee, and cut off man and beast out of thee. - -29:9 And the land of Egypt shall be desolate and waste; and they shall -know that I am the LORD: because he hath said, The river is mine, and -I have made it. - -29:10 Behold, therefore I am against thee, and against thy rivers, and -I will make the land of Egypt utterly waste and desolate, from the -tower of Syene even unto the border of Ethiopia. - -29:11 No foot of man shall pass through it, nor foot of beast shall -pass through it, neither shall it be inhabited forty years. - -29:12 And I will make the land of Egypt desolate in the midst of the -countries that are desolate, and her cities among the cities that are -laid waste shall be desolate forty years: and I will scatter the -Egyptians among the nations, and will disperse them through the -countries. - -29:13 Yet thus saith the Lord GOD; At the end of forty years will I -gather the Egyptians from the people whither they were scattered: -29:14 And I will bring again the captivity of Egypt, and will cause -them to return into the land of Pathros, into the land of their -habitation; and they shall be there a base kingdom. - -29:15 It shall be the basest of the kingdoms; neither shall it exalt -itself any more above the nations: for I will diminish them, that they -shall no more rule over the nations. - -29:16 And it shall be no more the confidence of the house of Israel, -which bringeth their iniquity to remembrance, when they shall look -after them: but they shall know that I am the Lord GOD. - -29:17 And it came to pass in the seven and twentieth year, in the -first month, in the first day of the month, the word of the LORD came -unto me, saying, 29:18 Son of man, Nebuchadrezzar king of Babylon -caused his army to serve a great service against Tyrus: every head was -made bald, and every shoulder was peeled: yet had he no wages, nor his -army, for Tyrus, for the service that he had served against it: 29:19 -Therefore thus saith the Lord GOD; Behold, I will give the land of -Egypt unto Nebuchadrezzar king of Babylon; and he shall take her -multitude, and take her spoil, and take her prey; and it shall be the -wages for his army. - -29:20 I have given him the land of Egypt for his labour wherewith he -served against it, because they wrought for me, saith the Lord GOD. - -29:21 In that day will I cause the horn of the house of Israel to bud -forth, and I will give thee the opening of the mouth in the midst of -them; and they shall know that I am the LORD. - -30:1 The word of the LORD came again unto me, saying, 30:2 Son of man, -prophesy and say, Thus saith the Lord GOD; Howl ye, Woe worth the day! -30:3 For the day is near, even the day of the LORD is near, a cloudy -day; it shall be the time of the heathen. - -30:4 And the sword shall come upon Egypt, and great pain shall be in -Ethiopia, when the slain shall fall in Egypt, and they shall take away -her multitude, and her foundations shall be broken down. - -30:5 Ethiopia, and Libya, and Lydia, and all the mingled people, and -Chub, and the men of the land that is in league, shall fall with them -by the sword. - -30:6 Thus saith the LORD; They also that uphold Egypt shall fall; and -the pride of her power shall come down: from the tower of Syene shall -they fall in it by the sword, saith the Lord GOD. - -30:7 And they shall be desolate in the midst of the countries that are -desolate, and her cities shall be in the midst of the cities that are -wasted. - -30:8 And they shall know that I am the LORD, when I have set a fire in -Egypt, and when all her helpers shall be destroyed. - -30:9 In that day shall messengers go forth from me in ships to make -the careless Ethiopians afraid, and great pain shall come upon them, -as in the day of Egypt: for, lo, it cometh. - -30:10 Thus saith the Lord GOD; I will also make the multitude of Egypt -to cease by the hand of Nebuchadrezzar king of Babylon. - -30:11 He and his people with him, the terrible of the nations, shall -be brought to destroy the land: and they shall draw their swords -against Egypt, and fill the land with the slain. - -30:12 And I will make the rivers dry, and sell the land into the hand -of the wicked: and I will make the land waste, and all that is -therein, by the hand of strangers: I the LORD have spoken it. - -30:13 Thus saith the Lord GOD; I will also destroy the idols, and I -will cause their images to cease out of Noph; and there shall be no -more a prince of the land of Egypt: and I will put a fear in the land -of Egypt. - -30:14 And I will make Pathros desolate, and will set fire in Zoan, and -will execute judgments in No. - -30:15 And I will pour my fury upon Sin, the strength of Egypt; and I -will cut off the multitude of No. - -30:16 And I will set fire in Egypt: Sin shall have great pain, and No -shall be rent asunder, and Noph shall have distresses daily. - -30:17 The young men of Aven and of Pibeseth shall fall by the sword: -and these cities shall go into captivity. - -30:18 At Tehaphnehes also the day shall be darkened, when I shall -break there the yokes of Egypt: and the pomp of her strength shall -cease in her: as for her, a cloud shall cover her, and her daughters -shall go into captivity. - -30:19 Thus will I execute judgments in Egypt: and they shall know that -I am the LORD. - -30:20 And it came to pass in the eleventh year, in the first month, in -the seventh day of the month, that the word of the LORD came unto me, -saying, 30:21 Son of man, I have broken the arm of Pharaoh king of -Egypt; and, lo, it shall not be bound up to be healed, to put a roller -to bind it, to make it strong to hold the sword. - -30:22 Therefore thus saith the Lord GOD; Behold, I am against Pharaoh -king of Egypt, and will break his arms, the strong, and that which was -broken; and I will cause the sword to fall out of his hand. - -30:23 And I will scatter the Egyptians among the nations, and will -disperse them through the countries. - -30:24 And I will strengthen the arms of the king of Babylon, and put -my sword in his hand: but I will break Pharaoh’s arms, and he shall -groan before him with the groanings of a deadly wounded man. - -30:25 But I will strengthen the arms of the king of Babylon, and the -arms of Pharaoh shall fall down; and they shall know that I am the -LORD, when I shall put my sword into the hand of the king of Babylon, -and he shall stretch it out upon the land of Egypt. - -30:26 And I will scatter the Egyptians among the nations, and disperse -them among the countries; and they shall know that I am the LORD. - -31:1 And it came to pass in the eleventh year, in the third month, in -the first day of the month, that the word of the LORD came unto me, -saying, 31:2 Son of man, speak unto Pharaoh king of Egypt, and to his -multitude; Whom art thou like in thy greatness? 31:3 Behold, the -Assyrian was a cedar in Lebanon with fair branches, and with a -shadowing shroud, and of an high stature; and his top was among the -thick boughs. - -31:4 The waters made him great, the deep set him up on high with her -rivers running round about his plants, and sent her little rivers unto -all the trees of the field. - -31:5 Therefore his height was exalted above all the trees of the -field, and his boughs were multiplied, and his branches became long -because of the multitude of waters, when he shot forth. - -31:6 All the fowls of heaven made their nests in his boughs, and under -his branches did all the beasts of the field bring forth their young, -and under his shadow dwelt all great nations. - -31:7 Thus was he fair in his greatness, in the length of his branches: -for his root was by great waters. - -31:8 The cedars in the garden of God could not hide him: the fir trees -were not like his boughs, and the chestnut trees were not like his -branches; nor any tree in the garden of God was like unto him in his -beauty. - -31:9 I have made him fair by the multitude of his branches: so that -all the trees of Eden, that were in the garden of God, envied him. - -31:10 Therefore thus saith the Lord GOD; Because thou hast lifted up -thyself in height, and he hath shot up his top among the thick boughs, -and his heart is lifted up in his height; 31:11 I have therefore -delivered him into the hand of the mighty one of the heathen; he shall -surely deal with him: I have driven him out for his wickedness. - -31:12 And strangers, the terrible of the nations, have cut him off, -and have left him: upon the mountains and in all the valleys his -branches are fallen, and his boughs are broken by all the rivers of -the land; and all the people of the earth are gone down from his -shadow, and have left him. - -31:13 Upon his ruin shall all the fowls of the heaven remain, and all -the beasts of the field shall be upon his branches: 31:14 To the end -that none of all the trees by the waters exalt themselves for their -height, neither shoot up their top among the thick boughs, neither -their trees stand up in their height, all that drink water: for they -are all delivered unto death, to the nether parts of the earth, in the -midst of the children of men, with them that go down to the pit. - -31:15 Thus saith the Lord GOD; In the day when he went down to the -grave I caused a mourning: I covered the deep for him, and I -restrained the floods thereof, and the great waters were stayed: and I -caused Lebanon to mourn for him, and all the trees of the field -fainted for him. - -31:16 I made the nations to shake at the sound of his fall, when I -cast him down to hell with them that descend into the pit: and all the -trees of Eden, the choice and best of Lebanon, all that drink water, -shall be comforted in the nether parts of the earth. - -31:17 They also went down into hell with him unto them that be slain -with the sword; and they that were his arm, that dwelt under his -shadow in the midst of the heathen. - -31:18 To whom art thou thus like in glory and in greatness among the -trees of Eden? yet shalt thou be brought down with the trees of Eden -unto the nether parts of the earth: thou shalt lie in the midst of the -uncircumcised with them that be slain by the sword. This is Pharaoh -and all his multitude, saith the Lord GOD. - -32:1 And it came to pass in the twelfth year, in the twelfth month, in -the first day of the month, that the word of the LORD came unto me, -saying, 32:2 Son of man, take up a lamentation for Pharaoh king of -Egypt, and say unto him, Thou art like a young lion of the nations, -and thou art as a whale in the seas: and thou camest forth with thy -rivers, and troubledst the waters with thy feet, and fouledst their -rivers. - -32:3 Thus saith the Lord GOD; I will therefore spread out my net over -thee with a company of many people; and they shall bring thee up in my -net. - -32:4 Then will I leave thee upon the land, I will cast thee forth upon -the open field, and will cause all the fowls of the heaven to remain -upon thee, and I will fill the beasts of the whole earth with thee. - -32:5 And I will lay thy flesh upon the mountains, and fill the valleys -with thy height. - -32:6 I will also water with thy blood the land wherein thou swimmest, -even to the mountains; and the rivers shall be full of thee. - -32:7 And when I shall put thee out, I will cover the heaven, and make -the stars thereof dark; I will cover the sun with a cloud, and the -moon shall not give her light. - -32:8 All the bright lights of heaven will I make dark over thee, and -set darkness upon thy land, saith the Lord GOD. - -32:9 I will also vex the hearts of many people, when I shall bring thy -destruction among the nations, into the countries which thou hast not -known. - -32:10 Yea, I will make many people amazed at thee, and their kings -shall be horribly afraid for thee, when I shall brandish my sword -before them; and they shall tremble at every moment, every man for his -own life, in the day of thy fall. - -32:11 For thus saith the Lord GOD; The sword of the king of Babylon -shall come upon thee. - -32:12 By the swords of the mighty will I cause thy multitude to fall, -the terrible of the nations, all of them: and they shall spoil the -pomp of Egypt, and all the multitude thereof shall be destroyed. - -32:13 I will destroy also all the beasts thereof from beside the great -waters; neither shall the foot of man trouble them any more, nor the -hoofs of beasts trouble them. - -32:14 Then will I make their waters deep, and cause their rivers to -run like oil, saith the Lord GOD. - -32:15 When I shall make the land of Egypt desolate, and the country -shall be destitute of that whereof it was full, when I shall smite all -them that dwell therein, then shall they know that I am the LORD. - -32:16 This is the lamentation wherewith they shall lament her: the -daughters of the nations shall lament her: they shall lament for her, -even for Egypt, and for all her multitude, saith the Lord GOD. - -32:17 It came to pass also in the twelfth year, in the fifteenth day -of the month, that the word of the LORD came unto me, saying, 32:18 -Son of man, wail for the multitude of Egypt, and cast them down, even -her, and the daughters of the famous nations, unto the nether parts of -the earth, with them that go down into the pit. - -32:19 Whom dost thou pass in beauty? go down, and be thou laid with -the uncircumcised. - -32:20 They shall fall in the midst of them that are slain by the -sword: she is delivered to the sword: draw her and all her multitudes. - -32:21 The strong among the mighty shall speak to him out of the midst -of hell with them that help him: they are gone down, they lie -uncircumcised, slain by the sword. - -32:22 Asshur is there and all her company: his graves are about him: -all of them slain, fallen by the sword: 32:23 Whose graves are set in -the sides of the pit, and her company is round about her grave: all of -them slain, fallen by the sword, which caused terror in the land of -the living. - -32:24 There is Elam and all her multitude round about her grave, all -of them slain, fallen by the sword, which are gone down uncircumcised -into the nether parts of the earth, which caused their terror in the -land of the living; yet have they borne their shame with them that go -down to the pit. - -32:25 They have set her a bed in the midst of the slain with all her -multitude: her graves are round about him: all of them uncircumcised, -slain by the sword: though their terror was caused in the land of the -living, yet have they borne their shame with them that go down to the -pit: he is put in the midst of them that be slain. - -32:26 There is Meshech, Tubal, and all her multitude: her graves are -round about him: all of them uncircumcised, slain by the sword, though -they caused their terror in the land of the living. - -32:27 And they shall not lie with the mighty that are fallen of the -uncircumcised, which are gone down to hell with their weapons of war: -and they have laid their swords under their heads, but their -iniquities shall be upon their bones, though they were the terror of -the mighty in the land of the living. - -32:28 Yea, thou shalt be broken in the midst of the uncircumcised, and -shalt lie with them that are slain with the sword. - -32:29 There is Edom, her kings, and all her princes, which with their -might are laid by them that were slain by the sword: they shall lie -with the uncircumcised, and with them that go down to the pit. - -32:30 There be the princes of the north, all of them, and all the -Zidonians, which are gone down with the slain; with their terror they -are ashamed of their might; and they lie uncircumcised with them that -be slain by the sword, and bear their shame with them that go down to -the pit. - -32:31 Pharaoh shall see them, and shall be comforted over all his -multitude, even Pharaoh and all his army slain by the sword, saith the -Lord GOD. - -32:32 For I have caused my terror in the land of the living: and he -shall be laid in the midst of the uncircumcised with them that are -slain with the sword, even Pharaoh and all his multitude, saith the -Lord GOD. - -33:1 Again the word of the LORD came unto me, saying, 33:2 Son of man, -speak to the children of thy people, and say unto them, When I bring -the sword upon a land, if the people of the land take a man of their -coasts, and set him for their watchman: 33:3 If when he seeth the -sword come upon the land, he blow the trumpet, and warn the people; -33:4 Then whosoever heareth the sound of the trumpet, and taketh not -warning; if the sword come, and take him away, his blood shall be upon -his own head. - -33:5 He heard the sound of the trumpet, and took not warning; his -blood shall be upon him. But he that taketh warning shall deliver his -soul. - -33:6 But if the watchman see the sword come, and blow not the trumpet, -and the people be not warned; if the sword come, and take any person -from among them, he is taken away in his iniquity; but his blood will -I require at the watchman’s hand. - -33:7 So thou, O son of man, I have set thee a watchman unto the house -of Israel; therefore thou shalt hear the word at my mouth, and warn -them from me. - -33:8 When I say unto the wicked, O wicked man, thou shalt surely die; -if thou dost not speak to warn the wicked from his way, that wicked -man shall die in his iniquity; but his blood will I require at thine -hand. - -33:9 Nevertheless, if thou warn the wicked of his way to turn from it; -if he do not turn from his way, he shall die in his iniquity; but thou -hast delivered thy soul. - -33:10 Therefore, O thou son of man, speak unto the house of Israel; -Thus ye speak, saying, If our transgressions and our sins be upon us, -and we pine away in them, how should we then live? 33:11 Say unto -them, As I live, saith the Lord GOD, I have no pleasure in the death -of the wicked; but that the wicked turn from his way and live: turn -ye, turn ye from your evil ways; for why will ye die, O house of -Israel? 33:12 Therefore, thou son of man, say unto the children of -thy people, The righteousness of the righteous shall not deliver him -in the day of his transgression: as for the wickedness of the wicked, -he shall not fall thereby in the day that he turneth from his -wickedness; neither shall the righteous be able to live for his -righteousness in the day that he sinneth. - -33:13 When I shall say to the righteous, that he shall surely live; if -he trust to his own righteousness, and commit iniquity, all his -righteousnesses shall not be remembered; but for his iniquity that he -hath committed, he shall die for it. - -33:14 Again, when I say unto the wicked, Thou shalt surely die; if he -turn from his sin, and do that which is lawful and right; 33:15 If the -wicked restore the pledge, give again that he had robbed, walk in the -statutes of life, without committing iniquity; he shall surely live, -he shall not die. - -33:16 None of his sins that he hath committed shall be mentioned unto -him: he hath done that which is lawful and right; he shall surely -live. - -33:17 Yet the children of thy people say, The way of the Lord is not -equal: but as for them, their way is not equal. - -33:18 When the righteous turneth from his righteousness, and -committeth iniquity, he shall even die thereby. - -33:19 But if the wicked turn from his wickedness, and do that which is -lawful and right, he shall live thereby. - -33:20 Yet ye say, The way of the Lord is not equal. O ye house of -Israel, I will judge you every one after his ways. - -33:21 And it came to pass in the twelfth year of our captivity, in the -tenth month, in the fifth day of the month, that one that had escaped -out of Jerusalem came unto me, saying, The city is smitten. - -33:22 Now the hand of the LORD was upon me in the evening, afore he -that was escaped came; and had opened my mouth, until he came to me in -the morning; and my mouth was opened, and I was no more dumb. - -33:23 Then the word of the LORD came unto me, saying, 33:24 Son of -man, they that inhabit those wastes of the land of Israel speak, -saying, Abraham was one, and he inherited the land: but we are many; -the land is given us for inheritance. - -33:25 Wherefore say unto them, Thus saith the Lord GOD; Ye eat with -the blood, and lift up your eyes toward your idols, and shed blood: -and shall ye possess the land? 33:26 Ye stand upon your sword, ye -work abomination, and ye defile every one his neighbours wife: and -shall ye possess the land? 33:27 Say thou thus unto them, Thus saith -the Lord GOD; As I live, surely they that are in the wastes shall fall -by the sword, and him that is in the open field will I give to the -beasts to be devoured, and they that be in the forts and in the caves -shall die of the pestilence. - -33:28 For I will lay the land most desolate, and the pomp of her -strength shall cease; and the mountains of Israel shall be desolate, -that none shall pass through. - -33:29 Then shall they know that I am the LORD, when I have laid the -land most desolate because of all their abominations which they have -committed. - -33:30 Also, thou son of man, the children of thy people still are -talking against thee by the walls and in the doors of the houses, and -speak one to another, every one to his brother, saying, Come, I pray -you, and hear what is the word that cometh forth from the LORD. - -33:31 And they come unto thee as the people cometh, and they sit -before thee as my people, and they hear thy words, but they will not -do them: for with their mouth they shew much love, but their heart -goeth after their covetousness. - -33:32 And, lo, thou art unto them as a very lovely song of one that -hath a pleasant voice, and can play well on an instrument: for they -hear thy words, but they do them not. - -33:33 And when this cometh to pass, (lo, it will come,) then shall -they know that a prophet hath been among them. - -34:1 And the word of the LORD came unto me, saying, 34:2 Son of man, -prophesy against the shepherds of Israel, prophesy, and say unto them, -Thus saith the Lord GOD unto the shepherds; Woe be to the shepherds of -Israel that do feed themselves! should not the shepherds feed the -flocks? 34:3 Ye eat the fat, and ye clothe you with the wool, ye kill -them that are fed: but ye feed not the flock. - -34:4 The diseased have ye not strengthened, neither have ye healed -that which was sick, neither have ye bound up that which was broken, -neither have ye brought again that which was driven away, neither have -ye sought that which was lost; but with force and with cruelty have ye -ruled them. - -34:5 And they were scattered, because there is no shepherd: and they -became meat to all the beasts of the field, when they were scattered. - -34:6 My sheep wandered through all the mountains, and upon every high -hill: yea, my flock was scattered upon all the face of the earth, and -none did search or seek after them. - -34:7 Therefore, ye shepherds, hear the word of the LORD; 34:8 As I -live, saith the Lord GOD, surely because my flock became a prey, and -my flock became meat to every beast of the field, because there was no -shepherd, neither did my shepherds search for my flock, but the -shepherds fed themselves, and fed not my flock; 34:9 Therefore, O ye -shepherds, hear the word of the LORD; 34:10 Thus saith the Lord GOD; -Behold, I am against the shepherds; and I will require my flock at -their hand, and cause them to cease from feeding the flock; neither -shall the shepherds feed themselves any more; for I will deliver my -flock from their mouth, that they may not be meat for them. - -34:11 For thus saith the Lord GOD; Behold, I, even I, will both search -my sheep, and seek them out. - -34:12 As a shepherd seeketh out his flock in the day that he is among -his sheep that are scattered; so will I seek out my sheep, and will -deliver them out of all places where they have been scattered in the -cloudy and dark day. - -34:13 And I will bring them out from the people, and gather them from -the countries, and will bring them to their own land, and feed them -upon the mountains of Israel by the rivers, and in all the inhabited -places of the country. - -34:14 I will feed them in a good pasture, and upon the high mountains -of Israel shall their fold be: there shall they lie in a good fold, -and in a fat pasture shall they feed upon the mountains of Israel. - -34:15 I will feed my flock, and I will cause them to lie down, saith -the Lord GOD. - -34:16 I will seek that which was lost, and bring again that which was -driven away, and will bind up that which was broken, and will -strengthen that which was sick: but I will destroy the fat and the -strong; I will feed them with judgment. - -34:17 And as for you, O my flock, thus saith the Lord GOD; Behold, I -judge between cattle and cattle, between the rams and the he goats. - -34:18 Seemeth it a small thing unto you to have eaten up the good -pasture, but ye must tread down with your feet the residue of your -pastures? and to have drunk of the deep waters, but ye must foul the -residue with your feet? 34:19 And as for my flock, they eat that -which ye have trodden with your feet; and they drink that which ye -have fouled with your feet. - -34:20 Therefore thus saith the Lord GOD unto them; Behold, I, even I, -will judge between the fat cattle and between the lean cattle. - -34:21 Because ye have thrust with side and with shoulder, and pushed -all the diseased with your horns, till ye have scattered them abroad; -34:22 Therefore will I save my flock, and they shall no more be a -prey; and I will judge between cattle and cattle. - -34:23 And I will set up one shepherd over them, and he shall feed -them, even my servant David; he shall feed them, and he shall be their -shepherd. - -34:24 And I the LORD will be their God, and my servant David a prince -among them; I the LORD have spoken it. - -34:25 And I will make with them a covenant of peace, and will cause -the evil beasts to cease out of the land: and they shall dwell safely -in the wilderness, and sleep in the woods. - -34:26 And I will make them and the places round about my hill a -blessing; and I will cause the shower to come down in his season; -there shall be showers of blessing. - -34:27 And the tree of the field shall yield her fruit, and the earth -shall yield her increase, and they shall be safe in their land, and -shall know that I am the LORD, when I have broken the bands of their -yoke, and delivered them out of the hand of those that served -themselves of them. - -34:28 And they shall no more be a prey to the heathen, neither shall -the beast of the land devour them; but they shall dwell safely, and -none shall make them afraid. - -34:29 And I will raise up for them a plant of renown, and they shall -be no more consumed with hunger in the land, neither bear the shame of -the heathen any more. - -34:30 Thus shall they know that I the LORD their God am with them, and -that they, even the house of Israel, are my people, saith the Lord -GOD. - -34:31 And ye my flock, the flock of my pasture, are men, and I am your -God, saith the Lord GOD. - -35:1 Moreover the word of the LORD came unto me, saying, 35:2 Son of -man, set thy face against mount Seir, and prophesy against it, 35:3 -And say unto it, Thus saith the Lord GOD; Behold, O mount Seir, I am -against thee, and I will stretch out mine hand against thee, and I -will make thee most desolate. - -35:4 I will lay thy cities waste, and thou shalt be desolate, and thou -shalt know that I am the LORD. - -35:5 Because thou hast had a perpetual hatred, and hast shed the blood -of the children of Israel by the force of the sword in the time of -their calamity, in the time that their iniquity had an end: 35:6 -Therefore, as I live, saith the Lord GOD, I will prepare thee unto -blood, and blood shall pursue thee: sith thou hast not hated blood, -even blood shall pursue thee. - -35:7 Thus will I make mount Seir most desolate, and cut off from it -him that passeth out and him that returneth. - -35:8 And I will fill his mountains with his slain men: in thy hills, -and in thy valleys, and in all thy rivers, shall they fall that are -slain with the sword. - -35:9 I will make thee perpetual desolations, and thy cities shall not -return: and ye shall know that I am the LORD. - -35:10 Because thou hast said, These two nations and these two -countries shall be mine, and we will possess it; whereas the LORD was -there: 35:11 Therefore, as I live, saith the Lord GOD, I will even do -according to thine anger, and according to thine envy which thou hast -used out of thy hatred against them; and I will make myself known -among them, when I have judged thee. - -35:12 And thou shalt know that I am the LORD, and that I have heard -all thy blasphemies which thou hast spoken against the mountains of -Israel, saying, They are laid desolate, they are given us to consume. - -35:13 Thus with your mouth ye have boasted against me, and have -multiplied your words against me: I have heard them. - -35:14 Thus saith the Lord GOD; When the whole earth rejoiceth, I will -make thee desolate. - -35:15 As thou didst rejoice at the inheritance of the house of Israel, -because it was desolate, so will I do unto thee: thou shalt be -desolate, O mount Seir, and all Idumea, even all of it: and they shall -know that I am the LORD. - -36:1 Also, thou son of man, prophesy unto the mountains of Israel, and -say, Ye mountains of Israel, hear the word of the LORD: 36:2 Thus -saith the Lord GOD; Because the enemy hath said against you, Aha, even -the ancient high places are ours in possession: 36:3 Therefore -prophesy and say, Thus saith the Lord GOD; Because they have made you -desolate, and swallowed you up on every side, that ye might be a -possession unto the residue of the heathen, and ye are taken up in the -lips of talkers, and are an infamy of the people: 36:4 Therefore, ye -mountains of Israel, hear the word of the Lord GOD; Thus saith the -Lord GOD to the mountains, and to the hills, to the rivers, and to the -valleys, to the desolate wastes, and to the cities that are forsaken, -which became a prey and derision to the residue of the heathen that -are round about; 36:5 Therefore thus saith the Lord GOD; Surely in the -fire of my jealousy have I spoken against the residue of the heathen, -and against all Idumea, which have appointed my land into their -possession with the joy of all their heart, with despiteful minds, to -cast it out for a prey. - -36:6 Prophesy therefore concerning the land of Israel, and say unto -the mountains, and to the hills, to the rivers, and to the valleys, -Thus saith the Lord GOD; Behold, I have spoken in my jealousy and in -my fury, because ye have borne the shame of the heathen: 36:7 -Therefore thus saith the Lord GOD; I have lifted up mine hand, Surely -the heathen that are about you, they shall bear their shame. - -36:8 But ye, O mountains of Israel, ye shall shoot forth your -branches, and yield your fruit to my people of Israel; for they are at -hand to come. - -36:9 For, behold, I am for you, and I will turn unto you, and ye shall -be tilled and sown: 36:10 And I will multiply men upon you, all the -house of Israel, even all of it: and the cities shall be inhabited, -and the wastes shall be builded: 36:11 And I will multiply upon you -man and beast; and they shall increase and bring fruit: and I will -settle you after your old estates, and will do better unto you than at -your beginnings: and ye shall know that I am the LORD. - -36:12 Yea, I will cause men to walk upon you, even my people Israel; -and they shall possess thee, and thou shalt be their inheritance, and -thou shalt no more henceforth bereave them of men. - -36:13 Thus saith the Lord GOD; Because they say unto you, Thou land -devourest up men, and hast bereaved thy nations: 36:14 Therefore thou -shalt devour men no more, neither bereave thy nations any more, saith -the Lord GOD. - -36:15 Neither will I cause men to hear in thee the shame of the -heathen any more, neither shalt thou bear the reproach of the people -any more, neither shalt thou cause thy nations to fall any more, saith -the Lord GOD. - -36:16 Moreover the word of the LORD came unto me, saying, 36:17 Son of -man, when the house of Israel dwelt in their own land, they defiled it -by their own way and by their doings: their way was before me as the -uncleanness of a removed woman. - -36:18 Wherefore I poured my fury upon them for the blood that they had -shed upon the land, and for their idols wherewith they had polluted -it: 36:19 And I scattered them among the heathen, and they were -dispersed through the countries: according to their way and according -to their doings I judged them. - -36:20 And when they entered unto the heathen, whither they went, they -profaned my holy name, when they said to them, These are the people of -the LORD, and are gone forth out of his land. - -36:21 But I had pity for mine holy name, which the house of Israel had -profaned among the heathen, whither they went. - -36:22 Therefore say unto the house of Israel, thus saith the Lord GOD; -I do not this for your sakes, O house of Israel, but for mine holy -name’s sake, which ye have profaned among the heathen, whither ye -went. - -36:23 And I will sanctify my great name, which was profaned among the -heathen, which ye have profaned in the midst of them; and the heathen -shall know that I am the LORD, saith the Lord GOD, when I shall be -sanctified in you before their eyes. - -36:24 For I will take you from among the heathen, and gather you out -of all countries, and will bring you into your own land. - -36:25 Then will I sprinkle clean water upon you, and ye shall be -clean: from all your filthiness, and from all your idols, will I -cleanse you. - -36:26 A new heart also will I give you, and a new spirit will I put -within you: and I will take away the stony heart out of your flesh, -and I will give you an heart of flesh. - -36:27 And I will put my spirit within you, and cause you to walk in my -statutes, and ye shall keep my judgments, and do them. - -36:28 And ye shall dwell in the land that I gave to your fathers; and -ye shall be my people, and I will be your God. - -36:29 I will also save you from all your uncleannesses: and I will -call for the corn, and will increase it, and lay no famine upon you. - -36:30 And I will multiply the fruit of the tree, and the increase of -the field, that ye shall receive no more reproach of famine among the -heathen. - -36:31 Then shall ye remember your own evil ways, and your doings that -were not good, and shall lothe yourselves in your own sight for your -iniquities and for your abominations. - -36:32 Not for your sakes do I this, saith the Lord GOD, be it known -unto you: be ashamed and confounded for your own ways, O house of -Israel. - -36:33 Thus saith the Lord GOD; In the day that I shall have cleansed -you from all your iniquities I will also cause you to dwell in the -cities, and the wastes shall be builded. - -36:34 And the desolate land shall be tilled, whereas it lay desolate -in the sight of all that passed by. - -36:35 And they shall say, This land that was desolate is become like -the garden of Eden; and the waste and desolate and ruined cities are -become fenced, and are inhabited. - -36:36 Then the heathen that are left round about you shall know that I -the LORD build the ruined places, and plant that that was desolate: I -the LORD have spoken it, and I will do it. - -36:37 Thus saith the Lord GOD; I will yet for this be enquired of by -the house of Israel, to do it for them; I will increase them with men -like a flock. - -36:38 As the holy flock, as the flock of Jerusalem in her solemn -feasts; so shall the waste cities be filled with flocks of men: and -they shall know that I am the LORD. - -37:1 The hand of the LORD was upon me, and carried me out in the -spirit of the LORD, and set me down in the midst of the valley which -was full of bones, 37:2 And caused me to pass by them round about: -and, behold, there were very many in the open valley; and, lo, they -were very dry. - -37:3 And he said unto me, Son of man, can these bones live? And I -answered, O Lord GOD, thou knowest. - -37:4 Again he said unto me, Prophesy upon these bones, and say unto -them, O ye dry bones, hear the word of the LORD. - -37:5 Thus saith the Lord GOD unto these bones; Behold, I will cause -breath to enter into you, and ye shall live: 37:6 And I will lay -sinews upon you, and will bring up flesh upon you, and cover you with -skin, and put breath in you, and ye shall live; and ye shall know that -I am the LORD. - -37:7 So I prophesied as I was commanded: and as I prophesied, there -was a noise, and behold a shaking, and the bones came together, bone -to his bone. - -37:8 And when I beheld, lo, the sinews and the flesh came up upon -them, and the skin covered them above: but there was no breath in -them. - -37:9 Then said he unto me, Prophesy unto the wind, prophesy, son of -man, and say to the wind, Thus saith the Lord GOD; Come from the four -winds, O breath, and breathe upon these slain, that they may live. - -37:10 So I prophesied as he commanded me, and the breath came into -them, and they lived, and stood up upon their feet, an exceeding great -army. - -37:11 Then he said unto me, Son of man, these bones are the whole -house of Israel: behold, they say, Our bones are dried, and our hope -is lost: we are cut off for our parts. - -37:12 Therefore prophesy and say unto them, Thus saith the Lord GOD; -Behold, O my people, I will open your graves, and cause you to come up -out of your graves, and bring you into the land of Israel. - -37:13 And ye shall know that I am the LORD, when I have opened your -graves, O my people, and brought you up out of your graves, 37:14 And -shall put my spirit in you, and ye shall live, and I shall place you -in your own land: then shall ye know that I the LORD have spoken it, -and performed it, saith the LORD. - -37:15 The word of the LORD came again unto me, saying, 37:16 Moreover, -thou son of man, take thee one stick, and write upon it, For Judah, -and for the children of Israel his companions: then take another -stick, and write upon it, For Joseph, the stick of Ephraim and for all -the house of Israel his companions: 37:17 And join them one to another -into one stick; and they shall become one in thine hand. - -37:18 And when the children of thy people shall speak unto thee, -saying, Wilt thou not shew us what thou meanest by these? 37:19 Say -unto them, Thus saith the Lord GOD; Behold, I will take the stick of -Joseph, which is in the hand of Ephraim, and the tribes of Israel his -fellows, and will put them with him, even with the stick of Judah, and -make them one stick, and they shall be one in mine hand. - -37:20 And the sticks whereon thou writest shall be in thine hand -before their eyes. - -37:21 And say unto them, Thus saith the Lord GOD; Behold, I will take -the children of Israel from among the heathen, whither they be gone, -and will gather them on every side, and bring them into their own -land: 37:22 And I will make them one nation in the land upon the -mountains of Israel; and one king shall be king to them all: and they -shall be no more two nations, neither shall they be divided into two -kingdoms any more at all. - -37:23 Neither shall they defile themselves any more with their idols, -nor with their detestable things, nor with any of their -transgressions: but I will save them out of all their dwellingplaces, -wherein they have sinned, and will cleanse them: so shall they be my -people, and I will be their God. - -37:24 And David my servant shall be king over them; and they all shall -have one shepherd: they shall also walk in my judgments, and observe -my statutes, and do them. - -37:25 And they shall dwell in the land that I have given unto Jacob my -servant, wherein your fathers have dwelt; and they shall dwell -therein, even they, and their children, and their children’s children -for ever: and my servant David shall be their prince for ever. - -37:26 Moreover I will make a covenant of peace with them; it shall be -an everlasting covenant with them: and I will place them, and multiply -them, and will set my sanctuary in the midst of them for evermore. - -37:27 My tabernacle also shall be with them: yea, I will be their God, -and they shall be my people. - -37:28 And the heathen shall know that I the LORD do sanctify Israel, -when my sanctuary shall be in the midst of them for evermore. - -38:1 And the word of the LORD came unto me, saying, 38:2 Son of man, -set thy face against Gog, the land of Magog, the chief prince of -Meshech and Tubal, and prophesy against him, 38:3 And say, Thus saith -the Lord GOD; Behold, I am against thee, O Gog, the chief prince of -Meshech and Tubal: 38:4 And I will turn thee back, and put hooks into -thy jaws, and I will bring thee forth, and all thine army, horses and -horsemen, all of them clothed with all sorts of armour, even a great -company with bucklers and shields, all of them handling swords: 38:5 -Persia, Ethiopia, and Libya with them; all of them with shield and -helmet: 38:6 Gomer, and all his bands; the house of Togarmah of the -north quarters, and all his bands: and many people with thee. - -38:7 Be thou prepared, and prepare for thyself, thou, and all thy -company that are assembled unto thee, and be thou a guard unto them. - -38:8 After many days thou shalt be visited: in the latter years thou -shalt come into the land that is brought back from the sword, and is -gathered out of many people, against the mountains of Israel, which -have been always waste: but it is brought forth out of the nations, -and they shall dwell safely all of them. - -38:9 Thou shalt ascend and come like a storm, thou shalt be like a -cloud to cover the land, thou, and all thy bands, and many people with -thee. - -38:10 Thus saith the Lord GOD; It shall also come to pass, that at the -same time shall things come into thy mind, and thou shalt think an -evil thought: 38:11 And thou shalt say, I will go up to the land of -unwalled villages; I will go to them that are at rest, that dwell -safely, all of them dwelling without walls, and having neither bars -nor gates, 38:12 To take a spoil, and to take a prey; to turn thine -hand upon the desolate places that are now inhabited, and upon the -people that are gathered out of the nations, which have gotten cattle -and goods, that dwell in the midst of the land. - -38:13 Sheba, and Dedan, and the merchants of Tarshish, with all the -young lions thereof, shall say unto thee, Art thou come to take a -spoil? hast thou gathered thy company to take a prey? to carry away -silver and gold, to take away cattle and goods, to take a great spoil? -38:14 Therefore, son of man, prophesy and say unto Gog, Thus saith the -Lord GOD; In that day when my people of Israel dwelleth safely, shalt -thou not know it? 38:15 And thou shalt come from thy place out of the -north parts, thou, and many people with thee, all of them riding upon -horses, a great company, and a mighty army: 38:16 And thou shalt come -up against my people of Israel, as a cloud to cover the land; it shall -be in the latter days, and I will bring thee against my land, that the -heathen may know me, when I shall be sanctified in thee, O Gog, before -their eyes. - -38:17 Thus saith the Lord GOD; Art thou he of whom I have spoken in -old time by my servants the prophets of Israel, which prophesied in -those days many years that I would bring thee against them? 38:18 And -it shall come to pass at the same time when Gog shall come against the -land of Israel, saith the Lord GOD, that my fury shall come up in my -face. - -38:19 For in my jealousy and in the fire of my wrath have I spoken, -Surely in that day there shall be a great shaking in the land of -Israel; 38:20 So that the fishes of the sea, and the fowls of the -heaven, and the beasts of the field, and all creeping things that -creep upon the earth, and all the men that are upon the face of the -earth, shall shake at my presence, and the mountains shall be thrown -down, and the steep places shall fall, and every wall shall fall to -the ground. - -38:21 And I will call for a sword against him throughout all my -mountains, saith the Lord GOD: every man’s sword shall be against his -brother. - -38:22 And I will plead against him with pestilence and with blood; and -I will rain upon him, and upon his bands, and upon the many people -that are with him, an overflowing rain, and great hailstones, fire, -and brimstone. - -38:23 Thus will I magnify myself, and sanctify myself; and I will be -known in the eyes of many nations, and they shall know that I am the -LORD. - -39:1 Therefore, thou son of man, prophesy against Gog, and say, Thus -saith the Lord GOD; Behold, I am against thee, O Gog, the chief prince -of Meshech and Tubal: 39:2 And I will turn thee back, and leave but -the sixth part of thee, and will cause thee to come up from the north -parts, and will bring thee upon the mountains of Israel: 39:3 And I -will smite thy bow out of thy left hand, and will cause thine arrows -to fall out of thy right hand. - -39:4 Thou shalt fall upon the mountains of Israel, thou, and all thy -bands, and the people that is with thee: I will give thee unto the -ravenous birds of every sort, and to the beasts of the field to be -devoured. - -39:5 Thou shalt fall upon the open field: for I have spoken it, saith -the Lord GOD. - -39:6 And I will send a fire on Magog, and among them that dwell -carelessly in the isles: and they shall know that I am the LORD. - -39:7 So will I make my holy name known in the midst of my people -Israel; and I will not let them pollute my holy name any more: and the -heathen shall know that I am the LORD, the Holy One in Israel. - -39:8 Behold, it is come, and it is done, saith the Lord GOD; this is -the day whereof I have spoken. - -39:9 And they that dwell in the cities of Israel shall go forth, and -shall set on fire and burn the weapons, both the shields and the -bucklers, the bows and the arrows, and the handstaves, and the spears, -and they shall burn them with fire seven years: 39:10 So that they -shall take no wood out of the field, neither cut down any out of the -forests; for they shall burn the weapons with fire: and they shall -spoil those that spoiled them, and rob those that robbed them, saith -the Lord GOD. - -39:11 And it shall come to pass in that day, that I will give unto Gog -a place there of graves in Israel, the valley of the passengers on the -east of the sea: and it shall stop the noses of the passengers: and -there shall they bury Gog and all his multitude: and they shall call -it The valley of Hamongog. - -39:12 And seven months shall the house of Israel be burying of them, -that they may cleanse the land. - -39:13 Yea, all the people of the land shall bury them; and it shall be -to them a renown the day that I shall be glorified, saith the Lord -GOD. - -39:14 And they shall sever out men of continual employment, passing -through the land to bury with the passengers those that remain upon -the face of the earth, to cleanse it: after the end of seven months -shall they search. - -39:15 And the passengers that pass through the land, when any seeth a -man’s bone, then shall he set up a sign by it, till the buriers have -buried it in the valley of Hamongog. - -39:16 And also the name of the city shall be Hamonah. Thus shall they -cleanse the land. - -39:17 And, thou son of man, thus saith the Lord GOD; Speak unto every -feathered fowl, and to every beast of the field, Assemble yourselves, -and come; gather yourselves on every side to my sacrifice that I do -sacrifice for you, even a great sacrifice upon the mountains of -Israel, that ye may eat flesh, and drink blood. - -39:18 Ye shall eat the flesh of the mighty, and drink the blood of the -princes of the earth, of rams, of lambs, and of goats, of bullocks, -all of them fatlings of Bashan. - -39:19 And ye shall eat fat till ye be full, and drink blood till ye be -drunken, of my sacrifice which I have sacrificed for you. - -39:20 Thus ye shall be filled at my table with horses and chariots, -with mighty men, and with all men of war, saith the Lord GOD. - -39:21 And I will set my glory among the heathen, and all the heathen -shall see my judgment that I have executed, and my hand that I have -laid upon them. - -39:22 So the house of Israel shall know that I am the LORD their God -from that day and forward. - -39:23 And the heathen shall know that the house of Israel went into -captivity for their iniquity: because they trespassed against me, -therefore hid I my face from them, and gave them into the hand of -their enemies: so fell they all by the sword. - -39:24 According to their uncleanness and according to their -transgressions have I done unto them, and hid my face from them. - -39:25 Therefore thus saith the Lord GOD; Now will I bring again the -captivity of Jacob, and have mercy upon the whole house of Israel, and -will be jealous for my holy name; 39:26 After that they have borne -their shame, and all their trespasses whereby they have trespassed -against me, when they dwelt safely in their land, and none made them -afraid. - -39:27 When I have brought them again from the people, and gathered -them out of their enemies’ lands, and am sanctified in them in the -sight of many nations; 39:28 Then shall they know that I am the LORD -their God, which caused them to be led into captivity among the -heathen: but I have gathered them unto their own land, and have left -none of them any more there. - -39:29 Neither will I hide my face any more from them: for I have -poured out my spirit upon the house of Israel, saith the Lord GOD. - -40:1 In the five and twentieth year of our captivity, in the beginning -of the year, in the tenth day of the month, in the fourteenth year -after that the city was smitten, in the selfsame day the hand of the -LORD was upon me, and brought me thither. - -40:2 In the visions of God brought he me into the land of Israel, and -set me upon a very high mountain, by which was as the frame of a city -on the south. - -40:3 And he brought me thither, and, behold, there was a man, whose -appearance was like the appearance of brass, with a line of flax in -his hand, and a measuring reed; and he stood in the gate. - -40:4 And the man said unto me, Son of man, behold with thine eyes, and -hear with thine ears, and set thine heart upon all that I shall shew -thee; for to the intent that I might shew them unto thee art thou -brought hither: declare all that thou seest to the house of Israel. - -40:5 And behold a wall on the outside of the house round about, and in -the man’s hand a measuring reed of six cubits long by the cubit and an -hand breadth: so he measured the breadth of the building, one reed; -and the height, one reed. - -40:6 Then came he unto the gate which looketh toward the east, and -went up the stairs thereof, and measured the threshold of the gate, -which was one reed broad; and the other threshold of the gate, which -was one reed broad. - -40:7 And every little chamber was one reed long, and one reed broad; -and between the little chambers were five cubits; and the threshold of -the gate by the porch of the gate within was one reed. - -40:8 He measured also the porch of the gate within, one reed. - -40:9 Then measured he the porch of the gate, eight cubits; and the -posts thereof, two cubits; and the porch of the gate was inward. - -40:10 And the little chambers of the gate eastward were three on this -side, and three on that side; they three were of one measure: and the -posts had one measure on this side and on that side. - -40:11 And he measured the breadth of the entry of the gate, ten -cubits; and the length of the gate, thirteen cubits. - -40:12 The space also before the little chambers was one cubit on this -side, and the space was one cubit on that side: and the little -chambers were six cubits on this side, and six cubits on that side. - -40:13 He measured then the gate from the roof of one little chamber to -the roof of another: the breadth was five and twenty cubits, door -against door. - -40:14 He made also posts of threescore cubits, even unto the post of -the court round about the gate. - -40:15 And from the face of the gate of the entrance unto the face of -the porch of the inner gate were fifty cubits. - -40:16 And there were narrow windows to the little chambers, and to -their posts within the gate round about, and likewise to the arches: -and windows were round about inward: and upon each post were palm -trees. - -40:17 Then brought he me into the outward court, and, lo, there were -chambers, and a pavement made for the court round about: thirty -chambers were upon the pavement. - -40:18 And the pavement by the side of the gates over against the -length of the gates was the lower pavement. - -40:19 Then he measured the breadth from the forefront of the lower -gate unto the forefront of the inner court without, an hundred cubits -eastward and northward. - -40:20 And the gate of the outward court that looked toward the north, -he measured the length thereof, and the breadth thereof. - -40:21 And the little chambers thereof were three on this side and -three on that side; and the posts thereof and the arches thereof were -after the measure of the first gate: the length thereof was fifty -cubits, and the breadth five and twenty cubits. - -40:22 And their windows, and their arches, and their palm trees, were -after the measure of the gate that looketh toward the east; and they -went up unto it by seven steps; and the arches thereof were before -them. - -40:23 And the gate of the inner court was over against the gate toward -the north, and toward the east; and he measured from gate to gate an -hundred cubits. - -40:24 After that he brought me toward the south, and behold a gate -toward the south: and he measured the posts thereof and the arches -thereof according to these measures. - -40:25 And there were windows in it and in the arches thereof round -about, like those windows: the length was fifty cubits, and the -breadth five and twenty cubits. - -40:26 And there were seven steps to go up to it, and the arches -thereof were before them: and it had palm trees, one on this side, and -another on that side, upon the posts thereof. - -40:27 And there was a gate in the inner court toward the south: and he -measured from gate to gate toward the south an hundred cubits. - -40:28 And he brought me to the inner court by the south gate: and he -measured the south gate according to these measures; 40:29 And the -little chambers thereof, and the posts thereof, and the arches -thereof, according to these measures: and there were windows in it and -in the arches thereof round about: it was fifty cubits long, and five -and twenty cubits broad. - -40:30 And the arches round about were five and twenty cubits long, and -five cubits broad. - -40:31 And the arches thereof were toward the utter court; and palm -trees were upon the posts thereof: and the going up to it had eight -steps. - -40:32 And he brought me into the inner court toward the east: and he -measured the gate according to these measures. - -40:33 And the little chambers thereof, and the posts thereof, and the -arches thereof, were according to these measures: and there were -windows therein and in the arches thereof round about: it was fifty -cubits long, and five and twenty cubits broad. - -40:34 And the arches thereof were toward the outward court; and palm -trees were upon the posts thereof, on this side, and on that side: and -the going up to it had eight steps. - -40:35 And he brought me to the north gate, and measured it according -to these measures; 40:36 The little chambers thereof, the posts -thereof, and the arches thereof, and the windows to it round about: -the length was fifty cubits, and the breadth five and twenty cubits. - -40:37 And the posts thereof were toward the utter court; and palm -trees were upon the posts thereof, on this side, and on that side: and -the going up to it had eight steps. - -40:38 And the chambers and the entries thereof were by the posts of -the gates, where they washed the burnt offering. - -40:39 And in the porch of the gate were two tables on this side, and -two tables on that side, to slay thereon the burnt offering and the -sin offering and the trespass offering. - -40:40 And at the side without, as one goeth up to the entry of the -north gate, were two tables; and on the other side, which was at the -porch of the gate, were two tables. - -40:41 Four tables were on this side, and four tables on that side, by -the side of the gate; eight tables, whereupon they slew their -sacrifices. - -40:42 And the four tables were of hewn stone for the burnt offering, -of a cubit and an half long, and a cubit and an half broad, and one -cubit high: whereupon also they laid the instruments wherewith they -slew the burnt offering and the sacrifice. - -40:43 And within were hooks, an hand broad, fastened round about: and -upon the tables was the flesh of the offering. - -40:44 And without the inner gate were the chambers of the singers in -the inner court, which was at the side of the north gate; and their -prospect was toward the south: one at the side of the east gate having -the prospect toward the north. - -40:45 And he said unto me, This chamber, whose prospect is toward the -south, is for the priests, the keepers of the charge of the house. - -40:46 And the chamber whose prospect is toward the north is for the -priests, the keepers of the charge of the altar: these are the sons of -Zadok among the sons of Levi, which come near to the LORD to minister -unto him. - -40:47 So he measured the court, an hundred cubits long, and an hundred -cubits broad, foursquare; and the altar that was before the house. - -40:48 And he brought me to the porch of the house, and measured each -post of the porch, five cubits on this side, and five cubits on that -side: and the breadth of the gate was three cubits on this side, and -three cubits on that side. - -40:49 The length of the porch was twenty cubits, and the breadth -eleven cubits, and he brought me by the steps whereby they went up to -it: and there were pillars by the posts, one on this side, and another -on that side. - -41:1 Afterward he brought me to the temple, and measured the posts, -six cubits broad on the one side, and six cubits broad on the other -side, which was the breadth of the tabernacle. - -41:2 And the breadth of the door was ten cubits; and the sides of the -door were five cubits on the one side, and five cubits on the other -side: and he measured the length thereof, forty cubits: and the -breadth, twenty cubits. - -41:3 Then went he inward, and measured the post of the door, two -cubits; and the door, six cubits; and the breadth of the door, seven -cubits. - -41:4 So he measured the length thereof, twenty cubits; and the -breadth, twenty cubits, before the temple: and he said unto me, This -is the most holy place. - -41:5 After he measured the wall of the house, six cubits; and the -breadth of every side chamber, four cubits, round about the house on -every side. - -41:6 And the side chambers were three, one over another, and thirty in -order; and they entered into the wall which was of the house for the -side chambers round about, that they might have hold, but they had not -hold in the wall of the house. - -41:7 And there was an enlarging, and a winding about still upward to -the side chambers: for the winding about of the house went still -upward round about the house: therefore the breadth of the house was -still upward, and so increased from the lowest chamber to the highest -by the midst. - -41:8 I saw also the height of the house round about: the foundations -of the side chambers were a full reed of six great cubits. - -41:9 The thickness of the wall, which was for the side chamber -without, was five cubits: and that which was left was the place of the -side chambers that were within. - -41:10 And between the chambers was the wideness of twenty cubits round -about the house on every side. - -41:11 And the doors of the side chambers were toward the place that -was left, one door toward the north, and another door toward the -south: and the breadth of the place that was left was five cubits -round about. - -41:12 Now the building that was before the separate place at the end -toward the west was seventy cubits broad; and the wall of the building -was five cubits thick round about, and the length thereof ninety -cubits. - -41:13 So he measured the house, an hundred cubits long; and the -separate place, and the building, with the walls thereof, an hundred -cubits long; 41:14 Also the breadth of the face of the house, and of -the separate place toward the east, an hundred cubits. - -41:15 And he measured the length of the building over against the -separate place which was behind it, and the galleries thereof on the -one side and on the other side, an hundred cubits, with the inner -temple, and the porches of the court; 41:16 The door posts, and the -narrow windows, and the galleries round about on their three stories, -over against the door, cieled with wood round about, and from the -ground up to the windows, and the windows were covered; 41:17 To that -above the door, even unto the inner house, and without, and by all the -wall round about within and without, by measure. - -41:18 And it was made with cherubims and palm trees, so that a palm -tree was between a cherub and a cherub; and every cherub had two -faces; 41:19 So that the face of a man was toward the palm tree on the -one side, and the face of a young lion toward the palm tree on the -other side: it was made through all the house round about. - -41:20 From the ground unto above the door were cherubims and palm -trees made, and on the wall of the temple. - -41:21 The posts of the temple were squared, and the face of the -sanctuary; the appearance of the one as the appearance of the other. - -41:22 The altar of wood was three cubits high, and the length thereof -two cubits; and the corners thereof, and the length thereof, and the -walls thereof, were of wood: and he said unto me, This is the table -that is before the LORD. - -41:23 And the temple and the sanctuary had two doors. - -41:24 And the doors had two leaves apiece, two turning leaves; two -leaves for the one door, and two leaves for the other door. - -41:25 And there were made on them, on the doors of the temple, -cherubims and palm trees, like as were made upon the walls; and there -were thick planks upon the face of the porch without. - -41:26 And there were narrow windows and palm trees on the one side and -on the other side, on the sides of the porch, and upon the side -chambers of the house, and thick planks. - -42:1 Then he brought me forth into the utter court, the way toward the -north: and he brought me into the chamber that was over against the -separate place, and which was before the building toward the north. - -42:2 Before the length of an hundred cubits was the north door, and -the breadth was fifty cubits. - -42:3 Over against the twenty cubits which were for the inner court, -and over against the pavement which was for the utter court, was -gallery against gallery in three stories. - -42:4 And before the chambers was a walk to ten cubits breadth inward, -a way of one cubit; and their doors toward the north. - -42:5 Now the upper chambers were shorter: for the galleries were -higher than these, than the lower, and than the middlemost of the -building. - -42:6 For they were in three stories, but had not pillars as the -pillars of the courts: therefore the building was straitened more than -the lowest and the middlemost from the ground. - -42:7 And the wall that was without over against the chambers, toward -the utter court on the forepart of the chambers, the length thereof -was fifty cubits. - -42:8 For the length of the chambers that were in the utter court was -fifty cubits: and, lo, before the temple were an hundred cubits. - -42:9 And from under these chambers was the entry on the east side, as -one goeth into them from the utter court. - -42:10 The chambers were in the thickness of the wall of the court -toward the east, over against the separate place, and over against the -building. - -42:11 And the way before them was like the appearance of the chambers -which were toward the north, as long as they, and as broad as they: -and all their goings out were both according to their fashions, and -according to their doors. - -42:12 And according to the doors of the chambers that were toward the -south was a door in the head of the way, even the way directly before -the wall toward the east, as one entereth into them. - -42:13 Then said he unto me, The north chambers and the south chambers, -which are before the separate place, they be holy chambers, where the -priests that approach unto the LORD shall eat the most holy things: -there shall they lay the most holy things, and the meat offering, and -the sin offering, and the trespass offering; for the place is holy. - -42:14 When the priests enter therein, then shall they not go out of -the holy place into the utter court, but there they shall lay their -garments wherein they minister; for they are holy; and shall put on -other garments, and shall approach to those things which are for the -people. - -42:15 Now when he had made an end of measuring the inner house, he -brought me forth toward the gate whose prospect is toward the east, -and measured it round about. - -42:16 He measured the east side with the measuring reed, five hundred -reeds, with the measuring reed round about. - -42:17 He measured the north side, five hundred reeds, with the -measuring reed round about. - -42:18 He measured the south side, five hundred reeds, with the -measuring reed. - -42:19 He turned about to the west side, and measured five hundred -reeds with the measuring reed. - -42:20 He measured it by the four sides: it had a wall round about, -five hundred reeds long, and five hundred broad, to make a separation -between the sanctuary and the profane place. - -43:1 Afterward he brought me to the gate, even the gate that looketh -toward the east: 43:2 And, behold, the glory of the God of Israel came -from the way of the east: and his voice was like a noise of many -waters: and the earth shined with his glory. - -43:3 And it was according to the appearance of the vision which I saw, -even according to the vision that I saw when I came to destroy the -city: and the visions were like the vision that I saw by the river -Chebar; and I fell upon my face. - -43:4 And the glory of the LORD came into the house by the way of the -gate whose prospect is toward the east. - -43:5 So the spirit took me up, and brought me into the inner court; -and, behold, the glory of the LORD filled the house. - -43:6 And I heard him speaking unto me out of the house; and the man -stood by me. - -43:7 And he said unto me, Son of man, the place of my throne, and the -place of the soles of my feet, where I will dwell in the midst of the -children of Israel for ever, and my holy name, shall the house of -Israel no more defile, neither they, nor their kings, by their -whoredom, nor by the carcases of their kings in their high places. - -43:8 In their setting of their threshold by my thresholds, and their -post by my posts, and the wall between me and them, they have even -defiled my holy name by their abominations that they have committed: -wherefore I have consumed them in mine anger. - -43:9 Now let them put away their whoredom, and the carcases of their -kings, far from me, and I will dwell in the midst of them for ever. - -43:10 Thou son of man, shew the house to the house of Israel, that -they may be ashamed of their iniquities: and let them measure the -pattern. - -43:11 And if they be ashamed of all that they have done, shew them the -form of the house, and the fashion thereof, and the goings out -thereof, and the comings in thereof, and all the forms thereof, and -all the ordinances thereof, and all the forms thereof, and all the -laws thereof: and write it in their sight, that they may keep the -whole form thereof, and all the ordinances thereof, and do them. - -43:12 This is the law of the house; Upon the top of the mountain the -whole limit thereof round about shall be most holy. Behold, this is -the law of the house. - -43:13 And these are the measures of the altar after the cubits: The -cubit is a cubit and an hand breadth; even the bottom shall be a -cubit, and the breadth a cubit, and the border thereof by the edge -thereof round about shall be a span: and this shall be the higher -place of the altar. - -43:14 And from the bottom upon the ground even to the lower settle -shall be two cubits, and the breadth one cubit; and from the lesser -settle even to the greater settle shall be four cubits, and the -breadth one cubit. - -43:15 So the altar shall be four cubits; and from the altar and upward -shall be four horns. - -43:16 And the altar shall be twelve cubits long, twelve broad, square -in the four squares thereof. - -43:17 And the settle shall be fourteen cubits long and fourteen broad -in the four squares thereof; and the border about it shall be half a -cubit; and the bottom thereof shall be a cubit about; and his stairs -shall look toward the east. - -43:18 And he said unto me, Son of man, thus saith the Lord GOD; These -are the ordinances of the altar in the day when they shall make it, to -offer burnt offerings thereon, and to sprinkle blood thereon. - -43:19 And thou shalt give to the priests the Levites that be of the -seed of Zadok, which approach unto me, to minister unto me, saith the -Lord GOD, a young bullock for a sin offering. - -43:20 And thou shalt take of the blood thereof, and put it on the four -horns of it, and on the four corners of the settle, and upon the -border round about: thus shalt thou cleanse and purge it. - -43:21 Thou shalt take the bullock also of the sin offering, and he -shall burn it in the appointed place of the house, without the -sanctuary. - -43:22 And on the second day thou shalt offer a kid of the goats -without blemish for a sin offering; and they shall cleanse the altar, -as they did cleanse it with the bullock. - -43:23 When thou hast made an end of cleansing it, thou shalt offer a -young bullock without blemish, and a ram out of the flock without -blemish. - -43:24 And thou shalt offer them before the LORD, and the priests shall -cast salt upon them, and they shall offer them up for a burnt offering -unto the LORD. - -43:25 Seven days shalt thou prepare every day a goat for a sin -offering: they shall also prepare a young bullock, and a ram out of -the flock, without blemish. - -43:26 Seven days shall they purge the altar and purify it; and they -shall consecrate themselves. - -43:27 And when these days are expired, it shall be, that upon the -eighth day, and so forward, the priests shall make your burnt -offerings upon the altar, and your peace offerings; and I will accept -you, saith the Lord GOD. - -44:1 Then he brought me back the way of the gate of the outward -sanctuary which looketh toward the east; and it was shut. - -44:2 Then said the LORD unto me; This gate shall be shut, it shall not -be opened, and no man shall enter in by it; because the LORD, the God -of Israel, hath entered in by it, therefore it shall be shut. - -44:3 It is for the prince; the prince, he shall sit in it to eat bread -before the LORD; he shall enter by the way of the porch of that gate, -and shall go out by the way of the same. - -44:4 Then brought he me the way of the north gate before the house: -and I looked, and, behold, the glory of the LORD filled the house of -the LORD: and I fell upon my face. - -44:5 And the LORD said unto me, Son of man, mark well, and behold with -thine eyes, and hear with thine ears all that I say unto thee -concerning all the ordinances of the house of the LORD, and all the -laws thereof; and mark well the entering in of the house, with every -going forth of the sanctuary. - -44:6 And thou shalt say to the rebellious, even to the house of -Israel, Thus saith the Lord GOD; O ye house of Israel, let it suffice -you of all your abominations, 44:7 In that ye have brought into my -sanctuary strangers, uncircumcised in heart, and uncircumcised in -flesh, to be in my sanctuary, to pollute it, even my house, when ye -offer my bread, the fat and the blood, and they have broken my -covenant because of all your abominations. - -44:8 And ye have not kept the charge of mine holy things: but ye have -set keepers of my charge in my sanctuary for yourselves. - -44:9 Thus saith the Lord GOD; No stranger, uncircumcised in heart, nor -uncircumcised in flesh, shall enter into my sanctuary, of any stranger -that is among the children of Israel. - -44:10 And the Levites that are gone away far from me, when Israel went -astray, which went astray away from me after their idols; they shall -even bear their iniquity. - -44:11 Yet they shall be ministers in my sanctuary, having charge at -the gates of the house, and ministering to the house: they shall slay -the burnt offering and the sacrifice for the people, and they shall -stand before them to minister unto them. - -44:12 Because they ministered unto them before their idols, and caused -the house of Israel to fall into iniquity; therefore have I lifted up -mine hand against them, saith the Lord GOD, and they shall bear their -iniquity. - -44:13 And they shall not come near unto me, to do the office of a -priest unto me, nor to come near to any of my holy things, in the most -holy place: but they shall bear their shame, and their abominations -which they have committed. - -44:14 But I will make them keepers of the charge of the house, for all -the service thereof, and for all that shall be done therein. - -44:15 But the priests the Levites, the sons of Zadok, that kept the -charge of my sanctuary when the children of Israel went astray from -me, they shall come near to me to minister unto me, and they shall -stand before me to offer unto me the fat and the blood, saith the Lord -GOD: 44:16 They shall enter into my sanctuary, and they shall come -near to my table, to minister unto me, and they shall keep my charge. - -44:17 And it shall come to pass, that when they enter in at the gates -of the inner court, they shall be clothed with linen garments; and no -wool shall come upon them, whiles they minister in the gates of the -inner court, and within. - -44:18 They shall have linen bonnets upon their heads, and shall have -linen breeches upon their loins; they shall not gird themselves with -any thing that causeth sweat. - -44:19 And when they go forth into the utter court, even into the utter -court to the people, they shall put off their garments wherein they -ministered, and lay them in the holy chambers, and they shall put on -other garments; and they shall not sanctify the people with their -garments. - -44:20 Neither shall they shave their heads, nor suffer their locks to -grow long; they shall only poll their heads. - -44:21 Neither shall any priest drink wine, when they enter into the -inner court. - -44:22 Neither shall they take for their wives a widow, nor her that is -put away: but they shall take maidens of the seed of the house of -Israel, or a widow that had a priest before. - -44:23 And they shall teach my people the difference between the holy -and profane, and cause them to discern between the unclean and the -clean. - -44:24 And in controversy they shall stand in judgment; and they shall -judge it according to my judgments: and they shall keep my laws and my -statutes in all mine assemblies; and they shall hallow my sabbaths. - -44:25 And they shall come at no dead person to defile themselves: but -for father, or for mother, or for son, or for daughter, for brother, -or for sister that hath had no husband, they may defile themselves. - -44:26 And after he is cleansed, they shall reckon unto him seven days. - -44:27 And in the day that he goeth into the sanctuary, unto the inner -court, to minister in the sanctuary, he shall offer his sin offering, -saith the Lord GOD. - -44:28 And it shall be unto them for an inheritance: I am their -inheritance: and ye shall give them no possession in Israel: I am -their possession. - -44:29 They shall eat the meat offering, and the sin offering, and the -trespass offering: and every dedicated thing in Israel shall be -theirs. - -44:30 And the first of all the firstfruits of all things, and every -oblation of all, of every sort of your oblations, shall be the -priest’s: ye shall also give unto the priest the first of your dough, -that he may cause the blessing to rest in thine house. - -44:31 The priests shall not eat of any thing that is dead of itself, -or torn, whether it be fowl or beast. - -45:1 Moreover, when ye shall divide by lot the land for inheritance, -ye shall offer an oblation unto the LORD, an holy portion of the land: -the length shall be the length of five and twenty thousand reeds, and -the breadth shall be ten thousand. This shall be holy in all the -borders thereof round about. - -45:2 Of this there shall be for the sanctuary five hundred in length, -with five hundred in breadth, square round about; and fifty cubits -round about for the suburbs thereof. - -45:3 And of this measure shalt thou measure the length of five and -twenty thousand, and the breadth of ten thousand: and in it shall be -the sanctuary and the most holy place. - -45:4 The holy portion of the land shall be for the priests the -ministers of the sanctuary, which shall come near to minister unto the -LORD: and it shall be a place for their houses, and an holy place for -the sanctuary. - -45:5 And the five and twenty thousand of length, and the ten thousand -of breadth shall also the Levites, the ministers of the house, have -for themselves, for a possession for twenty chambers. - -45:6 And ye shall appoint the possession of the city five thousand -broad, and five and twenty thousand long, over against the oblation of -the holy portion: it shall be for the whole house of Israel. - -45:7 And a portion shall be for the prince on the one side and on the -other side of the oblation of the holy portion, and of the possession -of the city, before the oblation of the holy portion, and before the -possession of the city, from the west side westward, and from the east -side eastward: and the length shall be over against one of the -portions, from the west border unto the east border. - -45:8 In the land shall be his possession in Israel: and my princes -shall no more oppress my people; and the rest of the land shall they -give to the house of Israel according to their tribes. - -45:9 Thus saith the Lord GOD; Let it suffice you, O princes of Israel: -remove violence and spoil, and execute judgment and justice, take away -your exactions from my people, saith the Lord GOD. - -45:10 Ye shall have just balances, and a just ephah, and a just bath. - -45:11 The ephah and the bath shall be of one measure, that the bath -may contain the tenth part of an homer, and the ephah the tenth part -of an homer: the measure thereof shall be after the homer. - -45:12 And the shekel shall be twenty gerahs: twenty shekels, five and -twenty shekels, fifteen shekels, shall be your maneh. - -45:13 This is the oblation that ye shall offer; the sixth part of an -ephah of an homer of wheat, and ye shall give the sixth part of an -ephah of an homer of barley: 45:14 Concerning the ordinance of oil, -the bath of oil, ye shall offer the tenth part of a bath out of the -cor, which is an homer of ten baths; for ten baths are an homer: 45:15 -And one lamb out of the flock, out of two hundred, out of the fat -pastures of Israel; for a meat offering, and for a burnt offering, and -for peace offerings, to make reconciliation for them, saith the Lord -GOD. - -45:16 All the people of the land shall give this oblation for the -prince in Israel. - -45:17 And it shall be the prince’s part to give burnt offerings, and -meat offerings, and drink offerings, in the feasts, and in the new -moons, and in the sabbaths, in all solemnities of the house of Israel: -he shall prepare the sin offering, and the meat offering, and the -burnt offering, and the peace offerings, to make reconciliation for -the house of Israel. - -45:18 Thus saith the Lord GOD; In the first month, in the first day of -the month, thou shalt take a young bullock without blemish, and -cleanse the sanctuary: 45:19 And the priest shall take of the blood of -the sin offering, and put it upon the posts of the house, and upon the -four corners of the settle of the altar, and upon the posts of the -gate of the inner court. - -45:20 And so thou shalt do the seventh day of the month for every one -that erreth, and for him that is simple: so shall ye reconcile the -house. - -45:21 In the first month, in the fourteenth day of the month, ye shall -have the passover, a feast of seven days; unleavened bread shall be -eaten. - -45:22 And upon that day shall the prince prepare for himself and for -all the people of the land a bullock for a sin offering. - -45:23 And seven days of the feast he shall prepare a burnt offering to -the LORD, seven bullocks and seven rams without blemish daily the -seven days; and a kid of the goats daily for a sin offering. - -45:24 And he shall prepare a meat offering of an ephah for a bullock, -and an ephah for a ram, and an hin of oil for an ephah. - -45:25 In the seventh month, in the fifteenth day of the month, shall -he do the like in the feast of the seven days, according to the sin -offering, according to the burnt offering, and according to the meat -offering, and according to the oil. - -46:1 Thus saith the Lord GOD; The gate of the inner court that looketh -toward the east shall be shut the six working days; but on the sabbath -it shall be opened, and in the day of the new moon it shall be opened. - -46:2 And the prince shall enter by the way of the porch of that gate -without, and shall stand by the post of the gate, and the priests -shall prepare his burnt offering and his peace offerings, and he shall -worship at the threshold of the gate: then he shall go forth; but the -gate shall not be shut until the evening. - -46:3 Likewise the people of the land shall worship at the door of this -gate before the LORD in the sabbaths and in the new moons. - -46:4 And the burnt offering that the prince shall offer unto the LORD -in the sabbath day shall be six lambs without blemish, and a ram -without blemish. - -46:5 And the meat offering shall be an ephah for a ram, and the meat -offering for the lambs as he shall be able to give, and an hin of oil -to an ephah. - -46:6 And in the day of the new moon it shall be a young bullock -without blemish, and six lambs, and a ram: they shall be without -blemish. - -46:7 And he shall prepare a meat offering, an ephah for a bullock, and -an ephah for a ram, and for the lambs according as his hand shall -attain unto, and an hin of oil to an ephah. - -46:8 And when the prince shall enter, he shall go in by the way of the -porch of that gate, and he shall go forth by the way thereof. - -46:9 But when the people of the land shall come before the LORD in the -solemn feasts, he that entereth in by the way of the north gate to -worship shall go out by the way of the south gate; and he that -entereth by the way of the south gate shall go forth by the way of the -north gate: he shall not return by the way of the gate whereby he came -in, but shall go forth over against it. - -46:10 And the prince in the midst of them, when they go in, shall go -in; and when they go forth, shall go forth. - -46:11 And in the feasts and in the solemnities the meat offering shall -be an ephah to a bullock, and an ephah to a ram, and to the lambs as -he is able to give, and an hin of oil to an ephah. - -46:12 Now when the prince shall prepare a voluntary burnt offering or -peace offerings voluntarily unto the LORD, one shall then open him the -gate that looketh toward the east, and he shall prepare his burnt -offering and his peace offerings, as he did on the sabbath day: then -he shall go forth; and after his going forth one shall shut the gate. - -46:13 Thou shalt daily prepare a burnt offering unto the LORD of a -lamb of the first year without blemish: thou shalt prepare it every -morning. - -46:14 And thou shalt prepare a meat offering for it every morning, the -sixth part of an ephah, and the third part of an hin of oil, to temper -with the fine flour; a meat offering continually by a perpetual -ordinance unto the LORD. - -46:15 Thus shall they prepare the lamb, and the meat offering, and the -oil, every morning for a continual burnt offering. - -46:16 Thus saith the Lord GOD; If the prince give a gift unto any of -his sons, the inheritance thereof shall be his sons’; it shall be -their possession by inheritance. - -46:17 But if he give a gift of his inheritance to one of his servants, -then it shall be his to the year of liberty; after it shall return to -the prince: but his inheritance shall be his sons’ for them. - -46:18 Moreover the prince shall not take of the people’s inheritance -by oppression, to thrust them out of their possession; but he shall -give his sons inheritance out of his own possession: that my people be -not scattered every man from his possession. - -46:19 After he brought me through the entry, which was at the side of -the gate, into the holy chambers of the priests, which looked toward -the north: and, behold, there was a place on the two sides westward. - -46:20 Then said he unto me, This is the place where the priests shall -boil the trespass offering and the sin offering, where they shall bake -the meat offering; that they bear them not out into the utter court, -to sanctify the people. - -46:21 Then he brought me forth into the utter court, and caused me to -pass by the four corners of the court; and, behold, in every corner of -the court there was a court. - -46:22 In the four corners of the court there were courts joined of -forty cubits long and thirty broad: these four corners were of one -measure. - -46:23 And there was a row of building round about in them, round about -them four, and it was made with boiling places under the rows round -about. - -46:24 Then said he unto me, These are the places of them that boil, -where the ministers of the house shall boil the sacrifice of the -people. - -47:1 Afterward he brought me again unto the door of the house; and, -behold, waters issued out from under the threshold of the house -eastward: for the forefront of the house stood toward the east, and -the waters came down from under from the right side of the house, at -the south side of the altar. - -47:2 Then brought he me out of the way of the gate northward, and led -me about the way without unto the utter gate by the way that looketh -eastward; and, behold, there ran out waters on the right side. - -47:3 And when the man that had the line in his hand went forth -eastward, he measured a thousand cubits, and he brought me through the -waters; the waters were to the ankles. - -47:4 Again he measured a thousand, and brought me through the waters; -the waters were to the knees. Again he measured a thousand, and -brought me through; the waters were to the loins. - -47:5 Afterward he measured a thousand; and it was a river that I could -not pass over: for the waters were risen, waters to swim in, a river -that could not be passed over. - -47:6 And he said unto me, Son of man, hast thou seen this? Then he -brought me, and caused me to return to the brink of the river. - -47:7 Now when I had returned, behold, at the bank of the river were -very many trees on the one side and on the other. - -47:8 Then said he unto me, These waters issue out toward the east -country, and go down into the desert, and go into the sea: which being -brought forth into the sea, the waters shall be healed. - -47:9 And it shall come to pass, that every thing that liveth, which -moveth, whithersoever the rivers shall come, shall live: and there -shall be a very great multitude of fish, because these waters shall -come thither: for they shall be healed; and every thing shall live -whither the river cometh. - -47:10 And it shall come to pass, that the fishers shall stand upon it -from Engedi even unto Eneglaim; they shall be a place to spread forth -nets; their fish shall be according to their kinds, as the fish of the -great sea, exceeding many. - -47:11 But the miry places thereof and the marishes thereof shall not -be healed; they shall be given to salt. - -47:12 And by the river upon the bank thereof, on this side and on that -side, shall grow all trees for meat, whose leaf shall not fade, -neither shall the fruit thereof be consumed: it shall bring forth new -fruit according to his months, because their waters they issued out of -the sanctuary: and the fruit thereof shall be for meat, and the leaf -thereof for medicine. - -47:13 Thus saith the Lord GOD; This shall be the border, whereby ye -shall inherit the land according to the twelve tribes of Israel: -Joseph shall have two portions. - -47:14 And ye shall inherit it, one as well as another: concerning the -which I lifted up mine hand to give it unto your fathers: and this -land shall fall unto you for inheritance. - -47:15 And this shall be the border of the land toward the north side, -from the great sea, the way of Hethlon, as men go to Zedad; 47:16 -Hamath, Berothah, Sibraim, which is between the border of Damascus and -the border of Hamath; Hazarhatticon, which is by the coast of Hauran. - -47:17 And the border from the sea shall be Hazarenan, the border of -Damascus, and the north northward, and the border of Hamath. And this -is the north side. - -47:18 And the east side ye shall measure from Hauran, and from -Damascus, and from Gilead, and from the land of Israel by Jordan, from -the border unto the east sea. And this is the east side. - -47:19 And the south side southward, from Tamar even to the waters of -strife in Kadesh, the river to the great sea. And this is the south -side southward. - -47:20 The west side also shall be the great sea from the border, till -a man come over against Hamath. This is the west side. - -47:21 So shall ye divide this land unto you according to the tribes of -Israel. - -47:22 And it shall come to pass, that ye shall divide it by lot for an -inheritance unto you, and to the strangers that sojourn among you, -which shall beget children among you: and they shall be unto you as -born in the country among the children of Israel; they shall have -inheritance with you among the tribes of Israel. - -47:23 And it shall come to pass, that in what tribe the stranger -sojourneth, there shall ye give him his inheritance, saith the Lord -GOD. - -48:1 Now these are the names of the tribes. From the north end to the -coast of the way of Hethlon, as one goeth to Hamath, Hazarenan, the -border of Damascus northward, to the coast of Hamath; for these are -his sides east and west; a portion for Dan. - -48:2 And by the border of Dan, from the east side unto the west side, -a portion for Asher. - -48:3 And by the border of Asher, from the east side even unto the west -side, a portion for Naphtali. - -48:4 And by the border of Naphtali, from the east side unto the west -side, a portion for Manasseh. - -48:5 And by the border of Manasseh, from the east side unto the west -side, a portion for Ephraim. - -48:6 And by the border of Ephraim, from the east side even unto the -west side, a portion for Reuben. - -48:7 And by the border of Reuben, from the east side unto the west -side, a portion for Judah. - -48:8 And by the border of Judah, from the east side unto the west -side, shall be the offering which ye shall offer of five and twenty -thousand reeds in breadth, and in length as one of the other parts, -from the east side unto the west side: and the sanctuary shall be in -the midst of it. - -48:9 The oblation that ye shall offer unto the LORD shall be of five -and twenty thousand in length, and of ten thousand in breadth. - -48:10 And for them, even for the priests, shall be this holy oblation; -toward the north five and twenty thousand in length, and toward the -west ten thousand in breadth, and toward the east ten thousand in -breadth, and toward the south five and twenty thousand in length: and -the sanctuary of the LORD shall be in the midst thereof. - -48:11 It shall be for the priests that are sanctified of the sons of -Zadok; which have kept my charge, which went not astray when the -children of Israel went astray, as the Levites went astray. - -48:12 And this oblation of the land that is offered shall be unto them -a thing most holy by the border of the Levites. - -48:13 And over against the border of the priests the Levites shall -have five and twenty thousand in length, and ten thousand in breadth: -all the length shall be five and twenty thousand, and the breadth ten -thousand. - -48:14 And they shall not sell of it, neither exchange, nor alienate -the firstfruits of the land: for it is holy unto the LORD. - -48:15 And the five thousand, that are left in the breadth over against -the five and twenty thousand, shall be a profane place for the city, -for dwelling, and for suburbs: and the city shall be in the midst -thereof. - -48:16 And these shall be the measures thereof; the north side four -thousand and five hundred, and the south side four thousand and five -hundred, and on the east side four thousand and five hundred, and the -west side four thousand and five hundred. - -48:17 And the suburbs of the city shall be toward the north two -hundred and fifty, and toward the south two hundred and fifty, and -toward the east two hundred and fifty, and toward the west two hundred -and fifty. - -48:18 And the residue in length over against the oblation of the holy -portion shall be ten thousand eastward, and ten thousand westward: and -it shall be over against the oblation of the holy portion; and the -increase thereof shall be for food unto them that serve the city. - -48:19 And they that serve the city shall serve it out of all the -tribes of Israel. - -48:20 All the oblation shall be five and twenty thousand by five and -twenty thousand: ye shall offer the holy oblation foursquare, with the -possession of the city. - -48:21 And the residue shall be for the prince, on the one side and on -the other of the holy oblation, and of the possession of the city, -over against the five and twenty thousand of the oblation toward the -east border, and westward over against the five and twenty thousand -toward the west border, over against the portions for the prince: and -it shall be the holy oblation; and the sanctuary of the house shall be -in the midst thereof. - -48:22 Moreover from the possession of the Levites, and from the -possession of the city, being in the midst of that which is the -prince’s, between the border of Judah and the border of Benjamin, -shall be for the prince. - -48:23 As for the rest of the tribes, from the east side unto the west -side, Benjamin shall have a portion. - -48:24 And by the border of Benjamin, from the east side unto the west -side, Simeon shall have a portion. - -48:25 And by the border of Simeon, from the east side unto the west -side, Issachar a portion. - -48:26 And by the border of Issachar, from the east side unto the west -side, Zebulun a portion. - -48:27 And by the border of Zebulun, from the east side unto the west -side, Gad a portion. - -48:28 And by the border of Gad, at the south side southward, the -border shall be even from Tamar unto the waters of strife in Kadesh, -and to the river toward the great sea. - -48:29 This is the land which ye shall divide by lot unto the tribes of -Israel for inheritance, and these are their portions, saith the Lord -GOD. - -48:30 And these are the goings out of the city on the north side, four -thousand and five hundred measures. - -48:31 And the gates of the city shall be after the names of the tribes -of Israel: three gates northward; one gate of Reuben, one gate of -Judah, one gate of Levi. - -48:32 And at the east side four thousand and five hundred: and three -gates; and one gate of Joseph, one gate of Benjamin, one gate of Dan. - -48:33 And at the south side four thousand and five hundred measures: -and three gates; one gate of Simeon, one gate of Issachar, one gate of -Zebulun. - -48:34 At the west side four thousand and five hundred, with their -three gates; one gate of Gad, one gate of Asher, one gate of Naphtali. - -48:35 It was round about eighteen thousand measures: and the name of -the city from that day shall be, The LORD is there. - - - - -The Book of Daniel - - -1:1 In the third year of the reign of Jehoiakim king of Judah came -Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. - -1:2 And the Lord gave Jehoiakim king of Judah into his hand, with part -of the vessels of the house of God: which he carried into the land of -Shinar to the house of his god; and he brought the vessels into the -treasure house of his god. - -1:3 And the king spake unto Ashpenaz the master of his eunuchs, that -he should bring certain of the children of Israel, and of the king’s -seed, and of the princes; 1:4 Children in whom was no blemish, but -well favoured, and skilful in all wisdom, and cunning in knowledge, -and understanding science, and such as had ability in them to stand in -the king’s palace, and whom they might teach the learning and the -tongue of the Chaldeans. - -1:5 And the king appointed them a daily provision of the king’s meat, -and of the wine which he drank: so nourishing them three years, that -at the end thereof they might stand before the king. - -1:6 Now among these were of the children of Judah, Daniel, Hananiah, -Mishael, and Azariah: 1:7 Unto whom the prince of the eunuchs gave -names: for he gave unto Daniel the name of Belteshazzar; and to -Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of -Abednego. - -1:8 But Daniel purposed in his heart that he would not defile himself -with the portion of the king’s meat, nor with the wine which he drank: -therefore he requested of the prince of the eunuchs that he might not -defile himself. - -1:9 Now God had brought Daniel into favour and tender love with the -prince of the eunuchs. - -1:10 And the prince of the eunuchs said unto Daniel, I fear my lord -the king, who hath appointed your meat and your drink: for why should -he see your faces worse liking than the children which are of your -sort? then shall ye make me endanger my head to the king. - -1:11 Then said Daniel to Melzar, whom the prince of the eunuchs had -set over Daniel, Hananiah, Mishael, and Azariah, 1:12 Prove thy -servants, I beseech thee, ten days; and let them give us pulse to eat, -and water to drink. - -1:13 Then let our countenances be looked upon before thee, and the -countenance of the children that eat of the portion of the king’s -meat: and as thou seest, deal with thy servants. - -1:14 So he consented to them in this matter, and proved them ten days. - -1:15 And at the end of ten days their countenances appeared fairer and -fatter in flesh than all the children which did eat the portion of the -king’s meat. - -1:16 Thus Melzar took away the portion of their meat, and the wine -that they should drink; and gave them pulse. - -1:17 As for these four children, God gave them knowledge and skill in -all learning and wisdom: and Daniel had understanding in all visions -and dreams. - -1:18 Now at the end of the days that the king had said he should bring -them in, then the prince of the eunuchs brought them in before -Nebuchadnezzar. - -1:19 And the king communed with them; and among them all was found -none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they -before the king. - -1:20 And in all matters of wisdom and understanding, that the king -enquired of them, he found them ten times better than all the -magicians and astrologers that were in all his realm. - -1:21 And Daniel continued even unto the first year of king Cyrus. - -2:1 And in the second year of the reign of Nebuchadnezzar -Nebuchadnezzar dreamed dreams, wherewith his spirit was troubled, and -his sleep brake from him. - -2:2 Then the king commanded to call the magicians, and the -astrologers, and the sorcerers, and the Chaldeans, for to shew the -king his dreams. So they came and stood before the king. - -2:3 And the king said unto them, I have dreamed a dream, and my spirit -was troubled to know the dream. - -2:4 Then spake the Chaldeans to the king in Syriack, O king, live for -ever: tell thy servants the dream, and we will shew the -interpretation. - -2:5 The king answered and said to the Chaldeans, The thing is gone -from me: if ye will not make known unto me the dream, with the -interpretation thereof, ye shall be cut in pieces, and your houses -shall be made a dunghill. - -2:6 But if ye shew the dream, and the interpretation thereof, ye shall -receive of me gifts and rewards and great honour: therefore shew me -the dream, and the interpretation thereof. - -2:7 They answered again and said, Let the king tell his servants the -dream, and we will shew the interpretation of it. - -2:8 The king answered and said, I know of certainty that ye would gain -the time, because ye see the thing is gone from me. - -2:9 But if ye will not make known unto me the dream, there is but one -decree for you: for ye have prepared lying and corrupt words to speak -before me, till the time be changed: therefore tell me the dream, and -I shall know that ye can shew me the interpretation thereof. - -2:10 The Chaldeans answered before the king, and said, There is not a -man upon the earth that can shew the king’s matter: therefore there is -no king, lord, nor ruler, that asked such things at any magician, or -astrologer, or Chaldean. - -2:11 And it is a rare thing that the king requireth, and there is none -other that can shew it before the king, except the gods, whose -dwelling is not with flesh. - -2:12 For this cause the king was angry and very furious, and commanded -to destroy all the wise men of Babylon. - -2:13 And the decree went forth that the wise men should be slain; and -they sought Daniel and his fellows to be slain. - -2:14 Then Daniel answered with counsel and wisdom to Arioch the -captain of the king’s guard, which was gone forth to slay the wise men -of Babylon: 2:15 He answered and said to Arioch the king’s captain, -Why is the decree so hasty from the king? Then Arioch made the thing -known to Daniel. - -2:16 Then Daniel went in, and desired of the king that he would give -him time, and that he would shew the king the interpretation. - -2:17 Then Daniel went to his house, and made the thing known to -Hananiah, Mishael, and Azariah, his companions: 2:18 That they would -desire mercies of the God of heaven concerning this secret; that -Daniel and his fellows should not perish with the rest of the wise men -of Babylon. - -2:19 Then was the secret revealed unto Daniel in a night vision. Then -Daniel blessed the God of heaven. - -2:20 Daniel answered and said, Blessed be the name of God for ever and -ever: for wisdom and might are his: 2:21 And he changeth the times and -the seasons: he removeth kings, and setteth up kings: he giveth wisdom -unto the wise, and knowledge to them that know understanding: 2:22 He -revealeth the deep and secret things: he knoweth what is in the -darkness, and the light dwelleth with him. - -2:23 I thank thee, and praise thee, O thou God of my fathers, who hast -given me wisdom and might, and hast made known unto me now what we -desired of thee: for thou hast now made known unto us the king’s -matter. - -2:24 Therefore Daniel went in unto Arioch, whom the king had ordained -to destroy the wise men of Babylon: he went and said thus unto him; -Destroy not the wise men of Babylon: bring me in before the king, and -I will shew unto the king the interpretation. - -2:25 Then Arioch brought in Daniel before the king in haste, and said -thus unto him, I have found a man of the captives of Judah, that will -make known unto the king the interpretation. - -2:26 The king answered and said to Daniel, whose name was -Belteshazzar, Art thou able to make known unto me the dream which I -have seen, and the interpretation thereof? 2:27 Daniel answered in -the presence of the king, and said, The secret which the king hath -demanded cannot the wise men, the astrologers, the magicians, the -soothsayers, shew unto the king; 2:28 But there is a God in heaven -that revealeth secrets, and maketh known to the king Nebuchadnezzar -what shall be in the latter days. Thy dream, and the visions of thy -head upon thy bed, are these; 2:29 As for thee, O king, thy thoughts -came into thy mind upon thy bed, what should come to pass hereafter: -and he that revealeth secrets maketh known to thee what shall come to -pass. - -2:30 But as for me, this secret is not revealed to me for any wisdom -that I have more than any living, but for their sakes that shall make -known the interpretation to the king, and that thou mightest know the -thoughts of thy heart. - -2:31 Thou, O king, sawest, and behold a great image. This great image, -whose brightness was excellent, stood before thee; and the form -thereof was terrible. - -2:32 This image’s head was of fine gold, his breast and his arms of -silver, his belly and his thighs of brass, 2:33 His legs of iron, his -feet part of iron and part of clay. - -2:34 Thou sawest till that a stone was cut out without hands, which -smote the image upon his feet that were of iron and clay, and brake -them to pieces. - -2:35 Then was the iron, the clay, the brass, the silver, and the gold, -broken to pieces together, and became like the chaff of the summer -threshingfloors; and the wind carried them away, that no place was -found for them: and the stone that smote the image became a great -mountain, and filled the whole earth. - -2:36 This is the dream; and we will tell the interpretation thereof -before the king. - -2:37 Thou, O king, art a king of kings: for the God of heaven hath -given thee a kingdom, power, and strength, and glory. - -2:38 And wheresoever the children of men dwell, the beasts of the -field and the fowls of the heaven hath he given into thine hand, and -hath made thee ruler over them all. Thou art this head of gold. - -2:39 And after thee shall arise another kingdom inferior to thee, and -another third kingdom of brass, which shall bear rule over all the -earth. - -2:40 And the fourth kingdom shall be strong as iron: forasmuch as iron -breaketh in pieces and subdueth all things: and as iron that breaketh -all these, shall it break in pieces and bruise. - -2:41 And whereas thou sawest the feet and toes, part of potters’ clay, -and part of iron, the kingdom shall be divided; but there shall be in -it of the strength of the iron, forasmuch as thou sawest the iron -mixed with miry clay. - -2:42 And as the toes of the feet were part of iron, and part of clay, -so the kingdom shall be partly strong, and partly broken. - -2:43 And whereas thou sawest iron mixed with miry clay, they shall -mingle themselves with the seed of men: but they shall not cleave one -to another, even as iron is not mixed with clay. - -2:44 And in the days of these kings shall the God of heaven set up a -kingdom, which shall never be destroyed: and the kingdom shall not be -left to other people, but it shall break in pieces and consume all -these kingdoms, and it shall stand for ever. - -2:45 Forasmuch as thou sawest that the stone was cut out of the -mountain without hands, and that it brake in pieces the iron, the -brass, the clay, the silver, and the gold; the great God hath made -known to the king what shall come to pass hereafter: and the dream is -certain, and the interpretation thereof sure. - -2:46 Then the king Nebuchadnezzar fell upon his face, and worshipped -Daniel, and commanded that they should offer an oblation and sweet -odours unto him. - -2:47 The king answered unto Daniel, and said, Of a truth it is, that -your God is a God of gods, and a Lord of kings, and a revealer of -secrets, seeing thou couldest reveal this secret. - -2:48 Then the king made Daniel a great man, and gave him many great -gifts, and made him ruler over the whole province of Babylon, and -chief of the governors over all the wise men of Babylon. - -2:49 Then Daniel requested of the king, and he set Shadrach, Meshach, -and Abednego, over the affairs of the province of Babylon: but Daniel -sat in the gate of the king. - -3:1 Nebuchadnezzar the king made an image of gold, whose height was -threescore cubits, and the breadth thereof six cubits: he set it up in -the plain of Dura, in the province of Babylon. - -3:2 Then Nebuchadnezzar the king sent to gather together the princes, -the governors, and the captains, the judges, the treasurers, the -counsellors, the sheriffs, and all the rulers of the provinces, to -come to the dedication of the image which Nebuchadnezzar the king had -set up. - -3:3 Then the princes, the governors, and captains, the judges, the -treasurers, the counsellors, the sheriffs, and all the rulers of the -provinces, were gathered together unto the dedication of the image -that Nebuchadnezzar the king had set up; and they stood before the -image that Nebuchadnezzar had set up. - -3:4 Then an herald cried aloud, To you it is commanded, O people, -nations, and languages, 3:5 That at what time ye hear the sound of the -cornet, flute, harp, sackbut, psaltery, dulcimer, and all kinds of -musick, ye fall down and worship the golden image that Nebuchadnezzar -the king hath set up: 3:6 And whoso falleth not down and worshippeth -shall the same hour be cast into the midst of a burning fiery furnace. - -3:7 Therefore at that time, when all the people heard the sound of the -cornet, flute, harp, sackbut, psaltery, and all kinds of musick, all -the people, the nations, and the languages, fell down and worshipped -the golden image that Nebuchadnezzar the king had set up. - -3:8 Wherefore at that time certain Chaldeans came near, and accused -the Jews. - -3:9 They spake and said to the king Nebuchadnezzar, O king, live for -ever. - -3:10 Thou, O king, hast made a decree, that every man that shall hear -the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, -and all kinds of musick, shall fall down and worship the golden image: -3:11 And whoso falleth not down and worshippeth, that he should be -cast into the midst of a burning fiery furnace. - -3:12 There are certain Jews whom thou hast set over the affairs of the -province of Babylon, Shadrach, Meshach, and Abednego; these men, O -king, have not regarded thee: they serve not thy gods, nor worship the -golden image which thou hast set up. - -3:13 Then Nebuchadnezzar in his rage and fury commanded to bring -Shadrach, Meshach, and Abednego. Then they brought these men before -the king. - -3:14 Nebuchadnezzar spake and said unto them, Is it true, O Shadrach, -Meshach, and Abednego, do not ye serve my gods, nor worship the golden -image which I have set up? 3:15 Now if ye be ready that at what time -ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and -dulcimer, and all kinds of musick, ye fall down and worship the image -which I have made; well: but if ye worship not, ye shall be cast the -same hour into the midst of a burning fiery furnace; and who is that -God that shall deliver you out of my hands? 3:16 Shadrach, Meshach, -and Abednego, answered and said to the king, O Nebuchadnezzar, we are -not careful to answer thee in this matter. - -3:17 If it be so, our God whom we serve is able to deliver us from the -burning fiery furnace, and he will deliver us out of thine hand, O -king. - -3:18 But if not, be it known unto thee, O king, that we will not serve -thy gods, nor worship the golden image which thou hast set up. - -3:19 Then was Nebuchadnezzar full of fury, and the form of his visage -was changed against Shadrach, Meshach, and Abednego: therefore he -spake, and commanded that they should heat the furnace one seven times -more than it was wont to be heated. - -3:20 And he commanded the most mighty men that were in his army to -bind Shadrach, Meshach, and Abednego, and to cast them into the -burning fiery furnace. - -3:21 Then these men were bound in their coats, their hosen, and their -hats, and their other garments, and were cast into the midst of the -burning fiery furnace. - -3:22 Therefore because the king’s commandment was urgent, and the -furnace exceeding hot, the flames of the fire slew those men that took -up Shadrach, Meshach, and Abednego. - -3:23 And these three men, Shadrach, Meshach, and Abednego, fell down -bound into the midst of the burning fiery furnace. - -3:24 Then Nebuchadnezzar the king was astonied, and rose up in haste, -and spake, and said unto his counsellors, Did not we cast three men -bound into the midst of the fire? They answered and said unto the -king, True, O king. - -3:25 He answered and said, Lo, I see four men loose, walking in the -midst of the fire, and they have no hurt; and the form of the fourth -is like the Son of God. - -3:26 Then Nebuchadnezzar came near to the mouth of the burning fiery -furnace, and spake, and said, Shadrach, Meshach, and Abednego, ye -servants of the most high God, come forth, and come hither. Then -Shadrach, Meshach, and Abednego, came forth of the midst of the fire. - -3:27 And the princes, governors, and captains, and the king’s -counsellors, being gathered together, saw these men, upon whose bodies -the fire had no power, nor was an hair of their head singed, neither -were their coats changed, nor the smell of fire had passed on them. - -3:28 Then Nebuchadnezzar spake, and said, Blessed be the God of -Shadrach, Meshach, and Abednego, who hath sent his angel, and -delivered his servants that trusted in him, and have changed the -king’s word, and yielded their bodies, that they might not serve nor -worship any god, except their own God. - -3:29 Therefore I make a decree, That every people, nation, and -language, which speak any thing amiss against the God of Shadrach, -Meshach, and Abednego, shall be cut in pieces, and their houses shall -be made a dunghill: because there is no other God that can deliver -after this sort. - -3:30 Then the king promoted Shadrach, Meshach, and Abednego, in the -province of Babylon. - -4:1 Nebuchadnezzar the king, unto all people, nations, and languages, -that dwell in all the earth; Peace be multiplied unto you. - -4:2 I thought it good to shew the signs and wonders that the high God -hath wrought toward me. - -4:3 How great are his signs! and how mighty are his wonders! his -kingdom is an everlasting kingdom, and his dominion is from generation -to generation. - -4:4 I Nebuchadnezzar was at rest in mine house, and flourishing in my -palace: 4:5 I saw a dream which made me afraid, and the thoughts upon -my bed and the visions of my head troubled me. - -4:6 Therefore made I a decree to bring in all the wise men of Babylon -before me, that they might make known unto me the interpretation of -the dream. - -4:7 Then came in the magicians, the astrologers, the Chaldeans, and -the soothsayers: and I told the dream before them; but they did not -make known unto me the interpretation thereof. - -4:8 But at the last Daniel came in before me, whose name was -Belteshazzar, according to the name of my God, and in whom is the -spirit of the holy gods: and before him I told the dream, saying, 4:9 -O Belteshazzar, master of the magicians, because I know that the -spirit of the holy gods is in thee, and no secret troubleth thee, tell -me the visions of my dream that I have seen, and the interpretation -thereof. - -4:10 Thus were the visions of mine head in my bed; I saw, and behold a -tree in the midst of the earth, and the height thereof was great. - -4:11 The tree grew, and was strong, and the height thereof reached -unto heaven, and the sight thereof to the end of all the earth: 4:12 -The leaves thereof were fair, and the fruit thereof much, and in it -was meat for all: the beasts of the field had shadow under it, and the -fowls of the heaven dwelt in the boughs thereof, and all flesh was fed -of it. - -4:13 I saw in the visions of my head upon my bed, and, behold, a -watcher and an holy one came down from heaven; 4:14 He cried aloud, -and said thus, Hew down the tree, and cut off his branches, shake off -his leaves, and scatter his fruit: let the beasts get away from under -it, and the fowls from his branches: 4:15 Nevertheless leave the stump -of his roots in the earth, even with a band of iron and brass, in the -tender grass of the field; and let it be wet with the dew of heaven, -and let his portion be with the beasts in the grass of the earth: 4:16 -Let his heart be changed from man’s, and let a beast’s heart be given -unto him; and let seven times pass over him. - -4:17 This matter is by the decree of the watchers, and the demand by -the word of the holy ones: to the intent that the living may know that -the most High ruleth in the kingdom of men, and giveth it to -whomsoever he will, and setteth up over it the basest of men. - -4:18 This dream I king Nebuchadnezzar have seen. Now thou, O -Belteshazzar, declare the interpretation thereof, forasmuch as all the -wise men of my kingdom are not able to make known unto me the -interpretation: but thou art able; for the spirit of the holy gods is -in thee. - -4:19 Then Daniel, whose name was Belteshazzar, was astonied for one -hour, and his thoughts troubled him. The king spake, and said, -Belteshazzar, let not the dream, or the interpretation thereof, -trouble thee. Belteshazzar answered and said, My lord, the dream be to -them that hate thee, and the interpretation thereof to thine enemies. - -4:20 The tree that thou sawest, which grew, and was strong, whose -height reached unto the heaven, and the sight thereof to all the -earth; 4:21 Whose leaves were fair, and the fruit thereof much, and in -it was meat for all; under which the beasts of the field dwelt, and -upon whose branches the fowls of the heaven had their habitation: 4:22 -It is thou, O king, that art grown and become strong: for thy -greatness is grown, and reacheth unto heaven, and thy dominion to the -end of the earth. - -4:23 And whereas the king saw a watcher and an holy one coming down -from heaven, and saying, Hew the tree down, and destroy it; yet leave -the stump of the roots thereof in the earth, even with a band of iron -and brass, in the tender grass of the field; and let it be wet with -the dew of heaven, and let his portion be with the beasts of the -field, till seven times pass over him; 4:24 This is the -interpretation, O king, and this is the decree of the most High, which -is come upon my lord the king: 4:25 That they shall drive thee from -men, and thy dwelling shall be with the beasts of the field, and they -shall make thee to eat grass as oxen, and they shall wet thee with the -dew of heaven, and seven times shall pass over thee, till thou know -that the most High ruleth in the kingdom of men, and giveth it to -whomsoever he will. - -4:26 And whereas they commanded to leave the stump of the tree roots; -thy kingdom shall be sure unto thee, after that thou shalt have known -that the heavens do rule. - -4:27 Wherefore, O king, let my counsel be acceptable unto thee, and -break off thy sins by righteousness, and thine iniquities by shewing -mercy to the poor; if it may be a lengthening of thy tranquillity. - -4:28 All this came upon the king Nebuchadnezzar. - -4:29 At the end of twelve months he walked in the palace of the -kingdom of Babylon. - -4:30 The king spake, and said, Is not this great Babylon, that I have -built for the house of the kingdom by the might of my power, and for -the honour of my majesty? 4:31 While the word was in the king’s -mouth, there fell a voice from heaven, saying, O king Nebuchadnezzar, -to thee it is spoken; The kingdom is departed from thee. - -4:32 And they shall drive thee from men, and thy dwelling shall be -with the beasts of the field: they shall make thee to eat grass as -oxen, and seven times shall pass over thee, until thou know that the -most High ruleth in the kingdom of men, and giveth it to whomsoever he -will. - -4:33 The same hour was the thing fulfilled upon Nebuchadnezzar: and he -was driven from men, and did eat grass as oxen, and his body was wet -with the dew of heaven, till his hairs were grown like eagles’ -feathers, and his nails like birds’ claws. - -4:34 And at the end of the days I Nebuchadnezzar lifted up mine eyes -unto heaven, and mine understanding returned unto me, and I blessed -the most High, and I praised and honoured him that liveth for ever, -whose dominion is an everlasting dominion, and his kingdom is from -generation to generation: 4:35 And all the inhabitants of the earth -are reputed as nothing: and he doeth according to his will in the army -of heaven, and among the inhabitants of the earth: and none can stay -his hand, or say unto him, What doest thou? 4:36 At the same time my -reason returned unto me; and for the glory of my kingdom, mine honour -and brightness returned unto me; and my counsellors and my lords -sought unto me; and I was established in my kingdom, and excellent -majesty was added unto me. - -4:37 Now I Nebuchadnezzar praise and extol and honour the King of -heaven, all whose works are truth, and his ways judgment: and those -that walk in pride he is able to abase. - -5:1 Belshazzar the king made a great feast to a thousand of his lords, -and drank wine before the thousand. - -5:2 Belshazzar, whiles he tasted the wine, commanded to bring the -golden and silver vessels which his father Nebuchadnezzar had taken -out of the temple which was in Jerusalem; that the king, and his -princes, his wives, and his concubines, might drink therein. - -5:3 Then they brought the golden vessels that were taken out of the -temple of the house of God which was at Jerusalem; and the king, and -his princes, his wives, and his concubines, drank in them. - -5:4 They drank wine, and praised the gods of gold, and of silver, of -brass, of iron, of wood, and of stone. - -5:5 In the same hour came forth fingers of a man’s hand, and wrote -over against the candlestick upon the plaister of the wall of the -king’s palace: and the king saw the part of the hand that wrote. - -5:6 Then the king’s countenance was changed, and his thoughts troubled -him, so that the joints of his loins were loosed, and his knees smote -one against another. - -5:7 The king cried aloud to bring in the astrologers, the Chaldeans, -and the soothsayers. And the king spake, and said to the wise men of -Babylon, Whosoever shall read this writing, and shew me the -interpretation thereof, shall be clothed with scarlet, and have a -chain of gold about his neck, and shall be the third ruler in the -kingdom. - -5:8 Then came in all the king’s wise men: but they could not read the -writing, nor make known to the king the interpretation thereof. - -5:9 Then was king Belshazzar greatly troubled, and his countenance was -changed in him, and his lords were astonied. - -5:10 Now the queen by reason of the words of the king and his lords -came into the banquet house: and the queen spake and said, O king, -live for ever: let not thy thoughts trouble thee, nor let thy -countenance be changed: 5:11 There is a man in thy kingdom, in whom is -the spirit of the holy gods; and in the days of thy father light and -understanding and wisdom, like the wisdom of the gods, was found in -him; whom the king Nebuchadnezzar thy father, the king, I say, thy -father, made master of the magicians, astrologers, Chaldeans, and -soothsayers; 5:12 Forasmuch as an excellent spirit, and knowledge, and -understanding, interpreting of dreams, and shewing of hard sentences, -and dissolving of doubts, were found in the same Daniel, whom the king -named Belteshazzar: now let Daniel be called, and he will shew the -interpretation. - -5:13 Then was Daniel brought in before the king. And the king spake -and said unto Daniel, Art thou that Daniel, which art of the children -of the captivity of Judah, whom the king my father brought out of -Jewry? 5:14 I have even heard of thee, that the spirit of the gods is -in thee, and that light and understanding and excellent wisdom is -found in thee. - -5:15 And now the wise men, the astrologers, have been brought in -before me, that they should read this writing, and make known unto me -the interpretation thereof: but they could not shew the interpretation -of the thing: 5:16 And I have heard of thee, that thou canst make -interpretations, and dissolve doubts: now if thou canst read the -writing, and make known to me the interpretation thereof, thou shalt -be clothed with scarlet, and have a chain of gold about thy neck, and -shalt be the third ruler in the kingdom. - -5:17 Then Daniel answered and said before the king, Let thy gifts be -to thyself, and give thy rewards to another; yet I will read the -writing unto the king, and make known to him the interpretation. - -5:18 O thou king, the most high God gave Nebuchadnezzar thy father a -kingdom, and majesty, and glory, and honour: 5:19 And for the majesty -that he gave him, all people, nations, and languages, trembled and -feared before him: whom he would he slew; and whom he would he kept -alive; and whom he would he set up; and whom he would he put down. - -5:20 But when his heart was lifted up, and his mind hardened in pride, -he was deposed from his kingly throne, and they took his glory from -him: 5:21 And he was driven from the sons of men; and his heart was -made like the beasts, and his dwelling was with the wild asses: they -fed him with grass like oxen, and his body was wet with the dew of -heaven; till he knew that the most high God ruled in the kingdom of -men, and that he appointeth over it whomsoever he will. - -5:22 And thou his son, O Belshazzar, hast not humbled thine heart, -though thou knewest all this; 5:23 But hast lifted up thyself against -the Lord of heaven; and they have brought the vessels of his house -before thee, and thou, and thy lords, thy wives, and thy concubines, -have drunk wine in them; and thou hast praised the gods of silver, and -gold, of brass, iron, wood, and stone, which see not, nor hear, nor -know: and the God in whose hand thy breath is, and whose are all thy -ways, hast thou not glorified: 5:24 Then was the part of the hand sent -from him; and this writing was written. - -5:25 And this is the writing that was written, MENE, MENE, TEKEL, -UPHARSIN. - -5:26 This is the interpretation of the thing: MENE; God hath numbered -thy kingdom, and finished it. - -5:27 TEKEL; Thou art weighed in the balances, and art found wanting. - -5:28 PERES; Thy kingdom is divided, and given to the Medes and -Persians. - -5:29 Then commanded Belshazzar, and they clothed Daniel with scarlet, -and put a chain of gold about his neck, and made a proclamation -concerning him, that he should be the third ruler in the kingdom. - -5:30 In that night was Belshazzar the king of the Chaldeans slain. - -5:31 And Darius the Median took the kingdom, being about threescore -and two years old. - -6:1 It pleased Darius to set over the kingdom an hundred and twenty -princes, which should be over the whole kingdom; 6:2 And over these -three presidents; of whom Daniel was first: that the princes might -give accounts unto them, and the king should have no damage. - -6:3 Then this Daniel was preferred above the presidents and princes, -because an excellent spirit was in him; and the king thought to set -him over the whole realm. - -6:4 Then the presidents and princes sought to find occasion against -Daniel concerning the kingdom; but they could find none occasion nor -fault; forasmuch as he was faithful, neither was there any error or -fault found in him. - -6:5 Then said these men, We shall not find any occasion against this -Daniel, except we find it against him concerning the law of his God. - -6:6 Then these presidents and princes assembled together to the king, -and said thus unto him, King Darius, live for ever. - -6:7 All the presidents of the kingdom, the governors, and the princes, -the counsellors, and the captains, have consulted together to -establish a royal statute, and to make a firm decree, that whosoever -shall ask a petition of any God or man for thirty days, save of thee, -O king, he shall be cast into the den of lions. - -6:8 Now, O king, establish the decree, and sign the writing, that it -be not changed, according to the law of the Medes and Persians, which -altereth not. - -6:9 Wherefore king Darius signed the writing and the decree. - -6:10 Now when Daniel knew that the writing was signed, he went into -his house; and his windows being open in his chamber toward Jerusalem, -he kneeled upon his knees three times a day, and prayed, and gave -thanks before his God, as he did aforetime. - -6:11 Then these men assembled, and found Daniel praying and making -supplication before his God. - -6:12 Then they came near, and spake before the king concerning the -king’s decree; Hast thou not signed a decree, that every man that -shall ask a petition of any God or man within thirty days, save of -thee, O king, shall be cast into the den of lions? The king answered -and said, The thing is true, according to the law of the Medes and -Persians, which altereth not. - -6:13 Then answered they and said before the king, That Daniel, which -is of the children of the captivity of Judah, regardeth not thee, O -king, nor the decree that thou hast signed, but maketh his petition -three times a day. - -6:14 Then the king, when he heard these words, was sore displeased -with himself, and set his heart on Daniel to deliver him: and he -laboured till the going down of the sun to deliver him. - -6:15 Then these men assembled unto the king, and said unto the king, -Know, O king, that the law of the Medes and Persians is, That no -decree nor statute which the king establisheth may be changed. - -6:16 Then the king commanded, and they brought Daniel, and cast him -into the den of lions. Now the king spake and said unto Daniel, Thy -God whom thou servest continually, he will deliver thee. - -6:17 And a stone was brought, and laid upon the mouth of the den; and -the king sealed it with his own signet, and with the signet of his -lords; that the purpose might not be changed concerning Daniel. - -6:18 Then the king went to his palace, and passed the night fasting: -neither were instruments of musick brought before him: and his sleep -went from him. - -6:19 Then the king arose very early in the morning, and went in haste -unto the den of lions. - -6:20 And when he came to the den, he cried with a lamentable voice -unto Daniel: and the king spake and said to Daniel, O Daniel, servant -of the living God, is thy God, whom thou servest continually, able to -deliver thee from the lions? 6:21 Then said Daniel unto the king, O -king, live for ever. - -6:22 My God hath sent his angel, and hath shut the lions’ mouths, that -they have not hurt me: forasmuch as before him innocency was found in -me; and also before thee, O king, have I done no hurt. - -6:23 Then was the king exceedingly glad for him, and commanded that -they should take Daniel up out of the den. So Daniel was taken up out -of the den, and no manner of hurt was found upon him, because he -believed in his God. - -6:24 And the king commanded, and they brought those men which had -accused Daniel, and they cast them into the den of lions, them, their -children, and their wives; and the lions had the mastery of them, and -brake all their bones in pieces or ever they came at the bottom of the -den. - -6:25 Then king Darius wrote unto all people, nations, and languages, -that dwell in all the earth; Peace be multiplied unto you. - -6:26 I make a decree, That in every dominion of my kingdom men tremble -and fear before the God of Daniel: for he is the living God, and -stedfast for ever, and his kingdom that which shall not be destroyed, -and his dominion shall be even unto the end. - -6:27 He delivereth and rescueth, and he worketh signs and wonders in -heaven and in earth, who hath delivered Daniel from the power of the -lions. - -6:28 So this Daniel prospered in the reign of Darius, and in the reign -of Cyrus the Persian. - -7:1 In the first year of Belshazzar king of Babylon Daniel had a dream -and visions of his head upon his bed: then he wrote the dream, and -told the sum of the matters. - -7:2 Daniel spake and said, I saw in my vision by night, and, behold, -the four winds of the heaven strove upon the great sea. - -7:3 And four great beasts came up from the sea, diverse one from -another. - -7:4 The first was like a lion, and had eagle’s wings: I beheld till -the wings thereof were plucked, and it was lifted up from the earth, -and made stand upon the feet as a man, and a man’s heart was given to -it. - -7:5 And behold another beast, a second, like to a bear, and it raised -up itself on one side, and it had three ribs in the mouth of it -between the teeth of it: and they said thus unto it, Arise, devour -much flesh. - -7:6 After this I beheld, and lo another, like a leopard, which had -upon the back of it four wings of a fowl; the beast had also four -heads; and dominion was given to it. - -7:7 After this I saw in the night visions, and behold a fourth beast, -dreadful and terrible, and strong exceedingly; and it had great iron -teeth: it devoured and brake in pieces, and stamped the residue with -the feet of it: and it was diverse from all the beasts that were -before it; and it had ten horns. - -7:8 I considered the horns, and, behold, there came up among them -another little horn, before whom there were three of the first horns -plucked up by the roots: and, behold, in this horn were eyes like the -eyes of man, and a mouth speaking great things. - -7:9 I beheld till the thrones were cast down, and the Ancient of days -did sit, whose garment was white as snow, and the hair of his head -like the pure wool: his throne was like the fiery flame, and his -wheels as burning fire. - -7:10 A fiery stream issued and came forth from before him: thousand -thousands ministered unto him, and ten thousand times ten thousand -stood before him: the judgment was set, and the books were opened. - -7:11 I beheld then because of the voice of the great words which the -horn spake: I beheld even till the beast was slain, and his body -destroyed, and given to the burning flame. - -7:12 As concerning the rest of the beasts, they had their dominion -taken away: yet their lives were prolonged for a season and time. - -7:13 I saw in the night visions, and, behold, one like the Son of man -came with the clouds of heaven, and came to the Ancient of days, and -they brought him near before him. - -7:14 And there was given him dominion, and glory, and a kingdom, that -all people, nations, and languages, should serve him: his dominion is -an everlasting dominion, which shall not pass away, and his kingdom -that which shall not be destroyed. - -7:15 I Daniel was grieved in my spirit in the midst of my body, and -the visions of my head troubled me. - -7:16 I came near unto one of them that stood by, and asked him the -truth of all this. So he told me, and made me know the interpretation -of the things. - -7:17 These great beasts, which are four, are four kings, which shall -arise out of the earth. - -7:18 But the saints of the most High shall take the kingdom, and -possess the kingdom for ever, even for ever and ever. - -7:19 Then I would know the truth of the fourth beast, which was -diverse from all the others, exceeding dreadful, whose teeth were of -iron, and his nails of brass; which devoured, brake in pieces, and -stamped the residue with his feet; 7:20 And of the ten horns that were -in his head, and of the other which came up, and before whom three -fell; even of that horn that had eyes, and a mouth that spake very -great things, whose look was more stout than his fellows. - -7:21 I beheld, and the same horn made war with the saints, and -prevailed against them; 7:22 Until the Ancient of days came, and -judgment was given to the saints of the most High; and the time came -that the saints possessed the kingdom. - -7:23 Thus he said, The fourth beast shall be the fourth kingdom upon -earth, which shall be diverse from all kingdoms, and shall devour the -whole earth, and shall tread it down, and break it in pieces. - -7:24 And the ten horns out of this kingdom are ten kings that shall -arise: and another shall rise after them; and he shall be diverse from -the first, and he shall subdue three kings. - -7:25 And he shall speak great words against the most High, and shall -wear out the saints of the most High, and think to change times and -laws: and they shall be given into his hand until a time and times and -the dividing of time. - -7:26 But the judgment shall sit, and they shall take away his -dominion, to consume and to destroy it unto the end. - -7:27 And the kingdom and dominion, and the greatness of the kingdom -under the whole heaven, shall be given to the people of the saints of -the most High, whose kingdom is an everlasting kingdom, and all -dominions shall serve and obey him. - -7:28 Hitherto is the end of the matter. As for me Daniel, my -cogitations much troubled me, and my countenance changed in me: but I -kept the matter in my heart. - -8:1 In the third year of the reign of king Belshazzar a vision -appeared unto me, even unto me Daniel, after that which appeared unto -me at the first. - -8:2 And I saw in a vision; and it came to pass, when I saw, that I was -at Shushan in the palace, which is in the province of Elam; and I saw -in a vision, and I was by the river of Ulai. - -8:3 Then I lifted up mine eyes, and saw, and, behold, there stood -before the river a ram which had two horns: and the two horns were -high; but one was higher than the other, and the higher came up last. - -8:4 I saw the ram pushing westward, and northward, and southward; so -that no beasts might stand before him, neither was there any that -could deliver out of his hand; but he did according to his will, and -became great. - -8:5 And as I was considering, behold, an he goat came from the west on -the face of the whole earth, and touched not the ground: and the goat -had a notable horn between his eyes. - -8:6 And he came to the ram that had two horns, which I had seen -standing before the river, and ran unto him in the fury of his power. - -8:7 And I saw him come close unto the ram, and he was moved with -choler against him, and smote the ram, and brake his two horns: and -there was no power in the ram to stand before him, but he cast him -down to the ground, and stamped upon him: and there was none that -could deliver the ram out of his hand. - -8:8 Therefore the he goat waxed very great: and when he was strong, -the great horn was broken; and for it came up four notable ones toward -the four winds of heaven. - -8:9 And out of one of them came forth a little horn, which waxed -exceeding great, toward the south, and toward the east, and toward the -pleasant land. - -8:10 And it waxed great, even to the host of heaven; and it cast down -some of the host and of the stars to the ground, and stamped upon -them. - -8:11 Yea, he magnified himself even to the prince of the host, and by -him the daily sacrifice was taken away, and the place of the sanctuary -was cast down. - -8:12 And an host was given him against the daily sacrifice by reason -of transgression, and it cast down the truth to the ground; and it -practised, and prospered. - -8:13 Then I heard one saint speaking, and another saint said unto that -certain saint which spake, How long shall be the vision concerning the -daily sacrifice, and the transgression of desolation, to give both the -sanctuary and the host to be trodden under foot? 8:14 And he said -unto me, Unto two thousand and three hundred days; then shall the -sanctuary be cleansed. - -8:15 And it came to pass, when I, even I Daniel, had seen the vision, -and sought for the meaning, then, behold, there stood before me as the -appearance of a man. - -8:16 And I heard a man’s voice between the banks of Ulai, which -called, and said, Gabriel, make this man to understand the vision. - -8:17 So he came near where I stood: and when he came, I was afraid, -and fell upon my face: but he said unto me, Understand, O son of man: -for at the time of the end shall be the vision. - -8:18 Now as he was speaking with me, I was in a deep sleep on my face -toward the ground: but he touched me, and set me upright. - -8:19 And he said, Behold, I will make thee know what shall be in the -last end of the indignation: for at the time appointed the end shall -be. - -8:20 The ram which thou sawest having two horns are the kings of Media -and Persia. - -8:21 And the rough goat is the king of Grecia: and the great horn that -is between his eyes is the first king. - -8:22 Now that being broken, whereas four stood up for it, four -kingdoms shall stand up out of the nation, but not in his power. - -8:23 And in the latter time of their kingdom, when the transgressors -are come to the full, a king of fierce countenance, and understanding -dark sentences, shall stand up. - -8:24 And his power shall be mighty, but not by his own power: and he -shall destroy wonderfully, and shall prosper, and practise, and shall -destroy the mighty and the holy people. - -8:25 And through his policy also he shall cause craft to prosper in -his hand; and he shall magnify himself in his heart, and by peace -shall destroy many: he shall also stand up against the Prince of -princes; but he shall be broken without hand. - -8:26 And the vision of the evening and the morning which was told is -true: wherefore shut thou up the vision; for it shall be for many -days. - -8:27 And I Daniel fainted, and was sick certain days; afterward I rose -up, and did the king’s business; and I was astonished at the vision, -but none understood it. - -9:1 In the first year of Darius the son of Ahasuerus, of the seed of -the Medes, which was made king over the realm of the Chaldeans; 9:2 In -the first year of his reign I Daniel understood by books the number of -the years, whereof the word of the LORD came to Jeremiah the prophet, -that he would accomplish seventy years in the desolations of -Jerusalem. - -9:3 And I set my face unto the Lord God, to seek by prayer and -supplications, with fasting, and sackcloth, and ashes: 9:4 And I -prayed unto the LORD my God, and made my confession, and said, O Lord, -the great and dreadful God, keeping the covenant and mercy to them -that love him, and to them that keep his commandments; 9:5 We have -sinned, and have committed iniquity, and have done wickedly, and have -rebelled, even by departing from thy precepts and from thy judgments: -9:6 Neither have we hearkened unto thy servants the prophets, which -spake in thy name to our kings, our princes, and our fathers, and to -all the people of the land. - -9:7 O LORD, righteousness belongeth unto thee, but unto us confusion -of faces, as at this day; to the men of Judah, and to the inhabitants -of Jerusalem, and unto all Israel, that are near, and that are far -off, through all the countries whither thou hast driven them, because -of their trespass that they have trespassed against thee. - -9:8 O Lord, to us belongeth confusion of face, to our kings, to our -princes, and to our fathers, because we have sinned against thee. - -9:9 To the Lord our God belong mercies and forgivenesses, though we -have rebelled against him; 9:10 Neither have we obeyed the voice of -the LORD our God, to walk in his laws, which he set before us by his -servants the prophets. - -9:11 Yea, all Israel have transgressed thy law, even by departing, -that they might not obey thy voice; therefore the curse is poured upon -us, and the oath that is written in the law of Moses the servant of -God, because we have sinned against him. - -9:12 And he hath confirmed his words, which he spake against us, and -against our judges that judged us, by bringing upon us a great evil: -for under the whole heaven hath not been done as hath been done upon -Jerusalem. - -9:13 As it is written in the law of Moses, all this evil is come upon -us: yet made we not our prayer before the LORD our God, that we might -turn from our iniquities, and understand thy truth. - -9:14 Therefore hath the LORD watched upon the evil, and brought it -upon us: for the LORD our God is righteous in all his works which he -doeth: for we obeyed not his voice. - -9:15 And now, O Lord our God, that hast brought thy people forth out -of the land of Egypt with a mighty hand, and hast gotten thee renown, -as at this day; we have sinned, we have done wickedly. - -9:16 O LORD, according to all thy righteousness, I beseech thee, let -thine anger and thy fury be turned away from thy city Jerusalem, thy -holy mountain: because for our sins, and for the iniquities of our -fathers, Jerusalem and thy people are become a reproach to all that -are about us. - -9:17 Now therefore, O our God, hear the prayer of thy servant, and his -supplications, and cause thy face to shine upon thy sanctuary that is -desolate, for the Lord’s sake. - -9:18 O my God, incline thine ear, and hear; open thine eyes, and -behold our desolations, and the city which is called by thy name: for -we do not present our supplications before thee for our -righteousnesses, but for thy great mercies. - -9:19 O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, -for thine own sake, O my God: for thy city and thy people are called -by thy name. - -9:20 And whiles I was speaking, and praying, and confessing my sin and -the sin of my people Israel, and presenting my supplication before the -LORD my God for the holy mountain of my God; 9:21 Yea, whiles I was -speaking in prayer, even the man Gabriel, whom I had seen in the -vision at the beginning, being caused to fly swiftly, touched me about -the time of the evening oblation. - -9:22 And he informed me, and talked with me, and said, O Daniel, I am -now come forth to give thee skill and understanding. - -9:23 At the beginning of thy supplications the commandment came forth, -and I am come to shew thee; for thou art greatly beloved: therefore -understand the matter, and consider the vision. - -9:24 Seventy weeks are determined upon thy people and upon thy holy -city, to finish the transgression, and to make an end of sins, and to -make reconciliation for iniquity, and to bring in everlasting -righteousness, and to seal up the vision and prophecy, and to anoint -the most Holy. - -9:25 Know therefore and understand, that from the going forth of the -commandment to restore and to build Jerusalem unto the Messiah the -Prince shall be seven weeks, and threescore and two weeks: the street -shall be built again, and the wall, even in troublous times. - -9:26 And after threescore and two weeks shall Messiah be cut off, but -not for himself: and the people of the prince that shall come shall -destroy the city and the sanctuary; and the end thereof shall be with -a flood, and unto the end of the war desolations are determined. - -9:27 And he shall confirm the covenant with many for one week: and in -the midst of the week he shall cause the sacrifice and the oblation to -cease, and for the overspreading of abominations he shall make it -desolate, even until the consummation, and that determined shall be -poured upon the desolate. - -10:1 In the third year of Cyrus king of Persia a thing was revealed -unto Daniel, whose name was called Belteshazzar; and the thing was -true, but the time appointed was long: and he understood the thing, -and had understanding of the vision. - -10:2 In those days I Daniel was mourning three full weeks. - -10:3 I ate no pleasant bread, neither came flesh nor wine in my mouth, -neither did I anoint myself at all, till three whole weeks were -fulfilled. - -10:4 And in the four and twentieth day of the first month, as I was by -the side of the great river, which is Hiddekel; 10:5 Then I lifted up -mine eyes, and looked, and behold a certain man clothed in linen, -whose loins were girded with fine gold of Uphaz: 10:6 His body also -was like the beryl, and his face as the appearance of lightning, and -his eyes as lamps of fire, and his arms and his feet like in colour to -polished brass, and the voice of his words like the voice of a -multitude. - -10:7 And I Daniel alone saw the vision: for the men that were with me -saw not the vision; but a great quaking fell upon them, so that they -fled to hide themselves. - -10:8 Therefore I was left alone, and saw this great vision, and there -remained no strength in me: for my comeliness was turned in me into -corruption, and I retained no strength. - -10:9 Yet heard I the voice of his words: and when I heard the voice of -his words, then was I in a deep sleep on my face, and my face toward -the ground. - -10:10 And, behold, an hand touched me, which set me upon my knees and -upon the palms of my hands. - -10:11 And he said unto me, O Daniel, a man greatly beloved, understand -the words that I speak unto thee, and stand upright: for unto thee am -I now sent. - -And when he had spoken this word unto me, I stood trembling. - -10:12 Then said he unto me, Fear not, Daniel: for from the first day -that thou didst set thine heart to understand, and to chasten thyself -before thy God, thy words were heard, and I am come for thy words. - -10:13 But the prince of the kingdom of Persia withstood me one and -twenty days: but, lo, Michael, one of the chief princes, came to help -me; and I remained there with the kings of Persia. - -10:14 Now I am come to make thee understand what shall befall thy -people in the latter days: for yet the vision is for many days. - -10:15 And when he had spoken such words unto me, I set my face toward -the ground, and I became dumb. - -10:16 And, behold, one like the similitude of the sons of men touched -my lips: then I opened my mouth, and spake, and said unto him that -stood before me, O my lord, by the vision my sorrows are turned upon -me, and I have retained no strength. - -10:17 For how can the servant of this my lord talk with this my lord? -for as for me, straightway there remained no strength in me, neither -is there breath left in me. - -10:18 Then there came again and touched me one like the appearance of -a man, and he strengthened me, 10:19 And said, O man greatly beloved, -fear not: peace be unto thee, be strong, yea, be strong. And when he -had spoken unto me, I was strengthened, and said, Let my lord speak; -for thou hast strengthened me. - -10:20 Then said he, Knowest thou wherefore I come unto thee? and now -will I return to fight with the prince of Persia: and when I am gone -forth, lo, the prince of Grecia shall come. - -10:21 But I will shew thee that which is noted in the scripture of -truth: and there is none that holdeth with me in these things, but -Michael your prince. - -11:1 Also I in the first year of Darius the Mede, even I, stood to -confirm and to strengthen him. - -11:2 And now will I shew thee the truth. Behold, there shall stand up -yet three kings in Persia; and the fourth shall be far richer than -they all: and by his strength through his riches he shall stir up all -against the realm of Grecia. - -11:3 And a mighty king shall stand up, that shall rule with great -dominion, and do according to his will. - -11:4 And when he shall stand up, his kingdom shall be broken, and -shall be divided toward the four winds of heaven; and not to his -posterity, nor according to his dominion which he ruled: for his -kingdom shall be plucked up, even for others beside those. - -11:5 And the king of the south shall be strong, and one of his -princes; and he shall be strong above him, and have dominion; his -dominion shall be a great dominion. - -11:6 And in the end of years they shall join themselves together; for -the king’s daughter of the south shall come to the king of the north -to make an agreement: but she shall not retain the power of the arm; -neither shall he stand, nor his arm: but she shall be given up, and -they that brought her, and he that begat her, and he that strengthened -her in these times. - -11:7 But out of a branch of her roots shall one stand up in his -estate, which shall come with an army, and shall enter into the -fortress of the king of the north, and shall deal against them, and -shall prevail: 11:8 And shall also carry captives into Egypt their -gods, with their princes, and with their precious vessels of silver -and of gold; and he shall continue more years than the king of the -north. - -11:9 So the king of the south shall come into his kingdom, and shall -return into his own land. - -11:10 But his sons shall be stirred up, and shall assemble a multitude -of great forces: and one shall certainly come, and overflow, and pass -through: then shall he return, and be stirred up, even to his -fortress. - -11:11 And the king of the south shall be moved with choler, and shall -come forth and fight with him, even with the king of the north: and he -shall set forth a great multitude; but the multitude shall be given -into his hand. - -11:12 And when he hath taken away the multitude, his heart shall be -lifted up; and he shall cast down many ten thousands: but he shall not -be strengthened by it. - -11:13 For the king of the north shall return, and shall set forth a -multitude greater than the former, and shall certainly come after -certain years with a great army and with much riches. - -11:14 And in those times there shall many stand up against the king of -the south: also the robbers of thy people shall exalt themselves to -establish the vision; but they shall fall. - -11:15 So the king of the north shall come, and cast up a mount, and -take the most fenced cities: and the arms of the south shall not -withstand, neither his chosen people, neither shall there be any -strength to withstand. - -11:16 But he that cometh against him shall do according to his own -will, and none shall stand before him: and he shall stand in the -glorious land, which by his hand shall be consumed. - -11:17 He shall also set his face to enter with the strength of his -whole kingdom, and upright ones with him; thus shall he do: and he -shall give him the daughter of women, corrupting her: but she shall -not stand on his side, neither be for him. - -11:18 After this shall he turn his face unto the isles, and shall take -many: but a prince for his own behalf shall cause the reproach offered -by him to cease; without his own reproach he shall cause it to turn -upon him. - -11:19 Then he shall turn his face toward the fort of his own land: but -he shall stumble and fall, and not be found. - -11:20 Then shall stand up in his estate a raiser of taxes in the glory -of the kingdom: but within few days he shall be destroyed, neither in -anger, nor in battle. - -11:21 And in his estate shall stand up a vile person, to whom they -shall not give the honour of the kingdom: but he shall come in -peaceably, and obtain the kingdom by flatteries. - -11:22 And with the arms of a flood shall they be overflown from before -him, and shall be broken; yea, also the prince of the covenant. - -11:23 And after the league made with him he shall work deceitfully: -for he shall come up, and shall become strong with a small people. - -11:24 He shall enter peaceably even upon the fattest places of the -province; and he shall do that which his fathers have not done, nor -his fathers’ fathers; he shall scatter among them the prey, and spoil, -and riches: yea, and he shall forecast his devices against the strong -holds, even for a time. - -11:25 And he shall stir up his power and his courage against the king -of the south with a great army; and the king of the south shall be -stirred up to battle with a very great and mighty army; but he shall -not stand: for they shall forecast devices against him. - -11:26 Yea, they that feed of the portion of his meat shall destroy -him, and his army shall overflow: and many shall fall down slain. - -11:27 And both of these kings’ hearts shall be to do mischief, and -they shall speak lies at one table; but it shall not prosper: for yet -the end shall be at the time appointed. - -11:28 Then shall he return into his land with great riches; and his -heart shall be against the holy covenant; and he shall do exploits, -and return to his own land. - -11:29 At the time appointed he shall return, and come toward the -south; but it shall not be as the former, or as the latter. - -11:30 For the ships of Chittim shall come against him: therefore he -shall be grieved, and return, and have indignation against the holy -covenant: so shall he do; he shall even return, and have intelligence -with them that forsake the holy covenant. - -11:31 And arms shall stand on his part, and they shall pollute the -sanctuary of strength, and shall take away the daily sacrifice, and -they shall place the abomination that maketh desolate. - -11:32 And such as do wickedly against the covenant shall he corrupt by -flatteries: but the people that do know their God shall be strong, and -do exploits. - -11:33 And they that understand among the people shall instruct many: -yet they shall fall by the sword, and by flame, by captivity, and by -spoil, many days. - -11:34 Now when they shall fall, they shall be holpen with a little -help: but many shall cleave to them with flatteries. - -11:35 And some of them of understanding shall fall, to try them, and -to purge, and to make them white, even to the time of the end: because -it is yet for a time appointed. - -11:36 And the king shall do according to his will; and he shall exalt -himself, and magnify himself above every god, and shall speak -marvellous things against the God of gods, and shall prosper till the -indignation be accomplished: for that that is determined shall be -done. - -11:37 Neither shall he regard the God of his fathers, nor the desire -of women, nor regard any god: for he shall magnify himself above all. - -11:38 But in his estate shall he honour the God of forces: and a god -whom his fathers knew not shall he honour with gold, and silver, and -with precious stones, and pleasant things. - -11:39 Thus shall he do in the most strong holds with a strange god, -whom he shall acknowledge and increase with glory: and he shall cause -them to rule over many, and shall divide the land for gain. - -11:40 And at the time of the end shall the king of the south push at -him: and the king of the north shall come against him like a -whirlwind, with chariots, and with horsemen, and with many ships; and -he shall enter into the countries, and shall overflow and pass over. - -11:41 He shall enter also into the glorious land, and many countries -shall be overthrown: but these shall escape out of his hand, even -Edom, and Moab, and the chief of the children of Ammon. - -11:42 He shall stretch forth his hand also upon the countries: and the -land of Egypt shall not escape. - -11:43 But he shall have power over the treasures of gold and of -silver, and over all the precious things of Egypt: and the Libyans and -the Ethiopians shall be at his steps. - -11:44 But tidings out of the east and out of the north shall trouble -him: therefore he shall go forth with great fury to destroy, and -utterly to make away many. - -11:45 And he shall plant the tabernacles of his palace between the -seas in the glorious holy mountain; yet he shall come to his end, and -none shall help him. - -12:1 And at that time shall Michael stand up, the great prince which -standeth for the children of thy people: and there shall be a time of -trouble, such as never was since there was a nation even to that same -time: and at that time thy people shall be delivered, every one that -shall be found written in the book. - -12:2 And many of them that sleep in the dust of the earth shall awake, -some to everlasting life, and some to shame and everlasting contempt. - -12:3 And they that be wise shall shine as the brightness of the -firmament; and they that turn many to righteousness as the stars for -ever and ever. - -12:4 But thou, O Daniel, shut up the words, and seal the book, even to -the time of the end: many shall run to and fro, and knowledge shall be -increased. - -12:5 Then I Daniel looked, and, behold, there stood other two, the one -on this side of the bank of the river, and the other on that side of -the bank of the river. - -12:6 And one said to the man clothed in linen, which was upon the -waters of the river, How long shall it be to the end of these wonders? -12:7 And I heard the man clothed in linen, which was upon the waters -of the river, when he held up his right hand and his left hand unto -heaven, and sware by him that liveth for ever that it shall be for a -time, times, and an half; and when he shall have accomplished to -scatter the power of the holy people, all these things shall be -finished. - -12:8 And I heard, but I understood not: then said I, O my Lord, what -shall be the end of these things? 12:9 And he said, Go thy way, -Daniel: for the words are closed up and sealed till the time of the -end. - -12:10 Many shall be purified, and made white, and tried; but the -wicked shall do wickedly: and none of the wicked shall understand; but -the wise shall understand. - -12:11 And from the time that the daily sacrifice shall be taken away, -and the abomination that maketh desolate set up, there shall be a -thousand two hundred and ninety days. - -12:12 Blessed is he that waiteth, and cometh to the thousand three -hundred and five and thirty days. - -12:13 But go thou thy way till the end be: for thou shalt rest, -and stand in thy lot at the end of the days. - - - - -Hosea - - -1:1 The word of the LORD that came unto Hosea, the son of Beeri, in -the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah, and in -the days of Jeroboam the son of Joash, king of Israel. - -1:2 The beginning of the word of the LORD by Hosea. And the LORD said -to Hosea, Go, take unto thee a wife of whoredoms and children of -whoredoms: for the land hath committed great whoredom, departing from -the LORD. - -1:3 So he went and took Gomer the daughter of Diblaim; which -conceived, and bare him a son. - -1:4 And the LORD said unto him, Call his name Jezreel; for yet a -little while, and I will avenge the blood of Jezreel upon the house of -Jehu, and will cause to cease the kingdom of the house of Israel. - -1:5 And it shall come to pass at that day, that I will break the bow -of Israel, in the valley of Jezreel. - -1:6 And she conceived again, and bare a daughter. And God said unto -him, Call her name Loruhamah: for I will no more have mercy upon the -house of Israel; but I will utterly take them away. - -1:7 But I will have mercy upon the house of Judah, and will save them -by the LORD their God, and will not save them by bow, nor by sword, -nor by battle, by horses, nor by horsemen. - -1:8 Now when she had weaned Loruhamah, she conceived, and bare a son. - -1:9 Then said God, Call his name Loammi: for ye are not my people, and -I will not be your God. - -1:10 Yet the number of the children of Israel shall be as the sand of -the sea, which cannot be measured nor numbered; and it shall come to -pass, that in the place where it was said unto them, Ye are not my -people, there it shall be said unto them, Ye are the sons of the -living God. - -1:11 Then shall the children of Judah and the children of Israel be -gathered together, and appoint themselves one head, and they shall -come up out of the land: for great shall be the day of Jezreel. - -2:1 Say ye unto your brethren, Ammi; and to your sisters, Ruhamah. - -2:2 Plead with your mother, plead: for she is not my wife, neither am -I her husband: let her therefore put away her whoredoms out of her -sight, and her adulteries from between her breasts; 2:3 Lest I strip -her naked, and set her as in the day that she was born, and make her -as a wilderness, and set her like a dry land, and slay her with -thirst. - -2:4 And I will not have mercy upon her children; for they be the -children of whoredoms. - -2:5 For their mother hath played the harlot: she that conceived them -hath done shamefully: for she said, I will go after my lovers, that -give me my bread and my water, my wool and my flax, mine oil and my -drink. - -2:6 Therefore, behold, I will hedge up thy way with thorns, and make a -wall, that she shall not find her paths. - -2:7 And she shall follow after her lovers, but she shall not overtake -them; and she shall seek them, but shall not find them: then shall she -say, I will go and return to my first husband; for then was it better -with me than now. - -2:8 For she did not know that I gave her corn, and wine, and oil, and -multiplied her silver and gold, which they prepared for Baal. - -2:9 Therefore will I return, and take away my corn in the time -thereof, and my wine in the season thereof, and will recover my wool -and my flax given to cover her nakedness. - -2:10 And now will I discover her lewdness in the sight of her lovers, -and none shall deliver her out of mine hand. - -2:11 I will also cause all her mirth to cease, her feast days, her new -moons, and her sabbaths, and all her solemn feasts. - -2:12 And I will destroy her vines and her fig trees, whereof she hath -said, These are my rewards that my lovers have given me: and I will -make them a forest, and the beasts of the field shall eat them. - -2:13 And I will visit upon her the days of Baalim, wherein she burned -incense to them, and she decked herself with her earrings and her -jewels, and she went after her lovers, and forgat me, saith the LORD. - -2:14 Therefore, behold, I will allure her, and bring her into the -wilderness, and speak comfortably unto her. - -2:15 And I will give her her vineyards from thence, and the valley of -Achor for a door of hope: and she shall sing there, as in the days of -her youth, and as in the day when she came up out of the land of -Egypt. - -2:16 And it shall be at that day, saith the LORD, that thou shalt call -me Ishi; and shalt call me no more Baali. - -2:17 For I will take away the names of Baalim out of her mouth, and -they shall no more be remembered by their name. - -2:18 And in that day will I make a covenant for them with the beasts -of the field and with the fowls of heaven, and with the creeping -things of the ground: and I will break the bow and the sword and the -battle out of the earth, and will make them to lie down safely. - -2:19 And I will betroth thee unto me for ever; yea, I will betroth -thee unto me in righteousness, and in judgment, and in lovingkindness, -and in mercies. - -2:20 I will even betroth thee unto me in faithfulness: and thou shalt -know the LORD. - -2:21 And it shall come to pass in that day, I will hear, saith the -LORD, I will hear the heavens, and they shall hear the earth; 2:22 And -the earth shall hear the corn, and the wine, and the oil; and they -shall hear Jezreel. - -2:23 And I will sow her unto me in the earth; and I will have mercy -upon her that had not obtained mercy; and I will say to them which -were not my people, Thou art my people; and they shall say, Thou art -my God. - -3:1 Then said the LORD unto me, Go yet, love a woman beloved of her -friend, yet an adulteress, according to the love of the LORD toward -the children of Israel, who look to other gods, and love flagons of -wine. - -3:2 So I bought her to me for fifteen pieces of silver, and for an -homer of barley, and an half homer of barley: 3:3 And I said unto her, -Thou shalt abide for me many days; thou shalt not play the harlot, and -thou shalt not be for another man: so will I also be for thee. - -3:4 For the children of Israel shall abide many days without a king, -and without a prince, and without a sacrifice, and without an image, -and without an ephod, and without teraphim: 3:5 Afterward shall the -children of Israel return, and seek the LORD their God, and David -their king; and shall fear the LORD and his goodness in the latter -days. - -4:1 Hear the word of the LORD, ye children of Israel: for the LORD -hath a controversy with the inhabitants of the land, because there is -no truth, nor mercy, nor knowledge of God in the land. - -4:2 By swearing, and lying, and killing, and stealing, and committing -adultery, they break out, and blood toucheth blood. - -4:3 Therefore shall the land mourn, and every one that dwelleth -therein shall languish, with the beasts of the field, and with the -fowls of heaven; yea, the fishes of the sea also shall be taken away. - -4:4 Yet let no man strive, nor reprove another: for thy people are as -they that strive with the priest. - -4:5 Therefore shalt thou fall in the day, and the prophet also shall -fall with thee in the night, and I will destroy thy mother. - -4:6 My people are destroyed for lack of knowledge: because thou hast -rejected knowledge, I will also reject thee, that thou shalt be no -priest to me: seeing thou hast forgotten the law of thy God, I will -also forget thy children. - -4:7 As they were increased, so they sinned against me: therefore will -I change their glory into shame. - -4:8 They eat up the sin of my people, and they set their heart on -their iniquity. - -4:9 And there shall be, like people, like priest: and I will punish -them for their ways, and reward them their doings. - -4:10 For they shall eat, and not have enough: they shall commit -whoredom, and shall not increase: because they have left off to take -heed to the LORD. - -4:11 Whoredom and wine and new wine take away the heart. - -4:12 My people ask counsel at their stocks, and their staff declareth -unto them: for the spirit of whoredoms hath caused them to err, and -they have gone a whoring from under their God. - -4:13 They sacrifice upon the tops of the mountains, and burn incense -upon the hills, under oaks and poplars and elms, because the shadow -thereof is good: therefore your daughters shall commit whoredom, and -your spouses shall commit adultery. - -4:14 I will not punish your daughters when they commit whoredom, nor -your spouses when they commit adultery: for themselves are separated -with whores, and they sacrifice with harlots: therefore the people -that doth not understand shall fall. - -4:15 Though thou, Israel, play the harlot, yet let not Judah offend; -and come not ye unto Gilgal, neither go ye up to Bethaven, nor swear, -The LORD liveth. - -4:16 For Israel slideth back as a backsliding heifer: now the LORD -will feed them as a lamb in a large place. - -4:17 Ephraim is joined to idols: let him alone. - -4:18 Their drink is sour: they have committed whoredom continually: -her rulers with shame do love, Give ye. - -4:19 The wind hath bound her up in her wings, and they shall be -ashamed because of their sacrifices. - -5:1 Hear ye this, O priests; and hearken, ye house of Israel; and give -ye ear, O house of the king; for judgment is toward you, because ye -have been a snare on Mizpah, and a net spread upon Tabor. - -5:2 And the revolters are profound to make slaughter, though I have -been a rebuker of them all. - -5:3 I know Ephraim, and Israel is not hid from me: for now, O Ephraim, -thou committest whoredom, and Israel is defiled. - -5:4 They will not frame their doings to turn unto their God: for the -spirit of whoredoms is in the midst of them, and they have not known -the LORD. - -5:5 And the pride of Israel doth testify to his face: therefore shall -Israel and Ephraim fall in their iniquity: Judah also shall fall with -them. - -5:6 They shall go with their flocks and with their herds to seek the -LORD; but they shall not find him; he hath withdrawn himself from -them. - -5:7 They have dealt treacherously against the LORD: for they have -begotten strange children: now shall a month devour them with their -portions. - -5:8 Blow ye the cornet in Gibeah, and the trumpet in Ramah: cry aloud -at Bethaven, after thee, O Benjamin. - -5:9 Ephraim shall be desolate in the day of rebuke: among the tribes -of Israel have I made known that which shall surely be. - -5:10 The princes of Judah were like them that remove the bound: -therefore I will pour out my wrath upon them like water. - -5:11 Ephraim is oppressed and broken in judgment, because he willingly -walked after the commandment. - -5:12 Therefore will I be unto Ephraim as a moth, and to the house of -Judah as rottenness. - -5:13 When Ephraim saw his sickness, and Judah saw his wound, then went -Ephraim to the Assyrian, and sent to king Jareb: yet could he not heal -you, nor cure you of your wound. - -5:14 For I will be unto Ephraim as a lion, and as a young lion to the -house of Judah: I, even I, will tear and go away; I will take away, -and none shall rescue him. - -5:15 I will go and return to my place, till they acknowledge their -offence, and seek my face: in their affliction they will seek me -early. - -6:1 Come, and let us return unto the LORD: for he hath torn, and he -will heal us; he hath smitten, and he will bind us up. - -6:2 After two days will he revive us: in the third day he will raise -us up, and we shall live in his sight. - -6:3 Then shall we know, if we follow on to know the LORD: his going -forth is prepared as the morning; and he shall come unto us as the -rain, as the latter and former rain unto the earth. - -6:4 O Ephraim, what shall I do unto thee? O Judah, what shall I do -unto thee? for your goodness is as a morning cloud, and as the early -dew it goeth away. - -6:5 Therefore have I hewed them by the prophets; I have slain them by -the words of my mouth: and thy judgments are as the light that goeth -forth. - -6:6 For I desired mercy, and not sacrifice; and the knowledge of God -more than burnt offerings. - -6:7 But they like men have transgressed the covenant: there have they -dealt treacherously against me. - -6:8 Gilead is a city of them that work iniquity, and is polluted with -blood. - -6:9 And as troops of robbers wait for a man, so the company of priests -murder in the way by consent: for they commit lewdness. - -6:10 I have seen an horrible thing in the house of Israel: there is -the whoredom of Ephraim, Israel is defiled. - -6:11 Also, O Judah, he hath set an harvest for thee, when I returned -the captivity of my people. - -7:1 When I would have healed Israel, then the iniquity of Ephraim was -discovered, and the wickedness of Samaria: for they commit falsehood; -and the thief cometh in, and the troop of robbers spoileth without. - -7:2 And they consider not in their hearts that I remember all their -wickedness: now their own doings have beset them about; they are -before my face. - -7:3 They make the king glad with their wickedness, and the princes -with their lies. - -7:4 They are all adulterers, as an oven heated by the baker, who -ceaseth from raising after he hath kneaded the dough, until it be -leavened. - -7:5 In the day of our king the princes have made him sick with bottles -of wine; he stretched out his hand with scorners. - -7:6 For they have made ready their heart like an oven, whiles they lie -in wait: their baker sleepeth all the night; in the morning it burneth -as a flaming fire. - -7:7 They are all hot as an oven, and have devoured their judges; all -their kings are fallen: there is none among them that calleth unto me. - -7:8 Ephraim, he hath mixed himself among the people; Ephraim is a cake -not turned. - -7:9 Strangers have devoured his strength, and he knoweth it not: yea, -gray hairs are here and there upon him, yet he knoweth not. - -7:10 And the pride of Israel testifieth to his face: and they do not -return to the LORD their God, nor seek him for all this. - -7:11 Ephraim also is like a silly dove without heart: they call to -Egypt, they go to Assyria. - -7:12 When they shall go, I will spread my net upon them; I will bring -them down as the fowls of the heaven; I will chastise them, as their -congregation hath heard. - -7:13 Woe unto them! for they have fled from me: destruction unto them! -because they have transgressed against me: though I have redeemed -them, yet they have spoken lies against me. - -7:14 And they have not cried unto me with their heart, when they -howled upon their beds: they assemble themselves for corn and wine, -and they rebel against me. - -7:15 Though I have bound and strengthened their arms, yet do they -imagine mischief against me. - -7:16 They return, but not to the most High: they are like a deceitful -bow: their princes shall fall by the sword for the rage of their -tongue: this shall be their derision in the land of Egypt. - -8:1 Set the trumpet to thy mouth. He shall come as an eagle against -the house of the LORD, because they have transgressed my covenant, and -trespassed against my law. - -8:2 Israel shall cry unto me, My God, we know thee. - -8:3 Israel hath cast off the thing that is good: the enemy shall -pursue him. - -8:4 They have set up kings, but not by me: they have made princes, and -I knew it not: of their silver and their gold have they made them -idols, that they may be cut off. - -8:5 Thy calf, O Samaria, hath cast thee off; mine anger is kindled -against them: how long will it be ere they attain to innocency? 8:6 -For from Israel was it also: the workman made it; therefore it is not -God: but the calf of Samaria shall be broken in pieces. - -8:7 For they have sown the wind, and they shall reap the whirlwind: it -hath no stalk; the bud shall yield no meal: if so be it yield, the -strangers shall swallow it up. - -8:8 Israel is swallowed up: now shall they be among the Gentiles as a -vessel wherein is no pleasure. - -8:9 For they are gone up to Assyria, a wild ass alone by himself: -Ephraim hath hired lovers. - -8:10 Yea, though they have hired among the nations, now will I gather -them, and they shall sorrow a little for the burden of the king of -princes. - -8:11 Because Ephraim hath made many altars to sin, altars shall be -unto him to sin. - -8:12 I have written to him the great things of my law, but they were -counted as a strange thing. - -8:13 They sacrifice flesh for the sacrifices of mine offerings, and -eat it; but the LORD accepteth them not; now will he remember their -iniquity, and visit their sins: they shall return to Egypt. - -8:14 For Israel hath forgotten his Maker, and buildeth temples; and -Judah hath multiplied fenced cities: but I will send a fire upon his -cities, and it shall devour the palaces thereof. - -9:1 Rejoice not, O Israel, for joy, as other people: for thou hast -gone a whoring from thy God, thou hast loved a reward upon every -cornfloor. - -9:2 The floor and the winepress shall not feed them, and the new wine -shall fail in her. - -9:3 They shall not dwell in the LORD’s land; but Ephraim shall return -to Egypt, and they shall eat unclean things in Assyria. - -9:4 They shall not offer wine offerings to the LORD, neither shall -they be pleasing unto him: their sacrifices shall be unto them as the -bread of mourners; all that eat thereof shall be polluted: for their -bread for their soul shall not come into the house of the LORD. - -9:5 What will ye do in the solemn day, and in the day of the feast of -the LORD? 9:6 For, lo, they are gone because of destruction: Egypt -shall gather them up, Memphis shall bury them: the pleasant places for -their silver, nettles shall possess them: thorns shall be in their -tabernacles. - -9:7 The days of visitation are come, the days of recompence are come; -Israel shall know it: the prophet is a fool, the spiritual man is mad, -for the multitude of thine iniquity, and the great hatred. - -9:8 The watchman of Ephraim was with my God: but the prophet is a -snare of a fowler in all his ways, and hatred in the house of his God. - -9:9 They have deeply corrupted themselves, as in the days of Gibeah: -therefore he will remember their iniquity, he will visit their sins. - -9:10 I found Israel like grapes in the wilderness; I saw your fathers -as the firstripe in the fig tree at her first time: but they went to -Baalpeor, and separated themselves unto that shame; and their -abominations were according as they loved. - -9:11 As for Ephraim, their glory shall fly away like a bird, from the -birth, and from the womb, and from the conception. - -9:12 Though they bring up their children, yet will I bereave them, -that there shall not be a man left: yea, woe also to them when I -depart from them! 9:13 Ephraim, as I saw Tyrus, is planted in a -pleasant place: but Ephraim shall bring forth his children to the -murderer. - -9:14 Give them, O LORD: what wilt thou give? give them a miscarrying -womb and dry breasts. - -9:15 All their wickedness is in Gilgal: for there I hated them: for -the wickedness of their doings I will drive them out of mine house, I -will love them no more: all their princes are revolters. - -9:16 Ephraim is smitten, their root is dried up, they shall bear no -fruit: yea, though they bring forth, yet will I slay even the beloved -fruit of their womb. - -9:17 My God will cast them away, because they did not hearken unto -him: and they shall be wanderers among the nations. - -10:1 Israel is an empty vine, he bringeth forth fruit unto himself: -according to the multitude of his fruit he hath increased the altars; -according to the goodness of his land they have made goodly images. - -10:2 Their heart is divided; now shall they be found faulty: he shall -break down their altars, he shall spoil their images. - -10:3 For now they shall say, We have no king, because we feared not -the LORD; what then should a king do to us? 10:4 They have spoken -words, swearing falsely in making a covenant: thus judgment springeth -up as hemlock in the furrows of the field. - -10:5 The inhabitants of Samaria shall fear because of the calves of -Bethaven: for the people thereof shall mourn over it, and the priests -thereof that rejoiced on it, for the glory thereof, because it is -departed from it. - -10:6 It shall be also carried unto Assyria for a present to king -Jareb: Ephraim shall receive shame, and Israel shall be ashamed of his -own counsel. - -10:7 As for Samaria, her king is cut off as the foam upon the water. - -10:8 The high places also of Aven, the sin of Israel, shall be -destroyed: the thorn and the thistle shall come up on their altars; -and they shall say to the mountains, Cover us; and to the hills, Fall -on us. - -10:9 O Israel, thou hast sinned from the days of Gibeah: there they -stood: the battle in Gibeah against the children of iniquity did not -overtake them. - -10:10 It is in my desire that I should chastise them; and the people -shall be gathered against them, when they shall bind themselves in -their two furrows. - -10:11 And Ephraim is as an heifer that is taught, and loveth to tread -out the corn; but I passed over upon her fair neck: I will make -Ephraim to ride; Judah shall plow, and Jacob shall break his clods. - -10:12 Sow to yourselves in righteousness, reap in mercy; break up your -fallow ground: for it is time to seek the LORD, till he come and rain -righteousness upon you. - -10:13 Ye have plowed wickedness, ye have reaped iniquity; ye have -eaten the fruit of lies: because thou didst trust in thy way, in the -multitude of thy mighty men. - -10:14 Therefore shall a tumult arise among thy people, and all thy -fortresses shall be spoiled, as Shalman spoiled Betharbel in the day -of battle: the mother was dashed in pieces upon her children. - -10:15 So shall Bethel do unto you because of your great wickedness: in -a morning shall the king of Israel utterly be cut off. - -11:1 When Israel was a child, then I loved him, and called my son out -of Egypt. - -11:2 As they called them, so they went from them: they sacrificed unto -Baalim, and burned incense to graven images. - -11:3 I taught Ephraim also to go, taking them by their arms; but they -knew not that I healed them. - -11:4 I drew them with cords of a man, with bands of love: and I was to -them as they that take off the yoke on their jaws, and I laid meat -unto them. - -11:5 He shall not return into the land of Egypt, and the Assyrian -shall be his king, because they refused to return. - -11:6 And the sword shall abide on his cities, and shall consume his -branches, and devour them, because of their own counsels. - -11:7 And my people are bent to backsliding from me: though they called -them to the most High, none at all would exalt him. - -11:8 How shall I give thee up, Ephraim? how shall I deliver thee, -Israel? how shall I make thee as Admah? how shall I set thee as -Zeboim? mine heart is turned within me, my repentings are kindled -together. - -11:9 I will not execute the fierceness of mine anger, I will not -return to destroy Ephraim: for I am God, and not man; the Holy One in -the midst of thee: and I will not enter into the city. - -11:10 They shall walk after the LORD: he shall roar like a lion: when -he shall roar, then the children shall tremble from the west. - -11:11 They shall tremble as a bird out of Egypt, and as a dove out of -the land of Assyria: and I will place them in their houses, saith the -LORD. - -11:12 Ephraim compasseth me about with lies, and the house of Israel -with deceit: but Judah yet ruleth with God, and is faithful with the -saints. - -12:1 Ephraim feedeth on wind, and followeth after the east wind: he -daily increaseth lies and desolation; and they do make a covenant with -the Assyrians, and oil is carried into Egypt. - -12:2 The LORD hath also a controversy with Judah, and will punish -Jacob according to his ways; according to his doings will he -recompense him. - -12:3 He took his brother by the heel in the womb, and by his strength -he had power with God: 12:4 Yea, he had power over the angel, and -prevailed: he wept, and made supplication unto him: he found him in -Bethel, and there he spake with us; 12:5 Even the LORD God of hosts; -the LORD is his memorial. - -12:6 Therefore turn thou to thy God: keep mercy and judgment and wait -on thy God continually. - -12:7 He is a merchant, the balances of deceit are in his hand: he -loveth to oppress. - -12:8 And Ephraim said, Yet I am become rich, I have found me out -substance: in all my labours they shall find none iniquity in me that -were sin. - -12:9 And I that am the LORD thy God from the land of Egypt will yet -make thee to dwell in tabernacles, as in the days of the solemn feast. - -12:10 I have also spoken by the prophets, and I have multiplied -visions, and used similitudes, by the ministry of the prophets. - -12:11 Is there iniquity in Gilead? surely they are vanity: they -sacrifice bullocks in Gilgal; yea, their altars are as heaps in the -furrows of the fields. - -12:12 And Jacob fled into the country of Syria, and Israel served for -a wife, and for a wife he kept sheep. - -12:13 And by a prophet the LORD brought Israel out of Egypt, and by a -prophet was he preserved. - -12:14 Ephraim provoked him to anger most bitterly: therefore shall he -leave his blood upon him, and his reproach shall his LORD return unto -him. - -13:1 When Ephraim spake trembling, he exalted himself in Israel; but -when he offended in Baal, he died. - -13:2 And now they sin more and more, and have made them molten images -of their silver, and idols according to their own understanding, all -of it the work of the craftsmen: they say of them, Let the men that -sacrifice kiss the calves. - -13:3 Therefore they shall be as the morning cloud and as the early dew -that passeth away, as the chaff that is driven with the whirlwind out -of the floor, and as the smoke out of the chimney. - -13:4 Yet I am the LORD thy God from the land of Egypt, and thou shalt -know no god but me: for there is no saviour beside me. - -13:5 I did know thee in the wilderness, in the land of great drought. - -13:6 According to their pasture, so were they filled; they were -filled, and their heart was exalted; therefore have they forgotten me. - -13:7 Therefore I will be unto them as a lion: as a leopard by the way -will I observe them: 13:8 I will meet them as a bear that is bereaved -of her whelps, and will rend the caul of their heart, and there will I -devour them like a lion: the wild beast shall tear them. - -13:9 O Israel, thou hast destroyed thyself; but in me is thine help. - -13:10 I will be thy king: where is any other that may save thee in all -thy cities? and thy judges of whom thou saidst, Give me a king and -princes? 13:11 I gave thee a king in mine anger, and took him away in -my wrath. - -13:12 The iniquity of Ephraim is bound up; his sin is hid. - -13:13 The sorrows of a travailing woman shall come upon him: he is an -unwise son; for he should not stay long in the place of the breaking -forth of children. - -13:14 I will ransom them from the power of the grave; I will redeem -them from death: O death, I will be thy plagues; O grave, I will be -thy destruction: repentance shall be hid from mine eyes. - -13:15 Though he be fruitful among his brethren, an east wind shall -come, the wind of the LORD shall come up from the wilderness, and his -spring shall become dry, and his fountain shall be dried up: he shall -spoil the treasure of all pleasant vessels. - -13:16 Samaria shall become desolate; for she hath rebelled against her -God: they shall fall by the sword: their infants shall be dashed in -pieces, and their women with child shall be ripped up. - -14:1 O israel, return unto the LORD thy God; for thou hast fallen by -thine iniquity. - -14:2 Take with you words, and turn to the LORD: say unto him, Take -away all iniquity, and receive us graciously: so will we render the -calves of our lips. - -14:3 Asshur shall not save us; we will not ride upon horses: neither -will we say any more to the work of our hands, Ye are our gods: for in -thee the fatherless findeth mercy. - -14:4 I will heal their backsliding, I will love them freely: for mine -anger is turned away from him. - -14:5 I will be as the dew unto Israel: he shall grow as the lily, and -cast forth his roots as Lebanon. - -14:6 His branches shall spread, and his beauty shall be as the olive -tree, and his smell as Lebanon. - -14:7 They that dwell under his shadow shall return; they shall revive -as the corn, and grow as the vine: the scent thereof shall be as the -wine of Lebanon. - -14:8 Ephraim shall say, What have I to do any more with idols? I have -heard him, and observed him: I am like a green fir tree. From me is -thy fruit found. - -14:9 Who is wise, and he shall understand these things? prudent, and -he shall know them? for the ways of the LORD are right, and the just -shall walk in them: but the transgressors shall fall therein. - - - - -Joel - - -1:1 The word of the LORD that came to Joel the son of Pethuel. - -1:2 Hear this, ye old men, and give ear, all ye inhabitants of the land. - -Hath this been in your days, or even in the days of your fathers? 1:3 -Tell ye your children of it, and let your children tell their -children, and their children another generation. - -1:4 That which the palmerworm hath left hath the locust eaten; and -that which the locust hath left hath the cankerworm eaten; and that -which the cankerworm hath left hath the caterpiller eaten. - -1:5 Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, -because of the new wine; for it is cut off from your mouth. - -1:6 For a nation is come up upon my land, strong, and without number, -whose teeth are the teeth of a lion, and he hath the cheek teeth of a -great lion. - -1:7 He hath laid my vine waste, and barked my fig tree: he hath made -it clean bare, and cast it away; the branches thereof are made white. - -1:8 Lament like a virgin girded with sackcloth for the husband of her -youth. - -1:9 The meat offering and the drink offering is cut off from the house -of the LORD; the priests, the LORD’s ministers, mourn. - -1:10 The field is wasted, the land mourneth; for the corn is wasted: -the new wine is dried up, the oil languisheth. - -1:11 Be ye ashamed, O ye husbandmen; howl, O ye vinedressers, for the -wheat and for the barley; because the harvest of the field is -perished. - -1:12 The vine is dried up, and the fig tree languisheth; the -pomegranate tree, the palm tree also, and the apple tree, even all the -trees of the field, are withered: because joy is withered away from -the sons of men. - -1:13 Gird yourselves, and lament, ye priests: howl, ye ministers of -the altar: come, lie all night in sackcloth, ye ministers of my God: -for the meat offering and the drink offering is withholden from the -house of your God. - -1:14 Sanctify ye a fast, call a solemn assembly, gather the elders and -all the inhabitants of the land into the house of the LORD your God, -and cry unto the LORD, 1:15 Alas for the day! for the day of the LORD -is at hand, and as a destruction from the Almighty shall it come. - -1:16 Is not the meat cut off before our eyes, yea, joy and gladness -from the house of our God? 1:17 The seed is rotten under their clods, -the garners are laid desolate, the barns are broken down; for the corn -is withered. - -1:18 How do the beasts groan! the herds of cattle are perplexed, -because they have no pasture; yea, the flocks of sheep are made -desolate. - -1:19 O LORD, to thee will I cry: for the fire hath devoured the -pastures of the wilderness, and the flame hath burned all the trees of -the field. - -1:20 The beasts of the field cry also unto thee: for the rivers of -waters are dried up, and the fire hath devoured the pastures of the -wilderness. - -2:1 Blow ye the trumpet in Zion, and sound an alarm in my holy -mountain: let all the inhabitants of the land tremble: for the day of -the LORD cometh, for it is nigh at hand; 2:2 A day of darkness and of -gloominess, a day of clouds and of thick darkness, as the morning -spread upon the mountains: a great people and a strong; there hath not -been ever the like, neither shall be any more after it, even to the -years of many generations. - -2:3 A fire devoureth before them; and behind them a flame burneth: the -land is as the garden of Eden before them, and behind them a desolate -wilderness; yea, and nothing shall escape them. - -2:4 The appearance of them is as the appearance of horses; and as -horsemen, so shall they run. - -2:5 Like the noise of chariots on the tops of mountains shall they -leap, like the noise of a flame of fire that devoureth the stubble, as -a strong people set in battle array. - -2:6 Before their face the people shall be much pained: all faces shall -gather blackness. - -2:7 They shall run like mighty men; they shall climb the wall like men -of war; and they shall march every one on his ways, and they shall not -break their ranks: 2:8 Neither shall one thrust another; they shall -walk every one in his path: and when they fall upon the sword, they -shall not be wounded. - -2:9 They shall run to and fro in the city; they shall run upon the -wall, they shall climb up upon the houses; they shall enter in at the -windows like a thief. - -2:10 The earth shall quake before them; the heavens shall tremble: the -sun and the moon shall be dark, and the stars shall withdraw their -shining: 2:11 And the LORD shall utter his voice before his army: for -his camp is very great: for he is strong that executeth his word: for -the day of the LORD is great and very terrible; and who can abide it? -2:12 Therefore also now, saith the LORD, turn ye even to me with all -your heart, and with fasting, and with weeping, and with mourning: -2:13 And rend your heart, and not your garments, and turn unto the -LORD your God: for he is gracious and merciful, slow to anger, and of -great kindness, and repenteth him of the evil. - -2:14 Who knoweth if he will return and repent, and leave a blessing -behind him; even a meat offering and a drink offering unto the LORD -your God? 2:15 Blow the trumpet in Zion, sanctify a fast, call a -solemn assembly: 2:16 Gather the people, sanctify the congregation, -assemble the elders, gather the children, and those that suck the -breasts: let the bridegroom go forth of his chamber, and the bride out -of her closet. - -2:17 Let the priests, the ministers of the LORD, weep between the -porch and the altar, and let them say, Spare thy people, O LORD, and -give not thine heritage to reproach, that the heathen should rule over -them: wherefore should they say among the people, Where is their God? -2:18 Then will the LORD be jealous for his land, and pity his people. - -2:19 Yea, the LORD will answer and say unto his people, Behold, I will -send you corn, and wine, and oil, and ye shall be satisfied therewith: -and I will no more make you a reproach among the heathen: 2:20 But I -will remove far off from you the northern army, and will drive him -into a land barren and desolate, with his face toward the east sea, -and his hinder part toward the utmost sea, and his stink shall come -up, and his ill savour shall come up, because he hath done great -things. - -2:21 Fear not, O land; be glad and rejoice: for the LORD will do great -things. - -2:22 Be not afraid, ye beasts of the field: for the pastures of the -wilderness do spring, for the tree beareth her fruit, the fig tree and -the vine do yield their strength. - -2:23 Be glad then, ye children of Zion, and rejoice in the LORD your -God: for he hath given you the former rain moderately, and he will -cause to come down for you the rain, the former rain, and the latter -rain in the first month. - -2:24 And the floors shall be full of wheat, and the vats shall -overflow with wine and oil. - -2:25 And I will restore to you the years that the locust hath eaten, -the cankerworm, and the caterpiller, and the palmerworm, my great army -which I sent among you. - -2:26 And ye shall eat in plenty, and be satisfied, and praise the name -of the LORD your God, that hath dealt wondrously with you: and my -people shall never be ashamed. - -2:27 And ye shall know that I am in the midst of Israel, and that I am -the LORD your God, and none else: and my people shall never be -ashamed. - -2:28 And it shall come to pass afterward, that I will pour out my -spirit upon all flesh; and your sons and your daughters shall -prophesy, your old men shall dream dreams, your young men shall see -visions: 2:29 And also upon the servants and upon the handmaids in -those days will I pour out my spirit. - -2:30 And I will shew wonders in the heavens and in the earth, blood, -and fire, and pillars of smoke. - -2:31 The sun shall be turned into darkness, and the moon into blood, -before the great and terrible day of the LORD come. - -2:32 And it shall come to pass, that whosoever shall call on the name -of the LORD shall be delivered: for in mount Zion and in Jerusalem -shall be deliverance, as the LORD hath said, and in the remnant whom -the LORD shall call. - -3:1 For, behold, in those days, and in that time, when I shall bring -again the captivity of Judah and Jerusalem, 3:2 I will also gather all -nations, and will bring them down into the valley of Jehoshaphat, and -will plead with them there for my people and for my heritage Israel, -whom they have scattered among the nations, and parted my land. - -3:3 And they have cast lots for my people; and have given a boy for an -harlot, and sold a girl for wine, that they might drink. - -3:4 Yea, and what have ye to do with me, O Tyre, and Zidon, and all -the coasts of Palestine? will ye render me a recompence? and if ye -recompense me, swiftly and speedily will I return your recompence upon -your own head; 3:5 Because ye have taken my silver and my gold, and -have carried into your temples my goodly pleasant things: 3:6 The -children also of Judah and the children of Jerusalem have ye sold unto -the Grecians, that ye might remove them far from their border. - -3:7 Behold, I will raise them out of the place whither ye have sold -them, and will return your recompence upon your own head: 3:8 And I -will sell your sons and your daughters into the hand of the children -of Judah, and they shall sell them to the Sabeans, to a people far -off: for the LORD hath spoken it. - -3:9 Proclaim ye this among the Gentiles; Prepare war, wake up the -mighty men, let all the men of war draw near; let them come up: 3:10 -Beat your plowshares into swords and your pruninghooks into spears: -let the weak say, I am strong. - -3:11 Assemble yourselves, and come, all ye heathen, and gather -yourselves together round about: thither cause thy mighty ones to come -down, O LORD. - -3:12 Let the heathen be wakened, and come up to the valley of -Jehoshaphat: for there will I sit to judge all the heathen round -about. - -3:13 Put ye in the sickle, for the harvest is ripe: come, get you -down; for the press is full, the fats overflow; for their wickedness -is great. - -3:14 Multitudes, multitudes in the valley of decision: for the day of -the LORD is near in the valley of decision. - -3:15 The sun and the moon shall be darkened, and the stars shall -withdraw their shining. - -3:16 The LORD also shall roar out of Zion, and utter his voice from -Jerusalem; and the heavens and the earth shall shake: but the LORD -will be the hope of his people, and the strength of the children of -Israel. - -3:17 So shall ye know that I am the LORD your God dwelling in Zion, my -holy mountain: then shall Jerusalem be holy, and there shall no -strangers pass through her any more. - -3:18 And it shall come to pass in that day, that the mountains shall -drop down new wine, and the hills shall flow with milk, and all the -rivers of Judah shall flow with waters, and a fountain shall come -forth out of the house of the LORD, and shall water the valley of -Shittim. - -3:19 Egypt shall be a desolation, and Edom shall be a desolate -wilderness, for the violence against the children of Judah, because -they have shed innocent blood in their land. - -3:20 But Judah shall dwell for ever, and Jerusalem from generation to -generation. - -3:21 For I will cleanse their blood that I have not cleansed: for the -LORD dwelleth in Zion. - - - - -Amos - - -1:1 The words of Amos, who was among the herdmen of Tekoa, which he -saw concerning Israel in the days of Uzziah king of Judah, and in the -days of Jeroboam the son of Joash king of Israel, two years before the -earthquake. - -1:2 And he said, The LORD will roar from Zion, and utter his voice -from Jerusalem; and the habitations of the shepherds shall mourn, and -the top of Carmel shall wither. - -1:3 Thus saith the LORD; For three transgressions of Damascus, and for -four, I will not turn away the punishment thereof; because they have -threshed Gilead with threshing instruments of iron: 1:4 But I will -send a fire into the house of Hazael, which shall devour the palaces -of Benhadad. - -1:5 I will break also the bar of Damascus, and cut off the inhabitant -from the plain of Aven, and him that holdeth the sceptre from the -house of Eden: and the people of Syria shall go into captivity unto -Kir, saith the LORD. - -1:6 Thus saith the LORD; For three transgressions of Gaza, and for -four, I will not turn away the punishment thereof; because they -carried away captive the whole captivity, to deliver them up to Edom: -1:7 But I will send a fire on the wall of Gaza, which shall devour the -palaces thereof: 1:8 And I will cut off the inhabitant from Ashdod, -and him that holdeth the sceptre from Ashkelon, and I will turn mine -hand against Ekron: and the remnant of the Philistines shall perish, -saith the Lord GOD. - -1:9 Thus saith the LORD; For three transgressions of Tyrus, and for -four, I will not turn away the punishment thereof; because they -delivered up the whole captivity to Edom, and remembered not the -brotherly covenant: 1:10 But I will send a fire on the wall of Tyrus, -which shall devour the palaces thereof. - -1:11 Thus saith the LORD; For three transgressions of Edom, and for -four, I will not turn away the punishment thereof; because he did -pursue his brother with the sword, and did cast off all pity, and his -anger did tear perpetually, and he kept his wrath for ever: 1:12 But I -will send a fire upon Teman, which shall devour the palaces of Bozrah. - -1:13 Thus saith the LORD; For three transgressions of the children of -Ammon, and for four, I will not turn away the punishment thereof; -because they have ripped up the women with child of Gilead, that they -might enlarge their border: 1:14 But I will kindle a fire in the wall -of Rabbah, and it shall devour the palaces thereof, with shouting in -the day of battle, with a tempest in the day of the whirlwind: 1:15 -And their king shall go into captivity, he and his princes together, -saith the LORD. - -2:1 Thus saith the LORD; For three transgressions of Moab, and for -four, I will not turn away the punishment thereof; because he burned -the bones of the king of Edom into lime: 2:2 But I will send a fire -upon Moab, and it shall devour the palaces of Kirioth: and Moab shall -die with tumult, with shouting, and with the sound of the trumpet: 2:3 -And I will cut off the judge from the midst thereof, and will slay all -the princes thereof with him, saith the LORD. - -2:4 Thus saith the LORD; For three transgressions of Judah, and for -four, I will not turn away the punishment thereof; because they have -despised the law of the LORD, and have not kept his commandments, and -their lies caused them to err, after the which their fathers have -walked: 2:5 But I will send a fire upon Judah, and it shall devour the -palaces of Jerusalem. - -2:6 Thus saith the LORD; For three transgressions of Israel, and for -four, I will not turn away the punishment thereof; because they sold -the righteous for silver, and the poor for a pair of shoes; 2:7 That -pant after the dust of the earth on the head of the poor, and turn -aside the way of the meek: and a man and his father will go in unto -the same maid, to profane my holy name: 2:8 And they lay themselves -down upon clothes laid to pledge by every altar, and they drink the -wine of the condemned in the house of their god. - -2:9 Yet destroyed I the Amorite before them, whose height was like the -height of the cedars, and he was strong as the oaks; yet I destroyed -his fruit from above, and his roots from beneath. - -2:10 Also I brought you up from the land of Egypt, and led you forty -years through the wilderness, to possess the land of the Amorite. - -2:11 And I raised up of your sons for prophets, and of your young men -for Nazarites. Is it not even thus, O ye children of Israel? saith the -LORD. - -2:12 But ye gave the Nazarites wine to drink; and commanded the -prophets, saying, Prophesy not. - -2:13 Behold, I am pressed under you, as a cart is pressed that is full -of sheaves. - -2:14 Therefore the flight shall perish from the swift, and the strong -shall not strengthen his force, neither shall the mighty deliver -himself: 2:15 Neither shall he stand that handleth the bow; and he -that is swift of foot shall not deliver himself: neither shall he that -rideth the horse deliver himself. - -2:16 And he that is courageous among the mighty shall flee away naked -in that day, saith the LORD. - -3:1 Hear this word that the LORD hath spoken against you, O children -of Israel, against the whole family which I brought up from the land -of Egypt, saying, 3:2 You only have I known of all the families of the -earth: therefore I will punish you for all your iniquities. - -3:3 Can two walk together, except they be agreed? 3:4 Will a lion -roar in the forest, when he hath no prey? will a young lion cry out of -his den, if he have taken nothing? 3:5 Can a bird fall in a snare -upon the earth, where no gin is for him? shall one take up a snare -from the earth, and have taken nothing at all? 3:6 Shall a trumpet be -blown in the city, and the people not be afraid? shall there be evil -in a city, and the LORD hath not done it? 3:7 Surely the Lord GOD -will do nothing, but he revealeth his secret unto his servants the -prophets. - -3:8 The lion hath roared, who will not fear? the Lord GOD hath spoken, -who can but prophesy? 3:9 Publish in the palaces at Ashdod, and in -the palaces in the land of Egypt, and say, Assemble yourselves upon -the mountains of Samaria, and behold the great tumults in the midst -thereof, and the oppressed in the midst thereof. - -3:10 For they know not to do right, saith the LORD, who store up -violence and robbery in their palaces. - -3:11 Therefore thus saith the Lord GOD; An adversary there shall be -even round about the land; and he shall bring down thy strength from -thee, and thy palaces shall be spoiled. - -3:12 Thus saith the LORD; As the shepherd taketh out of the mouth of -the lion two legs, or a piece of an ear; so shall the children of -Israel be taken out that dwell in Samaria in the corner of a bed, and -in Damascus in a couch. - -3:13 Hear ye, and testify in the house of Jacob, saith the Lord GOD, -the God of hosts, 3:14 That in the day that I shall visit the -transgressions of Israel upon him I will also visit the altars of -Bethel: and the horns of the altar shall be cut off, and fall to the -ground. - -3:15 And I will smite the winter house with the summer house; and the -houses of ivory shall perish, and the great houses shall have an end, -saith the LORD. - -4:1 Hear this word, ye kine of Bashan, that are in the mountain of -Samaria, which oppress the poor, which crush the needy, which say to -their masters, Bring, and let us drink. - -4:2 The Lord GOD hath sworn by his holiness, that, lo, the days shall -come upon you, that he will take you away with hooks, and your -posterity with fishhooks. - -4:3 And ye shall go out at the breaches, every cow at that which is -before her; and ye shall cast them into the palace, saith the LORD. - -4:4 Come to Bethel, and transgress; at Gilgal multiply transgression; -and bring your sacrifices every morning, and your tithes after three -years: 4:5 And offer a sacrifice of thanksgiving with leaven, and -proclaim and publish the free offerings: for this liketh you, O ye -children of Israel, saith the Lord GOD. - -4:6 And I also have given you cleanness of teeth in all your cities, -and want of bread in all your places: yet have ye not returned unto -me, saith the LORD. - -4:7 And also I have withholden the rain from you, when there were yet -three months to the harvest: and I caused it to rain upon one city, -and caused it not to rain upon another city: one piece was rained -upon, and the piece whereupon it rained not withered. - -4:8 So two or three cities wandered unto one city, to drink water; but -they were not satisfied: yet have ye not returned unto me, saith the -LORD. - -4:9 I have smitten you with blasting and mildew: when your gardens and -your vineyards and your fig trees and your olive trees increased, the -palmerworm devoured them: yet have ye not returned unto me, saith the -LORD. - -4:10 I have sent among you the pestilence after the manner of Egypt: -your young men have I slain with the sword, and have taken away your -horses; and I have made the stink of your camps to come up unto your -nostrils: yet have ye not returned unto me, saith the LORD. - -4:11 I have overthrown some of you, as God overthrew Sodom and -Gomorrah, and ye were as a firebrand plucked out of the burning: yet -have ye not returned unto me, saith the LORD. - -4:12 Therefore thus will I do unto thee, O Israel: and because I will -do this unto thee, prepare to meet thy God, O Israel. - -4:13 For, lo, he that formeth the mountains, and createth the wind, -and declareth unto man what is his thought, that maketh the morning -darkness, and treadeth upon the high places of the earth, The LORD, -The God of hosts, is his name. - -5:1 Hear ye this word which I take up against you, even a lamentation, -O house of Israel. - -5:2 The virgin of Israel is fallen; she shall no more rise: she is -forsaken upon her land; there is none to raise her up. - -5:3 For thus saith the Lord GOD; The city that went out by a thousand -shall leave an hundred, and that which went forth by an hundred shall -leave ten, to the house of Israel. - -5:4 For thus saith the LORD unto the house of Israel, Seek ye me, and -ye shall live: 5:5 But seek not Bethel, nor enter into Gilgal, and -pass not to Beersheba: for Gilgal shall surely go into captivity, and -Bethel shall come to nought. - -5:6 Seek the LORD, and ye shall live; lest he break out like fire in -the house of Joseph, and devour it, and there be none to quench it in -Bethel. - -5:7 Ye who turn judgment to wormwood, and leave off righteousness in -the earth, 5:8 Seek him that maketh the seven stars and Orion, and -turneth the shadow of death into the morning, and maketh the day dark -with night: that calleth for the waters of the sea, and poureth them -out upon the face of the earth: The LORD is his name: 5:9 That -strengtheneth the spoiled against the strong, so that the spoiled -shall come against the fortress. - -5:10 They hate him that rebuketh in the gate, and they abhor him that -speaketh uprightly. - -5:11 Forasmuch therefore as your treading is upon the poor, and ye -take from him burdens of wheat: ye have built houses of hewn stone, -but ye shall not dwell in them; ye have planted pleasant vineyards, -but ye shall not drink wine of them. - -5:12 For I know your manifold transgressions and your mighty sins: -they afflict the just, they take a bribe, and they turn aside the poor -in the gate from their right. - -5:13 Therefore the prudent shall keep silence in that time; for it is -an evil time. - -5:14 Seek good, and not evil, that ye may live: and so the LORD, the -God of hosts, shall be with you, as ye have spoken. - -5:15 Hate the evil, and love the good, and establish judgment in the -gate: it may be that the LORD God of hosts will be gracious unto the -remnant of Joseph. - -5:16 Therefore the LORD, the God of hosts, the LORD, saith thus; -Wailing shall be in all streets; and they shall say in all the -highways, Alas! alas! and they shall call the husbandman to mourning, -and such as are skilful of lamentation to wailing. - -5:17 And in all vineyards shall be wailing: for I will pass through -thee, saith the LORD. - -5:18 Woe unto you that desire the day of the LORD! to what end is it -for you? the day of the LORD is darkness, and not light. - -5:19 As if a man did flee from a lion, and a bear met him; or went -into the house, and leaned his hand on the wall, and a serpent bit -him. - -5:20 Shall not the day of the LORD be darkness, and not light? even -very dark, and no brightness in it? 5:21 I hate, I despise your feast -days, and I will not smell in your solemn assemblies. - -5:22 Though ye offer me burnt offerings and your meat offerings, I -will not accept them: neither will I regard the peace offerings of -your fat beasts. - -5:23 Take thou away from me the noise of thy songs; for I will not -hear the melody of thy viols. - -5:24 But let judgment run down as waters, and righteousness as a -mighty stream. - -5:25 Have ye offered unto me sacrifices and offerings in the -wilderness forty years, O house of Israel? 5:26 But ye have borne the -tabernacle of your Moloch and Chiun your images, the star of your god, -which ye made to yourselves. - -5:27 Therefore will I cause you to go into captivity beyond Damascus, -saith the LORD, whose name is The God of hosts. - -6:1 Woe to them that are at ease in Zion, and trust in the mountain of -Samaria, which are named chief of the nations, to whom the house of -Israel came! 6:2 Pass ye unto Calneh, and see; and from thence go ye -to Hamath the great: then go down to Gath of the Philistines: be they -better than these kingdoms? or their border greater than your border? -6:3 Ye that put far away the evil day, and cause the seat of violence -to come near; 6:4 That lie upon beds of ivory, and stretch themselves -upon their couches, and eat the lambs out of the flock, and the calves -out of the midst of the stall; 6:5 That chant to the sound of the -viol, and invent to themselves instruments of musick, like David; 6:6 -That drink wine in bowls, and anoint themselves with the chief -ointments: but they are not grieved for the affliction of Joseph. - -6:7 Therefore now shall they go captive with the first that go -captive, and the banquet of them that stretched themselves shall be -removed. - -6:8 The Lord GOD hath sworn by himself, saith the LORD the God of -hosts, I abhor the excellency of Jacob, and hate his palaces: -therefore will I deliver up the city with all that is therein. - -6:9 And it shall come to pass, if there remain ten men in one house, -that they shall die. - -6:10 And a man’s uncle shall take him up, and he that burneth him, to -bring out the bones out of the house, and shall say unto him that is -by the sides of the house, Is there yet any with thee? and he shall -say, No. Then shall he say, Hold thy tongue: for we may not make -mention of the name of the LORD. - -6:11 For, behold, the LORD commandeth, and he will smite the great -house with breaches, and the little house with clefts. - -6:12 Shall horses run upon the rock? will one plow there with oxen? -for ye have turned judgment into gall, and the fruit of righteousness -into hemlock: 6:13 Ye which rejoice in a thing of nought, which say, -Have we not taken to us horns by our own strength? 6:14 But, behold, -I will raise up against you a nation, O house of Israel, saith the -LORD the God of hosts; and they shall afflict you from the entering in -of Hemath unto the river of the wilderness. - -7:1 Thus hath the Lord GOD shewed unto me; and, behold, he formed -grasshoppers in the beginning of the shooting up of the latter growth; -and, lo, it was the latter growth after the king’s mowings. - -7:2 And it came to pass, that when they had made an end of eating the -grass of the land, then I said, O Lord GOD, forgive, I beseech thee: -by whom shall Jacob arise? for he is small. - -7:3 The LORD repented for this: It shall not be, saith the LORD. - -7:4 Thus hath the Lord GOD shewed unto me: and, behold, the Lord GOD -called to contend by fire, and it devoured the great deep, and did eat -up a part. - -7:5 Then said I, O Lord GOD, cease, I beseech thee: by whom shall -Jacob arise? for he is small. - -7:6 The LORD repented for this: This also shall not be, saith the Lord -GOD. - -7:7 Thus he shewed me: and, behold, the LORD stood upon a wall made by -a plumbline, with a plumbline in his hand. - -7:8 And the LORD said unto me, Amos, what seest thou? And I said, A -plumbline. Then said the LORD, Behold, I will set a plumbline in the -midst of my people Israel: I will not again pass by them any more: 7:9 -And the high places of Isaac shall be desolate, and the sanctuaries of -Israel shall be laid waste; and I will rise against the house of -Jeroboam with the sword. - -7:10 Then Amaziah the priest of Bethel sent to Jeroboam king of -Israel, saying, Amos hath conspired against thee in the midst of the -house of Israel: the land is not able to bear all his words. - -7:11 For thus Amos saith, Jeroboam shall die by the sword, and Israel -shall surely be led away captive out of their own land. - -7:12 Also Amaziah said unto Amos, O thou seer, go, flee thee away into -the land of Judah, and there eat bread, and prophesy there: 7:13 But -prophesy not again any more at Bethel: for it is the king’s chapel, -and it is the king’s court. - -7:14 Then answered Amos, and said to Amaziah, I was no prophet, -neither was I a prophet’s son; but I was an herdman, and a gatherer of -sycomore fruit: 7:15 And the LORD took me as I followed the flock, and -the LORD said unto me, Go, prophesy unto my people Israel. - -7:16 Now therefore hear thou the word of the LORD: Thou sayest, -Prophesy not against Israel, and drop not thy word against the house -of Isaac. - -7:17 Therefore thus saith the LORD; Thy wife shall be an harlot in the -city, and thy sons and thy daughters shall fall by the sword, and thy -land shall be divided by line; and thou shalt die in a polluted land: -and Israel shall surely go into captivity forth of his land. - -8:1 Thus hath the Lord GOD shewed unto me: and behold a basket of -summer fruit. - -8:2 And he said, Amos, what seest thou? And I said, A basket of summer -fruit. Then said the LORD unto me, The end is come upon my people of -Israel; I will not again pass by them any more. - -8:3 And the songs of the temple shall be howlings in that day, saith -the Lord GOD: there shall be many dead bodies in every place; they -shall cast them forth with silence. - -8:4 Hear this, O ye that swallow up the needy, even to make the poor -of the land to fail, 8:5 Saying, When will the new moon be gone, that -we may sell corn? and the sabbath, that we may set forth wheat, making -the ephah small, and the shekel great, and falsifying the balances by -deceit? 8:6 That we may buy the poor for silver, and the needy for a -pair of shoes; yea, and sell the refuse of the wheat? 8:7 The LORD -hath sworn by the excellency of Jacob, Surely I will never forget any -of their works. - -8:8 Shall not the land tremble for this, and every one mourn that -dwelleth therein? and it shall rise up wholly as a flood; and it shall -be cast out and drowned, as by the flood of Egypt. - -8:9 And it shall come to pass in that day, saith the Lord GOD, that I -will cause the sun to go down at noon, and I will darken the earth in -the clear day: 8:10 And I will turn your feasts into mourning, and all -your songs into lamentation; and I will bring up sackcloth upon all -loins, and baldness upon every head; and I will make it as the -mourning of an only son, and the end thereof as a bitter day. - -8:11 Behold, the days come, saith the Lord GOD, that I will send a -famine in the land, not a famine of bread, nor a thirst for water, but -of hearing the words of the LORD: 8:12 And they shall wander from sea -to sea, and from the north even to the east, they shall run to and fro -to seek the word of the LORD, and shall not find it. - -8:13 In that day shall the fair virgins and young men faint for -thirst. - -8:14 They that swear by the sin of Samaria, and say, Thy god, O Dan, -liveth; and, The manner of Beersheba liveth; even they shall fall, and -never rise up again. - -9:1 I saw the LORD standing upon the altar: and he said, Smite the -lintel of the door, that the posts may shake: and cut them in the -head, all of them; and I will slay the last of them with the sword: he -that fleeth of them shall not flee away, and he that escapeth of them -shall not be delivered. - -9:2 Though they dig into hell, thence shall mine hand take them; -though they climb up to heaven, thence will I bring them down: 9:3 And -though they hide themselves in the top of Carmel, I will search and -take them out thence; and though they be hid from my sight in the -bottom of the sea, thence will I command the serpent, and he shall -bite them: 9:4 And though they go into captivity before their enemies, -thence will I command the sword, and it shall slay them: and I will -set mine eyes upon them for evil, and not for good. - -9:5 And the Lord GOD of hosts is he that toucheth the land, and it -shall melt, and all that dwell therein shall mourn: and it shall rise -up wholly like a flood; and shall be drowned, as by the flood of -Egypt. - -9:6 It is he that buildeth his stories in the heaven, and hath founded -his troop in the earth; he that calleth for the waters of the sea, and -poureth them out upon the face of the earth: The LORD is his name. - -9:7 Are ye not as children of the Ethiopians unto me, O children of -Israel? saith the LORD. Have not I brought up Israel out of the land -of Egypt? and the Philistines from Caphtor, and the Syrians from Kir? -9:8 Behold, the eyes of the Lord GOD are upon the sinful kingdom, and -I will destroy it from off the face of the earth; saving that I will -not utterly destroy the house of Jacob, saith the LORD. - -9:9 For, lo, I will command, and I will sift the house of Israel among -all nations, like as corn is sifted in a sieve, yet shall not the -least grain fall upon the earth. - -9:10 All the sinners of my people shall die by the sword, which say, -The evil shall not overtake nor prevent us. - -9:11 In that day will I raise up the tabernacle of David that is -fallen, and close up the breaches thereof; and I will raise up his -ruins, and I will build it as in the days of old: 9:12 That they may -possess the remnant of Edom, and of all the heathen, which are called -by my name, saith the LORD that doeth this. - -9:13 Behold, the days come, saith the LORD, that the plowman shall -overtake the reaper, and the treader of grapes him that soweth seed; -and the mountains shall drop sweet wine, and all the hills shall melt. - -9:14 And I will bring again the captivity of my people of Israel, and -they shall build the waste cities, and inhabit them; and they shall -plant vineyards, and drink the wine thereof; they shall also make -gardens, and eat the fruit of them. - -9:15 And I will plant them upon their land, and they shall no more be -pulled up out of their land which I have given them, saith the LORD -thy God. - - - - -Obadiah - - -1:1 The vision of Obadiah. Thus saith the Lord GOD concerning Edom; -We have heard a rumour from the LORD, and an ambassador is sent among -the heathen, Arise ye, and let us rise up against her in battle. - -1:2 Behold, I have made thee small among the heathen: thou art greatly -despised. - -1:3 The pride of thine heart hath deceived thee, thou that dwellest in -the clefts of the rock, whose habitation is high; that saith in his -heart, Who shall bring me down to the ground? 1:4 Though thou exalt -thyself as the eagle, and though thou set thy nest among the stars, -thence will I bring thee down, saith the LORD. - -1:5 If thieves came to thee, if robbers by night, (how art thou cut -off!) would they not have stolen till they had enough? if the -grapegatherers came to thee, would they not leave some grapes? 1:6 -How are the things of Esau searched out! how are his hidden things -sought up! 1:7 All the men of thy confederacy have brought thee even -to the border: the men that were at peace with thee have deceived -thee, and prevailed against thee; that they eat thy bread have laid a -wound under thee: there is none understanding in him. - -1:8 Shall I not in that day, saith the LORD, even destroy the wise men -out of Edom, and understanding out of the mount of Esau? 1:9 And thy -mighty men, O Teman, shall be dismayed, to the end that every one of -the mount of Esau may be cut off by slaughter. - -1:10 For thy violence against thy brother Jacob shame shall cover -thee, and thou shalt be cut off for ever. - -1:11 In the day that thou stoodest on the other side, in the day that -the strangers carried away captive his forces, and foreigners entered -into his gates, and cast lots upon Jerusalem, even thou wast as one of -them. - -1:12 But thou shouldest not have looked on the day of thy brother in -the day that he became a stranger; neither shouldest thou have -rejoiced over the children of Judah in the day of their destruction; -neither shouldest thou have spoken proudly in the day of distress. - -1:13 Thou shouldest not have entered into the gate of my people in the -day of their calamity; yea, thou shouldest not have looked on their -affliction in the day of their calamity, nor have laid hands on their -substance in the day of their calamity; 1:14 Neither shouldest thou -have stood in the crossway, to cut off those of his that did escape; -neither shouldest thou have delivered up those of his that did remain -in the day of distress. - -1:15 For the day of the LORD is near upon all the heathen: as thou -hast done, it shall be done unto thee: thy reward shall return upon -thine own head. - -1:16 For as ye have drunk upon my holy mountain, so shall all the -heathen drink continually, yea, they shall drink, and they shall -swallow down, and they shall be as though they had not been. - -1:17 But upon mount Zion shall be deliverance, and there shall be -holiness; and the house of Jacob shall possess their possessions. - -1:18 And the house of Jacob shall be a fire, and the house of Joseph a -flame, and the house of Esau for stubble, and they shall kindle in -them, and devour them; and there shall not be any remaining of the -house of Esau; for the LORD hath spoken it. - -1:19 And they of the south shall possess the mount of Esau; and they -of the plain the Philistines: and they shall possess the fields of -Ephraim, and the fields of Samaria: and Benjamin shall possess Gilead. - -1:20 And the captivity of this host of the children of Israel shall -possess that of the Canaanites, even unto Zarephath; and the captivity -of Jerusalem, which is in Sepharad, shall possess the cities of the -south. - -1:21 And saviours shall come up on mount Zion to judge the mount of -Esau; and the kingdom shall be the LORD’s. - - - - -Jonah - - -1:1 Now the word of the LORD came unto Jonah the son of Amittai, -saying, 1:2 Arise, go to Nineveh, that great city, and cry against it; -for their wickedness is come up before me. - -1:3 But Jonah rose up to flee unto Tarshish from the presence of the -LORD, and went down to Joppa; and he found a ship going to Tarshish: -so he paid the fare thereof, and went down into it, to go with them -unto Tarshish from the presence of the LORD. - -1:4 But the LORD sent out a great wind into the sea, and there was a -mighty tempest in the sea, so that the ship was like to be broken. - -1:5 Then the mariners were afraid, and cried every man unto his god, -and cast forth the wares that were in the ship into the sea, to -lighten it of them. But Jonah was gone down into the sides of the -ship; and he lay, and was fast asleep. - -1:6 So the shipmaster came to him, and said unto him, What meanest -thou, O sleeper? arise, call upon thy God, if so be that God will -think upon us, that we perish not. - -1:7 And they said every one to his fellow, Come, and let us cast lots, -that we may know for whose cause this evil is upon us. So they cast -lots, and the lot fell upon Jonah. - -1:8 Then said they unto him, Tell us, we pray thee, for whose cause -this evil is upon us; What is thine occupation? and whence comest -thou? what is thy country? and of what people art thou? 1:9 And he -said unto them, I am an Hebrew; and I fear the LORD, the God of -heaven, which hath made the sea and the dry land. - -1:10 Then were the men exceedingly afraid, and said unto him. Why hast -thou done this? For the men knew that he fled from the presence of the -LORD, because he had told them. - -1:11 Then said they unto him, What shall we do unto thee, that the sea -may be calm unto us? for the sea wrought, and was tempestuous. - -1:12 And he said unto them, Take me up, and cast me forth into the -sea; so shall the sea be calm unto you: for I know that for my sake -this great tempest is upon you. - -1:13 Nevertheless the men rowed hard to bring it to the land; but they -could not: for the sea wrought, and was tempestuous against them. - -1:14 Wherefore they cried unto the LORD, and said, We beseech thee, O -LORD, we beseech thee, let us not perish for this man’s life, and lay -not upon us innocent blood: for thou, O LORD, hast done as it pleased -thee. - -1:15 So they look up Jonah, and cast him forth into the sea: and the -sea ceased from her raging. - -1:16 Then the men feared the LORD exceedingly, and offered a sacrifice -unto the LORD, and made vows. - -1:17 Now the LORD had prepared a great fish to swallow up Jonah. And -Jonah was in the belly of the fish three days and three nights. - -2:1 Then Jonah prayed unto the LORD his God out of the fish’s belly, -2:2 And said, I cried by reason of mine affliction unto the LORD, and -he heard me; out of the belly of hell cried I, and thou heardest my -voice. - -2:3 For thou hadst cast me into the deep, in the midst of the seas; -and the floods compassed me about: all thy billows and thy waves -passed over me. - -2:4 Then I said, I am cast out of thy sight; yet I will look again -toward thy holy temple. - -2:5 The waters compassed me about, even to the soul: the depth closed -me round about, the weeds were wrapped about my head. - -2:6 I went down to the bottoms of the mountains; the earth with her -bars was about me for ever: yet hast thou brought up my life from -corruption, O LORD my God. - -2:7 When my soul fainted within me I remembered the LORD: and my -prayer came in unto thee, into thine holy temple. - -2:8 They that observe lying vanities forsake their own mercy. - -2:9 But I will sacrifice unto thee with the voice of thanksgiving; I -will pay that that I have vowed. Salvation is of the LORD. - -2:10 And the LORD spake unto the fish, and it vomited out Jonah upon -the dry land. - -3:1 And the word of the LORD came unto Jonah the second time, saying, -3:2 Arise, go unto Nineveh, that great city, and preach unto it the -preaching that I bid thee. - -3:3 So Jonah arose, and went unto Nineveh, according to the word of -the LORD. Now Nineveh was an exceeding great city of three days’ -journey. - -3:4 And Jonah began to enter into the city a day’s journey, and he -cried, and said, Yet forty days, and Nineveh shall be overthrown. - -3:5 So the people of Nineveh believed God, and proclaimed a fast, and -put on sackcloth, from the greatest of them even to the least of them. - -3:6 For word came unto the king of Nineveh, and he arose from his -throne, and he laid his robe from him, and covered him with sackcloth, -and sat in ashes. - -3:7 And he caused it to be proclaimed and published through Nineveh by -the decree of the king and his nobles, saying, Let neither man nor -beast, herd nor flock, taste any thing: let them not feed, nor drink -water: 3:8 But let man and beast be covered with sackcloth, and cry -mightily unto God: yea, let them turn every one from his evil way, and -from the violence that is in their hands. - -3:9 Who can tell if God will turn and repent, and turn away from his -fierce anger, that we perish not? 3:10 And God saw their works, that -they turned from their evil way; and God repented of the evil, that he -had said that he would do unto them; and he did it not. - -4:1 But it displeased Jonah exceedingly, and he was very angry. - -4:2 And he prayed unto the LORD, and said, I pray thee, O LORD, was -not this my saying, when I was yet in my country? Therefore I fled -before unto Tarshish: for I knew that thou art a gracious God, and -merciful, slow to anger, and of great kindness, and repentest thee of -the evil. - -4:3 Therefore now, O LORD, take, I beseech thee, my life from me; for -it is better for me to die than to live. - -4:4 Then said the LORD, Doest thou well to be angry? 4:5 So Jonah -went out of the city, and sat on the east side of the city, and there -made him a booth, and sat under it in the shadow, till he might see -what would become of the city. - -4:6 And the LORD God prepared a gourd, and made it to come up over -Jonah, that it might be a shadow over his head, to deliver him from -his grief. So Jonah was exceeding glad of the gourd. - -4:7 But God prepared a worm when the morning rose the next day, and it -smote the gourd that it withered. - -4:8 And it came to pass, when the sun did arise, that God prepared a -vehement east wind; and the sun beat upon the head of Jonah, that he -fainted, and wished in himself to die, and said, It is better for me -to die than to live. - -4:9 And God said to Jonah, Doest thou well to be angry for the gourd? -And he said, I do well to be angry, even unto death. - -4:10 Then said the LORD, Thou hast had pity on the gourd, for the -which thou hast not laboured, neither madest it grow; which came up in -a night, and perished in a night: 4:11 And should not I spare Nineveh, -that great city, wherein are more then sixscore thousand persons that -cannot discern between their right hand and their left hand; and also -much cattle? - - - - -Micah - - -1:1 The word of the LORD that came to Micah the Morasthite in the -days of Jotham, Ahaz, and Hezekiah, kings of Judah, which he saw -concerning Samaria and Jerusalem. - -1:2 Hear, all ye people; hearken, O earth, and all that therein is: -and let the Lord GOD be witness against you, the LORD from his holy -temple. - -1:3 For, behold, the LORD cometh forth out of his place, and will come -down, and tread upon the high places of the earth. - -1:4 And the mountains shall be molten under him, and the valleys shall -be cleft, as wax before the fire, and as the waters that are poured -down a steep place. - -1:5 For the transgression of Jacob is all this, and for the sins of -the house of Israel. What is the transgression of Jacob? is it not -Samaria? and what are the high places of Judah? are they not -Jerusalem? 1:6 Therefore I will make Samaria as an heap of the field, -and as plantings of a vineyard: and I will pour down the stones -thereof into the valley, and I will discover the foundations thereof. - -1:7 And all the graven images thereof shall be beaten to pieces, and -all the hires thereof shall be burned with the fire, and all the idols -thereof will I lay desolate: for she gathered it of the hire of an -harlot, and they shall return to the hire of an harlot. - -1:8 Therefore I will wail and howl, I will go stripped and naked: I -will make a wailing like the dragons, and mourning as the owls. - -1:9 For her wound is incurable; for it is come unto Judah; he is come -unto the gate of my people, even to Jerusalem. - -1:10 Declare ye it not at Gath, weep ye not at all: in the house of -Aphrah roll thyself in the dust. - -1:11 Pass ye away, thou inhabitant of Saphir, having thy shame naked: -the inhabitant of Zaanan came not forth in the mourning of Bethezel; -he shall receive of you his standing. - -1:12 For the inhabitant of Maroth waited carefully for good: but evil -came down from the LORD unto the gate of Jerusalem. - -1:13 O thou inhabitant of Lachish, bind the chariot to the swift -beast: she is the beginning of the sin to the daughter of Zion: for -the transgressions of Israel were found in thee. - -1:14 Therefore shalt thou give presents to Moreshethgath: the houses -of Achzib shall be a lie to the kings of Israel. - -1:15 Yet will I bring an heir unto thee, O inhabitant of Mareshah: he -shall come unto Adullam the glory of Israel. - -1:16 Make thee bald, and poll thee for thy delicate children; enlarge -thy baldness as the eagle; for they are gone into captivity from thee. - -2:1 Woe to them that devise iniquity, and work evil upon their beds! -when the morning is light, they practise it, because it is in the -power of their hand. - -2:2 And they covet fields, and take them by violence; and houses, and -take them away: so they oppress a man and his house, even a man and -his heritage. - -2:3 Therefore thus saith the LORD; Behold, against this family do I -devise an evil, from which ye shall not remove your necks; neither -shall ye go haughtily: for this time is evil. - -2:4 In that day shall one take up a parable against you, and lament -with a doleful lamentation, and say, We be utterly spoiled: he hath -changed the portion of my people: how hath he removed it from me! -turning away he hath divided our fields. - -2:5 Therefore thou shalt have none that shall cast a cord by lot in -the congregation of the LORD. - -2:6 Prophesy ye not, say they to them that prophesy: they shall not -prophesy to them, that they shall not take shame. - -2:7 O thou that art named the house of Jacob, is the spirit of the -LORD straitened? are these his doings? do not my words do good to him -that walketh uprightly? 2:8 Even of late my people is risen up as an -enemy: ye pull off the robe with the garment from them that pass by -securely as men averse from war. - -2:9 The women of my people have ye cast out from their pleasant -houses; from their children have ye taken away my glory for ever. - -2:10 Arise ye, and depart; for this is not your rest: because it is -polluted, it shall destroy you, even with a sore destruction. - -2:11 If a man walking in the spirit and falsehood do lie, saying, I -will prophesy unto thee of wine and of strong drink; he shall even be -the prophet of this people. - -2:12 I will surely assemble, O Jacob, all of thee; I will surely -gather the remnant of Israel; I will put them together as the sheep of -Bozrah, as the flock in the midst of their fold: they shall make great -noise by reason of the multitude of men. - -2:13 The breaker is come up before them: they have broken up, and have -passed through the gate, and are gone out by it: and their king shall -pass before them, and the LORD on the head of them. - -3:1 And I said, Hear, I pray you, O heads of Jacob, and ye princes of -the house of Israel; Is it not for you to know judgment? 3:2 Who hate -the good, and love the evil; who pluck off their skin from off them, -and their flesh from off their bones; 3:3 Who also eat the flesh of my -people, and flay their skin from off them; and they break their bones, -and chop them in pieces, as for the pot, and as flesh within the -caldron. - -3:4 Then shall they cry unto the LORD, but he will not hear them: he -will even hide his face from them at that time, as they have behaved -themselves ill in their doings. - -3:5 Thus saith the LORD concerning the prophets that make my people -err, that bite with their teeth, and cry, Peace; and he that putteth -not into their mouths, they even prepare war against him. - -3:6 Therefore night shall be unto you, that ye shall not have a -vision; and it shall be dark unto you, that ye shall not divine; and -the sun shall go down over the prophets, and the day shall be dark -over them. - -3:7 Then shall the seers be ashamed, and the diviners confounded: yea, -they shall all cover their lips; for there is no answer of God. - -3:8 But truly I am full of power by the spirit of the LORD, and of -judgment, and of might, to declare unto Jacob his transgression, and -to Israel his sin. - -3:9 Hear this, I pray you, ye heads of the house of Jacob, and princes -of the house of Israel, that abhor judgment, and pervert all equity. - -3:10 They build up Zion with blood, and Jerusalem with iniquity. - -3:11 The heads thereof judge for reward, and the priests thereof teach -for hire, and the prophets thereof divine for money: yet will they -lean upon the LORD, and say, Is not the LORD among us? none evil can -come upon us. - -3:12 Therefore shall Zion for your sake be plowed as a field, and -Jerusalem shall become heaps, and the mountain of the house as the -high places of the forest. - -4:1 But in the last days it shall come to pass, that the mountain of -the house of the LORD shall be established in the top of the -mountains, and it shall be exalted above the hills; and people shall -flow unto it. - -4:2 And many nations shall come, and say, Come, and let us go up to -the mountain of the LORD, and to the house of the God of Jacob; and he -will teach us of his ways, and we will walk in his paths: for the law -shall go forth of Zion, and the word of the LORD from Jerusalem. - -4:3 And he shall judge among many people, and rebuke strong nations -afar off; and they shall beat their swords into plowshares, and their -spears into pruninghooks: nation shall not lift up a sword against -nation, neither shall they learn war any more. - -4:4 But they shall sit every man under his vine and under his fig -tree; and none shall make them afraid: for the mouth of the LORD of -hosts hath spoken it. - -4:5 For all people will walk every one in the name of his god, and we -will walk in the name of the LORD our God for ever and ever. - -4:6 In that day, saith the LORD, will I assemble her that halteth, and -I will gather her that is driven out, and her that I have afflicted; -4:7 And I will make her that halted a remnant, and her that was cast -far off a strong nation: and the LORD shall reign over them in mount -Zion from henceforth, even for ever. - -4:8 And thou, O tower of the flock, the strong hold of the daughter of -Zion, unto thee shall it come, even the first dominion; the kingdom -shall come to the daughter of Jerusalem. - -4:9 Now why dost thou cry out aloud? is there no king in thee? is thy -counsellor perished? for pangs have taken thee as a woman in travail. - -4:10 Be in pain, and labour to bring forth, O daughter of Zion, like a -woman in travail: for now shalt thou go forth out of the city, and -thou shalt dwell in the field, and thou shalt go even to Babylon; -there shalt thou be delivered; there the LORD shall redeem thee from -the hand of thine enemies. - -4:11 Now also many nations are gathered against thee, that say, Let -her be defiled, and let our eye look upon Zion. - -4:12 But they know not the thoughts of the LORD, neither understand -they his counsel: for he shall gather them as the sheaves into the -floor. - -4:13 Arise and thresh, O daughter of Zion: for I will make thine horn -iron, and I will make thy hoofs brass: and thou shalt beat in pieces -many people: and I will consecrate their gain unto the LORD, and their -substance unto the Lord of the whole earth. - -5:1 Now gather thyself in troops, O daughter of troops: he hath laid -siege against us: they shall smite the judge of Israel with a rod upon -the cheek. - -5:2 But thou, Bethlehem Ephratah, though thou be little among the -thousands of Judah, yet out of thee shall he come forth unto me that -is to be ruler in Israel; whose goings forth have been from of old, -from everlasting. - -5:3 Therefore will he give them up, until the time that she which -travaileth hath brought forth: then the remnant of his brethren shall -return unto the children of Israel. - -5:4 And he shall stand and feed in the strength of the LORD, in the -majesty of the name of the LORD his God; and they shall abide: for now -shall he be great unto the ends of the earth. - -5:5 And this man shall be the peace, when the Assyrian shall come into -our land: and when he shall tread in our palaces, then shall we raise -against him seven shepherds, and eight principal men. - -5:6 And they shall waste the land of Assyria with the sword, and the -land of Nimrod in the entrances thereof: thus shall he deliver us from -the Assyrian, when he cometh into our land, and when he treadeth -within our borders. - -5:7 And the remnant of Jacob shall be in the midst of many people as a -dew from the LORD, as the showers upon the grass, that tarrieth not -for man, nor waiteth for the sons of men. - -5:8 And the remnant of Jacob shall be among the Gentiles in the midst -of many people as a lion among the beasts of the forest, as a young -lion among the flocks of sheep: who, if he go through, both treadeth -down, and teareth in pieces, and none can deliver. - -5:9 Thine hand shall be lifted up upon thine adversaries, and all -thine enemies shall be cut off. - -5:10 And it shall come to pass in that day, saith the LORD, that I -will cut off thy horses out of the midst of thee, and I will destroy -thy chariots: 5:11 And I will cut off the cities of thy land, and -throw down all thy strong holds: 5:12 And I will cut off witchcrafts -out of thine hand; and thou shalt have no more soothsayers: 5:13 Thy -graven images also will I cut off, and thy standing images out of the -midst of thee; and thou shalt no more worship the work of thine hands. - -5:14 And I will pluck up thy groves out of the midst of thee: so will -I destroy thy cities. - -5:15 And I will execute vengeance in anger and fury upon the heathen, -such as they have not heard. - -6:1 Hear ye now what the LORD saith; Arise, contend thou before the -mountains, and let the hills hear thy voice. - -6:2 Hear ye, O mountains, the LORD’s controversy, and ye strong -foundations of the earth: for the LORD hath a controversy with his -people, and he will plead with Israel. - -6:3 O my people, what have I done unto thee? and wherein have I -wearied thee? testify against me. - -6:4 For I brought thee up out of the land of Egypt, and redeemed thee -out of the house of servants; and I sent before thee Moses, Aaron, and -Miriam. - -6:5 O my people, remember now what Balak king of Moab consulted, and -what Balaam the son of Beor answered him from Shittim unto Gilgal; -that ye may know the righteousness of the LORD. - -6:6 Wherewith shall I come before the LORD, and bow myself before the -high God? shall I come before him with burnt offerings, with calves of -a year old? 6:7 Will the LORD be pleased with thousands of rams, or -with ten thousands of rivers of oil? shall I give my firstborn for my -transgression, the fruit of my body for the sin of my soul? 6:8 He -hath shewed thee, O man, what is good; and what doth the LORD require -of thee, but to do justly, and to love mercy, and to walk humbly with -thy God? 6:9 The LORD’s voice crieth unto the city, and the man of -wisdom shall see thy name: hear ye the rod, and who hath appointed it. - -6:10 Are there yet the treasures of wickedness in the house of the -wicked, and the scant measure that is abominable? 6:11 Shall I count -them pure with the wicked balances, and with the bag of deceitful -weights? 6:12 For the rich men thereof are full of violence, and the -inhabitants thereof have spoken lies, and their tongue is deceitful in -their mouth. - -6:13 Therefore also will I make thee sick in smiting thee, in making -thee desolate because of thy sins. - -6:14 Thou shalt eat, but not be satisfied; and thy casting down shall -be in the midst of thee; and thou shalt take hold, but shalt not -deliver; and that which thou deliverest will I give up to the sword. - -6:15 Thou shalt sow, but thou shalt not reap; thou shalt tread the -olives, but thou shalt not anoint thee with oil; and sweet wine, but -shalt not drink wine. - -6:16 For the statutes of Omri are kept, and all the works of the house -of Ahab, and ye walk in their counsels; that I should make thee a -desolation, and the inhabitants thereof an hissing: therefore ye shall -bear the reproach of my people. - -7:1 Woe is me! for I am as when they have gathered the summer fruits, -as the grapegleanings of the vintage: there is no cluster to eat: my -soul desired the firstripe fruit. - -7:2 The good man is perished out of the earth: and there is none -upright among men: they all lie in wait for blood; they hunt every man -his brother with a net. - -7:3 That they may do evil with both hands earnestly, the prince -asketh, and the judge asketh for a reward; and the great man, he -uttereth his mischievous desire: so they wrap it up. - -7:4 The best of them is as a brier: the most upright is sharper than a -thorn hedge: the day of thy watchmen and thy visitation cometh; now -shall be their perplexity. - -7:5 Trust ye not in a friend, put ye not confidence in a guide: keep -the doors of thy mouth from her that lieth in thy bosom. - -7:6 For the son dishonoureth the father, the daughter riseth up -against her mother, the daughter in law against her mother in law; a -man’s enemies are the men of his own house. - -7:7 Therefore I will look unto the LORD; I will wait for the God of my -salvation: my God will hear me. - -7:8 Rejoice not against me, O mine enemy: when I fall, I shall arise; -when I sit in darkness, the LORD shall be a light unto me. - -7:9 I will bear the indignation of the LORD, because I have sinned -against him, until he plead my cause, and execute judgment for me: he -will bring me forth to the light, and I shall behold his -righteousness. - -7:10 Then she that is mine enemy shall see it, and shame shall cover -her which said unto me, Where is the LORD thy God? mine eyes shall -behold her: now shall she be trodden down as the mire of the streets. - -7:11 In the day that thy walls are to be built, in that day shall the -decree be far removed. - -7:12 In that day also he shall come even to thee from Assyria, and -from the fortified cities, and from the fortress even to the river, -and from sea to sea, and from mountain to mountain. - -7:13 Notwithstanding the land shall be desolate because of them that -dwell therein, for the fruit of their doings. - -7:14 Feed thy people with thy rod, the flock of thine heritage, which -dwell solitarily in the wood, in the midst of Carmel: let them feed in -Bashan and Gilead, as in the days of old. - -7:15 According to the days of thy coming out of the land of Egypt will -I shew unto him marvellous things. - -7:16 The nations shall see and be confounded at all their might: they -shall lay their hand upon their mouth, their ears shall be deaf. - -7:17 They shall lick the dust like a serpent, they shall move out of -their holes like worms of the earth: they shall be afraid of the LORD -our God, and shall fear because of thee. - -7:18 Who is a God like unto thee, that pardoneth iniquity, and passeth -by the transgression of the remnant of his heritage? he retaineth not -his anger for ever, because he delighteth in mercy. - -7:19 He will turn again, he will have compassion upon us; he will -subdue our iniquities; and thou wilt cast all their sins into the -depths of the sea. - -7:20 Thou wilt perform the truth to Jacob, and the mercy to Abraham, -which thou hast sworn unto our fathers from the days of old. - - - - -Nahum - - -1:1 The burden of Nineveh. The book of the vision of Nahum the Elkoshite. - -1:2 God is jealous, and the LORD revengeth; the LORD revengeth, and is -furious; the LORD will take vengeance on his adversaries, and he -reserveth wrath for his enemies. - -1:3 The LORD is slow to anger, and great in power, and will not at all -acquit the wicked: the LORD hath his way in the whirlwind and in the -storm, and the clouds are the dust of his feet. - -1:4 He rebuketh the sea, and maketh it dry, and drieth up all the -rivers: Bashan languisheth, and Carmel, and the flower of Lebanon -languisheth. - -1:5 The mountains quake at him, and the hills melt, and the earth is -burned at his presence, yea, the world, and all that dwell therein. - -1:6 Who can stand before his indignation? and who can abide in the -fierceness of his anger? his fury is poured out like fire, and the -rocks are thrown down by him. - -1:7 The LORD is good, a strong hold in the day of trouble; and he -knoweth them that trust in him. - -1:8 But with an overrunning flood he will make an utter end of the -place thereof, and darkness shall pursue his enemies. - -1:9 What do ye imagine against the LORD? he will make an utter end: -affliction shall not rise up the second time. - -1:10 For while they be folden together as thorns, and while they are -drunken as drunkards, they shall be devoured as stubble fully dry. - -1:11 There is one come out of thee, that imagineth evil against the -LORD, a wicked counsellor. - -1:12 Thus saith the LORD; Though they be quiet, and likewise many, yet -thus shall they be cut down, when he shall pass through. Though I have -afflicted thee, I will afflict thee no more. - -1:13 For now will I break his yoke from off thee, and will burst thy -bonds in sunder. - -1:14 And the LORD hath given a commandment concerning thee, that no -more of thy name be sown: out of the house of thy gods will I cut off -the graven image and the molten image: I will make thy grave; for thou -art vile. - -1:15 Behold upon the mountains the feet of him that bringeth good -tidings, that publisheth peace! O Judah, keep thy solemn feasts, -perform thy vows: for the wicked shall no more pass through thee; he -is utterly cut off. - -2:1 He that dasheth in pieces is come up before thy face: keep the -munition, watch the way, make thy loins strong, fortify thy power -mightily. - -2:2 For the LORD hath turned away the excellency of Jacob, as the -excellency of Israel: for the emptiers have emptied them out, and -marred their vine branches. - -2:3 The shield of his mighty men is made red, the valiant men are in -scarlet: the chariots shall be with flaming torches in the day of his -preparation, and the fir trees shall be terribly shaken. - -2:4 The chariots shall rage in the streets, they shall justle one -against another in the broad ways: they shall seem like torches, they -shall run like the lightnings. - -2:5 He shall recount his worthies: they shall stumble in their walk; -they shall make haste to the wall thereof, and the defence shall be -prepared. - -2:6 The gates of the rivers shall be opened, and the palace shall be -dissolved. - -2:7 And Huzzab shall be led away captive, she shall be brought up, and -her maids shall lead her as with the voice of doves, tabering upon -their breasts. - -2:8 But Nineveh is of old like a pool of water: yet they shall flee -away. - -Stand, stand, shall they cry; but none shall look back. - -2:9 Take ye the spoil of silver, take the spoil of gold: for there is -none end of the store and glory out of all the pleasant furniture. - -2:10 She is empty, and void, and waste: and the heart melteth, and the -knees smite together, and much pain is in all loins, and the faces of -them all gather blackness. - -2:11 Where is the dwelling of the lions, and the feedingplace of the -young lions, where the lion, even the old lion, walked, and the lion’s -whelp, and none made them afraid? 2:12 The lion did tear in pieces -enough for his whelps, and strangled for his lionesses, and filled his -holes with prey, and his dens with ravin. - -2:13 Behold, I am against thee, saith the LORD of hosts, and I will -burn her chariots in the smoke, and the sword shall devour thy young -lions: and I will cut off thy prey from the earth, and the voice of -thy messengers shall no more be heard. - -3:1 Woe to the bloody city! it is all full of lies and robbery; the -prey departeth not; 3:2 The noise of a whip, and the noise of the -rattling of the wheels, and of the pransing horses, and of the jumping -chariots. - -3:3 The horseman lifteth up both the bright sword and the glittering -spear: and there is a multitude of slain, and a great number of -carcases; and there is none end of their corpses; they stumble upon -their corpses: 3:4 Because of the multitude of the whoredoms of the -wellfavoured harlot, the mistress of witchcrafts, that selleth nations -through her whoredoms, and families through her witchcrafts. - -3:5 Behold, I am against thee, saith the LORD of hosts; and I will -discover thy skirts upon thy face, and I will shew the nations thy -nakedness, and the kingdoms thy shame. - -3:6 And I will cast abominable filth upon thee, and make thee vile, -and will set thee as a gazingstock. - -3:7 And it shall come to pass, that all they that look upon thee shall -flee from thee, and say, Nineveh is laid waste: who will bemoan her? -whence shall I seek comforters for thee? 3:8 Art thou better than -populous No, that was situate among the rivers, that had the waters -round about it, whose rampart was the sea, and her wall was from the -sea? 3:9 Ethiopia and Egypt were her strength, and it was infinite; -Put and Lubim were thy helpers. - -3:10 Yet was she carried away, she went into captivity: her young -children also were dashed in pieces at the top of all the streets: and -they cast lots for her honourable men, and all her great men were -bound in chains. - -3:11 Thou also shalt be drunken: thou shalt be hid, thou also shalt -seek strength because of the enemy. - -3:12 All thy strong holds shall be like fig trees with the firstripe -figs: if they be shaken, they shall even fall into the mouth of the -eater. - -3:13 Behold, thy people in the midst of thee are women: the gates of -thy land shall be set wide open unto thine enemies: the fire shall -devour thy bars. - -3:14 Draw thee waters for the siege, fortify thy strong holds: go into -clay, and tread the morter, make strong the brickkiln. - -3:15 There shall the fire devour thee; the sword shall cut thee off, -it shall eat thee up like the cankerworm: make thyself many as the -cankerworm, make thyself many as the locusts. - -3:16 Thou hast multiplied thy merchants above the stars of heaven: the -cankerworm spoileth, and fleeth away. - -3:17 Thy crowned are as the locusts, and thy captains as the great -grasshoppers, which camp in the hedges in the cold day, but when the -sun ariseth they flee away, and their place is not known where they -are. - -3:18 Thy shepherds slumber, O king of Assyria: thy nobles shall dwell -in the dust: thy people is scattered upon the mountains, and no man -gathereth them. - -3:19 There is no healing of thy bruise; thy wound is grievous: all -that hear the bruit of thee shall clap the hands over thee: for upon -whom hath not thy wickedness passed continually? - - - - -Habakkuk - - -1:1 The burden which Habakkuk the prophet did see. - -1:2 O LORD, how long shall I cry, and thou wilt not hear! even cry out -unto thee of violence, and thou wilt not save! 1:3 Why dost thou shew -me iniquity, and cause me to behold grievance? for spoiling and -violence are before me: and there are that raise up strife and -contention. - -1:4 Therefore the law is slacked, and judgment doth never go forth: -for the wicked doth compass about the righteous; therefore wrong -judgment proceedeth. - -1:5 Behold ye among the heathen, and regard, and wonder marvelously: -for I will work a work in your days which ye will not believe, though -it be told you. - -1:6 For, lo, I raise up the Chaldeans, that bitter and hasty nation, -which shall march through the breadth of the land, to possess the -dwellingplaces that are not theirs. - -1:7 They are terrible and dreadful: their judgment and their dignity -shall proceed of themselves. - -1:8 Their horses also are swifter than the leopards, and are more -fierce than the evening wolves: and their horsemen shall spread -themselves, and their horsemen shall come from far; they shall fly as -the eagle that hasteth to eat. - -1:9 They shall come all for violence: their faces shall sup up as the -east wind, and they shall gather the captivity as the sand. - -1:10 And they shall scoff at the kings, and the princes shall be a -scorn unto them: they shall deride every strong hold; for they shall -heap dust, and take it. - -1:11 Then shall his mind change, and he shall pass over, and offend, -imputing this his power unto his god. - -1:12 Art thou not from everlasting, O LORD my God, mine Holy One? we -shall not die. O LORD, thou hast ordained them for judgment; and, O -mighty God, thou hast established them for correction. - -1:13 Thou art of purer eyes than to behold evil, and canst not look on -iniquity: wherefore lookest thou upon them that deal treacherously, -and holdest thy tongue when the wicked devoureth the man that is more -righteous than he? 1:14 And makest men as the fishes of the sea, as -the creeping things, that have no ruler over them? 1:15 They take up -all of them with the angle, they catch them in their net, and gather -them in their drag: therefore they rejoice and are glad. - -1:16 Therefore they sacrifice unto their net, and burn incense unto -their drag; because by them their portion is fat, and their meat -plenteous. - -1:17 Shall they therefore empty their net, and not spare continually -to slay the nations? 2:1 I will stand upon my watch, and set me upon -the tower, and will watch to see what he will say unto me, and what I -shall answer when I am reproved. - -2:2 And the LORD answered me, and said, Write the vision, and make it -plain upon tables, that he may run that readeth it. - -2:3 For the vision is yet for an appointed time, but at the end it -shall speak, and not lie: though it tarry, wait for it; because it -will surely come, it will not tarry. - -2:4 Behold, his soul which is lifted up is not upright in him: but the -just shall live by his faith. - -2:5 Yea also, because he transgresseth by wine, he is a proud man, -neither keepeth at home, who enlargeth his desire as hell, and is as -death, and cannot be satisfied, but gathereth unto him all nations, -and heapeth unto him all people: 2:6 Shall not all these take up a -parable against him, and a taunting proverb against him, and say, Woe -to him that increaseth that which is not his! how long? and to him -that ladeth himself with thick clay! 2:7 Shall they not rise up -suddenly that shall bite thee, and awake that shall vex thee, and thou -shalt be for booties unto them? 2:8 Because thou hast spoiled many -nations, all the remnant of the people shall spoil thee; because of -men’s blood, and for the violence of the land, of the city, and of all -that dwell therein. - -2:9 Woe to him that coveteth an evil covetousness to his house, that -he may set his nest on high, that he may be delivered from the power -of evil! 2:10 Thou hast consulted shame to thy house by cutting off -many people, and hast sinned against thy soul. - -2:11 For the stone shall cry out of the wall, and the beam out of the -timber shall answer it. - -2:12 Woe to him that buildeth a town with blood, and stablisheth a -city by iniquity! 2:13 Behold, is it not of the LORD of hosts that -the people shall labour in the very fire, and the people shall weary -themselves for very vanity? 2:14 For the earth shall be filled with -the knowledge of the glory of the LORD, as the waters cover the sea. - -2:15 Woe unto him that giveth his neighbour drink, that puttest thy -bottle to him, and makest him drunken also, that thou mayest look on -their nakedness! 2:16 Thou art filled with shame for glory: drink -thou also, and let thy foreskin be uncovered: the cup of the LORD’s -right hand shall be turned unto thee, and shameful spewing shall be on -thy glory. - -2:17 For the violence of Lebanon shall cover thee, and the spoil of -beasts, which made them afraid, because of men’s blood, and for the -violence of the land, of the city, and of all that dwell therein. - -2:18 What profiteth the graven image that the maker thereof hath -graven it; the molten image, and a teacher of lies, that the maker of -his work trusteth therein, to make dumb idols? 2:19 Woe unto him that -saith to the wood, Awake; to the dumb stone, Arise, it shall teach! -Behold, it is laid over with gold and silver, and there is no breath -at all in the midst of it. - -2:20 But the LORD is in his holy temple: let all the earth keep -silence before him. - -3:1 A prayer of Habakkuk the prophet upon Shigionoth. - -3:2 O LORD, I have heard thy speech, and was afraid: O LORD, revive -thy work in the midst of the years, in the midst of the years make -known; in wrath remember mercy. - -3:3 God came from Teman, and the Holy One from mount Paran. Selah. His -glory covered the heavens, and the earth was full of his praise. - -3:4 And his brightness was as the light; he had horns coming out of -his hand: and there was the hiding of his power. - -3:5 Before him went the pestilence, and burning coals went forth at -his feet. - -3:6 He stood, and measured the earth: he beheld, and drove asunder the -nations; and the everlasting mountains were scattered, the perpetual -hills did bow: his ways are everlasting. - -3:7 I saw the tents of Cushan in affliction: and the curtains of the -land of Midian did tremble. - -3:8 Was the LORD displeased against the rivers? was thine anger -against the rivers? was thy wrath against the sea, that thou didst -ride upon thine horses and thy chariots of salvation? 3:9 Thy bow was -made quite naked, according to the oaths of the tribes, even thy word. -Selah. Thou didst cleave the earth with rivers. - -3:10 The mountains saw thee, and they trembled: the overflowing of the -water passed by: the deep uttered his voice, and lifted up his hands -on high. - -3:11 The sun and moon stood still in their habitation: at the light of -thine arrows they went, and at the shining of thy glittering spear. - -3:12 Thou didst march through the land in indignation, thou didst -thresh the heathen in anger. - -3:13 Thou wentest forth for the salvation of thy people, even for -salvation with thine anointed; thou woundedst the head out of the -house of the wicked, by discovering the foundation unto the neck. -Selah. - -3:14 Thou didst strike through with his staves the head of his -villages: they came out as a whirlwind to scatter me: their rejoicing -was as to devour the poor secretly. - -3:15 Thou didst walk through the sea with thine horses, through the -heap of great waters. - -3:16 When I heard, my belly trembled; my lips quivered at the voice: -rottenness entered into my bones, and I trembled in myself, that I -might rest in the day of trouble: when he cometh up unto the people, -he will invade them with his troops. - -3:17 Although the fig tree shall not blossom, neither shall fruit be -in the vines; the labour of the olive shall fail, and the fields shall -yield no meat; the flock shall be cut off from the fold, and there -shall be no herd in the stalls: 3:18 Yet I will rejoice in the LORD, I -will joy in the God of my salvation. - -3:19 The LORD God is my strength, and he will make my feet like hinds’ -feet, and he will make me to walk upon mine high places. To the chief -singer on my stringed instruments. - - - - -Zephaniah - - -1:1 The word of the LORD which came unto Zephaniah the son of Cushi, -the son of Gedaliah, the son of Amariah, the son of Hizkiah, in the -days of Josiah the son of Amon, king of Judah. - -1:2 I will utterly consume all things from off the land, saith the -LORD. - -1:3 I will consume man and beast; I will consume the fowls of the -heaven, and the fishes of the sea, and the stumbling blocks with the -wicked: and I will cut off man from off the land, saith the LORD. - -1:4 I will also stretch out mine hand upon Judah, and upon all the -inhabitants of Jerusalem; and I will cut off the remnant of Baal from -this place, and the name of the Chemarims with the priests; 1:5 And -them that worship the host of heaven upon the housetops; and them that -worship and that swear by the LORD, and that swear by Malcham; 1:6 And -them that are turned back from the LORD; and those that have not -sought the LORD, nor enquired for him. - -1:7 Hold thy peace at the presence of the Lord GOD: for the day of the -LORD is at hand: for the LORD hath prepared a sacrifice, he hath bid -his guests. - -1:8 And it shall come to pass in the day of the LORD’s sacrifice, that -I will punish the princes, and the king’s children, and all such as -are clothed with strange apparel. - -1:9 In the same day also will I punish all those that leap on the -threshold, which fill their masters’ houses with violence and deceit. - -1:10 And it shall come to pass in that day, saith the LORD, that there -shall be the noise of a cry from the fish gate, and an howling from -the second, and a great crashing from the hills. - -1:11 Howl, ye inhabitants of Maktesh, for all the merchant people are -cut down; all they that bear silver are cut off. - -1:12 And it shall come to pass at that time, that I will search -Jerusalem with candles, and punish the men that are settled on their -lees: that say in their heart, The LORD will not do good, neither will -he do evil. - -1:13 Therefore their goods shall become a booty, and their houses a -desolation: they shall also build houses, but not inhabit them; and -they shall plant vineyards, but not drink the wine thereof. - -1:14 The great day of the LORD is near, it is near, and hasteth -greatly, even the voice of the day of the LORD: the mighty man shall -cry there bitterly. - -1:15 That day is a day of wrath, a day of trouble and distress, a day -of wasteness and desolation, a day of darkness and gloominess, a day -of clouds and thick darkness, 1:16 A day of the trumpet and alarm -against the fenced cities, and against the high towers. - -1:17 And I will bring distress upon men, that they shall walk like -blind men, because they have sinned against the LORD: and their blood -shall be poured out as dust, and their flesh as the dung. - -1:18 Neither their silver nor their gold shall be able to deliver them -in the day of the LORD’s wrath; but the whole land shall be devoured -by the fire of his jealousy: for he shall make even a speedy riddance -of all them that dwell in the land. - -2:1 Gather yourselves together, yea, gather together, O nation not -desired; 2:2 Before the decree bring forth, before the day pass as the -chaff, before the fierce anger of the LORD come upon you, before the -day of the LORD’s anger come upon you. - -2:3 Seek ye the LORD, all ye meek of the earth, which have wrought his -judgment; seek righteousness, seek meekness: it may be ye shall be hid -in the day of the LORD’s anger. - -2:4 For Gaza shall be forsaken, and Ashkelon a desolation: they shall -drive out Ashdod at the noon day, and Ekron shall be rooted up. - -2:5 Woe unto the inhabitants of the sea coast, the nation of the -Cherethites! the word of the LORD is against you; O Canaan, the land -of the Philistines, I will even destroy thee, that there shall be no -inhabitant. - -2:6 And the sea coast shall be dwellings and cottages for shepherds, -and folds for flocks. - -2:7 And the coast shall be for the remnant of the house of Judah; they -shall feed thereupon: in the houses of Ashkelon shall they lie down in -the evening: for the LORD their God shall visit them, and turn away -their captivity. - -2:8 I have heard the reproach of Moab, and the revilings of the -children of Ammon, whereby they have reproached my people, and -magnified themselves against their border. - -2:9 Therefore as I live, saith the LORD of hosts, the God of Israel, -Surely Moab shall be as Sodom, and the children of Ammon as Gomorrah, -even the breeding of nettles, and saltpits, and a perpetual -desolation: the residue of my people shall spoil them, and the remnant -of my people shall possess them. - -2:10 This shall they have for their pride, because they have -reproached and magnified themselves against the people of the LORD of -hosts. - -2:11 The LORD will be terrible unto them: for he will famish all the -gods of the earth; and men shall worship him, every one from his -place, even all the isles of the heathen. - -2:12 Ye Ethiopians also, ye shall be slain by my sword. - -2:13 And he will stretch out his hand against the north, and destroy -Assyria; and will make Nineveh a desolation, and dry like a -wilderness. - -2:14 And flocks shall lie down in the midst of her, all the beasts of -the nations: both the cormorant and the bittern shall lodge in the -upper lintels of it; their voice shall sing in the windows; desolation -shall be in the thresholds; for he shall uncover the cedar work. - -2:15 This is the rejoicing city that dwelt carelessly, that said in -her heart, I am, and there is none beside me: how is she become a -desolation, a place for beasts to lie down in! every one that passeth -by her shall hiss, and wag his hand. - -3:1 Woe to her that is filthy and polluted, to the oppressing city! -3:2 She obeyed not the voice; she received not correction; she trusted -not in the LORD; she drew not near to her God. - -3:3 Her princes within her are roaring lions; her judges are evening -wolves; they gnaw not the bones till the morrow. - -3:4 Her prophets are light and treacherous persons: her priests have -polluted the sanctuary, they have done violence to the law. - -3:5 The just LORD is in the midst thereof; he will not do iniquity: -every morning doth he bring his judgment to light, he faileth not; but -the unjust knoweth no shame. - -3:6 I have cut off the nations: their towers are desolate; I made -their streets waste, that none passeth by: their cities are destroyed, -so that there is no man, that there is none inhabitant. - -3:7 I said, Surely thou wilt fear me, thou wilt receive instruction; -so their dwelling should not be cut off, howsoever I punished them: -but they rose early, and corrupted all their doings. - -3:8 Therefore wait ye upon me, saith the LORD, until the day that I -rise up to the prey: for my determination is to gather the nations, -that I may assemble the kingdoms, to pour upon them mine indignation, -even all my fierce anger: for all the earth shall be devoured with the -fire of my jealousy. - -3:9 For then will I turn to the people a pure language, that they may -all call upon the name of the LORD, to serve him with one consent. - -3:10 From beyond the rivers of Ethiopia my suppliants, even the -daughter of my dispersed, shall bring mine offering. - -3:11 In that day shalt thou not be ashamed for all thy doings, wherein -thou hast transgressed against me: for then I will take away out of -the midst of thee them that rejoice in thy pride, and thou shalt no -more be haughty because of my holy mountain. - -3:12 I will also leave in the midst of thee an afflicted and poor -people, and they shall trust in the name of the LORD. - -3:13 The remnant of Israel shall not do iniquity, nor speak lies; -neither shall a deceitful tongue be found in their mouth: for they -shall feed and lie down, and none shall make them afraid. - -3:14 Sing, O daughter of Zion; shout, O Israel; be glad and rejoice -with all the heart, O daughter of Jerusalem. - -3:15 The LORD hath taken away thy judgments, he hath cast out thine -enemy: the king of Israel, even the LORD, is in the midst of thee: -thou shalt not see evil any more. - -3:16 In that day it shall be said to Jerusalem, Fear thou not: and to -Zion, Let not thine hands be slack. - -3:17 The LORD thy God in the midst of thee is mighty; he will save, he -will rejoice over thee with joy; he will rest in his love, he will joy -over thee with singing. - -3:18 I will gather them that are sorrowful for the solemn assembly, -who are of thee, to whom the reproach of it was a burden. - -3:19 Behold, at that time I will undo all that afflict thee: and I -will save her that halteth, and gather her that was driven out; and I -will get them praise and fame in every land where they have been put -to shame. - -3:20 At that time will I bring you again, even in the time that I -gather you: for I will make you a name and a praise among all people -of the earth, when I turn back your captivity before your eyes, -saith the LORD. - - - - -Haggai - - -1:1 In the second year of Darius the king, in the sixth month, in the -first day of the month, came the word of the LORD by Haggai the -prophet unto Zerubbabel the son of Shealtiel, governor of Judah, and -to Joshua the son of Josedech, the high priest, saying, 1:2 Thus -speaketh the LORD of hosts, saying, This people say, The time is not -come, the time that the LORD’s house should be built. - -1:3 Then came the word of the LORD by Haggai the prophet, saying, 1:4 -Is it time for you, O ye, to dwell in your cieled houses, and this -house lie waste? 1:5 Now therefore thus saith the LORD of hosts; -Consider your ways. - -1:6 Ye have sown much, and bring in little; ye eat, but ye have not -enough; ye drink, but ye are not filled with drink; ye clothe you, but -there is none warm; and he that earneth wages earneth wages to put it -into a bag with holes. - -1:7 Thus saith the LORD of hosts; Consider your ways. - -1:8 Go up to the mountain, and bring wood, and build the house; and I -will take pleasure in it, and I will be glorified, saith the LORD. - -1:9 Ye looked for much, and, lo it came to little; and when ye brought -it home, I did blow upon it. Why? saith the LORD of hosts. Because of -mine house that is waste, and ye run every man unto his own house. - -1:10 Therefore the heaven over you is stayed from dew, and the earth -is stayed from her fruit. - -1:11 And I called for a drought upon the land, and upon the mountains, -and upon the corn, and upon the new wine, and upon the oil, and upon -that which the ground bringeth forth, and upon men, and upon cattle, -and upon all the labour of the hands. - -1:12 Then Zerubbabel the son of Shealtiel, and Joshua the son of -Josedech, the high priest, with all the remnant of the people, obeyed -the voice of the LORD their God, and the words of Haggai the prophet, -as the LORD their God had sent him, and the people did fear before the -LORD. - -1:13 Then spake Haggai the LORD’s messenger in the LORD’s message unto -the people, saying, I am with you, saith the LORD. - -1:14 And the LORD stirred up the spirit of Zerubbabel the son of -Shealtiel, governor of Judah, and the spirit of Joshua the son of -Josedech, the high priest, and the spirit of all the remnant of the -people; and they came and did work in the house of the LORD of hosts, -their God, 1:15 In the four and twentieth day of the sixth month, in -the second year of Darius the king. - -2:1 In the seventh month, in the one and twentieth day of the month, -came the word of the LORD by the prophet Haggai, saying, 2:2 Speak now -to Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua -the son of Josedech, the high priest, and to the residue of the -people, saying, 2:3 Who is left among you that saw this house in her -first glory? and how do ye see it now? is it not in your eyes in -comparison of it as nothing? 2:4 Yet now be strong, O Zerubbabel, -saith the LORD; and be strong, O Joshua, son of Josedech, the high -priest; and be strong, all ye people of the land, saith the LORD, and -work: for I am with you, saith the LORD of hosts: 2:5 According to the -word that I covenanted with you when ye came out of Egypt, so my -spirit remaineth among you: fear ye not. - -2:6 For thus saith the LORD of hosts; Yet once, it is a little while, -and I will shake the heavens, and the earth, and the sea, and the dry -land; 2:7 And I will shake all nations, and the desire of all nations -shall come: and I will fill this house with glory, saith the LORD of -hosts. - -2:8 The silver is mine, and the gold is mine, saith the LORD of hosts. - -2:9 The glory of this latter house shall be greater than of the -former, saith the LORD of hosts: and in this place will I give peace, -saith the LORD of hosts. - -2:10 In the four and twentieth day of the ninth month, in the second -year of Darius, came the word of the LORD by Haggai the prophet, -saying, 2:11 Thus saith the LORD of hosts; Ask now the priests -concerning the law, saying, 2:12 If one bear holy flesh in the skirt -of his garment, and with his skirt do touch bread, or pottage, or -wine, or oil, or any meat, shall it be holy? And the priests answered -and said, No. - -2:13 Then said Haggai, If one that is unclean by a dead body touch any -of these, shall it be unclean? And the priests answered and said, It -shall be unclean. - -2:14 Then answered Haggai, and said, So is this people, and so is this -nation before me, saith the LORD; and so is every work of their hands; -and that which they offer there is unclean. - -2:15 And now, I pray you, consider from this day and upward, from -before a stone was laid upon a stone in the temple of the LORD: 2:16 -Since those days were, when one came to an heap of twenty measures, -there were but ten: when one came to the pressfat for to draw out -fifty vessels out of the press, there were but twenty. - -2:17 I smote you with blasting and with mildew and with hail in all -the labours of your hands; yet ye turned not to me, saith the LORD. - -2:18 Consider now from this day and upward, from the four and -twentieth day of the ninth month, even from the day that the -foundation of the LORD’s temple was laid, consider it. - -2:19 Is the seed yet in the barn? yea, as yet the vine, and the fig -tree, and the pomegranate, and the olive tree, hath not brought forth: -from this day will I bless you. - -2:20 And again the word of the LORD came unto Haggai in the four and -twentieth day of the month, saying, 2:21 Speak to Zerubbabel, governor -of Judah, saying, I will shake the heavens and the earth; 2:22 And I -will overthrow the throne of kingdoms, and I will destroy the strength -of the kingdoms of the heathen; and I will overthrow the chariots, and -those that ride in them; and the horses and their riders shall come -down, every one by the sword of his brother. - -2:23 In that day, saith the LORD of hosts, will I take thee, O -Zerubbabel, my servant, the son of Shealtiel, saith the LORD, and will -make thee as a signet: for I have chosen thee, saith the LORD of hosts. - - - - -Zechariah - - -1:1 In the eighth month, in the second year of Darius, came the word -of the LORD unto Zechariah, the son of Berechiah, the son of Iddo the -prophet, saying, 1:2 The LORD hath been sore displeased with your -fathers. - -1:3 Therefore say thou unto them, Thus saith the LORD of hosts; Turn -ye unto me, saith the LORD of hosts, and I will turn unto you, saith -the LORD of hosts. - -1:4 Be ye not as your fathers, unto whom the former prophets have -cried, saying, Thus saith the LORD of hosts; Turn ye now from your -evil ways, and from your evil doings: but they did not hear, nor -hearken unto me, saith the LORD. - -1:5 Your fathers, where are they? and the prophets, do they live for -ever? 1:6 But my words and my statutes, which I commanded my servants -the prophets, did they not take hold of your fathers? and they -returned and said, Like as the LORD of hosts thought to do unto us, -according to our ways, and according to our doings, so hath he dealt -with us. - -1:7 Upon the four and twentieth day of the eleventh month, which is -the month Sebat, in the second year of Darius, came the word of the -LORD unto Zechariah, the son of Berechiah, the son of Iddo the -prophet, saying, 1:8 I saw by night, and behold a man riding upon a -red horse, and he stood among the myrtle trees that were in the -bottom; and behind him were there red horses, speckled, and white. - -1:9 Then said I, O my lord, what are these? And the angel that talked -with me said unto me, I will shew thee what these be. - -1:10 And the man that stood among the myrtle trees answered and said, -These are they whom the LORD hath sent to walk to and fro through the -earth. - -1:11 And they answered the angel of the LORD that stood among the -myrtle trees, and said, We have walked to and fro through the earth, -and, behold, all the earth sitteth still, and is at rest. - -1:12 Then the angel of the LORD answered and said, O LORD of hosts, -how long wilt thou not have mercy on Jerusalem and on the cities of -Judah, against which thou hast had indignation these threescore and -ten years? 1:13 And the LORD answered the angel that talked with me -with good words and comfortable words. - -1:14 So the angel that communed with me said unto me, Cry thou, -saying, Thus saith the LORD of hosts; I am jealous for Jerusalem and -for Zion with a great jealousy. - -1:15 And I am very sore displeased with the heathen that are at ease: -for I was but a little displeased, and they helped forward the -affliction. - -1:16 Therefore thus saith the LORD; I am returned to Jerusalem with -mercies: my house shall be built in it, saith the LORD of hosts, and a -line shall be stretched forth upon Jerusalem. - -1:17 Cry yet, saying, Thus saith the LORD of hosts; My cities through -prosperity shall yet be spread abroad; and the LORD shall yet comfort -Zion, and shall yet choose Jerusalem. - -1:18 Then lifted I up mine eyes, and saw, and behold four horns. - -1:19 And I said unto the angel that talked with me, What be these? And -he answered me, These are the horns which have scattered Judah, -Israel, and Jerusalem. - -1:20 And the LORD shewed me four carpenters. - -1:21 Then said I, What come these to do? And he spake, saying, These -are the horns which have scattered Judah, so that no man did lift up -his head: but these are come to fray them, to cast out the horns of -the Gentiles, which lifted up their horn over the land of Judah to -scatter it. - -2:1 I lifted up mine eyes again, and looked, and behold a man with a -measuring line in his hand. - -2:2 Then said I, Whither goest thou? And he said unto me, To measure -Jerusalem, to see what is the breadth thereof, and what is the length -thereof. - -2:3 And, behold, the angel that talked with me went forth, and another -angel went out to meet him, 2:4 And said unto him, Run, speak to this -young man, saying, Jerusalem shall be inhabited as towns without walls -for the multitude of men and cattle therein: 2:5 For I, saith the -LORD, will be unto her a wall of fire round about, and will be the -glory in the midst of her. - -2:6 Ho, ho, come forth, and flee from the land of the north, saith the -LORD: for I have spread you abroad as the four winds of the heaven, -saith the LORD. - -2:7 Deliver thyself, O Zion, that dwellest with the daughter of -Babylon. - -2:8 For thus saith the LORD of hosts; After the glory hath he sent me -unto the nations which spoiled you: for he that toucheth you toucheth -the apple of his eye. - -2:9 For, behold, I will shake mine hand upon them, and they shall be a -spoil to their servants: and ye shall know that the LORD of hosts hath -sent me. - -2:10 Sing and rejoice, O daughter of Zion: for, lo, I come, and I will -dwell in the midst of thee, saith the LORD. - -2:11 And many nations shall be joined to the LORD in that day, and -shall be my people: and I will dwell in the midst of thee, and thou -shalt know that the LORD of hosts hath sent me unto thee. - -2:12 And the LORD shall inherit Judah his portion in the holy land, -and shall choose Jerusalem again. - -2:13 Be silent, O all flesh, before the LORD: for he is raised up out -of his holy habitation. - -3:1 And he shewed me Joshua the high priest standing before the angel -of the LORD, and Satan standing at his right hand to resist him. - -3:2 And the LORD said unto Satan, The LORD rebuke thee, O Satan; even -the LORD that hath chosen Jerusalem rebuke thee: is not this a brand -plucked out of the fire? 3:3 Now Joshua was clothed with filthy -garments, and stood before the angel. - -3:4 And he answered and spake unto those that stood before him, -saying, Take away the filthy garments from him. And unto him he said, -Behold, I have caused thine iniquity to pass from thee, and I will -clothe thee with change of raiment. - -3:5 And I said, Let them set a fair mitre upon his head. So they set a -fair mitre upon his head, and clothed him with garments. And the angel -of the LORD stood by. - -3:6 And the angel of the LORD protested unto Joshua, saying, 3:7 Thus -saith the LORD of hosts; If thou wilt walk in my ways, and if thou -wilt keep my charge, then thou shalt also judge my house, and shalt -also keep my courts, and I will give thee places to walk among these -that stand by. - -3:8 Hear now, O Joshua the high priest, thou, and thy fellows that sit -before thee: for they are men wondered at: for, behold, I will bring -forth my servant the BRANCH. - -3:9 For behold the stone that I have laid before Joshua; upon one -stone shall be seven eyes: behold, I will engrave the graving thereof, -saith the LORD of hosts, and I will remove the iniquity of that land -in one day. - -3:10 In that day, saith the LORD of hosts, shall ye call every man his -neighbour under the vine and under the fig tree. - -4:1 And the angel that talked with me came again, and waked me, as a -man that is wakened out of his sleep. - -4:2 And said unto me, What seest thou? And I said, I have looked, and -behold a candlestick all of gold, with a bowl upon the top of it, and -his seven lamps thereon, and seven pipes to the seven lamps, which are -upon the top thereof: 4:3 And two olive trees by it, one upon the -right side of the bowl, and the other upon the left side thereof. - -4:4 So I answered and spake to the angel that talked with me, saying, -What are these, my lord? 4:5 Then the angel that talked with me -answered and said unto me, Knowest thou not what these be? And I said, -No, my lord. - -4:6 Then he answered and spake unto me, saying, This is the word of -the LORD unto Zerubbabel, saying, Not by might, nor by power, but by -my spirit, saith the LORD of hosts. - -4:7 Who art thou, O great mountain? before Zerubbabel thou shalt -become a plain: and he shall bring forth the headstone thereof with -shoutings, crying, Grace, grace unto it. - -4:8 Moreover the word of the LORD came unto me, saying, 4:9 The hands -of Zerubbabel have laid the foundation of this house; his hands shall -also finish it; and thou shalt know that the LORD of hosts hath sent -me unto you. - -4:10 For who hath despised the day of small things? for they shall -rejoice, and shall see the plummet in the hand of Zerubbabel with -those seven; they are the eyes of the LORD, which run to and fro -through the whole earth. - -4:11 Then answered I, and said unto him, What are these two olive -trees upon the right side of the candlestick and upon the left side -thereof? 4:12 And I answered again, and said unto him, What be these -two olive branches which through the two golden pipes empty the golden -oil out of themselves? 4:13 And he answered me and said, Knowest thou -not what these be? And I said, No, my lord. - -4:14 Then said he, These are the two anointed ones, that stand by the -LORD of the whole earth. - -5:1 Then I turned, and lifted up mine eyes, and looked, and behold a -flying roll. - -5:2 And he said unto me, What seest thou? And I answered, I see a -flying roll; the length thereof is twenty cubits, and the breadth -thereof ten cubits. - -5:3 Then said he unto me, This is the curse that goeth forth over the -face of the whole earth: for every one that stealeth shall be cut off -as on this side according to it; and every one that sweareth shall be -cut off as on that side according to it. - -5:4 I will bring it forth, saith the LORD of hosts, and it shall enter -into the house of the thief, and into the house of him that sweareth -falsely by my name: and it shall remain in the midst of his house, and -shall consume it with the timber thereof and the stones thereof. - -5:5 Then the angel that talked with me went forth, and said unto me, -Lift up now thine eyes, and see what is this that goeth forth. - -5:6 And I said, What is it? And he said, This is an ephah that goeth -forth. He said moreover, This is their resemblance through all the -earth. - -5:7 And, behold, there was lifted up a talent of lead: and this is a -woman that sitteth in the midst of the ephah. - -5:8 And he said, This is wickedness. And he cast it into the midst of -the ephah; and he cast the weight of lead upon the mouth thereof. - -5:9 Then lifted I up mine eyes, and looked, and, behold, there came -out two women, and the wind was in their wings; for they had wings -like the wings of a stork: and they lifted up the ephah between the -earth and the heaven. - -5:10 Then said I to the angel that talked with me, Whither do these -bear the ephah? 5:11 And he said unto me, To build it an house in the -land of Shinar: and it shall be established, and set there upon her -own base. - -6:1 And I turned, and lifted up mine eyes, and looked, and, behold, -there came four chariots out from between two mountains; and the -mountains were mountains of brass. - -6:2 In the first chariot were red horses; and in the second chariot -black horses; 6:3 And in the third chariot white horses; and in the -fourth chariot grisled and bay horses. - -6:4 Then I answered and said unto the angel that talked with me, What -are these, my lord? 6:5 And the angel answered and said unto me, -These are the four spirits of the heavens, which go forth from -standing before the LORD of all the earth. - -6:6 The black horses which are therein go forth into the north -country; and the white go forth after them; and the grisled go forth -toward the south country. - -6:7 And the bay went forth, and sought to go that they might walk to -and fro through the earth: and he said, Get you hence, walk to and fro -through the earth. So they walked to and fro through the earth. - -6:8 Then cried he upon me, and spake unto me, saying, Behold, these -that go toward the north country have quieted my spirit in the north -country. - -6:9 And the word of the LORD came unto me, saying, 6:10 Take of them -of the captivity, even of Heldai, of Tobijah, and of Jedaiah, which -are come from Babylon, and come thou the same day, and go into the -house of Josiah the son of Zephaniah; 6:11 Then take silver and gold, -and make crowns, and set them upon the head of Joshua the son of -Josedech, the high priest; 6:12 And speak unto him, saying, Thus -speaketh the LORD of hosts, saying, Behold the man whose name is The -BRANCH; and he shall grow up out of his place, and he shall build the -temple of the LORD: 6:13 Even he shall build the temple of the LORD; -and he shall bear the glory, and shall sit and rule upon his throne; -and he shall be a priest upon his throne: and the counsel of peace -shall be between them both. - -6:14 And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, -and to Hen the son of Zephaniah, for a memorial in the temple of the -LORD. - -6:15 And they that are far off shall come and build in the temple of -the LORD, and ye shall know that the LORD of hosts hath sent me unto -you. And this shall come to pass, if ye will diligently obey the voice -of the LORD your God. - -7:1 And it came to pass in the fourth year of king Darius, that the -word of the LORD came unto Zechariah in the fourth day of the ninth -month, even in Chisleu; 7:2 When they had sent unto the house of God -Sherezer and Regemmelech, and their men, to pray before the LORD, 7:3 -And to speak unto the priests which were in the house of the LORD of -hosts, and to the prophets, saying, Should I weep in the fifth month, -separating myself, as I have done these so many years? 7:4 Then came -the word of the LORD of hosts unto me, saying, 7:5 Speak unto all the -people of the land, and to the priests, saying, When ye fasted and -mourned in the fifth and seventh month, even those seventy years, did -ye at all fast unto me, even to me? 7:6 And when ye did eat, and when -ye did drink, did not ye eat for yourselves, and drink for yourselves? -7:7 Should ye not hear the words which the LORD hath cried by the -former prophets, when Jerusalem was inhabited and in prosperity, and -the cities thereof round about her, when men inhabited the south and -the plain? 7:8 And the word of the LORD came unto Zechariah, saying, -7:9 Thus speaketh the LORD of hosts, saying, Execute true judgment, -and shew mercy and compassions every man to his brother: 7:10 And -oppress not the widow, nor the fatherless, the stranger, nor the poor; -and let none of you imagine evil against his brother in your heart. - -7:11 But they refused to hearken, and pulled away the shoulder, and -stopped their ears, that they should not hear. - -7:12 Yea, they made their hearts as an adamant stone, lest they should -hear the law, and the words which the LORD of hosts hath sent in his -spirit by the former prophets: therefore came a great wrath from the -LORD of hosts. - -7:13 Therefore it is come to pass, that as he cried, and they would -not hear; so they cried, and I would not hear, saith the LORD of -hosts: 7:14 But I scattered them with a whirlwind among all the -nations whom they knew not. Thus the land was desolate after them, -that no man passed through nor returned: for they laid the pleasant -land desolate. - -8:1 Again the word of the LORD of hosts came to me, saying, 8:2 Thus -saith the LORD of hosts; I was jealous for Zion with great jealousy, -and I was jealous for her with great fury. - -8:3 Thus saith the LORD; I am returned unto Zion, and will dwell in -the midst of Jerusalem: and Jerusalem shall be called a city of truth; -and the mountain of the LORD of hosts the holy mountain. - -8:4 Thus saith the LORD of hosts; There shall yet old men and old -women dwell in the streets of Jerusalem, and every man with his staff -in his hand for very age. - -8:5 And the streets of the city shall be full of boys and girls -playing in the streets thereof. - -8:6 Thus saith the LORD of hosts; If it be marvellous in the eyes of -the remnant of this people in these days, should it also be marvellous -in mine eyes? saith the LORD of hosts. - -8:7 Thus saith the LORD of hosts; Behold, I will save my people from -the east country, and from the west country; 8:8 And I will bring -them, and they shall dwell in the midst of Jerusalem: and they shall -be my people, and I will be their God, in truth and in righteousness. - -8:9 Thus saith the LORD of hosts; Let your hands be strong, ye that -hear in these days these words by the mouth of the prophets, which -were in the day that the foundation of the house of the LORD of hosts -was laid, that the temple might be built. - -8:10 For before these days there was no hire for man, nor any hire for -beast; neither was there any peace to him that went out or came in -because of the affliction: for I set all men every one against his -neighbour. - -8:11 But now I will not be unto the residue of this people as in the -former days, saith the LORD of hosts. - -8:12 For the seed shall be prosperous; the vine shall give her fruit, -and the ground shall give her increase, and the heavens shall give -their dew; and I will cause the remnant of this people to possess all -these things. - -8:13 And it shall come to pass, that as ye were a curse among the -heathen, O house of Judah, and house of Israel; so will I save you, -and ye shall be a blessing: fear not, but let your hands be strong. - -8:14 For thus saith the LORD of hosts; As I thought to punish you, -when your fathers provoked me to wrath, saith the LORD of hosts, and I -repented not: 8:15 So again have I thought in these days to do well -unto Jerusalem and to the house of Judah: fear ye not. - -8:16 These are the things that ye shall do; Speak ye every man the -truth to his neighbour; execute the judgment of truth and peace in -your gates: 8:17 And let none of you imagine evil in your hearts -against his neighbour; and love no false oath: for all these are -things that I hate, saith the LORD. - -8:18 And the word of the LORD of hosts came unto me, saying, 8:19 Thus -saith the LORD of hosts; The fast of the fourth month, and the fast of -the fifth, and the fast of the seventh, and the fast of the tenth, -shall be to the house of Judah joy and gladness, and cheerful feasts; -therefore love the truth and peace. - -8:20 Thus saith the LORD of hosts; It shall yet come to pass, that -there shall come people, and the inhabitants of many cities: 8:21 And -the inhabitants of one city shall go to another, saying, Let us go -speedily to pray before the LORD, and to seek the LORD of hosts: I -will go also. - -8:22 Yea, many people and strong nations shall come to seek the LORD -of hosts in Jerusalem, and to pray before the LORD. - -8:23 Thus saith the LORD of hosts; In those days it shall come to -pass, that ten men shall take hold out of all languages of the -nations, even shall take hold of the skirt of him that is a Jew, -saying, We will go with you: for we have heard that God is with you. - -9:1 The burden of the word of the LORD in the land of Hadrach, and -Damascus shall be the rest thereof: when the eyes of man, as of all -the tribes of Israel, shall be toward the LORD. - -9:2 And Hamath also shall border thereby; Tyrus, and Zidon, though it -be very wise. - -9:3 And Tyrus did build herself a strong hold, and heaped up silver as -the dust, and fine gold as the mire of the streets. - -9:4 Behold, the LORD will cast her out, and he will smite her power in -the sea; and she shall be devoured with fire. - -9:5 Ashkelon shall see it, and fear; Gaza also shall see it, and be -very sorrowful, and Ekron; for her expectation shall be ashamed; and -the king shall perish from Gaza, and Ashkelon shall not be inhabited. - -9:6 And a bastard shall dwell in Ashdod, and I will cut off the pride -of the Philistines. - -9:7 And I will take away his blood out of his mouth, and his -abominations from between his teeth: but he that remaineth, even he, -shall be for our God, and he shall be as a governor in Judah, and -Ekron as a Jebusite. - -9:8 And I will encamp about mine house because of the army, because of -him that passeth by, and because of him that returneth: and no -oppressor shall pass through them any more: for now have I seen with -mine eyes. - -9:9 Rejoice greatly, O daughter of Zion; shout, O daughter of -Jerusalem: behold, thy King cometh unto thee: he is just, and having -salvation; lowly, and riding upon an ass, and upon a colt the foal of -an ass. - -9:10 And I will cut off the chariot from Ephraim, and the horse from -Jerusalem, and the battle bow shall be cut off: and he shall speak -peace unto the heathen: and his dominion shall be from sea even to -sea, and from the river even to the ends of the earth. - -9:11 As for thee also, by the blood of thy covenant I have sent forth -thy prisoners out of the pit wherein is no water. - -9:12 Turn you to the strong hold, ye prisoners of hope: even to day do -I declare that I will render double unto thee; 9:13 When I have bent -Judah for me, filled the bow with Ephraim, and raised up thy sons, O -Zion, against thy sons, O Greece, and made thee as the sword of a -mighty man. - -9:14 And the LORD shall be seen over them, and his arrow shall go -forth as the lightning: and the LORD God shall blow the trumpet, and -shall go with whirlwinds of the south. - -9:15 The LORD of hosts shall defend them; and they shall devour, and -subdue with sling stones; and they shall drink, and make a noise as -through wine; and they shall be filled like bowls, and as the corners -of the altar. - -9:16 And the LORD their God shall save them in that day as the flock -of his people: for they shall be as the stones of a crown, lifted up -as an ensign upon his land. - -9:17 For how great is his goodness, and how great is his beauty! corn -shall make the young men cheerful, and new wine the maids. - -10:1 Ask ye of the LORD rain in the time of the latter rain; so the -LORD shall make bright clouds, and give them showers of rain, to every -one grass in the field. - -10:2 For the idols have spoken vanity, and the diviners have seen a -lie, and have told false dreams; they comfort in vain: therefore they -went their way as a flock, they were troubled, because there was no -shepherd. - -10:3 Mine anger was kindled against the shepherds, and I punished the -goats: for the LORD of hosts hath visited his flock the house of -Judah, and hath made them as his goodly horse in the battle. - -10:4 Out of him came forth the corner, out of him the nail, out of him -the battle bow, out of him every oppressor together. - -10:5 And they shall be as mighty men, which tread down their enemies -in the mire of the streets in the battle: and they shall fight, -because the LORD is with them, and the riders on horses shall be -confounded. - -10:6 And I will strengthen the house of Judah, and I will save the -house of Joseph, and I will bring them again to place them; for I have -mercy upon them: and they shall be as though I had not cast them off: -for I am the LORD their God, and will hear them. - -10:7 And they of Ephraim shall be like a mighty man, and their heart -shall rejoice as through wine: yea, their children shall see it, and -be glad; their heart shall rejoice in the LORD. - -10:8 I will hiss for them, and gather them; for I have redeemed them: -and they shall increase as they have increased. - -10:9 And I will sow them among the people: and they shall remember me -in far countries; and they shall live with their children, and turn -again. - -10:10 I will bring them again also out of the land of Egypt, and -gather them out of Assyria; and I will bring them into the land of -Gilead and Lebanon; and place shall not be found for them. - -10:11 And he shall pass through the sea with affliction, and shall -smite the waves in the sea, and all the deeps of the river shall dry -up: and the pride of Assyria shall be brought down, and the sceptre of -Egypt shall depart away. - -10:12 And I will strengthen them in the LORD; and they shall walk up -and down in his name, saith the LORD. - -11:1 Open thy doors, O Lebanon, that the fire may devour thy cedars. - -11:2 Howl, fir tree; for the cedar is fallen; because the mighty are -spoiled: howl, O ye oaks of Bashan; for the forest of the vintage is -come down. - -11:3 There is a voice of the howling of the shepherds; for their glory -is spoiled: a voice of the roaring of young lions; for the pride of -Jordan is spoiled. - -11:4 Thus saith the LORD my God; Feed the flock of the slaughter; 11:5 -Whose possessors slay them, and hold themselves not guilty: and they -that sell them say, Blessed be the LORD; for I am rich: and their own -shepherds pity them not. - -11:6 For I will no more pity the inhabitants of the land, saith the -LORD: but, lo, I will deliver the men every one into his neighbours -hand, and into the hand of his king: and they shall smite the land, -and out of their hand I will not deliver them. - -11:7 And I will feed the flock of slaughter, even you, O poor of the -flock. And I took unto me two staves; the one I called Beauty, and the -other I called Bands; and I fed the flock. - -11:8 Three shepherds also I cut off in one month; and my soul lothed -them, and their soul also abhorred me. - -11:9 Then said I, I will not feed you: that that dieth, let it die; -and that that is to be cut off, let it be cut off; and let the rest -eat every one the flesh of another. - -11:10 And I took my staff, even Beauty, and cut it asunder, that I -might break my covenant which I had made with all the people. - -11:11 And it was broken in that day: and so the poor of the flock that -waited upon me knew that it was the word of the LORD. - -11:12 And I said unto them, If ye think good, give me my price; and if -not, forbear. So they weighed for my price thirty pieces of silver. - -11:13 And the LORD said unto me, Cast it unto the potter: a goodly -price that I was prised at of them. And I took the thirty pieces of -silver, and cast them to the potter in the house of the LORD. - -11:14 Then I cut asunder mine other staff, even Bands, that I might -break the brotherhood between Judah and Israel. - -11:15 And the LORD said unto me, Take unto thee yet the instruments of -a foolish shepherd. - -11:16 For, lo, I will raise up a shepherd in the land, which shall not -visit those that be cut off, neither shall seek the young one, nor -heal that that is broken, nor feed that that standeth still: but he -shall eat the flesh of the fat, and tear their claws in pieces. - -11:17 Woe to the idol shepherd that leaveth the flock! the sword shall -be upon his arm, and upon his right eye: his arm shall be clean dried -up, and his right eye shall be utterly darkened. - -12:1 The burden of the word of the LORD for Israel, saith the LORD, -which stretcheth forth the heavens, and layeth the foundation of the -earth, and formeth the spirit of man within him. - -12:2 Behold, I will make Jerusalem a cup of trembling unto all the -people round about, when they shall be in the siege both against Judah -and against Jerusalem. - -12:3 And in that day will I make Jerusalem a burdensome stone for all -people: all that burden themselves with it shall be cut in pieces, -though all the people of the earth be gathered together against it. - -12:4 In that day, saith the LORD, I will smite every horse with -astonishment, and his rider with madness: and I will open mine eyes -upon the house of Judah, and will smite every horse of the people with -blindness. - -12:5 And the governors of Judah shall say in their heart, The -inhabitants of Jerusalem shall be my strength in the LORD of hosts -their God. - -12:6 In that day will I make the governors of Judah like an hearth of -fire among the wood, and like a torch of fire in a sheaf; and they -shall devour all the people round about, on the right hand and on the -left: and Jerusalem shall be inhabited again in her own place, even in -Jerusalem. - -12:7 The LORD also shall save the tents of Judah first, that the glory -of the house of David and the glory of the inhabitants of Jerusalem do -not magnify themselves against Judah. - -12:8 In that day shall the LORD defend the inhabitants of Jerusalem; -and he that is feeble among them at that day shall be as David; and -the house of David shall be as God, as the angel of the LORD before -them. - -12:9 And it shall come to pass in that day, that I will seek to -destroy all the nations that come against Jerusalem. - -12:10 And I will pour upon the house of David, and upon the -inhabitants of Jerusalem, the spirit of grace and of supplications: -and they shall look upon me whom they have pierced, and they shall -mourn for him, as one mourneth for his only son, and shall be in -bitterness for him, as one that is in bitterness for his firstborn. - -12:11 In that day shall there be a great mourning in Jerusalem, as the -mourning of Hadadrimmon in the valley of Megiddon. - -12:12 And the land shall mourn, every family apart; the family of the -house of David apart, and their wives apart; the family of the house -of Nathan apart, and their wives apart; 12:13 The family of the house -of Levi apart, and their wives apart; the family of Shimei apart, and -their wives apart; 12:14 All the families that remain, every family -apart, and their wives apart. - -13:1 In that day there shall be a fountain opened to the house of -David and to the inhabitants of Jerusalem for sin and for uncleanness. - -13:2 And it shall come to pass in that day, saith the LORD of hosts, -that I will cut off the names of the idols out of the land, and they -shall no more be remembered: and also I will cause the prophets and -the unclean spirit to pass out of the land. - -13:3 And it shall come to pass, that when any shall yet prophesy, then -his father and his mother that begat him shall say unto him, Thou -shalt not live; for thou speakest lies in the name of the LORD: and -his father and his mother that begat him shall thrust him through when -he prophesieth. - -13:4 And it shall come to pass in that day, that the prophets shall be -ashamed every one of his vision, when he hath prophesied; neither -shall they wear a rough garment to deceive: 13:5 But he shall say, I -am no prophet, I am an husbandman; for man taught me to keep cattle -from my youth. - -13:6 And one shall say unto him, What are these wounds in thine hands? -Then he shall answer, Those with which I was wounded in the house of -my friends. - -13:7 Awake, O sword, against my shepherd, and against the man that is -my fellow, saith the LORD of hosts: smite the shepherd, and the sheep -shall be scattered: and I will turn mine hand upon the little ones. - -13:8 And it shall come to pass, that in all the land, saith the LORD, -two parts therein shall be cut off and die; but the third shall be -left therein. - -13:9 And I will bring the third part through the fire, and will refine -them as silver is refined, and will try them as gold is tried: they -shall call on my name, and I will hear them: I will say, It is my -people: and they shall say, The LORD is my God. - -14:1 Behold, the day of the LORD cometh, and thy spoil shall be -divided in the midst of thee. - -14:2 For I will gather all nations against Jerusalem to battle; and -the city shall be taken, and the houses rifled, and the women -ravished; and half of the city shall go forth into captivity, and the -residue of the people shall not be cut off from the city. - -14:3 Then shall the LORD go forth, and fight against those nations, as -when he fought in the day of battle. - -14:4 And his feet shall stand in that day upon the mount of Olives, -which is before Jerusalem on the east, and the mount of Olives shall -cleave in the midst thereof toward the east and toward the west, and -there shall be a very great valley; and half of the mountain shall -remove toward the north, and half of it toward the south. - -14:5 And ye shall flee to the valley of the mountains; for the valley -of the mountains shall reach unto Azal: yea, ye shall flee, like as ye -fled from before the earthquake in the days of Uzziah king of Judah: -and the LORD my God shall come, and all the saints with thee. - -14:6 And it shall come to pass in that day, that the light shall not -be clear, nor dark: 14:7 But it shall be one day which shall be known -to the LORD, not day, nor night: but it shall come to pass, that at -evening time it shall be light. - -14:8 And it shall be in that day, that living waters shall go out from -Jerusalem; half of them toward the former sea, and half of them toward -the hinder sea: in summer and in winter shall it be. - -14:9 And the LORD shall be king over all the earth: in that day shall -there be one LORD, and his name one. - -14:10 All the land shall be turned as a plain from Geba to Rimmon -south of Jerusalem: and it shall be lifted up, and inhabited in her -place, from Benjamin’s gate unto the place of the first gate, unto the -corner gate, and from the tower of Hananeel unto the king’s -winepresses. - -14:11 And men shall dwell in it, and there shall be no more utter -destruction; but Jerusalem shall be safely inhabited. - -14:12 And this shall be the plague wherewith the LORD will smite all -the people that have fought against Jerusalem; Their flesh shall -consume away while they stand upon their feet, and their eyes shall -consume away in their holes, and their tongue shall consume away in -their mouth. - -14:13 And it shall come to pass in that day, that a great tumult from -the LORD shall be among them; and they shall lay hold every one on the -hand of his neighbour, and his hand shall rise up against the hand of -his neighbour. - -14:14 And Judah also shall fight at Jerusalem; and the wealth of all -the heathen round about shall be gathered together, gold, and silver, -and apparel, in great abundance. - -14:15 And so shall be the plague of the horse, of the mule, of the -camel, and of the ass, and of all the beasts that shall be in these -tents, as this plague. - -14:16 And it shall come to pass, that every one that is left of all -the nations which came against Jerusalem shall even go up from year to -year to worship the King, the LORD of hosts, and to keep the feast of -tabernacles. - -14:17 And it shall be, that whoso will not come up of all the families -of the earth unto Jerusalem to worship the King, the LORD of hosts, -even upon them shall be no rain. - -14:18 And if the family of Egypt go not up, and come not, that have no -rain; there shall be the plague, wherewith the LORD will smite the -heathen that come not up to keep the feast of tabernacles. - -14:19 This shall be the punishment of Egypt, and the punishment of all -nations that come not up to keep the feast of tabernacles. - -14:20 In that day shall there be upon the bells of the horses, -HOLINESS UNTO THE LORD; and the pots in the LORD’s house shall be like -the bowls before the altar. - -14:21 Yea, every pot in Jerusalem and in Judah shall be holiness unto -the LORD of hosts: and all they that sacrifice shall come and take of -them, and seethe therein: and in that day there shall be no more the -Canaanite in the house of the LORD of hosts. - - - - -Malachi - - -1:1 The burden of the word of the LORD to Israel by Malachi. - -1:2 I have loved you, saith the LORD. Yet ye say, Wherein hast thou -loved us? Was not Esau Jacob’s brother? saith the LORD: yet I loved -Jacob, 1:3 And I hated Esau, and laid his mountains and his heritage -waste for the dragons of the wilderness. - -1:4 Whereas Edom saith, We are impoverished, but we will return and -build the desolate places; thus saith the LORD of hosts, They shall -build, but I will throw down; and they shall call them, The border of -wickedness, and, The people against whom the LORD hath indignation for -ever. - -1:5 And your eyes shall see, and ye shall say, The LORD will be -magnified from the border of Israel. - -1:6 A son honoureth his father, and a servant his master: if then I be -a father, where is mine honour? and if I be a master, where is my -fear? saith the LORD of hosts unto you, O priests, that despise my -name. And ye say, Wherein have we despised thy name? 1:7 Ye offer -polluted bread upon mine altar; and ye say, Wherein have we polluted -thee? In that ye say, The table of the LORD is contemptible. - -1:8 And if ye offer the blind for sacrifice, is it not evil? and if ye -offer the lame and sick, is it not evil? offer it now unto thy -governor; will he be pleased with thee, or accept thy person? saith -the LORD of hosts. - -1:9 And now, I pray you, beseech God that he will be gracious unto us: -this hath been by your means: will he regard your persons? saith the -LORD of hosts. - -1:10 Who is there even among you that would shut the doors for nought? -neither do ye kindle fire on mine altar for nought. I have no pleasure -in you, saith the LORD of hosts, neither will I accept an offering at -your hand. - -1:11 For from the rising of the sun even unto the going down of the -same my name shall be great among the Gentiles; and in every place -incense shall be offered unto my name, and a pure offering: for my -name shall be great among the heathen, saith the LORD of hosts. - -1:12 But ye have profaned it, in that ye say, The table of the LORD is -polluted; and the fruit thereof, even his meat, is contemptible. - -1:13 Ye said also, Behold, what a weariness is it! and ye have snuffed -at it, saith the LORD of hosts; and ye brought that which was torn, -and the lame, and the sick; thus ye brought an offering: should I -accept this of your hand? saith the LORD. - -1:14 But cursed be the deceiver, which hath in his flock a male, and -voweth, and sacrificeth unto the LORD a corrupt thing: for I am a -great King, saith the LORD of hosts, and my name is dreadful among the -heathen. - -2:1 And now, O ye priests, this commandment is for you. - -2:2 If ye will not hear, and if ye will not lay it to heart, to give -glory unto my name, saith the LORD of hosts, I will even send a curse -upon you, and I will curse your blessings: yea, I have cursed them -already, because ye do not lay it to heart. - -2:3 Behold, I will corrupt your seed, and spread dung upon your faces, -even the dung of your solemn feasts; and one shall take you away with -it. - -2:4 And ye shall know that I have sent this commandment unto you, that -my covenant might be with Levi, saith the LORD of hosts. - -2:5 My covenant was with him of life and peace; and I gave them to him -for the fear wherewith he feared me, and was afraid before my name. - -2:6 The law of truth was in his mouth, and iniquity was not found in -his lips: he walked with me in peace and equity, and did turn many -away from iniquity. - -2:7 For the priest’s lips should keep knowledge, and they should seek -the law at his mouth: for he is the messenger of the LORD of hosts. - -2:8 But ye are departed out of the way; ye have caused many to stumble -at the law; ye have corrupted the covenant of Levi, saith the LORD of -hosts. - -2:9 Therefore have I also made you contemptible and base before all -the people, according as ye have not kept my ways, but have been -partial in the law. - -2:10 Have we not all one father? hath not one God created us? why do -we deal treacherously every man against his brother, by profaning the -covenant of our fathers? 2:11 Judah hath dealt treacherously, and an -abomination is committed in Israel and in Jerusalem; for Judah hath -profaned the holiness of the LORD which he loved, and hath married the -daughter of a strange god. - -2:12 The LORD will cut off the man that doeth this, the master and the -scholar, out of the tabernacles of Jacob, and him that offereth an -offering unto the LORD of hosts. - -2:13 And this have ye done again, covering the altar of the LORD with -tears, with weeping, and with crying out, insomuch that he regardeth -not the offering any more, or receiveth it with good will at your -hand. - -2:14 Yet ye say, Wherefore? Because the LORD hath been witness between -thee and the wife of thy youth, against whom thou hast dealt -treacherously: yet is she thy companion, and the wife of thy covenant. - -2:15 And did not he make one? Yet had he the residue of the spirit. -And wherefore one? That he might seek a godly seed. Therefore take -heed to your spirit, and let none deal treacherously against the wife -of his youth. - -2:16 For the LORD, the God of Israel, saith that he hateth putting -away: for one covereth violence with his garment, saith the LORD of -hosts: therefore take heed to your spirit, that ye deal not -treacherously. - -2:17 Ye have wearied the LORD with your words. Yet ye say, Wherein -have we wearied him? When ye say, Every one that doeth evil is good in -the sight of the LORD, and he delighteth in them; or, Where is the God -of judgment? 3:1 Behold, I will send my messenger, and he shall -prepare the way before me: and the LORD, whom ye seek, shall suddenly -come to his temple, even the messenger of the covenant, whom ye -delight in: behold, he shall come, saith the LORD of hosts. - -3:2 But who may abide the day of his coming? and who shall stand when -he appeareth? for he is like a refiner’s fire, and like fullers’ soap: -3:3 And he shall sit as a refiner and purifier of silver: and he shall -purify the sons of Levi, and purge them as gold and silver, that they -may offer unto the LORD an offering in righteousness. - -3:4 Then shall the offering of Judah and Jerusalem be pleasant unto -the LORD, as in the days of old, and as in former years. - -3:5 And I will come near to you to judgment; and I will be a swift -witness against the sorcerers, and against the adulterers, and against -false swearers, and against those that oppress the hireling in his -wages, the widow, and the fatherless, and that turn aside the stranger -from his right, and fear not me, saith the LORD of hosts. - -3:6 For I am the LORD, I change not; therefore ye sons of Jacob are -not consumed. - -3:7 Even from the days of your fathers ye are gone away from mine -ordinances, and have not kept them. Return unto me, and I will return -unto you, saith the LORD of hosts. But ye said, Wherein shall we -return? 3:8 Will a man rob God? Yet ye have robbed me. But ye say, -Wherein have we robbed thee? In tithes and offerings. - -3:9 Ye are cursed with a curse: for ye have robbed me, even this whole -nation. - -3:10 Bring ye all the tithes into the storehouse, that there may be -meat in mine house, and prove me now herewith, saith the LORD of -hosts, if I will not open you the windows of heaven, and pour you out -a blessing, that there shall not be room enough to receive it. - -3:11 And I will rebuke the devourer for your sakes, and he shall not -destroy the fruits of your ground; neither shall your vine cast her -fruit before the time in the field, saith the LORD of hosts. - -3:12 And all nations shall call you blessed: for ye shall be a -delightsome land, saith the LORD of hosts. - -3:13 Your words have been stout against me, saith the LORD. Yet ye -say, What have we spoken so much against thee? 3:14 Ye have said, It -is vain to serve God: and what profit is it that we have kept his -ordinance, and that we have walked mournfully before the LORD of -hosts? 3:15 And now we call the proud happy; yea, they that work -wickedness are set up; yea, they that tempt God are even delivered. - -3:16 Then they that feared the LORD spake often one to another: and -the LORD hearkened, and heard it, and a book of remembrance was -written before him for them that feared the LORD, and that thought -upon his name. - -3:17 And they shall be mine, saith the LORD of hosts, in that day when -I make up my jewels; and I will spare them, as a man spareth his own -son that serveth him. - -3:18 Then shall ye return, and discern between the righteous and the -wicked, between him that serveth God and him that serveth him not. - -4:1 For, behold, the day cometh, that shall burn as an oven; and all -the proud, yea, and all that do wickedly, shall be stubble: and the -day that cometh shall burn them up, saith the LORD of hosts, that it -shall leave them neither root nor branch. - -4:2 But unto you that fear my name shall the Sun of righteousness -arise with healing in his wings; and ye shall go forth, and grow up as -calves of the stall. - -4:3 And ye shall tread down the wicked; for they shall be ashes under -the soles of your feet in the day that I shall do this, saith the LORD -of hosts. - -4:4 Remember ye the law of Moses my servant, which I commanded unto -him in Horeb for all Israel, with the statutes and judgments. - -4:5 Behold, I will send you Elijah the prophet before the coming of -the great and dreadful day of the LORD: 4:6 And he shall turn the -heart of the fathers to the children, and the heart of the children to -their fathers, lest I come and smite the earth with a curse. - - -*** - - - - -The New Testament of the King James Bible - - - - -The Gospel According to Saint Matthew - - -1:1 The book of the generation of Jesus Christ, the son of David, the -son of Abraham. - -1:2 Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas -and his brethren; 1:3 And Judas begat Phares and Zara of Thamar; and -Phares begat Esrom; and Esrom begat Aram; 1:4 And Aram begat Aminadab; -and Aminadab begat Naasson; and Naasson begat Salmon; 1:5 And Salmon -begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat -Jesse; 1:6 And Jesse begat David the king; and David the king begat -Solomon of her that had been the wife of Urias; 1:7 And Solomon begat -Roboam; and Roboam begat Abia; and Abia begat Asa; 1:8 And Asa begat -Josaphat; and Josaphat begat Joram; and Joram begat Ozias; 1:9 And -Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias; -1:10 And Ezekias begat Manasses; and Manasses begat Amon; and Amon -begat Josias; 1:11 And Josias begat Jechonias and his brethren, about -the time they were carried away to Babylon: 1:12 And after they were -brought to Babylon, Jechonias begat Salathiel; and Salathiel begat -Zorobabel; 1:13 And Zorobabel begat Abiud; and Abiud begat Eliakim; -and Eliakim begat Azor; 1:14 And Azor begat Sadoc; and Sadoc begat -Achim; and Achim begat Eliud; 1:15 And Eliud begat Eleazar; and -Eleazar begat Matthan; and Matthan begat Jacob; 1:16 And Jacob begat -Joseph the husband of Mary, of whom was born Jesus, who is called -Christ. - -1:17 So all the generations from Abraham to David are fourteen -generations; and from David until the carrying away into Babylon are -fourteen generations; and from the carrying away into Babylon unto -Christ are fourteen generations. - -1:18 Now the birth of Jesus Christ was on this wise: When as his -mother Mary was espoused to Joseph, before they came together, she was -found with child of the Holy Ghost. - -1:19 Then Joseph her husband, being a just man, and not willing to -make her a publick example, was minded to put her away privily. - -1:20 But while he thought on these things, behold, the angel of the -LORD appeared unto him in a dream, saying, Joseph, thou son of David, -fear not to take unto thee Mary thy wife: for that which is conceived -in her is of the Holy Ghost. - -1:21 And she shall bring forth a son, and thou shalt call his name -JESUS: for he shall save his people from their sins. - -1:22 Now all this was done, that it might be fulfilled which was -spoken of the Lord by the prophet, saying, 1:23 Behold, a virgin shall -be with child, and shall bring forth a son, and they shall call his -name Emmanuel, which being interpreted is, God with us. - -1:24 Then Joseph being raised from sleep did as the angel of the Lord -had bidden him, and took unto him his wife: 1:25 And knew her not till -she had brought forth her firstborn son: and he called his name JESUS. - -2:1 Now when Jesus was born in Bethlehem of Judaea in the days of -Herod the king, behold, there came wise men from the east to -Jerusalem, 2:2 Saying, Where is he that is born King of the Jews? for -we have seen his star in the east, and are come to worship him. - -2:3 When Herod the king had heard these things, he was troubled, and -all Jerusalem with him. - -2:4 And when he had gathered all the chief priests and scribes of the -people together, he demanded of them where Christ should be born. - -2:5 And they said unto him, In Bethlehem of Judaea: for thus it is -written by the prophet, 2:6 And thou Bethlehem, in the land of Juda, -art not the least among the princes of Juda: for out of thee shall -come a Governor, that shall rule my people Israel. - -2:7 Then Herod, when he had privily called the wise men, enquired of -them diligently what time the star appeared. - -2:8 And he sent them to Bethlehem, and said, Go and search diligently -for the young child; and when ye have found him, bring me word again, -that I may come and worship him also. - -2:9 When they had heard the king, they departed; and, lo, the star, -which they saw in the east, went before them, till it came and stood -over where the young child was. - -2:10 When they saw the star, they rejoiced with exceeding great joy. - -2:11 And when they were come into the house, they saw the young child -with Mary his mother, and fell down, and worshipped him: and when they -had opened their treasures, they presented unto him gifts; gold, and -frankincense and myrrh. - -2:12 And being warned of God in a dream that they should not return to -Herod, they departed into their own country another way. - -2:13 And when they were departed, behold, the angel of the Lord -appeareth to Joseph in a dream, saying, Arise, and take the young -child and his mother, and flee into Egypt, and be thou there until I -bring thee word: for Herod will seek the young child to destroy him. - -2:14 When he arose, he took the young child and his mother by night, -and departed into Egypt: 2:15 And was there until the death of Herod: -that it might be fulfilled which was spoken of the Lord by the -prophet, saying, Out of Egypt have I called my son. - -2:16 Then Herod, when he saw that he was mocked of the wise men, was -exceeding wroth, and sent forth, and slew all the children that were -in Bethlehem, and in all the coasts thereof, from two years old and -under, according to the time which he had diligently enquired of the -wise men. - -2:17 Then was fulfilled that which was spoken by Jeremy the prophet, -saying, 2:18 In Rama was there a voice heard, lamentation, and -weeping, and great mourning, Rachel weeping for her children, and -would not be comforted, because they are not. - -2:19 But when Herod was dead, behold, an angel of the Lord appeareth -in a dream to Joseph in Egypt, 2:20 Saying, Arise, and take the young -child and his mother, and go into the land of Israel: for they are -dead which sought the young child’s life. - -2:21 And he arose, and took the young child and his mother, and came -into the land of Israel. - -2:22 But when he heard that Archelaus did reign in Judaea in the room -of his father Herod, he was afraid to go thither: notwithstanding, -being warned of God in a dream, he turned aside into the parts of -Galilee: 2:23 And he came and dwelt in a city called Nazareth: that it -might be fulfilled which was spoken by the prophets, He shall be -called a Nazarene. - -3:1 In those days came John the Baptist, preaching in the wilderness -of Judaea, 3:2 And saying, Repent ye: for the kingdom of heaven is at -hand. - -3:3 For this is he that was spoken of by the prophet Esaias, saying, -The voice of one crying in the wilderness, Prepare ye the way of the -Lord, make his paths straight. - -3:4 And the same John had his raiment of camel’s hair, and a leathern -girdle about his loins; and his meat was locusts and wild honey. - -3:5 Then went out to him Jerusalem, and all Judaea, and all the region -round about Jordan, 3:6 And were baptized of him in Jordan, confessing -their sins. - -3:7 But when he saw many of the Pharisees and Sadducees come to his -baptism, he said unto them, O generation of vipers, who hath warned -you to flee from the wrath to come? 3:8 Bring forth therefore fruits -meet for repentance: 3:9 And think not to say within yourselves, We -have Abraham to our father: for I say unto you, that God is able of -these stones to raise up children unto Abraham. - -3:10 And now also the axe is laid unto the root of the trees: -therefore every tree which bringeth not forth good fruit is hewn down, -and cast into the fire. - -3:11 I indeed baptize you with water unto repentance. but he that -cometh after me is mightier than I, whose shoes I am not worthy to -bear: he shall baptize you with the Holy Ghost, and with fire: 3:12 -Whose fan is in his hand, and he will throughly purge his floor, and -gather his wheat into the garner; but he will burn up the chaff with -unquenchable fire. - -3:13 Then cometh Jesus from Galilee to Jordan unto John, to be -baptized of him. - -3:14 But John forbad him, saying, I have need to be baptized of thee, -and comest thou to me? 3:15 And Jesus answering said unto him, Suffer -it to be so now: for thus it becometh us to fulfil all righteousness. -Then he suffered him. - -3:16 And Jesus, when he was baptized, went up straightway out of the -water: and, lo, the heavens were opened unto him, and he saw the -Spirit of God descending like a dove, and lighting upon him: 3:17 And -lo a voice from heaven, saying, This is my beloved Son, in whom I am -well pleased. - -4:1 Then was Jesus led up of the spirit into the wilderness to be -tempted of the devil. - -4:2 And when he had fasted forty days and forty nights, he was -afterward an hungred. - -4:3 And when the tempter came to him, he said, If thou be the Son of -God, command that these stones be made bread. - -4:4 But he answered and said, It is written, Man shall not live by -bread alone, but by every word that proceedeth out of the mouth of -God. - -4:5 Then the devil taketh him up into the holy city, and setteth him -on a pinnacle of the temple, 4:6 And saith unto him, If thou be the -Son of God, cast thyself down: for it is written, He shall give his -angels charge concerning thee: and in their hands they shall bear thee -up, lest at any time thou dash thy foot against a stone. - -4:7 Jesus said unto him, It is written again, Thou shalt not tempt the -Lord thy God. - -4:8 Again, the devil taketh him up into an exceeding high mountain, -and sheweth him all the kingdoms of the world, and the glory of them; -4:9 And saith unto him, All these things will I give thee, if thou -wilt fall down and worship me. - -4:10 Then saith Jesus unto him, Get thee hence, Satan: for it is -written, Thou shalt worship the Lord thy God, and him only shalt thou -serve. - -4:11 Then the devil leaveth him, and, behold, angels came and -ministered unto him. - -4:12 Now when Jesus had heard that John was cast into prison, he -departed into Galilee; 4:13 And leaving Nazareth, he came and dwelt in -Capernaum, which is upon the sea coast, in the borders of Zabulon and -Nephthalim: 4:14 That it might be fulfilled which was spoken by Esaias -the prophet, saying, 4:15 The land of Zabulon, and the land of -Nephthalim, by the way of the sea, beyond Jordan, Galilee of the -Gentiles; 4:16 The people which sat in darkness saw great light; and -to them which sat in the region and shadow of death light is sprung -up. - -4:17 From that time Jesus began to preach, and to say, Repent: for the -kingdom of heaven is at hand. - -4:18 And Jesus, walking by the sea of Galilee, saw two brethren, Simon -called Peter, and Andrew his brother, casting a net into the sea: for -they were fishers. - -4:19 And he saith unto them, Follow me, and I will make you fishers of -men. - -4:20 And they straightway left their nets, and followed him. - -4:21 And going on from thence, he saw other two brethren, James the -son of Zebedee, and John his brother, in a ship with Zebedee their -father, mending their nets; and he called them. - -4:22 And they immediately left the ship and their father, and followed -him. - -4:23 And Jesus went about all Galilee, teaching in their synagogues, -and preaching the gospel of the kingdom, and healing all manner of -sickness and all manner of disease among the people. - -4:24 And his fame went throughout all Syria: and they brought unto him -all sick people that were taken with divers diseases and torments, and -those which were possessed with devils, and those which were lunatick, -and those that had the palsy; and he healed them. - -4:25 And there followed him great multitudes of people from Galilee, -and from Decapolis, and from Jerusalem, and from Judaea, and from -beyond Jordan. - -5:1 And seeing the multitudes, he went up into a mountain: and when he -was set, his disciples came unto him: 5:2 And he opened his mouth, and -taught them, saying, 5:3 Blessed are the poor in spirit: for theirs is -the kingdom of heaven. - -5:4 Blessed are they that mourn: for they shall be comforted. - -5:5 Blessed are the meek: for they shall inherit the earth. - -5:6 Blessed are they which do hunger and thirst after righteousness: -for they shall be filled. - -5:7 Blessed are the merciful: for they shall obtain mercy. - -5:8 Blessed are the pure in heart: for they shall see God. - -5:9 Blessed are the peacemakers: for they shall be called the children -of God. - -5:10 Blessed are they which are persecuted for righteousness’ sake: -for theirs is the kingdom of heaven. - -5:11 Blessed are ye, when men shall revile you, and persecute you, and -shall say all manner of evil against you falsely, for my sake. - -5:12 Rejoice, and be exceeding glad: for great is your reward in -heaven: for so persecuted they the prophets which were before you. - -5:13 Ye are the salt of the earth: but if the salt have lost his -savour, wherewith shall it be salted? it is thenceforth good for -nothing, but to be cast out, and to be trodden under foot of men. - -5:14 Ye are the light of the world. A city that is set on an hill -cannot be hid. - -5:15 Neither do men light a candle, and put it under a bushel, but on -a candlestick; and it giveth light unto all that are in the house. - -5:16 Let your light so shine before men, that they may see your good -works, and glorify your Father which is in heaven. - -5:17 Think not that I am come to destroy the law, or the prophets: I -am not come to destroy, but to fulfil. - -5:18 For verily I say unto you, Till heaven and earth pass, one jot or -one tittle shall in no wise pass from the law, till all be fulfilled. - -5:19 Whosoever therefore shall break one of these least commandments, -and shall teach men so, he shall be called the least in the kingdom of -heaven: but whosoever shall do and teach them, the same shall be -called great in the kingdom of heaven. - -5:20 For I say unto you, That except your righteousness shall exceed -the righteousness of the scribes and Pharisees, ye shall in no case -enter into the kingdom of heaven. - -5:21 Ye have heard that it was said by them of old time, Thou shalt -not kill; and whosoever shall kill shall be in danger of the judgment: -5:22 But I say unto you, That whosoever is angry with his brother -without a cause shall be in danger of the judgment: and whosoever -shall say to his brother, Raca, shall be in danger of the council: but -whosoever shall say, Thou fool, shall be in danger of hell fire. - -5:23 Therefore if thou bring thy gift to the altar, and there -rememberest that thy brother hath ought against thee; 5:24 Leave there -thy gift before the altar, and go thy way; first be reconciled to thy -brother, and then come and offer thy gift. - -5:25 Agree with thine adversary quickly, whiles thou art in the way -with him; lest at any time the adversary deliver thee to the judge, -and the judge deliver thee to the officer, and thou be cast into -prison. - -5:26 Verily I say unto thee, Thou shalt by no means come out thence, -till thou hast paid the uttermost farthing. - -5:27 Ye have heard that it was said by them of old time, Thou shalt -not commit adultery: 5:28 But I say unto you, That whosoever looketh -on a woman to lust after her hath committed adultery with her already -in his heart. - -5:29 And if thy right eye offend thee, pluck it out, and cast it from -thee: for it is profitable for thee that one of thy members should -perish, and not that thy whole body should be cast into hell. - -5:30 And if thy right hand offend thee, cut it off, and cast it from -thee: for it is profitable for thee that one of thy members should -perish, and not that thy whole body should be cast into hell. - -5:31 It hath been said, Whosoever shall put away his wife, let him -give her a writing of divorcement: 5:32 But I say unto you, That -whosoever shall put away his wife, saving for the cause of -fornication, causeth her to commit adultery: and whosoever shall marry -her that is divorced committeth adultery. - -5:33 Again, ye have heard that it hath been said by them of old time, -Thou shalt not forswear thyself, but shalt perform unto the Lord thine -oaths: 5:34 But I say unto you, Swear not at all; neither by heaven; -for it is God’s throne: 5:35 Nor by the earth; for it is his -footstool: neither by Jerusalem; for it is the city of the great King. - -5:36 Neither shalt thou swear by thy head, because thou canst not make -one hair white or black. - -5:37 But let your communication be, Yea, yea; Nay, nay: for whatsoever -is more than these cometh of evil. - -5:38 Ye have heard that it hath been said, An eye for an eye, and a -tooth for a tooth: 5:39 But I say unto you, That ye resist not evil: -but whosoever shall smite thee on thy right cheek, turn to him the -other also. - -5:40 And if any man will sue thee at the law, and take away thy coat, -let him have thy cloak also. - -5:41 And whosoever shall compel thee to go a mile, go with him twain. - -5:42 Give to him that asketh thee, and from him that would borrow of -thee turn not thou away. - -5:43 Ye have heard that it hath been said, Thou shalt love thy -neighbour, and hate thine enemy. - -5:44 But I say unto you, Love your enemies, bless them that curse you, -do good to them that hate you, and pray for them which despitefully -use you, and persecute you; 5:45 That ye may be the children of your -Father which is in heaven: for he maketh his sun to rise on the evil -and on the good, and sendeth rain on the just and on the unjust. - -5:46 For if ye love them which love you, what reward have ye? do not -even the publicans the same? 5:47 And if ye salute your brethren -only, what do ye more than others? do not even the publicans so? 5:48 -Be ye therefore perfect, even as your Father which is in heaven is -perfect. - -6:1 Take heed that ye do not your alms before men, to be seen of them: -otherwise ye have no reward of your Father which is in heaven. - -6:2 Therefore when thou doest thine alms, do not sound a trumpet -before thee, as the hypocrites do in the synagogues and in the -streets, that they may have glory of men. Verily I say unto you, They -have their reward. - -6:3 But when thou doest alms, let not thy left hand know what thy -right hand doeth: 6:4 That thine alms may be in secret: and thy Father -which seeth in secret himself shall reward thee openly. - -6:5 And when thou prayest, thou shalt not be as the hypocrites are: -for they love to pray standing in the synagogues and in the corners of -the streets, that they may be seen of men. Verily I say unto you, They -have their reward. - -6:6 But thou, when thou prayest, enter into thy closet, and when thou -hast shut thy door, pray to thy Father which is in secret; and thy -Father which seeth in secret shall reward thee openly. - -6:7 But when ye pray, use not vain repetitions, as the heathen do: for -they think that they shall be heard for their much speaking. - -6:8 Be not ye therefore like unto them: for your Father knoweth what -things ye have need of, before ye ask him. - -6:9 After this manner therefore pray ye: Our Father which art in -heaven, Hallowed be thy name. - -6:10 Thy kingdom come, Thy will be done in earth, as it is in heaven. - -6:11 Give us this day our daily bread. - -6:12 And forgive us our debts, as we forgive our debtors. - -6:13 And lead us not into temptation, but deliver us from evil: For -thine is the kingdom, and the power, and the glory, for ever. Amen. - -6:14 For if ye forgive men their trespasses, your heavenly Father will -also forgive you: 6:15 But if ye forgive not men their trespasses, -neither will your Father forgive your trespasses. - -6:16 Moreover when ye fast, be not, as the hypocrites, of a sad -countenance: for they disfigure their faces, that they may appear unto -men to fast. Verily I say unto you, They have their reward. - -6:17 But thou, when thou fastest, anoint thine head, and wash thy -face; 6:18 That thou appear not unto men to fast, but unto thy Father -which is in secret: and thy Father, which seeth in secret, shall -reward thee openly. - -6:19 Lay not up for yourselves treasures upon earth, where moth and -rust doth corrupt, and where thieves break through and steal: 6:20 But -lay up for yourselves treasures in heaven, where neither moth nor rust -doth corrupt, and where thieves do not break through nor steal: 6:21 -For where your treasure is, there will your heart be also. - -6:22 The light of the body is the eye: if therefore thine eye be -single, thy whole body shall be full of light. - -6:23 But if thine eye be evil, thy whole body shall be full of -darkness. - -If therefore the light that is in thee be darkness, how great is that -darkness! 6:24 No man can serve two masters: for either he will hate -the one, and love the other; or else he will hold to the one, and -despise the other. Ye cannot serve God and mammon. - -6:25 Therefore I say unto you, Take no thought for your life, what ye -shall eat, or what ye shall drink; nor yet for your body, what ye -shall put on. Is not the life more than meat, and the body than -raiment? 6:26 Behold the fowls of the air: for they sow not, neither -do they reap, nor gather into barns; yet your heavenly Father feedeth -them. Are ye not much better than they? 6:27 Which of you by taking -thought can add one cubit unto his stature? 6:28 And why take ye -thought for raiment? Consider the lilies of the field, how they grow; -they toil not, neither do they spin: 6:29 And yet I say unto you, That -even Solomon in all his glory was not arrayed like one of these. - -6:30 Wherefore, if God so clothe the grass of the field, which to day -is, and to morrow is cast into the oven, shall he not much more clothe -you, O ye of little faith? 6:31 Therefore take no thought, saying, -What shall we eat? or, What shall we drink? or, Wherewithal shall we -be clothed? 6:32 (For after all these things do the Gentiles seek:) -for your heavenly Father knoweth that ye have need of all these -things. - -6:33 But seek ye first the kingdom of God, and his righteousness; and -all these things shall be added unto you. - -6:34 Take therefore no thought for the morrow: for the morrow shall -take thought for the things of itself. Sufficient unto the day is the -evil thereof. - -7:1 Judge not, that ye be not judged. - -7:2 For with what judgment ye judge, ye shall be judged: and with what -measure ye mete, it shall be measured to you again. - -7:3 And why beholdest thou the mote that is in thy brother’s eye, but -considerest not the beam that is in thine own eye? 7:4 Or how wilt -thou say to thy brother, Let me pull out the mote out of thine eye; -and, behold, a beam is in thine own eye? 7:5 Thou hypocrite, first -cast out the beam out of thine own eye; and then shalt thou see -clearly to cast out the mote out of thy brother’s eye. - -7:6 Give not that which is holy unto the dogs, neither cast ye your -pearls before swine, lest they trample them under their feet, and turn -again and rend you. - -7:7 Ask, and it shall be given you; seek, and ye shall find; knock, -and it shall be opened unto you: 7:8 For every one that asketh -receiveth; and he that seeketh findeth; and to him that knocketh it -shall be opened. - -7:9 Or what man is there of you, whom if his son ask bread, will he -give him a stone? 7:10 Or if he ask a fish, will he give him a -serpent? 7:11 If ye then, being evil, know how to give good gifts -unto your children, how much more shall your Father which is in heaven -give good things to them that ask him? 7:12 Therefore all things -whatsoever ye would that men should do to you, do ye even so to them: -for this is the law and the prophets. - -7:13 Enter ye in at the strait gate: for wide is the gate, and broad -is the way, that leadeth to destruction, and many there be which go in -thereat: 7:14 Because strait is the gate, and narrow is the way, which -leadeth unto life, and few there be that find it. - -7:15 Beware of false prophets, which come to you in sheep’s clothing, -but inwardly they are ravening wolves. - -7:16 Ye shall know them by their fruits. Do men gather grapes of -thorns, or figs of thistles? 7:17 Even so every good tree bringeth -forth good fruit; but a corrupt tree bringeth forth evil fruit. - -7:18 A good tree cannot bring forth evil fruit, neither can a corrupt -tree bring forth good fruit. - -7:19 Every tree that bringeth not forth good fruit is hewn down, and -cast into the fire. - -7:20 Wherefore by their fruits ye shall know them. - -7:21 Not every one that saith unto me, Lord, Lord, shall enter into -the kingdom of heaven; but he that doeth the will of my Father which -is in heaven. - -7:22 Many will say to me in that day, Lord, Lord, have we not -prophesied in thy name? and in thy name have cast out devils? and in -thy name done many wonderful works? 7:23 And then will I profess unto -them, I never knew you: depart from me, ye that work iniquity. - -7:24 Therefore whosoever heareth these sayings of mine, and doeth -them, I will liken him unto a wise man, which built his house upon a -rock: 7:25 And the rain descended, and the floods came, and the winds -blew, and beat upon that house; and it fell not: for it was founded -upon a rock. - -7:26 And every one that heareth these sayings of mine, and doeth them -not, shall be likened unto a foolish man, which built his house upon -the sand: 7:27 And the rain descended, and the floods came, and the -winds blew, and beat upon that house; and it fell: and great was the -fall of it. - -7:28 And it came to pass, when Jesus had ended these sayings, the -people were astonished at his doctrine: 7:29 For he taught them as one -having authority, and not as the scribes. - -8:1 When he was come down from the mountain, great multitudes followed -him. - -8:2 And, behold, there came a leper and worshipped him, saying, Lord, -if thou wilt, thou canst make me clean. - -8:3 And Jesus put forth his hand, and touched him, saying, I will; be -thou clean. And immediately his leprosy was cleansed. - -8:4 And Jesus saith unto him, See thou tell no man; but go thy way, -shew thyself to the priest, and offer the gift that Moses commanded, -for a testimony unto them. - -8:5 And when Jesus was entered into Capernaum, there came unto him a -centurion, beseeching him, 8:6 And saying, Lord, my servant lieth at -home sick of the palsy, grievously tormented. - -8:7 And Jesus saith unto him, I will come and heal him. - -8:8 The centurion answered and said, Lord, I am not worthy that thou -shouldest come under my roof: but speak the word only, and my servant -shall be healed. - -8:9 For I am a man under authority, having soldiers under me: and I -say to this man, Go, and he goeth; and to another, Come, and he -cometh; and to my servant, Do this, and he doeth it. - -8:10 When Jesus heard it, he marvelled, and said to them that -followed, Verily I say unto you, I have not found so great faith, no, -not in Israel. - -8:11 And I say unto you, That many shall come from the east and west, -and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom -of heaven. - -8:12 But the children of the kingdom shall be cast out into outer -darkness: there shall be weeping and gnashing of teeth. - -8:13 And Jesus said unto the centurion, Go thy way; and as thou hast -believed, so be it done unto thee. And his servant was healed in the -selfsame hour. - -8:14 And when Jesus was come into Peter’s house, he saw his wife’s -mother laid, and sick of a fever. - -8:15 And he touched her hand, and the fever left her: and she arose, -and ministered unto them. - -8:16 When the even was come, they brought unto him many that were -possessed with devils: and he cast out the spirits with his word, and -healed all that were sick: 8:17 That it might be fulfilled which was -spoken by Esaias the prophet, saying, Himself took our infirmities, -and bare our sicknesses. - -8:18 Now when Jesus saw great multitudes about him, he gave -commandment to depart unto the other side. - -8:19 And a certain scribe came, and said unto him, Master, I will -follow thee whithersoever thou goest. - -8:20 And Jesus saith unto him, The foxes have holes, and the birds of -the air have nests; but the Son of man hath not where to lay his head. - -8:21 And another of his disciples said unto him, Lord, suffer me first -to go and bury my father. - -8:22 But Jesus said unto him, Follow me; and let the dead bury their -dead. - -8:23 And when he was entered into a ship, his disciples followed him. - -8:24 And, behold, there arose a great tempest in the sea, insomuch -that the ship was covered with the waves: but he was asleep. - -8:25 And his disciples came to him, and awoke him, saying, Lord, save -us: we perish. - -8:26 And he saith unto them, Why are ye fearful, O ye of little faith? -Then he arose, and rebuked the winds and the sea; and there was a -great calm. - -8:27 But the men marvelled, saying, What manner of man is this, that -even the winds and the sea obey him! 8:28 And when he was come to the -other side into the country of the Gergesenes, there met him two -possessed with devils, coming out of the tombs, exceeding fierce, so -that no man might pass by that way. - -8:29 And, behold, they cried out, saying, What have we to do with -thee, Jesus, thou Son of God? art thou come hither to torment us -before the time? 8:30 And there was a good way off from them an herd -of many swine feeding. - -8:31 So the devils besought him, saying, If thou cast us out, suffer -us to go away into the herd of swine. - -8:32 And he said unto them, Go. And when they were come out, they went -into the herd of swine: and, behold, the whole herd of swine ran -violently down a steep place into the sea, and perished in the waters. - -8:33 And they that kept them fled, and went their ways into the city, -and told every thing, and what was befallen to the possessed of the -devils. - -8:34 And, behold, the whole city came out to meet Jesus: and when they -saw him, they besought him that he would depart out of their coasts. - -9:1 And he entered into a ship, and passed over, and came into his own -city. - -9:2 And, behold, they brought to him a man sick of the palsy, lying on -a bed: and Jesus seeing their faith said unto the sick of the palsy; -Son, be of good cheer; thy sins be forgiven thee. - -9:3 And, behold, certain of the scribes said within themselves, This -man blasphemeth. - -9:4 And Jesus knowing their thoughts said, Wherefore think ye evil in -your hearts? 9:5 For whether is easier, to say, Thy sins be forgiven -thee; or to say, Arise, and walk? 9:6 But that ye may know that the -Son of man hath power on earth to forgive sins, (then saith he to the -sick of the palsy,) Arise, take up thy bed, and go unto thine house. - -9:7 And he arose, and departed to his house. - -9:8 But when the multitudes saw it, they marvelled, and glorified God, -which had given such power unto men. - -9:9 And as Jesus passed forth from thence, he saw a man, named -Matthew, sitting at the receipt of custom: and he saith unto him, -Follow me. And he arose, and followed him. - -9:10 And it came to pass, as Jesus sat at meat in the house, behold, -many publicans and sinners came and sat down with him and his -disciples. - -9:11 And when the Pharisees saw it, they said unto his disciples, Why -eateth your Master with publicans and sinners? 9:12 But when Jesus -heard that, he said unto them, They that be whole need not a -physician, but they that are sick. - -9:13 But go ye and learn what that meaneth, I will have mercy, and not -sacrifice: for I am not come to call the righteous, but sinners to -repentance. - -9:14 Then came to him the disciples of John, saying, Why do we and the -Pharisees fast oft, but thy disciples fast not? 9:15 And Jesus said -unto them, Can the children of the bridechamber mourn, as long as the -bridegroom is with them? but the days will come, when the bridegroom -shall be taken from them, and then shall they fast. - -9:16 No man putteth a piece of new cloth unto an old garment, for that -which is put in to fill it up taketh from the garment, and the rent is -made worse. - -9:17 Neither do men put new wine into old bottles: else the bottles -break, and the wine runneth out, and the bottles perish: but they put -new wine into new bottles, and both are preserved. - -9:18 While he spake these things unto them, behold, there came a -certain ruler, and worshipped him, saying, My daughter is even now -dead: but come and lay thy hand upon her, and she shall live. - -9:19 And Jesus arose, and followed him, and so did his disciples. - -9:20 And, behold, a woman, which was diseased with an issue of blood -twelve years, came behind him, and touched the hem of his garment: -9:21 For she said within herself, If I may but touch his garment, I -shall be whole. - -9:22 But Jesus turned him about, and when he saw her, he said, -Daughter, be of good comfort; thy faith hath made thee whole. And the -woman was made whole from that hour. - -9:23 And when Jesus came into the ruler’s house, and saw the minstrels -and the people making a noise, 9:24 He said unto them, Give place: for -the maid is not dead, but sleepeth. And they laughed him to scorn. - -9:25 But when the people were put forth, he went in, and took her by -the hand, and the maid arose. - -9:26 And the fame hereof went abroad into all that land. - -9:27 And when Jesus departed thence, two blind men followed him, -crying, and saying, Thou son of David, have mercy on us. - -9:28 And when he was come into the house, the blind men came to him: -and Jesus saith unto them, Believe ye that I am able to do this? They -said unto him, Yea, Lord. - -9:29 Then touched he their eyes, saying, According to your faith be it -unto you. - -9:30 And their eyes were opened; and Jesus straitly charged them, -saying, See that no man know it. - -9:31 But they, when they were departed, spread abroad his fame in all -that country. - -9:32 As they went out, behold, they brought to him a dumb man -possessed with a devil. - -9:33 And when the devil was cast out, the dumb spake: and the -multitudes marvelled, saying, It was never so seen in Israel. - -9:34 But the Pharisees said, He casteth out devils through the prince -of the devils. - -9:35 And Jesus went about all the cities and villages, teaching in -their synagogues, and preaching the gospel of the kingdom, and healing -every sickness and every disease among the people. - -9:36 But when he saw the multitudes, he was moved with compassion on -them, because they fainted, and were scattered abroad, as sheep having -no shepherd. - -9:37 Then saith he unto his disciples, The harvest truly is plenteous, -but the labourers are few; 9:38 Pray ye therefore the Lord of the -harvest, that he will send forth labourers into his harvest. - -10:1 And when he had called unto him his twelve disciples, he gave -them power against unclean spirits, to cast them out, and to heal all -manner of sickness and all manner of disease. - -10:2 Now the names of the twelve apostles are these; The first, Simon, -who is called Peter, and Andrew his brother; James the son of Zebedee, -and John his brother; 10:3 Philip, and Bartholomew; Thomas, and -Matthew the publican; James the son of Alphaeus, and Lebbaeus, whose -surname was Thaddaeus; 10:4 Simon the Canaanite, and Judas Iscariot, -who also betrayed him. - -10:5 These twelve Jesus sent forth, and commanded them, saying, Go not -into the way of the Gentiles, and into any city of the Samaritans -enter ye not: 10:6 But go rather to the lost sheep of the house of -Israel. - -10:7 And as ye go, preach, saying, The kingdom of heaven is at hand. - -10:8 Heal the sick, cleanse the lepers, raise the dead, cast out -devils: freely ye have received, freely give. - -10:9 Provide neither gold, nor silver, nor brass in your purses, 10:10 -Nor scrip for your journey, neither two coats, neither shoes, nor yet -staves: for the workman is worthy of his meat. - -10:11 And into whatsoever city or town ye shall enter, enquire who in -it is worthy; and there abide till ye go thence. - -10:12 And when ye come into an house, salute it. - -10:13 And if the house be worthy, let your peace come upon it: but if -it be not worthy, let your peace return to you. - -10:14 And whosoever shall not receive you, nor hear your words, when -ye depart out of that house or city, shake off the dust of your feet. - -10:15 Verily I say unto you, It shall be more tolerable for the land -of Sodom and Gomorrha in the day of judgment, than for that city. - -10:16 Behold, I send you forth as sheep in the midst of wolves: be ye -therefore wise as serpents, and harmless as doves. - -10:17 But beware of men: for they will deliver you up to the councils, -and they will scourge you in their synagogues; 10:18 And ye shall be -brought before governors and kings for my sake, for a testimony -against them and the Gentiles. - -10:19 But when they deliver you up, take no thought how or what ye -shall speak: for it shall be given you in that same hour what ye shall -speak. - -10:20 For it is not ye that speak, but the Spirit of your Father which -speaketh in you. - -10:21 And the brother shall deliver up the brother to death, and the -father the child: and the children shall rise up against their -parents, and cause them to be put to death. - -10:22 And ye shall be hated of all men for my name’s sake: but he that -endureth to the end shall be saved. - -10:23 But when they persecute you in this city, flee ye into another: -for verily I say unto you, Ye shall not have gone over the cities of -Israel, till the Son of man be come. - -10:24 The disciple is not above his master, nor the servant above his -lord. - -10:25 It is enough for the disciple that he be as his master, and the -servant as his lord. If they have called the master of the house -Beelzebub, how much more shall they call them of his household? 10:26 -Fear them not therefore: for there is nothing covered, that shall not -be revealed; and hid, that shall not be known. - -10:27 What I tell you in darkness, that speak ye in light: and what ye -hear in the ear, that preach ye upon the housetops. - -10:28 And fear not them which kill the body, but are not able to kill -the soul: but rather fear him which is able to destroy both soul and -body in hell. - -10:29 Are not two sparrows sold for a farthing? and one of them shall -not fall on the ground without your Father. - -10:30 But the very hairs of your head are all numbered. - -10:31 Fear ye not therefore, ye are of more value than many sparrows. - -10:32 Whosoever therefore shall confess me before men, him will I -confess also before my Father which is in heaven. - -10:33 But whosoever shall deny me before men, him will I also deny -before my Father which is in heaven. - -10:34 Think not that I am come to send peace on earth: I came not to -send peace, but a sword. - -10:35 For I am come to set a man at variance against his father, and -the daughter against her mother, and the daughter in law against her -mother in law. - -10:36 And a man’s foes shall be they of his own household. - -10:37 He that loveth father or mother more than me is not worthy of -me: and he that loveth son or daughter more than me is not worthy of -me. - -10:38 And he that taketh not his cross, and followeth after me, is not -worthy of me. - -10:39 He that findeth his life shall lose it: and he that loseth his -life for my sake shall find it. - -10:40 He that receiveth you receiveth me, and he that receiveth me -receiveth him that sent me. - -10:41 He that receiveth a prophet in the name of a prophet shall -receive a prophet’s reward; and he that receiveth a righteous man in -the name of a righteous man shall receive a righteous man’s reward. - -10:42 And whosoever shall give to drink unto one of these little ones -a cup of cold water only in the name of a disciple, verily I say unto -you, he shall in no wise lose his reward. - -11:1 And it came to pass, when Jesus had made an end of commanding his -twelve disciples, he departed thence to teach and to preach in their -cities. - -11:2 Now when John had heard in the prison the works of Christ, he -sent two of his disciples, 11:3 And said unto him, Art thou he that -should come, or do we look for another? 11:4 Jesus answered and said -unto them, Go and shew John again those things which ye do hear and -see: 11:5 The blind receive their sight, and the lame walk, the lepers -are cleansed, and the deaf hear, the dead are raised up, and the poor -have the gospel preached to them. - -11:6 And blessed is he, whosoever shall not be offended in me. - -11:7 And as they departed, Jesus began to say unto the multitudes -concerning John, What went ye out into the wilderness to see? A reed -shaken with the wind? 11:8 But what went ye out for to see? A man -clothed in soft raiment? behold, they that wear soft clothing are in -kings’ houses. - -11:9 But what went ye out for to see? A prophet? yea, I say unto you, -and more than a prophet. - -11:10 For this is he, of whom it is written, Behold, I send my -messenger before thy face, which shall prepare thy way before thee. - -11:11 Verily I say unto you, Among them that are born of women there -hath not risen a greater than John the Baptist: notwithstanding he -that is least in the kingdom of heaven is greater than he. - -11:12 And from the days of John the Baptist until now the kingdom of -heaven suffereth violence, and the violent take it by force. - -11:13 For all the prophets and the law prophesied until John. - -11:14 And if ye will receive it, this is Elias, which was for to come. - -11:15 He that hath ears to hear, let him hear. - -11:16 But whereunto shall I liken this generation? It is like unto -children sitting in the markets, and calling unto their fellows, 11:17 -And saying, We have piped unto you, and ye have not danced; we have -mourned unto you, and ye have not lamented. - -11:18 For John came neither eating nor drinking, and they say, He hath -a devil. - -11:19 The Son of man came eating and drinking, and they say, Behold a -man gluttonous, and a winebibber, a friend of publicans and sinners. -But wisdom is justified of her children. - -11:20 Then began he to upbraid the cities wherein most of his mighty -works were done, because they repented not: 11:21 Woe unto thee, -Chorazin! woe unto thee, Bethsaida! for if the mighty works, which -were done in you, had been done in Tyre and Sidon, they would have -repented long ago in sackcloth and ashes. - -11:22 But I say unto you, It shall be more tolerable for Tyre and -Sidon at the day of judgment, than for you. - -11:23 And thou, Capernaum, which art exalted unto heaven, shalt be -brought down to hell: for if the mighty works, which have been done in -thee, had been done in Sodom, it would have remained until this day. - -11:24 But I say unto you, That it shall be more tolerable for the land -of Sodom in the day of judgment, than for thee. - -11:25 At that time Jesus answered and said, I thank thee, O Father, -Lord of heaven and earth, because thou hast hid these things from the -wise and prudent, and hast revealed them unto babes. - -11:26 Even so, Father: for so it seemed good in thy sight. - -11:27 All things are delivered unto me of my Father: and no man -knoweth the Son, but the Father; neither knoweth any man the Father, -save the Son, and he to whomsoever the Son will reveal him. - -11:28 Come unto me, all ye that labour and are heavy laden, and I will -give you rest. - -11:29 Take my yoke upon you, and learn of me; for I am meek and lowly -in heart: and ye shall find rest unto your souls. - -11:30 For my yoke is easy, and my burden is light. - -12:1 At that time Jesus went on the sabbath day through the corn; and -his disciples were an hungred, and began to pluck the ears of corn and -to eat. - -12:2 But when the Pharisees saw it, they said unto him, Behold, thy -disciples do that which is not lawful to do upon the sabbath day. - -12:3 But he said unto them, Have ye not read what David did, when he -was an hungred, and they that were with him; 12:4 How he entered into -the house of God, and did eat the shewbread, which was not lawful for -him to eat, neither for them which were with him, but only for the -priests? 12:5 Or have ye not read in the law, how that on the sabbath -days the priests in the temple profane the sabbath, and are blameless? -12:6 But I say unto you, That in this place is one greater than the -temple. - -12:7 But if ye had known what this meaneth, I will have mercy, and not -sacrifice, ye would not have condemned the guiltless. - -12:8 For the Son of man is Lord even of the sabbath day. - -12:9 And when he was departed thence, he went into their synagogue: -12:10 And, behold, there was a man which had his hand withered. And -they asked him, saying, Is it lawful to heal on the sabbath days? that -they might accuse him. - -12:11 And he said unto them, What man shall there be among you, that -shall have one sheep, and if it fall into a pit on the sabbath day, -will he not lay hold on it, and lift it out? 12:12 How much then is a -man better than a sheep? Wherefore it is lawful to do well on the -sabbath days. - -12:13 Then saith he to the man, Stretch forth thine hand. And he -stretched it forth; and it was restored whole, like as the other. - -12:14 Then the Pharisees went out, and held a council against him, how -they might destroy him. - -12:15 But when Jesus knew it, he withdrew himself from thence: and -great multitudes followed him, and he healed them all; 12:16 And -charged them that they should not make him known: 12:17 That it might -be fulfilled which was spoken by Esaias the prophet, saying, 12:18 -Behold my servant, whom I have chosen; my beloved, in whom my soul is -well pleased: I will put my spirit upon him, and he shall shew -judgment to the Gentiles. - -12:19 He shall not strive, nor cry; neither shall any man hear his -voice in the streets. - -12:20 A bruised reed shall he not break, and smoking flax shall he not -quench, till he send forth judgment unto victory. - -12:21 And in his name shall the Gentiles trust. - -12:22 Then was brought unto him one possessed with a devil, blind, and -dumb: and he healed him, insomuch that the blind and dumb both spake -and saw. - -12:23 And all the people were amazed, and said, Is not this the son of -David? 12:24 But when the Pharisees heard it, they said, This fellow -doth not cast out devils, but by Beelzebub the prince of the devils. - -12:25 And Jesus knew their thoughts, and said unto them, Every kingdom -divided against itself is brought to desolation; and every city or -house divided against itself shall not stand: 12:26 And if Satan cast -out Satan, he is divided against himself; how shall then his kingdom -stand? 12:27 And if I by Beelzebub cast out devils, by whom do your -children cast them out? therefore they shall be your judges. - -12:28 But if I cast out devils by the Spirit of God, then the kingdom -of God is come unto you. - -12:29 Or else how can one enter into a strong man’s house, and spoil -his goods, except he first bind the strong man? and then he will spoil -his house. - -12:30 He that is not with me is against me; and he that gathereth not -with me scattereth abroad. - -12:31 Wherefore I say unto you, All manner of sin and blasphemy shall -be forgiven unto men: but the blasphemy against the Holy Ghost shall -not be forgiven unto men. - -12:32 And whosoever speaketh a word against the Son of man, it shall -be forgiven him: but whosoever speaketh against the Holy Ghost, it -shall not be forgiven him, neither in this world, neither in the world -to come. - -12:33 Either make the tree good, and his fruit good; or else make the -tree corrupt, and his fruit corrupt: for the tree is known by his -fruit. - -12:34 O generation of vipers, how can ye, being evil, speak good -things? for out of the abundance of the heart the mouth speaketh. - -12:35 A good man out of the good treasure of the heart bringeth forth -good things: and an evil man out of the evil treasure bringeth forth -evil things. - -12:36 But I say unto you, That every idle word that men shall speak, -they shall give account thereof in the day of judgment. - -12:37 For by thy words thou shalt be justified, and by thy words thou -shalt be condemned. - -12:38 Then certain of the scribes and of the Pharisees answered, -saying, Master, we would see a sign from thee. - -12:39 But he answered and said unto them, An evil and adulterous -generation seeketh after a sign; and there shall no sign be given to -it, but the sign of the prophet Jonas: 12:40 For as Jonas was three -days and three nights in the whale’s belly; so shall the Son of man be -three days and three nights in the heart of the earth. - -12:41 The men of Nineveh shall rise in judgment with this generation, -and shall condemn it: because they repented at the preaching of Jonas; -and, behold, a greater than Jonas is here. - -12:42 The queen of the south shall rise up in the judgment with this -generation, and shall condemn it: for she came from the uttermost -parts of the earth to hear the wisdom of Solomon; and, behold, a -greater than Solomon is here. - -12:43 When the unclean spirit is gone out of a man, he walketh through -dry places, seeking rest, and findeth none. - -12:44 Then he saith, I will return into my house from whence I came -out; and when he is come, he findeth it empty, swept, and garnished. - -12:45 Then goeth he, and taketh with himself seven other spirits more -wicked than himself, and they enter in and dwell there: and the last -state of that man is worse than the first. Even so shall it be also -unto this wicked generation. - -12:46 While he yet talked to the people, behold, his mother and his -brethren stood without, desiring to speak with him. - -12:47 Then one said unto him, Behold, thy mother and thy brethren -stand without, desiring to speak with thee. - -12:48 But he answered and said unto him that told him, Who is my -mother? and who are my brethren? 12:49 And he stretched forth his -hand toward his disciples, and said, Behold my mother and my brethren! -12:50 For whosoever shall do the will of my Father which is in heaven, -the same is my brother, and sister, and mother. - -13:1 The same day went Jesus out of the house, and sat by the sea -side. - -13:2 And great multitudes were gathered together unto him, so that he -went into a ship, and sat; and the whole multitude stood on the shore. - -13:3 And he spake many things unto them in parables, saying, Behold, a -sower went forth to sow; 13:4 And when he sowed, some seeds fell by -the way side, and the fowls came and devoured them up: 13:5 Some fell -upon stony places, where they had not much earth: and forthwith they -sprung up, because they had no deepness of earth: 13:6 And when the -sun was up, they were scorched; and because they had no root, they -withered away. - -13:7 And some fell among thorns; and the thorns sprung up, and choked -them: 13:8 But other fell into good ground, and brought forth fruit, -some an hundredfold, some sixtyfold, some thirtyfold. - -13:9 Who hath ears to hear, let him hear. - -13:10 And the disciples came, and said unto him, Why speakest thou -unto them in parables? 13:11 He answered and said unto them, Because -it is given unto you to know the mysteries of the kingdom of heaven, -but to them it is not given. - -13:12 For whosoever hath, to him shall be given, and he shall have -more abundance: but whosoever hath not, from him shall be taken away -even that he hath. - -13:13 Therefore speak I to them in parables: because they seeing see -not; and hearing they hear not, neither do they understand. - -13:14 And in them is fulfilled the prophecy of Esaias, which saith, By -hearing ye shall hear, and shall not understand; and seeing ye shall -see, and shall not perceive: 13:15 For this people’s heart is waxed -gross, and their ears are dull of hearing, and their eyes they have -closed; lest at any time they should see with their eyes and hear with -their ears, and should understand with their heart, and should be -converted, and I should heal them. - -13:16 But blessed are your eyes, for they see: and your ears, for they -hear. - -13:17 For verily I say unto you, That many prophets and righteous men -have desired to see those things which ye see, and have not seen them; -and to hear those things which ye hear, and have not heard them. - -13:18 Hear ye therefore the parable of the sower. - -13:19 When any one heareth the word of the kingdom, and understandeth -it not, then cometh the wicked one, and catcheth away that which was -sown in his heart. This is he which received seed by the way side. - -13:20 But he that received the seed into stony places, the same is he -that heareth the word, and anon with joy receiveth it; 13:21 Yet hath -he not root in himself, but dureth for a while: for when tribulation -or persecution ariseth because of the word, by and by he is offended. - -13:22 He also that received seed among the thorns is he that heareth -the word; and the care of this world, and the deceitfulness of riches, -choke the word, and he becometh unfruitful. - -13:23 But he that received seed into the good ground is he that -heareth the word, and understandeth it; which also beareth fruit, and -bringeth forth, some an hundredfold, some sixty, some thirty. - -13:24 Another parable put he forth unto them, saying, The kingdom of -heaven is likened unto a man which sowed good seed in his field: 13:25 -But while men slept, his enemy came and sowed tares among the wheat, -and went his way. - -13:26 But when the blade was sprung up, and brought forth fruit, then -appeared the tares also. - -13:27 So the servants of the householder came and said unto him, Sir, -didst not thou sow good seed in thy field? from whence then hath it -tares? 13:28 He said unto them, An enemy hath done this. The servants -said unto him, Wilt thou then that we go and gather them up? 13:29 -But he said, Nay; lest while ye gather up the tares, ye root up also -the wheat with them. - -13:30 Let both grow together until the harvest: and in the time of -harvest I will say to the reapers, Gather ye together first the tares, -and bind them in bundles to burn them: but gather the wheat into my -barn. - -13:31 Another parable put he forth unto them, saying, The kingdom of -heaven is like to a grain of mustard seed, which a man took, and sowed -in his field: 13:32 Which indeed is the least of all seeds: but when -it is grown, it is the greatest among herbs, and becometh a tree, so -that the birds of the air come and lodge in the branches thereof. - -13:33 Another parable spake he unto them; The kingdom of heaven is -like unto leaven, which a woman took, and hid in three measures of -meal, till the whole was leavened. - -13:34 All these things spake Jesus unto the multitude in parables; and -without a parable spake he not unto them: 13:35 That it might be -fulfilled which was spoken by the prophet, saying, I will open my -mouth in parables; I will utter things which have been kept secret -from the foundation of the world. - -13:36 Then Jesus sent the multitude away, and went into the house: and -his disciples came unto him, saying, Declare unto us the parable of -the tares of the field. - -13:37 He answered and said unto them, He that soweth the good seed is -the Son of man; 13:38 The field is the world; the good seed are the -children of the kingdom; but the tares are the children of the wicked -one; 13:39 The enemy that sowed them is the devil; the harvest is the -end of the world; and the reapers are the angels. - -13:40 As therefore the tares are gathered and burned in the fire; so -shall it be in the end of this world. - -13:41 The Son of man shall send forth his angels, and they shall -gather out of his kingdom all things that offend, and them which do -iniquity; 13:42 And shall cast them into a furnace of fire: there -shall be wailing and gnashing of teeth. - -13:43 Then shall the righteous shine forth as the sun in the kingdom -of their Father. Who hath ears to hear, let him hear. - -13:44 Again, the kingdom of heaven is like unto treasure hid in a -field; the which when a man hath found, he hideth, and for joy thereof -goeth and selleth all that he hath, and buyeth that field. - -13:45 Again, the kingdom of heaven is like unto a merchant man, -seeking goodly pearls: 13:46 Who, when he had found one pearl of great -price, went and sold all that he had, and bought it. - -13:47 Again, the kingdom of heaven is like unto a net, that was cast -into the sea, and gathered of every kind: 13:48 Which, when it was -full, they drew to shore, and sat down, and gathered the good into -vessels, but cast the bad away. - -13:49 So shall it be at the end of the world: the angels shall come -forth, and sever the wicked from among the just, 13:50 And shall cast -them into the furnace of fire: there shall be wailing and gnashing of -teeth. - -13:51 Jesus saith unto them, Have ye understood all these things? They -say unto him, Yea, Lord. - -13:52 Then said he unto them, Therefore every scribe which is -instructed unto the kingdom of heaven is like unto a man that is an -householder, which bringeth forth out of his treasure things new and -old. - -13:53 And it came to pass, that when Jesus had finished these -parables, he departed thence. - -13:54 And when he was come into his own country, he taught them in -their synagogue, insomuch that they were astonished, and said, Whence -hath this man this wisdom, and these mighty works? 13:55 Is not this -the carpenter’s son? is not his mother called Mary? and his brethren, -James, and Joses, and Simon, and Judas? 13:56 And his sisters, are -they not all with us? Whence then hath this man all these things? -13:57 And they were offended in him. But Jesus said unto them, A -prophet is not without honour, save in his own country, and in his own -house. - -13:58 And he did not many mighty works there because of their -unbelief. - -14:1 At that time Herod the tetrarch heard of the fame of Jesus, 14:2 -And said unto his servants, This is John the Baptist; he is risen from -the dead; and therefore mighty works do shew forth themselves in him. - -14:3 For Herod had laid hold on John, and bound him, and put him in -prison for Herodias’ sake, his brother Philip’s wife. - -14:4 For John said unto him, It is not lawful for thee to have her. - -14:5 And when he would have put him to death, he feared the multitude, -because they counted him as a prophet. - -14:6 But when Herod’s birthday was kept, the daughter of Herodias -danced before them, and pleased Herod. - -14:7 Whereupon he promised with an oath to give her whatsoever she -would ask. - -14:8 And she, being before instructed of her mother, said, Give me -here John Baptist’s head in a charger. - -14:9 And the king was sorry: nevertheless for the oath’s sake, and -them which sat with him at meat, he commanded it to be given her. - -14:10 And he sent, and beheaded John in the prison. - -14:11 And his head was brought in a charger, and given to the damsel: -and she brought it to her mother. - -14:12 And his disciples came, and took up the body, and buried it, and -went and told Jesus. - -14:13 When Jesus heard of it, he departed thence by ship into a desert -place apart: and when the people had heard thereof, they followed him -on foot out of the cities. - -14:14 And Jesus went forth, and saw a great multitude, and was moved -with compassion toward them, and he healed their sick. - -14:15 And when it was evening, his disciples came to him, saying, This -is a desert place, and the time is now past; send the multitude away, -that they may go into the villages, and buy themselves victuals. - -14:16 But Jesus said unto them, They need not depart; give ye them to -eat. - -14:17 And they say unto him, We have here but five loaves, and two -fishes. - -14:18 He said, Bring them hither to me. - -14:19 And he commanded the multitude to sit down on the grass, and -took the five loaves, and the two fishes, and looking up to heaven, he -blessed, and brake, and gave the loaves to his disciples, and the -disciples to the multitude. - -14:20 And they did all eat, and were filled: and they took up of the -fragments that remained twelve baskets full. - -14:21 And they that had eaten were about five thousand men, beside -women and children. - -14:22 And straightway Jesus constrained his disciples to get into a -ship, and to go before him unto the other side, while he sent the -multitudes away. - -14:23 And when he had sent the multitudes away, he went up into a -mountain apart to pray: and when the evening was come, he was there -alone. - -14:24 But the ship was now in the midst of the sea, tossed with waves: -for the wind was contrary. - -14:25 And in the fourth watch of the night Jesus went unto them, -walking on the sea. - -14:26 And when the disciples saw him walking on the sea, they were -troubled, saying, It is a spirit; and they cried out for fear. - -14:27 But straightway Jesus spake unto them, saying, Be of good cheer; -it is I; be not afraid. - -14:28 And Peter answered him and said, Lord, if it be thou, bid me -come unto thee on the water. - -14:29 And he said, Come. And when Peter was come down out of the ship, -he walked on the water, to go to Jesus. - -14:30 But when he saw the wind boisterous, he was afraid; and -beginning to sink, he cried, saying, Lord, save me. - -14:31 And immediately Jesus stretched forth his hand, and caught him, -and said unto him, O thou of little faith, wherefore didst thou doubt? -14:32 And when they were come into the ship, the wind ceased. - -14:33 Then they that were in the ship came and worshipped him, saying, -Of a truth thou art the Son of God. - -14:34 And when they were gone over, they came into the land of -Gennesaret. - -14:35 And when the men of that place had knowledge of him, they sent -out into all that country round about, and brought unto him all that -were diseased; 14:36 And besought him that they might only touch the -hem of his garment: and as many as touched were made perfectly whole. - -15:1 Then came to Jesus scribes and Pharisees, which were of -Jerusalem, saying, 15:2 Why do thy disciples transgress the tradition -of the elders? for they wash not their hands when they eat bread. - -15:3 But he answered and said unto them, Why do ye also transgress the -commandment of God by your tradition? 15:4 For God commanded, saying, -Honour thy father and mother: and, He that curseth father or mother, -let him die the death. - -15:5 But ye say, Whosoever shall say to his father or his mother, It -is a gift, by whatsoever thou mightest be profited by me; 15:6 And -honour not his father or his mother, he shall be free. Thus have ye -made the commandment of God of none effect by your tradition. - -15:7 Ye hypocrites, well did Esaias prophesy of you, saying, 15:8 This -people draweth nigh unto me with their mouth, and honoureth me with -their lips; but their heart is far from me. - -15:9 But in vain they do worship me, teaching for doctrines the -commandments of men. - -15:10 And he called the multitude, and said unto them, Hear, and -understand: 15:11 Not that which goeth into the mouth defileth a man; -but that which cometh out of the mouth, this defileth a man. - -15:12 Then came his disciples, and said unto him, Knowest thou that -the Pharisees were offended, after they heard this saying? 15:13 But -he answered and said, Every plant, which my heavenly Father hath not -planted, shall be rooted up. - -15:14 Let them alone: they be blind leaders of the blind. And if the -blind lead the blind, both shall fall into the ditch. - -15:15 Then answered Peter and said unto him, Declare unto us this -parable. - -15:16 And Jesus said, Are ye also yet without understanding? 15:17 Do -not ye yet understand, that whatsoever entereth in at the mouth goeth -into the belly, and is cast out into the draught? 15:18 But those -things which proceed out of the mouth come forth from the heart; and -they defile the man. - -15:19 For out of the heart proceed evil thoughts, murders, adulteries, -fornications, thefts, false witness, blasphemies: 15:20 These are the -things which defile a man: but to eat with unwashen hands defileth not -a man. - -15:21 Then Jesus went thence, and departed into the coasts of Tyre and -Sidon. - -15:22 And, behold, a woman of Canaan came out of the same coasts, and -cried unto him, saying, Have mercy on me, O Lord, thou son of David; -my daughter is grievously vexed with a devil. - -15:23 But he answered her not a word. And his disciples came and -besought him, saying, Send her away; for she crieth after us. - -15:24 But he answered and said, I am not sent but unto the lost sheep -of the house of Israel. - -15:25 Then came she and worshipped him, saying, Lord, help me. - -15:26 But he answered and said, It is not meet to take the children’s -bread, and to cast it to dogs. - -15:27 And she said, Truth, Lord: yet the dogs eat of the crumbs which -fall from their masters’ table. - -15:28 Then Jesus answered and said unto her, O woman, great is thy -faith: be it unto thee even as thou wilt. And her daughter was made -whole from that very hour. - -15:29 And Jesus departed from thence, and came nigh unto the sea of -Galilee; and went up into a mountain, and sat down there. - -15:30 And great multitudes came unto him, having with them those that -were lame, blind, dumb, maimed, and many others, and cast them down at -Jesus’ feet; and he healed them: 15:31 Insomuch that the multitude -wondered, when they saw the dumb to speak, the maimed to be whole, the -lame to walk, and the blind to see: and they glorified the God of -Israel. - -15:32 Then Jesus called his disciples unto him, and said, I have -compassion on the multitude, because they continue with me now three -days, and have nothing to eat: and I will not send them away fasting, -lest they faint in the way. - -15:33 And his disciples say unto him, Whence should we have so much -bread in the wilderness, as to fill so great a multitude? 15:34 And -Jesus saith unto them, How many loaves have ye? And they said, Seven, -and a few little fishes. - -15:35 And he commanded the multitude to sit down on the ground. - -15:36 And he took the seven loaves and the fishes, and gave thanks, -and brake them, and gave to his disciples, and the disciples to the -multitude. - -15:37 And they did all eat, and were filled: and they took up of the -broken meat that was left seven baskets full. - -15:38 And they that did eat were four thousand men, beside women and -children. - -15:39 And he sent away the multitude, and took ship, and came into the -coasts of Magdala. - -16:1 The Pharisees also with the Sadducees came, and tempting desired -him that he would shew them a sign from heaven. - -16:2 He answered and said unto them, When it is evening, ye say, It -will be fair weather: for the sky is red. - -16:3 And in the morning, It will be foul weather to day: for the sky -is red and lowering. O ye hypocrites, ye can discern the face of the -sky; but can ye not discern the signs of the times? 16:4 A wicked and -adulterous generation seeketh after a sign; and there shall no sign be -given unto it, but the sign of the prophet Jonas. And he left them, -and departed. - -16:5 And when his disciples were come to the other side, they had -forgotten to take bread. - -16:6 Then Jesus said unto them, Take heed and beware of the leaven of -the Pharisees and of the Sadducees. - -16:7 And they reasoned among themselves, saying, It is because we have -taken no bread. - -16:8 Which when Jesus perceived, he said unto them, O ye of little -faith, why reason ye among yourselves, because ye have brought no -bread? 16:9 Do ye not yet understand, neither remember the five -loaves of the five thousand, and how many baskets ye took up? 16:10 -Neither the seven loaves of the four thousand, and how many baskets ye -took up? 16:11 How is it that ye do not understand that I spake it -not to you concerning bread, that ye should beware of the leaven of -the Pharisees and of the Sadducees? 16:12 Then understood they how -that he bade them not beware of the leaven of bread, but of the -doctrine of the Pharisees and of the Sadducees. - -16:13 When Jesus came into the coasts of Caesarea Philippi, he asked -his disciples, saying, Whom do men say that I the Son of man am? -16:14 And they said, Some say that thou art John the Baptist: some, -Elias; and others, Jeremias, or one of the prophets. - -16:15 He saith unto them, But whom say ye that I am? 16:16 And Simon -Peter answered and said, Thou art the Christ, the Son of the living -God. - -16:17 And Jesus answered and said unto him, Blessed art thou, Simon -Barjona: for flesh and blood hath not revealed it unto thee, but my -Father which is in heaven. - -16:18 And I say also unto thee, That thou art Peter, and upon this -rock I will build my church; and the gates of hell shall not prevail -against it. - -16:19 And I will give unto thee the keys of the kingdom of heaven: and -whatsoever thou shalt bind on earth shall be bound in heaven: and -whatsoever thou shalt loose on earth shall be loosed in heaven. - -16:20 Then charged he his disciples that they should tell no man that -he was Jesus the Christ. - -16:21 From that time forth began Jesus to shew unto his disciples, how -that he must go unto Jerusalem, and suffer many things of the elders -and chief priests and scribes, and be killed, and be raised again the -third day. - -16:22 Then Peter took him, and began to rebuke him, saying, Be it far -from thee, Lord: this shall not be unto thee. - -16:23 But he turned, and said unto Peter, Get thee behind me, Satan: -thou art an offence unto me: for thou savourest not the things that be -of God, but those that be of men. - -16:24 Then said Jesus unto his disciples, If any man will come after -me, let him deny himself, and take up his cross, and follow me. - -16:25 For whosoever will save his life shall lose it: and whosoever -will lose his life for my sake shall find it. - -16:26 For what is a man profited, if he shall gain the whole world, -and lose his own soul? or what shall a man give in exchange for his -soul? 16:27 For the Son of man shall come in the glory of his Father -with his angels; and then he shall reward every man according to his -works. - -16:28 Verily I say unto you, There be some standing here, which shall -not taste of death, till they see the Son of man coming in his -kingdom. - -17:1 And after six days Jesus taketh Peter, James, and John his -brother, and bringeth them up into an high mountain apart, 17:2 And -was transfigured before them: and his face did shine as the sun, and -his raiment was white as the light. - -17:3 And, behold, there appeared unto them Moses and Elias talking -with him. - -17:4 Then answered Peter, and said unto Jesus, Lord, it is good for us -to be here: if thou wilt, let us make here three tabernacles; one for -thee, and one for Moses, and one for Elias. - -17:5 While he yet spake, behold, a bright cloud overshadowed them: and -behold a voice out of the cloud, which said, This is my beloved Son, -in whom I am well pleased; hear ye him. - -17:6 And when the disciples heard it, they fell on their face, and -were sore afraid. - -17:7 And Jesus came and touched them, and said, Arise, and be not -afraid. - -17:8 And when they had lifted up their eyes, they saw no man, save -Jesus only. - -17:9 And as they came down from the mountain, Jesus charged them, -saying, Tell the vision to no man, until the Son of man be risen again -from the dead. - -17:10 And his disciples asked him, saying, Why then say the scribes -that Elias must first come? 17:11 And Jesus answered and said unto -them, Elias truly shall first come, and restore all things. - -17:12 But I say unto you, That Elias is come already, and they knew -him not, but have done unto him whatsoever they listed. Likewise shall -also the Son of man suffer of them. - -17:13 Then the disciples understood that he spake unto them of John -the Baptist. - -17:14 And when they were come to the multitude, there came to him a -certain man, kneeling down to him, and saying, 17:15 Lord, have mercy -on my son: for he is lunatick, and sore vexed: for ofttimes he falleth -into the fire, and oft into the water. - -17:16 And I brought him to thy disciples, and they could not cure him. - -17:17 Then Jesus answered and said, O faithless and perverse -generation, how long shall I be with you? how long shall I suffer you? -bring him hither to me. - -17:18 And Jesus rebuked the devil; and he departed out of him: and the -child was cured from that very hour. - -17:19 Then came the disciples to Jesus apart, and said, Why could not -we cast him out? 17:20 And Jesus said unto them, Because of your -unbelief: for verily I say unto you, If ye have faith as a grain of -mustard seed, ye shall say unto this mountain, Remove hence to yonder -place; and it shall remove; and nothing shall be impossible unto you. - -17:21 Howbeit this kind goeth not out but by prayer and fasting. - -17:22 And while they abode in Galilee, Jesus said unto them, The Son -of man shall be betrayed into the hands of men: 17:23 And they shall -kill him, and the third day he shall be raised again. - -And they were exceeding sorry. - -17:24 And when they were come to Capernaum, they that received tribute -money came to Peter, and said, Doth not your master pay tribute? -17:25 He saith, Yes. And when he was come into the house, Jesus -prevented him, saying, What thinkest thou, Simon? of whom do the kings -of the earth take custom or tribute? of their own children, or of -strangers? 17:26 Peter saith unto him, Of strangers. Jesus saith unto -him, Then are the children free. - -17:27 Notwithstanding, lest we should offend them, go thou to the sea, -and cast an hook, and take up the fish that first cometh up; and when -thou hast opened his mouth, thou shalt find a piece of money: that -take, and give unto them for me and thee. - -18:1 At the same time came the disciples unto Jesus, saying, Who is -the greatest in the kingdom of heaven? 18:2 And Jesus called a little -child unto him, and set him in the midst of them, 18:3 And said, -Verily I say unto you, Except ye be converted, and become as little -children, ye shall not enter into the kingdom of heaven. - -18:4 Whosoever therefore shall humble himself as this little child, -the same is greatest in the kingdom of heaven. - -18:5 And whoso shall receive one such little child in my name -receiveth me. - -18:6 But whoso shall offend one of these little ones which believe in -me, it were better for him that a millstone were hanged about his -neck, and that he were drowned in the depth of the sea. - -18:7 Woe unto the world because of offences! for it must needs be that -offences come; but woe to that man by whom the offence cometh! 18:8 -Wherefore if thy hand or thy foot offend thee, cut them off, and cast -them from thee: it is better for thee to enter into life halt or -maimed, rather than having two hands or two feet to be cast into -everlasting fire. - -18:9 And if thine eye offend thee, pluck it out, and cast it from -thee: it is better for thee to enter into life with one eye, rather -than having two eyes to be cast into hell fire. - -18:10 Take heed that ye despise not one of these little ones; for I -say unto you, That in heaven their angels do always behold the face of -my Father which is in heaven. - -18:11 For the Son of man is come to save that which was lost. - -18:12 How think ye? if a man have an hundred sheep, and one of them be -gone astray, doth he not leave the ninety and nine, and goeth into the -mountains, and seeketh that which is gone astray? 18:13 And if so be -that he find it, verily I say unto you, he rejoiceth more of that -sheep, than of the ninety and nine which went not astray. - -18:14 Even so it is not the will of your Father which is in heaven, -that one of these little ones should perish. - -18:15 Moreover if thy brother shall trespass against thee, go and tell -him his fault between thee and him alone: if he shall hear thee, thou -hast gained thy brother. - -18:16 But if he will not hear thee, then take with thee one or two -more, that in the mouth of two or three witnesses every word may be -established. - -18:17 And if he shall neglect to hear them, tell it unto the church: -but if he neglect to hear the church, let him be unto thee as an -heathen man and a publican. - -18:18 Verily I say unto you, Whatsoever ye shall bind on earth shall -be bound in heaven: and whatsoever ye shall loose on earth shall be -loosed in heaven. - -18:19 Again I say unto you, That if two of you shall agree on earth as -touching any thing that they shall ask, it shall be done for them of -my Father which is in heaven. - -18:20 For where two or three are gathered together in my name, there -am I in the midst of them. - -18:21 Then came Peter to him, and said, Lord, how oft shall my brother -sin against me, and I forgive him? till seven times? 18:22 Jesus -saith unto him, I say not unto thee, Until seven times: but, Until -seventy times seven. - -18:23 Therefore is the kingdom of heaven likened unto a certain king, -which would take account of his servants. - -18:24 And when he had begun to reckon, one was brought unto him, which -owed him ten thousand talents. - -18:25 But forasmuch as he had not to pay, his lord commanded him to be -sold, and his wife, and children, and all that he had, and payment to -be made. - -18:26 The servant therefore fell down, and worshipped him, saying, -Lord, have patience with me, and I will pay thee all. - -18:27 Then the lord of that servant was moved with compassion, and -loosed him, and forgave him the debt. - -18:28 But the same servant went out, and found one of his -fellowservants, which owed him an hundred pence: and he laid hands on -him, and took him by the throat, saying, Pay me that thou owest. - -18:29 And his fellowservant fell down at his feet, and besought him, -saying, Have patience with me, and I will pay thee all. - -18:30 And he would not: but went and cast him into prison, till he -should pay the debt. - -18:31 So when his fellowservants saw what was done, they were very -sorry, and came and told unto their lord all that was done. - -18:32 Then his lord, after that he had called him, said unto him, O -thou wicked servant, I forgave thee all that debt, because thou -desiredst me: 18:33 Shouldest not thou also have had compassion on thy -fellowservant, even as I had pity on thee? 18:34 And his lord was -wroth, and delivered him to the tormentors, till he should pay all -that was due unto him. - -18:35 So likewise shall my heavenly Father do also unto you, if ye -from your hearts forgive not every one his brother their trespasses. - -19:1 And it came to pass, that when Jesus had finished these sayings, -he departed from Galilee, and came into the coasts of Judaea beyond -Jordan; 19:2 And great multitudes followed him; and he healed them -there. - -19:3 The Pharisees also came unto him, tempting him, and saying unto -him, Is it lawful for a man to put away his wife for every cause? -19:4 And he answered and said unto them, Have ye not read, that he -which made them at the beginning made them male and female, 19:5 And -said, For this cause shall a man leave father and mother, and shall -cleave to his wife: and they twain shall be one flesh? 19:6 Wherefore -they are no more twain, but one flesh. What therefore God hath joined -together, let not man put asunder. - -19:7 They say unto him, Why did Moses then command to give a writing -of divorcement, and to put her away? 19:8 He saith unto them, Moses -because of the hardness of your hearts suffered you to put away your -wives: but from the beginning it was not so. - -19:9 And I say unto you, Whosoever shall put away his wife, except it -be for fornication, and shall marry another, committeth adultery: and -whoso marrieth her which is put away doth commit adultery. - -19:10 His disciples say unto him, If the case of the man be so with -his wife, it is not good to marry. - -19:11 But he said unto them, All men cannot receive this saying, save -they to whom it is given. - -19:12 For there are some eunuchs, which were so born from their -mother’s womb: and there are some eunuchs, which were made eunuchs of -men: and there be eunuchs, which have made themselves eunuchs for the -kingdom of heaven’s sake. He that is able to receive it, let him -receive it. - -19:13 Then were there brought unto him little children, that he should -put his hands on them, and pray: and the disciples rebuked them. - -19:14 But Jesus said, Suffer little children, and forbid them not, to -come unto me: for of such is the kingdom of heaven. - -19:15 And he laid his hands on them, and departed thence. - -19:16 And, behold, one came and said unto him, Good Master, what good -thing shall I do, that I may have eternal life? 19:17 And he said -unto him, Why callest thou me good? there is none good but one, that -is, God: but if thou wilt enter into life, keep the commandments. - -19:18 He saith unto him, Which? Jesus said, Thou shalt do no murder, -Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not -bear false witness, 19:19 Honour thy father and thy mother: and, Thou -shalt love thy neighbour as thyself. - -19:20 The young man saith unto him, All these things have I kept from -my youth up: what lack I yet? 19:21 Jesus said unto him, If thou wilt -be perfect, go and sell that thou hast, and give to the poor, and thou -shalt have treasure in heaven: and come and follow me. - -19:22 But when the young man heard that saying, he went away -sorrowful: for he had great possessions. - -19:23 Then said Jesus unto his disciples, Verily I say unto you, That -a rich man shall hardly enter into the kingdom of heaven. - -19:24 And again I say unto you, It is easier for a camel to go through -the eye of a needle, than for a rich man to enter into the kingdom of -God. - -19:25 When his disciples heard it, they were exceedingly amazed, -saying, Who then can be saved? 19:26 But Jesus beheld them, and said -unto them, With men this is impossible; but with God all things are -possible. - -19:27 Then answered Peter and said unto him, Behold, we have forsaken -all, and followed thee; what shall we have therefore? 19:28 And Jesus -said unto them, Verily I say unto you, That ye which have followed me, -in the regeneration when the Son of man shall sit in the throne of his -glory, ye also shall sit upon twelve thrones, judging the twelve -tribes of Israel. - -19:29 And every one that hath forsaken houses, or brethren, or -sisters, or father, or mother, or wife, or children, or lands, for my -name’s sake, shall receive an hundredfold, and shall inherit -everlasting life. - -19:30 But many that are first shall be last; and the last shall be -first. - -20:1 For the kingdom of heaven is like unto a man that is an -householder, which went out early in the morning to hire labourers -into his vineyard. - -20:2 And when he had agreed with the labourers for a penny a day, he -sent them into his vineyard. - -20:3 And he went out about the third hour, and saw others standing -idle in the marketplace, 20:4 And said unto them; Go ye also into the -vineyard, and whatsoever is right I will give you. And they went their -way. - -20:5 Again he went out about the sixth and ninth hour, and did -likewise. - -20:6 And about the eleventh hour he went out, and found others -standing idle, and saith unto them, Why stand ye here all the day -idle? 20:7 They say unto him, Because no man hath hired us. He saith -unto them, Go ye also into the vineyard; and whatsoever is right, that -shall ye receive. - -20:8 So when even was come, the lord of the vineyard saith unto his -steward, Call the labourers, and give them their hire, beginning from -the last unto the first. - -20:9 And when they came that were hired about the eleventh hour, they -received every man a penny. - -20:10 But when the first came, they supposed that they should have -received more; and they likewise received every man a penny. - -20:11 And when they had received it, they murmured against the goodman -of the house, 20:12 Saying, These last have wrought but one hour, and -thou hast made them equal unto us, which have borne the burden and -heat of the day. - -20:13 But he answered one of them, and said, Friend, I do thee no -wrong: didst not thou agree with me for a penny? 20:14 Take that -thine is, and go thy way: I will give unto this last, even as unto -thee. - -20:15 Is it not lawful for me to do what I will with mine own? Is -thine eye evil, because I am good? 20:16 So the last shall be first, -and the first last: for many be called, but few chosen. - -20:17 And Jesus going up to Jerusalem took the twelve disciples apart -in the way, and said unto them, 20:18 Behold, we go up to Jerusalem; -and the Son of man shall be betrayed unto the chief priests and unto -the scribes, and they shall condemn him to death, 20:19 And shall -deliver him to the Gentiles to mock, and to scourge, and to crucify -him: and the third day he shall rise again. - -20:20 Then came to him the mother of Zebedees children with her sons, -worshipping him, and desiring a certain thing of him. - -20:21 And he said unto her, What wilt thou? She saith unto him, Grant -that these my two sons may sit, the one on thy right hand, and the -other on the left, in thy kingdom. - -20:22 But Jesus answered and said, Ye know not what ye ask. Are ye -able to drink of the cup that I shall drink of, and to be baptized -with the baptism that I am baptized with? They say unto him, We are -able. - -20:23 And he saith unto them, Ye shall drink indeed of my cup, and be -baptized with the baptism that I am baptized with: but to sit on my -right hand, and on my left, is not mine to give, but it shall be given -to them for whom it is prepared of my Father. - -20:24 And when the ten heard it, they were moved with indignation -against the two brethren. - -20:25 But Jesus called them unto him, and said, Ye know that the -princes of the Gentiles exercise dominion over them, and they that are -great exercise authority upon them. - -20:26 But it shall not be so among you: but whosoever will be great -among you, let him be your minister; 20:27 And whosoever will be chief -among you, let him be your servant: 20:28 Even as the Son of man came -not to be ministered unto, but to minister, and to give his life a -ransom for many. - -20:29 And as they departed from Jericho, a great multitude followed -him. - -20:30 And, behold, two blind men sitting by the way side, when they -heard that Jesus passed by, cried out, saying, Have mercy on us, O -Lord, thou son of David. - -20:31 And the multitude rebuked them, because they should hold their -peace: but they cried the more, saying, Have mercy on us, O Lord, thou -son of David. - -20:32 And Jesus stood still, and called them, and said, What will ye -that I shall do unto you? 20:33 They say unto him, Lord, that our -eyes may be opened. - -20:34 So Jesus had compassion on them, and touched their eyes: and -immediately their eyes received sight, and they followed him. - -21:1 And when they drew nigh unto Jerusalem, and were come to -Bethphage, unto the mount of Olives, then sent Jesus two disciples, -21:2 Saying unto them, Go into the village over against you, and -straightway ye shall find an ass tied, and a colt with her: loose -them, and bring them unto me. - -21:3 And if any man say ought unto you, ye shall say, The Lord hath -need of them; and straightway he will send them. - -21:4 All this was done, that it might be fulfilled which was spoken by -the prophet, saying, 21:5 Tell ye the daughter of Sion, Behold, thy -King cometh unto thee, meek, and sitting upon an ass, and a colt the -foal of an ass. - -21:6 And the disciples went, and did as Jesus commanded them, 21:7 And -brought the ass, and the colt, and put on them their clothes, and they -set him thereon. - -21:8 And a very great multitude spread their garments in the way; -others cut down branches from the trees, and strawed them in the way. - -21:9 And the multitudes that went before, and that followed, cried, -saying, Hosanna to the son of David: Blessed is he that cometh in the -name of the Lord; Hosanna in the highest. - -21:10 And when he was come into Jerusalem, all the city was moved, -saying, Who is this? 21:11 And the multitude said, This is Jesus the -prophet of Nazareth of Galilee. - -21:12 And Jesus went into the temple of God, and cast out all them -that sold and bought in the temple, and overthrew the tables of the -moneychangers, and the seats of them that sold doves, 21:13 And said -unto them, It is written, My house shall be called the house of -prayer; but ye have made it a den of thieves. - -21:14 And the blind and the lame came to him in the temple; and he -healed them. - -21:15 And when the chief priests and scribes saw the wonderful things -that he did, and the children crying in the temple, and saying, -Hosanna to the son of David; they were sore displeased, 21:16 And said -unto him, Hearest thou what these say? And Jesus saith unto them, Yea; -have ye never read, Out of the mouth of babes and sucklings thou hast -perfected praise? 21:17 And he left them, and went out of the city -into Bethany; and he lodged there. - -21:18 Now in the morning as he returned into the city, he hungered. - -21:19 And when he saw a fig tree in the way, he came to it, and found -nothing thereon, but leaves only, and said unto it, Let no fruit grow -on thee henceforward for ever. And presently the fig tree withered -away. - -21:20 And when the disciples saw it, they marvelled, saying, How soon -is the fig tree withered away! 21:21 Jesus answered and said unto -them, Verily I say unto you, If ye have faith, and doubt not, ye shall -not only do this which is done to the fig tree, but also if ye shall -say unto this mountain, Be thou removed, and be thou cast into the -sea; it shall be done. - -21:22 And all things, whatsoever ye shall ask in prayer, believing, ye -shall receive. - -21:23 And when he was come into the temple, the chief priests and the -elders of the people came unto him as he was teaching, and said, By -what authority doest thou these things? and who gave thee this -authority? 21:24 And Jesus answered and said unto them, I also will -ask you one thing, which if ye tell me, I in like wise will tell you -by what authority I do these things. - -21:25 The baptism of John, whence was it? from heaven, or of men? And -they reasoned with themselves, saying, If we shall say, From heaven; -he will say unto us, Why did ye not then believe him? 21:26 But if we -shall say, Of men; we fear the people; for all hold John as a prophet. - -21:27 And they answered Jesus, and said, We cannot tell. And he said -unto them, Neither tell I you by what authority I do these things. - -21:28 But what think ye? A certain man had two sons; and he came to -the first, and said, Son, go work to day in my vineyard. - -21:29 He answered and said, I will not: but afterward he repented, and -went. - -21:30 And he came to the second, and said likewise. And he answered -and said, I go, sir: and went not. - -21:31 Whether of them twain did the will of his father? They say unto -him, The first. Jesus saith unto them, Verily I say unto you, That the -publicans and the harlots go into the kingdom of God before you. - -21:32 For John came unto you in the way of righteousness, and ye -believed him not: but the publicans and the harlots believed him: and -ye, when ye had seen it, repented not afterward, that ye might believe -him. - -21:33 Hear another parable: There was a certain householder, which -planted a vineyard, and hedged it round about, and digged a winepress -in it, and built a tower, and let it out to husbandmen, and went into -a far country: 21:34 And when the time of the fruit drew near, he sent -his servants to the husbandmen, that they might receive the fruits of -it. - -21:35 And the husbandmen took his servants, and beat one, and killed -another, and stoned another. - -21:36 Again, he sent other servants more than the first: and they did -unto them likewise. - -21:37 But last of all he sent unto them his son, saying, They will -reverence my son. - -21:38 But when the husbandmen saw the son, they said among themselves, -This is the heir; come, let us kill him, and let us seize on his -inheritance. - -21:39 And they caught him, and cast him out of the vineyard, and slew -him. - -21:40 When the lord therefore of the vineyard cometh, what will he do -unto those husbandmen? 21:41 They say unto him, He will miserably -destroy those wicked men, and will let out his vineyard unto other -husbandmen, which shall render him the fruits in their seasons. - -21:42 Jesus saith unto them, Did ye never read in the scriptures, The -stone which the builders rejected, the same is become the head of the -corner: this is the Lord’s doing, and it is marvellous in our eyes? -21:43 Therefore say I unto you, The kingdom of God shall be taken from -you, and given to a nation bringing forth the fruits thereof. - -21:44 And whosoever shall fall on this stone shall be broken: but on -whomsoever it shall fall, it will grind him to powder. - -21:45 And when the chief priests and Pharisees had heard his parables, -they perceived that he spake of them. - -21:46 But when they sought to lay hands on him, they feared the -multitude, because they took him for a prophet. - -22:1 And Jesus answered and spake unto them again by parables, and -said, 22:2 The kingdom of heaven is like unto a certain king, which -made a marriage for his son, 22:3 And sent forth his servants to call -them that were bidden to the wedding: and they would not come. - -22:4 Again, he sent forth other servants, saying, Tell them which are -bidden, Behold, I have prepared my dinner: my oxen and my fatlings are -killed, and all things are ready: come unto the marriage. - -22:5 But they made light of it, and went their ways, one to his farm, -another to his merchandise: 22:6 And the remnant took his servants, -and entreated them spitefully, and slew them. - -22:7 But when the king heard thereof, he was wroth: and he sent forth -his armies, and destroyed those murderers, and burned up their city. - -22:8 Then saith he to his servants, The wedding is ready, but they -which were bidden were not worthy. - -22:9 Go ye therefore into the highways, and as many as ye shall find, -bid to the marriage. - -22:10 So those servants went out into the highways, and gathered -together all as many as they found, both bad and good: and the wedding -was furnished with guests. - -22:11 And when the king came in to see the guests, he saw there a man -which had not on a wedding garment: 22:12 And he saith unto him, -Friend, how camest thou in hither not having a wedding garment? And he -was speechless. - -22:13 Then said the king to the servants, Bind him hand and foot, and -take him away, and cast him into outer darkness, there shall be -weeping and gnashing of teeth. - -22:14 For many are called, but few are chosen. - -22:15 Then went the Pharisees, and took counsel how they might -entangle him in his talk. - -22:16 And they sent out unto him their disciples with the Herodians, -saying, Master, we know that thou art true, and teachest the way of -God in truth, neither carest thou for any man: for thou regardest not -the person of men. - -22:17 Tell us therefore, What thinkest thou? Is it lawful to give -tribute unto Caesar, or not? 22:18 But Jesus perceived their -wickedness, and said, Why tempt ye me, ye hypocrites? 22:19 Shew me -the tribute money. And they brought unto him a penny. - -22:20 And he saith unto them, Whose is this image and superscription? -22:21 They say unto him, Caesar’s. Then saith he unto them, Render -therefore unto Caesar the things which are Caesar’s; and unto God the -things that are God’s. - -22:22 When they had heard these words, they marvelled, and left him, -and went their way. - -22:23 The same day came to him the Sadducees, which say that there is -no resurrection, and asked him, 22:24 Saying, Master, Moses said, If a -man die, having no children, his brother shall marry his wife, and -raise up seed unto his brother. - -22:25 Now there were with us seven brethren: and the first, when he -had married a wife, deceased, and, having no issue, left his wife unto -his brother: 22:26 Likewise the second also, and the third, unto the -seventh. - -22:27 And last of all the woman died also. - -22:28 Therefore in the resurrection whose wife shall she be of the -seven? for they all had her. - -22:29 Jesus answered and said unto them, Ye do err, not knowing the -scriptures, nor the power of God. - -22:30 For in the resurrection they neither marry, nor are given in -marriage, but are as the angels of God in heaven. - -22:31 But as touching the resurrection of the dead, have ye not read -that which was spoken unto you by God, saying, 22:32 I am the God of -Abraham, and the God of Isaac, and the God of Jacob? God is not the -God of the dead, but of the living. - -22:33 And when the multitude heard this, they were astonished at his -doctrine. - -22:34 But when the Pharisees had heard that he had put the Sadducees -to silence, they were gathered together. - -22:35 Then one of them, which was a lawyer, asked him a question, -tempting him, and saying, 22:36 Master, which is the great commandment -in the law? 22:37 Jesus said unto him, Thou shalt love the Lord thy -God with all thy heart, and with all thy soul, and with all thy mind. - -22:38 This is the first and great commandment. - -22:39 And the second is like unto it, Thou shalt love thy neighbour as -thyself. - -22:40 On these two commandments hang all the law and the prophets. - -22:41 While the Pharisees were gathered together, Jesus asked them, -22:42 Saying, What think ye of Christ? whose son is he? They say unto -him, The son of David. - -22:43 He saith unto them, How then doth David in spirit call him Lord, -saying, 22:44 The LORD said unto my Lord, Sit thou on my right hand, -till I make thine enemies thy footstool? 22:45 If David then call him -Lord, how is he his son? 22:46 And no man was able to answer him a -word, neither durst any man from that day forth ask him any more -questions. - -23:1 Then spake Jesus to the multitude, and to his disciples, 23:2 -Saying The scribes and the Pharisees sit in Moses’ seat: 23:3 All -therefore whatsoever they bid you observe, that observe and do; but do -not ye after their works: for they say, and do not. - -23:4 For they bind heavy burdens and grievous to be borne, and lay -them on men’s shoulders; but they themselves will not move them with -one of their fingers. - -23:5 But all their works they do for to be seen of men: they make -broad their phylacteries, and enlarge the borders of their garments, -23:6 And love the uppermost rooms at feasts, and the chief seats in -the synagogues, 23:7 And greetings in the markets, and to be called of -men, Rabbi, Rabbi. - -23:8 But be not ye called Rabbi: for one is your Master, even Christ; -and all ye are brethren. - -23:9 And call no man your father upon the earth: for one is your -Father, which is in heaven. - -23:10 Neither be ye called masters: for one is your Master, even -Christ. - -23:11 But he that is greatest among you shall be your servant. - -23:12 And whosoever shall exalt himself shall be abased; and he that -shall humble himself shall be exalted. - -23:13 But woe unto you, scribes and Pharisees, hypocrites! for ye shut -up the kingdom of heaven against men: for ye neither go in yourselves, -neither suffer ye them that are entering to go in. - -23:14 Woe unto you, scribes and Pharisees, hypocrites! for ye devour -widows’ houses, and for a pretence make long prayer: therefore ye -shall receive the greater damnation. - -23:15 Woe unto you, scribes and Pharisees, hypocrites! for ye compass -sea and land to make one proselyte, and when he is made, ye make him -twofold more the child of hell than yourselves. - -23:16 Woe unto you, ye blind guides, which say, Whosoever shall swear -by the temple, it is nothing; but whosoever shall swear by the gold of -the temple, he is a debtor! 23:17 Ye fools and blind: for whether is -greater, the gold, or the temple that sanctifieth the gold? 23:18 -And, Whosoever shall swear by the altar, it is nothing; but whosoever -sweareth by the gift that is upon it, he is guilty. - -23:19 Ye fools and blind: for whether is greater, the gift, or the -altar that sanctifieth the gift? 23:20 Whoso therefore shall swear by -the altar, sweareth by it, and by all things thereon. - -23:21 And whoso shall swear by the temple, sweareth by it, and by him -that dwelleth therein. - -23:22 And he that shall swear by heaven, sweareth by the throne of -God, and by him that sitteth thereon. - -23:23 Woe unto you, scribes and Pharisees, hypocrites! for ye pay -tithe of mint and anise and cummin, and have omitted the weightier -matters of the law, judgment, mercy, and faith: these ought ye to have -done, and not to leave the other undone. - -23:24 Ye blind guides, which strain at a gnat, and swallow a camel. - -23:25 Woe unto you, scribes and Pharisees, hypocrites! for ye make -clean the outside of the cup and of the platter, but within they are -full of extortion and excess. - -23:26 Thou blind Pharisee, cleanse first that which is within the cup -and platter, that the outside of them may be clean also. - -23:27 Woe unto you, scribes and Pharisees, hypocrites! for ye are like -unto whited sepulchres, which indeed appear beautiful outward, but are -within full of dead men’s bones, and of all uncleanness. - -23:28 Even so ye also outwardly appear righteous unto men, but within -ye are full of hypocrisy and iniquity. - -23:29 Woe unto you, scribes and Pharisees, hypocrites! because ye -build the tombs of the prophets, and garnish the sepulchres of the -righteous, 23:30 And say, If we had been in the days of our fathers, -we would not have been partakers with them in the blood of the -prophets. - -23:31 Wherefore ye be witnesses unto yourselves, that ye are the -children of them which killed the prophets. - -23:32 Fill ye up then the measure of your fathers. - -23:33 Ye serpents, ye generation of vipers, how can ye escape the -damnation of hell? 23:34 Wherefore, behold, I send unto you prophets, -and wise men, and scribes: and some of them ye shall kill and crucify; -and some of them shall ye scourge in your synagogues, and persecute -them from city to city: 23:35 That upon you may come all the righteous -blood shed upon the earth, from the blood of righteous Abel unto the -blood of Zacharias son of Barachias, whom ye slew between the temple -and the altar. - -23:36 Verily I say unto you, All these things shall come upon this -generation. - -23:37 O Jerusalem, Jerusalem, thou that killest the prophets, and -stonest them which are sent unto thee, how often would I have gathered -thy children together, even as a hen gathereth her chickens under her -wings, and ye would not! 23:38 Behold, your house is left unto you -desolate. - -23:39 For I say unto you, Ye shall not see me henceforth, till ye -shall say, Blessed is he that cometh in the name of the Lord. - -24:1 And Jesus went out, and departed from the temple: and his -disciples came to him for to shew him the buildings of the temple. - -24:2 And Jesus said unto them, See ye not all these things? verily I -say unto you, There shall not be left here one stone upon another, -that shall not be thrown down. - -24:3 And as he sat upon the mount of Olives, the disciples came unto -him privately, saying, Tell us, when shall these things be? and what -shall be the sign of thy coming, and of the end of the world? 24:4 -And Jesus answered and said unto them, Take heed that no man deceive -you. - -24:5 For many shall come in my name, saying, I am Christ; and shall -deceive many. - -24:6 And ye shall hear of wars and rumours of wars: see that ye be not -troubled: for all these things must come to pass, but the end is not -yet. - -24:7 For nation shall rise against nation, and kingdom against -kingdom: and there shall be famines, and pestilences, and earthquakes, -in divers places. - -24:8 All these are the beginning of sorrows. - -24:9 Then shall they deliver you up to be afflicted, and shall kill -you: and ye shall be hated of all nations for my name’s sake. - -24:10 And then shall many be offended, and shall betray one another, -and shall hate one another. - -24:11 And many false prophets shall rise, and shall deceive many. - -24:12 And because iniquity shall abound, the love of many shall wax -cold. - -24:13 But he that shall endure unto the end, the same shall be saved. - -24:14 And this gospel of the kingdom shall be preached in all the -world for a witness unto all nations; and then shall the end come. - -24:15 When ye therefore shall see the abomination of desolation, -spoken of by Daniel the prophet, stand in the holy place, (whoso -readeth, let him understand:) 24:16 Then let them which be in Judaea -flee into the mountains: 24:17 Let him which is on the housetop not -come down to take any thing out of his house: 24:18 Neither let him -which is in the field return back to take his clothes. - -24:19 And woe unto them that are with child, and to them that give -suck in those days! 24:20 But pray ye that your flight be not in the -winter, neither on the sabbath day: 24:21 For then shall be great -tribulation, such as was not since the beginning of the world to this -time, no, nor ever shall be. - -24:22 And except those days should be shortened, there should no flesh -be saved: but for the elect’s sake those days shall be shortened. - -24:23 Then if any man shall say unto you, Lo, here is Christ, or -there; believe it not. - -24:24 For there shall arise false Christs, and false prophets, and -shall shew great signs and wonders; insomuch that, if it were -possible, they shall deceive the very elect. - -24:25 Behold, I have told you before. - -24:26 Wherefore if they shall say unto you, Behold, he is in the -desert; go not forth: behold, he is in the secret chambers; believe it -not. - -24:27 For as the lightning cometh out of the east, and shineth even -unto the west; so shall also the coming of the Son of man be. - -24:28 For wheresoever the carcase is, there will the eagles be -gathered together. - -24:29 Immediately after the tribulation of those days shall the sun be -darkened, and the moon shall not give her light, and the stars shall -fall from heaven, and the powers of the heavens shall be shaken: 24:30 -And then shall appear the sign of the Son of man in heaven: and then -shall all the tribes of the earth mourn, and they shall see the Son of -man coming in the clouds of heaven with power and great glory. - -24:31 And he shall send his angels with a great sound of a trumpet, -and they shall gather together his elect from the four winds, from one -end of heaven to the other. - -24:32 Now learn a parable of the fig tree; When his branch is yet -tender, and putteth forth leaves, ye know that summer is nigh: 24:33 -So likewise ye, when ye shall see all these things, know that it is -near, even at the doors. - -24:34 Verily I say unto you, This generation shall not pass, till all -these things be fulfilled. - -24:35 Heaven and earth shall pass away, but my words shall not pass -away. - -24:36 But of that day and hour knoweth no man, no, not the angels of -heaven, but my Father only. - -24:37 But as the days of Noe were, so shall also the coming of the Son -of man be. - -24:38 For as in the days that were before the flood they were eating -and drinking, marrying and giving in marriage, until the day that Noe -entered into the ark, 24:39 And knew not until the flood came, and -took them all away; so shall also the coming of the Son of man be. - -24:40 Then shall two be in the field; the one shall be taken, and the -other left. - -24:41 Two women shall be grinding at the mill; the one shall be taken, -and the other left. - -24:42 Watch therefore: for ye know not what hour your Lord doth come. - -24:43 But know this, that if the goodman of the house had known in -what watch the thief would come, he would have watched, and would not -have suffered his house to be broken up. - -24:44 Therefore be ye also ready: for in such an hour as ye think not -the Son of man cometh. - -24:45 Who then is a faithful and wise servant, whom his lord hath made -ruler over his household, to give them meat in due season? 24:46 -Blessed is that servant, whom his lord when he cometh shall find so -doing. - -24:47 Verily I say unto you, That he shall make him ruler over all his -goods. - -24:48 But and if that evil servant shall say in his heart, My lord -delayeth his coming; 24:49 And shall begin to smite his -fellowservants, and to eat and drink with the drunken; 24:50 The lord -of that servant shall come in a day when he looketh not for him, and -in an hour that he is not aware of, 24:51 And shall cut him asunder, -and appoint him his portion with the hypocrites: there shall be -weeping and gnashing of teeth. - -25:1 Then shall the kingdom of heaven be likened unto ten virgins, -which took their lamps, and went forth to meet the bridegroom. - -25:2 And five of them were wise, and five were foolish. - -25:3 They that were foolish took their lamps, and took no oil with -them: 25:4 But the wise took oil in their vessels with their lamps. - -25:5 While the bridegroom tarried, they all slumbered and slept. - -25:6 And at midnight there was a cry made, Behold, the bridegroom -cometh; go ye out to meet him. - -25:7 Then all those virgins arose, and trimmed their lamps. - -25:8 And the foolish said unto the wise, Give us of your oil; for our -lamps are gone out. - -25:9 But the wise answered, saying, Not so; lest there be not enough -for us and you: but go ye rather to them that sell, and buy for -yourselves. - -25:10 And while they went to buy, the bridegroom came; and they that -were ready went in with him to the marriage: and the door was shut. - -25:11 Afterward came also the other virgins, saying, Lord, Lord, open -to us. - -25:12 But he answered and said, Verily I say unto you, I know you not. - -25:13 Watch therefore, for ye know neither the day nor the hour -wherein the Son of man cometh. - -25:14 For the kingdom of heaven is as a man travelling into a far -country, who called his own servants, and delivered unto them his -goods. - -25:15 And unto one he gave five talents, to another two, and to -another one; to every man according to his several ability; and -straightway took his journey. - -25:16 Then he that had received the five talents went and traded with -the same, and made them other five talents. - -25:17 And likewise he that had received two, he also gained other two. - -25:18 But he that had received one went and digged in the earth, and -hid his lord’s money. - -25:19 After a long time the lord of those servants cometh, and -reckoneth with them. - -25:20 And so he that had received five talents came and brought other -five talents, saying, Lord, thou deliveredst unto me five talents: -behold, I have gained beside them five talents more. - -25:21 His lord said unto him, Well done, thou good and faithful -servant: thou hast been faithful over a few things, I will make thee -ruler over many things: enter thou into the joy of thy lord. - -25:22 He also that had received two talents came and said, Lord, thou -deliveredst unto me two talents: behold, I have gained two other -talents beside them. - -25:23 His lord said unto him, Well done, good and faithful servant; -thou hast been faithful over a few things, I will make thee ruler over -many things: enter thou into the joy of thy lord. - -25:24 Then he which had received the one talent came and said, Lord, I -knew thee that thou art an hard man, reaping where thou hast not sown, -and gathering where thou hast not strawed: 25:25 And I was afraid, and -went and hid thy talent in the earth: lo, there thou hast that is -thine. - -25:26 His lord answered and said unto him, Thou wicked and slothful -servant, thou knewest that I reap where I sowed not, and gather where -I have not strawed: 25:27 Thou oughtest therefore to have put my money -to the exchangers, and then at my coming I should have received mine -own with usury. - -25:28 Take therefore the talent from him, and give it unto him which -hath ten talents. - -25:29 For unto every one that hath shall be given, and he shall have -abundance: but from him that hath not shall be taken away even that -which he hath. - -25:30 And cast ye the unprofitable servant into outer darkness: there -shall be weeping and gnashing of teeth. - -25:31 When the Son of man shall come in his glory, and all the holy -angels with him, then shall he sit upon the throne of his glory: 25:32 -And before him shall be gathered all nations: and he shall separate -them one from another, as a shepherd divideth his sheep from the -goats: 25:33 And he shall set the sheep on his right hand, but the -goats on the left. - -25:34 Then shall the King say unto them on his right hand, Come, ye -blessed of my Father, inherit the kingdom prepared for you from the -foundation of the world: 25:35 For I was an hungred, and ye gave me -meat: I was thirsty, and ye gave me drink: I was a stranger, and ye -took me in: 25:36 Naked, and ye clothed me: I was sick, and ye visited -me: I was in prison, and ye came unto me. - -25:37 Then shall the righteous answer him, saying, Lord, when saw we -thee an hungred, and fed thee? or thirsty, and gave thee drink? 25:38 -When saw we thee a stranger, and took thee in? or naked, and clothed -thee? 25:39 Or when saw we thee sick, or in prison, and came unto -thee? 25:40 And the King shall answer and say unto them, Verily I say -unto you, Inasmuch as ye have done it unto one of the least of these -my brethren, ye have done it unto me. - -25:41 Then shall he say also unto them on the left hand, Depart from -me, ye cursed, into everlasting fire, prepared for the devil and his -angels: 25:42 For I was an hungred, and ye gave me no meat: I was -thirsty, and ye gave me no drink: 25:43 I was a stranger, and ye took -me not in: naked, and ye clothed me not: sick, and in prison, and ye -visited me not. - -25:44 Then shall they also answer him, saying, Lord, when saw we thee -an hungred, or athirst, or a stranger, or naked, or sick, or in -prison, and did not minister unto thee? 25:45 Then shall he answer -them, saying, Verily I say unto you, Inasmuch as ye did it not to one -of the least of these, ye did it not to me. - -25:46 And these shall go away into everlasting punishment: but the -righteous into life eternal. - -26:1 And it came to pass, when Jesus had finished all these sayings, -he said unto his disciples, 26:2 Ye know that after two days is the -feast of the passover, and the Son of man is betrayed to be crucified. - -26:3 Then assembled together the chief priests, and the scribes, and -the elders of the people, unto the palace of the high priest, who was -called Caiaphas, 26:4 And consulted that they might take Jesus by -subtilty, and kill him. - -26:5 But they said, Not on the feast day, lest there be an uproar -among the people. - -26:6 Now when Jesus was in Bethany, in the house of Simon the leper, -26:7 There came unto him a woman having an alabaster box of very -precious ointment, and poured it on his head, as he sat at meat. - -26:8 But when his disciples saw it, they had indignation, saying, To -what purpose is this waste? 26:9 For this ointment might have been -sold for much, and given to the poor. - -26:10 When Jesus understood it, he said unto them, Why trouble ye the -woman? for she hath wrought a good work upon me. - -26:11 For ye have the poor always with you; but me ye have not always. - -26:12 For in that she hath poured this ointment on my body, she did it -for my burial. - -26:13 Verily I say unto you, Wheresoever this gospel shall be preached -in the whole world, there shall also this, that this woman hath done, -be told for a memorial of her. - -26:14 Then one of the twelve, called Judas Iscariot, went unto the -chief priests, 26:15 And said unto them, What will ye give me, and I -will deliver him unto you? And they covenanted with him for thirty -pieces of silver. - -26:16 And from that time he sought opportunity to betray him. - -26:17 Now the first day of the feast of unleavened bread the disciples -came to Jesus, saying unto him, Where wilt thou that we prepare for -thee to eat the passover? 26:18 And he said, Go into the city to such -a man, and say unto him, The Master saith, My time is at hand; I will -keep the passover at thy house with my disciples. - -26:19 And the disciples did as Jesus had appointed them; and they made -ready the passover. - -26:20 Now when the even was come, he sat down with the twelve. - -26:21 And as they did eat, he said, Verily I say unto you, that one of -you shall betray me. - -26:22 And they were exceeding sorrowful, and began every one of them -to say unto him, Lord, is it I? 26:23 And he answered and said, He -that dippeth his hand with me in the dish, the same shall betray me. - -26:24 The Son of man goeth as it is written of him: but woe unto that -man by whom the Son of man is betrayed! it had been good for that man -if he had not been born. - -26:25 Then Judas, which betrayed him, answered and said, Master, is it -I? He said unto him, Thou hast said. - -26:26 And as they were eating, Jesus took bread, and blessed it, and -brake it, and gave it to the disciples, and said, Take, eat; this is -my body. - -26:27 And he took the cup, and gave thanks, and gave it to them, -saying, Drink ye all of it; 26:28 For this is my blood of the new -testament, which is shed for many for the remission of sins. - -26:29 But I say unto you, I will not drink henceforth of this fruit of -the vine, until that day when I drink it new with you in my Father’s -kingdom. - -26:30 And when they had sung an hymn, they went out into the mount of -Olives. - -26:31 Then saith Jesus unto them, All ye shall be offended because of -me this night: for it is written, I will smite the shepherd, and the -sheep of the flock shall be scattered abroad. - -26:32 But after I am risen again, I will go before you into Galilee. - -26:33 Peter answered and said unto him, Though all men shall be -offended because of thee, yet will I never be offended. - -26:34 Jesus said unto him, Verily I say unto thee, That this night, -before the cock crow, thou shalt deny me thrice. - -26:35 Peter said unto him, Though I should die with thee, yet will I -not deny thee. Likewise also said all the disciples. - -26:36 Then cometh Jesus with them unto a place called Gethsemane, and -saith unto the disciples, Sit ye here, while I go and pray yonder. - -26:37 And he took with him Peter and the two sons of Zebedee, and -began to be sorrowful and very heavy. - -26:38 Then saith he unto them, My soul is exceeding sorrowful, even -unto death: tarry ye here, and watch with me. - -26:39 And he went a little farther, and fell on his face, and prayed, -saying, O my Father, if it be possible, let this cup pass from me: -nevertheless not as I will, but as thou wilt. - -26:40 And he cometh unto the disciples, and findeth them asleep, and -saith unto Peter, What, could ye not watch with me one hour? 26:41 -Watch and pray, that ye enter not into temptation: the spirit indeed -is willing, but the flesh is weak. - -26:42 He went away again the second time, and prayed, saying, O my -Father, if this cup may not pass away from me, except I drink it, thy -will be done. - -26:43 And he came and found them asleep again: for their eyes were -heavy. - -26:44 And he left them, and went away again, and prayed the third -time, saying the same words. - -26:45 Then cometh he to his disciples, and saith unto them, Sleep on -now, and take your rest: behold, the hour is at hand, and the Son of -man is betrayed into the hands of sinners. - -26:46 Rise, let us be going: behold, he is at hand that doth betray -me. - -26:47 And while he yet spake, lo, Judas, one of the twelve, came, and -with him a great multitude with swords and staves, from the chief -priests and elders of the people. - -26:48 Now he that betrayed him gave them a sign, saying, Whomsoever I -shall kiss, that same is he: hold him fast. - -26:49 And forthwith he came to Jesus, and said, Hail, master; and -kissed him. - -26:50 And Jesus said unto him, Friend, wherefore art thou come? Then -came they, and laid hands on Jesus and took him. - -26:51 And, behold, one of them which were with Jesus stretched out his -hand, and drew his sword, and struck a servant of the high priest’s, -and smote off his ear. - -26:52 Then said Jesus unto him, Put up again thy sword into his place: -for all they that take the sword shall perish with the sword. - -26:53 Thinkest thou that I cannot now pray to my Father, and he shall -presently give me more than twelve legions of angels? 26:54 But how -then shall the scriptures be fulfilled, that thus it must be? 26:55 -In that same hour said Jesus to the multitudes, Are ye come out as -against a thief with swords and staves for to take me? I sat daily -with you teaching in the temple, and ye laid no hold on me. - -26:56 But all this was done, that the scriptures of the prophets might -be fulfilled. Then all the disciples forsook him, and fled. - -26:57 And they that had laid hold on Jesus led him away to Caiaphas -the high priest, where the scribes and the elders were assembled. - -26:58 But Peter followed him afar off unto the high priest’s palace, -and went in, and sat with the servants, to see the end. - -26:59 Now the chief priests, and elders, and all the council, sought -false witness against Jesus, to put him to death; 26:60 But found -none: yea, though many false witnesses came, yet found they none. At -the last came two false witnesses, 26:61 And said, This fellow said, I -am able to destroy the temple of God, and to build it in three days. - -26:62 And the high priest arose, and said unto him, Answerest thou -nothing? what is it which these witness against thee? 26:63 But Jesus -held his peace, And the high priest answered and said unto him, I -adjure thee by the living God, that thou tell us whether thou be the -Christ, the Son of God. - -26:64 Jesus saith unto him, Thou hast said: nevertheless I say unto -you, Hereafter shall ye see the Son of man sitting on the right hand -of power, and coming in the clouds of heaven. - -26:65 Then the high priest rent his clothes, saying, He hath spoken -blasphemy; what further need have we of witnesses? behold, now ye have -heard his blasphemy. - -26:66 What think ye? They answered and said, He is guilty of death. - -26:67 Then did they spit in his face, and buffeted him; and others -smote him with the palms of their hands, 26:68 Saying, Prophesy unto -us, thou Christ, Who is he that smote thee? 26:69 Now Peter sat -without in the palace: and a damsel came unto him, saying, Thou also -wast with Jesus of Galilee. - -26:70 But he denied before them all, saying, I know not what thou -sayest. - -26:71 And when he was gone out into the porch, another maid saw him, -and said unto them that were there, This fellow was also with Jesus of -Nazareth. - -26:72 And again he denied with an oath, I do not know the man. - -26:73 And after a while came unto him they that stood by, and said to -Peter, Surely thou also art one of them; for thy speech bewrayeth -thee. - -26:74 Then began he to curse and to swear, saying, I know not the man. -And immediately the cock crew. - -26:75 And Peter remembered the word of Jesus, which said unto him, -Before the cock crow, thou shalt deny me thrice. And he went out, and -wept bitterly. - -27:1 When the morning was come, all the chief priests and elders of -the people took counsel against Jesus to put him to death: 27:2 And -when they had bound him, they led him away, and delivered him to -Pontius Pilate the governor. - -27:3 Then Judas, which had betrayed him, when he saw that he was -condemned, repented himself, and brought again the thirty pieces of -silver to the chief priests and elders, 27:4 Saying, I have sinned in -that I have betrayed the innocent blood. And they said, What is that -to us? see thou to that. - -27:5 And he cast down the pieces of silver in the temple, and -departed, and went and hanged himself. - -27:6 And the chief priests took the silver pieces, and said, It is not -lawful for to put them into the treasury, because it is the price of -blood. - -27:7 And they took counsel, and bought with them the potter’s field, -to bury strangers in. - -27:8 Wherefore that field was called, The field of blood, unto this -day. - -27:9 Then was fulfilled that which was spoken by Jeremy the prophet, -saying, And they took the thirty pieces of silver, the price of him -that was valued, whom they of the children of Israel did value; 27:10 -And gave them for the potter’s field, as the Lord appointed me. - -27:11 And Jesus stood before the governor: and the governor asked him, -saying, Art thou the King of the Jews? And Jesus said unto him, Thou -sayest. - -27:12 And when he was accused of the chief priests and elders, he -answered nothing. - -27:13 Then said Pilate unto him, Hearest thou not how many things they -witness against thee? 27:14 And he answered him to never a word; -insomuch that the governor marvelled greatly. - -27:15 Now at that feast the governor was wont to release unto the -people a prisoner, whom they would. - -27:16 And they had then a notable prisoner, called Barabbas. - -27:17 Therefore when they were gathered together, Pilate said unto -them, Whom will ye that I release unto you? Barabbas, or Jesus which -is called Christ? 27:18 For he knew that for envy they had delivered -him. - -27:19 When he was set down on the judgment seat, his wife sent unto -him, saying, Have thou nothing to do with that just man: for I have -suffered many things this day in a dream because of him. - -27:20 But the chief priests and elders persuaded the multitude that -they should ask Barabbas, and destroy Jesus. - -27:21 The governor answered and said unto them, Whether of the twain -will ye that I release unto you? They said, Barabbas. - -27:22 Pilate saith unto them, What shall I do then with Jesus which is -called Christ? They all say unto him, Let him be crucified. - -27:23 And the governor said, Why, what evil hath he done? But they -cried out the more, saying, Let him be crucified. - -27:24 When Pilate saw that he could prevail nothing, but that rather a -tumult was made, he took water, and washed his hands before the -multitude, saying, I am innocent of the blood of this just person: see -ye to it. - -27:25 Then answered all the people, and said, His blood be on us, and -on our children. - -27:26 Then released he Barabbas unto them: and when he had scourged -Jesus, he delivered him to be crucified. - -27:27 Then the soldiers of the governor took Jesus into the common -hall, and gathered unto him the whole band of soldiers. - -27:28 And they stripped him, and put on him a scarlet robe. - -27:29 And when they had platted a crown of thorns, they put it upon -his head, and a reed in his right hand: and they bowed the knee before -him, and mocked him, saying, Hail, King of the Jews! 27:30 And they -spit upon him, and took the reed, and smote him on the head. - -27:31 And after that they had mocked him, they took the robe off from -him, and put his own raiment on him, and led him away to crucify him. - -27:32 And as they came out, they found a man of Cyrene, Simon by name: -him they compelled to bear his cross. - -27:33 And when they were come unto a place called Golgotha, that is to -say, a place of a skull, 27:34 They gave him vinegar to drink mingled -with gall: and when he had tasted thereof, he would not drink. - -27:35 And they crucified him, and parted his garments, casting lots: -that it might be fulfilled which was spoken by the prophet, They -parted my garments among them, and upon my vesture did they cast lots. - -27:36 And sitting down they watched him there; 27:37 And set up over -his head his accusation written, THIS IS JESUS THE KING OF THE JEWS. - -27:38 Then were there two thieves crucified with him, one on the right -hand, and another on the left. - -27:39 And they that passed by reviled him, wagging their heads, 27:40 -And saying, Thou that destroyest the temple, and buildest it in three -days, save thyself. If thou be the Son of God, come down from the -cross. - -27:41 Likewise also the chief priests mocking him, with the scribes -and elders, said, 27:42 He saved others; himself he cannot save. If he -be the King of Israel, let him now come down from the cross, and we -will believe him. - -27:43 He trusted in God; let him deliver him now, if he will have him: -for he said, I am the Son of God. - -27:44 The thieves also, which were crucified with him, cast the same -in his teeth. - -27:45 Now from the sixth hour there was darkness over all the land -unto the ninth hour. - -27:46 And about the ninth hour Jesus cried with a loud voice, saying, -Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast -thou forsaken me? 27:47 Some of them that stood there, when they -heard that, said, This man calleth for Elias. - -27:48 And straightway one of them ran, and took a spunge, and filled -it with vinegar, and put it on a reed, and gave him to drink. - -27:49 The rest said, Let be, let us see whether Elias will come to -save him. - -27:50 Jesus, when he had cried again with a loud voice, yielded up the -ghost. - -27:51 And, behold, the veil of the temple was rent in twain from the -top to the bottom; and the earth did quake, and the rocks rent; 27:52 -And the graves were opened; and many bodies of the saints which slept -arose, 27:53 And came out of the graves after his resurrection, and -went into the holy city, and appeared unto many. - -27:54 Now when the centurion, and they that were with him, watching -Jesus, saw the earthquake, and those things that were done, they -feared greatly, saying, Truly this was the Son of God. - -27:55 And many women were there beholding afar off, which followed -Jesus from Galilee, ministering unto him: 27:56 Among which was Mary -Magdalene, and Mary the mother of James and Joses, and the mother of -Zebedees children. - -27:57 When the even was come, there came a rich man of Arimathaea, -named Joseph, who also himself was Jesus’ disciple: 27:58 He went to -Pilate, and begged the body of Jesus. Then Pilate commanded the body -to be delivered. - -27:59 And when Joseph had taken the body, he wrapped it in a clean -linen cloth, 27:60 And laid it in his own new tomb, which he had hewn -out in the rock: and he rolled a great stone to the door of the -sepulchre, and departed. - -27:61 And there was Mary Magdalene, and the other Mary, sitting over -against the sepulchre. - -27:62 Now the next day, that followed the day of the preparation, the -chief priests and Pharisees came together unto Pilate, 27:63 Saying, -Sir, we remember that that deceiver said, while he was yet alive, -After three days I will rise again. - -27:64 Command therefore that the sepulchre be made sure until the -third day, lest his disciples come by night, and steal him away, and -say unto the people, He is risen from the dead: so the last error -shall be worse than the first. - -27:65 Pilate said unto them, Ye have a watch: go your way, make it as -sure as ye can. - -27:66 So they went, and made the sepulchre sure, sealing the stone, -and setting a watch. - -28:1 In the end of the sabbath, as it began to dawn toward the first -day of the week, came Mary Magdalene and the other Mary to see the -sepulchre. - -28:2 And, behold, there was a great earthquake: for the angel of the -Lord descended from heaven, and came and rolled back the stone from -the door, and sat upon it. - -28:3 His countenance was like lightning, and his raiment white as -snow: 28:4 And for fear of him the keepers did shake, and became as -dead men. - -28:5 And the angel answered and said unto the women, Fear not ye: for -I know that ye seek Jesus, which was crucified. - -28:6 He is not here: for he is risen, as he said. Come, see the place -where the Lord lay. - -28:7 And go quickly, and tell his disciples that he is risen from the -dead; and, behold, he goeth before you into Galilee; there shall ye -see him: lo, I have told you. - -28:8 And they departed quickly from the sepulchre with fear and great -joy; and did run to bring his disciples word. - -28:9 And as they went to tell his disciples, behold, Jesus met them, -saying, All hail. And they came and held him by the feet, and -worshipped him. - -28:10 Then said Jesus unto them, Be not afraid: go tell my brethren -that they go into Galilee, and there shall they see me. - -28:11 Now when they were going, behold, some of the watch came into -the city, and shewed unto the chief priests all the things that were -done. - -28:12 And when they were assembled with the elders, and had taken -counsel, they gave large money unto the soldiers, 28:13 Saying, Say -ye, His disciples came by night, and stole him away while we slept. - -28:14 And if this come to the governor’s ears, we will persuade him, -and secure you. - -28:15 So they took the money, and did as they were taught: and this -saying is commonly reported among the Jews until this day. - -28:16 Then the eleven disciples went away into Galilee, into a -mountain where Jesus had appointed them. - -28:17 And when they saw him, they worshipped him: but some doubted. - -28:18 And Jesus came and spake unto them, saying, All power is given -unto me in heaven and in earth. - -28:19 Go ye therefore, and teach all nations, baptizing them in the -name of the Father, and of the Son, and of the Holy Ghost: 28:20 -Teaching them to observe all things whatsoever I have commanded you: -and, lo, I am with you alway, even unto the end of the world. Amen. - - - - -The Gospel According to Saint Mark - - -1:1 The beginning of the gospel of Jesus Christ, the Son of God; 1:2 -As it is written in the prophets, Behold, I send my messenger before -thy face, which shall prepare thy way before thee. - -1:3 The voice of one crying in the wilderness, Prepare ye the way of -the Lord, make his paths straight. - -1:4 John did baptize in the wilderness, and preach the baptism of -repentance for the remission of sins. - -1:5 And there went out unto him all the land of Judaea, and they of -Jerusalem, and were all baptized of him in the river of Jordan, -confessing their sins. - -1:6 And John was clothed with camel’s hair, and with a girdle of a -skin about his loins; and he did eat locusts and wild honey; 1:7 And -preached, saying, There cometh one mightier than I after me, the -latchet of whose shoes I am not worthy to stoop down and unloose. - -1:8 I indeed have baptized you with water: but he shall baptize you -with the Holy Ghost. - -1:9 And it came to pass in those days, that Jesus came from Nazareth -of Galilee, and was baptized of John in Jordan. - -1:10 And straightway coming up out of the water, he saw the heavens -opened, and the Spirit like a dove descending upon him: 1:11 And there -came a voice from heaven, saying, Thou art my beloved Son, in whom I -am well pleased. - -1:12 And immediately the spirit driveth him into the wilderness. - -1:13 And he was there in the wilderness forty days, tempted of Satan; -and was with the wild beasts; and the angels ministered unto him. - -1:14 Now after that John was put in prison, Jesus came into Galilee, -preaching the gospel of the kingdom of God, 1:15 And saying, The time -is fulfilled, and the kingdom of God is at hand: repent ye, and -believe the gospel. - -1:16 Now as he walked by the sea of Galilee, he saw Simon and Andrew -his brother casting a net into the sea: for they were fishers. - -1:17 And Jesus said unto them, Come ye after me, and I will make you -to become fishers of men. - -1:18 And straightway they forsook their nets, and followed him. - -1:19 And when he had gone a little farther thence, he saw James the -son of Zebedee, and John his brother, who also were in the ship -mending their nets. - -1:20 And straightway he called them: and they left their father -Zebedee in the ship with the hired servants, and went after him. - -1:21 And they went into Capernaum; and straightway on the sabbath day -he entered into the synagogue, and taught. - -1:22 And they were astonished at his doctrine: for he taught them as -one that had authority, and not as the scribes. - -1:23 And there was in their synagogue a man with an unclean spirit; -and he cried out, 1:24 Saying, Let us alone; what have we to do with -thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee -who thou art, the Holy One of God. - -1:25 And Jesus rebuked him, saying, Hold thy peace, and come out of -him. - -1:26 And when the unclean spirit had torn him, and cried with a loud -voice, he came out of him. - -1:27 And they were all amazed, insomuch that they questioned among -themselves, saying, What thing is this? what new doctrine is this? for -with authority commandeth he even the unclean spirits, and they do -obey him. - -1:28 And immediately his fame spread abroad throughout all the region -round about Galilee. - -1:29 And forthwith, when they were come out of the synagogue, they -entered into the house of Simon and Andrew, with James and John. - -1:30 But Simon’s wife’s mother lay sick of a fever, and anon they tell -him of her. - -1:31 And he came and took her by the hand, and lifted her up; and -immediately the fever left her, and she ministered unto them. - -1:32 And at even, when the sun did set, they brought unto him all that -were diseased, and them that were possessed with devils. - -1:33 And all the city was gathered together at the door. - -1:34 And he healed many that were sick of divers diseases, and cast -out many devils; and suffered not the devils to speak, because they -knew him. - -1:35 And in the morning, rising up a great while before day, he went -out, and departed into a solitary place, and there prayed. - -1:36 And Simon and they that were with him followed after him. - -1:37 And when they had found him, they said unto him, All men seek for -thee. - -1:38 And he said unto them, Let us go into the next towns, that I may -preach there also: for therefore came I forth. - -1:39 And he preached in their synagogues throughout all Galilee, and -cast out devils. - -1:40 And there came a leper to him, beseeching him, and kneeling down -to him, and saying unto him, If thou wilt, thou canst make me clean. - -1:41 And Jesus, moved with compassion, put forth his hand, and touched -him, and saith unto him, I will; be thou clean. - -1:42 And as soon as he had spoken, immediately the leprosy departed -from him, and he was cleansed. - -1:43 And he straitly charged him, and forthwith sent him away; 1:44 -And saith unto him, See thou say nothing to any man: but go thy way, -shew thyself to the priest, and offer for thy cleansing those things -which Moses commanded, for a testimony unto them. - -1:45 But he went out, and began to publish it much, and to blaze -abroad the matter, insomuch that Jesus could no more openly enter into -the city, but was without in desert places: and they came to him from -every quarter. - -2:1 And again he entered into Capernaum after some days; and it was -noised that he was in the house. - -2:2 And straightway many were gathered together, insomuch that there -was no room to receive them, no, not so much as about the door: and he -preached the word unto them. - -2:3 And they come unto him, bringing one sick of the palsy, which was -borne of four. - -2:4 And when they could not come nigh unto him for the press, they -uncovered the roof where he was: and when they had broken it up, they -let down the bed wherein the sick of the palsy lay. - -2:5 When Jesus saw their faith, he said unto the sick of the palsy, -Son, thy sins be forgiven thee. - -2:6 But there was certain of the scribes sitting there, and reasoning -in their hearts, 2:7 Why doth this man thus speak blasphemies? who can -forgive sins but God only? 2:8 And immediately when Jesus perceived -in his spirit that they so reasoned within themselves, he said unto -them, Why reason ye these things in your hearts? 2:9 Whether is it -easier to say to the sick of the palsy, Thy sins be forgiven thee; or -to say, Arise, and take up thy bed, and walk? 2:10 But that ye may -know that the Son of man hath power on earth to forgive sins, (he -saith to the sick of the palsy,) 2:11 I say unto thee, Arise, and take -up thy bed, and go thy way into thine house. - -2:12 And immediately he arose, took up the bed, and went forth before -them all; insomuch that they were all amazed, and glorified God, -saying, We never saw it on this fashion. - -2:13 And he went forth again by the sea side; and all the multitude -resorted unto him, and he taught them. - -2:14 And as he passed by, he saw Levi the son of Alphaeus sitting at -the receipt of custom, and said unto him, Follow me. And he arose and -followed him. - -2:15 And it came to pass, that, as Jesus sat at meat in his house, -many publicans and sinners sat also together with Jesus and his -disciples: for there were many, and they followed him. - -2:16 And when the scribes and Pharisees saw him eat with publicans and -sinners, they said unto his disciples, How is it that he eateth and -drinketh with publicans and sinners? 2:17 When Jesus heard it, he -saith unto them, They that are whole have no need of the physician, -but they that are sick: I came not to call the righteous, but sinners -to repentance. - -2:18 And the disciples of John and of the Pharisees used to fast: and -they come and say unto him, Why do the disciples of John and of the -Pharisees fast, but thy disciples fast not? 2:19 And Jesus said unto -them, Can the children of the bridechamber fast, while the bridegroom -is with them? as long as they have the bridegroom with them, they -cannot fast. - -2:20 But the days will come, when the bridegroom shall be taken away -from them, and then shall they fast in those days. - -2:21 No man also seweth a piece of new cloth on an old garment: else -the new piece that filled it up taketh away from the old, and the rent -is made worse. - -2:22 And no man putteth new wine into old bottles: else the new wine -doth burst the bottles, and the wine is spilled, and the bottles will -be marred: but new wine must be put into new bottles. - -2:23 And it came to pass, that he went through the corn fields on the -sabbath day; and his disciples began, as they went, to pluck the ears -of corn. - -2:24 And the Pharisees said unto him, Behold, why do they on the -sabbath day that which is not lawful? 2:25 And he said unto them, -Have ye never read what David did, when he had need, and was an -hungred, he, and they that were with him? 2:26 How he went into the -house of God in the days of Abiathar the high priest, and did eat the -shewbread, which is not lawful to eat but for the priests, and gave -also to them which were with him? 2:27 And he said unto them, The -sabbath was made for man, and not man for the sabbath: 2:28 Therefore -the Son of man is Lord also of the sabbath. - -3:1 And he entered again into the synagogue; and there was a man there -which had a withered hand. - -3:2 And they watched him, whether he would heal him on the sabbath -day; that they might accuse him. - -3:3 And he saith unto the man which had the withered hand, Stand -forth. - -3:4 And he saith unto them, Is it lawful to do good on the sabbath -days, or to do evil? to save life, or to kill? But they held their -peace. - -3:5 And when he had looked round about on them with anger, being -grieved for the hardness of their hearts, he saith unto the man, -Stretch forth thine hand. And he stretched it out: and his hand was -restored whole as the other. - -3:6 And the Pharisees went forth, and straightway took counsel with -the Herodians against him, how they might destroy him. - -3:7 But Jesus withdrew himself with his disciples to the sea: and a -great multitude from Galilee followed him, and from Judaea, 3:8 And -from Jerusalem, and from Idumaea, and from beyond Jordan; and they -about Tyre and Sidon, a great multitude, when they had heard what -great things he did, came unto him. - -3:9 And he spake to his disciples, that a small ship should wait on -him because of the multitude, lest they should throng him. - -3:10 For he had healed many; insomuch that they pressed upon him for -to touch him, as many as had plagues. - -3:11 And unclean spirits, when they saw him, fell down before him, and -cried, saying, Thou art the Son of God. - -3:12 And he straitly charged them that they should not make him known. - -3:13 And he goeth up into a mountain, and calleth unto him whom he -would: and they came unto him. - -3:14 And he ordained twelve, that they should be with him, and that he -might send them forth to preach, 3:15 And to have power to heal -sicknesses, and to cast out devils: 3:16 And Simon he surnamed Peter; -3:17 And James the son of Zebedee, and John the brother of James; and -he surnamed them Boanerges, which is, The sons of thunder: 3:18 And -Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and -James the son of Alphaeus, and Thaddaeus, and Simon the Canaanite, -3:19 And Judas Iscariot, which also betrayed him: and they went into -an house. - -3:20 And the multitude cometh together again, so that they could not -so much as eat bread. - -3:21 And when his friends heard of it, they went out to lay hold on -him: for they said, He is beside himself. - -3:22 And the scribes which came down from Jerusalem said, He hath -Beelzebub, and by the prince of the devils casteth he out devils. - -3:23 And he called them unto him, and said unto them in parables, How -can Satan cast out Satan? 3:24 And if a kingdom be divided against -itself, that kingdom cannot stand. - -3:25 And if a house be divided against itself, that house cannot -stand. - -3:26 And if Satan rise up against himself, and be divided, he cannot -stand, but hath an end. - -3:27 No man can enter into a strong man’s house, and spoil his goods, -except he will first bind the strong man; and then he will spoil his -house. - -3:28 Verily I say unto you, All sins shall be forgiven unto the sons -of men, and blasphemies wherewith soever they shall blaspheme: 3:29 -But he that shall blaspheme against the Holy Ghost hath never -forgiveness, but is in danger of eternal damnation. - -3:30 Because they said, He hath an unclean spirit. - -3:31 There came then his brethren and his mother, and, standing -without, sent unto him, calling him. - -3:32 And the multitude sat about him, and they said unto him, Behold, -thy mother and thy brethren without seek for thee. - -3:33 And he answered them, saying, Who is my mother, or my brethren? -3:34 And he looked round about on them which sat about him, and said, -Behold my mother and my brethren! 3:35 For whosoever shall do the -will of God, the same is my brother, and my sister, and mother. - -4:1 And he began again to teach by the sea side: and there was -gathered unto him a great multitude, so that he entered into a ship, -and sat in the sea; and the whole multitude was by the sea on the -land. - -4:2 And he taught them many things by parables, and said unto them in -his doctrine, 4:3 Hearken; Behold, there went out a sower to sow: 4:4 -And it came to pass, as he sowed, some fell by the way side, and the -fowls of the air came and devoured it up. - -4:5 And some fell on stony ground, where it had not much earth; and -immediately it sprang up, because it had no depth of earth: 4:6 But -when the sun was up, it was scorched; and because it had no root, it -withered away. - -4:7 And some fell among thorns, and the thorns grew up, and choked it, -and it yielded no fruit. - -4:8 And other fell on good ground, and did yield fruit that sprang up -and increased; and brought forth, some thirty, and some sixty, and -some an hundred. - -4:9 And he said unto them, He that hath ears to hear, let him hear. - -4:10 And when he was alone, they that were about him with the twelve -asked of him the parable. - -4:11 And he said unto them, Unto you it is given to know the mystery -of the kingdom of God: but unto them that are without, all these -things are done in parables: 4:12 That seeing they may see, and not -perceive; and hearing they may hear, and not understand; lest at any -time they should be converted, and their sins should be forgiven them. - -4:13 And he said unto them, Know ye not this parable? and how then -will ye know all parables? 4:14 The sower soweth the word. - -4:15 And these are they by the way side, where the word is sown; but -when they have heard, Satan cometh immediately, and taketh away the -word that was sown in their hearts. - -4:16 And these are they likewise which are sown on stony ground; who, -when they have heard the word, immediately receive it with gladness; -4:17 And have no root in themselves, and so endure but for a time: -afterward, when affliction or persecution ariseth for the word’s sake, -immediately they are offended. - -4:18 And these are they which are sown among thorns; such as hear the -word, 4:19 And the cares of this world, and the deceitfulness of -riches, and the lusts of other things entering in, choke the word, and -it becometh unfruitful. - -4:20 And these are they which are sown on good ground; such as hear -the word, and receive it, and bring forth fruit, some thirtyfold, some -sixty, and some an hundred. - -4:21 And he said unto them, Is a candle brought to be put under a -bushel, or under a bed? and not to be set on a candlestick? 4:22 For -there is nothing hid, which shall not be manifested; neither was any -thing kept secret, but that it should come abroad. - -4:23 If any man have ears to hear, let him hear. - -4:24 And he said unto them, Take heed what ye hear: with what measure -ye mete, it shall be measured to you: and unto you that hear shall -more be given. - -4:25 For he that hath, to him shall be given: and he that hath not, -from him shall be taken even that which he hath. - -4:26 And he said, So is the kingdom of God, as if a man should cast -seed into the ground; 4:27 And should sleep, and rise night and day, -and the seed should spring and grow up, he knoweth not how. - -4:28 For the earth bringeth forth fruit of herself; first the blade, -then the ear, after that the full corn in the ear. - -4:29 But when the fruit is brought forth, immediately he putteth in -the sickle, because the harvest is come. - -4:30 And he said, Whereunto shall we liken the kingdom of God? or with -what comparison shall we compare it? 4:31 It is like a grain of -mustard seed, which, when it is sown in the earth, is less than all -the seeds that be in the earth: 4:32 But when it is sown, it groweth -up, and becometh greater than all herbs, and shooteth out great -branches; so that the fowls of the air may lodge under the shadow of -it. - -4:33 And with many such parables spake he the word unto them, as they -were able to hear it. - -4:34 But without a parable spake he not unto them: and when they were -alone, he expounded all things to his disciples. - -4:35 And the same day, when the even was come, he saith unto them, Let -us pass over unto the other side. - -4:36 And when they had sent away the multitude, they took him even as -he was in the ship. And there were also with him other little ships. - -4:37 And there arose a great storm of wind, and the waves beat into -the ship, so that it was now full. - -4:38 And he was in the hinder part of the ship, asleep on a pillow: -and they awake him, and say unto him, Master, carest thou not that we -perish? 4:39 And he arose, and rebuked the wind, and said unto the -sea, Peace, be still. And the wind ceased, and there was a great calm. - -4:40 And he said unto them, Why are ye so fearful? how is it that ye -have no faith? 4:41 And they feared exceedingly, and said one to -another, What manner of man is this, that even the wind and the sea -obey him? 5:1 And they came over unto the other side of the sea, into -the country of the Gadarenes. - -5:2 And when he was come out of the ship, immediately there met him -out of the tombs a man with an unclean spirit, 5:3 Who had his -dwelling among the tombs; and no man could bind him, no, not with -chains: 5:4 Because that he had been often bound with fetters and -chains, and the chains had been plucked asunder by him, and the -fetters broken in pieces: neither could any man tame him. - -5:5 And always, night and day, he was in the mountains, and in the -tombs, crying, and cutting himself with stones. - -5:6 But when he saw Jesus afar off, he ran and worshipped him, 5:7 And -cried with a loud voice, and said, What have I to do with thee, Jesus, -thou Son of the most high God? I adjure thee by God, that thou torment -me not. - -5:8 For he said unto him, Come out of the man, thou unclean spirit. - -5:9 And he asked him, What is thy name? And he answered, saying, My -name is Legion: for we are many. - -5:10 And he besought him much that he would not send them away out of -the country. - -5:11 Now there was there nigh unto the mountains a great herd of swine -feeding. - -5:12 And all the devils besought him, saying, Send us into the swine, -that we may enter into them. - -5:13 And forthwith Jesus gave them leave. And the unclean spirits went -out, and entered into the swine: and the herd ran violently down a -steep place into the sea, (they were about two thousand;) and were -choked in the sea. - -5:14 And they that fed the swine fled, and told it in the city, and in -the country. And they went out to see what it was that was done. - -5:15 And they come to Jesus, and see him that was possessed with the -devil, and had the legion, sitting, and clothed, and in his right -mind: and they were afraid. - -5:16 And they that saw it told them how it befell to him that was -possessed with the devil, and also concerning the swine. - -5:17 And they began to pray him to depart out of their coasts. - -5:18 And when he was come into the ship, he that had been possessed -with the devil prayed him that he might be with him. - -5:19 Howbeit Jesus suffered him not, but saith unto him, Go home to -thy friends, and tell them how great things the Lord hath done for -thee, and hath had compassion on thee. - -5:20 And he departed, and began to publish in Decapolis how great -things Jesus had done for him: and all men did marvel. - -5:21 And when Jesus was passed over again by ship unto the other side, -much people gathered unto him: and he was nigh unto the sea. - -5:22 And, behold, there cometh one of the rulers of the synagogue, -Jairus by name; and when he saw him, he fell at his feet, 5:23 And -besought him greatly, saying, My little daughter lieth at the point of -death: I pray thee, come and lay thy hands on her, that she may be -healed; and she shall live. - -5:24 And Jesus went with him; and much people followed him, and -thronged him. - -5:25 And a certain woman, which had an issue of blood twelve years, -5:26 And had suffered many things of many physicians, and had spent -all that she had, and was nothing bettered, but rather grew worse, -5:27 When she had heard of Jesus, came in the press behind, and -touched his garment. - -5:28 For she said, If I may touch but his clothes, I shall be whole. - -5:29 And straightway the fountain of her blood was dried up; and she -felt in her body that she was healed of that plague. - -5:30 And Jesus, immediately knowing in himself that virtue had gone -out of him, turned him about in the press, and said, Who touched my -clothes? 5:31 And his disciples said unto him, Thou seest the -multitude thronging thee, and sayest thou, Who touched me? 5:32 And -he looked round about to see her that had done this thing. - -5:33 But the woman fearing and trembling, knowing what was done in -her, came and fell down before him, and told him all the truth. - -5:34 And he said unto her, Daughter, thy faith hath made thee whole; -go in peace, and be whole of thy plague. - -5:35 While he yet spake, there came from the ruler of the synagogue’s -house certain which said, Thy daughter is dead: why troublest thou the -Master any further? 5:36 As soon as Jesus heard the word that was -spoken, he saith unto the ruler of the synagogue, Be not afraid, only -believe. - -5:37 And he suffered no man to follow him, save Peter, and James, and -John the brother of James. - -5:38 And he cometh to the house of the ruler of the synagogue, and -seeth the tumult, and them that wept and wailed greatly. - -5:39 And when he was come in, he saith unto them, Why make ye this -ado, and weep? the damsel is not dead, but sleepeth. - -5:40 And they laughed him to scorn. But when he had put them all out, -he taketh the father and the mother of the damsel, and them that were -with him, and entereth in where the damsel was lying. - -5:41 And he took the damsel by the hand, and said unto her, Talitha -cumi; which is, being interpreted, Damsel, I say unto thee, arise. - -5:42 And straightway the damsel arose, and walked; for she was of the -age of twelve years. And they were astonished with a great -astonishment. - -5:43 And he charged them straitly that no man should know it; and -commanded that something should be given her to eat. - -6:1 And he went out from thence, and came into his own country; and -his disciples follow him. - -6:2 And when the sabbath day was come, he began to teach in the -synagogue: and many hearing him were astonished, saying, From whence -hath this man these things? and what wisdom is this which is given -unto him, that even such mighty works are wrought by his hands? 6:3 -Is not this the carpenter, the son of Mary, the brother of James, and -Joses, and of Juda, and Simon? and are not his sisters here with us? -And they were offended at him. - -6:4 But Jesus, said unto them, A prophet is not without honour, but in -his own country, and among his own kin, and in his own house. - -6:5 And he could there do no mighty work, save that he laid his hands -upon a few sick folk, and healed them. - -6:6 And he marvelled because of their unbelief. And he went round -about the villages, teaching. - -6:7 And he called unto him the twelve, and began to send them forth by -two and two; and gave them power over unclean spirits; 6:8 And -commanded them that they should take nothing for their journey, save a -staff only; no scrip, no bread, no money in their purse: 6:9 But be -shod with sandals; and not put on two coats. - -6:10 And he said unto them, In what place soever ye enter into an -house, there abide till ye depart from that place. - -6:11 And whosoever shall not receive you, nor hear you, when ye depart -thence, shake off the dust under your feet for a testimony against -them. - -Verily I say unto you, It shall be more tolerable for Sodom and -Gomorrha in the day of judgment, than for that city. - -6:12 And they went out, and preached that men should repent. - -6:13 And they cast out many devils, and anointed with oil many that -were sick, and healed them. - -6:14 And king Herod heard of him; (for his name was spread abroad:) -and he said, That John the Baptist was risen from the dead, and -therefore mighty works do shew forth themselves in him. - -6:15 Others said, That it is Elias. And others said, That it is a -prophet, or as one of the prophets. - -6:16 But when Herod heard thereof, he said, It is John, whom I -beheaded: he is risen from the dead. - -6:17 For Herod himself had sent forth and laid hold upon John, and -bound him in prison for Herodias’ sake, his brother Philip’s wife: for -he had married her. - -6:18 For John had said unto Herod, It is not lawful for thee to have -thy brother’s wife. - -6:19 Therefore Herodias had a quarrel against him, and would have -killed him; but she could not: 6:20 For Herod feared John, knowing -that he was a just man and an holy, and observed him; and when he -heard him, he did many things, and heard him gladly. - -6:21 And when a convenient day was come, that Herod on his birthday -made a supper to his lords, high captains, and chief estates of -Galilee; 6:22 And when the daughter of the said Herodias came in, and -danced, and pleased Herod and them that sat with him, the king said -unto the damsel, Ask of me whatsoever thou wilt, and I will give it -thee. - -6:23 And he sware unto her, Whatsoever thou shalt ask of me, I will -give it thee, unto the half of my kingdom. - -6:24 And she went forth, and said unto her mother, What shall I ask? -And she said, The head of John the Baptist. - -6:25 And she came in straightway with haste unto the king, and asked, -saying, I will that thou give me by and by in a charger the head of -John the Baptist. - -6:26 And the king was exceeding sorry; yet for his oath’s sake, and -for their sakes which sat with him, he would not reject her. - -6:27 And immediately the king sent an executioner, and commanded his -head to be brought: and he went and beheaded him in the prison, 6:28 -And brought his head in a charger, and gave it to the damsel: and the -damsel gave it to her mother. - -6:29 And when his disciples heard of it, they came and took up his -corpse, and laid it in a tomb. - -6:30 And the apostles gathered themselves together unto Jesus, and -told him all things, both what they had done, and what they had -taught. - -6:31 And he said unto them, Come ye yourselves apart into a desert -place, and rest a while: for there were many coming and going, and -they had no leisure so much as to eat. - -6:32 And they departed into a desert place by ship privately. - -6:33 And the people saw them departing, and many knew him, and ran -afoot thither out of all cities, and outwent them, and came together -unto him. - -6:34 And Jesus, when he came out, saw much people, and was moved with -compassion toward them, because they were as sheep not having a -shepherd: and he began to teach them many things. - -6:35 And when the day was now far spent, his disciples came unto him, -and said, This is a desert place, and now the time is far passed: 6:36 -Send them away, that they may go into the country round about, and -into the villages, and buy themselves bread: for they have nothing to -eat. - -6:37 He answered and said unto them, Give ye them to eat. And they say -unto him, Shall we go and buy two hundred pennyworth of bread, and -give them to eat? 6:38 He saith unto them, How many loaves have ye? -go and see. And when they knew, they say, Five, and two fishes. - -6:39 And he commanded them to make all sit down by companies upon the -green grass. - -6:40 And they sat down in ranks, by hundreds, and by fifties. - -6:41 And when he had taken the five loaves and the two fishes, he -looked up to heaven, and blessed, and brake the loaves, and gave them -to his disciples to set before them; and the two fishes divided he -among them all. - -6:42 And they did all eat, and were filled. - -6:43 And they took up twelve baskets full of the fragments, and of the -fishes. - -6:44 And they that did eat of the loaves were about five thousand men. - -6:45 And straightway he constrained his disciples to get into the -ship, and to go to the other side before unto Bethsaida, while he sent -away the people. - -6:46 And when he had sent them away, he departed into a mountain to -pray. - -6:47 And when even was come, the ship was in the midst of the sea, and -he alone on the land. - -6:48 And he saw them toiling in rowing; for the wind was contrary unto -them: and about the fourth watch of the night he cometh unto them, -walking upon the sea, and would have passed by them. - -6:49 But when they saw him walking upon the sea, they supposed it had -been a spirit, and cried out: 6:50 For they all saw him, and were -troubled. And immediately he talked with them, and saith unto them, Be -of good cheer: it is I; be not afraid. - -6:51 And he went up unto them into the ship; and the wind ceased: and -they were sore amazed in themselves beyond measure, and wondered. - -6:52 For they considered not the miracle of the loaves: for their -heart was hardened. - -6:53 And when they had passed over, they came into the land of -Gennesaret, and drew to the shore. - -6:54 And when they were come out of the ship, straightway they knew -him, 6:55 And ran through that whole region round about, and began to -carry about in beds those that were sick, where they heard he was. - -6:56 And whithersoever he entered, into villages, or cities, or -country, they laid the sick in the streets, and besought him that they -might touch if it were but the border of his garment: and as many as -touched him were made whole. - -7:1 Then came together unto him the Pharisees, and certain of the -scribes, which came from Jerusalem. - -7:2 And when they saw some of his disciples eat bread with defiled, -that is to say, with unwashen, hands, they found fault. - -7:3 For the Pharisees, and all the Jews, except they wash their hands -oft, eat not, holding the tradition of the elders. - -7:4 And when they come from the market, except they wash, they eat -not. - -And many other things there be, which they have received to hold, as -the washing of cups, and pots, brasen vessels, and of tables. - -7:5 Then the Pharisees and scribes asked him, Why walk not thy -disciples according to the tradition of the elders, but eat bread with -unwashen hands? 7:6 He answered and said unto them, Well hath Esaias -prophesied of you hypocrites, as it is written, This people honoureth -me with their lips, but their heart is far from me. - -7:7 Howbeit in vain do they worship me, teaching for doctrines the -commandments of men. - -7:8 For laying aside the commandment of God, ye hold the tradition of -men, as the washing of pots and cups: and many other such like things -ye do. - -7:9 And he said unto them, Full well ye reject the commandment of God, -that ye may keep your own tradition. - -7:10 For Moses said, Honour thy father and thy mother; and, Whoso -curseth father or mother, let him die the death: 7:11 But ye say, If a -man shall say to his father or mother, It is Corban, that is to say, a -gift, by whatsoever thou mightest be profited by me; he shall be free. - -7:12 And ye suffer him no more to do ought for his father or his -mother; 7:13 Making the word of God of none effect through your -tradition, which ye have delivered: and many such like things do ye. - -7:14 And when he had called all the people unto him, he said unto -them, Hearken unto me every one of you, and understand: 7:15 There is -nothing from without a man, that entering into him can defile him: but -the things which come out of him, those are they that defile the man. - -7:16 If any man have ears to hear, let him hear. - -7:17 And when he was entered into the house from the people, his -disciples asked him concerning the parable. - -7:18 And he saith unto them, Are ye so without understanding also? Do -ye not perceive, that whatsoever thing from without entereth into the -man, it cannot defile him; 7:19 Because it entereth not into his -heart, but into the belly, and goeth out into the draught, purging all -meats? 7:20 And he said, That which cometh out of the man, that -defileth the man. - -7:21 For from within, out of the heart of men, proceed evil thoughts, -adulteries, fornications, murders, 7:22 Thefts, covetousness, -wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, -foolishness: 7:23 All these evil things come from within, and defile -the man. - -7:24 And from thence he arose, and went into the borders of Tyre and -Sidon, and entered into an house, and would have no man know it: but -he could not be hid. - -7:25 For a certain woman, whose young daughter had an unclean spirit, -heard of him, and came and fell at his feet: 7:26 The woman was a -Greek, a Syrophenician by nation; and she besought him that he would -cast forth the devil out of her daughter. - -7:27 But Jesus said unto her, Let the children first be filled: for it -is not meet to take the children’s bread, and to cast it unto the -dogs. - -7:28 And she answered and said unto him, Yes, Lord: yet the dogs under -the table eat of the children’s crumbs. - -7:29 And he said unto her, For this saying go thy way; the devil is -gone out of thy daughter. - -7:30 And when she was come to her house, she found the devil gone out, -and her daughter laid upon the bed. - -7:31 And again, departing from the coasts of Tyre and Sidon, he came -unto the sea of Galilee, through the midst of the coasts of Decapolis. - -7:32 And they bring unto him one that was deaf, and had an impediment -in his speech; and they beseech him to put his hand upon him. - -7:33 And he took him aside from the multitude, and put his fingers -into his ears, and he spit, and touched his tongue; 7:34 And looking -up to heaven, he sighed, and saith unto him, Ephphatha, that is, Be -opened. - -7:35 And straightway his ears were opened, and the string of his -tongue was loosed, and he spake plain. - -7:36 And he charged them that they should tell no man: but the more he -charged them, so much the more a great deal they published it; 7:37 -And were beyond measure astonished, saying, He hath done all things -well: he maketh both the deaf to hear, and the dumb to speak. - -8:1 In those days the multitude being very great, and having nothing -to eat, Jesus called his disciples unto him, and saith unto them, 8:2 -I have compassion on the multitude, because they have now been with me -three days, and have nothing to eat: 8:3 And if I send them away -fasting to their own houses, they will faint by the way: for divers of -them came from far. - -8:4 And his disciples answered him, From whence can a man satisfy -these men with bread here in the wilderness? 8:5 And he asked them, -How many loaves have ye? And they said, Seven. - -8:6 And he commanded the people to sit down on the ground: and he took -the seven loaves, and gave thanks, and brake, and gave to his -disciples to set before them; and they did set them before the people. - -8:7 And they had a few small fishes: and he blessed, and commanded to -set them also before them. - -8:8 So they did eat, and were filled: and they took up of the broken -meat that was left seven baskets. - -8:9 And they that had eaten were about four thousand: and he sent them -away. - -8:10 And straightway he entered into a ship with his disciples, and -came into the parts of Dalmanutha. - -8:11 And the Pharisees came forth, and began to question with him, -seeking of him a sign from heaven, tempting him. - -8:12 And he sighed deeply in his spirit, and saith, Why doth this -generation seek after a sign? verily I say unto you, There shall no -sign be given unto this generation. - -8:13 And he left them, and entering into the ship again departed to -the other side. - -8:14 Now the disciples had forgotten to take bread, neither had they -in the ship with them more than one loaf. - -8:15 And he charged them, saying, Take heed, beware of the leaven of -the Pharisees, and of the leaven of Herod. - -8:16 And they reasoned among themselves, saying, It is because we have -no bread. - -8:17 And when Jesus knew it, he saith unto them, Why reason ye, -because ye have no bread? perceive ye not yet, neither understand? -have ye your heart yet hardened? 8:18 Having eyes, see ye not? and -having ears, hear ye not? and do ye not remember? 8:19 When I brake -the five loaves among five thousand, how many baskets full of -fragments took ye up? They say unto him, Twelve. - -8:20 And when the seven among four thousand, how many baskets full of -fragments took ye up? And they said, Seven. - -8:21 And he said unto them, How is it that ye do not understand? 8:22 -And he cometh to Bethsaida; and they bring a blind man unto him, and -besought him to touch him. - -8:23 And he took the blind man by the hand, and led him out of the -town; and when he had spit on his eyes, and put his hands upon him, he -asked him if he saw ought. - -8:24 And he looked up, and said, I see men as trees, walking. - -8:25 After that he put his hands again upon his eyes, and made him -look up: and he was restored, and saw every man clearly. - -8:26 And he sent him away to his house, saying, Neither go into the -town, nor tell it to any in the town. - -8:27 And Jesus went out, and his disciples, into the towns of Caesarea -Philippi: and by the way he asked his disciples, saying unto them, -Whom do men say that I am? 8:28 And they answered, John the Baptist; -but some say, Elias; and others, One of the prophets. - -8:29 And he saith unto them, But whom say ye that I am? And Peter -answereth and saith unto him, Thou art the Christ. - -8:30 And he charged them that they should tell no man of him. - -8:31 And he began to teach them, that the Son of man must suffer many -things, and be rejected of the elders, and of the chief priests, and -scribes, and be killed, and after three days rise again. - -8:32 And he spake that saying openly. And Peter took him, and began to -rebuke him. - -8:33 But when he had turned about and looked on his disciples, he -rebuked Peter, saying, Get thee behind me, Satan: for thou savourest -not the things that be of God, but the things that be of men. - -8:34 And when he had called the people unto him with his disciples -also, he said unto them, Whosoever will come after me, let him deny -himself, and take up his cross, and follow me. - -8:35 For whosoever will save his life shall lose it; but whosoever -shall lose his life for my sake and the gospel’s, the same shall save -it. - -8:36 For what shall it profit a man, if he shall gain the whole world, -and lose his own soul? 8:37 Or what shall a man give in exchange for -his soul? 8:38 Whosoever therefore shall be ashamed of me and of my -words in this adulterous and sinful generation; of him also shall the -Son of man be ashamed, when he cometh in the glory of his Father with -the holy angels. - -9:1 And he said unto them, Verily I say unto you, That there be some -of them that stand here, which shall not taste of death, till they -have seen the kingdom of God come with power. - -9:2 And after six days Jesus taketh with him Peter, and James, and -John, and leadeth them up into an high mountain apart by themselves: -and he was transfigured before them. - -9:3 And his raiment became shining, exceeding white as snow; so as no -fuller on earth can white them. - -9:4 And there appeared unto them Elias with Moses: and they were -talking with Jesus. - -9:5 And Peter answered and said to Jesus, Master, it is good for us to -be here: and let us make three tabernacles; one for thee, and one for -Moses, and one for Elias. - -9:6 For he wist not what to say; for they were sore afraid. - -9:7 And there was a cloud that overshadowed them: and a voice came out -of the cloud, saying, This is my beloved Son: hear him. - -9:8 And suddenly, when they had looked round about, they saw no man -any more, save Jesus only with themselves. - -9:9 And as they came down from the mountain, he charged them that they -should tell no man what things they had seen, till the Son of man were -risen from the dead. - -9:10 And they kept that saying with themselves, questioning one with -another what the rising from the dead should mean. - -9:11 And they asked him, saying, Why say the scribes that Elias must -first come? 9:12 And he answered and told them, Elias verily cometh -first, and restoreth all things; and how it is written of the Son of -man, that he must suffer many things, and be set at nought. - -9:13 But I say unto you, That Elias is indeed come, and they have done -unto him whatsoever they listed, as it is written of him. - -9:14 And when he came to his disciples, he saw a great multitude about -them, and the scribes questioning with them. - -9:15 And straightway all the people, when they beheld him, were -greatly amazed, and running to him saluted him. - -9:16 And he asked the scribes, What question ye with them? 9:17 And -one of the multitude answered and said, Master, I have brought unto -thee my son, which hath a dumb spirit; 9:18 And wheresoever he taketh -him, he teareth him: and he foameth, and gnasheth with his teeth, and -pineth away: and I spake to thy disciples that they should cast him -out; and they could not. - -9:19 He answereth him, and saith, O faithless generation, how long -shall I be with you? how long shall I suffer you? bring him unto me. - -9:20 And they brought him unto him: and when he saw him, straightway -the spirit tare him; and he fell on the ground, and wallowed foaming. - -9:21 And he asked his father, How long is it ago since this came unto -him? And he said, Of a child. - -9:22 And ofttimes it hath cast him into the fire, and into the waters, -to destroy him: but if thou canst do any thing, have compassion on us, -and help us. - -9:23 Jesus said unto him, If thou canst believe, all things are -possible to him that believeth. - -9:24 And straightway the father of the child cried out, and said with -tears, Lord, I believe; help thou mine unbelief. - -9:25 When Jesus saw that the people came running together, he rebuked -the foul spirit, saying unto him, Thou dumb and deaf spirit, I charge -thee, come out of him, and enter no more into him. - -9:26 And the spirit cried, and rent him sore, and came out of him: and -he was as one dead; insomuch that many said, He is dead. - -9:27 But Jesus took him by the hand, and lifted him up; and he arose. - -9:28 And when he was come into the house, his disciples asked him -privately, Why could not we cast him out? 9:29 And he said unto them, -This kind can come forth by nothing, but by prayer and fasting. - -9:30 And they departed thence, and passed through Galilee; and he -would not that any man should know it. - -9:31 For he taught his disciples, and said unto them, The Son of man -is delivered into the hands of men, and they shall kill him; and after -that he is killed, he shall rise the third day. - -9:32 But they understood not that saying, and were afraid to ask him. - -9:33 And he came to Capernaum: and being in the house he asked them, -What was it that ye disputed among yourselves by the way? 9:34 But -they held their peace: for by the way they had disputed among -themselves, who should be the greatest. - -9:35 And he sat down, and called the twelve, and saith unto them, If -any man desire to be first, the same shall be last of all, and servant -of all. - -9:36 And he took a child, and set him in the midst of them: and when -he had taken him in his arms, he said unto them, 9:37 Whosoever shall -receive one of such children in my name, receiveth me: and whosoever -shall receive me, receiveth not me, but him that sent me. - -9:38 And John answered him, saying, Master, we saw one casting out -devils in thy name, and he followeth not us: and we forbad him, -because he followeth not us. - -9:39 But Jesus said, Forbid him not: for there is no man which shall -do a miracle in my name, that can lightly speak evil of me. - -9:40 For he that is not against us is on our part. - -9:41 For whosoever shall give you a cup of water to drink in my name, -because ye belong to Christ, verily I say unto you, he shall not lose -his reward. - -9:42 And whosoever shall offend one of these little ones that believe -in me, it is better for him that a millstone were hanged about his -neck, and he were cast into the sea. - -9:43 And if thy hand offend thee, cut it off: it is better for thee to -enter into life maimed, than having two hands to go into hell, into -the fire that never shall be quenched: 9:44 Where their worm dieth -not, and the fire is not quenched. - -9:45 And if thy foot offend thee, cut it off: it is better for thee to -enter halt into life, than having two feet to be cast into hell, into -the fire that never shall be quenched: 9:46 Where their worm dieth -not, and the fire is not quenched. - -9:47 And if thine eye offend thee, pluck it out: it is better for thee -to enter into the kingdom of God with one eye, than having two eyes to -be cast into hell fire: 9:48 Where their worm dieth not, and the fire -is not quenched. - -9:49 For every one shall be salted with fire, and every sacrifice -shall be salted with salt. - -9:50 Salt is good: but if the salt have lost his saltness, wherewith -will ye season it? Have salt in yourselves, and have peace one with -another. - -10:1 And he arose from thence, and cometh into the coasts of Judaea by -the farther side of Jordan: and the people resort unto him again; and, -as he was wont, he taught them again. - -10:2 And the Pharisees came to him, and asked him, Is it lawful for a -man to put away his wife? tempting him. - -10:3 And he answered and said unto them, What did Moses command you? -10:4 And they said, Moses suffered to write a bill of divorcement, and -to put her away. - -10:5 And Jesus answered and said unto them, For the hardness of your -heart he wrote you this precept. - -10:6 But from the beginning of the creation God made them male and -female. - -10:7 For this cause shall a man leave his father and mother, and -cleave to his wife; 10:8 And they twain shall be one flesh: so then -they are no more twain, but one flesh. - -10:9 What therefore God hath joined together, let not man put asunder. - -10:10 And in the house his disciples asked him again of the same -matter. - -10:11 And he saith unto them, Whosoever shall put away his wife, and -marry another, committeth adultery against her. - -10:12 And if a woman shall put away her husband, and be married to -another, she committeth adultery. - -10:13 And they brought young children to him, that he should touch -them: and his disciples rebuked those that brought them. - -10:14 But when Jesus saw it, he was much displeased, and said unto -them, Suffer the little children to come unto me, and forbid them not: -for of such is the kingdom of God. - -10:15 Verily I say unto you, Whosoever shall not receive the kingdom -of God as a little child, he shall not enter therein. - -10:16 And he took them up in his arms, put his hands upon them, and -blessed them. - -10:17 And when he was gone forth into the way, there came one running, -and kneeled to him, and asked him, Good Master, what shall I do that I -may inherit eternal life? 10:18 And Jesus said unto him, Why callest -thou me good? there is none good but one, that is, God. - -10:19 Thou knowest the commandments, Do not commit adultery, Do not -kill, Do not steal, Do not bear false witness, Defraud not, Honour thy -father and mother. 10:20 And he answered and said unto him, Master, -all these have I observed from my youth. - -10:21 Then Jesus beholding him loved him, and said unto him, One thing -thou lackest: go thy way, sell whatsoever thou hast, and give to the -poor, and thou shalt have treasure in heaven: and come, take up the -cross, and follow me. - -10:22 And he was sad at that saying, and went away grieved: for he had -great possessions. - -10:23 And Jesus looked round about, and saith unto his disciples, How -hardly shall they that have riches enter into the kingdom of God! -10:24 And the disciples were astonished at his words. But Jesus -answereth again, and saith unto them, Children, how hard is it for -them that trust in riches to enter into the kingdom of God! 10:25 It -is easier for a camel to go through the eye of a needle, than for a -rich man to enter into the kingdom of God. - -10:26 And they were astonished out of measure, saying among -themselves, Who then can be saved? 10:27 And Jesus looking upon them -saith, With men it is impossible, but not with God: for with God all -things are possible. - -10:28 Then Peter began to say unto him, Lo, we have left all, and have -followed thee. - -10:29 And Jesus answered and said, Verily I say unto you, There is no -man that hath left house, or brethren, or sisters, or father, or -mother, or wife, or children, or lands, for my sake, and the gospel’s, -10:30 But he shall receive an hundredfold now in this time, houses, -and brethren, and sisters, and mothers, and children, and lands, with -persecutions; and in the world to come eternal life. - -10:31 But many that are first shall be last; and the last first. - -10:32 And they were in the way going up to Jerusalem; and Jesus went -before them: and they were amazed; and as they followed, they were -afraid. - -And he took again the twelve, and began to tell them what things -should happen unto him, 10:33 Saying, Behold, we go up to Jerusalem; -and the Son of man shall be delivered unto the chief priests, and unto -the scribes; and they shall condemn him to death, and shall deliver -him to the Gentiles: 10:34 And they shall mock him, and shall scourge -him, and shall spit upon him, and shall kill him: and the third day he -shall rise again. - -10:35 And James and John, the sons of Zebedee, come unto him, saying, -Master, we would that thou shouldest do for us whatsoever we shall -desire. - -10:36 And he said unto them, What would ye that I should do for you? -10:37 They said unto him, Grant unto us that we may sit, one on thy -right hand, and the other on thy left hand, in thy glory. - -10:38 But Jesus said unto them, Ye know not what ye ask: can ye drink -of the cup that I drink of? and be baptized with the baptism that I am -baptized with? 10:39 And they said unto him, We can. And Jesus said -unto them, Ye shall indeed drink of the cup that I drink of; and with -the baptism that I am baptized withal shall ye be baptized: 10:40 But -to sit on my right hand and on my left hand is not mine to give; but -it shall be given to them for whom it is prepared. - -10:41 And when the ten heard it, they began to be much displeased with -James and John. - -10:42 But Jesus called them to him, and saith unto them, Ye know that -they which are accounted to rule over the Gentiles exercise lordship -over them; and their great ones exercise authority upon them. - -10:43 But so shall it not be among you: but whosoever will be great -among you, shall be your minister: 10:44 And whosoever of you will be -the chiefest, shall be servant of all. - -10:45 For even the Son of man came not to be ministered unto, but to -minister, and to give his life a ransom for many. - -10:46 And they came to Jericho: and as he went out of Jericho with his -disciples and a great number of people, blind Bartimaeus, the son of -Timaeus, sat by the highway side begging. - -10:47 And when he heard that it was Jesus of Nazareth, he began to cry -out, and say, Jesus, thou son of David, have mercy on me. - -10:48 And many charged him that he should hold his peace: but he cried -the more a great deal, Thou son of David, have mercy on me. - -10:49 And Jesus stood still, and commanded him to be called. And they -call the blind man, saying unto him, Be of good comfort, rise; he -calleth thee. - -10:50 And he, casting away his garment, rose, and came to Jesus. - -10:51 And Jesus answered and said unto him, What wilt thou that I -should do unto thee? The blind man said unto him, Lord, that I might -receive my sight. - -10:52 And Jesus said unto him, Go thy way; thy faith hath made thee -whole. - -And immediately he received his sight, and followed Jesus in the way. - -11:1 And when they came nigh to Jerusalem, unto Bethphage and Bethany, -at the mount of Olives, he sendeth forth two of his disciples, 11:2 -And saith unto them, Go your way into the village over against you: -and as soon as ye be entered into it, ye shall find a colt tied, -whereon never man sat; loose him, and bring him. - -11:3 And if any man say unto you, Why do ye this? say ye that the Lord -hath need of him; and straightway he will send him hither. - -11:4 And they went their way, and found the colt tied by the door -without in a place where two ways met; and they loose him. - -11:5 And certain of them that stood there said unto them, What do ye, -loosing the colt? 11:6 And they said unto them even as Jesus had -commanded: and they let them go. - -11:7 And they brought the colt to Jesus, and cast their garments on -him; and he sat upon him. - -11:8 And many spread their garments in the way: and others cut down -branches off the trees, and strawed them in the way. - -11:9 And they that went before, and they that followed, cried, saying, -Hosanna; Blessed is he that cometh in the name of the Lord: 11:10 -Blessed be the kingdom of our father David, that cometh in the name of -the Lord: Hosanna in the highest. - -11:11 And Jesus entered into Jerusalem, and into the temple: and when -he had looked round about upon all things, and now the eventide was -come, he went out unto Bethany with the twelve. - -11:12 And on the morrow, when they were come from Bethany, he was -hungry: 11:13 And seeing a fig tree afar off having leaves, he came, -if haply he might find any thing thereon: and when he came to it, he -found nothing but leaves; for the time of figs was not yet. - -11:14 And Jesus answered and said unto it, No man eat fruit of thee -hereafter for ever. And his disciples heard it. - -11:15 And they come to Jerusalem: and Jesus went into the temple, and -began to cast out them that sold and bought in the temple, and -overthrew the tables of the moneychangers, and the seats of them that -sold doves; 11:16 And would not suffer that any man should carry any -vessel through the temple. - -11:17 And he taught, saying unto them, Is it not written, My house -shall be called of all nations the house of prayer? but ye have made -it a den of thieves. - -11:18 And the scribes and chief priests heard it, and sought how they -might destroy him: for they feared him, because all the people was -astonished at his doctrine. - -11:19 And when even was come, he went out of the city. - -11:20 And in the morning, as they passed by, they saw the fig tree -dried up from the roots. - -11:21 And Peter calling to remembrance saith unto him, Master, behold, -the fig tree which thou cursedst is withered away. - -11:22 And Jesus answering saith unto them, Have faith in God. - -11:23 For verily I say unto you, That whosoever shall say unto this -mountain, Be thou removed, and be thou cast into the sea; and shall -not doubt in his heart, but shall believe that those things which he -saith shall come to pass; he shall have whatsoever he saith. - -11:24 Therefore I say unto you, What things soever ye desire, when ye -pray, believe that ye receive them, and ye shall have them. - -11:25 And when ye stand praying, forgive, if ye have ought against -any: that your Father also which is in heaven may forgive you your -trespasses. - -11:26 But if ye do not forgive, neither will your Father which is in -heaven forgive your trespasses. - -11:27 And they come again to Jerusalem: and as he was walking in the -temple, there come to him the chief priests, and the scribes, and the -elders, 11:28 And say unto him, By what authority doest thou these -things? and who gave thee this authority to do these things? 11:29 -And Jesus answered and said unto them, I will also ask of you one -question, and answer me, and I will tell you by what authority I do -these things. - -11:30 The baptism of John, was it from heaven, or of men? answer me. - -11:31 And they reasoned with themselves, saying, If we shall say, From -heaven; he will say, Why then did ye not believe him? 11:32 But if we -shall say, Of men; they feared the people: for all men counted John, -that he was a prophet indeed. - -11:33 And they answered and said unto Jesus, We cannot tell. And Jesus -answering saith unto them, Neither do I tell you by what authority I -do these things. - -12:1 And he began to speak unto them by parables. A certain man -planted a vineyard, and set an hedge about it, and digged a place for -the winefat, and built a tower, and let it out to husbandmen, and went -into a far country. - -12:2 And at the season he sent to the husbandmen a servant, that he -might receive from the husbandmen of the fruit of the vineyard. - -12:3 And they caught him, and beat him, and sent him away empty. - -12:4 And again he sent unto them another servant; and at him they cast -stones, and wounded him in the head, and sent him away shamefully -handled. - -12:5 And again he sent another; and him they killed, and many others; -beating some, and killing some. - -12:6 Having yet therefore one son, his wellbeloved, he sent him also -last unto them, saying, They will reverence my son. - -12:7 But those husbandmen said among themselves, This is the heir; -come, let us kill him, and the inheritance shall be ours. - -12:8 And they took him, and killed him, and cast him out of the -vineyard. - -12:9 What shall therefore the lord of the vineyard do? he will come -and destroy the husbandmen, and will give the vineyard unto others. - -12:10 And have ye not read this scripture; The stone which the -builders rejected is become the head of the corner: 12:11 This was the -Lord’s doing, and it is marvellous in our eyes? 12:12 And they sought -to lay hold on him, but feared the people: for they knew that he had -spoken the parable against them: and they left him, and went their -way. - -12:13 And they send unto him certain of the Pharisees and of the -Herodians, to catch him in his words. - -12:14 And when they were come, they say unto him, Master, we know that -thou art true, and carest for no man: for thou regardest not the -person of men, but teachest the way of God in truth: Is it lawful to -give tribute to Caesar, or not? 12:15 Shall we give, or shall we not -give? But he, knowing their hypocrisy, said unto them, Why tempt ye -me? bring me a penny, that I may see it. - -12:16 And they brought it. And he saith unto them, Whose is this image -and superscription? And they said unto him, Caesar’s. - -12:17 And Jesus answering said unto them, Render to Caesar the things -that are Caesar’s, and to God the things that are God’s. And they -marvelled at him. - -12:18 Then come unto him the Sadducees, which say there is no -resurrection; and they asked him, saying, 12:19 Master, Moses wrote -unto us, If a man’s brother die, and leave his wife behind him, and -leave no children, that his brother should take his wife, and raise up -seed unto his brother. - -12:20 Now there were seven brethren: and the first took a wife, and -dying left no seed. - -12:21 And the second took her, and died, neither left he any seed: and -the third likewise. - -12:22 And the seven had her, and left no seed: last of all the woman -died also. - -12:23 In the resurrection therefore, when they shall rise, whose wife -shall she be of them? for the seven had her to wife. - -12:24 And Jesus answering said unto them, Do ye not therefore err, -because ye know not the scriptures, neither the power of God? 12:25 -For when they shall rise from the dead, they neither marry, nor are -given in marriage; but are as the angels which are in heaven. - -12:26 And as touching the dead, that they rise: have ye not read in -the book of Moses, how in the bush God spake unto him, saying, I am -the God of Abraham, and the God of Isaac, and the God of Jacob? 12:27 -He is not the God of the dead, but the God of the living: ye therefore -do greatly err. - -12:28 And one of the scribes came, and having heard them reasoning -together, and perceiving that he had answered them well, asked him, -Which is the first commandment of all? 12:29 And Jesus answered him, -The first of all the commandments is, Hear, O Israel; The Lord our God -is one Lord: 12:30 And thou shalt love the Lord thy God with all thy -heart, and with all thy soul, and with all thy mind, and with all thy -strength: this is the first commandment. - -12:31 And the second is like, namely this, Thou shalt love thy -neighbour as thyself. There is none other commandment greater than -these. - -12:32 And the scribe said unto him, Well, Master, thou hast said the -truth: for there is one God; and there is none other but he: 12:33 And -to love him with all the heart, and with all the understanding, and -with all the soul, and with all the strength, and to love his -neighbour as himself, is more than all whole burnt offerings and -sacrifices. - -12:34 And when Jesus saw that he answered discreetly, he said unto -him, Thou art not far from the kingdom of God. And no man after that -durst ask him any question. - -12:35 And Jesus answered and said, while he taught in the temple, How -say the scribes that Christ is the son of David? 12:36 For David -himself said by the Holy Ghost, The LORD said to my Lord, Sit thou on -my right hand, till I make thine enemies thy footstool. - -12:37 David therefore himself calleth him Lord; and whence is he then -his son? And the common people heard him gladly. - -12:38 And he said unto them in his doctrine, Beware of the scribes, -which love to go in long clothing, and love salutations in the -marketplaces, 12:39 And the chief seats in the synagogues, and the -uppermost rooms at feasts: 12:40 Which devour widows’ houses, and for -a pretence make long prayers: these shall receive greater damnation. - -12:41 And Jesus sat over against the treasury, and beheld how the -people cast money into the treasury: and many that were rich cast in -much. - -12:42 And there came a certain poor widow, and she threw in two mites, -which make a farthing. - -12:43 And he called unto him his disciples, and saith unto them, -Verily I say unto you, That this poor widow hath cast more in, than -all they which have cast into the treasury: 12:44 For all they did -cast in of their abundance; but she of her want did cast in all that -she had, even all her living. - -13:1 And as he went out of the temple, one of his disciples saith unto -him, Master, see what manner of stones and what buildings are here! -13:2 And Jesus answering said unto him, Seest thou these great -buildings? there shall not be left one stone upon another, that shall -not be thrown down. - -13:3 And as he sat upon the mount of Olives over against the temple, -Peter and James and John and Andrew asked him privately, 13:4 Tell us, -when shall these things be? and what shall be the sign when all these -things shall be fulfilled? 13:5 And Jesus answering them began to -say, Take heed lest any man deceive you: 13:6 For many shall come in -my name, saying, I am Christ; and shall deceive many. - -13:7 And when ye shall hear of wars and rumours of wars, be ye not -troubled: for such things must needs be; but the end shall not be yet. - -13:8 For nation shall rise against nation, and kingdom against -kingdom: and there shall be earthquakes in divers places, and there -shall be famines and troubles: these are the beginnings of sorrows. - -13:9 But take heed to yourselves: for they shall deliver you up to -councils; and in the synagogues ye shall be beaten: and ye shall be -brought before rulers and kings for my sake, for a testimony against -them. - -13:10 And the gospel must first be published among all nations. - -13:11 But when they shall lead you, and deliver you up, take no -thought beforehand what ye shall speak, neither do ye premeditate: but -whatsoever shall be given you in that hour, that speak ye: for it is -not ye that speak, but the Holy Ghost. - -13:12 Now the brother shall betray the brother to death, and the -father the son; and children shall rise up against their parents, and -shall cause them to be put to death. - -13:13 And ye shall be hated of all men for my name’s sake: but he that -shall endure unto the end, the same shall be saved. - -13:14 But when ye shall see the abomination of desolation, spoken of -by Daniel the prophet, standing where it ought not, (let him that -readeth understand,) then let them that be in Judaea flee to the -mountains: 13:15 And let him that is on the housetop not go down into -the house, neither enter therein, to take any thing out of his house: -13:16 And let him that is in the field not turn back again for to take -up his garment. - -13:17 But woe to them that are with child, and to them that give suck -in those days! 13:18 And pray ye that your flight be not in the -winter. - -13:19 For in those days shall be affliction, such as was not from the -beginning of the creation which God created unto this time, neither -shall be. - -13:20 And except that the Lord had shortened those days, no flesh -should be saved: but for the elect’s sake, whom he hath chosen, he -hath shortened the days. - -13:21 And then if any man shall say to you, Lo, here is Christ; or, -lo, he is there; believe him not: 13:22 For false Christs and false -prophets shall rise, and shall shew signs and wonders, to seduce, if -it were possible, even the elect. - -13:23 But take ye heed: behold, I have foretold you all things. - -13:24 But in those days, after that tribulation, the sun shall be -darkened, and the moon shall not give her light, 13:25 And the stars -of heaven shall fall, and the powers that are in heaven shall be -shaken. - -13:26 And then shall they see the Son of man coming in the clouds with -great power and glory. - -13:27 And then shall he send his angels, and shall gather together his -elect from the four winds, from the uttermost part of the earth to the -uttermost part of heaven. - -13:28 Now learn a parable of the fig tree; When her branch is yet -tender, and putteth forth leaves, ye know that summer is near: 13:29 -So ye in like manner, when ye shall see these things come to pass, -know that it is nigh, even at the doors. - -13:30 Verily I say unto you, that this generation shall not pass, till -all these things be done. - -13:31 Heaven and earth shall pass away: but my words shall not pass -away. - -13:32 But of that day and that hour knoweth no man, no, not the angels -which are in heaven, neither the Son, but the Father. - -13:33 Take ye heed, watch and pray: for ye know not when the time is. - -13:34 For the Son of Man is as a man taking a far journey, who left -his house, and gave authority to his servants, and to every man his -work, and commanded the porter to watch. - -13:35 Watch ye therefore: for ye know not when the master of the house -cometh, at even, or at midnight, or at the cockcrowing, or in the -morning: 13:36 Lest coming suddenly he find you sleeping. - -13:37 And what I say unto you I say unto all, Watch. - -14:1 After two days was the feast of the passover, and of unleavened -bread: and the chief priests and the scribes sought how they might -take him by craft, and put him to death. - -14:2 But they said, Not on the feast day, lest there be an uproar of -the people. - -14:3 And being in Bethany in the house of Simon the leper, as he sat -at meat, there came a woman having an alabaster box of ointment of -spikenard very precious; and she brake the box, and poured it on his -head. - -14:4 And there were some that had indignation within themselves, and -said, Why was this waste of the ointment made? 14:5 For it might have -been sold for more than three hundred pence, and have been given to -the poor. And they murmured against her. - -14:6 And Jesus said, Let her alone; why trouble ye her? she hath -wrought a good work on me. - -14:7 For ye have the poor with you always, and whensoever ye will ye -may do them good: but me ye have not always. - -14:8 She hath done what she could: she is come aforehand to anoint my -body to the burying. - -14:9 Verily I say unto you, Wheresoever this gospel shall be preached -throughout the whole world, this also that she hath done shall be -spoken of for a memorial of her. - -14:10 And Judas Iscariot, one of the twelve, went unto the chief -priests, to betray him unto them. - -14:11 And when they heard it, they were glad, and promised to give him -money. And he sought how he might conveniently betray him. - -14:12 And the first day of unleavened bread, when they killed the -passover, his disciples said unto him, Where wilt thou that we go and -prepare that thou mayest eat the passover? 14:13 And he sendeth forth -two of his disciples, and saith unto them, Go ye into the city, and -there shall meet you a man bearing a pitcher of water: follow him. - -14:14 And wheresoever he shall go in, say ye to the goodman of the -house, The Master saith, Where is the guestchamber, where I shall eat -the passover with my disciples? 14:15 And he will shew you a large -upper room furnished and prepared: there make ready for us. - -14:16 And his disciples went forth, and came into the city, and found -as he had said unto them: and they made ready the passover. - -14:17 And in the evening he cometh with the twelve. - -14:18 And as they sat and did eat, Jesus said, Verily I say unto you, -One of you which eateth with me shall betray me. - -14:19 And they began to be sorrowful, and to say unto him one by one, -Is it I? and another said, Is it I? 14:20 And he answered and said -unto them, It is one of the twelve, that dippeth with me in the dish. - -14:21 The Son of man indeed goeth, as it is written of him: but woe to -that man by whom the Son of man is betrayed! good were it for that man -if he had never been born. - -14:22 And as they did eat, Jesus took bread, and blessed, and brake -it, and gave to them, and said, Take, eat: this is my body. - -14:23 And he took the cup, and when he had given thanks, he gave it to -them: and they all drank of it. - -14:24 And he said unto them, This is my blood of the new testament, -which is shed for many. - -14:25 Verily I say unto you, I will drink no more of the fruit of the -vine, until that day that I drink it new in the kingdom of God. - -14:26 And when they had sung an hymn, they went out into the mount of -Olives. - -14:27 And Jesus saith unto them, All ye shall be offended because of -me this night: for it is written, I will smite the shepherd, and the -sheep shall be scattered. - -14:28 But after that I am risen, I will go before you into Galilee. - -14:29 But Peter said unto him, Although all shall be offended, yet -will not I. - -14:30 And Jesus saith unto him, Verily I say unto thee, That this day, -even in this night, before the cock crow twice, thou shalt deny me -thrice. - -14:31 But he spake the more vehemently, If I should die with thee, I -will not deny thee in any wise. Likewise also said they all. - -14:32 And they came to a place which was named Gethsemane: and he -saith to his disciples, Sit ye here, while I shall pray. - -14:33 And he taketh with him Peter and James and John, and began to be -sore amazed, and to be very heavy; 14:34 And saith unto them, My soul -is exceeding sorrowful unto death: tarry ye here, and watch. - -14:35 And he went forward a little, and fell on the ground, and prayed -that, if it were possible, the hour might pass from him. - -14:36 And he said, Abba, Father, all things are possible unto thee; -take away this cup from me: nevertheless not what I will, but what -thou wilt. - -14:37 And he cometh, and findeth them sleeping, and saith unto Peter, -Simon, sleepest thou? couldest not thou watch one hour? 14:38 Watch -ye and pray, lest ye enter into temptation. The spirit truly is ready, -but the flesh is weak. - -14:39 And again he went away, and prayed, and spake the same words. - -14:40 And when he returned, he found them asleep again, (for their -eyes were heavy,) neither wist they what to answer him. - -14:41 And he cometh the third time, and saith unto them, Sleep on now, -and take your rest: it is enough, the hour is come; behold, the Son of -man is betrayed into the hands of sinners. - -14:42 Rise up, let us go; lo, he that betrayeth me is at hand. - -14:43 And immediately, while he yet spake, cometh Judas, one of the -twelve, and with him a great multitude with swords and staves, from -the chief priests and the scribes and the elders. - -14:44 And he that betrayed him had given them a token, saying, -Whomsoever I shall kiss, that same is he; take him, and lead him away -safely. - -14:45 And as soon as he was come, he goeth straightway to him, and -saith, Master, master; and kissed him. - -14:46 And they laid their hands on him, and took him. - -14:47 And one of them that stood by drew a sword, and smote a servant -of the high priest, and cut off his ear. - -14:48 And Jesus answered and said unto them, Are ye come out, as -against a thief, with swords and with staves to take me? 14:49 I was -daily with you in the temple teaching, and ye took me not: but the -scriptures must be fulfilled. - -14:50 And they all forsook him, and fled. - -14:51 And there followed him a certain young man, having a linen cloth -cast about his naked body; and the young men laid hold on him: 14:52 -And he left the linen cloth, and fled from them naked. - -14:53 And they led Jesus away to the high priest: and with him were -assembled all the chief priests and the elders and the scribes. - -14:54 And Peter followed him afar off, even into the palace of the -high priest: and he sat with the servants, and warmed himself at the -fire. - -14:55 And the chief priests and all the council sought for witness -against Jesus to put him to death; and found none. - -14:56 For many bare false witness against him, but their witness -agreed not together. - -14:57 And there arose certain, and bare false witness against him, -saying, 14:58 We heard him say, I will destroy this temple that is -made with hands, and within three days I will build another made -without hands. - -14:59 But neither so did their witness agree together. - -14:60 And the high priest stood up in the midst, and asked Jesus, -saying, Answerest thou nothing? what is it which these witness against -thee? 14:61 But he held his peace, and answered nothing. Again the -high priest asked him, and said unto him, Art thou the Christ, the Son -of the Blessed? 14:62 And Jesus said, I am: and ye shall see the Son -of man sitting on the right hand of power, and coming in the clouds of -heaven. - -14:63 Then the high priest rent his clothes, and saith, What need we -any further witnesses? 14:64 Ye have heard the blasphemy: what think -ye? And they all condemned him to be guilty of death. - -14:65 And some began to spit on him, and to cover his face, and to -buffet him, and to say unto him, Prophesy: and the servants did strike -him with the palms of their hands. - -14:66 And as Peter was beneath in the palace, there cometh one of the -maids of the high priest: 14:67 And when she saw Peter warming -himself, she looked upon him, and said, And thou also wast with Jesus -of Nazareth. - -14:68 But he denied, saying, I know not, neither understand I what -thou sayest. And he went out into the porch; and the cock crew. - -14:69 And a maid saw him again, and began to say to them that stood -by, This is one of them. - -14:70 And he denied it again. And a little after, they that stood by -said again to Peter, Surely thou art one of them: for thou art a -Galilaean, and thy speech agreeth thereto. - -14:71 But he began to curse and to swear, saying, I know not this man -of whom ye speak. - -14:72 And the second time the cock crew. And Peter called to mind the -word that Jesus said unto him, Before the cock crow twice, thou shalt -deny me thrice. And when he thought thereon, he wept. - -15:1 And straightway in the morning the chief priests held a -consultation with the elders and scribes and the whole council, and -bound Jesus, and carried him away, and delivered him to Pilate. - -15:2 And Pilate asked him, Art thou the King of the Jews? And he -answering said unto them, Thou sayest it. - -15:3 And the chief priests accused him of many things: but he answered -nothing. - -15:4 And Pilate asked him again, saying, Answerest thou nothing? -behold how many things they witness against thee. - -15:5 But Jesus yet answered nothing; so that Pilate marvelled. - -15:6 Now at that feast he released unto them one prisoner, whomsoever -they desired. - -15:7 And there was one named Barabbas, which lay bound with them that -had made insurrection with him, who had committed murder in the -insurrection. - -15:8 And the multitude crying aloud began to desire him to do as he -had ever done unto them. - -15:9 But Pilate answered them, saying, Will ye that I release unto you -the King of the Jews? 15:10 For he knew that the chief priests had -delivered him for envy. - -15:11 But the chief priests moved the people, that he should rather -release Barabbas unto them. - -15:12 And Pilate answered and said again unto them, What will ye then -that I shall do unto him whom ye call the King of the Jews? 15:13 And -they cried out again, Crucify him. - -15:14 Then Pilate said unto them, Why, what evil hath he done? And -they cried out the more exceedingly, Crucify him. - -15:15 And so Pilate, willing to content the people, released Barabbas -unto them, and delivered Jesus, when he had scourged him, to be -crucified. - -15:16 And the soldiers led him away into the hall, called Praetorium; -and they call together the whole band. - -15:17 And they clothed him with purple, and platted a crown of thorns, -and put it about his head, 15:18 And began to salute him, Hail, King -of the Jews! 15:19 And they smote him on the head with a reed, and -did spit upon him, and bowing their knees worshipped him. - -15:20 And when they had mocked him, they took off the purple from him, -and put his own clothes on him, and led him out to crucify him. - -15:21 And they compel one Simon a Cyrenian, who passed by, coming out -of the country, the father of Alexander and Rufus, to bear his cross. - -15:22 And they bring him unto the place Golgotha, which is, being -interpreted, The place of a skull. - -15:23 And they gave him to drink wine mingled with myrrh: but he -received it not. - -15:24 And when they had crucified him, they parted his garments, -casting lots upon them, what every man should take. - -15:25 And it was the third hour, and they crucified him. - -15:26 And the superscription of his accusation was written over, THE -KING OF THE JEWS. - -15:27 And with him they crucify two thieves; the one on his right -hand, and the other on his left. - -15:28 And the scripture was fulfilled, which saith, And he was -numbered with the transgressors. - -15:29 And they that passed by railed on him, wagging their heads, and -saying, Ah, thou that destroyest the temple, and buildest it in three -days, 15:30 Save thyself, and come down from the cross. - -15:31 Likewise also the chief priests mocking said among themselves -with the scribes, He saved others; himself he cannot save. - -15:32 Let Christ the King of Israel descend now from the cross, that -we may see and believe. And they that were crucified with him reviled -him. - -15:33 And when the sixth hour was come, there was darkness over the -whole land until the ninth hour. - -15:34 And at the ninth hour Jesus cried with a loud voice, saying, -Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my -God, why hast thou forsaken me? 15:35 And some of them that stood by, -when they heard it, said, Behold, he calleth Elias. - -15:36 And one ran and filled a spunge full of vinegar, and put it on a -reed, and gave him to drink, saying, Let alone; let us see whether -Elias will come to take him down. - -15:37 And Jesus cried with a loud voice, and gave up the ghost. - -15:38 And the veil of the temple was rent in twain from the top to the -bottom. - -15:39 And when the centurion, which stood over against him, saw that -he so cried out, and gave up the ghost, he said, Truly this man was -the Son of God. - -15:40 There were also women looking on afar off: among whom was Mary -Magdalene, and Mary the mother of James the less and of Joses, and -Salome; 15:41 (Who also, when he was in Galilee, followed him, and -ministered unto him;) and many other women which came up with him unto -Jerusalem. - -15:42 And now when the even was come, because it was the preparation, -that is, the day before the sabbath, 15:43 Joseph of Arimathaea, an -honourable counsellor, which also waited for the kingdom of God, came, -and went in boldly unto Pilate, and craved the body of Jesus. - -15:44 And Pilate marvelled if he were already dead: and calling unto -him the centurion, he asked him whether he had been any while dead. - -15:45 And when he knew it of the centurion, he gave the body to -Joseph. - -15:46 And he bought fine linen, and took him down, and wrapped him in -the linen, and laid him in a sepulchre which was hewn out of a rock, -and rolled a stone unto the door of the sepulchre. - -15:47 And Mary Magdalene and Mary the mother of Joses beheld where he -was laid. - -16:1 And when the sabbath was past, Mary Magdalene, and Mary the -mother of James, and Salome, had bought sweet spices, that they might -come and anoint him. - -16:2 And very early in the morning the first day of the week, they -came unto the sepulchre at the rising of the sun. - -16:3 And they said among themselves, Who shall roll us away the stone -from the door of the sepulchre? 16:4 And when they looked, they saw -that the stone was rolled away: for it was very great. - -16:5 And entering into the sepulchre, they saw a young man sitting on -the right side, clothed in a long white garment; and they were -affrighted. - -16:6 And he saith unto them, Be not affrighted: Ye seek Jesus of -Nazareth, which was crucified: he is risen; he is not here: behold the -place where they laid him. - -16:7 But go your way, tell his disciples and Peter that he goeth -before you into Galilee: there shall ye see him, as he said unto you. - -16:8 And they went out quickly, and fled from the sepulchre; for they -trembled and were amazed: neither said they any thing to any man; for -they were afraid. - -16:9 Now when Jesus was risen early the first day of the week, he -appeared first to Mary Magdalene, out of whom he had cast seven -devils. - -16:10 And she went and told them that had been with him, as they -mourned and wept. - -16:11 And they, when they had heard that he was alive, and had been -seen of her, believed not. - -16:12 After that he appeared in another form unto two of them, as they -walked, and went into the country. - -16:13 And they went and told it unto the residue: neither believed -they them. - -16:14 Afterward he appeared unto the eleven as they sat at meat, and -upbraided them with their unbelief and hardness of heart, because they -believed not them which had seen him after he was risen. - -16:15 And he said unto them, Go ye into all the world, and preach the -gospel to every creature. - -16:16 He that believeth and is baptized shall be saved; but he that -believeth not shall be damned. - -16:17 And these signs shall follow them that believe; In my name shall -they cast out devils; they shall speak with new tongues; 16:18 They -shall take up serpents; and if they drink any deadly thing, it shall -not hurt them; they shall lay hands on the sick, and they shall -recover. - -16:19 So then after the Lord had spoken unto them, he was received up -into heaven, and sat on the right hand of God. - -16:20 And they went forth, and preached every where, the Lord working -with them, and confirming the word with signs following. Amen. - - - - -The Gospel According to Saint Luke - - -1:1 Forasmuch as many have taken in hand to set forth in order a -declaration of those things which are most surely believed among us, -1:2 Even as they delivered them unto us, which from the beginning were -eyewitnesses, and ministers of the word; 1:3 It seemed good to me -also, having had perfect understanding of all things from the very -first, to write unto thee in order, most excellent Theophilus, 1:4 -That thou mightest know the certainty of those things, wherein thou -hast been instructed. - -1:5 THERE was in the days of Herod, the king of Judaea, a certain -priest named Zacharias, of the course of Abia: and his wife was of the -daughters of Aaron, and her name was Elisabeth. - -1:6 And they were both righteous before God, walking in all the -commandments and ordinances of the Lord blameless. - -1:7 And they had no child, because that Elisabeth was barren, and they -both were now well stricken in years. - -1:8 And it came to pass, that while he executed the priest’s office -before God in the order of his course, 1:9 According to the custom of -the priest’s office, his lot was to burn incense when he went into the -temple of the Lord. - -1:10 And the whole multitude of the people were praying without at the -time of incense. - -1:11 And there appeared unto him an angel of the Lord standing on the -right side of the altar of incense. - -1:12 And when Zacharias saw him, he was troubled, and fear fell upon -him. - -1:13 But the angel said unto him, Fear not, Zacharias: for thy prayer -is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt -call his name John. - -1:14 And thou shalt have joy and gladness; and many shall rejoice at -his birth. - -1:15 For he shall be great in the sight of the Lord, and shall drink -neither wine nor strong drink; and he shall be filled with the Holy -Ghost, even from his mother’s womb. - -1:16 And many of the children of Israel shall he turn to the Lord -their God. - -1:17 And he shall go before him in the spirit and power of Elias, to -turn the hearts of the fathers to the children, and the disobedient to -the wisdom of the just; to make ready a people prepared for the Lord. - -1:18 And Zacharias said unto the angel, Whereby shall I know this? for -I am an old man, and my wife well stricken in years. - -1:19 And the angel answering said unto him, I am Gabriel, that stand -in the presence of God; and am sent to speak unto thee, and to shew -thee these glad tidings. - -1:20 And, behold, thou shalt be dumb, and not able to speak, until the -day that these things shall be performed, because thou believest not -my words, which shall be fulfilled in their season. - -1:21 And the people waited for Zacharias, and marvelled that he -tarried so long in the temple. - -1:22 And when he came out, he could not speak unto them: and they -perceived that he had seen a vision in the temple: for he beckoned -unto them, and remained speechless. - -1:23 And it came to pass, that, as soon as the days of his -ministration were accomplished, he departed to his own house. - -1:24 And after those days his wife Elisabeth conceived, and hid -herself five months, saying, 1:25 Thus hath the Lord dealt with me in -the days wherein he looked on me, to take away my reproach among men. - -1:26 And in the sixth month the angel Gabriel was sent from God unto a -city of Galilee, named Nazareth, 1:27 To a virgin espoused to a man -whose name was Joseph, of the house of David; and the virgin’s name -was Mary. - -1:28 And the angel came in unto her, and said, Hail, thou that art -highly favoured, the Lord is with thee: blessed art thou among women. - -1:29 And when she saw him, she was troubled at his saying, and cast in -her mind what manner of salutation this should be. - -1:30 And the angel said unto her, Fear not, Mary: for thou hast found -favour with God. - -1:31 And, behold, thou shalt conceive in thy womb, and bring forth a -son, and shalt call his name JESUS. - -1:32 He shall be great, and shall be called the Son of the Highest: -and the Lord God shall give unto him the throne of his father David: -1:33 And he shall reign over the house of Jacob for ever; and of his -kingdom there shall be no end. - -1:34 Then said Mary unto the angel, How shall this be, seeing I know -not a man? 1:35 And the angel answered and said unto her, The Holy -Ghost shall come upon thee, and the power of the Highest shall -overshadow thee: therefore also that holy thing which shall be born of -thee shall be called the Son of God. - -1:36 And, behold, thy cousin Elisabeth, she hath also conceived a son -in her old age: and this is the sixth month with her, who was called -barren. - -1:37 For with God nothing shall be impossible. - -1:38 And Mary said, Behold the handmaid of the Lord; be it unto me -according to thy word. And the angel departed from her. - -1:39 And Mary arose in those days, and went into the hill country with -haste, into a city of Juda; 1:40 And entered into the house of -Zacharias, and saluted Elisabeth. - -1:41 And it came to pass, that, when Elisabeth heard the salutation of -Mary, the babe leaped in her womb; and Elisabeth was filled with the -Holy Ghost: 1:42 And she spake out with a loud voice, and said, -Blessed art thou among women, and blessed is the fruit of thy womb. - -1:43 And whence is this to me, that the mother of my Lord should come -to me? 1:44 For, lo, as soon as the voice of thy salutation sounded -in mine ears, the babe leaped in my womb for joy. - -1:45 And blessed is she that believed: for there shall be a -performance of those things which were told her from the Lord. - -1:46 And Mary said, My soul doth magnify the Lord, 1:47 And my spirit -hath rejoiced in God my Saviour. - -1:48 For he hath regarded the low estate of his handmaiden: for, -behold, from henceforth all generations shall call me blessed. - -1:49 For he that is mighty hath done to me great things; and holy is -his name. - -1:50 And his mercy is on them that fear him from generation to -generation. - -1:51 He hath shewed strength with his arm; he hath scattered the proud -in the imagination of their hearts. - -1:52 He hath put down the mighty from their seats, and exalted them of -low degree. - -1:53 He hath filled the hungry with good things; and the rich he hath -sent empty away. - -1:54 He hath holpen his servant Israel, in remembrance of his mercy; -1:55 As he spake to our fathers, to Abraham, and to his seed for ever. - -1:56 And Mary abode with her about three months, and returned to her -own house. - -1:57 Now Elisabeth’s full time came that she should be delivered; and -she brought forth a son. - -1:58 And her neighbours and her cousins heard how the Lord had shewed -great mercy upon her; and they rejoiced with her. - -1:59 And it came to pass, that on the eighth day they came to -circumcise the child; and they called him Zacharias, after the name of -his father. - -1:60 And his mother answered and said, Not so; but he shall be called -John. - -1:61 And they said unto her, There is none of thy kindred that is -called by this name. - -1:62 And they made signs to his father, how he would have him called. - -1:63 And he asked for a writing table, and wrote, saying, His name is -John. And they marvelled all. - -1:64 And his mouth was opened immediately, and his tongue loosed, and -he spake, and praised God. - -1:65 And fear came on all that dwelt round about them: and all these -sayings were noised abroad throughout all the hill country of Judaea. - -1:66 And all they that heard them laid them up in their hearts, -saying, What manner of child shall this be! And the hand of the Lord -was with him. - -1:67 And his father Zacharias was filled with the Holy Ghost, and -prophesied, saying, 1:68 Blessed be the Lord God of Israel; for he -hath visited and redeemed his people, 1:69 And hath raised up an horn -of salvation for us in the house of his servant David; 1:70 As he -spake by the mouth of his holy prophets, which have been since the -world began: 1:71 That we should be saved from our enemies, and from -the hand of all that hate us; 1:72 To perform the mercy promised to -our fathers, and to remember his holy covenant; 1:73 The oath which he -sware to our father Abraham, 1:74 That he would grant unto us, that we -being delivered out of the hand of our enemies might serve him without -fear, 1:75 In holiness and righteousness before him, all the days of -our life. - -1:76 And thou, child, shalt be called the prophet of the Highest: for -thou shalt go before the face of the Lord to prepare his ways; 1:77 To -give knowledge of salvation unto his people by the remission of their -sins, 1:78 Through the tender mercy of our God; whereby the dayspring -from on high hath visited us, 1:79 To give light to them that sit in -darkness and in the shadow of death, to guide our feet into the way of -peace. - -1:80 And the child grew, and waxed strong in spirit, and was in the -deserts till the day of his shewing unto Israel. - -2:1 And it came to pass in those days, that there went out a decree -from Caesar Augustus that all the world should be taxed. - -2:2 (And this taxing was first made when Cyrenius was governor of -Syria.) 2:3 And all went to be taxed, every one into his own city. - -2:4 And Joseph also went up from Galilee, out of the city of Nazareth, -into Judaea, unto the city of David, which is called Bethlehem; -(because he was of the house and lineage of David:) 2:5 To be taxed -with Mary his espoused wife, being great with child. - -2:6 And so it was, that, while they were there, the days were -accomplished that she should be delivered. - -2:7 And she brought forth her firstborn son, and wrapped him in -swaddling clothes, and laid him in a manger; because there was no room -for them in the inn. - -2:8 And there were in the same country shepherds abiding in the field, -keeping watch over their flock by night. - -2:9 And, lo, the angel of the Lord came upon them, and the glory of -the Lord shone round about them: and they were sore afraid. - -2:10 And the angel said unto them, Fear not: for, behold, I bring you -good tidings of great joy, which shall be to all people. - -2:11 For unto you is born this day in the city of David a Saviour, -which is Christ the Lord. - -2:12 And this shall be a sign unto you; Ye shall find the babe wrapped -in swaddling clothes, lying in a manger. - -2:13 And suddenly there was with the angel a multitude of the heavenly -host praising God, and saying, 2:14 Glory to God in the highest, and -on earth peace, good will toward men. - -2:15 And it came to pass, as the angels were gone away from them into -heaven, the shepherds said one to another, Let us now go even unto -Bethlehem, and see this thing which is come to pass, which the Lord -hath made known unto us. - -2:16 And they came with haste, and found Mary, and Joseph, and the -babe lying in a manger. - -2:17 And when they had seen it, they made known abroad the saying -which was told them concerning this child. - -2:18 And all they that heard it wondered at those things which were -told them by the shepherds. - -2:19 But Mary kept all these things, and pondered them in her heart. - -2:20 And the shepherds returned, glorifying and praising God for all -the things that they had heard and seen, as it was told unto them. - -2:21 And when eight days were accomplished for the circumcising of the -child, his name was called JESUS, which was so named of the angel -before he was conceived in the womb. - -2:22 And when the days of her purification according to the law of -Moses were accomplished, they brought him to Jerusalem, to present him -to the Lord; 2:23 (As it is written in the law of the LORD, Every male -that openeth the womb shall be called holy to the Lord;) 2:24 And to -offer a sacrifice according to that which is said in the law of the -Lord, A pair of turtledoves, or two young pigeons. - -2:25 And, behold, there was a man in Jerusalem, whose name was Simeon; -and the same man was just and devout, waiting for the consolation of -Israel: and the Holy Ghost was upon him. - -2:26 And it was revealed unto him by the Holy Ghost, that he should -not see death, before he had seen the Lord’s Christ. - -2:27 And he came by the Spirit into the temple: and when the parents -brought in the child Jesus, to do for him after the custom of the law, -2:28 Then took he him up in his arms, and blessed God, and said, 2:29 -Lord, now lettest thou thy servant depart in peace, according to thy -word: 2:30 For mine eyes have seen thy salvation, 2:31 Which thou hast -prepared before the face of all people; 2:32 A light to lighten the -Gentiles, and the glory of thy people Israel. - -2:33 And Joseph and his mother marvelled at those things which were -spoken of him. - -2:34 And Simeon blessed them, and said unto Mary his mother, Behold, -this child is set for the fall and rising again of many in Israel; and -for a sign which shall be spoken against; 2:35 (Yea, a sword shall -pierce through thy own soul also,) that the thoughts of many hearts -may be revealed. - -2:36 And there was one Anna, a prophetess, the daughter of Phanuel, of -the tribe of Aser: she was of a great age, and had lived with an -husband seven years from her virginity; 2:37 And she was a widow of -about fourscore and four years, which departed not from the temple, -but served God with fastings and prayers night and day. - -2:38 And she coming in that instant gave thanks likewise unto the -Lord, and spake of him to all them that looked for redemption in -Jerusalem. - -2:39 And when they had performed all things according to the law of -the Lord, they returned into Galilee, to their own city Nazareth. - -2:40 And the child grew, and waxed strong in spirit, filled with -wisdom: and the grace of God was upon him. - -2:41 Now his parents went to Jerusalem every year at the feast of the -passover. - -2:42 And when he was twelve years old, they went up to Jerusalem after -the custom of the feast. - -2:43 And when they had fulfilled the days, as they returned, the child -Jesus tarried behind in Jerusalem; and Joseph and his mother knew not -of it. - -2:44 But they, supposing him to have been in the company, went a day’s -journey; and they sought him among their kinsfolk and acquaintance. - -2:45 And when they found him not, they turned back again to Jerusalem, -seeking him. - -2:46 And it came to pass, that after three days they found him in the -temple, sitting in the midst of the doctors, both hearing them, and -asking them questions. - -2:47 And all that heard him were astonished at his understanding and -answers. - -2:48 And when they saw him, they were amazed: and his mother said unto -him, Son, why hast thou thus dealt with us? behold, thy father and I -have sought thee sorrowing. - -2:49 And he said unto them, How is it that ye sought me? wist ye not -that I must be about my Father’s business? 2:50 And they understood -not the saying which he spake unto them. - -2:51 And he went down with them, and came to Nazareth, and was subject -unto them: but his mother kept all these sayings in her heart. - -2:52 And Jesus increased in wisdom and stature, and in favour with God -and man. - -3:1 Now in the fifteenth year of the reign of Tiberius Caesar, Pontius -Pilate being governor of Judaea, and Herod being tetrarch of Galilee, -and his brother Philip tetrarch of Ituraea and of the region of -Trachonitis, and Lysanias the tetrarch of Abilene, 3:2 Annas and -Caiaphas being the high priests, the word of God came unto John the -son of Zacharias in the wilderness. - -3:3 And he came into all the country about Jordan, preaching the -baptism of repentance for the remission of sins; 3:4 As it is written -in the book of the words of Esaias the prophet, saying, The voice of -one crying in the wilderness, Prepare ye the way of the Lord, make his -paths straight. - -3:5 Every valley shall be filled, and every mountain and hill shall be -brought low; and the crooked shall be made straight, and the rough -ways shall be made smooth; 3:6 And all flesh shall see the salvation -of God. - -3:7 Then said he to the multitude that came forth to be baptized of -him, O generation of vipers, who hath warned you to flee from the -wrath to come? 3:8 Bring forth therefore fruits worthy of repentance, -and begin not to say within yourselves, We have Abraham to our father: -for I say unto you, That God is able of these stones to raise up -children unto Abraham. - -3:9 And now also the axe is laid unto the root of the trees: every -tree therefore which bringeth not forth good fruit is hewn down, and -cast into the fire. - -3:10 And the people asked him, saying, What shall we do then? 3:11 He -answereth and saith unto them, He that hath two coats, let him impart -to him that hath none; and he that hath meat, let him do likewise. - -3:12 Then came also publicans to be baptized, and said unto him, -Master, what shall we do? 3:13 And he said unto them, Exact no more -than that which is appointed you. - -3:14 And the soldiers likewise demanded of him, saying, And what shall -we do? And he said unto them, Do violence to no man, neither accuse -any falsely; and be content with your wages. - -3:15 And as the people were in expectation, and all men mused in their -hearts of John, whether he were the Christ, or not; 3:16 John -answered, saying unto them all, I indeed baptize you with water; but -one mightier than I cometh, the latchet of whose shoes I am not worthy -to unloose: he shall baptize you with the Holy Ghost and with fire: -3:17 Whose fan is in his hand, and he will throughly purge his floor, -and will gather the wheat into his garner; but the chaff he will burn -with fire unquenchable. - -3:18 And many other things in his exhortation preached he unto the -people. - -3:19 But Herod the tetrarch, being reproved by him for Herodias his -brother Philip’s wife, and for all the evils which Herod had done, -3:20 Added yet this above all, that he shut up John in prison. - -3:21 Now when all the people were baptized, it came to pass, that -Jesus also being baptized, and praying, the heaven was opened, 3:22 -And the Holy Ghost descended in a bodily shape like a dove upon him, -and a voice came from heaven, which said, Thou art my beloved Son; in -thee I am well pleased. - -3:23 And Jesus himself began to be about thirty years of age, being -(as was supposed) the son of Joseph, which was the son of Heli, 3:24 -Which was the son of Matthat, which was the son of Levi, which was the -son of Melchi, which was the son of Janna, which was the son of -Joseph, 3:25 Which was the son of Mattathias, which was the son of -Amos, which was the son of Naum, which was the son of Esli, which was -the son of Nagge, 3:26 Which was the son of Maath, which was the son -of Mattathias, which was the son of Semei, which was the son of -Joseph, which was the son of Juda, 3:27 Which was the son of Joanna, -which was the son of Rhesa, which was the son of Zorobabel, which was -the son of Salathiel, which was the son of Neri, 3:28 Which was the -son of Melchi, which was the son of Addi, which was the son of Cosam, -which was the son of Elmodam, which was the son of Er, 3:29 Which was -the son of Jose, which was the son of Eliezer, which was the son of -Jorim, which was the son of Matthat, which was the son of Levi, 3:30 -Which was the son of Simeon, which was the son of Juda, which was the -son of Joseph, which was the son of Jonan, which was the son of -Eliakim, 3:31 Which was the son of Melea, which was the son of Menan, -which was the son of Mattatha, which was the son of Nathan, which was -the son of David, 3:32 Which was the son of Jesse, which was the son -of Obed, which was the son of Booz, which was the son of Salmon, which -was the son of Naasson, 3:33 Which was the son of Aminadab, which was -the son of Aram, which was the son of Esrom, which was the son of -Phares, which was the son of Juda, 3:34 Which was the son of Jacob, -which was the son of Isaac, which was the son of Abraham, which was -the son of Thara, which was the son of Nachor, 3:35 Which was the son -of Saruch, which was the son of Ragau, which was the son of Phalec, -which was the son of Heber, which was the son of Sala, 3:36 Which was -the son of Cainan, which was the son of Arphaxad, which was the son of -Sem, which was the son of Noe, which was the son of Lamech, 3:37 Which -was the son of Mathusala, which was the son of Enoch, which was the -son of Jared, which was the son of Maleleel, which was the son of -Cainan, 3:38 Which was the son of Enos, which was the son of Seth, -which was the son of Adam, which was the son of God. - -4:1 And Jesus being full of the Holy Ghost returned from Jordan, and -was led by the Spirit into the wilderness, 4:2 Being forty days -tempted of the devil. And in those days he did eat nothing: and when -they were ended, he afterward hungered. - -4:3 And the devil said unto him, If thou be the Son of God, command -this stone that it be made bread. - -4:4 And Jesus answered him, saying, It is written, That man shall not -live by bread alone, but by every word of God. - -4:5 And the devil, taking him up into an high mountain, shewed unto -him all the kingdoms of the world in a moment of time. - -4:6 And the devil said unto him, All this power will I give thee, and -the glory of them: for that is delivered unto me; and to whomsoever I -will I give it. - -4:7 If thou therefore wilt worship me, all shall be thine. - -4:8 And Jesus answered and said unto him, Get thee behind me, Satan: -for it is written, Thou shalt worship the Lord thy God, and him only -shalt thou serve. - -4:9 And he brought him to Jerusalem, and set him on a pinnacle of the -temple, and said unto him, If thou be the Son of God, cast thyself -down from hence: 4:10 For it is written, He shall give his angels -charge over thee, to keep thee: 4:11 And in their hands they shall -bear thee up, lest at any time thou dash thy foot against a stone. - -4:12 And Jesus answering said unto him, It is said, Thou shalt not -tempt the Lord thy God. - -4:13 And when the devil had ended all the temptation, he departed from -him for a season. - -4:14 And Jesus returned in the power of the Spirit into Galilee: and -there went out a fame of him through all the region round about. - -4:15 And he taught in their synagogues, being glorified of all. - -4:16 And he came to Nazareth, where he had been brought up: and, as -his custom was, he went into the synagogue on the sabbath day, and -stood up for to read. - -4:17 And there was delivered unto him the book of the prophet Esaias. -And when he had opened the book, he found the place where it was -written, 4:18 The Spirit of the Lord is upon me, because he hath -anointed me to preach the gospel to the poor; he hath sent me to heal -the brokenhearted, to preach deliverance to the captives, and -recovering of sight to the blind, to set at liberty them that are -bruised, 4:19 To preach the acceptable year of the Lord. - -4:20 And he closed the book, and he gave it again to the minister, and -sat down. And the eyes of all them that were in the synagogue were -fastened on him. - -4:21 And he began to say unto them, This day is this scripture -fulfilled in your ears. - -4:22 And all bare him witness, and wondered at the gracious words -which proceeded out of his mouth. And they said, Is not this Joseph’s -son? 4:23 And he said unto them, Ye will surely say unto me this -proverb, Physician, heal thyself: whatsoever we have heard done in -Capernaum, do also here in thy country. - -4:24 And he said, Verily I say unto you, No prophet is accepted in his -own country. - -4:25 But I tell you of a truth, many widows were in Israel in the days -of Elias, when the heaven was shut up three years and six months, when -great famine was throughout all the land; 4:26 But unto none of them -was Elias sent, save unto Sarepta, a city of Sidon, unto a woman that -was a widow. - -4:27 And many lepers were in Israel in the time of Eliseus the -prophet; and none of them was cleansed, saving Naaman the Syrian. - -4:28 And all they in the synagogue, when they heard these things, were -filled with wrath, 4:29 And rose up, and thrust him out of the city, -and led him unto the brow of the hill whereon their city was built, -that they might cast him down headlong. - -4:30 But he passing through the midst of them went his way, 4:31 And -came down to Capernaum, a city of Galilee, and taught them on the -sabbath days. - -4:32 And they were astonished at his doctrine: for his word was with -power. - -4:33 And in the synagogue there was a man, which had a spirit of an -unclean devil, and cried out with a loud voice, 4:34 Saying, Let us -alone; what have we to do with thee, thou Jesus of Nazareth? art thou -come to destroy us? I know thee who thou art; the Holy One of God. - -4:35 And Jesus rebuked him, saying, Hold thy peace, and come out of -him. - -And when the devil had thrown him in the midst, he came out of him, -and hurt him not. - -4:36 And they were all amazed, and spake among themselves, saying, -What a word is this! for with authority and power he commandeth the -unclean spirits, and they come out. - -4:37 And the fame of him went out into every place of the country -round about. - -4:38 And he arose out of the synagogue, and entered into Simon’s -house. - -And Simon’s wife’s mother was taken with a great fever; and they -besought him for her. - -4:39 And he stood over her, and rebuked the fever; and it left her: -and immediately she arose and ministered unto them. - -4:40 Now when the sun was setting, all they that had any sick with -divers diseases brought them unto him; and he laid his hands on every -one of them, and healed them. - -4:41 And devils also came out of many, crying out, and saying, Thou -art Christ the Son of God. And he rebuking them suffered them not to -speak: for they knew that he was Christ. - -4:42 And when it was day, he departed and went into a desert place: -and the people sought him, and came unto him, and stayed him, that he -should not depart from them. - -4:43 And he said unto them, I must preach the kingdom of God to other -cities also: for therefore am I sent. - -4:44 And he preached in the synagogues of Galilee. - -5:1 And it came to pass, that, as the people pressed upon him to hear -the word of God, he stood by the lake of Gennesaret, 5:2 And saw two -ships standing by the lake: but the fishermen were gone out of them, -and were washing their nets. - -5:3 And he entered into one of the ships, which was Simon’s, and -prayed him that he would thrust out a little from the land. And he sat -down, and taught the people out of the ship. - -5:4 Now when he had left speaking, he said unto Simon, Launch out into -the deep, and let down your nets for a draught. - -5:5 And Simon answering said unto him, Master, we have toiled all the -night, and have taken nothing: nevertheless at thy word I will let -down the net. - -5:6 And when they had this done, they inclosed a great multitude of -fishes: and their net brake. - -5:7 And they beckoned unto their partners, which were in the other -ship, that they should come and help them. And they came, and filled -both the ships, so that they began to sink. - -5:8 When Simon Peter saw it, he fell down at Jesus’ knees, saying, -Depart from me; for I am a sinful man, O Lord. - -5:9 For he was astonished, and all that were with him, at the draught -of the fishes which they had taken: 5:10 And so was also James, and -John, the sons of Zebedee, which were partners with Simon. And Jesus -said unto Simon, Fear not; from henceforth thou shalt catch men. - -5:11 And when they had brought their ships to land, they forsook all, -and followed him. - -5:12 And it came to pass, when he was in a certain city, behold a man -full of leprosy: who seeing Jesus fell on his face, and besought him, -saying, Lord, if thou wilt, thou canst make me clean. - -5:13 And he put forth his hand, and touched him, saying, I will: be -thou clean. And immediately the leprosy departed from him. - -5:14 And he charged him to tell no man: but go, and shew thyself to -the priest, and offer for thy cleansing, according as Moses commanded, -for a testimony unto them. - -5:15 But so much the more went there a fame abroad of him: and great -multitudes came together to hear, and to be healed by him of their -infirmities. - -5:16 And he withdrew himself into the wilderness, and prayed. - -5:17 And it came to pass on a certain day, as he was teaching, that -there were Pharisees and doctors of the law sitting by, which were -come out of every town of Galilee, and Judaea, and Jerusalem: and the -power of the Lord was present to heal them. - -5:18 And, behold, men brought in a bed a man which was taken with a -palsy: and they sought means to bring him in, and to lay him before -him. - -5:19 And when they could not find by what way they might bring him in -because of the multitude, they went upon the housetop, and let him -down through the tiling with his couch into the midst before Jesus. - -5:20 And when he saw their faith, he said unto him, Man, thy sins are -forgiven thee. - -5:21 And the scribes and the Pharisees began to reason, saying, Who is -this which speaketh blasphemies? Who can forgive sins, but God alone? -5:22 But when Jesus perceived their thoughts, he answering said unto -them, What reason ye in your hearts? 5:23 Whether is easier, to say, -Thy sins be forgiven thee; or to say, Rise up and walk? 5:24 But that -ye may know that the Son of man hath power upon earth to forgive sins, -(he said unto the sick of the palsy,) I say unto thee, Arise, and take -up thy couch, and go into thine house. - -5:25 And immediately he rose up before them, and took up that whereon -he lay, and departed to his own house, glorifying God. - -5:26 And they were all amazed, and they glorified God, and were filled -with fear, saying, We have seen strange things to day. - -5:27 And after these things he went forth, and saw a publican, named -Levi, sitting at the receipt of custom: and he said unto him, Follow -me. - -5:28 And he left all, rose up, and followed him. - -5:29 And Levi made him a great feast in his own house: and there was a -great company of publicans and of others that sat down with them. - -5:30 But their scribes and Pharisees murmured against his disciples, -saying, Why do ye eat and drink with publicans and sinners? 5:31 And -Jesus answering said unto them, They that are whole need not a -physician; but they that are sick. - -5:32 I came not to call the righteous, but sinners to repentance. - -5:33 And they said unto him, Why do the disciples of John fast often, -and make prayers, and likewise the disciples of the Pharisees; but -thine eat and drink? 5:34 And he said unto them, Can ye make the -children of the bridechamber fast, while the bridegroom is with them? -5:35 But the days will come, when the bridegroom shall be taken away -from them, and then shall they fast in those days. - -5:36 And he spake also a parable unto them; No man putteth a piece of -a new garment upon an old; if otherwise, then both the new maketh a -rent, and the piece that was taken out of the new agreeth not with the -old. - -5:37 And no man putteth new wine into old bottles; else the new wine -will burst the bottles, and be spilled, and the bottles shall perish. - -5:38 But new wine must be put into new bottles; and both are -preserved. - -5:39 No man also having drunk old wine straightway desireth new: for -he saith, The old is better. - -6:1 And it came to pass on the second sabbath after the first, that he -went through the corn fields; and his disciples plucked the ears of -corn, and did eat, rubbing them in their hands. - -6:2 And certain of the Pharisees said unto them, Why do ye that which -is not lawful to do on the sabbath days? 6:3 And Jesus answering them -said, Have ye not read so much as this, what David did, when himself -was an hungred, and they which were with him; 6:4 How he went into the -house of God, and did take and eat the shewbread, and gave also to -them that were with him; which it is not lawful to eat but for the -priests alone? 6:5 And he said unto them, That the Son of man is Lord -also of the sabbath. - -6:6 And it came to pass also on another sabbath, that he entered into -the synagogue and taught: and there was a man whose right hand was -withered. - -6:7 And the scribes and Pharisees watched him, whether he would heal -on the sabbath day; that they might find an accusation against him. - -6:8 But he knew their thoughts, and said to the man which had the -withered hand, Rise up, and stand forth in the midst. And he arose and -stood forth. - -6:9 Then said Jesus unto them, I will ask you one thing; Is it lawful -on the sabbath days to do good, or to do evil? to save life, or to -destroy it? 6:10 And looking round about upon them all, he said unto -the man, Stretch forth thy hand. And he did so: and his hand was -restored whole as the other. - -6:11 And they were filled with madness; and communed one with another -what they might do to Jesus. - -6:12 And it came to pass in those days, that he went out into a -mountain to pray, and continued all night in prayer to God. - -6:13 And when it was day, he called unto him his disciples: and of -them he chose twelve, whom also he named apostles; 6:14 Simon, (whom -he also named Peter,) and Andrew his brother, James and John, Philip -and Bartholomew, 6:15 Matthew and Thomas, James the son of Alphaeus, -and Simon called Zelotes, 6:16 And Judas the brother of James, and -Judas Iscariot, which also was the traitor. - -6:17 And he came down with them, and stood in the plain, and the -company of his disciples, and a great multitude of people out of all -Judaea and Jerusalem, and from the sea coast of Tyre and Sidon, which -came to hear him, and to be healed of their diseases; 6:18 And they -that were vexed with unclean spirits: and they were healed. - -6:19 And the whole multitude sought to touch him: for there went -virtue out of him, and healed them all. - -6:20 And he lifted up his eyes on his disciples, and said, Blessed be -ye poor: for yours is the kingdom of God. - -6:21 Blessed are ye that hunger now: for ye shall be filled. Blessed -are ye that weep now: for ye shall laugh. - -6:22 Blessed are ye, when men shall hate you, and when they shall -separate you from their company, and shall reproach you, and cast out -your name as evil, for the Son of man’s sake. - -6:23 Rejoice ye in that day, and leap for joy: for, behold, your -reward is great in heaven: for in the like manner did their fathers -unto the prophets. - -6:24 But woe unto you that are rich! for ye have received your -consolation. - -6:25 Woe unto you that are full! for ye shall hunger. Woe unto you -that laugh now! for ye shall mourn and weep. - -6:26 Woe unto you, when all men shall speak well of you! for so did -their fathers to the false prophets. - -6:27 But I say unto you which hear, Love your enemies, do good to them -which hate you, 6:28 Bless them that curse you, and pray for them -which despitefully use you. - -6:29 And unto him that smiteth thee on the one cheek offer also the -other; and him that taketh away thy cloak forbid not to take thy coat -also. - -6:30 Give to every man that asketh of thee; and of him that taketh -away thy goods ask them not again. - -6:31 And as ye would that men should do to you, do ye also to them -likewise. - -6:32 For if ye love them which love you, what thank have ye? for -sinners also love those that love them. - -6:33 And if ye do good to them which do good to you, what thank have -ye? for sinners also do even the same. - -6:34 And if ye lend to them of whom ye hope to receive, what thank -have ye? for sinners also lend to sinners, to receive as much again. - -6:35 But love ye your enemies, and do good, and lend, hoping for -nothing again; and your reward shall be great, and ye shall be the -children of the Highest: for he is kind unto the unthankful and to the -evil. - -6:36 Be ye therefore merciful, as your Father also is merciful. - -6:37 Judge not, and ye shall not be judged: condemn not, and ye shall -not be condemned: forgive, and ye shall be forgiven: 6:38 Give, and it -shall be given unto you; good measure, pressed down, and shaken -together, and running over, shall men give into your bosom. For with -the same measure that ye mete withal it shall be measured to you -again. - -6:39 And he spake a parable unto them, Can the blind lead the blind? -shall they not both fall into the ditch? 6:40 The disciple is not -above his master: but every one that is perfect shall be as his -master. - -6:41 And why beholdest thou the mote that is in thy brother’s eye, but -perceivest not the beam that is in thine own eye? 6:42 Either how -canst thou say to thy brother, Brother, let me pull out the mote that -is in thine eye, when thou thyself beholdest not the beam that is in -thine own eye? Thou hypocrite, cast out first the beam out of thine -own eye, and then shalt thou see clearly to pull out the mote that is -in thy brother’s eye. - -6:43 For a good tree bringeth not forth corrupt fruit; neither doth a -corrupt tree bring forth good fruit. - -6:44 For every tree is known by his own fruit. For of thorns men do -not gather figs, nor of a bramble bush gather they grapes. - -6:45 A good man out of the good treasure of his heart bringeth forth -that which is good; and an evil man out of the evil treasure of his -heart bringeth forth that which is evil: for of the abundance of the -heart his mouth speaketh. - -6:46 And why call ye me, Lord, Lord, and do not the things which I -say? 6:47 Whosoever cometh to me, and heareth my sayings, and doeth -them, I will shew you to whom he is like: 6:48 He is like a man which -built an house, and digged deep, and laid the foundation on a rock: -and when the flood arose, the stream beat vehemently upon that house, -and could not shake it: for it was founded upon a rock. - -6:49 But he that heareth, and doeth not, is like a man that without a -foundation built an house upon the earth; against which the stream did -beat vehemently, and immediately it fell; and the ruin of that house -was great. - -7:1 Now when he had ended all his sayings in the audience of the -people, he entered into Capernaum. - -7:2 And a certain centurion’s servant, who was dear unto him, was -sick, and ready to die. - -7:3 And when he heard of Jesus, he sent unto him the elders of the -Jews, beseeching him that he would come and heal his servant. - -7:4 And when they came to Jesus, they besought him instantly, saying, -That he was worthy for whom he should do this: 7:5 For he loveth our -nation, and he hath built us a synagogue. - -7:6 Then Jesus went with them. And when he was now not far from the -house, the centurion sent friends to him, saying unto him, Lord, -trouble not thyself: for I am not worthy that thou shouldest enter -under my roof: 7:7 Wherefore neither thought I myself worthy to come -unto thee: but say in a word, and my servant shall be healed. - -7:8 For I also am a man set under authority, having under me soldiers, -and I say unto one, Go, and he goeth; and to another, Come, and he -cometh; and to my servant, Do this, and he doeth it. - -7:9 When Jesus heard these things, he marvelled at him, and turned him -about, and said unto the people that followed him, I say unto you, I -have not found so great faith, no, not in Israel. - -7:10 And they that were sent, returning to the house, found the -servant whole that had been sick. - -7:11 And it came to pass the day after, that he went into a city -called Nain; and many of his disciples went with him, and much people. - -7:12 Now when he came nigh to the gate of the city, behold, there was -a dead man carried out, the only son of his mother, and she was a -widow: and much people of the city was with her. - -7:13 And when the Lord saw her, he had compassion on her, and said -unto her, Weep not. - -7:14 And he came and touched the bier: and they that bare him stood -still. - -And he said, Young man, I say unto thee, Arise. - -7:15 And he that was dead sat up, and began to speak. And he delivered -him to his mother. - -7:16 And there came a fear on all: and they glorified God, saying, -That a great prophet is risen up among us; and, That God hath visited -his people. - -7:17 And this rumour of him went forth throughout all Judaea, and -throughout all the region round about. - -7:18 And the disciples of John shewed him of all these things. - -7:19 And John calling unto him two of his disciples sent them to -Jesus, saying, Art thou he that should come? or look we for another? -7:20 When the men were come unto him, they said, John Baptist hath -sent us unto thee, saying, Art thou he that should come? or look we -for another? 7:21 And in that same hour he cured many of their -infirmities and plagues, and of evil spirits; and unto many that were -blind he gave sight. - -7:22 Then Jesus answering said unto them, Go your way, and tell John -what things ye have seen and heard; how that the blind see, the lame -walk, the lepers are cleansed, the deaf hear, the dead are raised, to -the poor the gospel is preached. - -7:23 And blessed is he, whosoever shall not be offended in me. - -7:24 And when the messengers of John were departed, he began to speak -unto the people concerning John, What went ye out into the wilderness -for to see? A reed shaken with the wind? 7:25 But what went ye out -for to see? A man clothed in soft raiment? Behold, they which are -gorgeously apparelled, and live delicately, are in kings’ courts. - -7:26 But what went ye out for to see? A prophet? Yea, I say unto you, -and much more than a prophet. - -7:27 This is he, of whom it is written, Behold, I send my messenger -before thy face, which shall prepare thy way before thee. - -7:28 For I say unto you, Among those that are born of women there is -not a greater prophet than John the Baptist: but he that is least in -the kingdom of God is greater than he. - -7:29 And all the people that heard him, and the publicans, justified -God, being baptized with the baptism of John. - -7:30 But the Pharisees and lawyers rejected the counsel of God against -themselves, being not baptized of him. - -7:31 And the Lord said, Whereunto then shall I liken the men of this -generation? and to what are they like? 7:32 They are like unto -children sitting in the marketplace, and calling one to another, and -saying, We have piped unto you, and ye have not danced; we have -mourned to you, and ye have not wept. - -7:33 For John the Baptist came neither eating bread nor drinking wine; -and ye say, He hath a devil. - -7:34 The Son of man is come eating and drinking; and ye say, Behold a -gluttonous man, and a winebibber, a friend of publicans and sinners! -7:35 But wisdom is justified of all her children. - -7:36 And one of the Pharisees desired him that he would eat with him. -And he went into the Pharisee’s house, and sat down to meat. - -7:37 And, behold, a woman in the city, which was a sinner, when she -knew that Jesus sat at meat in the Pharisee’s house, brought an -alabaster box of ointment, 7:38 And stood at his feet behind him -weeping, and began to wash his feet with tears, and did wipe them with -the hairs of her head, and kissed his feet, and anointed them with the -ointment. - -7:39 Now when the Pharisee which had bidden him saw it, he spake -within himself, saying, This man, if he were a prophet, would have -known who and what manner of woman this is that toucheth him: for she -is a sinner. - -7:40 And Jesus answering said unto him, Simon, I have somewhat to say -unto thee. And he saith, Master, say on. - -7:41 There was a certain creditor which had two debtors: the one owed -five hundred pence, and the other fifty. - -7:42 And when they had nothing to pay, he frankly forgave them both. -Tell me therefore, which of them will love him most? 7:43 Simon -answered and said, I suppose that he, to whom he forgave most. - -And he said unto him, Thou hast rightly judged. - -7:44 And he turned to the woman, and said unto Simon, Seest thou this -woman? I entered into thine house, thou gavest me no water for my -feet: but she hath washed my feet with tears, and wiped them with the -hairs of her head. - -7:45 Thou gavest me no kiss: but this woman since the time I came in -hath not ceased to kiss my feet. - -7:46 My head with oil thou didst not anoint: but this woman hath -anointed my feet with ointment. - -7:47 Wherefore I say unto thee, Her sins, which are many, are -forgiven; for she loved much: but to whom little is forgiven, the same -loveth little. - -7:48 And he said unto her, Thy sins are forgiven. - -7:49 And they that sat at meat with him began to say within -themselves, Who is this that forgiveth sins also? 7:50 And he said to -the woman, Thy faith hath saved thee; go in peace. - -8:1 And it came to pass afterward, that he went throughout every city -and village, preaching and shewing the glad tidings of the kingdom of -God: and the twelve were with him, 8:2 And certain women, which had -been healed of evil spirits and infirmities, Mary called Magdalene, -out of whom went seven devils, 8:3 And Joanna the wife of Chuza -Herod’s steward, and Susanna, and many others, which ministered unto -him of their substance. - -8:4 And when much people were gathered together, and were come to him -out of every city, he spake by a parable: 8:5 A sower went out to sow -his seed: and as he sowed, some fell by the way side; and it was -trodden down, and the fowls of the air devoured it. - -8:6 And some fell upon a rock; and as soon as it was sprung up, it -withered away, because it lacked moisture. - -8:7 And some fell among thorns; and the thorns sprang up with it, and -choked it. - -8:8 And other fell on good ground, and sprang up, and bare fruit an -hundredfold. And when he had said these things, he cried, He that hath -ears to hear, let him hear. - -8:9 And his disciples asked him, saying, What might this parable be? -8:10 And he said, Unto you it is given to know the mysteries of the -kingdom of God: but to others in parables; that seeing they might not -see, and hearing they might not understand. - -8:11 Now the parable is this: The seed is the word of God. - -8:12 Those by the way side are they that hear; then cometh the devil, -and taketh away the word out of their hearts, lest they should believe -and be saved. - -8:13 They on the rock are they, which, when they hear, receive the -word with joy; and these have no root, which for a while believe, and -in time of temptation fall away. - -8:14 And that which fell among thorns are they, which, when they have -heard, go forth, and are choked with cares and riches and pleasures of -this life, and bring no fruit to perfection. - -8:15 But that on the good ground are they, which in an honest and good -heart, having heard the word, keep it, and bring forth fruit with -patience. - -8:16 No man, when he hath lighted a candle, covereth it with a vessel, -or putteth it under a bed; but setteth it on a candlestick, that they -which enter in may see the light. - -8:17 For nothing is secret, that shall not be made manifest; neither -any thing hid, that shall not be known and come abroad. - -8:18 Take heed therefore how ye hear: for whosoever hath, to him shall -be given; and whosoever hath not, from him shall be taken even that -which he seemeth to have. - -8:19 Then came to him his mother and his brethren, and could not come -at him for the press. - -8:20 And it was told him by certain which said, Thy mother and thy -brethren stand without, desiring to see thee. - -8:21 And he answered and said unto them, My mother and my brethren are -these which hear the word of God, and do it. - -8:22 Now it came to pass on a certain day, that he went into a ship -with his disciples: and he said unto them, Let us go over unto the -other side of the lake. And they launched forth. - -8:23 But as they sailed he fell asleep: and there came down a storm of -wind on the lake; and they were filled with water, and were in -jeopardy. - -8:24 And they came to him, and awoke him, saying, Master, master, we -perish. Then he arose, and rebuked the wind and the raging of the -water: and they ceased, and there was a calm. - -8:25 And he said unto them, Where is your faith? And they being afraid -wondered, saying one to another, What manner of man is this! for he -commandeth even the winds and water, and they obey him. - -8:26 And they arrived at the country of the Gadarenes, which is over -against Galilee. - -8:27 And when he went forth to land, there met him out of the city a -certain man, which had devils long time, and ware no clothes, neither -abode in any house, but in the tombs. - -8:28 When he saw Jesus, he cried out, and fell down before him, and -with a loud voice said, What have I to do with thee, Jesus, thou Son -of God most high? I beseech thee, torment me not. - -8:29 (For he had commanded the unclean spirit to come out of the man. -For oftentimes it had caught him: and he was kept bound with chains -and in fetters; and he brake the bands, and was driven of the devil -into the wilderness.) 8:30 And Jesus asked him, saying, What is thy -name? And he said, Legion: because many devils were entered into him. - -8:31 And they besought him that he would not command them to go out -into the deep. - -8:32 And there was there an herd of many swine feeding on the -mountain: and they besought him that he would suffer them to enter -into them. And he suffered them. - -8:33 Then went the devils out of the man, and entered into the swine: -and the herd ran violently down a steep place into the lake, and were -choked. - -8:34 When they that fed them saw what was done, they fled, and went -and told it in the city and in the country. - -8:35 Then they went out to see what was done; and came to Jesus, and -found the man, out of whom the devils were departed, sitting at the -feet of Jesus, clothed, and in his right mind: and they were afraid. - -8:36 They also which saw it told them by what means he that was -possessed of the devils was healed. - -8:37 Then the whole multitude of the country of the Gadarenes round -about besought him to depart from them; for they were taken with great -fear: and he went up into the ship, and returned back again. - -8:38 Now the man out of whom the devils were departed besought him -that he might be with him: but Jesus sent him away, saying, 8:39 -Return to thine own house, and shew how great things God hath done -unto thee. And he went his way, and published throughout the whole -city how great things Jesus had done unto him. - -8:40 And it came to pass, that, when Jesus was returned, the people -gladly received him: for they were all waiting for him. - -8:41 And, behold, there came a man named Jairus, and he was a ruler of -the synagogue: and he fell down at Jesus’ feet, and besought him that -he would come into his house: 8:42 For he had one only daughter, about -twelve years of age, and she lay a dying. But as he went the people -thronged him. - -8:43 And a woman having an issue of blood twelve years, which had -spent all her living upon physicians, neither could be healed of any, -8:44 Came behind him, and touched the border of his garment: and -immediately her issue of blood stanched. - -8:45 And Jesus said, Who touched me? When all denied, Peter and they -that were with him said, Master, the multitude throng thee and press -thee, and sayest thou, Who touched me? 8:46 And Jesus said, Somebody -hath touched me: for I perceive that virtue is gone out of me. - -8:47 And when the woman saw that she was not hid, she came trembling, -and falling down before him, she declared unto him before all the -people for what cause she had touched him, and how she was healed -immediately. - -8:48 And he said unto her, Daughter, be of good comfort: thy faith -hath made thee whole; go in peace. - -8:49 While he yet spake, there cometh one from the ruler of the -synagogue’s house, saying to him, Thy daughter is dead; trouble not -the Master. - -8:50 But when Jesus heard it, he answered him, saying, Fear not: -believe only, and she shall be made whole. - -8:51 And when he came into the house, he suffered no man to go in, -save Peter, and James, and John, and the father and the mother of the -maiden. - -8:52 And all wept, and bewailed her: but he said, Weep not; she is not -dead, but sleepeth. - -8:53 And they laughed him to scorn, knowing that she was dead. - -8:54 And he put them all out, and took her by the hand, and called, -saying, Maid, arise. - -8:55 And her spirit came again, and she arose straightway: and he -commanded to give her meat. - -8:56 And her parents were astonished: but he charged them that they -should tell no man what was done. - -9:1 Then he called his twelve disciples together, and gave them power -and authority over all devils, and to cure diseases. - -9:2 And he sent them to preach the kingdom of God, and to heal the -sick. - -9:3 And he said unto them, Take nothing for your journey, neither -staves, nor scrip, neither bread, neither money; neither have two -coats apiece. - -9:4 And whatsoever house ye enter into, there abide, and thence -depart. - -9:5 And whosoever will not receive you, when ye go out of that city, -shake off the very dust from your feet for a testimony against them. - -9:6 And they departed, and went through the towns, preaching the -gospel, and healing every where. - -9:7 Now Herod the tetrarch heard of all that was done by him: and he -was perplexed, because that it was said of some, that John was risen -from the dead; 9:8 And of some, that Elias had appeared; and of -others, that one of the old prophets was risen again. - -9:9 And Herod said, John have I beheaded: but who is this, of whom I -hear such things? And he desired to see him. - -9:10 And the apostles, when they were returned, told him all that they -had done. And he took them, and went aside privately into a desert -place belonging to the city called Bethsaida. - -9:11 And the people, when they knew it, followed him: and he received -them, and spake unto them of the kingdom of God, and healed them that -had need of healing. - -9:12 And when the day began to wear away, then came the twelve, and -said unto him, Send the multitude away, that they may go into the -towns and country round about, and lodge, and get victuals: for we are -here in a desert place. - -9:13 But he said unto them, Give ye them to eat. And they said, We -have no more but five loaves and two fishes; except we should go and -buy meat for all this people. - -9:14 For they were about five thousand men. And he said to his -disciples, Make them sit down by fifties in a company. - -9:15 And they did so, and made them all sit down. - -9:16 Then he took the five loaves and the two fishes, and looking up -to heaven, he blessed them, and brake, and gave to the disciples to -set before the multitude. - -9:17 And they did eat, and were all filled: and there was taken up of -fragments that remained to them twelve baskets. - -9:18 And it came to pass, as he was alone praying, his disciples were -with him: and he asked them, saying, Whom say the people that I am? -9:19 They answering said, John the Baptist; but some say, Elias; and -others say, that one of the old prophets is risen again. - -9:20 He said unto them, But whom say ye that I am? Peter answering -said, The Christ of God. - -9:21 And he straitly charged them, and commanded them to tell no man -that thing; 9:22 Saying, The Son of man must suffer many things, and -be rejected of the elders and chief priests and scribes, and be slain, -and be raised the third day. - -9:23 And he said to them all, If any man will come after me, let him -deny himself, and take up his cross daily, and follow me. - -9:24 For whosoever will save his life shall lose it: but whosoever -will lose his life for my sake, the same shall save it. - -9:25 For what is a man advantaged, if he gain the whole world, and -lose himself, or be cast away? 9:26 For whosoever shall be ashamed of -me and of my words, of him shall the Son of man be ashamed, when he -shall come in his own glory, and in his Father’s, and of the holy -angels. - -9:27 But I tell you of a truth, there be some standing here, which -shall not taste of death, till they see the kingdom of God. - -9:28 And it came to pass about an eight days after these sayings, he -took Peter and John and James, and went up into a mountain to pray. - -9:29 And as he prayed, the fashion of his countenance was altered, and -his raiment was white and glistering. - -9:30 And, behold, there talked with him two men, which were Moses and -Elias: 9:31 Who appeared in glory, and spake of his decease which he -should accomplish at Jerusalem. - -9:32 But Peter and they that were with him were heavy with sleep: and -when they were awake, they saw his glory, and the two men that stood -with him. - -9:33 And it came to pass, as they departed from him, Peter said unto -Jesus, Master, it is good for us to be here: and let us make three -tabernacles; one for thee, and one for Moses, and one for Elias: not -knowing what he said. - -9:34 While he thus spake, there came a cloud, and overshadowed them: -and they feared as they entered into the cloud. - -9:35 And there came a voice out of the cloud, saying, This is my -beloved Son: hear him. - -9:36 And when the voice was past, Jesus was found alone. And they kept -it close, and told no man in those days any of those things which they -had seen. - -9:37 And it came to pass, that on the next day, when they were come -down from the hill, much people met him. - -9:38 And, behold, a man of the company cried out, saying, Master, I -beseech thee, look upon my son: for he is mine only child. - -9:39 And, lo, a spirit taketh him, and he suddenly crieth out; and it -teareth him that he foameth again, and bruising him hardly departeth -from him. - -9:40 And I besought thy disciples to cast him out; and they could not. - -9:41 And Jesus answering said, O faithless and perverse generation, -how long shall I be with you, and suffer you? Bring thy son hither. - -9:42 And as he was yet a coming, the devil threw him down, and tare -him. - -And Jesus rebuked the unclean spirit, and healed the child, and -delivered him again to his father. - -9:43 And they were all amazed at the mighty power of God. But while -they wondered every one at all things which Jesus did, he said unto -his disciples, 9:44 Let these sayings sink down into your ears: for -the Son of man shall be delivered into the hands of men. - -9:45 But they understood not this saying, and it was hid from them, -that they perceived it not: and they feared to ask him of that saying. - -9:46 Then there arose a reasoning among them, which of them should be -greatest. - -9:47 And Jesus, perceiving the thought of their heart, took a child, -and set him by him, 9:48 And said unto them, Whosoever shall receive -this child in my name receiveth me: and whosoever shall receive me -receiveth him that sent me: for he that is least among you all, the -same shall be great. - -9:49 And John answered and said, Master, we saw one casting out devils -in thy name; and we forbad him, because he followeth not with us. - -9:50 And Jesus said unto him, Forbid him not: for he that is not -against us is for us. - -9:51 And it came to pass, when the time was come that he should be -received up, he stedfastly set his face to go to Jerusalem, 9:52 And -sent messengers before his face: and they went, and entered into a -village of the Samaritans, to make ready for him. - -9:53 And they did not receive him, because his face was as though he -would go to Jerusalem. - -9:54 And when his disciples James and John saw this, they said, Lord, -wilt thou that we command fire to come down from heaven, and consume -them, even as Elias did? 9:55 But he turned, and rebuked them, and -said, Ye know not what manner of spirit ye are of. - -9:56 For the Son of man is not come to destroy men’s lives, but to -save them. And they went to another village. - -9:57 And it came to pass, that, as they went in the way, a certain man -said unto him, Lord, I will follow thee whithersoever thou goest. - -9:58 And Jesus said unto him, Foxes have holes, and birds of the air -have nests; but the Son of man hath not where to lay his head. - -9:59 And he said unto another, Follow me. But he said, Lord, suffer me -first to go and bury my father. - -9:60 Jesus said unto him, Let the dead bury their dead: but go thou -and preach the kingdom of God. - -9:61 And another also said, Lord, I will follow thee; but let me first -go bid them farewell, which are at home at my house. - -9:62 And Jesus said unto him, No man, having put his hand to the -plough, and looking back, is fit for the kingdom of God. - -10:1 After these things the LORD appointed other seventy also, and -sent them two and two before his face into every city and place, -whither he himself would come. - -10:2 Therefore said he unto them, The harvest truly is great, but the -labourers are few: pray ye therefore the Lord of the harvest, that he -would send forth labourers into his harvest. - -10:3 Go your ways: behold, I send you forth as lambs among wolves. - -10:4 Carry neither purse, nor scrip, nor shoes: and salute no man by -the way. - -10:5 And into whatsoever house ye enter, first say, Peace be to this -house. - -10:6 And if the son of peace be there, your peace shall rest upon it: -if not, it shall turn to you again. - -10:7 And in the same house remain, eating and drinking such things as -they give: for the labourer is worthy of his hire. Go not from house -to house. - -10:8 And into whatsoever city ye enter, and they receive you, eat such -things as are set before you: 10:9 And heal the sick that are therein, -and say unto them, The kingdom of God is come nigh unto you. - -10:10 But into whatsoever city ye enter, and they receive you not, go -your ways out into the streets of the same, and say, 10:11 Even the -very dust of your city, which cleaveth on us, we do wipe off against -you: notwithstanding be ye sure of this, that the kingdom of God is -come nigh unto you. - -10:12 But I say unto you, that it shall be more tolerable in that day -for Sodom, than for that city. - -10:13 Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the -mighty works had been done in Tyre and Sidon, which have been done in -you, they had a great while ago repented, sitting in sackcloth and -ashes. - -10:14 But it shall be more tolerable for Tyre and Sidon at the -judgment, than for you. - -10:15 And thou, Capernaum, which art exalted to heaven, shalt be -thrust down to hell. - -10:16 He that heareth you heareth me; and he that despiseth you -despiseth me; and he that despiseth me despiseth him that sent me. - -10:17 And the seventy returned again with joy, saying, Lord, even the -devils are subject unto us through thy name. - -10:18 And he said unto them, I beheld Satan as lightning fall from -heaven. - -10:19 Behold, I give unto you power to tread on serpents and -scorpions, and over all the power of the enemy: and nothing shall by -any means hurt you. - -10:20 Notwithstanding in this rejoice not, that the spirits are -subject unto you; but rather rejoice, because your names are written -in heaven. - -10:21 In that hour Jesus rejoiced in spirit, and said, I thank thee, O -Father, Lord of heaven and earth, that thou hast hid these things from -the wise and prudent, and hast revealed them unto babes: even so, -Father; for so it seemed good in thy sight. - -10:22 All things are delivered to me of my Father: and no man knoweth -who the Son is, but the Father; and who the Father is, but the Son, -and he to whom the Son will reveal him. - -10:23 And he turned him unto his disciples, and said privately, -Blessed are the eyes which see the things that ye see: 10:24 For I -tell you, that many prophets and kings have desired to see those -things which ye see, and have not seen them; and to hear those things -which ye hear, and have not heard them. - -10:25 And, behold, a certain lawyer stood up, and tempted him, saying, -Master, what shall I do to inherit eternal life? 10:26 He said unto -him, What is written in the law? how readest thou? 10:27 And he -answering said, Thou shalt love the Lord thy God with all thy heart, -and with all thy soul, and with all thy strength, and with all thy -mind; and thy neighbour as thyself. - -10:28 And he said unto him, Thou hast answered right: this do, and -thou shalt live. - -10:29 But he, willing to justify himself, said unto Jesus, And who is -my neighbour? 10:30 And Jesus answering said, A certain man went down -from Jerusalem to Jericho, and fell among thieves, which stripped him -of his raiment, and wounded him, and departed, leaving him half dead. - -10:31 And by chance there came down a certain priest that way: and -when he saw him, he passed by on the other side. - -10:32 And likewise a Levite, when he was at the place, came and looked -on him, and passed by on the other side. - -10:33 But a certain Samaritan, as he journeyed, came where he was: and -when he saw him, he had compassion on him, 10:34 And went to him, and -bound up his wounds, pouring in oil and wine, and set him on his own -beast, and brought him to an inn, and took care of him. - -10:35 And on the morrow when he departed, he took out two pence, and -gave them to the host, and said unto him, Take care of him; and -whatsoever thou spendest more, when I come again, I will repay thee. - -10:36 Which now of these three, thinkest thou, was neighbour unto him -that fell among the thieves? 10:37 And he said, He that shewed mercy -on him. Then said Jesus unto him, Go, and do thou likewise. - -10:38 Now it came to pass, as they went, that he entered into a -certain village: and a certain woman named Martha received him into -her house. - -10:39 And she had a sister called Mary, which also sat at Jesus’ feet, -and heard his word. - -10:40 But Martha was cumbered about much serving, and came to him, and -said, Lord, dost thou not care that my sister hath left me to serve -alone? bid her therefore that she help me. - -10:41 And Jesus answered and said unto her, Martha, Martha, thou art -careful and troubled about many things: 10:42 But one thing is -needful: and Mary hath chosen that good part, which shall not be taken -away from her. - -11:1 And it came to pass, that, as he was praying in a certain place, -when he ceased, one of his disciples said unto him, Lord, teach us to -pray, as John also taught his disciples. - -11:2 And he said unto them, When ye pray, say, Our Father which art in -heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as -in heaven, so in earth. - -11:3 Give us day by day our daily bread. - -11:4 And forgive us our sins; for we also forgive every one that is -indebted to us. And lead us not into temptation; but deliver us from -evil. - -11:5 And he said unto them, Which of you shall have a friend, and -shall go unto him at midnight, and say unto him, Friend, lend me three -loaves; 11:6 For a friend of mine in his journey is come to me, and I -have nothing to set before him? 11:7 And he from within shall answer -and say, Trouble me not: the door is now shut, and my children are -with me in bed; I cannot rise and give thee. - -11:8 I say unto you, Though he will not rise and give him, because he -is his friend, yet because of his importunity he will rise and give -him as many as he needeth. - -11:9 And I say unto you, Ask, and it shall be given you; seek, and ye -shall find; knock, and it shall be opened unto you. - -11:10 For every one that asketh receiveth; and he that seeketh -findeth; and to him that knocketh it shall be opened. - -11:11 If a son shall ask bread of any of you that is a father, will he -give him a stone? or if he ask a fish, will he for a fish give him a -serpent? 11:12 Or if he shall ask an egg, will he offer him a -scorpion? 11:13 If ye then, being evil, know how to give good gifts -unto your children: how much more shall your heavenly Father give the -Holy Spirit to them that ask him? 11:14 And he was casting out a -devil, and it was dumb. And it came to pass, when the devil was gone -out, the dumb spake; and the people wondered. - -11:15 But some of them said, He casteth out devils through Beelzebub -the chief of the devils. - -11:16 And others, tempting him, sought of him a sign from heaven. - -11:17 But he, knowing their thoughts, said unto them, Every kingdom -divided against itself is brought to desolation; and a house divided -against a house falleth. - -11:18 If Satan also be divided against himself, how shall his kingdom -stand? because ye say that I cast out devils through Beelzebub. - -11:19 And if I by Beelzebub cast out devils, by whom do your sons cast -them out? therefore shall they be your judges. - -11:20 But if I with the finger of God cast out devils, no doubt the -kingdom of God is come upon you. - -11:21 When a strong man armed keepeth his palace, his goods are in -peace: 11:22 But when a stronger than he shall come upon him, and -overcome him, he taketh from him all his armour wherein he trusted, -and divideth his spoils. - -11:23 He that is not with me is against me: and he that gathereth not -with me scattereth. - -11:24 When the unclean spirit is gone out of a man, he walketh through -dry places, seeking rest; and finding none, he saith, I will return -unto my house whence I came out. - -11:25 And when he cometh, he findeth it swept and garnished. - -11:26 Then goeth he, and taketh to him seven other spirits more wicked -than himself; and they enter in, and dwell there: and the last state -of that man is worse than the first. - -11:27 And it came to pass, as he spake these things, a certain woman -of the company lifted up her voice, and said unto him, Blessed is the -womb that bare thee, and the paps which thou hast sucked. - -11:28 But he said, Yea rather, blessed are they that hear the word of -God, and keep it. - -11:29 And when the people were gathered thick together, he began to -say, This is an evil generation: they seek a sign; and there shall no -sign be given it, but the sign of Jonas the prophet. - -11:30 For as Jonas was a sign unto the Ninevites, so shall also the -Son of man be to this generation. - -11:31 The queen of the south shall rise up in the judgment with the -men of this generation, and condemn them: for she came from the utmost -parts of the earth to hear the wisdom of Solomon; and, behold, a -greater than Solomon is here. - -11:32 The men of Nineve shall rise up in the judgment with this -generation, and shall condemn it: for they repented at the preaching -of Jonas; and, behold, a greater than Jonas is here. - -11:33 No man, when he hath lighted a candle, putteth it in a secret -place, neither under a bushel, but on a candlestick, that they which -come in may see the light. - -11:34 The light of the body is the eye: therefore when thine eye is -single, thy whole body also is full of light; but when thine eye is -evil, thy body also is full of darkness. - -11:35 Take heed therefore that the light which is in thee be not -darkness. - -11:36 If thy whole body therefore be full of light, having no part -dark, the whole shall be full of light, as when the bright shining of -a candle doth give thee light. - -11:37 And as he spake, a certain Pharisee besought him to dine with -him: and he went in, and sat down to meat. - -11:38 And when the Pharisee saw it, he marvelled that he had not first -washed before dinner. - -11:39 And the Lord said unto him, Now do ye Pharisees make clean the -outside of the cup and the platter; but your inward part is full of -ravening and wickedness. - -11:40 Ye fools, did not he that made that which is without make that -which is within also? 11:41 But rather give alms of such things as ye -have; and, behold, all things are clean unto you. - -11:42 But woe unto you, Pharisees! for ye tithe mint and rue and all -manner of herbs, and pass over judgment and the love of God: these -ought ye to have done, and not to leave the other undone. - -11:43 Woe unto you, Pharisees! for ye love the uppermost seats in the -synagogues, and greetings in the markets. - -11:44 Woe unto you, scribes and Pharisees, hypocrites! for ye are as -graves which appear not, and the men that walk over them are not aware -of them. - -11:45 Then answered one of the lawyers, and said unto him, Master, -thus saying thou reproachest us also. - -11:46 And he said, Woe unto you also, ye lawyers! for ye lade men with -burdens grievous to be borne, and ye yourselves touch not the burdens -with one of your fingers. - -11:47 Woe unto you! for ye build the sepulchres of the prophets, and -your fathers killed them. - -11:48 Truly ye bear witness that ye allow the deeds of your fathers: -for they indeed killed them, and ye build their sepulchres. - -11:49 Therefore also said the wisdom of God, I will send them prophets -and apostles, and some of them they shall slay and persecute: 11:50 -That the blood of all the prophets, which was shed from the foundation -of the world, may be required of this generation; 11:51 From the blood -of Abel unto the blood of Zacharias which perished between the altar -and the temple: verily I say unto you, It shall be required of this -generation. - -11:52 Woe unto you, lawyers! for ye have taken away the key of -knowledge: ye entered not in yourselves, and them that were entering -in ye hindered. - -11:53 And as he said these things unto them, the scribes and the -Pharisees began to urge him vehemently, and to provoke him to speak of -many things: 11:54 Laying wait for him, and seeking to catch something -out of his mouth, that they might accuse him. - -12:1 In the mean time, when there were gathered together an -innumerable multitude of people, insomuch that they trode one upon -another, he began to say unto his disciples first of all, Beware ye of -the leaven of the Pharisees, which is hypocrisy. - -12:2 For there is nothing covered, that shall not be revealed; neither -hid, that shall not be known. - -12:3 Therefore whatsoever ye have spoken in darkness shall be heard in -the light; and that which ye have spoken in the ear in closets shall -be proclaimed upon the housetops. - -12:4 And I say unto you my friends, Be not afraid of them that kill -the body, and after that have no more that they can do. - -12:5 But I will forewarn you whom ye shall fear: Fear him, which after -he hath killed hath power to cast into hell; yea, I say unto you, Fear -him. - -12:6 Are not five sparrows sold for two farthings, and not one of them -is forgotten before God? 12:7 But even the very hairs of your head -are all numbered. Fear not therefore: ye are of more value than many -sparrows. - -12:8 Also I say unto you, Whosoever shall confess me before men, him -shall the Son of man also confess before the angels of God: 12:9 But -he that denieth me before men shall be denied before the angels of -God. - -12:10 And whosoever shall speak a word against the Son of man, it -shall be forgiven him: but unto him that blasphemeth against the Holy -Ghost it shall not be forgiven. - -12:11 And when they bring you unto the synagogues, and unto -magistrates, and powers, take ye no thought how or what thing ye shall -answer, or what ye shall say: 12:12 For the Holy Ghost shall teach you -in the same hour what ye ought to say. - -12:13 And one of the company said unto him, Master, speak to my -brother, that he divide the inheritance with me. - -12:14 And he said unto him, Man, who made me a judge or a divider over -you? 12:15 And he said unto them, Take heed, and beware of -covetousness: for a man’s life consisteth not in the abundance of the -things which he possesseth. - -12:16 And he spake a parable unto them, saying, The ground of a -certain rich man brought forth plentifully: 12:17 And he thought -within himself, saying, What shall I do, because I have no room where -to bestow my fruits? 12:18 And he said, This will I do: I will pull -down my barns, and build greater; and there will I bestow all my -fruits and my goods. - -12:19 And I will say to my soul, Soul, thou hast much goods laid up -for many years; take thine ease, eat, drink, and be merry. - -12:20 But God said unto him, Thou fool, this night thy soul shall be -required of thee: then whose shall those things be, which thou hast -provided? 12:21 So is he that layeth up treasure for himself, and is -not rich toward God. - -12:22 And he said unto his disciples, Therefore I say unto you, Take -no thought for your life, what ye shall eat; neither for the body, -what ye shall put on. - -12:23 The life is more than meat, and the body is more than raiment. - -12:24 Consider the ravens: for they neither sow nor reap; which -neither have storehouse nor barn; and God feedeth them: how much more -are ye better than the fowls? 12:25 And which of you with taking -thought can add to his stature one cubit? 12:26 If ye then be not -able to do that thing which is least, why take ye thought for the -rest? 12:27 Consider the lilies how they grow: they toil not, they -spin not; and yet I say unto you, that Solomon in all his glory was -not arrayed like one of these. - -12:28 If then God so clothe the grass, which is to day in the field, -and to morrow is cast into the oven; how much more will he clothe you, -O ye of little faith? 12:29 And seek not ye what ye shall eat, or -what ye shall drink, neither be ye of doubtful mind. - -12:30 For all these things do the nations of the world seek after: and -your Father knoweth that ye have need of these things. - -12:31 But rather seek ye the kingdom of God; and all these things -shall be added unto you. - -12:32 Fear not, little flock; for it is your Father’s good pleasure to -give you the kingdom. - -12:33 Sell that ye have, and give alms; provide yourselves bags which -wax not old, a treasure in the heavens that faileth not, where no -thief approacheth, neither moth corrupteth. - -12:34 For where your treasure is, there will your heart be also. - -12:35 Let your loins be girded about, and your lights burning; 12:36 -And ye yourselves like unto men that wait for their lord, when he will -return from the wedding; that when he cometh and knocketh, they may -open unto him immediately. - -12:37 Blessed are those servants, whom the lord when he cometh shall -find watching: verily I say unto you, that he shall gird himself, and -make them to sit down to meat, and will come forth and serve them. - -12:38 And if he shall come in the second watch, or come in the third -watch, and find them so, blessed are those servants. - -12:39 And this know, that if the goodman of the house had known what -hour the thief would come, he would have watched, and not have -suffered his house to be broken through. - -12:40 Be ye therefore ready also: for the Son of man cometh at an hour -when ye think not. - -12:41 Then Peter said unto him, Lord, speakest thou this parable unto -us, or even to all? 12:42 And the Lord said, Who then is that -faithful and wise steward, whom his lord shall make ruler over his -household, to give them their portion of meat in due season? 12:43 -Blessed is that servant, whom his lord when he cometh shall find so -doing. - -12:44 Of a truth I say unto you, that he will make him ruler over all -that he hath. - -12:45 But and if that servant say in his heart, My lord delayeth his -coming; and shall begin to beat the menservants and maidens, and to -eat and drink, and to be drunken; 12:46 The lord of that servant will -come in a day when he looketh not for him, and at an hour when he is -not aware, and will cut him in sunder, and will appoint him his -portion with the unbelievers. - -12:47 And that servant, which knew his lord’s will, and prepared not -himself, neither did according to his will, shall be beaten with many -stripes. - -12:48 But he that knew not, and did commit things worthy of stripes, -shall be beaten with few stripes. For unto whomsoever much is given, -of him shall be much required: and to whom men have committed much, of -him they will ask the more. - -12:49 I am come to send fire on the earth; and what will I, if it be -already kindled? 12:50 But I have a baptism to be baptized with; and -how am I straitened till it be accomplished! 12:51 Suppose ye that I -am come to give peace on earth? I tell you, Nay; but rather division: -12:52 For from henceforth there shall be five in one house divided, -three against two, and two against three. - -12:53 The father shall be divided against the son, and the son against -the father; the mother against the daughter, and the daughter against -the mother; the mother in law against her daughter in law, and the -daughter in law against her mother in law. - -12:54 And he said also to the people, When ye see a cloud rise out of -the west, straightway ye say, There cometh a shower; and so it is. - -12:55 And when ye see the south wind blow, ye say, There will be heat; -and it cometh to pass. - -12:56 Ye hypocrites, ye can discern the face of the sky and of the -earth; but how is it that ye do not discern this time? 12:57 Yea, and -why even of yourselves judge ye not what is right? 12:58 When thou -goest with thine adversary to the magistrate, as thou art in the way, -give diligence that thou mayest be delivered from him; lest he hale -thee to the judge, and the judge deliver thee to the officer, and the -officer cast thee into prison. - -12:59 I tell thee, thou shalt not depart thence, till thou hast paid -the very last mite. - -13:1 There were present at that season some that told him of the -Galilaeans, whose blood Pilate had mingled with their sacrifices. - -13:2 And Jesus answering said unto them, Suppose ye that these -Galilaeans were sinners above all the Galilaeans, because they -suffered such things? 13:3 I tell you, Nay: but, except ye repent, ye -shall all likewise perish. - -13:4 Or those eighteen, upon whom the tower in Siloam fell, and slew -them, think ye that they were sinners above all men that dwelt in -Jerusalem? 13:5 I tell you, Nay: but, except ye repent, ye shall all -likewise perish. - -13:6 He spake also this parable; A certain man had a fig tree planted -in his vineyard; and he came and sought fruit thereon, and found none. - -13:7 Then said he unto the dresser of his vineyard, Behold, these -three years I come seeking fruit on this fig tree, and find none: cut -it down; why cumbereth it the ground? 13:8 And he answering said unto -him, Lord, let it alone this year also, till I shall dig about it, and -dung it: 13:9 And if it bear fruit, well: and if not, then after that -thou shalt cut it down. - -13:10 And he was teaching in one of the synagogues on the sabbath. - -13:11 And, behold, there was a woman which had a spirit of infirmity -eighteen years, and was bowed together, and could in no wise lift up -herself. - -13:12 And when Jesus saw her, he called her to him, and said unto her, -Woman, thou art loosed from thine infirmity. - -13:13 And he laid his hands on her: and immediately she was made -straight, and glorified God. - -13:14 And the ruler of the synagogue answered with indignation, -because that Jesus had healed on the sabbath day, and said unto the -people, There are six days in which men ought to work: in them -therefore come and be healed, and not on the sabbath day. - -13:15 The Lord then answered him, and said, Thou hypocrite, doth not -each one of you on the sabbath loose his ox or his ass from the stall, -and lead him away to watering? 13:16 And ought not this woman, being -a daughter of Abraham, whom Satan hath bound, lo, these eighteen -years, be loosed from this bond on the sabbath day? 13:17 And when he -had said these things, all his adversaries were ashamed: and all the -people rejoiced for all the glorious things that were done by him. - -13:18 Then said he, Unto what is the kingdom of God like? and -whereunto shall I resemble it? 13:19 It is like a grain of mustard -seed, which a man took, and cast into his garden; and it grew, and -waxed a great tree; and the fowls of the air lodged in the branches of -it. - -13:20 And again he said, Whereunto shall I liken the kingdom of God? -13:21 It is like leaven, which a woman took and hid in three measures -of meal, till the whole was leavened. - -13:22 And he went through the cities and villages, teaching, and -journeying toward Jerusalem. - -13:23 Then said one unto him, Lord, are there few that be saved? And -he said unto them, 13:24 Strive to enter in at the strait gate: for -many, I say unto you, will seek to enter in, and shall not be able. - -13:25 When once the master of the house is risen up, and hath shut to -the door, and ye begin to stand without, and to knock at the door, -saying, Lord, Lord, open unto us; and he shall answer and say unto -you, I know you not whence ye are: 13:26 Then shall ye begin to say, -We have eaten and drunk in thy presence, and thou hast taught in our -streets. - -13:27 But he shall say, I tell you, I know you not whence ye are; -depart from me, all ye workers of iniquity. - -13:28 There shall be weeping and gnashing of teeth, when ye shall see -Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of -God, and you yourselves thrust out. - -13:29 And they shall come from the east, and from the west, and from -the north, and from the south, and shall sit down in the kingdom of -God. - -13:30 And, behold, there are last which shall be first, and there are -first which shall be last. - -13:31 The same day there came certain of the Pharisees, saying unto -him, Get thee out, and depart hence: for Herod will kill thee. - -13:32 And he said unto them, Go ye, and tell that fox, Behold, I cast -out devils, and I do cures to day and to morrow, and the third day I -shall be perfected. - -13:33 Nevertheless I must walk to day, and to morrow, and the day -following: for it cannot be that a prophet perish out of Jerusalem. - -13:34 O Jerusalem, Jerusalem, which killest the prophets, and stonest -them that are sent unto thee; how often would I have gathered thy -children together, as a hen doth gather her brood under her wings, and -ye would not! 13:35 Behold, your house is left unto you desolate: and -verily I say unto you, Ye shall not see me, until the time come when -ye shall say, Blessed is he that cometh in the name of the Lord. - -14:1 And it came to pass, as he went into the house of one of the -chief Pharisees to eat bread on the sabbath day, that they watched -him. - -14:2 And, behold, there was a certain man before him which had the -dropsy. - -14:3 And Jesus answering spake unto the lawyers and Pharisees, saying, -Is it lawful to heal on the sabbath day? 14:4 And they held their -peace. And he took him, and healed him, and let him go; 14:5 And -answered them, saying, Which of you shall have an ass or an ox fallen -into a pit, and will not straightway pull him out on the sabbath day? -14:6 And they could not answer him again to these things. - -14:7 And he put forth a parable to those which were bidden, when he -marked how they chose out the chief rooms; saying unto them. - -14:8 When thou art bidden of any man to a wedding, sit not down in the -highest room; lest a more honourable man than thou be bidden of him; -14:9 And he that bade thee and him come and say to thee, Give this man -place; and thou begin with shame to take the lowest room. - -14:10 But when thou art bidden, go and sit down in the lowest room; -that when he that bade thee cometh, he may say unto thee, Friend, go -up higher: then shalt thou have worship in the presence of them that -sit at meat with thee. - -14:11 For whosoever exalteth himself shall be abased; and he that -humbleth himself shall be exalted. - -14:12 Then said he also to him that bade him, When thou makest a -dinner or a supper, call not thy friends, nor thy brethren, neither -thy kinsmen, nor thy rich neighbours; lest they also bid thee again, -and a recompence be made thee. - -14:13 But when thou makest a feast, call the poor, the maimed, the -lame, the blind: 14:14 And thou shalt be blessed; for they cannot -recompense thee: for thou shalt be recompensed at the resurrection of -the just. - -14:15 And when one of them that sat at meat with him heard these -things, he said unto him, Blessed is he that shall eat bread in the -kingdom of God. - -14:16 Then said he unto him, A certain man made a great supper, and -bade many: 14:17 And sent his servant at supper time to say to them -that were bidden, Come; for all things are now ready. - -14:18 And they all with one consent began to make excuse. The first -said unto him, I have bought a piece of ground, and I must needs go -and see it: I pray thee have me excused. - -14:19 And another said, I have bought five yoke of oxen, and I go to -prove them: I pray thee have me excused. - -14:20 And another said, I have married a wife, and therefore I cannot -come. - -14:21 So that servant came, and shewed his lord these things. Then the -master of the house being angry said to his servant, Go out quickly -into the streets and lanes of the city, and bring in hither the poor, -and the maimed, and the halt, and the blind. - -14:22 And the servant said, Lord, it is done as thou hast commanded, -and yet there is room. - -14:23 And the lord said unto the servant, Go out into the highways and -hedges, and compel them to come in, that my house may be filled. - -14:24 For I say unto you, That none of those men which were bidden -shall taste of my supper. - -14:25 And there went great multitudes with him: and he turned, and -said unto them, 14:26 If any man come to me, and hate not his father, -and mother, and wife, and children, and brethren, and sisters, yea, -and his own life also, he cannot be my disciple. - -14:27 And whosoever doth not bear his cross, and come after me, cannot -be my disciple. - -14:28 For which of you, intending to build a tower, sitteth not down -first, and counteth the cost, whether he have sufficient to finish it? -14:29 Lest haply, after he hath laid the foundation, and is not able -to finish it, all that behold it begin to mock him, 14:30 Saying, This -man began to build, and was not able to finish. - -14:31 Or what king, going to make war against another king, sitteth -not down first, and consulteth whether he be able with ten thousand to -meet him that cometh against him with twenty thousand? 14:32 Or else, -while the other is yet a great way off, he sendeth an ambassage, and -desireth conditions of peace. - -14:33 So likewise, whosoever he be of you that forsaketh not all that -he hath, he cannot be my disciple. - -14:34 Salt is good: but if the salt have lost his savour, wherewith -shall it be seasoned? 14:35 It is neither fit for the land, nor yet -for the dunghill; but men cast it out. He that hath ears to hear, let -him hear. - -15:1 Then drew near unto him all the publicans and sinners for to hear -him. - -15:2 And the Pharisees and scribes murmured, saying, This man -receiveth sinners, and eateth with them. - -15:3 And he spake this parable unto them, saying, 15:4 What man of -you, having an hundred sheep, if he lose one of them, doth not leave -the ninety and nine in the wilderness, and go after that which is -lost, until he find it? 15:5 And when he hath found it, he layeth it -on his shoulders, rejoicing. - -15:6 And when he cometh home, he calleth together his friends and -neighbours, saying unto them, Rejoice with me; for I have found my -sheep which was lost. - -15:7 I say unto you, that likewise joy shall be in heaven over one -sinner that repenteth, more than over ninety and nine just persons, -which need no repentance. - -15:8 Either what woman having ten pieces of silver, if she lose one -piece, doth not light a candle, and sweep the house, and seek -diligently till she find it? 15:9 And when she hath found it, she -calleth her friends and her neighbours together, saying, Rejoice with -me; for I have found the piece which I had lost. - -15:10 Likewise, I say unto you, there is joy in the presence of the -angels of God over one sinner that repenteth. - -15:11 And he said, A certain man had two sons: 15:12 And the younger -of them said to his father, Father, give me the portion of goods that -falleth to me. And he divided unto them his living. - -15:13 And not many days after the younger son gathered all together, -and took his journey into a far country, and there wasted his -substance with riotous living. - -15:14 And when he had spent all, there arose a mighty famine in that -land; and he began to be in want. - -15:15 And he went and joined himself to a citizen of that country; and -he sent him into his fields to feed swine. - -15:16 And he would fain have filled his belly with the husks that the -swine did eat: and no man gave unto him. - -15:17 And when he came to himself, he said, How many hired servants of -my father’s have bread enough and to spare, and I perish with hunger! -15:18 I will arise and go to my father, and will say unto him, Father, -I have sinned against heaven, and before thee, 15:19 And am no more -worthy to be called thy son: make me as one of thy hired servants. - -15:20 And he arose, and came to his father. But when he was yet a -great way off, his father saw him, and had compassion, and ran, and -fell on his neck, and kissed him. - -15:21 And the son said unto him, Father, I have sinned against heaven, -and in thy sight, and am no more worthy to be called thy son. - -15:22 But the father said to his servants, Bring forth the best robe, -and put it on him; and put a ring on his hand, and shoes on his feet: -15:23 And bring hither the fatted calf, and kill it; and let us eat, -and be merry: 15:24 For this my son was dead, and is alive again; he -was lost, and is found. And they began to be merry. - -15:25 Now his elder son was in the field: and as he came and drew nigh -to the house, he heard musick and dancing. - -15:26 And he called one of the servants, and asked what these things -meant. - -15:27 And he said unto him, Thy brother is come; and thy father hath -killed the fatted calf, because he hath received him safe and sound. - -15:28 And he was angry, and would not go in: therefore came his father -out, and intreated him. - -15:29 And he answering said to his father, Lo, these many years do I -serve thee, neither transgressed I at any time thy commandment: and -yet thou never gavest me a kid, that I might make merry with my -friends: 15:30 But as soon as this thy son was come, which hath -devoured thy living with harlots, thou hast killed for him the fatted -calf. - -15:31 And he said unto him, Son, thou art ever with me, and all that I -have is thine. - -15:32 It was meet that we should make merry, and be glad: for this thy -brother was dead, and is alive again; and was lost, and is found. - -16:1 And he said also unto his disciples, There was a certain rich -man, which had a steward; and the same was accused unto him that he -had wasted his goods. - -16:2 And he called him, and said unto him, How is it that I hear this -of thee? give an account of thy stewardship; for thou mayest be no -longer steward. - -16:3 Then the steward said within himself, What shall I do? for my -lord taketh away from me the stewardship: I cannot dig; to beg I am -ashamed. - -16:4 I am resolved what to do, that, when I am put out of the -stewardship, they may receive me into their houses. - -16:5 So he called every one of his lord’s debtors unto him, and said -unto the first, How much owest thou unto my lord? 16:6 And he said, -An hundred measures of oil. And he said unto him, Take thy bill, and -sit down quickly, and write fifty. - -16:7 Then said he to another, And how much owest thou? And he said, An -hundred measures of wheat. And he said unto him, Take thy bill, and -write fourscore. - -16:8 And the lord commended the unjust steward, because he had done -wisely: for the children of this world are in their generation wiser -than the children of light. - -16:9 And I say unto you, Make to yourselves friends of the mammon of -unrighteousness; that, when ye fail, they may receive you into -everlasting habitations. - -16:10 He that is faithful in that which is least is faithful also in -much: and he that is unjust in the least is unjust also in much. - -16:11 If therefore ye have not been faithful in the unrighteous -mammon, who will commit to your trust the true riches? 16:12 And if -ye have not been faithful in that which is another man’s, who shall -give you that which is your own? 16:13 No servant can serve two -masters: for either he will hate the one, and love the other; or else -he will hold to the one, and despise the other. Ye cannot serve God -and mammon. - -16:14 And the Pharisees also, who were covetous, heard all these -things: and they derided him. - -16:15 And he said unto them, Ye are they which justify yourselves -before men; but God knoweth your hearts: for that which is highly -esteemed among men is abomination in the sight of God. - -16:16 The law and the prophets were until John: since that time the -kingdom of God is preached, and every man presseth into it. - -16:17 And it is easier for heaven and earth to pass, than one tittle -of the law to fail. - -16:18 Whosoever putteth away his wife, and marrieth another, -committeth adultery: and whosoever marrieth her that is put away from -her husband committeth adultery. - -16:19 There was a certain rich man, which was clothed in purple and -fine linen, and fared sumptuously every day: 16:20 And there was a -certain beggar named Lazarus, which was laid at his gate, full of -sores, 16:21 And desiring to be fed with the crumbs which fell from -the rich man’s table: moreover the dogs came and licked his sores. - -16:22 And it came to pass, that the beggar died, and was carried by -the angels into Abraham’s bosom: the rich man also died, and was -buried; 16:23 And in hell he lift up his eyes, being in torments, and -seeth Abraham afar off, and Lazarus in his bosom. - -16:24 And he cried and said, Father Abraham, have mercy on me, and -send Lazarus, that he may dip the tip of his finger in water, and cool -my tongue; for I am tormented in this flame. - -16:25 But Abraham said, Son, remember that thou in thy lifetime -receivedst thy good things, and likewise Lazarus evil things: but now -he is comforted, and thou art tormented. - -16:26 And beside all this, between us and you there is a great gulf -fixed: so that they which would pass from hence to you cannot; neither -can they pass to us, that would come from thence. - -16:27 Then he said, I pray thee therefore, father, that thou wouldest -send him to my father’s house: 16:28 For I have five brethren; that he -may testify unto them, lest they also come into this place of torment. - -16:29 Abraham saith unto him, They have Moses and the prophets; let -them hear them. - -16:30 And he said, Nay, father Abraham: but if one went unto them from -the dead, they will repent. - -16:31 And he said unto him, If they hear not Moses and the prophets, -neither will they be persuaded, though one rose from the dead. - -17:1 Then said he unto the disciples, It is impossible but that -offences will come: but woe unto him, through whom they come! 17:2 It -were better for him that a millstone were hanged about his neck, and -he cast into the sea, than that he should offend one of these little -ones. - -17:3 Take heed to yourselves: If thy brother trespass against thee, -rebuke him; and if he repent, forgive him. - -17:4 And if he trespass against thee seven times in a day, and seven -times in a day turn again to thee, saying, I repent; thou shalt -forgive him. - -17:5 And the apostles said unto the Lord, Increase our faith. - -17:6 And the Lord said, If ye had faith as a grain of mustard seed, ye -might say unto this sycamine tree, Be thou plucked up by the root, and -be thou planted in the sea; and it should obey you. - -17:7 But which of you, having a servant plowing or feeding cattle, -will say unto him by and by, when he is come from the field, Go and -sit down to meat? 17:8 And will not rather say unto him, Make ready -wherewith I may sup, and gird thyself, and serve me, till I have eaten -and drunken; and afterward thou shalt eat and drink? 17:9 Doth he -thank that servant because he did the things that were commanded him? -I trow not. - -17:10 So likewise ye, when ye shall have done all those things which -are commanded you, say, We are unprofitable servants: we have done -that which was our duty to do. - -17:11 And it came to pass, as he went to Jerusalem, that he passed -through the midst of Samaria and Galilee. - -17:12 And as he entered into a certain village, there met him ten men -that were lepers, which stood afar off: 17:13 And they lifted up their -voices, and said, Jesus, Master, have mercy on us. - -17:14 And when he saw them, he said unto them, Go shew yourselves unto -the priests. And it came to pass, that, as they went, they were -cleansed. - -17:15 And one of them, when he saw that he was healed, turned back, -and with a loud voice glorified God, 17:16 And fell down on his face -at his feet, giving him thanks: and he was a Samaritan. - -17:17 And Jesus answering said, Were there not ten cleansed? but where -are the nine? 17:18 There are not found that returned to give glory -to God, save this stranger. - -17:19 And he said unto him, Arise, go thy way: thy faith hath made -thee whole. - -17:20 And when he was demanded of the Pharisees, when the kingdom of -God should come, he answered them and said, The kingdom of God cometh -not with observation: 17:21 Neither shall they say, Lo here! or, lo -there! for, behold, the kingdom of God is within you. - -17:22 And he said unto the disciples, The days will come, when ye -shall desire to see one of the days of the Son of man, and ye shall -not see it. - -17:23 And they shall say to you, See here; or, see there: go not after -them, nor follow them. - -17:24 For as the lightning, that lighteneth out of the one part under -heaven, shineth unto the other part under heaven; so shall also the -Son of man be in his day. - -17:25 But first must he suffer many things, and be rejected of this -generation. - -17:26 And as it was in the days of Noe, so shall it be also in the -days of the Son of man. - -17:27 They did eat, they drank, they married wives, they were given in -marriage, until the day that Noe entered into the ark, and the flood -came, and destroyed them all. - -17:28 Likewise also as it was in the days of Lot; they did eat, they -drank, they bought, they sold, they planted, they builded; 17:29 But -the same day that Lot went out of Sodom it rained fire and brimstone -from heaven, and destroyed them all. - -17:30 Even thus shall it be in the day when the Son of man is -revealed. - -17:31 In that day, he which shall be upon the housetop, and his stuff -in the house, let him not come down to take it away: and he that is in -the field, let him likewise not return back. - -17:32 Remember Lot’s wife. - -17:33 Whosoever shall seek to save his life shall lose it; and -whosoever shall lose his life shall preserve it. - -17:34 I tell you, in that night there shall be two men in one bed; the -one shall be taken, and the other shall be left. - -17:35 Two women shall be grinding together; the one shall be taken, -and the other left. - -17:36 Two men shall be in the field; the one shall be taken, and the -other left. - -17:37 And they answered and said unto him, Where, Lord? And he said -unto them, Wheresoever the body is, thither will the eagles be -gathered together. - -18:1 And he spake a parable unto them to this end, that men ought -always to pray, and not to faint; 18:2 Saying, There was in a city a -judge, which feared not God, neither regarded man: 18:3 And there was -a widow in that city; and she came unto him, saying, Avenge me of mine -adversary. - -18:4 And he would not for a while: but afterward he said within -himself, Though I fear not God, nor regard man; 18:5 Yet because this -widow troubleth me, I will avenge her, lest by her continual coming -she weary me. - -18:6 And the Lord said, Hear what the unjust judge saith. - -18:7 And shall not God avenge his own elect, which cry day and night -unto him, though he bear long with them? 18:8 I tell you that he will -avenge them speedily. Nevertheless when the Son of man cometh, shall -he find faith on the earth? 18:9 And he spake this parable unto -certain which trusted in themselves that they were righteous, and -despised others: 18:10 Two men went up into the temple to pray; the -one a Pharisee, and the other a publican. - -18:11 The Pharisee stood and prayed thus with himself, God, I thank -thee, that I am not as other men are, extortioners, unjust, -adulterers, or even as this publican. - -18:12 I fast twice in the week, I give tithes of all that I possess. - -18:13 And the publican, standing afar off, would not lift up so much -as his eyes unto heaven, but smote upon his breast, saying, God be -merciful to me a sinner. - -18:14 I tell you, this man went down to his house justified rather -than the other: for every one that exalteth himself shall be abased; -and he that humbleth himself shall be exalted. - -18:15 And they brought unto him also infants, that he would touch -them: but when his disciples saw it, they rebuked them. - -18:16 But Jesus called them unto him, and said, Suffer little children -to come unto me, and forbid them not: for of such is the kingdom of -God. - -18:17 Verily I say unto you, Whosoever shall not receive the kingdom -of God as a little child shall in no wise enter therein. - -18:18 And a certain ruler asked him, saying, Good Master, what shall I -do to inherit eternal life? 18:19 And Jesus said unto him, Why -callest thou me good? none is good, save one, that is, God. - -18:20 Thou knowest the commandments, Do not commit adultery, Do not -kill, Do not steal, Do not bear false witness, Honour thy father and -thy mother. - -18:21 And he said, All these have I kept from my youth up. - -18:22 Now when Jesus heard these things, he said unto him, Yet lackest -thou one thing: sell all that thou hast, and distribute unto the poor, -and thou shalt have treasure in heaven: and come, follow me. - -18:23 And when he heard this, he was very sorrowful: for he was very -rich. - -18:24 And when Jesus saw that he was very sorrowful, he said, How -hardly shall they that have riches enter into the kingdom of God! -18:25 For it is easier for a camel to go through a needle’s eye, than -for a rich man to enter into the kingdom of God. - -18:26 And they that heard it said, Who then can be saved? 18:27 And -he said, The things which are impossible with men are possible with -God. - -18:28 Then Peter said, Lo, we have left all, and followed thee. - -18:29 And he said unto them, Verily I say unto you, There is no man -that hath left house, or parents, or brethren, or wife, or children, -for the kingdom of God’s sake, 18:30 Who shall not receive manifold -more in this present time, and in the world to come life everlasting. - -18:31 Then he took unto him the twelve, and said unto them, Behold, we -go up to Jerusalem, and all things that are written by the prophets -concerning the Son of man shall be accomplished. - -18:32 For he shall be delivered unto the Gentiles, and shall be -mocked, and spitefully entreated, and spitted on: 18:33 And they shall -scourge him, and put him to death: and the third day he shall rise -again. - -18:34 And they understood none of these things: and this saying was -hid from them, neither knew they the things which were spoken. - -18:35 And it came to pass, that as he was come nigh unto Jericho, a -certain blind man sat by the way side begging: 18:36 And hearing the -multitude pass by, he asked what it meant. - -18:37 And they told him, that Jesus of Nazareth passeth by. - -18:38 And he cried, saying, Jesus, thou son of David, have mercy on -me. - -18:39 And they which went before rebuked him, that he should hold his -peace: but he cried so much the more, Thou son of David, have mercy on -me. - -18:40 And Jesus stood, and commanded him to be brought unto him: and -when he was come near, he asked him, 18:41 Saying, What wilt thou that -I shall do unto thee? And he said, Lord, that I may receive my sight. - -18:42 And Jesus said unto him, Receive thy sight: thy faith hath saved -thee. - -18:43 And immediately he received his sight, and followed him, -glorifying God: and all the people, when they saw it, gave praise unto -God. - -19:1 And Jesus entered and passed through Jericho. - -19:2 And, behold, there was a man named Zacchaeus, which was the chief -among the publicans, and he was rich. - -19:3 And he sought to see Jesus who he was; and could not for the -press, because he was little of stature. - -19:4 And he ran before, and climbed up into a sycomore tree to see -him: for he was to pass that way. - -19:5 And when Jesus came to the place, he looked up, and saw him, and -said unto him, Zacchaeus, make haste, and come down; for to day I must -abide at thy house. - -19:6 And he made haste, and came down, and received him joyfully. - -19:7 And when they saw it, they all murmured, saying, That he was gone -to be guest with a man that is a sinner. - -19:8 And Zacchaeus stood, and said unto the Lord: Behold, Lord, the -half of my goods I give to the poor; and if I have taken any thing -from any man by false accusation, I restore him fourfold. - -19:9 And Jesus said unto him, This day is salvation come to this -house, forsomuch as he also is a son of Abraham. - -19:10 For the Son of man is come to seek and to save that which was -lost. - -19:11 And as they heard these things, he added and spake a parable, -because he was nigh to Jerusalem, and because they thought that the -kingdom of God should immediately appear. - -19:12 He said therefore, A certain nobleman went into a far country to -receive for himself a kingdom, and to return. - -19:13 And he called his ten servants, and delivered them ten pounds, -and said unto them, Occupy till I come. - -19:14 But his citizens hated him, and sent a message after him, -saying, We will not have this man to reign over us. - -19:15 And it came to pass, that when he was returned, having received -the kingdom, then he commanded these servants to be called unto him, -to whom he had given the money, that he might know how much every man -had gained by trading. - -19:16 Then came the first, saying, Lord, thy pound hath gained ten -pounds. - -19:17 And he said unto him, Well, thou good servant: because thou hast -been faithful in a very little, have thou authority over ten cities. - -19:18 And the second came, saying, Lord, thy pound hath gained five -pounds. - -19:19 And he said likewise to him, Be thou also over five cities. - -19:20 And another came, saying, Lord, behold, here is thy pound, which -I have kept laid up in a napkin: 19:21 For I feared thee, because thou -art an austere man: thou takest up that thou layedst not down, and -reapest that thou didst not sow. - -19:22 And he saith unto him, Out of thine own mouth will I judge thee, -thou wicked servant. Thou knewest that I was an austere man, taking up -that I laid not down, and reaping that I did not sow: 19:23 Wherefore -then gavest not thou my money into the bank, that at my coming I might -have required mine own with usury? 19:24 And he said unto them that -stood by, Take from him the pound, and give it to him that hath ten -pounds. - -19:25 (And they said unto him, Lord, he hath ten pounds.) 19:26 For I -say unto you, That unto every one which hath shall be given; and from -him that hath not, even that he hath shall be taken away from him. - -19:27 But those mine enemies, which would not that I should reign over -them, bring hither, and slay them before me. - -19:28 And when he had thus spoken, he went before, ascending up to -Jerusalem. - -19:29 And it came to pass, when he was come nigh to Bethphage and -Bethany, at the mount called the mount of Olives, he sent two of his -disciples, 19:30 Saying, Go ye into the village over against you; in -the which at your entering ye shall find a colt tied, whereon yet -never man sat: loose him, and bring him hither. - -19:31 And if any man ask you, Why do ye loose him? thus shall ye say -unto him, Because the Lord hath need of him. - -19:32 And they that were sent went their way, and found even as he had -said unto them. - -19:33 And as they were loosing the colt, the owners thereof said unto -them, Why loose ye the colt? 19:34 And they said, The Lord hath need -of him. - -19:35 And they brought him to Jesus: and they cast their garments upon -the colt, and they set Jesus thereon. - -19:36 And as he went, they spread their clothes in the way. - -19:37 And when he was come nigh, even now at the descent of the mount -of Olives, the whole multitude of the disciples began to rejoice and -praise God with a loud voice for all the mighty works that they had -seen; 19:38 Saying, Blessed be the King that cometh in the name of the -Lord: peace in heaven, and glory in the highest. - -19:39 And some of the Pharisees from among the multitude said unto -him, Master, rebuke thy disciples. - -19:40 And he answered and said unto them, I tell you that, if these -should hold their peace, the stones would immediately cry out. - -19:41 And when he was come near, he beheld the city, and wept over it, -19:42 Saying, If thou hadst known, even thou, at least in this thy -day, the things which belong unto thy peace! but now they are hid from -thine eyes. - -19:43 For the days shall come upon thee, that thine enemies shall cast -a trench about thee, and compass thee round, and keep thee in on every -side, 19:44 And shall lay thee even with the ground, and thy children -within thee; and they shall not leave in thee one stone upon another; -because thou knewest not the time of thy visitation. - -19:45 And he went into the temple, and began to cast out them that -sold therein, and them that bought; 19:46 Saying unto them, It is -written, My house is the house of prayer: but ye have made it a den of -thieves. - -19:47 And he taught daily in the temple. But the chief priests and the -scribes and the chief of the people sought to destroy him, 19:48 And -could not find what they might do: for all the people were very -attentive to hear him. - -20:1 And it came to pass, that on one of those days, as he taught the -people in the temple, and preached the gospel, the chief priests and -the scribes came upon him with the elders, 20:2 And spake unto him, -saying, Tell us, by what authority doest thou these things? or who is -he that gave thee this authority? 20:3 And he answered and said unto -them, I will also ask you one thing; and answer me: 20:4 The baptism -of John, was it from heaven, or of men? 20:5 And they reasoned with -themselves, saying, If we shall say, From heaven; he will say, Why -then believed ye him not? 20:6 But and if we say, Of men; all the -people will stone us: for they be persuaded that John was a prophet. - -20:7 And they answered, that they could not tell whence it was. - -20:8 And Jesus said unto them, Neither tell I you by what authority I -do these things. - -20:9 Then began he to speak to the people this parable; A certain man -planted a vineyard, and let it forth to husbandmen, and went into a -far country for a long time. - -20:10 And at the season he sent a servant to the husbandmen, that they -should give him of the fruit of the vineyard: but the husbandmen beat -him, and sent him away empty. - -20:11 And again he sent another servant: and they beat him also, and -entreated him shamefully, and sent him away empty. - -20:12 And again he sent a third: and they wounded him also, and cast -him out. - -20:13 Then said the lord of the vineyard, What shall I do? I will send -my beloved son: it may be they will reverence him when they see him. - -20:14 But when the husbandmen saw him, they reasoned among themselves, -saying, This is the heir: come, let us kill him, that the inheritance -may be ours. - -20:15 So they cast him out of the vineyard, and killed him. What -therefore shall the lord of the vineyard do unto them? 20:16 He shall -come and destroy these husbandmen, and shall give the vineyard to -others. And when they heard it, they said, God forbid. - -20:17 And he beheld them, and said, What is this then that is written, -The stone which the builders rejected, the same is become the head of -the corner? 20:18 Whosoever shall fall upon that stone shall be -broken; but on whomsoever it shall fall, it will grind him to powder. - -20:19 And the chief priests and the scribes the same hour sought to -lay hands on him; and they feared the people: for they perceived that -he had spoken this parable against them. - -20:20 And they watched him, and sent forth spies, which should feign -themselves just men, that they might take hold of his words, that so -they might deliver him unto the power and authority of the governor. - -20:21 And they asked him, saying, Master, we know that thou sayest and -teachest rightly, neither acceptest thou the person of any, but -teachest the way of God truly: 20:22 Is it lawful for us to give -tribute unto Caesar, or no? 20:23 But he perceived their craftiness, -and said unto them, Why tempt ye me? 20:24 Shew me a penny. Whose -image and superscription hath it? They answered and said, Caesar’s. - -20:25 And he said unto them, Render therefore unto Caesar the things -which be Caesar’s, and unto God the things which be God’s. - -20:26 And they could not take hold of his words before the people: and -they marvelled at his answer, and held their peace. - -20:27 Then came to him certain of the Sadducees, which deny that there -is any resurrection; and they asked him, 20:28 Saying, Master, Moses -wrote unto us, If any man’s brother die, having a wife, and he die -without children, that his brother should take his wife, and raise up -seed unto his brother. - -20:29 There were therefore seven brethren: and the first took a wife, -and died without children. - -20:30 And the second took her to wife, and he died childless. - -20:31 And the third took her; and in like manner the seven also: and -they left no children, and died. - -20:32 Last of all the woman died also. - -20:33 Therefore in the resurrection whose wife of them is she? for -seven had her to wife. - -20:34 And Jesus answering said unto them, The children of this world -marry, and are given in marriage: 20:35 But they which shall be -accounted worthy to obtain that world, and the resurrection from the -dead, neither marry, nor are given in marriage: 20:36 Neither can they -die any more: for they are equal unto the angels; and are the children -of God, being the children of the resurrection. - -20:37 Now that the dead are raised, even Moses shewed at the bush, -when he calleth the Lord the God of Abraham, and the God of Isaac, and -the God of Jacob. - -20:38 For he is not a God of the dead, but of the living: for all live -unto him. - -20:39 Then certain of the scribes answering said, Master, thou hast -well said. - -20:40 And after that they durst not ask him any question at all. - -20:41 And he said unto them, How say they that Christ is David’s son? -20:42 And David himself saith in the book of Psalms, The LORD said -unto my Lord, Sit thou on my right hand, 20:43 Till I make thine -enemies thy footstool. - -20:44 David therefore calleth him Lord, how is he then his son? 20:45 -Then in the audience of all the people he said unto his disciples, -20:46 Beware of the scribes, which desire to walk in long robes, and -love greetings in the markets, and the highest seats in the -synagogues, and the chief rooms at feasts; 20:47 Which devour widows’ -houses, and for a shew make long prayers: the same shall receive -greater damnation. - -21:1 And he looked up, and saw the rich men casting their gifts into -the treasury. - -21:2 And he saw also a certain poor widow casting in thither two -mites. - -21:3 And he said, Of a truth I say unto you, that this poor widow hath -cast in more than they all: 21:4 For all these have of their abundance -cast in unto the offerings of God: but she of her penury hath cast in -all the living that she had. - -21:5 And as some spake of the temple, how it was adorned with goodly -stones and gifts, he said, 21:6 As for these things which ye behold, -the days will come, in the which there shall not be left one stone -upon another, that shall not be thrown down. - -21:7 And they asked him, saying, Master, but when shall these things -be? and what sign will there be when these things shall come to pass? -21:8 And he said, Take heed that ye be not deceived: for many shall -come in my name, saying, I am Christ; and the time draweth near: go ye -not therefore after them. - -21:9 But when ye shall hear of wars and commotions, be not terrified: -for these things must first come to pass; but the end is not by and -by. - -21:10 Then said he unto them, Nation shall rise against nation, and -kingdom against kingdom: 21:11 And great earthquakes shall be in -divers places, and famines, and pestilences; and fearful sights and -great signs shall there be from heaven. - -21:12 But before all these, they shall lay their hands on you, and -persecute you, delivering you up to the synagogues, and into prisons, -being brought before kings and rulers for my name’s sake. - -21:13 And it shall turn to you for a testimony. - -21:14 Settle it therefore in your hearts, not to meditate before what -ye shall answer: 21:15 For I will give you a mouth and wisdom, which -all your adversaries shall not be able to gainsay nor resist. - -21:16 And ye shall be betrayed both by parents, and brethren, and -kinsfolks, and friends; and some of you shall they cause to be put to -death. - -21:17 And ye shall be hated of all men for my name’s sake. - -21:18 But there shall not an hair of your head perish. - -21:19 In your patience possess ye your souls. - -21:20 And when ye shall see Jerusalem compassed with armies, then know -that the desolation thereof is nigh. - -21:21 Then let them which are in Judaea flee to the mountains; and let -them which are in the midst of it depart out; and let not them that -are in the countries enter thereinto. - -21:22 For these be the days of vengeance, that all things which are -written may be fulfilled. - -21:23 But woe unto them that are with child, and to them that give -suck, in those days! for there shall be great distress in the land, -and wrath upon this people. - -21:24 And they shall fall by the edge of the sword, and shall be led -away captive into all nations: and Jerusalem shall be trodden down of -the Gentiles, until the times of the Gentiles be fulfilled. - -21:25 And there shall be signs in the sun, and in the moon, and in the -stars; and upon the earth distress of nations, with perplexity; the -sea and the waves roaring; 21:26 Men’s hearts failing them for fear, -and for looking after those things which are coming on the earth: for -the powers of heaven shall be shaken. - -21:27 And then shall they see the Son of man coming in a cloud with -power and great glory. - -21:28 And when these things begin to come to pass, then look up, and -lift up your heads; for your redemption draweth nigh. - -21:29 And he spake to them a parable; Behold the fig tree, and all the -trees; 21:30 When they now shoot forth, ye see and know of your own -selves that summer is now nigh at hand. - -21:31 So likewise ye, when ye see these things come to pass, know ye -that the kingdom of God is nigh at hand. - -21:32 Verily I say unto you, This generation shall not pass away, till -all be fulfilled. - -21:33 Heaven and earth shall pass away: but my words shall not pass -away. - -21:34 And take heed to yourselves, lest at any time your hearts be -overcharged with surfeiting, and drunkenness, and cares of this life, -and so that day come upon you unawares. - -21:35 For as a snare shall it come on all them that dwell on the face -of the whole earth. - -21:36 Watch ye therefore, and pray always, that ye may be accounted -worthy to escape all these things that shall come to pass, and to -stand before the Son of man. - -21:37 And in the day time he was teaching in the temple; and at night -he went out, and abode in the mount that is called the mount of -Olives. - -21:38 And all the people came early in the morning to him in the -temple, for to hear him. - -22:1 Now the feast of unleavened bread drew nigh, which is called the -Passover. - -22:2 And the chief priests and scribes sought how they might kill him; -for they feared the people. - -22:3 Then entered Satan into Judas surnamed Iscariot, being of the -number of the twelve. - -22:4 And he went his way, and communed with the chief priests and -captains, how he might betray him unto them. - -22:5 And they were glad, and covenanted to give him money. - -22:6 And he promised, and sought opportunity to betray him unto them -in the absence of the multitude. - -22:7 Then came the day of unleavened bread, when the passover must be -killed. - -22:8 And he sent Peter and John, saying, Go and prepare us the -passover, that we may eat. - -22:9 And they said unto him, Where wilt thou that we prepare? 22:10 -And he said unto them, Behold, when ye are entered into the city, -there shall a man meet you, bearing a pitcher of water; follow him -into the house where he entereth in. - -22:11 And ye shall say unto the goodman of the house, The Master saith -unto thee, Where is the guestchamber, where I shall eat the passover -with my disciples? 22:12 And he shall shew you a large upper room -furnished: there make ready. - -22:13 And they went, and found as he had said unto them: and they made -ready the passover. - -22:14 And when the hour was come, he sat down, and the twelve apostles -with him. - -22:15 And he said unto them, With desire I have desired to eat this -passover with you before I suffer: 22:16 For I say unto you, I will -not any more eat thereof, until it be fulfilled in the kingdom of God. - -22:17 And he took the cup, and gave thanks, and said, Take this, and -divide it among yourselves: 22:18 For I say unto you, I will not drink -of the fruit of the vine, until the kingdom of God shall come. - -22:19 And he took bread, and gave thanks, and brake it, and gave unto -them, saying, This is my body which is given for you: this do in -remembrance of me. - -22:20 Likewise also the cup after supper, saying, This cup is the new -testament in my blood, which is shed for you. - -22:21 But, behold, the hand of him that betrayeth me is with me on the -table. - -22:22 And truly the Son of man goeth, as it was determined: but woe -unto that man by whom he is betrayed! 22:23 And they began to enquire -among themselves, which of them it was that should do this thing. - -22:24 And there was also a strife among them, which of them should be -accounted the greatest. - -22:25 And he said unto them, The kings of the Gentiles exercise -lordship over them; and they that exercise authority upon them are -called benefactors. - -22:26 But ye shall not be so: but he that is greatest among you, let -him be as the younger; and he that is chief, as he that doth serve. - -22:27 For whether is greater, he that sitteth at meat, or he that -serveth? is not he that sitteth at meat? but I am among you as he -that serveth. - -22:28 Ye are they which have continued with me in my temptations. - -22:29 And I appoint unto you a kingdom, as my Father hath appointed -unto me; 22:30 That ye may eat and drink at my table in my kingdom, -and sit on thrones judging the twelve tribes of Israel. - -22:31 And the Lord said, Simon, Simon, behold, Satan hath desired to -have you, that he may sift you as wheat: 22:32 But I have prayed for -thee, that thy faith fail not: and when thou art converted, strengthen -thy brethren. - -22:33 And he said unto him, Lord, I am ready to go with thee, both -into prison, and to death. - -22:34 And he said, I tell thee, Peter, the cock shall not crow this -day, before that thou shalt thrice deny that thou knowest me. - -22:35 And he said unto them, When I sent you without purse, and scrip, -and shoes, lacked ye any thing? And they said, Nothing. - -22:36 Then said he unto them, But now, he that hath a purse, let him -take it, and likewise his scrip: and he that hath no sword, let him -sell his garment, and buy one. - -22:37 For I say unto you, that this that is written must yet be -accomplished in me, And he was reckoned among the transgressors: for -the things concerning me have an end. - -22:38 And they said, Lord, behold, here are two swords. And he said -unto them, It is enough. - -22:39 And he came out, and went, as he was wont, to the mount of -Olives; and his disciples also followed him. - -22:40 And when he was at the place, he said unto them, Pray that ye -enter not into temptation. - -22:41 And he was withdrawn from them about a stone’s cast, and kneeled -down, and prayed, 22:42 Saying, Father, if thou be willing, remove -this cup from me: nevertheless not my will, but thine, be done. - -22:43 And there appeared an angel unto him from heaven, strengthening -him. - -22:44 And being in an agony he prayed more earnestly: and his sweat -was as it were great drops of blood falling down to the ground. - -22:45 And when he rose up from prayer, and was come to his disciples, -he found them sleeping for sorrow, 22:46 And said unto them, Why sleep -ye? rise and pray, lest ye enter into temptation. - -22:47 And while he yet spake, behold a multitude, and he that was -called Judas, one of the twelve, went before them, and drew near unto -Jesus to kiss him. - -22:48 But Jesus said unto him, Judas, betrayest thou the Son of man -with a kiss? 22:49 When they which were about him saw what would -follow, they said unto him, Lord, shall we smite with the sword? -22:50 And one of them smote the servant of the high priest, and cut -off his right ear. - -22:51 And Jesus answered and said, Suffer ye thus far. And he touched -his ear, and healed him. - -22:52 Then Jesus said unto the chief priests, and captains of the -temple, and the elders, which were come to him, Be ye come out, as -against a thief, with swords and staves? 22:53 When I was daily with -you in the temple, ye stretched forth no hands against me: but this is -your hour, and the power of darkness. - -22:54 Then took they him, and led him, and brought him into the high -priest’s house. And Peter followed afar off. - -22:55 And when they had kindled a fire in the midst of the hall, and -were set down together, Peter sat down among them. - -22:56 But a certain maid beheld him as he sat by the fire, and -earnestly looked upon him, and said, This man was also with him. - -22:57 And he denied him, saying, Woman, I know him not. - -22:58 And after a little while another saw him, and said, Thou art -also of them. And Peter said, Man, I am not. - -22:59 And about the space of one hour after another confidently -affirmed, saying, Of a truth this fellow also was with him: for he is -a Galilaean. - -22:60 And Peter said, Man, I know not what thou sayest. And -immediately, while he yet spake, the cock crew. - -22:61 And the Lord turned, and looked upon Peter. And Peter remembered -the word of the Lord, how he had said unto him, Before the cock crow, -thou shalt deny me thrice. - -22:62 And Peter went out, and wept bitterly. - -22:63 And the men that held Jesus mocked him, and smote him. - -22:64 And when they had blindfolded him, they struck him on the face, -and asked him, saying, Prophesy, who is it that smote thee? 22:65 And -many other things blasphemously spake they against him. - -22:66 And as soon as it was day, the elders of the people and the -chief priests and the scribes came together, and led him into their -council, saying, 22:67 Art thou the Christ? tell us. And he said unto -them, If I tell you, ye will not believe: 22:68 And if I also ask you, -ye will not answer me, nor let me go. - -22:69 Hereafter shall the Son of man sit on the right hand of the -power of God. - -22:70 Then said they all, Art thou then the Son of God? And he said -unto them, Ye say that I am. - -22:71 And they said, What need we any further witness? for we -ourselves have heard of his own mouth. - -23:1 And the whole multitude of them arose, and led him unto Pilate. - -23:2 And they began to accuse him, saying, We found this fellow -perverting the nation, and forbidding to give tribute to Caesar, -saying that he himself is Christ a King. - -23:3 And Pilate asked him, saying, Art thou the King of the Jews? And -he answered him and said, Thou sayest it. - -23:4 Then said Pilate to the chief priests and to the people, I find -no fault in this man. - -23:5 And they were the more fierce, saying, He stirreth up the people, -teaching throughout all Jewry, beginning from Galilee to this place. - -23:6 When Pilate heard of Galilee, he asked whether the man were a -Galilaean. - -23:7 And as soon as he knew that he belonged unto Herod’s -jurisdiction, he sent him to Herod, who himself also was at Jerusalem -at that time. - -23:8 And when Herod saw Jesus, he was exceeding glad: for he was -desirous to see him of a long season, because he had heard many things -of him; and he hoped to have seen some miracle done by him. - -23:9 Then he questioned with him in many words; but he answered him -nothing. - -23:10 And the chief priests and scribes stood and vehemently accused -him. - -23:11 And Herod with his men of war set him at nought, and mocked him, -and arrayed him in a gorgeous robe, and sent him again to Pilate. - -23:12 And the same day Pilate and Herod were made friends together: -for before they were at enmity between themselves. - -23:13 And Pilate, when he had called together the chief priests and -the rulers and the people, 23:14 Said unto them, Ye have brought this -man unto me, as one that perverteth the people: and, behold, I, having -examined him before you, have found no fault in this man touching -those things whereof ye accuse him: 23:15 No, nor yet Herod: for I -sent you to him; and, lo, nothing worthy of death is done unto him. - -23:16 I will therefore chastise him, and release him. - -23:17 (For of necessity he must release one unto them at the feast.) -23:18 And they cried out all at once, saying, Away with this man, and -release unto us Barabbas: 23:19 (Who for a certain sedition made in -the city, and for murder, was cast into prison.) 23:20 Pilate -therefore, willing to release Jesus, spake again to them. - -23:21 But they cried, saying, Crucify him, crucify him. - -23:22 And he said unto them the third time, Why, what evil hath he -done? I have found no cause of death in him: I will therefore chastise -him, and let him go. - -23:23 And they were instant with loud voices, requiring that he might -be crucified. And the voices of them and of the chief priests -prevailed. - -23:24 And Pilate gave sentence that it should be as they required. - -23:25 And he released unto them him that for sedition and murder was -cast into prison, whom they had desired; but he delivered Jesus to -their will. - -23:26 And as they led him away, they laid hold upon one Simon, a -Cyrenian, coming out of the country, and on him they laid the cross, -that he might bear it after Jesus. - -23:27 And there followed him a great company of people, and of women, -which also bewailed and lamented him. - -23:28 But Jesus turning unto them said, Daughters of Jerusalem, weep -not for me, but weep for yourselves, and for your children. - -23:29 For, behold, the days are coming, in the which they shall say, -Blessed are the barren, and the wombs that never bare, and the paps -which never gave suck. - -23:30 Then shall they begin to say to the mountains, Fall on us; and -to the hills, Cover us. - -23:31 For if they do these things in a green tree, what shall be done -in the dry? 23:32 And there were also two other, malefactors, led -with him to be put to death. - -23:33 And when they were come to the place, which is called Calvary, -there they crucified him, and the malefactors, one on the right hand, -and the other on the left. - -23:34 Then said Jesus, Father, forgive them; for they know not what -they do. And they parted his raiment, and cast lots. - -23:35 And the people stood beholding. And the rulers also with them -derided him, saying, He saved others; let him save himself, if he be -Christ, the chosen of God. - -23:36 And the soldiers also mocked him, coming to him, and offering -him vinegar, 23:37 And saying, If thou be the king of the Jews, save -thyself. - -23:38 And a superscription also was written over him in letters of -Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS. - -23:39 And one of the malefactors which were hanged railed on him, -saying, If thou be Christ, save thyself and us. - -23:40 But the other answering rebuked him, saying, Dost not thou fear -God, seeing thou art in the same condemnation? 23:41 And we indeed -justly; for we receive the due reward of our deeds: but this man hath -done nothing amiss. - -23:42 And he said unto Jesus, Lord, remember me when thou comest into -thy kingdom. - -23:43 And Jesus said unto him, Verily I say unto thee, To day shalt -thou be with me in paradise. - -23:44 And it was about the sixth hour, and there was a darkness over -all the earth until the ninth hour. - -23:45 And the sun was darkened, and the veil of the temple was rent in -the midst. - -23:46 And when Jesus had cried with a loud voice, he said, Father, -into thy hands I commend my spirit: and having said thus, he gave up -the ghost. - -23:47 Now when the centurion saw what was done, he glorified God, -saying, Certainly this was a righteous man. - -23:48 And all the people that came together to that sight, beholding -the things which were done, smote their breasts, and returned. - -23:49 And all his acquaintance, and the women that followed him from -Galilee, stood afar off, beholding these things. - -23:50 And, behold, there was a man named Joseph, a counsellor; and he -was a good man, and a just: 23:51 (The same had not consented to the -counsel and deed of them;) he was of Arimathaea, a city of the Jews: -who also himself waited for the kingdom of God. - -23:52 This man went unto Pilate, and begged the body of Jesus. - -23:53 And he took it down, and wrapped it in linen, and laid it in a -sepulchre that was hewn in stone, wherein never man before was laid. - -23:54 And that day was the preparation, and the sabbath drew on. - -23:55 And the women also, which came with him from Galilee, followed -after, and beheld the sepulchre, and how his body was laid. - -23:56 And they returned, and prepared spices and ointments; and rested -the sabbath day according to the commandment. - -24:1 Now upon the first day of the week, very early in the morning, -they came unto the sepulchre, bringing the spices which they had -prepared, and certain others with them. - -24:2 And they found the stone rolled away from the sepulchre. - -24:3 And they entered in, and found not the body of the Lord Jesus. - -24:4 And it came to pass, as they were much perplexed thereabout, -behold, two men stood by them in shining garments: 24:5 And as they -were afraid, and bowed down their faces to the earth, they said unto -them, Why seek ye the living among the dead? 24:6 He is not here, but -is risen: remember how he spake unto you when he was yet in Galilee, -24:7 Saying, The Son of man must be delivered into the hands of sinful -men, and be crucified, and the third day rise again. - -24:8 And they remembered his words, 24:9 And returned from the -sepulchre, and told all these things unto the eleven, and to all the -rest. - -24:10 It was Mary Magdalene and Joanna, and Mary the mother of James, -and other women that were with them, which told these things unto the -apostles. - -24:11 And their words seemed to them as idle tales, and they believed -them not. - -24:12 Then arose Peter, and ran unto the sepulchre; and stooping down, -he beheld the linen clothes laid by themselves, and departed, -wondering in himself at that which was come to pass. - -24:13 And, behold, two of them went that same day to a village called -Emmaus, which was from Jerusalem about threescore furlongs. - -24:14 And they talked together of all these things which had happened. - -24:15 And it came to pass, that, while they communed together and -reasoned, Jesus himself drew near, and went with them. - -24:16 But their eyes were holden that they should not know him. - -24:17 And he said unto them, What manner of communications are these -that ye have one to another, as ye walk, and are sad? 24:18 And the -one of them, whose name was Cleopas, answering said unto him, Art thou -only a stranger in Jerusalem, and hast not known the things which are -come to pass there in these days? 24:19 And he said unto them, What -things? And they said unto him, Concerning Jesus of Nazareth, which -was a prophet mighty in deed and word before God and all the people: -24:20 And how the chief priests and our rulers delivered him to be -condemned to death, and have crucified him. - -24:21 But we trusted that it had been he which should have redeemed -Israel: and beside all this, to day is the third day since these -things were done. - -24:22 Yea, and certain women also of our company made us astonished, -which were early at the sepulchre; 24:23 And when they found not his -body, they came, saying, that they had also seen a vision of angels, -which said that he was alive. - -24:24 And certain of them which were with us went to the sepulchre, -and found it even so as the women had said: but him they saw not. - -24:25 Then he said unto them, O fools, and slow of heart to believe -all that the prophets have spoken: 24:26 Ought not Christ to have -suffered these things, and to enter into his glory? 24:27 And -beginning at Moses and all the prophets, he expounded unto them in all -the scriptures the things concerning himself. - -24:28 And they drew nigh unto the village, whither they went: and he -made as though he would have gone further. - -24:29 But they constrained him, saying, Abide with us: for it is -toward evening, and the day is far spent. And he went in to tarry with -them. - -24:30 And it came to pass, as he sat at meat with them, he took bread, -and blessed it, and brake, and gave to them. - -24:31 And their eyes were opened, and they knew him; and he vanished -out of their sight. - -24:32 And they said one to another, Did not our heart burn within us, -while he talked with us by the way, and while he opened to us the -scriptures? 24:33 And they rose up the same hour, and returned to -Jerusalem, and found the eleven gathered together, and them that were -with them, 24:34 Saying, The Lord is risen indeed, and hath appeared -to Simon. - -24:35 And they told what things were done in the way, and how he was -known of them in breaking of bread. - -24:36 And as they thus spake, Jesus himself stood in the midst of -them, and saith unto them, Peace be unto you. - -24:37 But they were terrified and affrighted, and supposed that they -had seen a spirit. - -24:38 And he said unto them, Why are ye troubled? and why do thoughts -arise in your hearts? 24:39 Behold my hands and my feet, that it is I -myself: handle me, and see; for a spirit hath not flesh and bones, as -ye see me have. - -24:40 And when he had thus spoken, he shewed them his hands and his -feet. - -24:41 And while they yet believed not for joy, and wondered, he said -unto them, Have ye here any meat? 24:42 And they gave him a piece of -a broiled fish, and of an honeycomb. - -24:43 And he took it, and did eat before them. - -24:44 And he said unto them, These are the words which I spake unto -you, while I was yet with you, that all things must be fulfilled, -which were written in the law of Moses, and in the prophets, and in -the psalms, concerning me. - -24:45 Then opened he their understanding, that they might understand -the scriptures, 24:46 And said unto them, Thus it is written, and thus -it behoved Christ to suffer, and to rise from the dead the third day: -24:47 And that repentance and remission of sins should be preached in -his name among all nations, beginning at Jerusalem. - -24:48 And ye are witnesses of these things. - -24:49 And, behold, I send the promise of my Father upon you: but tarry -ye in the city of Jerusalem, until ye be endued with power from on -high. - -24:50 And he led them out as far as to Bethany, and he lifted up his -hands, and blessed them. - -24:51 And it came to pass, while he blessed them, he was parted from -them, and carried up into heaven. - -24:52 And they worshipped him, and returned to Jerusalem with great -joy: 24:53 And were continually in the temple, praising and blessing -God. Amen. - - - - -The Gospel According to Saint John - - -1:1 In the beginning was the Word, and the Word was with God, and the -Word was God. - -1:2 The same was in the beginning with God. - -1:3 All things were made by him; and without him was not any thing -made that was made. - -1:4 In him was life; and the life was the light of men. - -1:5 And the light shineth in darkness; and the darkness comprehended -it not. - -1:6 There was a man sent from God, whose name was John. - -1:7 The same came for a witness, to bear witness of the Light, that -all men through him might believe. - -1:8 He was not that Light, but was sent to bear witness of that Light. - -1:9 That was the true Light, which lighteth every man that cometh into -the world. - -1:10 He was in the world, and the world was made by him, and the world -knew him not. - -1:11 He came unto his own, and his own received him not. - -1:12 But as many as received him, to them gave he power to become the -sons of God, even to them that believe on his name: 1:13 Which were -born, not of blood, nor of the will of the flesh, nor of the will of -man, but of God. - -1:14 And the Word was made flesh, and dwelt among us, (and we beheld -his glory, the glory as of the only begotten of the Father,) full of -grace and truth. - -1:15 John bare witness of him, and cried, saying, This was he of whom -I spake, He that cometh after me is preferred before me: for he was -before me. - -1:16 And of his fulness have all we received, and grace for grace. - -1:17 For the law was given by Moses, but grace and truth came by Jesus -Christ. - -1:18 No man hath seen God at any time, the only begotten Son, which is -in the bosom of the Father, he hath declared him. - -1:19 And this is the record of John, when the Jews sent priests and -Levites from Jerusalem to ask him, Who art thou? 1:20 And he -confessed, and denied not; but confessed, I am not the Christ. - -1:21 And they asked him, What then? Art thou Elias? And he saith, I am -not. Art thou that prophet? And he answered, No. - -1:22 Then said they unto him, Who art thou? that we may give an answer -to them that sent us. What sayest thou of thyself? 1:23 He said, I am -the voice of one crying in the wilderness, Make straight the way of -the Lord, as said the prophet Esaias. - -1:24 And they which were sent were of the Pharisees. - -1:25 And they asked him, and said unto him, Why baptizest thou then, -if thou be not that Christ, nor Elias, neither that prophet? 1:26 -John answered them, saying, I baptize with water: but there standeth -one among you, whom ye know not; 1:27 He it is, who coming after me is -preferred before me, whose shoe’s latchet I am not worthy to unloose. - -1:28 These things were done in Bethabara beyond Jordan, where John was -baptizing. - -1:29 The next day John seeth Jesus coming unto him, and saith, Behold -the Lamb of God, which taketh away the sin of the world. - -1:30 This is he of whom I said, After me cometh a man which is -preferred before me: for he was before me. - -1:31 And I knew him not: but that he should be made manifest to -Israel, therefore am I come baptizing with water. - -1:32 And John bare record, saying, I saw the Spirit descending from -heaven like a dove, and it abode upon him. - -1:33 And I knew him not: but he that sent me to baptize with water, -the same said unto me, Upon whom thou shalt see the Spirit descending, -and remaining on him, the same is he which baptizeth with the Holy -Ghost. - -1:34 And I saw, and bare record that this is the Son of God. - -1:35 Again the next day after John stood, and two of his disciples; -1:36 And looking upon Jesus as he walked, he saith, Behold the Lamb of -God! 1:37 And the two disciples heard him speak, and they followed -Jesus. - -1:38 Then Jesus turned, and saw them following, and saith unto them, -What seek ye? They said unto him, Rabbi, (which is to say, being -interpreted, Master,) where dwellest thou? 1:39 He saith unto them, -Come and see. They came and saw where he dwelt, and abode with him -that day: for it was about the tenth hour. - -1:40 One of the two which heard John speak, and followed him, was -Andrew, Simon Peter’s brother. - -1:41 He first findeth his own brother Simon, and saith unto him, We -have found the Messias, which is, being interpreted, the Christ. - -1:42 And he brought him to Jesus. And when Jesus beheld him, he said, -Thou art Simon the son of Jona: thou shalt be called Cephas, which is -by interpretation, A stone. - -1:43 The day following Jesus would go forth into Galilee, and findeth -Philip, and saith unto him, Follow me. - -1:44 Now Philip was of Bethsaida, the city of Andrew and Peter. - -1:45 Philip findeth Nathanael, and saith unto him, We have found him, -of whom Moses in the law, and the prophets, did write, Jesus of -Nazareth, the son of Joseph. - -1:46 And Nathanael said unto him, Can there any good thing come out of -Nazareth? Philip saith unto him, Come and see. - -1:47 Jesus saw Nathanael coming to him, and saith of him, Behold an -Israelite indeed, in whom is no guile! 1:48 Nathanael saith unto him, -Whence knowest thou me? Jesus answered and said unto him, Before that -Philip called thee, when thou wast under the fig tree, I saw thee. - -1:49 Nathanael answered and saith unto him, Rabbi, thou art the Son of -God; thou art the King of Israel. - -1:50 Jesus answered and said unto him, Because I said unto thee, I saw -thee under the fig tree, believest thou? thou shalt see greater things -than these. - -1:51 And he saith unto him, Verily, verily, I say unto you, Hereafter -ye shall see heaven open, and the angels of God ascending and -descending upon the Son of man. - -2:1 And the third day there was a marriage in Cana of Galilee; and the -mother of Jesus was there: 2:2 And both Jesus was called, and his -disciples, to the marriage. - -2:3 And when they wanted wine, the mother of Jesus saith unto him, -They have no wine. - -2:4 Jesus saith unto her, Woman, what have I to do with thee? mine -hour is not yet come. - -2:5 His mother saith unto the servants, Whatsoever he saith unto you, -do it. - -2:6 And there were set there six waterpots of stone, after the manner -of the purifying of the Jews, containing two or three firkins apiece. - -2:7 Jesus saith unto them, Fill the waterpots with water. And they -filled them up to the brim. - -2:8 And he saith unto them, Draw out now, and bear unto the governor -of the feast. And they bare it. - -2:9 When the ruler of the feast had tasted the water that was made -wine, and knew not whence it was: (but the servants which drew the -water knew;) the governor of the feast called the bridegroom, 2:10 And -saith unto him, Every man at the beginning doth set forth good wine; -and when men have well drunk, then that which is worse: but thou hast -kept the good wine until now. - -2:11 This beginning of miracles did Jesus in Cana of Galilee, and -manifested forth his glory; and his disciples believed on him. - -2:12 After this he went down to Capernaum, he, and his mother, and his -brethren, and his disciples: and they continued there not many days. - -2:13 And the Jews’ passover was at hand, and Jesus went up to -Jerusalem. - -2:14 And found in the temple those that sold oxen and sheep and doves, -and the changers of money sitting: 2:15 And when he had made a scourge -of small cords, he drove them all out of the temple, and the sheep, -and the oxen; and poured out the changers’ money, and overthrew the -tables; 2:16 And said unto them that sold doves, Take these things -hence; make not my Father’s house an house of merchandise. - -2:17 And his disciples remembered that it was written, The zeal of -thine house hath eaten me up. - -2:18 Then answered the Jews and said unto him, What sign shewest thou -unto us, seeing that thou doest these things? 2:19 Jesus answered and -said unto them, Destroy this temple, and in three days I will raise it -up. - -2:20 Then said the Jews, Forty and six years was this temple in -building, and wilt thou rear it up in three days? 2:21 But he spake -of the temple of his body. - -2:22 When therefore he was risen from the dead, his disciples -remembered that he had said this unto them; and they believed the -scripture, and the word which Jesus had said. - -2:23 Now when he was in Jerusalem at the passover, in the feast day, -many believed in his name, when they saw the miracles which he did. - -2:24 But Jesus did not commit himself unto them, because he knew all -men, 2:25 And needed not that any should testify of man: for he knew -what was in man. - -3:1 There was a man of the Pharisees, named Nicodemus, a ruler of the -Jews: 3:2 The same came to Jesus by night, and said unto him, Rabbi, -we know that thou art a teacher come from God: for no man can do these -miracles that thou doest, except God be with him. - -3:3 Jesus answered and said unto him, Verily, verily, I say unto thee, -Except a man be born again, he cannot see the kingdom of God. - -3:4 Nicodemus saith unto him, How can a man be born when he is old? -can he enter the second time into his mother’s womb, and be born? 3:5 -Jesus answered, Verily, verily, I say unto thee, Except a man be born -of water and of the Spirit, he cannot enter into the kingdom of God. - -3:6 That which is born of the flesh is flesh; and that which is born -of the Spirit is spirit. - -3:7 Marvel not that I said unto thee, Ye must be born again. - -3:8 The wind bloweth where it listeth, and thou hearest the sound -thereof, but canst not tell whence it cometh, and whither it goeth: so -is every one that is born of the Spirit. - -3:9 Nicodemus answered and said unto him, How can these things be? -3:10 Jesus answered and said unto him, Art thou a master of Israel, -and knowest not these things? 3:11 Verily, verily, I say unto thee, -We speak that we do know, and testify that we have seen; and ye -receive not our witness. - -3:12 If I have told you earthly things, and ye believe not, how shall -ye believe, if I tell you of heavenly things? 3:13 And no man hath -ascended up to heaven, but he that came down from heaven, even the Son -of man which is in heaven. - -3:14 And as Moses lifted up the serpent in the wilderness, even so -must the Son of man be lifted up: 3:15 That whosoever believeth in him -should not perish, but have eternal life. - -3:16 For God so loved the world, that he gave his only begotten Son, -that whosoever believeth in him should not perish, but have -everlasting life. - -3:17 For God sent not his Son into the world to condemn the world; but -that the world through him might be saved. - -3:18 He that believeth on him is not condemned: but he that believeth -not is condemned already, because he hath not believed in the name of -the only begotten Son of God. - -3:19 And this is the condemnation, that light is come into the world, -and men loved darkness rather than light, because their deeds were -evil. - -3:20 For every one that doeth evil hateth the light, neither cometh to -the light, lest his deeds should be reproved. - -3:21 But he that doeth truth cometh to the light, that his deeds may -be made manifest, that they are wrought in God. - -3:22 After these things came Jesus and his disciples into the land of -Judaea; and there he tarried with them, and baptized. - -3:23 And John also was baptizing in Aenon near to Salim, because there -was much water there: and they came, and were baptized. - -3:24 For John was not yet cast into prison. - -3:25 Then there arose a question between some of John’s disciples and -the Jews about purifying. - -3:26 And they came unto John, and said unto him, Rabbi, he that was -with thee beyond Jordan, to whom thou barest witness, behold, the same -baptizeth, and all men come to him. - -3:27 John answered and said, A man can receive nothing, except it be -given him from heaven. - -3:28 Ye yourselves bear me witness, that I said, I am not the Christ, -but that I am sent before him. - -3:29 He that hath the bride is the bridegroom: but the friend of the -bridegroom, which standeth and heareth him, rejoiceth greatly because -of the bridegroom’s voice: this my joy therefore is fulfilled. - -3:30 He must increase, but I must decrease. - -3:31 He that cometh from above is above all: he that is of the earth -is earthly, and speaketh of the earth: he that cometh from heaven is -above all. - -3:32 And what he hath seen and heard, that he testifieth; and no man -receiveth his testimony. - -3:33 He that hath received his testimony hath set to his seal that God -is true. - -3:34 For he whom God hath sent speaketh the words of God: for God -giveth not the Spirit by measure unto him. - -3:35 The Father loveth the Son, and hath given all things into his -hand. - -3:36 He that believeth on the Son hath everlasting life: and he that -believeth not the Son shall not see life; but the wrath of God abideth -on him. - -4:1 When therefore the LORD knew how the Pharisees had heard that -Jesus made and baptized more disciples than John, 4:2 (Though Jesus -himself baptized not, but his disciples,) 4:3 He left Judaea, and -departed again into Galilee. - -4:4 And he must needs go through Samaria. - -4:5 Then cometh he to a city of Samaria, which is called Sychar, near -to the parcel of ground that Jacob gave to his son Joseph. - -4:6 Now Jacob’s well was there. Jesus therefore, being wearied with -his journey, sat thus on the well: and it was about the sixth hour. - -4:7 There cometh a woman of Samaria to draw water: Jesus saith unto -her, Give me to drink. - -4:8 (For his disciples were gone away unto the city to buy meat.) 4:9 -Then saith the woman of Samaria unto him, How is it that thou, being a -Jew, askest drink of me, which am a woman of Samaria? for the Jews -have no dealings with the Samaritans. - -4:10 Jesus answered and said unto her, If thou knewest the gift of -God, and who it is that saith to thee, Give me to drink; thou wouldest -have asked of him, and he would have given thee living water. - -4:11 The woman saith unto him, Sir, thou hast nothing to draw with, -and the well is deep: from whence then hast thou that living water? -4:12 Art thou greater than our father Jacob, which gave us the well, -and drank thereof himself, and his children, and his cattle? 4:13 -Jesus answered and said unto her, Whosoever drinketh of this water -shall thirst again: 4:14 But whosoever drinketh of the water that I -shall give him shall never thirst; but the water that I shall give him -shall be in him a well of water springing up into everlasting life. - -4:15 The woman saith unto him, Sir, give me this water, that I thirst -not, neither come hither to draw. - -4:16 Jesus saith unto her, Go, call thy husband, and come hither. - -4:17 The woman answered and said, I have no husband. Jesus said unto -her, Thou hast well said, I have no husband: 4:18 For thou hast had -five husbands; and he whom thou now hast is not thy husband: in that -saidst thou truly. - -4:19 The woman saith unto him, Sir, I perceive that thou art a -prophet. - -4:20 Our fathers worshipped in this mountain; and ye say, that in -Jerusalem is the place where men ought to worship. - -4:21 Jesus saith unto her, Woman, believe me, the hour cometh, when ye -shall neither in this mountain, nor yet at Jerusalem, worship the -Father. - -4:22 Ye worship ye know not what: we know what we worship: for -salvation is of the Jews. - -4:23 But the hour cometh, and now is, when the true worshippers shall -worship the Father in spirit and in truth: for the Father seeketh such -to worship him. - -4:24 God is a Spirit: and they that worship him must worship him in -spirit and in truth. - -4:25 The woman saith unto him, I know that Messias cometh, which is -called Christ: when he is come, he will tell us all things. - -4:26 Jesus saith unto her, I that speak unto thee am he. - -4:27 And upon this came his disciples, and marvelled that he talked -with the woman: yet no man said, What seekest thou? or, Why talkest -thou with her? 4:28 The woman then left her waterpot, and went her -way into the city, and saith to the men, 4:29 Come, see a man, which -told me all things that ever I did: is not this the Christ? 4:30 Then -they went out of the city, and came unto him. - -4:31 In the mean while his disciples prayed him, saying, Master, eat. - -4:32 But he said unto them, I have meat to eat that ye know not of. - -4:33 Therefore said the disciples one to another, Hath any man brought -him ought to eat? 4:34 Jesus saith unto them, My meat is to do the -will of him that sent me, and to finish his work. - -4:35 Say not ye, There are yet four months, and then cometh harvest? -behold, I say unto you, Lift up your eyes, and look on the fields; for -they are white already to harvest. - -4:36 And he that reapeth receiveth wages, and gathereth fruit unto -life eternal: that both he that soweth and he that reapeth may rejoice -together. - -4:37 And herein is that saying true, One soweth, and another reapeth. - -4:38 I sent you to reap that whereon ye bestowed no labour: other men -laboured, and ye are entered into their labours. - -4:39 And many of the Samaritans of that city believed on him for the -saying of the woman, which testified, He told me all that ever I did. - -4:40 So when the Samaritans were come unto him, they besought him that -he would tarry with them: and he abode there two days. - -4:41 And many more believed because of his own word; 4:42 And said -unto the woman, Now we believe, not because of thy saying: for we have -heard him ourselves, and know that this is indeed the Christ, the -Saviour of the world. - -4:43 Now after two days he departed thence, and went into Galilee. - -4:44 For Jesus himself testified, that a prophet hath no honour in his -own country. - -4:45 Then when he was come into Galilee, the Galilaeans received him, -having seen all the things that he did at Jerusalem at the feast: for -they also went unto the feast. - -4:46 So Jesus came again into Cana of Galilee, where he made the water -wine. And there was a certain nobleman, whose son was sick at -Capernaum. - -4:47 When he heard that Jesus was come out of Judaea into Galilee, he -went unto him, and besought him that he would come down, and heal his -son: for he was at the point of death. - -4:48 Then said Jesus unto him, Except ye see signs and wonders, ye -will not believe. - -4:49 The nobleman saith unto him, Sir, come down ere my child die. - -4:50 Jesus saith unto him, Go thy way; thy son liveth. And the man -believed the word that Jesus had spoken unto him, and he went his way. - -4:51 And as he was now going down, his servants met him, and told him, -saying, Thy son liveth. - -4:52 Then enquired he of them the hour when he began to amend. And -they said unto him, Yesterday at the seventh hour the fever left him. - -4:53 So the father knew that it was at the same hour, in the which -Jesus said unto him, Thy son liveth: and himself believed, and his -whole house. - -4:54 This is again the second miracle that Jesus did, when he was come -out of Judaea into Galilee. - -5:1 After this there was a feast of the Jews; and Jesus went up to -Jerusalem. - -5:2 Now there is at Jerusalem by the sheep market a pool, which is -called in the Hebrew tongue Bethesda, having five porches. - -5:3 In these lay a great multitude of impotent folk, of blind, halt, -withered, waiting for the moving of the water. - -5:4 For an angel went down at a certain season into the pool, and -troubled the water: whosoever then first after the troubling of the -water stepped in was made whole of whatsoever disease he had. - -5:5 And a certain man was there, which had an infirmity thirty and -eight years. - -5:6 When Jesus saw him lie, and knew that he had been now a long time -in that case, he saith unto him, Wilt thou be made whole? 5:7 The -impotent man answered him, Sir, I have no man, when the water is -troubled, to put me into the pool: but while I am coming, another -steppeth down before me. - -5:8 Jesus saith unto him, Rise, take up thy bed, and walk. - -5:9 And immediately the man was made whole, and took up his bed, and -walked: and on the same day was the sabbath. - -5:10 The Jews therefore said unto him that was cured, It is the -sabbath day: it is not lawful for thee to carry thy bed. - -5:11 He answered them, He that made me whole, the same said unto me, -Take up thy bed, and walk. - -5:12 Then asked they him, What man is that which said unto thee, Take -up thy bed, and walk? 5:13 And he that was healed wist not who it -was: for Jesus had conveyed himself away, a multitude being in that -place. - -5:14 Afterward Jesus findeth him in the temple, and said unto him, -Behold, thou art made whole: sin no more, lest a worse thing come unto -thee. - -5:15 The man departed, and told the Jews that it was Jesus, which had -made him whole. - -5:16 And therefore did the Jews persecute Jesus, and sought to slay -him, because he had done these things on the sabbath day. - -5:17 But Jesus answered them, My Father worketh hitherto, and I work. - -5:18 Therefore the Jews sought the more to kill him, because he not -only had broken the sabbath, but said also that God was his Father, -making himself equal with God. - -5:19 Then answered Jesus and said unto them, Verily, verily, I say -unto you, The Son can do nothing of himself, but what he seeth the -Father do: for what things soever he doeth, these also doeth the Son -likewise. - -5:20 For the Father loveth the Son, and sheweth him all things that -himself doeth: and he will shew him greater works than these, that ye -may marvel. - -5:21 For as the Father raiseth up the dead, and quickeneth them; even -so the Son quickeneth whom he will. - -5:22 For the Father judgeth no man, but hath committed all judgment -unto the Son: 5:23 That all men should honour the Son, even as they -honour the Father. - -He that honoureth not the Son honoureth not the Father which hath sent -him. - -5:24 Verily, verily, I say unto you, He that heareth my word, and -believeth on him that sent me, hath everlasting life, and shall not -come into condemnation; but is passed from death unto life. - -5:25 Verily, verily, I say unto you, The hour is coming, and now is, -when the dead shall hear the voice of the Son of God: and they that -hear shall live. - -5:26 For as the Father hath life in himself; so hath he given to the -Son to have life in himself; 5:27 And hath given him authority to -execute judgment also, because he is the Son of man. - -5:28 Marvel not at this: for the hour is coming, in the which all that -are in the graves shall hear his voice, 5:29 And shall come forth; -they that have done good, unto the resurrection of life; and they that -have done evil, unto the resurrection of damnation. - -5:30 I can of mine own self do nothing: as I hear, I judge: and my -judgment is just; because I seek not mine own will, but the will of -the Father which hath sent me. - -5:31 If I bear witness of myself, my witness is not true. - -5:32 There is another that beareth witness of me; and I know that the -witness which he witnesseth of me is true. - -5:33 Ye sent unto John, and he bare witness unto the truth. - -5:34 But I receive not testimony from man: but these things I say, -that ye might be saved. - -5:35 He was a burning and a shining light: and ye were willing for a -season to rejoice in his light. - -5:36 But I have greater witness than that of John: for the works which -the Father hath given me to finish, the same works that I do, bear -witness of me, that the Father hath sent me. - -5:37 And the Father himself, which hath sent me, hath borne witness of -me. - -Ye have neither heard his voice at any time, nor seen his shape. - -5:38 And ye have not his word abiding in you: for whom he hath sent, -him ye believe not. - -5:39 Search the scriptures; for in them ye think ye have eternal life: -and they are they which testify of me. - -5:40 And ye will not come to me, that ye might have life. - -5:41 I receive not honour from men. - -5:42 But I know you, that ye have not the love of God in you. - -5:43 I am come in my Father’s name, and ye receive me not: if another -shall come in his own name, him ye will receive. - -5:44 How can ye believe, which receive honour one of another, and seek -not the honour that cometh from God only? 5:45 Do not think that I -will accuse you to the Father: there is one that accuseth you, even -Moses, in whom ye trust. - -5:46 For had ye believed Moses, ye would have believed me; for he -wrote of me. - -5:47 But if ye believe not his writings, how shall ye believe my -words? 6:1 After these things Jesus went over the sea of Galilee, -which is the sea of Tiberias. - -6:2 And a great multitude followed him, because they saw his miracles -which he did on them that were diseased. - -6:3 And Jesus went up into a mountain, and there he sat with his -disciples. - -6:4 And the passover, a feast of the Jews, was nigh. - -6:5 When Jesus then lifted up his eyes, and saw a great company come -unto him, he saith unto Philip, Whence shall we buy bread, that these -may eat? 6:6 And this he said to prove him: for he himself knew what -he would do. - -6:7 Philip answered him, Two hundred pennyworth of bread is not -sufficient for them, that every one of them may take a little. - -6:8 One of his disciples, Andrew, Simon Peter’s brother, saith unto -him, 6:9 There is a lad here, which hath five barley loaves, and two -small fishes: but what are they among so many? 6:10 And Jesus said, -Make the men sit down. Now there was much grass in the place. So the -men sat down, in number about five thousand. - -6:11 And Jesus took the loaves; and when he had given thanks, he -distributed to the disciples, and the disciples to them that were set -down; and likewise of the fishes as much as they would. - -6:12 When they were filled, he said unto his disciples, Gather up the -fragments that remain, that nothing be lost. - -6:13 Therefore they gathered them together, and filled twelve baskets -with the fragments of the five barley loaves, which remained over and -above unto them that had eaten. - -6:14 Then those men, when they had seen the miracle that Jesus did, -said, This is of a truth that prophet that should come into the world. - -6:15 When Jesus therefore perceived that they would come and take him -by force, to make him a king, he departed again into a mountain -himself alone. - -6:16 And when even was now come, his disciples went down unto the sea, -6:17 And entered into a ship, and went over the sea toward Capernaum. -And it was now dark, and Jesus was not come to them. - -6:18 And the sea arose by reason of a great wind that blew. - -6:19 So when they had rowed about five and twenty or thirty furlongs, -they see Jesus walking on the sea, and drawing nigh unto the ship: and -they were afraid. - -6:20 But he saith unto them, It is I; be not afraid. - -6:21 Then they willingly received him into the ship: and immediately -the ship was at the land whither they went. - -6:22 The day following, when the people which stood on the other side -of the sea saw that there was none other boat there, save that one -whereinto his disciples were entered, and that Jesus went not with his -disciples into the boat, but that his disciples were gone away alone; -6:23 (Howbeit there came other boats from Tiberias nigh unto the place -where they did eat bread, after that the Lord had given thanks:) 6:24 -When the people therefore saw that Jesus was not there, neither his -disciples, they also took shipping, and came to Capernaum, seeking for -Jesus. - -6:25 And when they had found him on the other side of the sea, they -said unto him, Rabbi, when camest thou hither? 6:26 Jesus answered -them and said, Verily, verily, I say unto you, Ye seek me, not because -ye saw the miracles, but because ye did eat of the loaves, and were -filled. - -6:27 Labour not for the meat which perisheth, but for that meat which -endureth unto everlasting life, which the Son of man shall give unto -you: for him hath God the Father sealed. - -6:28 Then said they unto him, What shall we do, that we might work the -works of God? 6:29 Jesus answered and said unto them, This is the -work of God, that ye believe on him whom he hath sent. - -6:30 They said therefore unto him, What sign shewest thou then, that -we may see, and believe thee? what dost thou work? 6:31 Our fathers -did eat manna in the desert; as it is written, He gave them bread from -heaven to eat. - -6:32 Then Jesus said unto them, Verily, verily, I say unto you, Moses -gave you not that bread from heaven; but my Father giveth you the true -bread from heaven. - -6:33 For the bread of God is he which cometh down from heaven, and -giveth life unto the world. - -6:34 Then said they unto him, Lord, evermore give us this bread. - -6:35 And Jesus said unto them, I am the bread of life: he that cometh -to me shall never hunger; and he that believeth on me shall never -thirst. - -6:36 But I said unto you, That ye also have seen me, and believe not. - -6:37 All that the Father giveth me shall come to me; and him that -cometh to me I will in no wise cast out. - -6:38 For I came down from heaven, not to do mine own will, but the -will of him that sent me. - -6:39 And this is the Father’s will which hath sent me, that of all -which he hath given me I should lose nothing, but should raise it up -again at the last day. - -6:40 And this is the will of him that sent me, that every one which -seeth the Son, and believeth on him, may have everlasting life: and I -will raise him up at the last day. - -6:41 The Jews then murmured at him, because he said, I am the bread -which came down from heaven. - -6:42 And they said, Is not this Jesus, the son of Joseph, whose father -and mother we know? how is it then that he saith, I came down from -heaven? 6:43 Jesus therefore answered and said unto them, Murmur not -among yourselves. - -6:44 No man can come to me, except the Father which hath sent me draw -him: and I will raise him up at the last day. - -6:45 It is written in the prophets, And they shall be all taught of -God. - -Every man therefore that hath heard, and hath learned of the Father, -cometh unto me. - -6:46 Not that any man hath seen the Father, save he which is of God, -he hath seen the Father. - -6:47 Verily, verily, I say unto you, He that believeth on me hath -everlasting life. - -6:48 I am that bread of life. - -6:49 Your fathers did eat manna in the wilderness, and are dead. - -6:50 This is the bread which cometh down from heaven, that a man may -eat thereof, and not die. - -6:51 I am the living bread which came down from heaven: if any man eat -of this bread, he shall live for ever: and the bread that I will give -is my flesh, which I will give for the life of the world. - -6:52 The Jews therefore strove among themselves, saying, How can this -man give us his flesh to eat? 6:53 Then Jesus said unto them, Verily, -verily, I say unto you, Except ye eat the flesh of the Son of man, and -drink his blood, ye have no life in you. - -6:54 Whoso eateth my flesh, and drinketh my blood, hath eternal life; -and I will raise him up at the last day. - -6:55 For my flesh is meat indeed, and my blood is drink indeed. - -6:56 He that eateth my flesh, and drinketh my blood, dwelleth in me, -and I in him. - -6:57 As the living Father hath sent me, and I live by the Father: so -he that eateth me, even he shall live by me. - -6:58 This is that bread which came down from heaven: not as your -fathers did eat manna, and are dead: he that eateth of this bread -shall live for ever. - -6:59 These things said he in the synagogue, as he taught in Capernaum. - -6:60 Many therefore of his disciples, when they had heard this, said, -This is an hard saying; who can hear it? 6:61 When Jesus knew in -himself that his disciples murmured at it, he said unto them, Doth -this offend you? 6:62 What and if ye shall see the Son of man ascend -up where he was before? 6:63 It is the spirit that quickeneth; the -flesh profiteth nothing: the words that I speak unto you, they are -spirit, and they are life. - -6:64 But there are some of you that believe not. For Jesus knew from -the beginning who they were that believed not, and who should betray -him. - -6:65 And he said, Therefore said I unto you, that no man can come unto -me, except it were given unto him of my Father. - -6:66 From that time many of his disciples went back, and walked no -more with him. - -6:67 Then said Jesus unto the twelve, Will ye also go away? 6:68 Then -Simon Peter answered him, Lord, to whom shall we go? thou hast the -words of eternal life. - -6:69 And we believe and are sure that thou art that Christ, the Son of -the living God. - -6:70 Jesus answered them, Have not I chosen you twelve, and one of you -is a devil? 6:71 He spake of Judas Iscariot the son of Simon: for he -it was that should betray him, being one of the twelve. - -7:1 After these things Jesus walked in Galilee: for he would not walk -in Jewry, because the Jews sought to kill him. - -7:2 Now the Jew’s feast of tabernacles was at hand. - -7:3 His brethren therefore said unto him, Depart hence, and go into -Judaea, that thy disciples also may see the works that thou doest. - -7:4 For there is no man that doeth any thing in secret, and he himself -seeketh to be known openly. If thou do these things, shew thyself to -the world. - -7:5 For neither did his brethren believe in him. - -7:6 Then Jesus said unto them, My time is not yet come: but your time -is alway ready. - -7:7 The world cannot hate you; but me it hateth, because I testify of -it, that the works thereof are evil. - -7:8 Go ye up unto this feast: I go not up yet unto this feast: for my -time is not yet full come. - -7:9 When he had said these words unto them, he abode still in Galilee. - -7:10 But when his brethren were gone up, then went he also up unto the -feast, not openly, but as it were in secret. - -7:11 Then the Jews sought him at the feast, and said, Where is he? -7:12 And there was much murmuring among the people concerning him: for -some said, He is a good man: others said, Nay; but he deceiveth the -people. - -7:13 Howbeit no man spake openly of him for fear of the Jews. - -7:14 Now about the midst of the feast Jesus went up into the temple, -and taught. - -7:15 And the Jews marvelled, saying, How knoweth this man letters, -having never learned? 7:16 Jesus answered them, and said, My doctrine -is not mine, but his that sent me. - -7:17 If any man will do his will, he shall know of the doctrine, -whether it be of God, or whether I speak of myself. - -7:18 He that speaketh of himself seeketh his own glory: but he that -seeketh his glory that sent him, the same is true, and no -unrighteousness is in him. - -7:19 Did not Moses give you the law, and yet none of you keepeth the -law? Why go ye about to kill me? 7:20 The people answered and said, -Thou hast a devil: who goeth about to kill thee? 7:21 Jesus answered -and said unto them, I have done one work, and ye all marvel. - -7:22 Moses therefore gave unto you circumcision; (not because it is of -Moses, but of the fathers;) and ye on the sabbath day circumcise a -man. - -7:23 If a man on the sabbath day receive circumcision, that the law of -Moses should not be broken; are ye angry at me, because I have made a -man every whit whole on the sabbath day? 7:24 Judge not according to -the appearance, but judge righteous judgment. - -7:25 Then said some of them of Jerusalem, Is not this he, whom they -seek to kill? 7:26 But, lo, he speaketh boldly, and they say nothing -unto him. Do the rulers know indeed that this is the very Christ? -7:27 Howbeit we know this man whence he is: but when Christ cometh, no -man knoweth whence he is. - -7:28 Then cried Jesus in the temple as he taught, saying, Ye both know -me, and ye know whence I am: and I am not come of myself, but he that -sent me is true, whom ye know not. - -7:29 But I know him: for I am from him, and he hath sent me. - -7:30 Then they sought to take him: but no man laid hands on him, -because his hour was not yet come. - -7:31 And many of the people believed on him, and said, When Christ -cometh, will he do more miracles than these which this man hath done? -7:32 The Pharisees heard that the people murmured such things -concerning him; and the Pharisees and the chief priests sent officers -to take him. - -7:33 Then said Jesus unto them, Yet a little while am I with you, and -then I go unto him that sent me. - -7:34 Ye shall seek me, and shall not find me: and where I am, thither -ye cannot come. - -7:35 Then said the Jews among themselves, Whither will he go, that we -shall not find him? will he go unto the dispersed among the Gentiles, -and teach the Gentiles? 7:36 What manner of saying is this that he -said, Ye shall seek me, and shall not find me: and where I am, thither -ye cannot come? 7:37 In the last day, that great day of the feast, -Jesus stood and cried, saying, If any man thirst, let him come unto -me, and drink. - -7:38 He that believeth on me, as the scripture hath said, out of his -belly shall flow rivers of living water. - -7:39 (But this spake he of the Spirit, which they that believe on him -should receive: for the Holy Ghost was not yet given; because that -Jesus was not yet glorified.) 7:40 Many of the people therefore, when -they heard this saying, said, Of a truth this is the Prophet. - -7:41 Others said, This is the Christ. But some said, Shall Christ come -out of Galilee? 7:42 Hath not the scripture said, That Christ cometh -of the seed of David, and out of the town of Bethlehem, where David -was? 7:43 So there was a division among the people because of him. - -7:44 And some of them would have taken him; but no man laid hands on -him. - -7:45 Then came the officers to the chief priests and Pharisees; and -they said unto them, Why have ye not brought him? 7:46 The officers -answered, Never man spake like this man. - -7:47 Then answered them the Pharisees, Are ye also deceived? 7:48 -Have any of the rulers or of the Pharisees believed on him? 7:49 But -this people who knoweth not the law are cursed. - -7:50 Nicodemus saith unto them, (he that came to Jesus by night, being -one of them,) 7:51 Doth our law judge any man, before it hear him, and -know what he doeth? 7:52 They answered and said unto him, Art thou -also of Galilee? Search, and look: for out of Galilee ariseth no -prophet. - -7:53 And every man went unto his own house. - -8:1 Jesus went unto the mount of Olives. - -8:2 And early in the morning he came again into the temple, and all -the people came unto him; and he sat down, and taught them. - -8:3 And the scribes and Pharisees brought unto him a woman taken in -adultery; and when they had set her in the midst, 8:4 They say unto -him, Master, this woman was taken in adultery, in the very act. - -8:5 Now Moses in the law commanded us, that such should be stoned: but -what sayest thou? 8:6 This they said, tempting him, that they might -have to accuse him. But Jesus stooped down, and with his finger wrote -on the ground, as though he heard them not. - -8:7 So when they continued asking him, he lifted up himself, and said -unto them, He that is without sin among you, let him first cast a -stone at her. - -8:8 And again he stooped down, and wrote on the ground. - -8:9 And they which heard it, being convicted by their own conscience, -went out one by one, beginning at the eldest, even unto the last: and -Jesus was left alone, and the woman standing in the midst. - -8:10 When Jesus had lifted up himself, and saw none but the woman, he -said unto her, Woman, where are those thine accusers? hath no man -condemned thee? 8:11 She said, No man, Lord. And Jesus said unto her, -Neither do I condemn thee: go, and sin no more. - -8:12 Then spake Jesus again unto them, saying, I am the light of the -world: he that followeth me shall not walk in darkness, but shall have -the light of life. - -8:13 The Pharisees therefore said unto him, Thou bearest record of -thyself; thy record is not true. - -8:14 Jesus answered and said unto them, Though I bear record of -myself, yet my record is true: for I know whence I came, and whither I -go; but ye cannot tell whence I come, and whither I go. - -8:15 Ye judge after the flesh; I judge no man. - -8:16 And yet if I judge, my judgment is true: for I am not alone, but -I and the Father that sent me. - -8:17 It is also written in your law, that the testimony of two men is -true. - -8:18 I am one that bear witness of myself, and the Father that sent me -beareth witness of me. - -8:19 Then said they unto him, Where is thy Father? Jesus answered, Ye -neither know me, nor my Father: if ye had known me, ye should have -known my Father also. - -8:20 These words spake Jesus in the treasury, as he taught in the -temple: and no man laid hands on him; for his hour was not yet come. - -8:21 Then said Jesus again unto them, I go my way, and ye shall seek -me, and shall die in your sins: whither I go, ye cannot come. - -8:22 Then said the Jews, Will he kill himself? because he saith, -Whither I go, ye cannot come. - -8:23 And he said unto them, Ye are from beneath; I am from above: ye -are of this world; I am not of this world. - -8:24 I said therefore unto you, that ye shall die in your sins: for if -ye believe not that I am he, ye shall die in your sins. - -8:25 Then said they unto him, Who art thou? And Jesus saith unto them, -Even the same that I said unto you from the beginning. - -8:26 I have many things to say and to judge of you: but he that sent -me is true; and I speak to the world those things which I have heard -of him. - -8:27 They understood not that he spake to them of the Father. - -8:28 Then said Jesus unto them, When ye have lifted up the Son of man, -then shall ye know that I am he, and that I do nothing of myself; but -as my Father hath taught me, I speak these things. - -8:29 And he that sent me is with me: the Father hath not left me -alone; for I do always those things that please him. - -8:30 As he spake these words, many believed on him. - -8:31 Then said Jesus to those Jews which believed on him, If ye -continue in my word, then are ye my disciples indeed; 8:32 And ye -shall know the truth, and the truth shall make you free. - -8:33 They answered him, We be Abraham’s seed, and were never in -bondage to any man: how sayest thou, Ye shall be made free? 8:34 -Jesus answered them, Verily, verily, I say unto you, Whosoever -committeth sin is the servant of sin. - -8:35 And the servant abideth not in the house for ever: but the Son -abideth ever. - -8:36 If the Son therefore shall make you free, ye shall be free -indeed. - -8:37 I know that ye are Abraham’s seed; but ye seek to kill me, -because my word hath no place in you. - -8:38 I speak that which I have seen with my Father: and ye do that -which ye have seen with your father. - -8:39 They answered and said unto him, Abraham is our father. Jesus -saith unto them, If ye were Abraham’s children, ye would do the works -of Abraham. - -8:40 But now ye seek to kill me, a man that hath told you the truth, -which I have heard of God: this did not Abraham. - -8:41 Ye do the deeds of your father. Then said they to him, We be not -born of fornication; we have one Father, even God. - -8:42 Jesus said unto them, If God were your Father, ye would love me: -for I proceeded forth and came from God; neither came I of myself, but -he sent me. - -8:43 Why do ye not understand my speech? even because ye cannot hear -my word. - -8:44 Ye are of your father the devil, and the lusts of your father ye -will do. He was a murderer from the beginning, and abode not in the -truth, because there is no truth in him. When he speaketh a lie, he -speaketh of his own: for he is a liar, and the father of it. - -8:45 And because I tell you the truth, ye believe me not. - -8:46 Which of you convinceth me of sin? And if I say the truth, why do -ye not believe me? 8:47 He that is of God heareth God’s words: ye -therefore hear them not, because ye are not of God. - -8:48 Then answered the Jews, and said unto him, Say we not well that -thou art a Samaritan, and hast a devil? 8:49 Jesus answered, I have -not a devil; but I honour my Father, and ye do dishonour me. - -8:50 And I seek not mine own glory: there is one that seeketh and -judgeth. - -8:51 Verily, verily, I say unto you, If a man keep my saying, he shall -never see death. - -8:52 Then said the Jews unto him, Now we know that thou hast a devil. - -Abraham is dead, and the prophets; and thou sayest, If a man keep my -saying, he shall never taste of death. - -8:53 Art thou greater than our father Abraham, which is dead? and the -prophets are dead: whom makest thou thyself? 8:54 Jesus answered, If -I honour myself, my honour is nothing: it is my Father that honoureth -me; of whom ye say, that he is your God: 8:55 Yet ye have not known -him; but I know him: and if I should say, I know him not, I shall be a -liar like unto you: but I know him, and keep his saying. - -8:56 Your father Abraham rejoiced to see my day: and he saw it, and -was glad. - -8:57 Then said the Jews unto him, Thou art not yet fifty years old, -and hast thou seen Abraham? 8:58 Jesus said unto them, Verily, -verily, I say unto you, Before Abraham was, I am. - -8:59 Then took they up stones to cast at him: but Jesus hid himself, -and went out of the temple, going through the midst of them, and so -passed by. - -9:1 And as Jesus passed by, he saw a man which was blind from his -birth. - -9:2 And his disciples asked him, saying, Master, who did sin, this -man, or his parents, that he was born blind? 9:3 Jesus answered, -Neither hath this man sinned, nor his parents: but that the works of -God should be made manifest in him. - -9:4 I must work the works of him that sent me, while it is day: the -night cometh, when no man can work. - -9:5 As long as I am in the world, I am the light of the world. - -9:6 When he had thus spoken, he spat on the ground, and made clay of -the spittle, and he anointed the eyes of the blind man with the clay, -9:7 And said unto him, Go, wash in the pool of Siloam, (which is by -interpretation, Sent.) He went his way therefore, and washed, and came -seeing. - -9:8 The neighbours therefore, and they which before had seen him that -he was blind, said, Is not this he that sat and begged? 9:9 Some -said, This is he: others said, He is like him: but he said, I am he. - -9:10 Therefore said they unto him, How were thine eyes opened? 9:11 -He answered and said, A man that is called Jesus made clay, and -anointed mine eyes, and said unto me, Go to the pool of Siloam, and -wash: and I went and washed, and I received sight. - -9:12 Then said they unto him, Where is he? He said, I know not. - -9:13 They brought to the Pharisees him that aforetime was blind. - -9:14 And it was the sabbath day when Jesus made the clay, and opened -his eyes. - -9:15 Then again the Pharisees also asked him how he had received his -sight. He said unto them, He put clay upon mine eyes, and I washed, -and do see. - -9:16 Therefore said some of the Pharisees, This man is not of God, -because he keepeth not the sabbath day. Others said, How can a man -that is a sinner do such miracles? And there was a division among -them. - -9:17 They say unto the blind man again, What sayest thou of him, that -he hath opened thine eyes? He said, He is a prophet. - -9:18 But the Jews did not believe concerning him, that he had been -blind, and received his sight, until they called the parents of him -that had received his sight. - -9:19 And they asked them, saying, Is this your son, who ye say was -born blind? how then doth he now see? 9:20 His parents answered them -and said, We know that this is our son, and that he was born blind: -9:21 But by what means he now seeth, we know not; or who hath opened -his eyes, we know not: he is of age; ask him: he shall speak for -himself. - -9:22 These words spake his parents, because they feared the Jews: for -the Jews had agreed already, that if any man did confess that he was -Christ, he should be put out of the synagogue. - -9:23 Therefore said his parents, He is of age; ask him. - -9:24 Then again called they the man that was blind, and said unto him, -Give God the praise: we know that this man is a sinner. - -9:25 He answered and said, Whether he be a sinner or no, I know not: -one thing I know, that, whereas I was blind, now I see. - -9:26 Then said they to him again, What did he to thee? how opened he -thine eyes? 9:27 He answered them, I have told you already, and ye -did not hear: wherefore would ye hear it again? will ye also be his -disciples? 9:28 Then they reviled him, and said, Thou art his -disciple; but we are Moses’ disciples. - -9:29 We know that God spake unto Moses: as for this fellow, we know -not from whence he is. - -9:30 The man answered and said unto them, Why herein is a marvellous -thing, that ye know not from whence he is, and yet he hath opened mine -eyes. - -9:31 Now we know that God heareth not sinners: but if any man be a -worshipper of God, and doeth his will, him he heareth. - -9:32 Since the world began was it not heard that any man opened the -eyes of one that was born blind. - -9:33 If this man were not of God, he could do nothing. - -9:34 They answered and said unto him, Thou wast altogether born in -sins, and dost thou teach us? And they cast him out. - -9:35 Jesus heard that they had cast him out; and when he had found -him, he said unto him, Dost thou believe on the Son of God? 9:36 He -answered and said, Who is he, Lord, that I might believe on him? 9:37 -And Jesus said unto him, Thou hast both seen him, and it is he that -talketh with thee. - -9:38 And he said, Lord, I believe. And he worshipped him. - -9:39 And Jesus said, For judgment I am come into this world, that they -which see not might see; and that they which see might be made blind. - -9:40 And some of the Pharisees which were with him heard these words, -and said unto him, Are we blind also? 9:41 Jesus said unto them, If -ye were blind, ye should have no sin: but now ye say, We see; -therefore your sin remaineth. - -10:1 Verily, verily, I say unto you, He that entereth not by the door -into the sheepfold, but climbeth up some other way, the same is a -thief and a robber. - -10:2 But he that entereth in by the door is the shepherd of the sheep. - -10:3 To him the porter openeth; and the sheep hear his voice: and he -calleth his own sheep by name, and leadeth them out. - -10:4 And when he putteth forth his own sheep, he goeth before them, -and the sheep follow him: for they know his voice. - -10:5 And a stranger will they not follow, but will flee from him: for -they know not the voice of strangers. - -10:6 This parable spake Jesus unto them: but they understood not what -things they were which he spake unto them. - -10:7 Then said Jesus unto them again, Verily, verily, I say unto you, -I am the door of the sheep. - -10:8 All that ever came before me are thieves and robbers: but the -sheep did not hear them. - -10:9 I am the door: by me if any man enter in, he shall be saved, and -shall go in and out, and find pasture. - -10:10 The thief cometh not, but for to steal, and to kill, and to -destroy: I am come that they might have life, and that they might have -it more abundantly. - -10:11 I am the good shepherd: the good shepherd giveth his life for -the sheep. - -10:12 But he that is an hireling, and not the shepherd, whose own the -sheep are not, seeth the wolf coming, and leaveth the sheep, and -fleeth: and the wolf catcheth them, and scattereth the sheep. - -10:13 The hireling fleeth, because he is an hireling, and careth not -for the sheep. - -10:14 I am the good shepherd, and know my sheep, and am known of mine. - -10:15 As the Father knoweth me, even so know I the Father: and I lay -down my life for the sheep. - -10:16 And other sheep I have, which are not of this fold: them also I -must bring, and they shall hear my voice; and there shall be one fold, -and one shepherd. - -10:17 Therefore doth my Father love me, because I lay down my life, -that I might take it again. - -10:18 No man taketh it from me, but I lay it down of myself. I have -power to lay it down, and I have power to take it again. This -commandment have I received of my Father. - -10:19 There was a division therefore again among the Jews for these -sayings. - -10:20 And many of them said, He hath a devil, and is mad; why hear ye -him? 10:21 Others said, These are not the words of him that hath a -devil. Can a devil open the eyes of the blind? 10:22 And it was at -Jerusalem the feast of the dedication, and it was winter. - -10:23 And Jesus walked in the temple in Solomon’s porch. - -10:24 Then came the Jews round about him, and said unto him, How long -dost thou make us to doubt? If thou be the Christ, tell us plainly. - -10:25 Jesus answered them, I told you, and ye believed not: the works -that I do in my Father’s name, they bear witness of me. - -10:26 But ye believe not, because ye are not of my sheep, as I said -unto you. - -10:27 My sheep hear my voice, and I know them, and they follow me: -10:28 And I give unto them eternal life; and they shall never perish, -neither shall any man pluck them out of my hand. - -10:29 My Father, which gave them me, is greater than all; and no man -is able to pluck them out of my Father’s hand. - -10:30 I and my Father are one. - -10:31 Then the Jews took up stones again to stone him. - -10:32 Jesus answered them, Many good works have I shewed you from my -Father; for which of those works do ye stone me? 10:33 The Jews -answered him, saying, For a good work we stone thee not; but for -blasphemy; and because that thou, being a man, makest thyself God. - -10:34 Jesus answered them, Is it not written in your law, I said, Ye -are gods? 10:35 If he called them gods, unto whom the word of God -came, and the scripture cannot be broken; 10:36 Say ye of him, whom -the Father hath sanctified, and sent into the world, Thou blasphemest; -because I said, I am the Son of God? 10:37 If I do not the works of -my Father, believe me not. - -10:38 But if I do, though ye believe not me, believe the works: that -ye may know, and believe, that the Father is in me, and I in him. - -10:39 Therefore they sought again to take him: but he escaped out of -their hand, 10:40 And went away again beyond Jordan into the place -where John at first baptized; and there he abode. - -10:41 And many resorted unto him, and said, John did no miracle: but -all things that John spake of this man were true. - -10:42 And many believed on him there. - -11:1 Now a certain man was sick, named Lazarus, of Bethany, the town -of Mary and her sister Martha. - -11:2 (It was that Mary which anointed the Lord with ointment, and -wiped his feet with her hair, whose brother Lazarus was sick.) 11:3 -Therefore his sisters sent unto him, saying, Lord, behold, he whom -thou lovest is sick. - -11:4 When Jesus heard that, he said, This sickness is not unto death, -but for the glory of God, that the Son of God might be glorified -thereby. - -11:5 Now Jesus loved Martha, and her sister, and Lazarus. - -11:6 When he had heard therefore that he was sick, he abode two days -still in the same place where he was. - -11:7 Then after that saith he to his disciples, Let us go into Judaea -again. - -11:8 His disciples say unto him, Master, the Jews of late sought to -stone thee; and goest thou thither again? 11:9 Jesus answered, Are -there not twelve hours in the day? If any man walk in the day, he -stumbleth not, because he seeth the light of this world. - -11:10 But if a man walk in the night, he stumbleth, because there is -no light in him. - -11:11 These things said he: and after that he saith unto them, Our -friend Lazarus sleepeth; but I go, that I may awake him out of sleep. - -11:12 Then said his disciples, Lord, if he sleep, he shall do well. - -11:13 Howbeit Jesus spake of his death: but they thought that he had -spoken of taking of rest in sleep. - -11:14 Then said Jesus unto them plainly, Lazarus is dead. - -11:15 And I am glad for your sakes that I was not there, to the intent -ye may believe; nevertheless let us go unto him. - -11:16 Then said Thomas, which is called Didymus, unto his -fellowdisciples, Let us also go, that we may die with him. - -11:17 Then when Jesus came, he found that he had lain in the grave -four days already. - -11:18 Now Bethany was nigh unto Jerusalem, about fifteen furlongs off: -11:19 And many of the Jews came to Martha and Mary, to comfort them -concerning their brother. - -11:20 Then Martha, as soon as she heard that Jesus was coming, went -and met him: but Mary sat still in the house. - -11:21 Then said Martha unto Jesus, Lord, if thou hadst been here, my -brother had not died. - -11:22 But I know, that even now, whatsoever thou wilt ask of God, God -will give it thee. - -11:23 Jesus saith unto her, Thy brother shall rise again. - -11:24 Martha saith unto him, I know that he shall rise again in the -resurrection at the last day. - -11:25 Jesus said unto her, I am the resurrection, and the life: he -that believeth in me, though he were dead, yet shall he live: 11:26 -And whosoever liveth and believeth in me shall never die. Believest -thou this? 11:27 She saith unto him, Yea, Lord: I believe that thou -art the Christ, the Son of God, which should come into the world. - -11:28 And when she had so said, she went her way, and called Mary her -sister secretly, saying, The Master is come, and calleth for thee. - -11:29 As soon as she heard that, she arose quickly, and came unto him. - -11:30 Now Jesus was not yet come into the town, but was in that place -where Martha met him. - -11:31 The Jews then which were with her in the house, and comforted -her, when they saw Mary, that she rose up hastily and went out, -followed her, saying, She goeth unto the grave to weep there. - -11:32 Then when Mary was come where Jesus was, and saw him, she fell -down at his feet, saying unto him, Lord, if thou hadst been here, my -brother had not died. - -11:33 When Jesus therefore saw her weeping, and the Jews also weeping -which came with her, he groaned in the spirit, and was troubled. - -11:34 And said, Where have ye laid him? They said unto him, Lord, come -and see. - -11:35 Jesus wept. - -11:36 Then said the Jews, Behold how he loved him! 11:37 And some of -them said, Could not this man, which opened the eyes of the blind, -have caused that even this man should not have died? 11:38 Jesus -therefore again groaning in himself cometh to the grave. It was a -cave, and a stone lay upon it. - -11:39 Jesus said, Take ye away the stone. Martha, the sister of him -that was dead, saith unto him, Lord, by this time he stinketh: for he -hath been dead four days. - -11:40 Jesus saith unto her, Said I not unto thee, that, if thou -wouldest believe, thou shouldest see the glory of God? 11:41 Then -they took away the stone from the place where the dead was laid. And -Jesus lifted up his eyes, and said, Father, I thank thee that thou -hast heard me. - -11:42 And I knew that thou hearest me always: but because of the -people which stand by I said it, that they may believe that thou hast -sent me. - -11:43 And when he thus had spoken, he cried with a loud voice, -Lazarus, come forth. - -11:44 And he that was dead came forth, bound hand and foot with -graveclothes: and his face was bound about with a napkin. Jesus saith -unto them, Loose him, and let him go. - -11:45 Then many of the Jews which came to Mary, and had seen the -things which Jesus did, believed on him. - -11:46 But some of them went their ways to the Pharisees, and told them -what things Jesus had done. - -11:47 Then gathered the chief priests and the Pharisees a council, and -said, What do we? for this man doeth many miracles. - -11:48 If we let him thus alone, all men will believe on him: and the -Romans shall come and take away both our place and nation. - -11:49 And one of them, named Caiaphas, being the high priest that same -year, said unto them, Ye know nothing at all, 11:50 Nor consider that -it is expedient for us, that one man should die for the people, and -that the whole nation perish not. - -11:51 And this spake he not of himself: but being high priest that -year, he prophesied that Jesus should die for that nation; 11:52 And -not for that nation only, but that also he should gather together in -one the children of God that were scattered abroad. - -11:53 Then from that day forth they took counsel together for to put -him to death. - -11:54 Jesus therefore walked no more openly among the Jews; but went -thence unto a country near to the wilderness, into a city called -Ephraim, and there continued with his disciples. - -11:55 And the Jews’ passover was nigh at hand: and many went out of -the country up to Jerusalem before the passover, to purify themselves. - -11:56 Then sought they for Jesus, and spake among themselves, as they -stood in the temple, What think ye, that he will not come to the -feast? 11:57 Now both the chief priests and the Pharisees had given a -commandment, that, if any man knew where he were, he should shew it, -that they might take him. - -12:1 Then Jesus six days before the passover came to Bethany, where -Lazarus was, which had been dead, whom he raised from the dead. - -12:2 There they made him a supper; and Martha served: but Lazarus was -one of them that sat at the table with him. - -12:3 Then took Mary a pound of ointment of spikenard, very costly, and -anointed the feet of Jesus, and wiped his feet with her hair: and the -house was filled with the odour of the ointment. - -12:4 Then saith one of his disciples, Judas Iscariot, Simon’s son, -which should betray him, 12:5 Why was not this ointment sold for three -hundred pence, and given to the poor? 12:6 This he said, not that he -cared for the poor; but because he was a thief, and had the bag, and -bare what was put therein. - -12:7 Then said Jesus, Let her alone: against the day of my burying -hath she kept this. - -12:8 For the poor always ye have with you; but me ye have not always. - -12:9 Much people of the Jews therefore knew that he was there: and -they came not for Jesus’ sake only, but that they might see Lazarus -also, whom he had raised from the dead. - -12:10 But the chief priests consulted that they might put Lazarus also -to death; 12:11 Because that by reason of him many of the Jews went -away, and believed on Jesus. - -12:12 On the next day much people that were come to the feast, when -they heard that Jesus was coming to Jerusalem, 12:13 Took branches of -palm trees, and went forth to meet him, and cried, Hosanna: Blessed is -the King of Israel that cometh in the name of the Lord. - -12:14 And Jesus, when he had found a young ass, sat thereon; as it is -written, 12:15 Fear not, daughter of Sion: behold, thy King cometh, -sitting on an ass’s colt. - -12:16 These things understood not his disciples at the first: but when -Jesus was glorified, then remembered they that these things were -written of him, and that they had done these things unto him. - -12:17 The people therefore that was with him when he called Lazarus -out of his grave, and raised him from the dead, bare record. - -12:18 For this cause the people also met him, for that they heard that -he had done this miracle. - -12:19 The Pharisees therefore said among themselves, Perceive ye how -ye prevail nothing? behold, the world is gone after him. - -12:20 And there were certain Greeks among them that came up to worship -at the feast: 12:21 The same came therefore to Philip, which was of -Bethsaida of Galilee, and desired him, saying, Sir, we would see -Jesus. - -12:22 Philip cometh and telleth Andrew: and again Andrew and Philip -tell Jesus. - -12:23 And Jesus answered them, saying, The hour is come, that the Son -of man should be glorified. - -12:24 Verily, verily, I say unto you, Except a corn of wheat fall into -the ground and die, it abideth alone: but if it die, it bringeth forth -much fruit. - -12:25 He that loveth his life shall lose it; and he that hateth his -life in this world shall keep it unto life eternal. - -12:26 If any man serve me, let him follow me; and where I am, there -shall also my servant be: if any man serve me, him will my Father -honour. - -12:27 Now is my soul troubled; and what shall I say? Father, save me -from this hour: but for this cause came I unto this hour. - -12:28 Father, glorify thy name. Then came there a voice from heaven, -saying, I have both glorified it, and will glorify it again. - -12:29 The people therefore, that stood by, and heard it, said that it -thundered: others said, An angel spake to him. - -12:30 Jesus answered and said, This voice came not because of me, but -for your sakes. - -12:31 Now is the judgment of this world: now shall the prince of this -world be cast out. - -12:32 And I, if I be lifted up from the earth, will draw all men unto -me. - -12:33 This he said, signifying what death he should die. - -12:34 The people answered him, We have heard out of the law that -Christ abideth for ever: and how sayest thou, The Son of man must be -lifted up? who is this Son of man? 12:35 Then Jesus said unto them, -Yet a little while is the light with you. - -Walk while ye have the light, lest darkness come upon you: for he that -walketh in darkness knoweth not whither he goeth. - -12:36 While ye have light, believe in the light, that ye may be the -children of light. These things spake Jesus, and departed, and did -hide himself from them. - -12:37 But though he had done so many miracles before them, yet they -believed not on him: 12:38 That the saying of Esaias the prophet might -be fulfilled, which he spake, Lord, who hath believed our report? and -to whom hath the arm of the Lord been revealed? 12:39 Therefore they -could not believe, because that Esaias said again, 12:40 He hath -blinded their eyes, and hardened their heart; that they should not see -with their eyes, nor understand with their heart, and be converted, -and I should heal them. - -12:41 These things said Esaias, when he saw his glory, and spake of -him. - -12:42 Nevertheless among the chief rulers also many believed on him; -but because of the Pharisees they did not confess him, lest they -should be put out of the synagogue: 12:43 For they loved the praise of -men more than the praise of God. - -12:44 Jesus cried and said, He that believeth on me, believeth not on -me, but on him that sent me. - -12:45 And he that seeth me seeth him that sent me. - -12:46 I am come a light into the world, that whosoever believeth on me -should not abide in darkness. - -12:47 And if any man hear my words, and believe not, I judge him not: -for I came not to judge the world, but to save the world. - -12:48 He that rejecteth me, and receiveth not my words, hath one that -judgeth him: the word that I have spoken, the same shall judge him in -the last day. - -12:49 For I have not spoken of myself; but the Father which sent me, -he gave me a commandment, what I should say, and what I should speak. - -12:50 And I know that his commandment is life everlasting: whatsoever -I speak therefore, even as the Father said unto me, so I speak. - -13:1 Now before the feast of the passover, when Jesus knew that his -hour was come that he should depart out of this world unto the Father, -having loved his own which were in the world, he loved them unto the -end. - -13:2 And supper being ended, the devil having now put into the heart -of Judas Iscariot, Simon’s son, to betray him; 13:3 Jesus knowing that -the Father had given all things into his hands, and that he was come -from God, and went to God; 13:4 He riseth from supper, and laid aside -his garments; and took a towel, and girded himself. - -13:5 After that he poureth water into a bason, and began to wash the -disciples’ feet, and to wipe them with the towel wherewith he was -girded. - -13:6 Then cometh he to Simon Peter: and Peter saith unto him, Lord, -dost thou wash my feet? 13:7 Jesus answered and said unto him, What I -do thou knowest not now; but thou shalt know hereafter. - -13:8 Peter saith unto him, Thou shalt never wash my feet. Jesus -answered him, If I wash thee not, thou hast no part with me. - -13:9 Simon Peter saith unto him, Lord, not my feet only, but also my -hands and my head. - -13:10 Jesus saith to him, He that is washed needeth not save to wash -his feet, but is clean every whit: and ye are clean, but not all. - -13:11 For he knew who should betray him; therefore said he, Ye are not -all clean. - -13:12 So after he had washed their feet, and had taken his garments, -and was set down again, he said unto them, Know ye what I have done to -you? 13:13 Ye call me Master and Lord: and ye say well; for so I am. - -13:14 If I then, your Lord and Master, have washed your feet; ye also -ought to wash one another’s feet. - -13:15 For I have given you an example, that ye should do as I have -done to you. - -13:16 Verily, verily, I say unto you, The servant is not greater than -his lord; neither he that is sent greater than he that sent him. - -13:17 If ye know these things, happy are ye if ye do them. - -13:18 I speak not of you all: I know whom I have chosen: but that the -scripture may be fulfilled, He that eateth bread with me hath lifted -up his heel against me. - -13:19 Now I tell you before it come, that, when it is come to pass, ye -may believe that I am he. - -13:20 Verily, verily, I say unto you, He that receiveth whomsoever I -send receiveth me; and he that receiveth me receiveth him that sent -me. - -13:21 When Jesus had thus said, he was troubled in spirit, and -testified, and said, Verily, verily, I say unto you, that one of you -shall betray me. - -13:22 Then the disciples looked one on another, doubting of whom he -spake. - -13:23 Now there was leaning on Jesus’ bosom one of his disciples, whom -Jesus loved. - -13:24 Simon Peter therefore beckoned to him, that he should ask who it -should be of whom he spake. - -13:25 He then lying on Jesus’ breast saith unto him, Lord, who is it? -13:26 Jesus answered, He it is, to whom I shall give a sop, when I -have dipped it. And when he had dipped the sop, he gave it to Judas -Iscariot, the son of Simon. - -13:27 And after the sop Satan entered into him. Then said Jesus unto -him, That thou doest, do quickly. - -13:28 Now no man at the table knew for what intent he spake this unto -him. - -13:29 For some of them thought, because Judas had the bag, that Jesus -had said unto him, Buy those things that we have need of against the -feast; or, that he should give something to the poor. - -13:30 He then having received the sop went immediately out: and it was -night. - -13:31 Therefore, when he was gone out, Jesus said, Now is the Son of -man glorified, and God is glorified in him. - -13:32 If God be glorified in him, God shall also glorify him in -himself, and shall straightway glorify him. - -13:33 Little children, yet a little while I am with you. Ye shall seek -me: and as I said unto the Jews, Whither I go, ye cannot come; so now -I say to you. - -13:34 A new commandment I give unto you, That ye love one another; as -I have loved you, that ye also love one another. - -13:35 By this shall all men know that ye are my disciples, if ye have -love one to another. - -13:36 Simon Peter said unto him, Lord, whither goest thou? Jesus -answered him, Whither I go, thou canst not follow me now; but thou -shalt follow me afterwards. - -13:37 Peter said unto him, Lord, why cannot I follow thee now? I will -lay down my life for thy sake. - -13:38 Jesus answered him, Wilt thou lay down thy life for my sake? -Verily, verily, I say unto thee, The cock shall not crow, till thou -hast denied me thrice. - -14:1 Let not your heart be troubled: ye believe in God, believe also -in me. - -14:2 In my Father’s house are many mansions: if it were not so, I -would have told you. I go to prepare a place for you. - -14:3 And if I go and prepare a place for you, I will come again, and -receive you unto myself; that where I am, there ye may be also. - -14:4 And whither I go ye know, and the way ye know. - -14:5 Thomas saith unto him, Lord, we know not whither thou goest; and -how can we know the way? 14:6 Jesus saith unto him, I am the way, the -truth, and the life: no man cometh unto the Father, but by me. - -14:7 If ye had known me, ye should have known my Father also: and from -henceforth ye know him, and have seen him. - -14:8 Philip saith unto him, Lord, shew us the Father, and it sufficeth -us. - -14:9 Jesus saith unto him, Have I been so long time with you, and yet -hast thou not known me, Philip? he that hath seen me hath seen the -Father; and how sayest thou then, Shew us the Father? 14:10 Believest -thou not that I am in the Father, and the Father in me? the words -that I speak unto you I speak not of myself: but the Father that -dwelleth in me, he doeth the works. - -14:11 Believe me that I am in the Father, and the Father in me: or -else believe me for the very works’ sake. - -14:12 Verily, verily, I say unto you, He that believeth on me, the -works that I do shall he do also; and greater works than these shall -he do; because I go unto my Father. - -14:13 And whatsoever ye shall ask in my name, that will I do, that the -Father may be glorified in the Son. - -14:14 If ye shall ask any thing in my name, I will do it. - -14:15 If ye love me, keep my commandments. - -14:16 And I will pray the Father, and he shall give you another -Comforter, that he may abide with you for ever; 14:17 Even the Spirit -of truth; whom the world cannot receive, because it seeth him not, -neither knoweth him: but ye know him; for he dwelleth with you, and -shall be in you. - -14:18 I will not leave you comfortless: I will come to you. - -14:19 Yet a little while, and the world seeth me no more; but ye see -me: because I live, ye shall live also. - -14:20 At that day ye shall know that I am in my Father, and ye in me, -and I in you. - -14:21 He that hath my commandments, and keepeth them, he it is that -loveth me: and he that loveth me shall be loved of my Father, and I -will love him, and will manifest myself to him. - -14:22 Judas saith unto him, not Iscariot, Lord, how is it that thou -wilt manifest thyself unto us, and not unto the world? 14:23 Jesus -answered and said unto him, If a man love me, he will keep my words: -and my Father will love him, and we will come unto him, and make our -abode with him. - -14:24 He that loveth me not keepeth not my sayings: and the word which -ye hear is not mine, but the Father’s which sent me. - -14:25 These things have I spoken unto you, being yet present with you. - -14:26 But the Comforter, which is the Holy Ghost, whom the Father will -send in my name, he shall teach you all things, and bring all things -to your remembrance, whatsoever I have said unto you. - -14:27 Peace I leave with you, my peace I give unto you: not as the -world giveth, give I unto you. Let not your heart be troubled, neither -let it be afraid. - -14:28 Ye have heard how I said unto you, I go away, and come again -unto you. If ye loved me, ye would rejoice, because I said, I go unto -the Father: for my Father is greater than I. - -14:29 And now I have told you before it come to pass, that, when it is -come to pass, ye might believe. - -14:30 Hereafter I will not talk much with you: for the prince of this -world cometh, and hath nothing in me. - -14:31 But that the world may know that I love the Father; and as the -Father gave me commandment, even so I do. Arise, let us go hence. - -15:1 I am the true vine, and my Father is the husbandman. - -15:2 Every branch in me that beareth not fruit he taketh away: and -every branch that beareth fruit, he purgeth it, that it may bring -forth more fruit. - -15:3 Now ye are clean through the word which I have spoken unto you. - -15:4 Abide in me, and I in you. As the branch cannot bear fruit of -itself, except it abide in the vine; no more can ye, except ye abide -in me. - -15:5 I am the vine, ye are the branches: He that abideth in me, and I -in him, the same bringeth forth much fruit: for without me ye can do -nothing. - -15:6 If a man abide not in me, he is cast forth as a branch, and is -withered; and men gather them, and cast them into the fire, and they -are burned. - -15:7 If ye abide in me, and my words abide in you, ye shall ask what -ye will, and it shall be done unto you. - -15:8 Herein is my Father glorified, that ye bear much fruit; so shall -ye be my disciples. - -15:9 As the Father hath loved me, so have I loved you: continue ye in -my love. - -15:10 If ye keep my commandments, ye shall abide in my love; even as I -have kept my Father’s commandments, and abide in his love. - -15:11 These things have I spoken unto you, that my joy might remain in -you, and that your joy might be full. - -15:12 This is my commandment, That ye love one another, as I have -loved you. - -15:13 Greater love hath no man than this, that a man lay down his life -for his friends. - -15:14 Ye are my friends, if ye do whatsoever I command you. - -15:15 Henceforth I call you not servants; for the servant knoweth not -what his lord doeth: but I have called you friends; for all things -that I have heard of my Father I have made known unto you. - -15:16 Ye have not chosen me, but I have chosen you, and ordained you, -that ye should go and bring forth fruit, and that your fruit should -remain: that whatsoever ye shall ask of the Father in my name, he may -give it you. - -15:17 These things I command you, that ye love one another. - -15:18 If the world hate you, ye know that it hated me before it hated -you. - -15:19 If ye were of the world, the world would love his own: but -because ye are not of the world, but I have chosen you out of the -world, therefore the world hateth you. - -15:20 Remember the word that I said unto you, The servant is not -greater than his lord. If they have persecuted me, they will also -persecute you; if they have kept my saying, they will keep yours also. - -15:21 But all these things will they do unto you for my name’s sake, -because they know not him that sent me. - -15:22 If I had not come and spoken unto them, they had not had sin: -but now they have no cloak for their sin. - -15:23 He that hateth me hateth my Father also. - -15:24 If I had not done among them the works which none other man did, -they had not had sin: but now have they both seen and hated both me -and my Father. - -15:25 But this cometh to pass, that the word might be fulfilled that -is written in their law, They hated me without a cause. - -15:26 But when the Comforter is come, whom I will send unto you from -the Father, even the Spirit of truth, which proceedeth from the -Father, he shall testify of me: 15:27 And ye also shall bear witness, -because ye have been with me from the beginning. - -16:1 These things have I spoken unto you, that ye should not be -offended. - -16:2 They shall put you out of the synagogues: yea, the time cometh, -that whosoever killeth you will think that he doeth God service. - -16:3 And these things will they do unto you, because they have not -known the Father, nor me. - -16:4 But these things have I told you, that when the time shall come, -ye may remember that I told you of them. And these things I said not -unto you at the beginning, because I was with you. - -16:5 But now I go my way to him that sent me; and none of you asketh -me, Whither goest thou? 16:6 But because I have said these things -unto you, sorrow hath filled your heart. - -16:7 Nevertheless I tell you the truth; It is expedient for you that I -go away: for if I go not away, the Comforter will not come unto you; -but if I depart, I will send him unto you. - -16:8 And when he is come, he will reprove the world of sin, and of -righteousness, and of judgment: 16:9 Of sin, because they believe not -on me; 16:10 Of righteousness, because I go to my Father, and ye see -me no more; 16:11 Of judgment, because the prince of this world is -judged. - -16:12 I have yet many things to say unto you, but ye cannot bear them -now. - -16:13 Howbeit when he, the Spirit of truth, is come, he will guide you -into all truth: for he shall not speak of himself; but whatsoever he -shall hear, that shall he speak: and he will shew you things to come. - -16:14 He shall glorify me: for he shall receive of mine, and shall -shew it unto you. - -16:15 All things that the Father hath are mine: therefore said I, that -he shall take of mine, and shall shew it unto you. - -16:16 A little while, and ye shall not see me: and again, a little -while, and ye shall see me, because I go to the Father. - -16:17 Then said some of his disciples among themselves, What is this -that he saith unto us, A little while, and ye shall not see me: and -again, a little while, and ye shall see me: and, Because I go to the -Father? 16:18 They said therefore, What is this that he saith, A -little while? we cannot tell what he saith. - -16:19 Now Jesus knew that they were desirous to ask him, and said unto -them, Do ye enquire among yourselves of that I said, A little while, -and ye shall not see me: and again, a little while, and ye shall see -me? 16:20 Verily, verily, I say unto you, That ye shall weep and -lament, but the world shall rejoice: and ye shall be sorrowful, but -your sorrow shall be turned into joy. - -16:21 A woman when she is in travail hath sorrow, because her hour is -come: but as soon as she is delivered of the child, she remembereth no -more the anguish, for joy that a man is born into the world. - -16:22 And ye now therefore have sorrow: but I will see you again, and -your heart shall rejoice, and your joy no man taketh from you. - -16:23 And in that day ye shall ask me nothing. Verily, verily, I say -unto you, Whatsoever ye shall ask the Father in my name, he will give -it you. - -16:24 Hitherto have ye asked nothing in my name: ask, and ye shall -receive, that your joy may be full. - -16:25 These things have I spoken unto you in proverbs: but the time -cometh, when I shall no more speak unto you in proverbs, but I shall -shew you plainly of the Father. - -16:26 At that day ye shall ask in my name: and I say not unto you, -that I will pray the Father for you: 16:27 For the Father himself -loveth you, because ye have loved me, and have believed that I came -out from God. - -16:28 I came forth from the Father, and am come into the world: again, -I leave the world, and go to the Father. - -16:29 His disciples said unto him, Lo, now speakest thou plainly, and -speakest no proverb. - -16:30 Now are we sure that thou knowest all things, and needest not -that any man should ask thee: by this we believe that thou camest -forth from God. - -16:31 Jesus answered them, Do ye now believe? 16:32 Behold, the hour -cometh, yea, is now come, that ye shall be scattered, every man to his -own, and shall leave me alone: and yet I am not alone, because the -Father is with me. - -16:33 These things I have spoken unto you, that in me ye might have -peace. - -In the world ye shall have tribulation: but be of good cheer; I have -overcome the world. - -17:1 These words spake Jesus, and lifted up his eyes to heaven, and -said, Father, the hour is come; glorify thy Son, that thy Son also may -glorify thee: 17:2 As thou hast given him power over all flesh, that -he should give eternal life to as many as thou hast given him. - -17:3 And this is life eternal, that they might know thee the only true -God, and Jesus Christ, whom thou hast sent. - -17:4 I have glorified thee on the earth: I have finished the work -which thou gavest me to do. - -17:5 And now, O Father, glorify thou me with thine own self with the -glory which I had with thee before the world was. - -17:6 I have manifested thy name unto the men which thou gavest me out -of the world: thine they were, and thou gavest them me; and they have -kept thy word. - -17:7 Now they have known that all things whatsoever thou hast given me -are of thee. - -17:8 For I have given unto them the words which thou gavest me; and -they have received them, and have known surely that I came out from -thee, and they have believed that thou didst send me. - -17:9 I pray for them: I pray not for the world, but for them which -thou hast given me; for they are thine. - -17:10 And all mine are thine, and thine are mine; and I am glorified -in them. - -17:11 And now I am no more in the world, but these are in the world, -and I come to thee. Holy Father, keep through thine own name those -whom thou hast given me, that they may be one, as we are. - -17:12 While I was with them in the world, I kept them in thy name: -those that thou gavest me I have kept, and none of them is lost, but -the son of perdition; that the scripture might be fulfilled. - -17:13 And now come I to thee; and these things I speak in the world, -that they might have my joy fulfilled in themselves. - -17:14 I have given them thy word; and the world hath hated them, -because they are not of the world, even as I am not of the world. - -17:15 I pray not that thou shouldest take them out of the world, but -that thou shouldest keep them from the evil. - -17:16 They are not of the world, even as I am not of the world. - -17:17 Sanctify them through thy truth: thy word is truth. - -17:18 As thou hast sent me into the world, even so have I also sent -them into the world. - -17:19 And for their sakes I sanctify myself, that they also might be -sanctified through the truth. - -17:20 Neither pray I for these alone, but for them also which shall -believe on me through their word; 17:21 That they all may be one; as -thou, Father, art in me, and I in thee, that they also may be one in -us: that the world may believe that thou hast sent me. - -17:22 And the glory which thou gavest me I have given them; that they -may be one, even as we are one: 17:23 I in them, and thou in me, that -they may be made perfect in one; and that the world may know that thou -hast sent me, and hast loved them, as thou hast loved me. - -17:24 Father, I will that they also, whom thou hast given me, be with -me where I am; that they may behold my glory, which thou hast given -me: for thou lovedst me before the foundation of the world. - -17:25 O righteous Father, the world hath not known thee: but I have -known thee, and these have known that thou hast sent me. - -17:26 And I have declared unto them thy name, and will declare it: -that the love wherewith thou hast loved me may be in them, and I in -them. - -18:1 When Jesus had spoken these words, he went forth with his -disciples over the brook Cedron, where was a garden, into the which he -entered, and his disciples. - -18:2 And Judas also, which betrayed him, knew the place: for Jesus -ofttimes resorted thither with his disciples. - -18:3 Judas then, having received a band of men and officers from the -chief priests and Pharisees, cometh thither with lanterns and torches -and weapons. - -18:4 Jesus therefore, knowing all things that should come upon him, -went forth, and said unto them, Whom seek ye? 18:5 They answered him, -Jesus of Nazareth. Jesus saith unto them, I am he. - -And Judas also, which betrayed him, stood with them. - -18:6 As soon then as he had said unto them, I am he, they went -backward, and fell to the ground. - -18:7 Then asked he them again, Whom seek ye? And they said, Jesus of -Nazareth. - -18:8 Jesus answered, I have told you that I am he: if therefore ye -seek me, let these go their way: 18:9 That the saying might be -fulfilled, which he spake, Of them which thou gavest me have I lost -none. - -18:10 Then Simon Peter having a sword drew it, and smote the high -priest’s servant, and cut off his right ear. The servant’s name was -Malchus. - -18:11 Then said Jesus unto Peter, Put up thy sword into the sheath: -the cup which my Father hath given me, shall I not drink it? 18:12 -Then the band and the captain and officers of the Jews took Jesus, and -bound him, 18:13 And led him away to Annas first; for he was father in -law to Caiaphas, which was the high priest that same year. - -18:14 Now Caiaphas was he, which gave counsel to the Jews, that it was -expedient that one man should die for the people. - -18:15 And Simon Peter followed Jesus, and so did another disciple: -that disciple was known unto the high priest, and went in with Jesus -into the palace of the high priest. - -18:16 But Peter stood at the door without. Then went out that other -disciple, which was known unto the high priest, and spake unto her -that kept the door, and brought in Peter. - -18:17 Then saith the damsel that kept the door unto Peter, Art not -thou also one of this man’s disciples? He saith, I am not. - -18:18 And the servants and officers stood there, who had made a fire -of coals; for it was cold: and they warmed themselves: and Peter stood -with them, and warmed himself. - -18:19 The high priest then asked Jesus of his disciples, and of his -doctrine. - -18:20 Jesus answered him, I spake openly to the world; I ever taught -in the synagogue, and in the temple, whither the Jews always resort; -and in secret have I said nothing. - -18:21 Why askest thou me? ask them which heard me, what I have said -unto them: behold, they know what I said. - -18:22 And when he had thus spoken, one of the officers which stood by -struck Jesus with the palm of his hand, saying, Answerest thou the -high priest so? 18:23 Jesus answered him, If I have spoken evil, bear -witness of the evil: but if well, why smitest thou me? 18:24 Now -Annas had sent him bound unto Caiaphas the high priest. - -18:25 And Simon Peter stood and warmed himself. They said therefore -unto him, Art not thou also one of his disciples? He denied it, and -said, I am not. - -18:26 One of the servants of the high priest, being his kinsman whose -ear Peter cut off, saith, Did not I see thee in the garden with him? -18:27 Peter then denied again: and immediately the cock crew. - -18:28 Then led they Jesus from Caiaphas unto the hall of judgment: and -it was early; and they themselves went not into the judgment hall, -lest they should be defiled; but that they might eat the passover. - -18:29 Pilate then went out unto them, and said, What accusation bring -ye against this man? 18:30 They answered and said unto him, If he -were not a malefactor, we would not have delivered him up unto thee. - -18:31 Then said Pilate unto them, Take ye him, and judge him according -to your law. The Jews therefore said unto him, It is not lawful for us -to put any man to death: 18:32 That the saying of Jesus might be -fulfilled, which he spake, signifying what death he should die. - -18:33 Then Pilate entered into the judgment hall again, and called -Jesus, and said unto him, Art thou the King of the Jews? 18:34 Jesus -answered him, Sayest thou this thing of thyself, or did others tell it -thee of me? 18:35 Pilate answered, Am I a Jew? Thine own nation and -the chief priests have delivered thee unto me: what hast thou done? -18:36 Jesus answered, My kingdom is not of this world: if my kingdom -were of this world, then would my servants fight, that I should not be -delivered to the Jews: but now is my kingdom not from hence. - -18:37 Pilate therefore said unto him, Art thou a king then? Jesus -answered, Thou sayest that I am a king. To this end was I born, and -for this cause came I into the world, that I should bear witness unto -the truth. Every one that is of the truth heareth my voice. - -18:38 Pilate saith unto him, What is truth? And when he had said this, -he went out again unto the Jews, and saith unto them, I find in him no -fault at all. - -18:39 But ye have a custom, that I should release unto you one at the -passover: will ye therefore that I release unto you the King of the -Jews? 18:40 Then cried they all again, saying, Not this man, but -Barabbas. Now Barabbas was a robber. - -19:1 Then Pilate therefore took Jesus, and scourged him. - -19:2 And the soldiers platted a crown of thorns, and put it on his -head, and they put on him a purple robe, 19:3 And said, Hail, King of -the Jews! and they smote him with their hands. - -19:4 Pilate therefore went forth again, and saith unto them, Behold, I -bring him forth to you, that ye may know that I find no fault in him. - -19:5 Then came Jesus forth, wearing the crown of thorns, and the -purple robe. And Pilate saith unto them, Behold the man! 19:6 When -the chief priests therefore and officers saw him, they cried out, -saying, Crucify him, crucify him. Pilate saith unto them, Take ye him, -and crucify him: for I find no fault in him. - -19:7 The Jews answered him, We have a law, and by our law he ought to -die, because he made himself the Son of God. - -19:8 When Pilate therefore heard that saying, he was the more afraid; -19:9 And went again into the judgment hall, and saith unto Jesus, -Whence art thou? But Jesus gave him no answer. - -19:10 Then saith Pilate unto him, Speakest thou not unto me? knowest -thou not that I have power to crucify thee, and have power to release -thee? 19:11 Jesus answered, Thou couldest have no power at all -against me, except it were given thee from above: therefore he that -delivered me unto thee hath the greater sin. - -19:12 And from thenceforth Pilate sought to release him: but the Jews -cried out, saying, If thou let this man go, thou art not Caesar’s -friend: whosoever maketh himself a king speaketh against Caesar. - -19:13 When Pilate therefore heard that saying, he brought Jesus forth, -and sat down in the judgment seat in a place that is called the -Pavement, but in the Hebrew, Gabbatha. - -19:14 And it was the preparation of the passover, and about the sixth -hour: and he saith unto the Jews, Behold your King! 19:15 But they -cried out, Away with him, away with him, crucify him. - -Pilate saith unto them, Shall I crucify your King? The chief priests -answered, We have no king but Caesar. - -19:16 Then delivered he him therefore unto them to be crucified. And -they took Jesus, and led him away. - -19:17 And he bearing his cross went forth into a place called the -place of a skull, which is called in the Hebrew Golgotha: 19:18 Where -they crucified him, and two other with him, on either side one, and -Jesus in the midst. - -19:19 And Pilate wrote a title, and put it on the cross. And the -writing was JESUS OF NAZARETH THE KING OF THE JEWS. - -19:20 This title then read many of the Jews: for the place where Jesus -was crucified was nigh to the city: and it was written in Hebrew, and -Greek, and Latin. - -19:21 Then said the chief priests of the Jews to Pilate, Write not, -The King of the Jews; but that he said, I am King of the Jews. - -19:22 Pilate answered, What I have written I have written. - -19:23 Then the soldiers, when they had crucified Jesus, took his -garments, and made four parts, to every soldier a part; and also his -coat: now the coat was without seam, woven from the top throughout. - -19:24 They said therefore among themselves, Let us not rend it, but -cast lots for it, whose it shall be: that the scripture might be -fulfilled, which saith, They parted my raiment among them, and for my -vesture they did cast lots. These things therefore the soldiers did. - -19:25 Now there stood by the cross of Jesus his mother, and his -mother’s sister, Mary the wife of Cleophas, and Mary Magdalene. - -19:26 When Jesus therefore saw his mother, and the disciple standing -by, whom he loved, he saith unto his mother, Woman, behold thy son! -19:27 Then saith he to the disciple, Behold thy mother! And from that -hour that disciple took her unto his own home. - -19:28 After this, Jesus knowing that all things were now accomplished, -that the scripture might be fulfilled, saith, I thirst. - -19:29 Now there was set a vessel full of vinegar: and they filled a -spunge with vinegar, and put it upon hyssop, and put it to his mouth. - -19:30 When Jesus therefore had received the vinegar, he said, It is -finished: and he bowed his head, and gave up the ghost. - -19:31 The Jews therefore, because it was the preparation, that the -bodies should not remain upon the cross on the sabbath day, (for that -sabbath day was an high day,) besought Pilate that their legs might be -broken, and that they might be taken away. - -19:32 Then came the soldiers, and brake the legs of the first, and of -the other which was crucified with him. - -19:33 But when they came to Jesus, and saw that he was dead already, -they brake not his legs: 19:34 But one of the soldiers with a spear -pierced his side, and forthwith came there out blood and water. - -19:35 And he that saw it bare record, and his record is true: and he -knoweth that he saith true, that ye might believe. - -19:36 For these things were done, that the scripture should be -fulfilled, A bone of him shall not be broken. - -19:37 And again another scripture saith, They shall look on him whom -they pierced. - -19:38 And after this Joseph of Arimathaea, being a disciple of Jesus, -but secretly for fear of the Jews, besought Pilate that he might take -away the body of Jesus: and Pilate gave him leave. He came therefore, -and took the body of Jesus. - -19:39 And there came also Nicodemus, which at the first came to Jesus -by night, and brought a mixture of myrrh and aloes, about an hundred -pound weight. - -19:40 Then took they the body of Jesus, and wound it in linen clothes -with the spices, as the manner of the Jews is to bury. - -19:41 Now in the place where he was crucified there was a garden; and -in the garden a new sepulchre, wherein was never man yet laid. - -19:42 There laid they Jesus therefore because of the Jews’ preparation -day; for the sepulchre was nigh at hand. - -20:1 The first day of the week cometh Mary Magdalene early, when it -was yet dark, unto the sepulchre, and seeth the stone taken away from -the sepulchre. - -20:2 Then she runneth, and cometh to Simon Peter, and to the other -disciple, whom Jesus loved, and saith unto them, They have taken away -the LORD out of the sepulchre, and we know not where they have laid -him. - -20:3 Peter therefore went forth, and that other disciple, and came to -the sepulchre. - -20:4 So they ran both together: and the other disciple did outrun -Peter, and came first to the sepulchre. - -20:5 And he stooping down, and looking in, saw the linen clothes -lying; yet went he not in. - -20:6 Then cometh Simon Peter following him, and went into the -sepulchre, and seeth the linen clothes lie, 20:7 And the napkin, that -was about his head, not lying with the linen clothes, but wrapped -together in a place by itself. - -20:8 Then went in also that other disciple, which came first to the -sepulchre, and he saw, and believed. - -20:9 For as yet they knew not the scripture, that he must rise again -from the dead. - -20:10 Then the disciples went away again unto their own home. - -20:11 But Mary stood without at the sepulchre weeping: and as she -wept, she stooped down, and looked into the sepulchre, 20:12 And seeth -two angels in white sitting, the one at the head, and the other at the -feet, where the body of Jesus had lain. - -20:13 And they say unto her, Woman, why weepest thou? She saith unto -them, Because they have taken away my LORD, and I know not where they -have laid him. - -20:14 And when she had thus said, she turned herself back, and saw -Jesus standing, and knew not that it was Jesus. - -20:15 Jesus saith unto her, Woman, why weepest thou? whom seekest -thou? She, supposing him to be the gardener, saith unto him, Sir, if -thou have borne him hence, tell me where thou hast laid him, and I -will take him away. - -20:16 Jesus saith unto her, Mary. She turned herself, and saith unto -him, Rabboni; which is to say, Master. - -20:17 Jesus saith unto her, Touch me not; for I am not yet ascended to -my Father: but go to my brethren, and say unto them, I ascend unto my -Father, and your Father; and to my God, and your God. - -20:18 Mary Magdalene came and told the disciples that she had seen the -LORD, and that he had spoken these things unto her. - -20:19 Then the same day at evening, being the first day of the week, -when the doors were shut where the disciples were assembled for fear -of the Jews, came Jesus and stood in the midst, and saith unto them, -Peace be unto you. - -20:20 And when he had so said, he shewed unto them his hands and his -side. - -Then were the disciples glad, when they saw the LORD. - -20:21 Then said Jesus to them again, Peace be unto you: as my Father -hath sent me, even so send I you. - -20:22 And when he had said this, he breathed on them, and saith unto -them, Receive ye the Holy Ghost: 20:23 Whose soever sins ye remit, -they are remitted unto them; and whose soever sins ye retain, they are -retained. - -20:24 But Thomas, one of the twelve, called Didymus, was not with them -when Jesus came. - -20:25 The other disciples therefore said unto him, We have seen the -LORD. - -But he said unto them, Except I shall see in his hands the print of -the nails, and put my finger into the print of the nails, and thrust -my hand into his side, I will not believe. - -20:26 And after eight days again his disciples were within, and Thomas -with them: then came Jesus, the doors being shut, and stood in the -midst, and said, Peace be unto you. - -20:27 Then saith he to Thomas, Reach hither thy finger, and behold my -hands; and reach hither thy hand, and thrust it into my side: and be -not faithless, but believing. - -20:28 And Thomas answered and said unto him, My LORD and my God. - -20:29 Jesus saith unto him, Thomas, because thou hast seen me, thou -hast believed: blessed are they that have not seen, and yet have -believed. - -20:30 And many other signs truly did Jesus in the presence of his -disciples, which are not written in this book: 20:31 But these are -written, that ye might believe that Jesus is the Christ, the Son of -God; and that believing ye might have life through his name. - -21:1 After these things Jesus shewed himself again to the disciples at -the sea of Tiberias; and on this wise shewed he himself. - -21:2 There were together Simon Peter, and Thomas called Didymus, and -Nathanael of Cana in Galilee, and the sons of Zebedee, and two other -of his disciples. - -21:3 Simon Peter saith unto them, I go a fishing. They say unto him, -We also go with thee. They went forth, and entered into a ship -immediately; and that night they caught nothing. - -21:4 But when the morning was now come, Jesus stood on the shore: but -the disciples knew not that it was Jesus. - -21:5 Then Jesus saith unto them, Children, have ye any meat? They -answered him, No. - -21:6 And he said unto them, Cast the net on the right side of the -ship, and ye shall find. They cast therefore, and now they were not -able to draw it for the multitude of fishes. - -21:7 Therefore that disciple whom Jesus loved saith unto Peter, It is -the Lord. Now when Simon Peter heard that it was the Lord, he girt his -fisher’s coat unto him, (for he was naked,) and did cast himself into -the sea. - -21:8 And the other disciples came in a little ship; (for they were not -far from land, but as it were two hundred cubits,) dragging the net -with fishes. - -21:9 As soon then as they were come to land, they saw a fire of coals -there, and fish laid thereon, and bread. - -21:10 Jesus saith unto them, Bring of the fish which ye have now -caught. - -21:11 Simon Peter went up, and drew the net to land full of great -fishes, an hundred and fifty and three: and for all there were so -many, yet was not the net broken. - -21:12 Jesus saith unto them, Come and dine. And none of the disciples -durst ask him, Who art thou? knowing that it was the Lord. - -21:13 Jesus then cometh, and taketh bread, and giveth them, and fish -likewise. - -21:14 This is now the third time that Jesus shewed himself to his -disciples, after that he was risen from the dead. - -21:15 So when they had dined, Jesus saith to Simon Peter, Simon, son -of Jonas, lovest thou me more than these? He saith unto him, Yea, -Lord; thou knowest that I love thee. He saith unto him, Feed my lambs. - -21:16 He saith to him again the second time, Simon, son of Jonas, -lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love -thee. He saith unto him, Feed my sheep. - -21:17 He saith unto him the third time, Simon, son of Jonas, lovest -thou me? Peter was grieved because he said unto him the third time, -Lovest thou me? And he said unto him, Lord, thou knowest all things; -thou knowest that I love thee. Jesus saith unto him, Feed my sheep. - -21:18 Verily, verily, I say unto thee, When thou wast young, thou -girdest thyself, and walkedst whither thou wouldest: but when thou -shalt be old, thou shalt stretch forth thy hands, and another shall -gird thee, and carry thee whither thou wouldest not. - -21:19 This spake he, signifying by what death he should glorify God. -And when he had spoken this, he saith unto him, Follow me. - -21:20 Then Peter, turning about, seeth the disciple whom Jesus loved -following; which also leaned on his breast at supper, and said, Lord, -which is he that betrayeth thee? 21:21 Peter seeing him saith to -Jesus, Lord, and what shall this man do? 21:22 Jesus saith unto him, -If I will that he tarry till I come, what is that to thee? follow thou -me. - -21:23 Then went this saying abroad among the brethren, that that -disciple should not die: yet Jesus said not unto him, He shall not -die; but, If I will that he tarry till I come, what is that to thee? -21:24 This is the disciple which testifieth of these things, and wrote -these things: and we know that his testimony is true. - -21:25 And there are also many other things which Jesus did, the which, -if they should be written every one, I suppose that even the world -itself could not contain the books that should be written. Amen. - - - - -The Acts of the Apostles - - -1:1 The former treatise have I made, O Theophilus, of all that Jesus -began both to do and teach, 1:2 Until the day in which he was taken -up, after that he through the Holy Ghost had given commandments unto -the apostles whom he had chosen: 1:3 To whom also he shewed himself -alive after his passion by many infallible proofs, being seen of them -forty days, and speaking of the things pertaining to the kingdom of -God: 1:4 And, being assembled together with them, commanded them that -they should not depart from Jerusalem, but wait for the promise of the -Father, which, saith he, ye have heard of me. - -1:5 For John truly baptized with water; but ye shall be baptized with -the Holy Ghost not many days hence. - -1:6 When they therefore were come together, they asked of him, saying, -Lord, wilt thou at this time restore again the kingdom to Israel? 1:7 -And he said unto them, It is not for you to know the times or the -seasons, which the Father hath put in his own power. - -1:8 But ye shall receive power, after that the Holy Ghost is come upon -you: and ye shall be witnesses unto me both in Jerusalem, and in all -Judaea, and in Samaria, and unto the uttermost part of the earth. - -1:9 And when he had spoken these things, while they beheld, he was -taken up; and a cloud received him out of their sight. - -1:10 And while they looked stedfastly toward heaven as he went up, -behold, two men stood by them in white apparel; 1:11 Which also said, -Ye men of Galilee, why stand ye gazing up into heaven? this same -Jesus, which is taken up from you into heaven, shall so come in like -manner as ye have seen him go into heaven. - -1:12 Then returned they unto Jerusalem from the mount called Olivet, -which is from Jerusalem a sabbath day’s journey. - -1:13 And when they were come in, they went up into an upper room, -where abode both Peter, and James, and John, and Andrew, Philip, and -Thomas, Bartholomew, and Matthew, James the son of Alphaeus, and Simon -Zelotes, and Judas the brother of James. - -1:14 These all continued with one accord in prayer and supplication, -with the women, and Mary the mother of Jesus, and with his brethren. - -1:15 And in those days Peter stood up in the midst of the disciples, -and said, (the number of names together were about an hundred and -twenty,) 1:16 Men and brethren, this scripture must needs have been -fulfilled, which the Holy Ghost by the mouth of David spake before -concerning Judas, which was guide to them that took Jesus. - -1:17 For he was numbered with us, and had obtained part of this -ministry. - -1:18 Now this man purchased a field with the reward of iniquity; and -falling headlong, he burst asunder in the midst, and all his bowels -gushed out. - -1:19 And it was known unto all the dwellers at Jerusalem; insomuch as -that field is called in their proper tongue, Aceldama, that is to say, -The field of blood. - -1:20 For it is written in the book of Psalms, Let his habitation be -desolate, and let no man dwell therein: and his bishoprick let another -take. - -1:21 Wherefore of these men which have companied with us all the time -that the Lord Jesus went in and out among us, 1:22 Beginning from the -baptism of John, unto that same day that he was taken up from us, must -one be ordained to be a witness with us of his resurrection. - -1:23 And they appointed two, Joseph called Barsabas, who was surnamed -Justus, and Matthias. - -1:24 And they prayed, and said, Thou, Lord, which knowest the hearts -of all men, shew whether of these two thou hast chosen, 1:25 That he -may take part of this ministry and apostleship, from which Judas by -transgression fell, that he might go to his own place. - -1:26 And they gave forth their lots; and the lot fell upon Matthias; -and he was numbered with the eleven apostles. - -2:1 And when the day of Pentecost was fully come, they were all with -one accord in one place. - -2:2 And suddenly there came a sound from heaven as of a rushing mighty -wind, and it filled all the house where they were sitting. - -2:3 And there appeared unto them cloven tongues like as of fire, and -it sat upon each of them. - -2:4 And they were all filled with the Holy Ghost, and began to speak -with other tongues, as the Spirit gave them utterance. - -2:5 And there were dwelling at Jerusalem Jews, devout men, out of -every nation under heaven. - -2:6 Now when this was noised abroad, the multitude came together, and -were confounded, because that every man heard them speak in his own -language. - -2:7 And they were all amazed and marvelled, saying one to another, -Behold, are not all these which speak Galilaeans? 2:8 And how hear we -every man in our own tongue, wherein we were born? 2:9 Parthians, and -Medes, and Elamites, and the dwellers in Mesopotamia, and in Judaea, -and Cappadocia, in Pontus, and Asia, 2:10 Phrygia, and Pamphylia, in -Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, -Jews and proselytes, 2:11 Cretes and Arabians, we do hear them speak -in our tongues the wonderful works of God. - -2:12 And they were all amazed, and were in doubt, saying one to -another, What meaneth this? 2:13 Others mocking said, These men are -full of new wine. - -2:14 But Peter, standing up with the eleven, lifted up his voice, and -said unto them, Ye men of Judaea, and all ye that dwell at Jerusalem, -be this known unto you, and hearken to my words: 2:15 For these are -not drunken, as ye suppose, seeing it is but the third hour of the -day. - -2:16 But this is that which was spoken by the prophet Joel; 2:17 And -it shall come to pass in the last days, saith God, I will pour out of -my Spirit upon all flesh: and your sons and your daughters shall -prophesy, and your young men shall see visions, and your old men shall -dream dreams: 2:18 And on my servants and on my handmaidens I will -pour out in those days of my Spirit; and they shall prophesy: 2:19 And -I will shew wonders in heaven above, and signs in the earth beneath; -blood, and fire, and vapour of smoke: 2:20 The sun shall be turned -into darkness, and the moon into blood, before the great and notable -day of the Lord come: 2:21 And it shall come to pass, that whosoever -shall call on the name of the Lord shall be saved. - -2:22 Ye men of Israel, hear these words; Jesus of Nazareth, a man -approved of God among you by miracles and wonders and signs, which God -did by him in the midst of you, as ye yourselves also know: 2:23 Him, -being delivered by the determinate counsel and foreknowledge of God, -ye have taken, and by wicked hands have crucified and slain: 2:24 Whom -God hath raised up, having loosed the pains of death: because it was -not possible that he should be holden of it. - -2:25 For David speaketh concerning him, I foresaw the Lord always -before my face, for he is on my right hand, that I should not be -moved: 2:26 Therefore did my heart rejoice, and my tongue was glad; -moreover also my flesh shall rest in hope: 2:27 Because thou wilt not -leave my soul in hell, neither wilt thou suffer thine Holy One to see -corruption. - -2:28 Thou hast made known to me the ways of life; thou shalt make me -full of joy with thy countenance. - -2:29 Men and brethren, let me freely speak unto you of the patriarch -David, that he is both dead and buried, and his sepulchre is with us -unto this day. - -2:30 Therefore being a prophet, and knowing that God had sworn with an -oath to him, that of the fruit of his loins, according to the flesh, -he would raise up Christ to sit on his throne; 2:31 He seeing this -before spake of the resurrection of Christ, that his soul was not left -in hell, neither his flesh did see corruption. - -2:32 This Jesus hath God raised up, whereof we all are witnesses. - -2:33 Therefore being by the right hand of God exalted, and having -received of the Father the promise of the Holy Ghost, he hath shed -forth this, which ye now see and hear. - -2:34 For David is not ascended into the heavens: but he saith himself, -The Lord said unto my Lord, Sit thou on my right hand, 2:35 Until I -make thy foes thy footstool. - -2:36 Therefore let all the house of Israel know assuredly, that God -hath made the same Jesus, whom ye have crucified, both Lord and -Christ. - -2:37 Now when they heard this, they were pricked in their heart, and -said unto Peter and to the rest of the apostles, Men and brethren, -what shall we do? 2:38 Then Peter said unto them, Repent, and be -baptized every one of you in the name of Jesus Christ for the -remission of sins, and ye shall receive the gift of the Holy Ghost. - -2:39 For the promise is unto you, and to your children, and to all -that are afar off, even as many as the LORD our God shall call. - -2:40 And with many other words did he testify and exhort, saying, Save -yourselves from this untoward generation. - -2:41 Then they that gladly received his word were baptized: and the -same day there were added unto them about three thousand souls. - -2:42 And they continued stedfastly in the apostles’ doctrine and -fellowship, and in breaking of bread, and in prayers. - -2:43 And fear came upon every soul: and many wonders and signs were -done by the apostles. - -2:44 And all that believed were together, and had all things common; -2:45 And sold their possessions and goods, and parted them to all men, -as every man had need. - -2:46 And they, continuing daily with one accord in the temple, and -breaking bread from house to house, did eat their meat with gladness -and singleness of heart, 2:47 Praising God, and having favour with all -the people. And the Lord added to the church daily such as should be -saved. - -3:1 Now Peter and John went up together into the temple at the hour of -prayer, being the ninth hour. - -3:2 And a certain man lame from his mother’s womb was carried, whom -they laid daily at the gate of the temple which is called Beautiful, -to ask alms of them that entered into the temple; 3:3 Who seeing Peter -and John about to go into the temple asked an alms. - -3:4 And Peter, fastening his eyes upon him with John, said, Look on -us. - -3:5 And he gave heed unto them, expecting to receive something of -them. - -3:6 Then Peter said, Silver and gold have I none; but such as I have -give I thee: In the name of Jesus Christ of Nazareth rise up and walk. - -3:7 And he took him by the right hand, and lifted him up: and -immediately his feet and ankle bones received strength. - -3:8 And he leaping up stood, and walked, and entered with them into -the temple, walking, and leaping, and praising God. - -3:9 And all the people saw him walking and praising God: 3:10 And they -knew that it was he which sat for alms at the Beautiful gate of the -temple: and they were filled with wonder and amazement at that which -had happened unto him. - -3:11 And as the lame man which was healed held Peter and John, all the -people ran together unto them in the porch that is called Solomon’s, -greatly wondering. - -3:12 And when Peter saw it, he answered unto the people, Ye men of -Israel, why marvel ye at this? or why look ye so earnestly on us, as -though by our own power or holiness we had made this man to walk? -3:13 The God of Abraham, and of Isaac, and of Jacob, the God of our -fathers, hath glorified his Son Jesus; whom ye delivered up, and -denied him in the presence of Pilate, when he was determined to let -him go. - -3:14 But ye denied the Holy One and the Just, and desired a murderer -to be granted unto you; 3:15 And killed the Prince of life, whom God -hath raised from the dead; whereof we are witnesses. - -3:16 And his name through faith in his name hath made this man strong, -whom ye see and know: yea, the faith which is by him hath given him -this perfect soundness in the presence of you all. - -3:17 And now, brethren, I wot that through ignorance ye did it, as did -also your rulers. - -3:18 But those things, which God before had shewed by the mouth of all -his prophets, that Christ should suffer, he hath so fulfilled. - -3:19 Repent ye therefore, and be converted, that your sins may be -blotted out, when the times of refreshing shall come from the presence -of the Lord. - -3:20 And he shall send Jesus Christ, which before was preached unto -you: 3:21 Whom the heaven must receive until the times of restitution -of all things, which God hath spoken by the mouth of all his holy -prophets since the world began. - -3:22 For Moses truly said unto the fathers, A prophet shall the Lord -your God raise up unto you of your brethren, like unto me; him shall -ye hear in all things whatsoever he shall say unto you. - -3:23 And it shall come to pass, that every soul, which will not hear -that prophet, shall be destroyed from among the people. - -3:24 Yea, and all the prophets from Samuel and those that follow -after, as many as have spoken, have likewise foretold of these days. - -3:25 Ye are the children of the prophets, and of the covenant which -God made with our fathers, saying unto Abraham, And in thy seed shall -all the kindreds of the earth be blessed. - -3:26 Unto you first God, having raised up his Son Jesus, sent him to -bless you, in turning away every one of you from his iniquities. - -4:1 And as they spake unto the people, the priests, and the captain of -the temple, and the Sadducees, came upon them, 4:2 Being grieved that -they taught the people, and preached through Jesus the resurrection -from the dead. - -4:3 And they laid hands on them, and put them in hold unto the next -day: for it was now eventide. - -4:4 Howbeit many of them which heard the word believed; and the number -of the men was about five thousand. - -4:5 And it came to pass on the morrow, that their rulers, and elders, -and scribes, 4:6 And Annas the high priest, and Caiaphas, and John, -and Alexander, and as many as were of the kindred of the high priest, -were gathered together at Jerusalem. - -4:7 And when they had set them in the midst, they asked, By what -power, or by what name, have ye done this? 4:8 Then Peter, filled -with the Holy Ghost, said unto them, Ye rulers of the people, and -elders of Israel, 4:9 If we this day be examined of the good deed done -to the impotent man, by what means he is made whole; 4:10 Be it known -unto you all, and to all the people of Israel, that by the name of -Jesus Christ of Nazareth, whom ye crucified, whom God raised from the -dead, even by him doth this man stand here before you whole. - -4:11 This is the stone which was set at nought of you builders, which -is become the head of the corner. - -4:12 Neither is there salvation in any other: for there is none other -name under heaven given among men, whereby we must be saved. - -4:13 Now when they saw the boldness of Peter and John, and perceived -that they were unlearned and ignorant men, they marvelled; and they -took knowledge of them, that they had been with Jesus. - -4:14 And beholding the man which was healed standing with them, they -could say nothing against it. - -4:15 But when they had commanded them to go aside out of the council, -they conferred among themselves, 4:16 Saying, What shall we do to -these men? for that indeed a notable miracle hath been done by them is -manifest to all them that dwell in Jerusalem; and we cannot deny it. - -4:17 But that it spread no further among the people, let us straitly -threaten them, that they speak henceforth to no man in this name. - -4:18 And they called them, and commanded them not to speak at all nor -teach in the name of Jesus. - -4:19 But Peter and John answered and said unto them, Whether it be -right in the sight of God to hearken unto you more than unto God, -judge ye. - -4:20 For we cannot but speak the things which we have seen and heard. - -4:21 So when they had further threatened them, they let them go, -finding nothing how they might punish them, because of the people: for -all men glorified God for that which was done. - -4:22 For the man was above forty years old, on whom this miracle of -healing was shewed. - -4:23 And being let go, they went to their own company, and reported -all that the chief priests and elders had said unto them. - -4:24 And when they heard that, they lifted up their voice to God with -one accord, and said, Lord, thou art God, which hast made heaven, and -earth, and the sea, and all that in them is: 4:25 Who by the mouth of -thy servant David hast said, Why did the heathen rage, and the people -imagine vain things? 4:26 The kings of the earth stood up, and the -rulers were gathered together against the Lord, and against his -Christ. - -4:27 For of a truth against thy holy child Jesus, whom thou hast -anointed, both Herod, and Pontius Pilate, with the Gentiles, and the -people of Israel, were gathered together, 4:28 For to do whatsoever -thy hand and thy counsel determined before to be done. - -4:29 And now, Lord, behold their threatenings: and grant unto thy -servants, that with all boldness they may speak thy word, 4:30 By -stretching forth thine hand to heal; and that signs and wonders may be -done by the name of thy holy child Jesus. - -4:31 And when they had prayed, the place was shaken where they were -assembled together; and they were all filled with the Holy Ghost, and -they spake the word of God with boldness. - -4:32 And the multitude of them that believed were of one heart and of -one soul: neither said any of them that ought of the things which he -possessed was his own; but they had all things common. - -4:33 And with great power gave the apostles witness of the -resurrection of the Lord Jesus: and great grace was upon them all. - -4:34 Neither was there any among them that lacked: for as many as were -possessors of lands or houses sold them, and brought the prices of the -things that were sold, 4:35 And laid them down at the apostles’ feet: -and distribution was made unto every man according as he had need. - -4:36 And Joses, who by the apostles was surnamed Barnabas, (which is, -being interpreted, The son of consolation,) a Levite, and of the -country of Cyprus, 4:37 Having land, sold it, and brought the money, -and laid it at the apostles’ feet. - -5:1 But a certain man named Ananias, with Sapphira his wife, sold a -possession, 5:2 And kept back part of the price, his wife also being -privy to it, and brought a certain part, and laid it at the apostles’ -feet. - -5:3 But Peter said, Ananias, why hath Satan filled thine heart to lie -to the Holy Ghost, and to keep back part of the price of the land? -5:4 Whiles it remained, was it not thine own? and after it was sold, -was it not in thine own power? why hast thou conceived this thing in -thine heart? thou hast not lied unto men, but unto God. - -5:5 And Ananias hearing these words fell down, and gave up the ghost: -and great fear came on all them that heard these things. - -5:6 And the young men arose, wound him up, and carried him out, and -buried him. - -5:7 And it was about the space of three hours after, when his wife, -not knowing what was done, came in. - -5:8 And Peter answered unto her, Tell me whether ye sold the land for -so much? And she said, Yea, for so much. - -5:9 Then Peter said unto her, How is it that ye have agreed together -to tempt the Spirit of the Lord? behold, the feet of them which have -buried thy husband are at the door, and shall carry thee out. - -5:10 Then fell she down straightway at his feet, and yielded up the -ghost: and the young men came in, and found her dead, and, carrying -her forth, buried her by her husband. - -5:11 And great fear came upon all the church, and upon as many as -heard these things. - -5:12 And by the hands of the apostles were many signs and wonders -wrought among the people; (and they were all with one accord in -Solomon’s porch. - -5:13 And of the rest durst no man join himself to them: but the people -magnified them. - -5:14 And believers were the more added to the Lord, multitudes both of -men and women.) 5:15 Insomuch that they brought forth the sick into -the streets, and laid them on beds and couches, that at the least the -shadow of Peter passing by might overshadow some of them. - -5:16 There came also a multitude out of the cities round about unto -Jerusalem, bringing sick folks, and them which were vexed with unclean -spirits: and they were healed every one. - -5:17 Then the high priest rose up, and all they that were with him, -(which is the sect of the Sadducees,) and were filled with -indignation, 5:18 And laid their hands on the apostles, and put them -in the common prison. - -5:19 But the angel of the Lord by night opened the prison doors, and -brought them forth, and said, 5:20 Go, stand and speak in the temple -to the people all the words of this life. - -5:21 And when they heard that, they entered into the temple early in -the morning, and taught. But the high priest came, and they that were -with him, and called the council together, and all the senate of the -children of Israel, and sent to the prison to have them brought. - -5:22 But when the officers came, and found them not in the prison, -they returned and told, 5:23 Saying, The prison truly found we shut -with all safety, and the keepers standing without before the doors: -but when we had opened, we found no man within. - -5:24 Now when the high priest and the captain of the temple and the -chief priests heard these things, they doubted of them whereunto this -would grow. - -5:25 Then came one and told them, saying, Behold, the men whom ye put -in prison are standing in the temple, and teaching the people. - -5:26 Then went the captain with the officers, and brought them without -violence: for they feared the people, lest they should have been -stoned. - -5:27 And when they had brought them, they set them before the council: -and the high priest asked them, 5:28 Saying, Did not we straitly -command you that ye should not teach in this name? and, behold, ye -have filled Jerusalem with your doctrine, and intend to bring this -man’s blood upon us. - -5:29 Then Peter and the other apostles answered and said, We ought to -obey God rather than men. - -5:30 The God of our fathers raised up Jesus, whom ye slew and hanged -on a tree. - -5:31 Him hath God exalted with his right hand to be a Prince and a -Saviour, for to give repentance to Israel, and forgiveness of sins. - -5:32 And we are his witnesses of these things; and so is also the Holy -Ghost, whom God hath given to them that obey him. - -5:33 When they heard that, they were cut to the heart, and took -counsel to slay them. - -5:34 Then stood there up one in the council, a Pharisee, named -Gamaliel, a doctor of the law, had in reputation among all the people, -and commanded to put the apostles forth a little space; 5:35 And said -unto them, Ye men of Israel, take heed to yourselves what ye intend to -do as touching these men. - -5:36 For before these days rose up Theudas, boasting himself to be -somebody; to whom a number of men, about four hundred, joined -themselves: who was slain; and all, as many as obeyed him, were -scattered, and brought to nought. - -5:37 After this man rose up Judas of Galilee in the days of the -taxing, and drew away much people after him: he also perished; and -all, even as many as obeyed him, were dispersed. - -5:38 And now I say unto you, Refrain from these men, and let them -alone: for if this counsel or this work be of men, it will come to -nought: 5:39 But if it be of God, ye cannot overthrow it; lest haply -ye be found even to fight against God. - -5:40 And to him they agreed: and when they had called the apostles, -and beaten them, they commanded that they should not speak in the name -of Jesus, and let them go. - -5:41 And they departed from the presence of the council, rejoicing -that they were counted worthy to suffer shame for his name. - -5:42 And daily in the temple, and in every house, they ceased not to -teach and preach Jesus Christ. - -6:1 And in those days, when the number of the disciples was -multiplied, there arose a murmuring of the Grecians against the -Hebrews, because their widows were neglected in the daily -ministration. - -6:2 Then the twelve called the multitude of the disciples unto them, -and said, It is not reason that we should leave the word of God, and -serve tables. - -6:3 Wherefore, brethren, look ye out among you seven men of honest -report, full of the Holy Ghost and wisdom, whom we may appoint over -this business. - -6:4 But we will give ourselves continually to prayer, and to the -ministry of the word. - -6:5 And the saying pleased the whole multitude: and they chose -Stephen, a man full of faith and of the Holy Ghost, and Philip, and -Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a -proselyte of Antioch: 6:6 Whom they set before the apostles: and when -they had prayed, they laid their hands on them. - -6:7 And the word of God increased; and the number of the disciples -multiplied in Jerusalem greatly; and a great company of the priests -were obedient to the faith. - -6:8 And Stephen, full of faith and power, did great wonders and -miracles among the people. - -6:9 Then there arose certain of the synagogue, which is called the -synagogue of the Libertines, and Cyrenians, and Alexandrians, and of -them of Cilicia and of Asia, disputing with Stephen. - -6:10 And they were not able to resist the wisdom and the spirit by -which he spake. - -6:11 Then they suborned men, which said, We have heard him speak -blasphemous words against Moses, and against God. - -6:12 And they stirred up the people, and the elders, and the scribes, -and came upon him, and caught him, and brought him to the council, -6:13 And set up false witnesses, which said, This man ceaseth not to -speak blasphemous words against this holy place, and the law: 6:14 For -we have heard him say, that this Jesus of Nazareth shall destroy this -place, and shall change the customs which Moses delivered us. - -6:15 And all that sat in the council, looking stedfastly on him, saw -his face as it had been the face of an angel. - -7:1 Then said the high priest, Are these things so? 7:2 And he said, -Men, brethren, and fathers, hearken; The God of glory appeared unto -our father Abraham, when he was in Mesopotamia, before he dwelt in -Charran, 7:3 And said unto him, Get thee out of thy country, and from -thy kindred, and come into the land which I shall shew thee. - -7:4 Then came he out of the land of the Chaldaeans, and dwelt in -Charran: and from thence, when his father was dead, he removed him -into this land, wherein ye now dwell. - -7:5 And he gave him none inheritance in it, no, not so much as to set -his foot on: yet he promised that he would give it to him for a -possession, and to his seed after him, when as yet he had no child. - -7:6 And God spake on this wise, That his seed should sojourn in a -strange land; and that they should bring them into bondage, and -entreat them evil four hundred years. - -7:7 And the nation to whom they shall be in bondage will I judge, said -God: and after that shall they come forth, and serve me in this place. - -7:8 And he gave him the covenant of circumcision: and so Abraham begat -Isaac, and circumcised him the eighth day; and Isaac begat Jacob; and -Jacob begat the twelve patriarchs. - -7:9 And the patriarchs, moved with envy, sold Joseph into Egypt: but -God was with him, 7:10 And delivered him out of all his afflictions, -and gave him favour and wisdom in the sight of Pharaoh king of Egypt; -and he made him governor over Egypt and all his house. - -7:11 Now there came a dearth over all the land of Egypt and Chanaan, -and great affliction: and our fathers found no sustenance. - -7:12 But when Jacob heard that there was corn in Egypt, he sent out -our fathers first. - -7:13 And at the second time Joseph was made known to his brethren; and -Joseph’s kindred was made known unto Pharaoh. - -7:14 Then sent Joseph, and called his father Jacob to him, and all his -kindred, threescore and fifteen souls. - -7:15 So Jacob went down into Egypt, and died, he, and our fathers, -7:16 And were carried over into Sychem, and laid in the sepulchre that -Abraham bought for a sum of money of the sons of Emmor the father of -Sychem. - -7:17 But when the time of the promise drew nigh, which God had sworn -to Abraham, the people grew and multiplied in Egypt, 7:18 Till another -king arose, which knew not Joseph. - -7:19 The same dealt subtilly with our kindred, and evil entreated our -fathers, so that they cast out their young children, to the end they -might not live. - -7:20 In which time Moses was born, and was exceeding fair, and -nourished up in his father’s house three months: 7:21 And when he was -cast out, Pharaoh’s daughter took him up, and nourished him for her -own son. - -7:22 And Moses was learned in all the wisdom of the Egyptians, and was -mighty in words and in deeds. - -7:23 And when he was full forty years old, it came into his heart to -visit his brethren the children of Israel. - -7:24 And seeing one of them suffer wrong, he defended him, and avenged -him that was oppressed, and smote the Egyptian: 7:25 For he supposed -his brethren would have understood how that God by his hand would -deliver them: but they understood not. - -7:26 And the next day he shewed himself unto them as they strove, and -would have set them at one again, saying, Sirs, ye are brethren; why -do ye wrong one to another? 7:27 But he that did his neighbour wrong -thrust him away, saying, Who made thee a ruler and a judge over us? -7:28 Wilt thou kill me, as thou diddest the Egyptian yesterday? 7:29 -Then fled Moses at this saying, and was a stranger in the land of -Madian, where he begat two sons. - -7:30 And when forty years were expired, there appeared to him in the -wilderness of mount Sina an angel of the Lord in a flame of fire in a -bush. - -7:31 When Moses saw it, he wondered at the sight: and as he drew near -to behold it, the voice of the LORD came unto him, 7:32 Saying, I am -the God of thy fathers, the God of Abraham, and the God of Isaac, and -the God of Jacob. Then Moses trembled, and durst not behold. - -7:33 Then said the Lord to him, Put off thy shoes from thy feet: for -the place where thou standest is holy ground. - -7:34 I have seen, I have seen the affliction of my people which is in -Egypt, and I have heard their groaning, and am come down to deliver -them. And now come, I will send thee into Egypt. - -7:35 This Moses whom they refused, saying, Who made thee a ruler and a -judge? the same did God send to be a ruler and a deliverer by the hand -of the angel which appeared to him in the bush. - -7:36 He brought them out, after that he had shewed wonders and signs -in the land of Egypt, and in the Red sea, and in the wilderness forty -years. - -7:37 This is that Moses, which said unto the children of Israel, A -prophet shall the Lord your God raise up unto you of your brethren, -like unto me; him shall ye hear. - -7:38 This is he, that was in the church in the wilderness with the -angel which spake to him in the mount Sina, and with our fathers: who -received the lively oracles to give unto us: 7:39 To whom our fathers -would not obey, but thrust him from them, and in their hearts turned -back again into Egypt, 7:40 Saying unto Aaron, Make us gods to go -before us: for as for this Moses, which brought us out of the land of -Egypt, we wot not what is become of him. - -7:41 And they made a calf in those days, and offered sacrifice unto -the idol, and rejoiced in the works of their own hands. - -7:42 Then God turned, and gave them up to worship the host of heaven; -as it is written in the book of the prophets, O ye house of Israel, -have ye offered to me slain beasts and sacrifices by the space of -forty years in the wilderness? 7:43 Yea, ye took up the tabernacle of -Moloch, and the star of your god Remphan, figures which ye made to -worship them: and I will carry you away beyond Babylon. - -7:44 Our fathers had the tabernacle of witness in the wilderness, as -he had appointed, speaking unto Moses, that he should make it -according to the fashion that he had seen. - -7:45 Which also our fathers that came after brought in with Jesus into -the possession of the Gentiles, whom God drave out before the face of -our fathers, unto the days of David; 7:46 Who found favour before God, -and desired to find a tabernacle for the God of Jacob. - -7:47 But Solomon built him an house. - -7:48 Howbeit the most High dwelleth not in temples made with hands; as -saith the prophet, 7:49 Heaven is my throne, and earth is my -footstool: what house will ye build me? saith the Lord: or what is the -place of my rest? 7:50 Hath not my hand made all these things? 7:51 -Ye stiffnecked and uncircumcised in heart and ears, ye do always -resist the Holy Ghost: as your fathers did, so do ye. - -7:52 Which of the prophets have not your fathers persecuted? and they -have slain them which shewed before of the coming of the Just One; of -whom ye have been now the betrayers and murderers: 7:53 Who have -received the law by the disposition of angels, and have not kept it. - -7:54 When they heard these things, they were cut to the heart, and -they gnashed on him with their teeth. - -7:55 But he, being full of the Holy Ghost, looked up stedfastly into -heaven, and saw the glory of God, and Jesus standing on the right hand -of God, 7:56 And said, Behold, I see the heavens opened, and the Son -of man standing on the right hand of God. - -7:57 Then they cried out with a loud voice, and stopped their ears, -and ran upon him with one accord, 7:58 And cast him out of the city, -and stoned him: and the witnesses laid down their clothes at a young -man’s feet, whose name was Saul. - -7:59 And they stoned Stephen, calling upon God, and saying, Lord -Jesus, receive my spirit. - -7:60 And he kneeled down, and cried with a loud voice, Lord, lay not -this sin to their charge. And when he had said this, he fell asleep. - -8:1 And Saul was consenting unto his death. And at that time there was -a great persecution against the church which was at Jerusalem; and -they were all scattered abroad throughout the regions of Judaea and -Samaria, except the apostles. - -8:2 And devout men carried Stephen to his burial, and made great -lamentation over him. - -8:3 As for Saul, he made havock of the church, entering into every -house, and haling men and women committed them to prison. - -8:4 Therefore they that were scattered abroad went every where -preaching the word. - -8:5 Then Philip went down to the city of Samaria, and preached Christ -unto them. - -8:6 And the people with one accord gave heed unto those things which -Philip spake, hearing and seeing the miracles which he did. - -8:7 For unclean spirits, crying with loud voice, came out of many that -were possessed with them: and many taken with palsies, and that were -lame, were healed. - -8:8 And there was great joy in that city. - -8:9 But there was a certain man, called Simon, which beforetime in the -same city used sorcery, and bewitched the people of Samaria, giving -out that himself was some great one: 8:10 To whom they all gave heed, -from the least to the greatest, saying, This man is the great power of -God. - -8:11 And to him they had regard, because that of long time he had -bewitched them with sorceries. - -8:12 But when they believed Philip preaching the things concerning the -kingdom of God, and the name of Jesus Christ, they were baptized, both -men and women. - -8:13 Then Simon himself believed also: and when he was baptized, he -continued with Philip, and wondered, beholding the miracles and signs -which were done. - -8:14 Now when the apostles which were at Jerusalem heard that Samaria -had received the word of God, they sent unto them Peter and John: 8:15 -Who, when they were come down, prayed for them, that they might -receive the Holy Ghost: 8:16 (For as yet he was fallen upon none of -them: only they were baptized in the name of the Lord Jesus.) 8:17 -Then laid they their hands on them, and they received the Holy Ghost. - -8:18 And when Simon saw that through laying on of the apostles’ hands -the Holy Ghost was given, he offered them money, 8:19 Saying, Give me -also this power, that on whomsoever I lay hands, he may receive the -Holy Ghost. - -8:20 But Peter said unto him, Thy money perish with thee, because thou -hast thought that the gift of God may be purchased with money. - -8:21 Thou hast neither part nor lot in this matter: for thy heart is -not right in the sight of God. - -8:22 Repent therefore of this thy wickedness, and pray God, if perhaps -the thought of thine heart may be forgiven thee. - -8:23 For I perceive that thou art in the gall of bitterness, and in -the bond of iniquity. - -8:24 Then answered Simon, and said, Pray ye to the LORD for me, that -none of these things which ye have spoken come upon me. - -8:25 And they, when they had testified and preached the word of the -Lord, returned to Jerusalem, and preached the gospel in many villages -of the Samaritans. - -8:26 And the angel of the Lord spake unto Philip, saying, Arise, and -go toward the south unto the way that goeth down from Jerusalem unto -Gaza, which is desert. - -8:27 And he arose and went: and, behold, a man of Ethiopia, an eunuch -of great authority under Candace queen of the Ethiopians, who had the -charge of all her treasure, and had come to Jerusalem for to worship, -8:28 Was returning, and sitting in his chariot read Esaias the -prophet. - -8:29 Then the Spirit said unto Philip, Go near, and join thyself to -this chariot. - -8:30 And Philip ran thither to him, and heard him read the prophet -Esaias, and said, Understandest thou what thou readest? 8:31 And he -said, How can I, except some man should guide me? And he desired -Philip that he would come up and sit with him. - -8:32 The place of the scripture which he read was this, He was led as -a sheep to the slaughter; and like a lamb dumb before his shearer, so -opened he not his mouth: 8:33 In his humiliation his judgment was -taken away: and who shall declare his generation? for his life is -taken from the earth. - -8:34 And the eunuch answered Philip, and said, I pray thee, of whom -speaketh the prophet this? of himself, or of some other man? 8:35 -Then Philip opened his mouth, and began at the same scripture, and -preached unto him Jesus. - -8:36 And as they went on their way, they came unto a certain water: -and the eunuch said, See, here is water; what doth hinder me to be -baptized? 8:37 And Philip said, If thou believest with all thine -heart, thou mayest. - -And he answered and said, I believe that Jesus Christ is the Son of -God. - -8:38 And he commanded the chariot to stand still: and they went down -both into the water, both Philip and the eunuch; and he baptized him. - -8:39 And when they were come up out of the water, the Spirit of the -Lord caught away Philip, that the eunuch saw him no more: and he went -on his way rejoicing. - -8:40 But Philip was found at Azotus: and passing through he preached -in all the cities, till he came to Caesarea. - -9:1 And Saul, yet breathing out threatenings and slaughter against the -disciples of the Lord, went unto the high priest, 9:2 And desired of -him letters to Damascus to the synagogues, that if he found any of -this way, whether they were men or women, he might bring them bound -unto Jerusalem. - -9:3 And as he journeyed, he came near Damascus: and suddenly there -shined round about him a light from heaven: 9:4 And he fell to the -earth, and heard a voice saying unto him, Saul, Saul, why persecutest -thou me? 9:5 And he said, Who art thou, Lord? And the Lord said, I am -Jesus whom thou persecutest: it is hard for thee to kick against the -pricks. - -9:6 And he trembling and astonished said, Lord, what wilt thou have me -to do? And the Lord said unto him, Arise, and go into the city, and it -shall be told thee what thou must do. - -9:7 And the men which journeyed with him stood speechless, hearing a -voice, but seeing no man. - -9:8 And Saul arose from the earth; and when his eyes were opened, he -saw no man: but they led him by the hand, and brought him into -Damascus. - -9:9 And he was three days without sight, and neither did eat nor -drink. - -9:10 And there was a certain disciple at Damascus, named Ananias; and -to him said the Lord in a vision, Ananias. And he said, Behold, I am -here, Lord. - -9:11 And the Lord said unto him, Arise, and go into the street which -is called Straight, and enquire in the house of Judas for one called -Saul, of Tarsus: for, behold, he prayeth, 9:12 And hath seen in a -vision a man named Ananias coming in, and putting his hand on him, -that he might receive his sight. - -9:13 Then Ananias answered, Lord, I have heard by many of this man, -how much evil he hath done to thy saints at Jerusalem: 9:14 And here -he hath authority from the chief priests to bind all that call on thy -name. - -9:15 But the Lord said unto him, Go thy way: for he is a chosen vessel -unto me, to bear my name before the Gentiles, and kings, and the -children of Israel: 9:16 For I will shew him how great things he must -suffer for my name’s sake. - -9:17 And Ananias went his way, and entered into the house; and putting -his hands on him said, Brother Saul, the Lord, even Jesus, that -appeared unto thee in the way as thou camest, hath sent me, that thou -mightest receive thy sight, and be filled with the Holy Ghost. - -9:18 And immediately there fell from his eyes as it had been scales: -and he received sight forthwith, and arose, and was baptized. - -9:19 And when he had received meat, he was strengthened. Then was Saul -certain days with the disciples which were at Damascus. - -9:20 And straightway he preached Christ in the synagogues, that he is -the Son of God. - -9:21 But all that heard him were amazed, and said; Is not this he that -destroyed them which called on this name in Jerusalem, and came hither -for that intent, that he might bring them bound unto the chief -priests? 9:22 But Saul increased the more in strength, and confounded -the Jews which dwelt at Damascus, proving that this is very Christ. - -9:23 And after that many days were fulfilled, the Jews took counsel to -kill him: 9:24 But their laying await was known of Saul. And they -watched the gates day and night to kill him. - -9:25 Then the disciples took him by night, and let him down by the -wall in a basket. - -9:26 And when Saul was come to Jerusalem, he assayed to join himself -to the disciples: but they were all afraid of him, and believed not -that he was a disciple. - -9:27 But Barnabas took him, and brought him to the apostles, and -declared unto them how he had seen the Lord in the way, and that he -had spoken to him, and how he had preached boldly at Damascus in the -name of Jesus. - -9:28 And he was with them coming in and going out at Jerusalem. - -9:29 And he spake boldly in the name of the Lord Jesus, and disputed -against the Grecians: but they went about to slay him. - -9:30 Which when the brethren knew, they brought him down to Caesarea, -and sent him forth to Tarsus. - -9:31 Then had the churches rest throughout all Judaea and Galilee and -Samaria, and were edified; and walking in the fear of the Lord, and in -the comfort of the Holy Ghost, were multiplied. - -9:32 And it came to pass, as Peter passed throughout all quarters, he -came down also to the saints which dwelt at Lydda. - -9:33 And there he found a certain man named Aeneas, which had kept his -bed eight years, and was sick of the palsy. - -9:34 And Peter said unto him, Aeneas, Jesus Christ maketh thee whole: -arise, and make thy bed. And he arose immediately. - -9:35 And all that dwelt at Lydda and Saron saw him, and turned to the -Lord. - -9:36 Now there was at Joppa a certain disciple named Tabitha, which by -interpretation is called Dorcas: this woman was full of good works and -almsdeeds which she did. - -9:37 And it came to pass in those days, that she was sick, and died: -whom when they had washed, they laid her in an upper chamber. - -9:38 And forasmuch as Lydda was nigh to Joppa, and the disciples had -heard that Peter was there, they sent unto him two men, desiring him -that he would not delay to come to them. - -9:39 Then Peter arose and went with them. When he was come, they -brought him into the upper chamber: and all the widows stood by him -weeping, and shewing the coats and garments which Dorcas made, while -she was with them. - -9:40 But Peter put them all forth, and kneeled down, and prayed; and -turning him to the body said, Tabitha, arise. And she opened her eyes: -and when she saw Peter, she sat up. - -9:41 And he gave her his hand, and lifted her up, and when he had -called the saints and widows, presented her alive. - -9:42 And it was known throughout all Joppa; and many believed in the -Lord. - -9:43 And it came to pass, that he tarried many days in Joppa with one -Simon a tanner. - -10:1 There was a certain man in Caesarea called Cornelius, a centurion -of the band called the Italian band, 10:2 A devout man, and one that -feared God with all his house, which gave much alms to the people, and -prayed to God alway. - -10:3 He saw in a vision evidently about the ninth hour of the day an -angel of God coming in to him, and saying unto him, Cornelius. - -10:4 And when he looked on him, he was afraid, and said, What is it, -Lord? And he said unto him, Thy prayers and thine alms are come up -for a memorial before God. - -10:5 And now send men to Joppa, and call for one Simon, whose surname -is Peter: 10:6 He lodgeth with one Simon a tanner, whose house is by -the sea side: he shall tell thee what thou oughtest to do. - -10:7 And when the angel which spake unto Cornelius was departed, he -called two of his household servants, and a devout soldier of them -that waited on him continually; 10:8 And when he had declared all -these things unto them, he sent them to Joppa. - -10:9 On the morrow, as they went on their journey, and drew nigh unto -the city, Peter went up upon the housetop to pray about the sixth -hour: 10:10 And he became very hungry, and would have eaten: but while -they made ready, he fell into a trance, 10:11 And saw heaven opened, -and a certain vessel descending upon him, as it had been a great sheet -knit at the four corners, and let down to the earth: 10:12 Wherein -were all manner of fourfooted beasts of the earth, and wild beasts, -and creeping things, and fowls of the air. - -10:13 And there came a voice to him, Rise, Peter; kill, and eat. - -10:14 But Peter said, Not so, Lord; for I have never eaten any thing -that is common or unclean. - -10:15 And the voice spake unto him again the second time, What God -hath cleansed, that call not thou common. - -10:16 This was done thrice: and the vessel was received up again into -heaven. - -10:17 Now while Peter doubted in himself what this vision which he had -seen should mean, behold, the men which were sent from Cornelius had -made enquiry for Simon’s house, and stood before the gate, 10:18 And -called, and asked whether Simon, which was surnamed Peter, were lodged -there. - -10:19 While Peter thought on the vision, the Spirit said unto him, -Behold, three men seek thee. - -10:20 Arise therefore, and get thee down, and go with them, doubting -nothing: for I have sent them. - -10:21 Then Peter went down to the men which were sent unto him from -Cornelius; and said, Behold, I am he whom ye seek: what is the cause -wherefore ye are come? 10:22 And they said, Cornelius the centurion, -a just man, and one that feareth God, and of good report among all the -nation of the Jews, was warned from God by an holy angel to send for -thee into his house, and to hear words of thee. - -10:23 Then called he them in, and lodged them. And on the morrow Peter -went away with them, and certain brethren from Joppa accompanied him. - -10:24 And the morrow after they entered into Caesarea. And Cornelius -waited for them, and he had called together his kinsmen and near -friends. - -10:25 And as Peter was coming in, Cornelius met him, and fell down at -his feet, and worshipped him. - -10:26 But Peter took him up, saying, Stand up; I myself also am a man. - -10:27 And as he talked with him, he went in, and found many that were -come together. - -10:28 And he said unto them, Ye know how that it is an unlawful thing -for a man that is a Jew to keep company, or come unto one of another -nation; but God hath shewed me that I should not call any man common -or unclean. - -10:29 Therefore came I unto you without gainsaying, as soon as I was -sent for: I ask therefore for what intent ye have sent for me? 10:30 -And Cornelius said, Four days ago I was fasting until this hour; and -at the ninth hour I prayed in my house, and, behold, a man stood -before me in bright clothing, 10:31 And said, Cornelius, thy prayer is -heard, and thine alms are had in remembrance in the sight of God. - -10:32 Send therefore to Joppa, and call hither Simon, whose surname is -Peter; he is lodged in the house of one Simon a tanner by the sea -side: who, when he cometh, shall speak unto thee. - -10:33 Immediately therefore I sent to thee; and thou hast well done -that thou art come. Now therefore are we all here present before God, -to hear all things that are commanded thee of God. - -10:34 Then Peter opened his mouth, and said, Of a truth I perceive -that God is no respecter of persons: 10:35 But in every nation he that -feareth him, and worketh righteousness, is accepted with him. - -10:36 The word which God sent unto the children of Israel, preaching -peace by Jesus Christ: (he is Lord of all:) 10:37 That word, I say, ye -know, which was published throughout all Judaea, and began from -Galilee, after the baptism which John preached; 10:38 How God anointed -Jesus of Nazareth with the Holy Ghost and with power: who went about -doing good, and healing all that were oppressed of the devil; for God -was with him. - -10:39 And we are witnesses of all things which he did both in the land -of the Jews, and in Jerusalem; whom they slew and hanged on a tree: -10:40 Him God raised up the third day, and shewed him openly; 10:41 -Not to all the people, but unto witnesses chosen before God, even to -us, who did eat and drink with him after he rose from the dead. - -10:42 And he commanded us to preach unto the people, and to testify -that it is he which was ordained of God to be the Judge of quick and -dead. - -10:43 To him give all the prophets witness, that through his name -whosoever believeth in him shall receive remission of sins. - -10:44 While Peter yet spake these words, the Holy Ghost fell on all -them which heard the word. - -10:45 And they of the circumcision which believed were astonished, as -many as came with Peter, because that on the Gentiles also was poured -out the gift of the Holy Ghost. - -10:46 For they heard them speak with tongues, and magnify God. Then -answered Peter, 10:47 Can any man forbid water, that these should not -be baptized, which have received the Holy Ghost as well as we? 10:48 -And he commanded them to be baptized in the name of the Lord. Then -prayed they him to tarry certain days. - -11:1 And the apostles and brethren that were in Judaea heard that the -Gentiles had also received the word of God. - -11:2 And when Peter was come up to Jerusalem, they that were of the -circumcision contended with him, 11:3 Saying, Thou wentest in to men -uncircumcised, and didst eat with them. - -11:4 But Peter rehearsed the matter from the beginning, and expounded -it by order unto them, saying, 11:5 I was in the city of Joppa -praying: and in a trance I saw a vision, A certain vessel descend, as -it had been a great sheet, let down from heaven by four corners; and -it came even to me: 11:6 Upon the which when I had fastened mine eyes, -I considered, and saw fourfooted beasts of the earth, and wild beasts, -and creeping things, and fowls of the air. - -11:7 And I heard a voice saying unto me, Arise, Peter; slay and eat. - -11:8 But I said, Not so, Lord: for nothing common or unclean hath at -any time entered into my mouth. - -11:9 But the voice answered me again from heaven, What God hath -cleansed, that call not thou common. - -11:10 And this was done three times: and all were drawn up again into -heaven. - -11:11 And, behold, immediately there were three men already come unto -the house where I was, sent from Caesarea unto me. - -11:12 And the Spirit bade me go with them, nothing doubting. Moreover -these six brethren accompanied me, and we entered into the man’s -house: 11:13 And he shewed us how he had seen an angel in his house, -which stood and said unto him, Send men to Joppa, and call for Simon, -whose surname is Peter; 11:14 Who shall tell thee words, whereby thou -and all thy house shall be saved. - -11:15 And as I began to speak, the Holy Ghost fell on them, as on us -at the beginning. - -11:16 Then remembered I the word of the Lord, how that he said, John -indeed baptized with water; but ye shall be baptized with the Holy -Ghost. - -11:17 Forasmuch then as God gave them the like gift as he did unto us, -who believed on the Lord Jesus Christ; what was I, that I could -withstand God? 11:18 When they heard these things, they held their -peace, and glorified God, saying, Then hath God also to the Gentiles -granted repentance unto life. - -11:19 Now they which were scattered abroad upon the persecution that -arose about Stephen travelled as far as Phenice, and Cyprus, and -Antioch, preaching the word to none but unto the Jews only. - -11:20 And some of them were men of Cyprus and Cyrene, which, when they -were come to Antioch, spake unto the Grecians, preaching the LORD -Jesus. - -11:21 And the hand of the Lord was with them: and a great number -believed, and turned unto the Lord. - -11:22 Then tidings of these things came unto the ears of the church -which was in Jerusalem: and they sent forth Barnabas, that he should -go as far as Antioch. - -11:23 Who, when he came, and had seen the grace of God, was glad, and -exhorted them all, that with purpose of heart they would cleave unto -the Lord. - -11:24 For he was a good man, and full of the Holy Ghost and of faith: -and much people was added unto the Lord. - -11:25 Then departed Barnabas to Tarsus, for to seek Saul: 11:26 And -when he had found him, he brought him unto Antioch. And it came to -pass, that a whole year they assembled themselves with the church, and -taught much people. And the disciples were called Christians first in -Antioch. - -11:27 And in these days came prophets from Jerusalem unto Antioch. - -11:28 And there stood up one of them named Agabus, and signified by -the Spirit that there should be great dearth throughout all the world: -which came to pass in the days of Claudius Caesar. - -11:29 Then the disciples, every man according to his ability, -determined to send relief unto the brethren which dwelt in Judaea: -11:30 Which also they did, and sent it to the elders by the hands of -Barnabas and Saul. - -12:1 Now about that time Herod the king stretched forth his hands to -vex certain of the church. - -12:2 And he killed James the brother of John with the sword. - -12:3 And because he saw it pleased the Jews, he proceeded further to -take Peter also. (Then were the days of unleavened bread.) 12:4 And -when he had apprehended him, he put him in prison, and delivered him -to four quaternions of soldiers to keep him; intending after Easter to -bring him forth to the people. - -12:5 Peter therefore was kept in prison: but prayer was made without -ceasing of the church unto God for him. - -12:6 And when Herod would have brought him forth, the same night Peter -was sleeping between two soldiers, bound with two chains: and the -keepers before the door kept the prison. - -12:7 And, behold, the angel of the Lord came upon him, and a light -shined in the prison: and he smote Peter on the side, and raised him -up, saying, Arise up quickly. And his chains fell off from his hands. - -12:8 And the angel said unto him, Gird thyself, and bind on thy -sandals. - -And so he did. And he saith unto him, Cast thy garment about thee, and -follow me. - -12:9 And he went out, and followed him; and wist not that it was true -which was done by the angel; but thought he saw a vision. - -12:10 When they were past the first and the second ward, they came -unto the iron gate that leadeth unto the city; which opened to them of -his own accord: and they went out, and passed on through one street; -and forthwith the angel departed from him. - -12:11 And when Peter was come to himself, he said, Now I know of a -surety, that the LORD hath sent his angel, and hath delivered me out -of the hand of Herod, and from all the expectation of the people of -the Jews. - -12:12 And when he had considered the thing, he came to the house of -Mary the mother of John, whose surname was Mark; where many were -gathered together praying. - -12:13 And as Peter knocked at the door of the gate, a damsel came to -hearken, named Rhoda. - -12:14 And when she knew Peter’s voice, she opened not the gate for -gladness, but ran in, and told how Peter stood before the gate. - -12:15 And they said unto her, Thou art mad. But she constantly -affirmed that it was even so. Then said they, It is his angel. - -12:16 But Peter continued knocking: and when they had opened the door, -and saw him, they were astonished. - -12:17 But he, beckoning unto them with the hand to hold their peace, -declared unto them how the Lord had brought him out of the prison. And -he said, Go shew these things unto James, and to the brethren. And he -departed, and went into another place. - -12:18 Now as soon as it was day, there was no small stir among the -soldiers, what was become of Peter. - -12:19 And when Herod had sought for him, and found him not, he -examined the keepers, and commanded that they should be put to death. -And he went down from Judaea to Caesarea, and there abode. - -12:20 And Herod was highly displeased with them of Tyre and Sidon: but -they came with one accord to him, and, having made Blastus the king’s -chamberlain their friend, desired peace; because their country was -nourished by the king’s country. - -12:21 And upon a set day Herod, arrayed in royal apparel, sat upon his -throne, and made an oration unto them. - -12:22 And the people gave a shout, saying, It is the voice of a god, -and not of a man. - -12:23 And immediately the angel of the Lord smote him, because he gave -not God the glory: and he was eaten of worms, and gave up the ghost. - -12:24 But the word of God grew and multiplied. - -12:25 And Barnabas and Saul returned from Jerusalem, when they had -fulfilled their ministry, and took with them John, whose surname was -Mark. - -13:1 Now there were in the church that was at Antioch certain prophets -and teachers; as Barnabas, and Simeon that was called Niger, and -Lucius of Cyrene, and Manaen, which had been brought up with Herod the -tetrarch, and Saul. - -13:2 As they ministered to the Lord, and fasted, the Holy Ghost said, -Separate me Barnabas and Saul for the work whereunto I have called -them. - -13:3 And when they had fasted and prayed, and laid their hands on -them, they sent them away. - -13:4 So they, being sent forth by the Holy Ghost, departed unto -Seleucia; and from thence they sailed to Cyprus. - -13:5 And when they were at Salamis, they preached the word of God in -the synagogues of the Jews: and they had also John to their minister. - -13:6 And when they had gone through the isle unto Paphos, they found a -certain sorcerer, a false prophet, a Jew, whose name was Barjesus: -13:7 Which was with the deputy of the country, Sergius Paulus, a -prudent man; who called for Barnabas and Saul, and desired to hear the -word of God. - -13:8 But Elymas the sorcerer (for so is his name by interpretation) -withstood them, seeking to turn away the deputy from the faith. - -13:9 Then Saul, (who also is called Paul,) filled with the Holy Ghost, -set his eyes on him. - -13:10 And said, O full of all subtilty and all mischief, thou child of -the devil, thou enemy of all righteousness, wilt thou not cease to -pervert the right ways of the Lord? 13:11 And now, behold, the hand -of the Lord is upon thee, and thou shalt be blind, not seeing the sun -for a season. And immediately there fell on him a mist and a darkness; -and he went about seeking some to lead him by the hand. - -13:12 Then the deputy, when he saw what was done, believed, being -astonished at the doctrine of the Lord. - -13:13 Now when Paul and his company loosed from Paphos, they came to -Perga in Pamphylia: and John departing from them returned to -Jerusalem. - -13:14 But when they departed from Perga, they came to Antioch in -Pisidia, and went into the synagogue on the sabbath day, and sat down. - -13:15 And after the reading of the law and the prophets the rulers of -the synagogue sent unto them, saying, Ye men and brethren, if ye have -any word of exhortation for the people, say on. - -13:16 Then Paul stood up, and beckoning with his hand said, Men of -Israel, and ye that fear God, give audience. - -13:17 The God of this people of Israel chose our fathers, and exalted -the people when they dwelt as strangers in the land of Egypt, and with -an high arm brought he them out of it. - -13:18 And about the time of forty years suffered he their manners in -the wilderness. - -13:19 And when he had destroyed seven nations in the land of Chanaan, -he divided their land to them by lot. - -13:20 And after that he gave unto them judges about the space of four -hundred and fifty years, until Samuel the prophet. - -13:21 And afterward they desired a king: and God gave unto them Saul -the son of Cis, a man of the tribe of Benjamin, by the space of forty -years. - -13:22 And when he had removed him, he raised up unto them David to be -their king; to whom also he gave their testimony, and said, I have -found David the son of Jesse, a man after mine own heart, which shall -fulfil all my will. - -13:23 Of this man’s seed hath God according to his promise raised unto -Israel a Saviour, Jesus: 13:24 When John had first preached before his -coming the baptism of repentance to all the people of Israel. - -13:25 And as John fulfilled his course, he said, Whom think ye that I -am? I am not he. But, behold, there cometh one after me, whose shoes -of his feet I am not worthy to loose. - -13:26 Men and brethren, children of the stock of Abraham, and -whosoever among you feareth God, to you is the word of this salvation -sent. - -13:27 For they that dwell at Jerusalem, and their rulers, because they -knew him not, nor yet the voices of the prophets which are read every -sabbath day, they have fulfilled them in condemning him. - -13:28 And though they found no cause of death in him, yet desired they -Pilate that he should be slain. - -13:29 And when they had fulfilled all that was written of him, they -took him down from the tree, and laid him in a sepulchre. - -13:30 But God raised him from the dead: 13:31 And he was seen many -days of them which came up with him from Galilee to Jerusalem, who are -his witnesses unto the people. - -13:32 And we declare unto you glad tidings, how that the promise which -was made unto the fathers, 13:33 God hath fulfilled the same unto us -their children, in that he hath raised up Jesus again; as it is also -written in the second psalm, Thou art my Son, this day have I begotten -thee. - -13:34 And as concerning that he raised him up from the dead, now no -more to return to corruption, he said on this wise, I will give you -the sure mercies of David. - -13:35 Wherefore he saith also in another psalm, Thou shalt not suffer -thine Holy One to see corruption. - -13:36 For David, after he had served his own generation by the will of -God, fell on sleep, and was laid unto his fathers, and saw corruption: -13:37 But he, whom God raised again, saw no corruption. - -13:38 Be it known unto you therefore, men and brethren, that through -this man is preached unto you the forgiveness of sins: 13:39 And by -him all that believe are justified from all things, from which ye -could not be justified by the law of Moses. - -13:40 Beware therefore, lest that come upon you, which is spoken of in -the prophets; 13:41 Behold, ye despisers, and wonder, and perish: for -I work a work in your days, a work which ye shall in no wise believe, -though a man declare it unto you. - -13:42 And when the Jews were gone out of the synagogue, the Gentiles -besought that these words might be preached to them the next sabbath. - -13:43 Now when the congregation was broken up, many of the Jews and -religious proselytes followed Paul and Barnabas: who, speaking to -them, persuaded them to continue in the grace of God. - -13:44 And the next sabbath day came almost the whole city together to -hear the word of God. - -13:45 But when the Jews saw the multitudes, they were filled with -envy, and spake against those things which were spoken by Paul, -contradicting and blaspheming. - -13:46 Then Paul and Barnabas waxed bold, and said, It was necessary -that the word of God should first have been spoken to you: but seeing -ye put it from you, and judge yourselves unworthy of everlasting life, -lo, we turn to the Gentiles. - -13:47 For so hath the Lord commanded us, saying, I have set thee to be -a light of the Gentiles, that thou shouldest be for salvation unto the -ends of the earth. - -13:48 And when the Gentiles heard this, they were glad, and glorified -the word of the Lord: and as many as were ordained to eternal life -believed. - -13:49 And the word of the Lord was published throughout all the -region. - -13:50 But the Jews stirred up the devout and honourable women, and the -chief men of the city, and raised persecution against Paul and -Barnabas, and expelled them out of their coasts. - -13:51 But they shook off the dust of their feet against them, and came -unto Iconium. - -13:52 And the disciples were filled with joy, and with the Holy Ghost. - -14:1 And it came to pass in Iconium, that they went both together into -the synagogue of the Jews, and so spake, that a great multitude both -of the Jews and also of the Greeks believed. - -14:2 But the unbelieving Jews stirred up the Gentiles, and made their -minds evil affected against the brethren. - -14:3 Long time therefore abode they speaking boldly in the Lord, which -gave testimony unto the word of his grace, and granted signs and -wonders to be done by their hands. - -14:4 But the multitude of the city was divided: and part held with the -Jews, and part with the apostles. - -14:5 And when there was an assault made both of the Gentiles, and also -of the Jews with their rulers, to use them despitefully, and to stone -them, 14:6 They were ware of it, and fled unto Lystra and Derbe, -cities of Lycaonia, and unto the region that lieth round about: 14:7 -And there they preached the gospel. - -14:8 And there sat a certain man at Lystra, impotent in his feet, -being a cripple from his mother’s womb, who never had walked: 14:9 The -same heard Paul speak: who stedfastly beholding him, and perceiving -that he had faith to be healed, 14:10 Said with a loud voice, Stand -upright on thy feet. And he leaped and walked. - -14:11 And when the people saw what Paul had done, they lifted up their -voices, saying in the speech of Lycaonia, The gods are come down to us -in the likeness of men. - -14:12 And they called Barnabas, Jupiter; and Paul, Mercurius, because -he was the chief speaker. - -14:13 Then the priest of Jupiter, which was before their city, brought -oxen and garlands unto the gates, and would have done sacrifice with -the people. - -14:14 Which when the apostles, Barnabas and Paul, heard of, they rent -their clothes, and ran in among the people, crying out, 14:15 And -saying, Sirs, why do ye these things? We also are men of like passions -with you, and preach unto you that ye should turn from these vanities -unto the living God, which made heaven, and earth, and the sea, and -all things that are therein: 14:16 Who in times past suffered all -nations to walk in their own ways. - -14:17 Nevertheless he left not himself without witness, in that he did -good, and gave us rain from heaven, and fruitful seasons, filling our -hearts with food and gladness. - -14:18 And with these sayings scarce restrained they the people, that -they had not done sacrifice unto them. - -14:19 And there came thither certain Jews from Antioch and Iconium, -who persuaded the people, and having stoned Paul, drew him out of the -city, supposing he had been dead. - -14:20 Howbeit, as the disciples stood round about him, he rose up, and -came into the city: and the next day he departed with Barnabas to -Derbe. - -14:21 And when they had preached the gospel to that city, and had -taught many, they returned again to Lystra, and to Iconium, and -Antioch, 14:22 Confirming the souls of the disciples, and exhorting -them to continue in the faith, and that we must through much -tribulation enter into the kingdom of God. - -14:23 And when they had ordained them elders in every church, and had -prayed with fasting, they commended them to the Lord, on whom they -believed. - -14:24 And after they had passed throughout Pisidia, they came to -Pamphylia. - -14:25 And when they had preached the word in Perga, they went down -into Attalia: 14:26 And thence sailed to Antioch, from whence they had -been recommended to the grace of God for the work which they -fulfilled. - -14:27 And when they were come, and had gathered the church together, -they rehearsed all that God had done with them, and how he had opened -the door of faith unto the Gentiles. - -14:28 And there they abode long time with the disciples. - -15:1 And certain men which came down from Judaea taught the brethren, -and said, Except ye be circumcised after the manner of Moses, ye -cannot be saved. - -15:2 When therefore Paul and Barnabas had no small dissension and -disputation with them, they determined that Paul and Barnabas, and -certain other of them, should go up to Jerusalem unto the apostles and -elders about this question. - -15:3 And being brought on their way by the church, they passed through -Phenice and Samaria, declaring the conversion of the Gentiles: and -they caused great joy unto all the brethren. - -15:4 And when they were come to Jerusalem, they were received of the -church, and of the apostles and elders, and they declared all things -that God had done with them. - -15:5 But there rose up certain of the sect of the Pharisees which -believed, saying, That it was needful to circumcise them, and to -command them to keep the law of Moses. - -15:6 And the apostles and elders came together for to consider of this -matter. - -15:7 And when there had been much disputing, Peter rose up, and said -unto them, Men and brethren, ye know how that a good while ago God -made choice among us, that the Gentiles by my mouth should hear the -word of the gospel, and believe. - -15:8 And God, which knoweth the hearts, bare them witness, giving them -the Holy Ghost, even as he did unto us; 15:9 And put no difference -between us and them, purifying their hearts by faith. - -15:10 Now therefore why tempt ye God, to put a yoke upon the neck of -the disciples, which neither our fathers nor we were able to bear? -15:11 But we believe that through the grace of the LORD Jesus Christ -we shall be saved, even as they. - -15:12 Then all the multitude kept silence, and gave audience to -Barnabas and Paul, declaring what miracles and wonders God had wrought -among the Gentiles by them. - -15:13 And after they had held their peace, James answered, saying, Men -and brethren, hearken unto me: 15:14 Simeon hath declared how God at -the first did visit the Gentiles, to take out of them a people for his -name. - -15:15 And to this agree the words of the prophets; as it is written, -15:16 After this I will return, and will build again the tabernacle of -David, which is fallen down; and I will build again the ruins thereof, -and I will set it up: 15:17 That the residue of men might seek after -the Lord, and all the Gentiles, upon whom my name is called, saith the -Lord, who doeth all these things. - -15:18 Known unto God are all his works from the beginning of the -world. - -15:19 Wherefore my sentence is, that we trouble not them, which from -among the Gentiles are turned to God: 15:20 But that we write unto -them, that they abstain from pollutions of idols, and from -fornication, and from things strangled, and from blood. - -15:21 For Moses of old time hath in every city them that preach him, -being read in the synagogues every sabbath day. - -15:22 Then pleased it the apostles and elders with the whole church, -to send chosen men of their own company to Antioch with Paul and -Barnabas; namely, Judas surnamed Barsabas and Silas, chief men among -the brethren: 15:23 And they wrote letters by them after this manner; -The apostles and elders and brethren send greeting unto the brethren -which are of the Gentiles in Antioch and Syria and Cilicia. - -15:24 Forasmuch as we have heard, that certain which went out from us -have troubled you with words, subverting your souls, saying, Ye must -be circumcised, and keep the law: to whom we gave no such commandment: -15:25 It seemed good unto us, being assembled with one accord, to send -chosen men unto you with our beloved Barnabas and Paul, 15:26 Men that -have hazarded their lives for the name of our Lord Jesus Christ. - -15:27 We have sent therefore Judas and Silas, who shall also tell you -the same things by mouth. - -15:28 For it seemed good to the Holy Ghost, and to us, to lay upon you -no greater burden than these necessary things; 15:29 That ye abstain -from meats offered to idols, and from blood, and from things -strangled, and from fornication: from which if ye keep yourselves, ye -shall do well. Fare ye well. - -15:30 So when they were dismissed, they came to Antioch: and when they -had gathered the multitude together, they delivered the epistle: 15:31 -Which when they had read, they rejoiced for the consolation. - -15:32 And Judas and Silas, being prophets also themselves, exhorted -the brethren with many words, and confirmed them. - -15:33 And after they had tarried there a space, they were let go in -peace from the brethren unto the apostles. - -15:34 Notwithstanding it pleased Silas to abide there still. - -15:35 Paul also and Barnabas continued in Antioch, teaching and -preaching the word of the Lord, with many others also. - -15:36 And some days after Paul said unto Barnabas, Let us go again and -visit our brethren in every city where we have preached the word of -the LORD, and see how they do. - -15:37 And Barnabas determined to take with them John, whose surname -was Mark. - -15:38 But Paul thought not good to take him with them, who departed -from them from Pamphylia, and went not with them to the work. - -15:39 And the contention was so sharp between them, that they departed -asunder one from the other: and so Barnabas took Mark, and sailed unto -Cyprus; 15:40 And Paul chose Silas, and departed, being recommended by -the brethren unto the grace of God. - -15:41 And he went through Syria and Cilicia, confirming the churches. - -16:1 Then came he to Derbe and Lystra: and, behold, a certain disciple -was there, named Timotheus, the son of a certain woman, which was a -Jewess, and believed; but his father was a Greek: 16:2 Which was well -reported of by the brethren that were at Lystra and Iconium. - -16:3 Him would Paul have to go forth with him; and took and -circumcised him because of the Jews which were in those quarters: for -they knew all that his father was a Greek. - -16:4 And as they went through the cities, they delivered them the -decrees for to keep, that were ordained of the apostles and elders -which were at Jerusalem. - -16:5 And so were the churches established in the faith, and increased -in number daily. - -16:6 Now when they had gone throughout Phrygia and the region of -Galatia, and were forbidden of the Holy Ghost to preach the word in -Asia, 16:7 After they were come to Mysia, they assayed to go into -Bithynia: but the Spirit suffered them not. - -16:8 And they passing by Mysia came down to Troas. - -16:9 And a vision appeared to Paul in the night; There stood a man of -Macedonia, and prayed him, saying, Come over into Macedonia, and help -us. - -16:10 And after he had seen the vision, immediately we endeavoured to -go into Macedonia, assuredly gathering that the Lord had called us for -to preach the gospel unto them. - -16:11 Therefore loosing from Troas, we came with a straight course to -Samothracia, and the next day to Neapolis; 16:12 And from thence to -Philippi, which is the chief city of that part of Macedonia, and a -colony: and we were in that city abiding certain days. - -16:13 And on the sabbath we went out of the city by a river side, -where prayer was wont to be made; and we sat down, and spake unto the -women which resorted thither. - -16:14 And a certain woman named Lydia, a seller of purple, of the city -of Thyatira, which worshipped God, heard us: whose heart the Lord -opened, that she attended unto the things which were spoken of Paul. - -16:15 And when she was baptized, and her household, she besought us, -saying, If ye have judged me to be faithful to the Lord, come into my -house, and abide there. And she constrained us. - -16:16 And it came to pass, as we went to prayer, a certain damsel -possessed with a spirit of divination met us, which brought her -masters much gain by soothsaying: 16:17 The same followed Paul and us, -and cried, saying, These men are the servants of the most high God, -which shew unto us the way of salvation. - -16:18 And this did she many days. But Paul, being grieved, turned and -said to the spirit, I command thee in the name of Jesus Christ to come -out of her. - -And he came out the same hour. - -16:19 And when her masters saw that the hope of their gains was gone, -they caught Paul and Silas, and drew them into the marketplace unto -the rulers, 16:20 And brought them to the magistrates, saying, These -men, being Jews, do exceedingly trouble our city, 16:21 And teach -customs, which are not lawful for us to receive, neither to observe, -being Romans. - -16:22 And the multitude rose up together against them: and the -magistrates rent off their clothes, and commanded to beat them. - -16:23 And when they had laid many stripes upon them, they cast them -into prison, charging the jailor to keep them safely: 16:24 Who, -having received such a charge, thrust them into the inner prison, and -made their feet fast in the stocks. - -16:25 And at midnight Paul and Silas prayed, and sang praises unto -God: and the prisoners heard them. - -16:26 And suddenly there was a great earthquake, so that the -foundations of the prison were shaken: and immediately all the doors -were opened, and every one’s bands were loosed. - -16:27 And the keeper of the prison awaking out of his sleep, and -seeing the prison doors open, he drew out his sword, and would have -killed himself, supposing that the prisoners had been fled. - -16:28 But Paul cried with a loud voice, saying, Do thyself no harm: -for we are all here. - -16:29 Then he called for a light, and sprang in, and came trembling, -and fell down before Paul and Silas, 16:30 And brought them out, and -said, Sirs, what must I do to be saved? 16:31 And they said, Believe -on the Lord Jesus Christ, and thou shalt be saved, and thy house. - -16:32 And they spake unto him the word of the Lord, and to all that -were in his house. - -16:33 And he took them the same hour of the night, and washed their -stripes; and was baptized, he and all his, straightway. - -16:34 And when he had brought them into his house, he set meat before -them, and rejoiced, believing in God with all his house. - -16:35 And when it was day, the magistrates sent the serjeants, saying, -Let those men go. - -16:36 And the keeper of the prison told this saying to Paul, The -magistrates have sent to let you go: now therefore depart, and go in -peace. - -16:37 But Paul said unto them, They have beaten us openly uncondemned, -being Romans, and have cast us into prison; and now do they thrust us -out privily? nay verily; but let them come themselves and fetch us -out. - -16:38 And the serjeants told these words unto the magistrates: and -they feared, when they heard that they were Romans. - -16:39 And they came and besought them, and brought them out, and -desired them to depart out of the city. - -16:40 And they went out of the prison, and entered into the house of -Lydia: and when they had seen the brethren, they comforted them, and -departed. - -17:1 Now when they had passed through Amphipolis and Apollonia, they -came to Thessalonica, where was a synagogue of the Jews: 17:2 And -Paul, as his manner was, went in unto them, and three sabbath days -reasoned with them out of the scriptures, 17:3 Opening and alleging, -that Christ must needs have suffered, and risen again from the dead; -and that this Jesus, whom I preach unto you, is Christ. - -17:4 And some of them believed, and consorted with Paul and Silas; and -of the devout Greeks a great multitude, and of the chief women not a -few. - -17:5 But the Jews which believed not, moved with envy, took unto them -certain lewd fellows of the baser sort, and gathered a company, and -set all the city on an uproar, and assaulted the house of Jason, and -sought to bring them out to the people. - -17:6 And when they found them not, they drew Jason and certain -brethren unto the rulers of the city, crying, These that have turned -the world upside down are come hither also; 17:7 Whom Jason hath -received: and these all do contrary to the decrees of Caesar, saying -that there is another king, one Jesus. - -17:8 And they troubled the people and the rulers of the city, when -they heard these things. - -17:9 And when they had taken security of Jason, and of the other, they -let them go. - -17:10 And the brethren immediately sent away Paul and Silas by night -unto Berea: who coming thither went into the synagogue of the Jews. - -17:11 These were more noble than those in Thessalonica, in that they -received the word with all readiness of mind, and searched the -scriptures daily, whether those things were so. - -17:12 Therefore many of them believed; also of honourable women which -were Greeks, and of men, not a few. - -17:13 But when the Jews of Thessalonica had knowledge that the word of -God was preached of Paul at Berea, they came thither also, and stirred -up the people. - -17:14 And then immediately the brethren sent away Paul to go as it -were to the sea: but Silas and Timotheus abode there still. - -17:15 And they that conducted Paul brought him unto Athens: and -receiving a commandment unto Silas and Timotheus for to come to him -with all speed, they departed. - -17:16 Now while Paul waited for them at Athens, his spirit was stirred -in him, when he saw the city wholly given to idolatry. - -17:17 Therefore disputed he in the synagogue with the Jews, and with -the devout persons, and in the market daily with them that met with -him. - -17:18 Then certain philosophers of the Epicureans, and of the Stoicks, -encountered him. And some said, What will this babbler say? other -some, He seemeth to be a setter forth of strange gods: because he -preached unto them Jesus, and the resurrection. - -17:19 And they took him, and brought him unto Areopagus, saying, May -we know what this new doctrine, whereof thou speakest, is? 17:20 For -thou bringest certain strange things to our ears: we would know -therefore what these things mean. - -17:21 (For all the Athenians and strangers which were there spent -their time in nothing else, but either to tell, or to hear some new -thing.) 17:22 Then Paul stood in the midst of Mars’ hill, and said, -Ye men of Athens, I perceive that in all things ye are too -superstitious. - -17:23 For as I passed by, and beheld your devotions, I found an altar -with this inscription, TO THE UNKNOWN GOD. Whom therefore ye -ignorantly worship, him declare I unto you. - -17:24 God that made the world and all things therein, seeing that he -is Lord of heaven and earth, dwelleth not in temples made with hands; -17:25 Neither is worshipped with men’s hands, as though he needed any -thing, seeing he giveth to all life, and breath, and all things; 17:26 -And hath made of one blood all nations of men for to dwell on all the -face of the earth, and hath determined the times before appointed, and -the bounds of their habitation; 17:27 That they should seek the Lord, -if haply they might feel after him, and find him, though he be not far -from every one of us: 17:28 For in him we live, and move, and have our -being; as certain also of your own poets have said, For we are also -his offspring. - -17:29 Forasmuch then as we are the offspring of God, we ought not to -think that the Godhead is like unto gold, or silver, or stone, graven -by art and man’s device. - -17:30 And the times of this ignorance God winked at; but now -commandeth all men every where to repent: 17:31 Because he hath -appointed a day, in the which he will judge the world in righteousness -by that man whom he hath ordained; whereof he hath given assurance -unto all men, in that he hath raised him from the dead. - -17:32 And when they heard of the resurrection of the dead, some -mocked: and others said, We will hear thee again of this matter. - -17:33 So Paul departed from among them. - -17:34 Howbeit certain men clave unto him, and believed: among the -which was Dionysius the Areopagite, and a woman named Damaris, and -others with them. - -18:1 After these things Paul departed from Athens, and came to -Corinth; 18:2 And found a certain Jew named Aquila, born in Pontus, -lately come from Italy, with his wife Priscilla; (because that -Claudius had commanded all Jews to depart from Rome:) and came unto -them. - -18:3 And because he was of the same craft, he abode with them, and -wrought: for by their occupation they were tentmakers. - -18:4 And he reasoned in the synagogue every sabbath, and persuaded the -Jews and the Greeks. - -18:5 And when Silas and Timotheus were come from Macedonia, Paul was -pressed in the spirit, and testified to the Jews that Jesus was -Christ. - -18:6 And when they opposed themselves, and blasphemed, he shook his -raiment, and said unto them, Your blood be upon your own heads; I am -clean; from henceforth I will go unto the Gentiles. - -18:7 And he departed thence, and entered into a certain man’s house, -named Justus, one that worshipped God, whose house joined hard to the -synagogue. - -18:8 And Crispus, the chief ruler of the synagogue, believed on the -Lord with all his house; and many of the Corinthians hearing believed, -and were baptized. - -18:9 Then spake the Lord to Paul in the night by a vision, Be not -afraid, but speak, and hold not thy peace: 18:10 For I am with thee, -and no man shall set on thee to hurt thee: for I have much people in -this city. - -18:11 And he continued there a year and six months, teaching the word -of God among them. - -18:12 And when Gallio was the deputy of Achaia, the Jews made -insurrection with one accord against Paul, and brought him to the -judgment seat, 18:13 Saying, This fellow persuadeth men to worship God -contrary to the law. - -18:14 And when Paul was now about to open his mouth, Gallio said unto -the Jews, If it were a matter of wrong or wicked lewdness, O ye Jews, -reason would that I should bear with you: 18:15 But if it be a -question of words and names, and of your law, look ye to it; for I -will be no judge of such matters. - -18:16 And he drave them from the judgment seat. - -18:17 Then all the Greeks took Sosthenes, the chief ruler of the -synagogue, and beat him before the judgment seat. And Gallio cared for -none of those things. - -18:18 And Paul after this tarried there yet a good while, and then -took his leave of the brethren, and sailed thence into Syria, and with -him Priscilla and Aquila; having shorn his head in Cenchrea: for he -had a vow. - -18:19 And he came to Ephesus, and left them there: but he himself -entered into the synagogue, and reasoned with the Jews. - -18:20 When they desired him to tarry longer time with them, he -consented not; 18:21 But bade them farewell, saying, I must by all -means keep this feast that cometh in Jerusalem: but I will return -again unto you, if God will. And he sailed from Ephesus. - -18:22 And when he had landed at Caesarea, and gone up, and saluted the -church, he went down to Antioch. - -18:23 And after he had spent some time there, he departed, and went -over all the country of Galatia and Phrygia in order, strengthening -all the disciples. - -18:24 And a certain Jew named Apollos, born at Alexandria, an eloquent -man, and mighty in the scriptures, came to Ephesus. - -18:25 This man was instructed in the way of the Lord; and being -fervent in the spirit, he spake and taught diligently the things of -the Lord, knowing only the baptism of John. - -18:26 And he began to speak boldly in the synagogue: whom when Aquila -and Priscilla had heard, they took him unto them, and expounded unto -him the way of God more perfectly. - -18:27 And when he was disposed to pass into Achaia, the brethren -wrote, exhorting the disciples to receive him: who, when he was come, -helped them much which had believed through grace: 18:28 For he -mightily convinced the Jews, and that publickly, shewing by the -scriptures that Jesus was Christ. - -19:1 And it came to pass, that, while Apollos was at Corinth, Paul -having passed through the upper coasts came to Ephesus: and finding -certain disciples, 19:2 He said unto them, Have ye received the Holy -Ghost since ye believed? And they said unto him, We have not so much -as heard whether there be any Holy Ghost. - -19:3 And he said unto them, Unto what then were ye baptized? And they -said, Unto John’s baptism. - -19:4 Then said Paul, John verily baptized with the baptism of -repentance, saying unto the people, that they should believe on him -which should come after him, that is, on Christ Jesus. - -19:5 When they heard this, they were baptized in the name of the Lord -Jesus. - -19:6 And when Paul had laid his hands upon them, the Holy Ghost came -on them; and they spake with tongues, and prophesied. - -19:7 And all the men were about twelve. - -19:8 And he went into the synagogue, and spake boldly for the space of -three months, disputing and persuading the things concerning the -kingdom of God. - -19:9 But when divers were hardened, and believed not, but spake evil -of that way before the multitude, he departed from them, and separated -the disciples, disputing daily in the school of one Tyrannus. - -19:10 And this continued by the space of two years; so that all they -which dwelt in Asia heard the word of the Lord Jesus, both Jews and -Greeks. - -19:11 And God wrought special miracles by the hands of Paul: 19:12 So -that from his body were brought unto the sick handkerchiefs or aprons, -and the diseases departed from them, and the evil spirits went out of -them. - -19:13 Then certain of the vagabond Jews, exorcists, took upon them to -call over them which had evil spirits the name of the LORD Jesus, -saying, We adjure you by Jesus whom Paul preacheth. - -19:14 And there were seven sons of one Sceva, a Jew, and chief of the -priests, which did so. - -19:15 And the evil spirit answered and said, Jesus I know, and Paul I -know; but who are ye? 19:16 And the man in whom the evil spirit was -leaped on them, and overcame them, and prevailed against them, so that -they fled out of that house naked and wounded. - -19:17 And this was known to all the Jews and Greeks also dwelling at -Ephesus; and fear fell on them all, and the name of the Lord Jesus was -magnified. - -19:18 And many that believed came, and confessed, and shewed their -deeds. - -19:19 Many of them also which used curious arts brought their books -together, and burned them before all men: and they counted the price -of them, and found it fifty thousand pieces of silver. - -19:20 So mightily grew the word of God and prevailed. - -19:21 After these things were ended, Paul purposed in the spirit, when -he had passed through Macedonia and Achaia, to go to Jerusalem, -saying, After I have been there, I must also see Rome. - -19:22 So he sent into Macedonia two of them that ministered unto him, -Timotheus and Erastus; but he himself stayed in Asia for a season. - -19:23 And the same time there arose no small stir about that way. - -19:24 For a certain man named Demetrius, a silversmith, which made -silver shrines for Diana, brought no small gain unto the craftsmen; -19:25 Whom he called together with the workmen of like occupation, and -said, Sirs, ye know that by this craft we have our wealth. - -19:26 Moreover ye see and hear, that not alone at Ephesus, but almost -throughout all Asia, this Paul hath persuaded and turned away much -people, saying that they be no gods, which are made with hands: 19:27 -So that not only this our craft is in danger to be set at nought; but -also that the temple of the great goddess Diana should be despised, -and her magnificence should be destroyed, whom all Asia and the world -worshippeth. - -19:28 And when they heard these sayings, they were full of wrath, and -cried out, saying, Great is Diana of the Ephesians. - -19:29 And the whole city was filled with confusion: and having caught -Gaius and Aristarchus, men of Macedonia, Paul’s companions in travel, -they rushed with one accord into the theatre. - -19:30 And when Paul would have entered in unto the people, the -disciples suffered him not. - -19:31 And certain of the chief of Asia, which were his friends, sent -unto him, desiring him that he would not adventure himself into the -theatre. - -19:32 Some therefore cried one thing, and some another: for the -assembly was confused: and the more part knew not wherefore they were -come together. - -19:33 And they drew Alexander out of the multitude, the Jews putting -him forward. And Alexander beckoned with the hand, and would have made -his defence unto the people. - -19:34 But when they knew that he was a Jew, all with one voice about -the space of two hours cried out, Great is Diana of the Ephesians. - -19:35 And when the townclerk had appeased the people, he said, Ye men -of Ephesus, what man is there that knoweth not how that the city of -the Ephesians is a worshipper of the great goddess Diana, and of the -image which fell down from Jupiter? 19:36 Seeing then that these -things cannot be spoken against, ye ought to be quiet, and to do -nothing rashly. - -19:37 For ye have brought hither these men, which are neither robbers -of churches, nor yet blasphemers of your goddess. - -19:38 Wherefore if Demetrius, and the craftsmen which are with him, -have a matter against any man, the law is open, and there are -deputies: let them implead one another. - -19:39 But if ye enquire any thing concerning other matters, it shall -be determined in a lawful assembly. - -19:40 For we are in danger to be called in question for this day’s -uproar, there being no cause whereby we may give an account of this -concourse. - -19:41 And when he had thus spoken, he dismissed the assembly. - -20:1 And after the uproar was ceased, Paul called unto him the -disciples, and embraced them, and departed for to go into Macedonia. - -20:2 And when he had gone over those parts, and had given them much -exhortation, he came into Greece, 20:3 And there abode three months. -And when the Jews laid wait for him, as he was about to sail into -Syria, he purposed to return through Macedonia. - -20:4 And there accompanied him into Asia Sopater of Berea; and of the -Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and -Timotheus; and of Asia, Tychicus and Trophimus. - -20:5 These going before tarried for us at Troas. - -20:6 And we sailed away from Philippi after the days of unleavened -bread, and came unto them to Troas in five days; where we abode seven -days. - -20:7 And upon the first day of the week, when the disciples came -together to break bread, Paul preached unto them, ready to depart on -the morrow; and continued his speech until midnight. - -20:8 And there were many lights in the upper chamber, where they were -gathered together. - -20:9 And there sat in a window a certain young man named Eutychus, -being fallen into a deep sleep: and as Paul was long preaching, he -sunk down with sleep, and fell down from the third loft, and was taken -up dead. - -20:10 And Paul went down, and fell on him, and embracing him said, -Trouble not yourselves; for his life is in him. - -20:11 When he therefore was come up again, and had broken bread, and -eaten, and talked a long while, even till break of day, so he -departed. - -20:12 And they brought the young man alive, and were not a little -comforted. - -20:13 And we went before to ship, and sailed unto Assos, there -intending to take in Paul: for so had he appointed, minding himself to -go afoot. - -20:14 And when he met with us at Assos, we took him in, and came to -Mitylene. - -20:15 And we sailed thence, and came the next day over against Chios; -and the next day we arrived at Samos, and tarried at Trogyllium; and -the next day we came to Miletus. - -20:16 For Paul had determined to sail by Ephesus, because he would not -spend the time in Asia: for he hasted, if it were possible for him, to -be at Jerusalem the day of Pentecost. - -20:17 And from Miletus he sent to Ephesus, and called the elders of -the church. - -20:18 And when they were come to him, he said unto them, Ye know, from -the first day that I came into Asia, after what manner I have been -with you at all seasons, 20:19 Serving the LORD with all humility of -mind, and with many tears, and temptations, which befell me by the -lying in wait of the Jews: 20:20 And how I kept back nothing that was -profitable unto you, but have shewed you, and have taught you -publickly, and from house to house, 20:21 Testifying both to the Jews, -and also to the Greeks, repentance toward God, and faith toward our -Lord Jesus Christ. - -20:22 And now, behold, I go bound in the spirit unto Jerusalem, not -knowing the things that shall befall me there: 20:23 Save that the -Holy Ghost witnesseth in every city, saying that bonds and afflictions -abide me. - -20:24 But none of these things move me, neither count I my life dear -unto myself, so that I might finish my course with joy, and the -ministry, which I have received of the Lord Jesus, to testify the -gospel of the grace of God. - -20:25 And now, behold, I know that ye all, among whom I have gone -preaching the kingdom of God, shall see my face no more. - -20:26 Wherefore I take you to record this day, that I am pure from the -blood of all men. - -20:27 For I have not shunned to declare unto you all the counsel of -God. - -20:28 Take heed therefore unto yourselves, and to all the flock, over -the which the Holy Ghost hath made you overseers, to feed the church -of God, which he hath purchased with his own blood. - -20:29 For I know this, that after my departing shall grievous wolves -enter in among you, not sparing the flock. - -20:30 Also of your own selves shall men arise, speaking perverse -things, to draw away disciples after them. - -20:31 Therefore watch, and remember, that by the space of three years -I ceased not to warn every one night and day with tears. - -20:32 And now, brethren, I commend you to God, and to the word of his -grace, which is able to build you up, and to give you an inheritance -among all them which are sanctified. - -20:33 I have coveted no man’s silver, or gold, or apparel. - -20:34 Yea, ye yourselves know, that these hands have ministered unto -my necessities, and to them that were with me. - -20:35 I have shewed you all things, how that so labouring ye ought to -support the weak, and to remember the words of the Lord Jesus, how he -said, It is more blessed to give than to receive. - -20:36 And when he had thus spoken, he kneeled down, and prayed with -them all. - -20:37 And they all wept sore, and fell on Paul’s neck, and kissed him, -20:38 Sorrowing most of all for the words which he spake, that they -should see his face no more. And they accompanied him unto the ship. - -21:1 And it came to pass, that after we were gotten from them, and had -launched, we came with a straight course unto Coos, and the day -following unto Rhodes, and from thence unto Patara: 21:2 And finding a -ship sailing over unto Phenicia, we went aboard, and set forth. - -21:3 Now when we had discovered Cyprus, we left it on the left hand, -and sailed into Syria, and landed at Tyre: for there the ship was to -unlade her burden. - -21:4 And finding disciples, we tarried there seven days: who said to -Paul through the Spirit, that he should not go up to Jerusalem. - -21:5 And when we had accomplished those days, we departed and went our -way; and they all brought us on our way, with wives and children, till -we were out of the city: and we kneeled down on the shore, and prayed. - -21:6 And when we had taken our leave one of another, we took ship; and -they returned home again. - -21:7 And when we had finished our course from Tyre, we came to -Ptolemais, and saluted the brethren, and abode with them one day. - -21:8 And the next day we that were of Paul’s company departed, and -came unto Caesarea: and we entered into the house of Philip the -evangelist, which was one of the seven; and abode with him. - -21:9 And the same man had four daughters, virgins, which did prophesy. - -21:10 And as we tarried there many days, there came down from Judaea a -certain prophet, named Agabus. - -21:11 And when he was come unto us, he took Paul’s girdle, and bound -his own hands and feet, and said, Thus saith the Holy Ghost, So shall -the Jews at Jerusalem bind the man that owneth this girdle, and shall -deliver him into the hands of the Gentiles. - -21:12 And when we heard these things, both we, and they of that place, -besought him not to go up to Jerusalem. - -21:13 Then Paul answered, What mean ye to weep and to break mine -heart? for I am ready not to be bound only, but also to die at -Jerusalem for the name of the Lord Jesus. - -21:14 And when he would not be persuaded, we ceased, saying, The will -of the Lord be done. - -21:15 And after those days we took up our carriages, and went up to -Jerusalem. - -21:16 There went with us also certain of the disciples of Caesarea, -and brought with them one Mnason of Cyprus, an old disciple, with whom -we should lodge. - -21:17 And when we were come to Jerusalem, the brethren received us -gladly. - -21:18 And the day following Paul went in with us unto James; and all -the elders were present. - -21:19 And when he had saluted them, he declared particularly what -things God had wrought among the Gentiles by his ministry. - -21:20 And when they heard it, they glorified the Lord, and said unto -him, Thou seest, brother, how many thousands of Jews there are which -believe; and they are all zealous of the law: 21:21 And they are -informed of thee, that thou teachest all the Jews which are among the -Gentiles to forsake Moses, saying that they ought not to circumcise -their children, neither to walk after the customs. - -21:22 What is it therefore? the multitude must needs come together: -for they will hear that thou art come. - -21:23 Do therefore this that we say to thee: We have four men which -have a vow on them; 21:24 Them take, and purify thyself with them, and -be at charges with them, that they may shave their heads: and all may -know that those things, whereof they were informed concerning thee, -are nothing; but that thou thyself also walkest orderly, and keepest -the law. - -21:25 As touching the Gentiles which believe, we have written and -concluded that they observe no such thing, save only that they keep -themselves from things offered to idols, and from blood, and from -strangled, and from fornication. - -21:26 Then Paul took the men, and the next day purifying himself with -them entered into the temple, to signify the accomplishment of the -days of purification, until that an offering should be offered for -every one of them. - -21:27 And when the seven days were almost ended, the Jews which were -of Asia, when they saw him in the temple, stirred up all the people, -and laid hands on him, 21:28 Crying out, Men of Israel, help: This is -the man, that teacheth all men every where against the people, and the -law, and this place: and further brought Greeks also into the temple, -and hath polluted this holy place. - -21:29 (For they had seen before with him in the city Trophimus an -Ephesian, whom they supposed that Paul had brought into the temple.) -21:30 And all the city was moved, and the people ran together: and -they took Paul, and drew him out of the temple: and forthwith the -doors were shut. - -21:31 And as they went about to kill him, tidings came unto the chief -captain of the band, that all Jerusalem was in an uproar. - -21:32 Who immediately took soldiers and centurions, and ran down unto -them: and when they saw the chief captain and the soldiers, they left -beating of Paul. - -21:33 Then the chief captain came near, and took him, and commanded -him to be bound with two chains; and demanded who he was, and what he -had done. - -21:34 And some cried one thing, some another, among the multitude: and -when he could not know the certainty for the tumult, he commanded him -to be carried into the castle. - -21:35 And when he came upon the stairs, so it was, that he was borne -of the soldiers for the violence of the people. - -21:36 For the multitude of the people followed after, crying, Away -with him. - -21:37 And as Paul was to be led into the castle, he said unto the -chief captain, May I speak unto thee? Who said, Canst thou speak -Greek? 21:38 Art not thou that Egyptian, which before these days -madest an uproar, and leddest out into the wilderness four thousand -men that were murderers? 21:39 But Paul said, I am a man which am a -Jew of Tarsus, a city in Cilicia, a citizen of no mean city: and, I -beseech thee, suffer me to speak unto the people. - -21:40 And when he had given him licence, Paul stood on the stairs, and -beckoned with the hand unto the people. And when there was made a -great silence, he spake unto them in the Hebrew tongue, saying, 22:1 -Men, brethren, and fathers, hear ye my defence which I make now unto -you. - -22:2 (And when they heard that he spake in the Hebrew tongue to them, -they kept the more silence: and he saith,) 22:3 I am verily a man -which am a Jew, born in Tarsus, a city in Cilicia, yet brought up in -this city at the feet of Gamaliel, and taught according to the perfect -manner of the law of the fathers, and was zealous toward God, as ye -all are this day. - -22:4 And I persecuted this way unto the death, binding and delivering -into prisons both men and women. - -22:5 As also the high priest doth bear me witness, and all the estate -of the elders: from whom also I received letters unto the brethren, -and went to Damascus, to bring them which were there bound unto -Jerusalem, for to be punished. - -22:6 And it came to pass, that, as I made my journey, and was come -nigh unto Damascus about noon, suddenly there shone from heaven a -great light round about me. - -22:7 And I fell unto the ground, and heard a voice saying unto me, -Saul, Saul, why persecutest thou me? 22:8 And I answered, Who art -thou, Lord? And he said unto me, I am Jesus of Nazareth, whom thou -persecutest. - -22:9 And they that were with me saw indeed the light, and were afraid; -but they heard not the voice of him that spake to me. - -22:10 And I said, What shall I do, LORD? And the Lord said unto me, -Arise, and go into Damascus; and there it shall be told thee of all -things which are appointed for thee to do. - -22:11 And when I could not see for the glory of that light, being led -by the hand of them that were with me, I came into Damascus. - -22:12 And one Ananias, a devout man according to the law, having a -good report of all the Jews which dwelt there, 22:13 Came unto me, and -stood, and said unto me, Brother Saul, receive thy sight. And the same -hour I looked up upon him. - -22:14 And he said, The God of our fathers hath chosen thee, that thou -shouldest know his will, and see that Just One, and shouldest hear the -voice of his mouth. - -22:15 For thou shalt be his witness unto all men of what thou hast -seen and heard. - -22:16 And now why tarriest thou? arise, and be baptized, and wash away -thy sins, calling on the name of the Lord. - -22:17 And it came to pass, that, when I was come again to Jerusalem, -even while I prayed in the temple, I was in a trance; 22:18 And saw -him saying unto me, Make haste, and get thee quickly out of Jerusalem: -for they will not receive thy testimony concerning me. - -22:19 And I said, Lord, they know that I imprisoned and beat in every -synagogue them that believed on thee: 22:20 And when the blood of thy -martyr Stephen was shed, I also was standing by, and consenting unto -his death, and kept the raiment of them that slew him. - -22:21 And he said unto me, Depart: for I will send thee far hence unto -the Gentiles. - -22:22 And they gave him audience unto this word, and then lifted up -their voices, and said, Away with such a fellow from the earth: for it -is not fit that he should live. - -22:23 And as they cried out, and cast off their clothes, and threw -dust into the air, 22:24 The chief captain commanded him to be brought -into the castle, and bade that he should be examined by scourging; -that he might know wherefore they cried so against him. - -22:25 And as they bound him with thongs, Paul said unto the centurion -that stood by, Is it lawful for you to scourge a man that is a Roman, -and uncondemned? 22:26 When the centurion heard that, he went and -told the chief captain, saying, Take heed what thou doest: for this -man is a Roman. - -22:27 Then the chief captain came, and said unto him, Tell me, art -thou a Roman? He said, Yea. - -22:28 And the chief captain answered, With a great sum obtained I this -freedom. And Paul said, But I was free born. - -22:29 Then straightway they departed from him which should have -examined him: and the chief captain also was afraid, after he knew -that he was a Roman, and because he had bound him. - -22:30 On the morrow, because he would have known the certainty -wherefore he was accused of the Jews, he loosed him from his bands, -and commanded the chief priests and all their council to appear, and -brought Paul down, and set him before them. - -23:1 And Paul, earnestly beholding the council, said, Men and -brethren, I have lived in all good conscience before God until this -day. - -23:2 And the high priest Ananias commanded them that stood by him to -smite him on the mouth. - -23:3 Then said Paul unto him, God shall smite thee, thou whited wall: -for sittest thou to judge me after the law, and commandest me to be -smitten contrary to the law? 23:4 And they that stood by said, -Revilest thou God’s high priest? 23:5 Then said Paul, I wist not, -brethren, that he was the high priest: for it is written, Thou shalt -not speak evil of the ruler of thy people. - -23:6 But when Paul perceived that the one part were Sadducees, and the -other Pharisees, he cried out in the council, Men and brethren, I am a -Pharisee, the son of a Pharisee: of the hope and resurrection of the -dead I am called in question. - -23:7 And when he had so said, there arose a dissension between the -Pharisees and the Sadducees: and the multitude was divided. - -23:8 For the Sadducees say that there is no resurrection, neither -angel, nor spirit: but the Pharisees confess both. - -23:9 And there arose a great cry: and the scribes that were of the -Pharisees’ part arose, and strove, saying, We find no evil in this -man: but if a spirit or an angel hath spoken to him, let us not fight -against God. - -23:10 And when there arose a great dissension, the chief captain, -fearing lest Paul should have been pulled in pieces of them, commanded -the soldiers to go down, and to take him by force from among them, and -to bring him into the castle. - -23:11 And the night following the Lord stood by him, and said, Be of -good cheer, Paul: for as thou hast testified of me in Jerusalem, so -must thou bear witness also at Rome. - -23:12 And when it was day, certain of the Jews banded together, and -bound themselves under a curse, saying that they would neither eat nor -drink till they had killed Paul. - -23:13 And they were more than forty which had made this conspiracy. - -23:14 And they came to the chief priests and elders, and said, We have -bound ourselves under a great curse, that we will eat nothing until we -have slain Paul. - -23:15 Now therefore ye with the council signify to the chief captain -that he bring him down unto you to morrow, as though ye would enquire -something more perfectly concerning him: and we, or ever he come near, -are ready to kill him. - -23:16 And when Paul’s sister’s son heard of their lying in wait, he -went and entered into the castle, and told Paul. - -23:17 Then Paul called one of the centurions unto him, and said, Bring -this young man unto the chief captain: for he hath a certain thing to -tell him. - -23:18 So he took him, and brought him to the chief captain, and said, -Paul the prisoner called me unto him, and prayed me to bring this -young man unto thee, who hath something to say unto thee. - -23:19 Then the chief captain took him by the hand, and went with him -aside privately, and asked him, What is that thou hast to tell me? -23:20 And he said, The Jews have agreed to desire thee that thou -wouldest bring down Paul to morrow into the council, as though they -would enquire somewhat of him more perfectly. - -23:21 But do not thou yield unto them: for there lie in wait for him -of them more than forty men, which have bound themselves with an oath, -that they will neither eat nor drink till they have killed him: and -now are they ready, looking for a promise from thee. - -23:22 So the chief captain then let the young man depart, and charged -him, See thou tell no man that thou hast shewed these things to me. - -23:23 And he called unto him two centurions, saying, Make ready two -hundred soldiers to go to Caesarea, and horsemen threescore and ten, -and spearmen two hundred, at the third hour of the night; 23:24 And -provide them beasts, that they may set Paul on, and bring him safe -unto Felix the governor. - -23:25 And he wrote a letter after this manner: 23:26 Claudius Lysias -unto the most excellent governor Felix sendeth greeting. - -23:27 This man was taken of the Jews, and should have been killed of -them: then came I with an army, and rescued him, having understood -that he was a Roman. - -23:28 And when I would have known the cause wherefore they accused -him, I brought him forth into their council: 23:29 Whom I perceived to -be accused of questions of their law, but to have nothing laid to his -charge worthy of death or of bonds. - -23:30 And when it was told me how that the Jews laid wait for the man, -I sent straightway to thee, and gave commandment to his accusers also -to say before thee what they had against him. Farewell. - -23:31 Then the soldiers, as it was commanded them, took Paul, and -brought him by night to Antipatris. - -23:32 On the morrow they left the horsemen to go with him, and -returned to the castle: 23:33 Who, when they came to Caesarea and -delivered the epistle to the governor, presented Paul also before him. - -23:34 And when the governor had read the letter, he asked of what -province he was. And when he understood that he was of Cilicia; 23:35 -I will hear thee, said he, when thine accusers are also come. And he -commanded him to be kept in Herod’s judgment hall. - -24:1 And after five days Ananias the high priest descended with the -elders, and with a certain orator named Tertullus, who informed the -governor against Paul. - -24:2 And when he was called forth, Tertullus began to accuse him, -saying, Seeing that by thee we enjoy great quietness, and that very -worthy deeds are done unto this nation by thy providence, 24:3 We -accept it always, and in all places, most noble Felix, with all -thankfulness. - -24:4 Notwithstanding, that I be not further tedious unto thee, I pray -thee that thou wouldest hear us of thy clemency a few words. - -24:5 For we have found this man a pestilent fellow, and a mover of -sedition among all the Jews throughout the world, and a ringleader of -the sect of the Nazarenes: 24:6 Who also hath gone about to profane -the temple: whom we took, and would have judged according to our law. - -24:7 But the chief captain Lysias came upon us, and with great -violence took him away out of our hands, 24:8 Commanding his accusers -to come unto thee: by examining of whom thyself mayest take knowledge -of all these things, whereof we accuse him. - -24:9 And the Jews also assented, saying that these things were so. - -24:10 Then Paul, after that the governor had beckoned unto him to -speak, answered, Forasmuch as I know that thou hast been of many years -a judge unto this nation, I do the more cheerfully answer for myself: -24:11 Because that thou mayest understand, that there are yet but -twelve days since I went up to Jerusalem for to worship. - -24:12 And they neither found me in the temple disputing with any man, -neither raising up the people, neither in the synagogues, nor in the -city: 24:13 Neither can they prove the things whereof they now accuse -me. - -24:14 But this I confess unto thee, that after the way which they call -heresy, so worship I the God of my fathers, believing all things which -are written in the law and in the prophets: 24:15 And have hope toward -God, which they themselves also allow, that there shall be a -resurrection of the dead, both of the just and unjust. - -24:16 And herein do I exercise myself, to have always a conscience -void to offence toward God, and toward men. - -24:17 Now after many years I came to bring alms to my nation, and -offerings. - -24:18 Whereupon certain Jews from Asia found me purified in the -temple, neither with multitude, nor with tumult. - -24:19 Who ought to have been here before thee, and object, if they had -ought against me. - -24:20 Or else let these same here say, if they have found any evil -doing in me, while I stood before the council, 24:21 Except it be for -this one voice, that I cried standing among them, Touching the -resurrection of the dead I am called in question by you this day. - -24:22 And when Felix heard these things, having more perfect knowledge -of that way, he deferred them, and said, When Lysias the chief captain -shall come down, I will know the uttermost of your matter. - -24:23 And he commanded a centurion to keep Paul, and to let him have -liberty, and that he should forbid none of his acquaintance to -minister or come unto him. - -24:24 And after certain days, when Felix came with his wife Drusilla, -which was a Jewess, he sent for Paul, and heard him concerning the -faith in Christ. - -24:25 And as he reasoned of righteousness, temperance, and judgment to -come, Felix trembled, and answered, Go thy way for this time; when I -have a convenient season, I will call for thee. - -24:26 He hoped also that money should have been given him of Paul, -that he might loose him: wherefore he sent for him the oftener, and -communed with him. - -24:27 But after two years Porcius Festus came into Felix’ room: and -Felix, willing to shew the Jews a pleasure, left Paul bound. - -25:1 Now when Festus was come into the province, after three days he -ascended from Caesarea to Jerusalem. - -25:2 Then the high priest and the chief of the Jews informed him -against Paul, and besought him, 25:3 And desired favour against him, -that he would send for him to Jerusalem, laying wait in the way to -kill him. - -25:4 But Festus answered, that Paul should be kept at Caesarea, and -that he himself would depart shortly thither. - -25:5 Let them therefore, said he, which among you are able, go down -with me, and accuse this man, if there be any wickedness in him. - -25:6 And when he had tarried among them more than ten days, he went -down unto Caesarea; and the next day sitting on the judgment seat -commanded Paul to be brought. - -25:7 And when he was come, the Jews which came down from Jerusalem -stood round about, and laid many and grievous complaints against Paul, -which they could not prove. - -25:8 While he answered for himself, Neither against the law of the -Jews, neither against the temple, nor yet against Caesar, have I -offended any thing at all. - -25:9 But Festus, willing to do the Jews a pleasure, answered Paul, and -said, Wilt thou go up to Jerusalem, and there be judged of these -things before me? 25:10 Then said Paul, I stand at Caesar’s judgment -seat, where I ought to be judged: to the Jews have I done no wrong, as -thou very well knowest. - -25:11 For if I be an offender, or have committed any thing worthy of -death, I refuse not to die: but if there be none of these things -whereof these accuse me, no man may deliver me unto them. I appeal -unto Caesar. - -25:12 Then Festus, when he had conferred with the council, answered, -Hast thou appealed unto Caesar? unto Caesar shalt thou go. - -25:13 And after certain days king Agrippa and Bernice came unto -Caesarea to salute Festus. - -25:14 And when they had been there many days, Festus declared Paul’s -cause unto the king, saying, There is a certain man left in bonds by -Felix: 25:15 About whom, when I was at Jerusalem, the chief priests -and the elders of the Jews informed me, desiring to have judgment -against him. - -25:16 To whom I answered, It is not the manner of the Romans to -deliver any man to die, before that he which is accused have the -accusers face to face, and have licence to answer for himself -concerning the crime laid against him. - -25:17 Therefore, when they were come hither, without any delay on the -morrow I sat on the judgment seat, and commanded the man to be brought -forth. - -25:18 Against whom when the accusers stood up, they brought none -accusation of such things as I supposed: 25:19 But had certain -questions against him of their own superstition, and of one Jesus, -which was dead, whom Paul affirmed to be alive. - -25:20 And because I doubted of such manner of questions, I asked him -whether he would go to Jerusalem, and there be judged of these -matters. - -25:21 But when Paul had appealed to be reserved unto the hearing of -Augustus, I commanded him to be kept till I might send him to Caesar. - -25:22 Then Agrippa said unto Festus, I would also hear the man myself. -To morrow, said he, thou shalt hear him. - -25:23 And on the morrow, when Agrippa was come, and Bernice, with -great pomp, and was entered into the place of hearing, with the chief -captains, and principal men of the city, at Festus’ commandment Paul -was brought forth. - -25:24 And Festus said, King Agrippa, and all men which are here -present with us, ye see this man, about whom all the multitude of the -Jews have dealt with me, both at Jerusalem, and also here, crying that -he ought not to live any longer. - -25:25 But when I found that he had committed nothing worthy of death, -and that he himself hath appealed to Augustus, I have determined to -send him. - -25:26 Of whom I have no certain thing to write unto my lord. Wherefore -I have brought him forth before you, and specially before thee, O king -Agrippa, that, after examination had, I might have somewhat to write. - -25:27 For it seemeth to me unreasonable to send a prisoner, and not -withal to signify the crimes laid against him. - -26:1 Then Agrippa said unto Paul, Thou art permitted to speak for -thyself. - -Then Paul stretched forth the hand, and answered for himself: 26:2 I -think myself happy, king Agrippa, because I shall answer for myself -this day before thee touching all the things whereof I am accused of -the Jews: 26:3 Especially because I know thee to be expert in all -customs and questions which are among the Jews: wherefore I beseech -thee to hear me patiently. - -26:4 My manner of life from my youth, which was at the first among -mine own nation at Jerusalem, know all the Jews; 26:5 Which knew me -from the beginning, if they would testify, that after the most -straitest sect of our religion I lived a Pharisee. - -26:6 And now I stand and am judged for the hope of the promise made of -God, unto our fathers: 26:7 Unto which promise our twelve tribes, -instantly serving God day and night, hope to come. For which hope’s -sake, king Agrippa, I am accused of the Jews. - -26:8 Why should it be thought a thing incredible with you, that God -should raise the dead? 26:9 I verily thought with myself, that I -ought to do many things contrary to the name of Jesus of Nazareth. - -26:10 Which thing I also did in Jerusalem: and many of the saints did -I shut up in prison, having received authority from the chief priests; -and when they were put to death, I gave my voice against them. - -26:11 And I punished them oft in every synagogue, and compelled them -to blaspheme; and being exceedingly mad against them, I persecuted -them even unto strange cities. - -26:12 Whereupon as I went to Damascus with authority and commission -from the chief priests, 26:13 At midday, O king, I saw in the way a -light from heaven, above the brightness of the sun, shining round -about me and them which journeyed with me. - -26:14 And when we were all fallen to the earth, I heard a voice -speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why -persecutest thou me? it is hard for thee to kick against the pricks. - -26:15 And I said, Who art thou, Lord? And he said, I am Jesus whom -thou persecutest. - -26:16 But rise, and stand upon thy feet: for I have appeared unto thee -for this purpose, to make thee a minister and a witness both of these -things which thou hast seen, and of those things in the which I will -appear unto thee; 26:17 Delivering thee from the people, and from the -Gentiles, unto whom now I send thee, 26:18 To open their eyes, and to -turn them from darkness to light, and from the power of Satan unto -God, that they may receive forgiveness of sins, and inheritance among -them which are sanctified by faith that is in me. - -26:19 Whereupon, O king Agrippa, I was not disobedient unto the -heavenly vision: 26:20 But shewed first unto them of Damascus, and at -Jerusalem, and throughout all the coasts of Judaea, and then to the -Gentiles, that they should repent and turn to God, and do works meet -for repentance. - -26:21 For these causes the Jews caught me in the temple, and went -about to kill me. - -26:22 Having therefore obtained help of God, I continue unto this day, -witnessing both to small and great, saying none other things than -those which the prophets and Moses did say should come: 26:23 That -Christ should suffer, and that he should be the first that should rise -from the dead, and should shew light unto the people, and to the -Gentiles. - -26:24 And as he thus spake for himself, Festus said with a loud voice, -Paul, thou art beside thyself; much learning doth make thee mad. - -26:25 But he said, I am not mad, most noble Festus; but speak forth -the words of truth and soberness. - -26:26 For the king knoweth of these things, before whom also I speak -freely: for I am persuaded that none of these things are hidden from -him; for this thing was not done in a corner. - -26:27 King Agrippa, believest thou the prophets? I know that thou -believest. - -26:28 Then Agrippa said unto Paul, Almost thou persuadest me to be a -Christian. - -26:29 And Paul said, I would to God, that not only thou, but also all -that hear me this day, were both almost, and altogether such as I am, -except these bonds. - -26:30 And when he had thus spoken, the king rose up, and the governor, -and Bernice, and they that sat with them: 26:31 And when they were -gone aside, they talked between themselves, saying, This man doeth -nothing worthy of death or of bonds. - -26:32 Then said Agrippa unto Festus, This man might have been set at -liberty, if he had not appealed unto Caesar. - -27:1 And when it was determined that we should sail into Italy, they -delivered Paul and certain other prisoners unto one named Julius, a -centurion of Augustus’ band. - -27:2 And entering into a ship of Adramyttium, we launched, meaning to -sail by the coasts of Asia; one Aristarchus, a Macedonian of -Thessalonica, being with us. - -27:3 And the next day we touched at Sidon. And Julius courteously -entreated Paul, and gave him liberty to go unto his friends to refresh -himself. - -27:4 And when we had launched from thence, we sailed under Cyprus, -because the winds were contrary. - -27:5 And when we had sailed over the sea of Cilicia and Pamphylia, we -came to Myra, a city of Lycia. - -27:6 And there the centurion found a ship of Alexandria sailing into -Italy; and he put us therein. - -27:7 And when we had sailed slowly many days, and scarce were come -over against Cnidus, the wind not suffering us, we sailed under Crete, -over against Salmone; 27:8 And, hardly passing it, came unto a place -which is called The fair havens; nigh whereunto was the city of Lasea. - -27:9 Now when much time was spent, and when sailing was now dangerous, -because the fast was now already past, Paul admonished them, 27:10 And -said unto them, Sirs, I perceive that this voyage will be with hurt -and much damage, not only of the lading and ship, but also of our -lives. - -27:11 Nevertheless the centurion believed the master and the owner of -the ship, more than those things which were spoken by Paul. - -27:12 And because the haven was not commodious to winter in, the more -part advised to depart thence also, if by any means they might attain -to Phenice, and there to winter; which is an haven of Crete, and lieth -toward the south west and north west. - -27:13 And when the south wind blew softly, supposing that they had -obtained their purpose, loosing thence, they sailed close by Crete. - -27:14 But not long after there arose against it a tempestuous wind, -called Euroclydon. - -27:15 And when the ship was caught, and could not bear up into the -wind, we let her drive. - -27:16 And running under a certain island which is called Clauda, we -had much work to come by the boat: 27:17 Which when they had taken up, -they used helps, undergirding the ship; and, fearing lest they should -fall into the quicksands, strake sail, and so were driven. - -27:18 And we being exceedingly tossed with a tempest, the next day -they lightened the ship; 27:19 And the third day we cast out with our -own hands the tackling of the ship. - -27:20 And when neither sun nor stars in many days appeared, and no -small tempest lay on us, all hope that we should be saved was then -taken away. - -27:21 But after long abstinence Paul stood forth in the midst of them, -and said, Sirs, ye should have hearkened unto me, and not have loosed -from Crete, and to have gained this harm and loss. - -27:22 And now I exhort you to be of good cheer: for there shall be no -loss of any man’s life among you, but of the ship. - -27:23 For there stood by me this night the angel of God, whose I am, -and whom I serve, 27:24 Saying, Fear not, Paul; thou must be brought -before Caesar: and, lo, God hath given thee all them that sail with -thee. - -27:25 Wherefore, sirs, be of good cheer: for I believe God, that it -shall be even as it was told me. - -27:26 Howbeit we must be cast upon a certain island. - -27:27 But when the fourteenth night was come, as we were driven up and -down in Adria, about midnight the shipmen deemed that they drew near -to some country; 27:28 And sounded, and found it twenty fathoms: and -when they had gone a little further, they sounded again, and found it -fifteen fathoms. - -27:29 Then fearing lest we should have fallen upon rocks, they cast -four anchors out of the stern, and wished for the day. - -27:30 And as the shipmen were about to flee out of the ship, when they -had let down the boat into the sea, under colour as though they would -have cast anchors out of the foreship, 27:31 Paul said to the -centurion and to the soldiers, Except these abide in the ship, ye -cannot be saved. - -27:32 Then the soldiers cut off the ropes of the boat, and let her -fall off. - -27:33 And while the day was coming on, Paul besought them all to take -meat, saying, This day is the fourteenth day that ye have tarried and -continued fasting, having taken nothing. - -27:34 Wherefore I pray you to take some meat: for this is for your -health: for there shall not an hair fall from the head of any of you. - -27:35 And when he had thus spoken, he took bread, and gave thanks to -God in presence of them all: and when he had broken it, he began to -eat. - -27:36 Then were they all of good cheer, and they also took some meat. - -27:37 And we were in all in the ship two hundred threescore and -sixteen souls. - -27:38 And when they had eaten enough, they lightened the ship, and -cast out the wheat into the sea. - -27:39 And when it was day, they knew not the land: but they discovered -a certain creek with a shore, into the which they were minded, if it -were possible, to thrust in the ship. - -27:40 And when they had taken up the anchors, they committed -themselves unto the sea, and loosed the rudder bands, and hoised up -the mainsail to the wind, and made toward shore. - -27:41 And falling into a place where two seas met, they ran the ship -aground; and the forepart stuck fast, and remained unmoveable, but the -hinder part was broken with the violence of the waves. - -27:42 And the soldiers’ counsel was to kill the prisoners, lest any of -them should swim out, and escape. - -27:43 But the centurion, willing to save Paul, kept them from their -purpose; and commanded that they which could swim should cast -themselves first into the sea, and get to land: 27:44 And the rest, -some on boards, and some on broken pieces of the ship. - -And so it came to pass, that they escaped all safe to land. - -28:1 And when they were escaped, then they knew that the island was -called Melita. - -28:2 And the barbarous people shewed us no little kindness: for they -kindled a fire, and received us every one, because of the present -rain, and because of the cold. - -28:3 And when Paul had gathered a bundle of sticks, and laid them on -the fire, there came a viper out of the heat, and fastened on his -hand. - -28:4 And when the barbarians saw the venomous beast hang on his hand, -they said among themselves, No doubt this man is a murderer, whom, -though he hath escaped the sea, yet vengeance suffereth not to live. - -28:5 And he shook off the beast into the fire, and felt no harm. - -28:6 Howbeit they looked when he should have swollen, or fallen down -dead suddenly: but after they had looked a great while, and saw no -harm come to him, they changed their minds, and said that he was a -god. - -28:7 In the same quarters were possessions of the chief man of the -island, whose name was Publius; who received us, and lodged us three -days courteously. - -28:8 And it came to pass, that the father of Publius lay sick of a -fever and of a bloody flux: to whom Paul entered in, and prayed, and -laid his hands on him, and healed him. - -28:9 So when this was done, others also, which had diseases in the -island, came, and were healed: 28:10 Who also honoured us with many -honours; and when we departed, they laded us with such things as were -necessary. - -28:11 And after three months we departed in a ship of Alexandria, -which had wintered in the isle, whose sign was Castor and Pollux. - -28:12 And landing at Syracuse, we tarried there three days. - -28:13 And from thence we fetched a compass, and came to Rhegium: and -after one day the south wind blew, and we came the next day to -Puteoli: 28:14 Where we found brethren, and were desired to tarry with -them seven days: and so we went toward Rome. - -28:15 And from thence, when the brethren heard of us, they came to -meet us as far as Appii forum, and The three taverns: whom when Paul -saw, he thanked God, and took courage. - -28:16 And when we came to Rome, the centurion delivered the prisoners -to the captain of the guard: but Paul was suffered to dwell by himself -with a soldier that kept him. - -28:17 And it came to pass, that after three days Paul called the chief -of the Jews together: and when they were come together, he said unto -them, Men and brethren, though I have committed nothing against the -people, or customs of our fathers, yet was I delivered prisoner from -Jerusalem into the hands of the Romans. - -28:18 Who, when they had examined me, would have let me go, because -there was no cause of death in me. - -28:19 But when the Jews spake against it, I was constrained to appeal -unto Caesar; not that I had ought to accuse my nation of. - -28:20 For this cause therefore have I called for you, to see you, and -to speak with you: because that for the hope of Israel I am bound with -this chain. - -28:21 And they said unto him, We neither received letters out of -Judaea concerning thee, neither any of the brethren that came shewed -or spake any harm of thee. - -28:22 But we desire to hear of thee what thou thinkest: for as -concerning this sect, we know that every where it is spoken against. - -28:23 And when they had appointed him a day, there came many to him -into his lodging; to whom he expounded and testified the kingdom of -God, persuading them concerning Jesus, both out of the law of Moses, -and out of the prophets, from morning till evening. - -28:24 And some believed the things which were spoken, and some -believed not. - -28:25 And when they agreed not among themselves, they departed, after -that Paul had spoken one word, Well spake the Holy Ghost by Esaias the -prophet unto our fathers, 28:26 Saying, Go unto this people, and say, -Hearing ye shall hear, and shall not understand; and seeing ye shall -see, and not perceive: 28:27 For the heart of this people is waxed -gross, and their ears are dull of hearing, and their eyes have they -closed; lest they should see with their eyes, and hear with their -ears, and understand with their heart, and should be converted, and I -should heal them. - -28:28 Be it known therefore unto you, that the salvation of God is -sent unto the Gentiles, and that they will hear it. - -28:29 And when he had said these words, the Jews departed, and had -great reasoning among themselves. - -28:30 And Paul dwelt two whole years in his own hired house, and -received all that came in unto him, 28:31 Preaching the kingdom of -God, and teaching those things which concern the Lord Jesus Christ, -with all confidence, no man forbidding him. - - - - -The Epistle of Paul the Apostle to the Romans - - -1:1 Paul, a servant of Jesus Christ, called to be an apostle, -separated unto the gospel of God, 1:2 (Which he had promised afore by -his prophets in the holy scriptures,) 1:3 Concerning his Son Jesus -Christ our Lord, which was made of the seed of David according to the -flesh; 1:4 And declared to be the Son of God with power, according to -the spirit of holiness, by the resurrection from the dead: 1:5 By whom -we have received grace and apostleship, for obedience to the faith -among all nations, for his name: 1:6 Among whom are ye also the called -of Jesus Christ: 1:7 To all that be in Rome, beloved of God, called to -be saints: Grace to you and peace from God our Father, and the Lord -Jesus Christ. - -1:8 First, I thank my God through Jesus Christ for you all, that your -faith is spoken of throughout the whole world. - -1:9 For God is my witness, whom I serve with my spirit in the gospel -of his Son, that without ceasing I make mention of you always in my -prayers; 1:10 Making request, if by any means now at length I might -have a prosperous journey by the will of God to come unto you. - -1:11 For I long to see you, that I may impart unto you some spiritual -gift, to the end ye may be established; 1:12 That is, that I may be -comforted together with you by the mutual faith both of you and me. - -1:13 Now I would not have you ignorant, brethren, that oftentimes I -purposed to come unto you, (but was let hitherto,) that I might have -some fruit among you also, even as among other Gentiles. - -1:14 I am debtor both to the Greeks, and to the Barbarians; both to -the wise, and to the unwise. - -1:15 So, as much as in me is, I am ready to preach the gospel to you -that are at Rome also. - -1:16 For I am not ashamed of the gospel of Christ: for it is the power -of God unto salvation to every one that believeth; to the Jew first, -and also to the Greek. - -1:17 For therein is the righteousness of God revealed from faith to -faith: as it is written, The just shall live by faith. - -1:18 For the wrath of God is revealed from heaven against all -ungodliness and unrighteousness of men, who hold the truth in -unrighteousness; 1:19 Because that which may be known of God is -manifest in them; for God hath shewed it unto them. - -1:20 For the invisible things of him from the creation of the world -are clearly seen, being understood by the things that are made, even -his eternal power and Godhead; so that they are without excuse: 1:21 -Because that, when they knew God, they glorified him not as God, -neither were thankful; but became vain in their imaginations, and -their foolish heart was darkened. - -1:22 Professing themselves to be wise, they became fools, 1:23 And -changed the glory of the uncorruptible God into an image made like to -corruptible man, and to birds, and fourfooted beasts, and creeping -things. - -1:24 Wherefore God also gave them up to uncleanness through the lusts -of their own hearts, to dishonour their own bodies between themselves: -1:25 Who changed the truth of God into a lie, and worshipped and -served the creature more than the Creator, who is blessed for ever. -Amen. - -1:26 For this cause God gave them up unto vile affections: for even -their women did change the natural use into that which is against -nature: 1:27 And likewise also the men, leaving the natural use of the -woman, burned in their lust one toward another; men with men working -that which is unseemly, and receiving in themselves that recompence of -their error which was meet. - -1:28 And even as they did not like to retain God in their knowledge, -God gave them over to a reprobate mind, to do those things which are -not convenient; 1:29 Being filled with all unrighteousness, -fornication, wickedness, covetousness, maliciousness; full of envy, -murder, debate, deceit, malignity; whisperers, 1:30 Backbiters, haters -of God, despiteful, proud, boasters, inventors of evil things, -disobedient to parents, 1:31 Without understanding, covenantbreakers, -without natural affection, implacable, unmerciful: 1:32 Who knowing -the judgment of God, that they which commit such things are worthy of -death, not only do the same, but have pleasure in them that do them. - -2:1 Therefore thou art inexcusable, O man, whosoever thou art that -judgest: for wherein thou judgest another, thou condemnest thyself; -for thou that judgest doest the same things. - -2:2 But we are sure that the judgment of God is according to truth -against them which commit such things. - -2:3 And thinkest thou this, O man, that judgest them which do such -things, and doest the same, that thou shalt escape the judgment of -God? 2:4 Or despisest thou the riches of his goodness and forbearance -and longsuffering; not knowing that the goodness of God leadeth thee -to repentance? 2:5 But after thy hardness and impenitent heart -treasurest up unto thyself wrath against the day of wrath and -revelation of the righteous judgment of God; 2:6 Who will render to -every man according to his deeds: 2:7 To them who by patient -continuance in well doing seek for glory and honour and immortality, -eternal life: 2:8 But unto them that are contentious, and do not obey -the truth, but obey unrighteousness, indignation and wrath, 2:9 -Tribulation and anguish, upon every soul of man that doeth evil, of -the Jew first, and also of the Gentile; 2:10 But glory, honour, and -peace, to every man that worketh good, to the Jew first, and also to -the Gentile: 2:11 For there is no respect of persons with God. - -2:12 For as many as have sinned without law shall also perish without -law: and as many as have sinned in the law shall be judged by the law; -2:13 (For not the hearers of the law are just before God, but the -doers of the law shall be justified. - -2:14 For when the Gentiles, which have not the law, do by nature the -things contained in the law, these, having not the law, are a law unto -themselves: 2:15 Which shew the work of the law written in their -hearts, their conscience also bearing witness, and their thoughts the -mean while accusing or else excusing one another;) 2:16 In the day -when God shall judge the secrets of men by Jesus Christ according to -my gospel. - -2:17 Behold, thou art called a Jew, and restest in the law, and makest -thy boast of God, 2:18 And knowest his will, and approvest the things -that are more excellent, being instructed out of the law; 2:19 And art -confident that thou thyself art a guide of the blind, a light of them -which are in darkness, 2:20 An instructor of the foolish, a teacher of -babes, which hast the form of knowledge and of the truth in the law. - -2:21 Thou therefore which teachest another, teachest thou not thyself? -thou that preachest a man should not steal, dost thou steal? 2:22 -Thou that sayest a man should not commit adultery, dost thou commit -adultery? thou that abhorrest idols, dost thou commit sacrilege? 2:23 -Thou that makest thy boast of the law, through breaking the law -dishonourest thou God? 2:24 For the name of God is blasphemed among -the Gentiles through you, as it is written. - -2:25 For circumcision verily profiteth, if thou keep the law: but if -thou be a breaker of the law, thy circumcision is made uncircumcision. - -2:26 Therefore if the uncircumcision keep the righteousness of the -law, shall not his uncircumcision be counted for circumcision? 2:27 -And shall not uncircumcision which is by nature, if it fulfil the law, -judge thee, who by the letter and circumcision dost transgress the -law? 2:28 For he is not a Jew, which is one outwardly; neither is -that circumcision, which is outward in the flesh: 2:29 But he is a -Jew, which is one inwardly; and circumcision is that of the heart, in -the spirit, and not in the letter; whose praise is not of men, but of -God. - -3:1 What advantage then hath the Jew? or what profit is there of -circumcision? 3:2 Much every way: chiefly, because that unto them -were committed the oracles of God. - -3:3 For what if some did not believe? shall their unbelief make the -faith of God without effect? 3:4 God forbid: yea, let God be true, -but every man a liar; as it is written, That thou mightest be -justified in thy sayings, and mightest overcome when thou art judged. - -3:5 But if our unrighteousness commend the righteousness of God, what -shall we say? Is God unrighteous who taketh vengeance? (I speak as a -man) 3:6 God forbid: for then how shall God judge the world? 3:7 For -if the truth of God hath more abounded through my lie unto his glory; -why yet am I also judged as a sinner? 3:8 And not rather, (as we be -slanderously reported, and as some affirm that we say,) Let us do -evil, that good may come? whose damnation is just. - -3:9 What then? are we better than they? No, in no wise: for we have -before proved both Jews and Gentiles, that they are all under sin; -3:10 As it is written, There is none righteous, no, not one: 3:11 -There is none that understandeth, there is none that seeketh after -God. - -3:12 They are all gone out of the way, they are together become -unprofitable; there is none that doeth good, no, not one. - -3:13 Their throat is an open sepulchre; with their tongues they have -used deceit; the poison of asps is under their lips: 3:14 Whose mouth -is full of cursing and bitterness: 3:15 Their feet are swift to shed -blood: 3:16 Destruction and misery are in their ways: 3:17 And the way -of peace have they not known: 3:18 There is no fear of God before -their eyes. - -3:19 Now we know that what things soever the law saith, it saith to -them who are under the law: that every mouth may be stopped, and all -the world may become guilty before God. - -3:20 Therefore by the deeds of the law there shall no flesh be -justified in his sight: for by the law is the knowledge of sin. - -3:21 But now the righteousness of God without the law is manifested, -being witnessed by the law and the prophets; 3:22 Even the -righteousness of God which is by faith of Jesus Christ unto all and -upon all them that believe: for there is no difference: 3:23 For all -have sinned, and come short of the glory of God; 3:24 Being justified -freely by his grace through the redemption that is in Christ Jesus: -3:25 Whom God hath set forth to be a propitiation through faith in his -blood, to declare his righteousness for the remission of sins that are -past, through the forbearance of God; 3:26 To declare, I say, at this -time his righteousness: that he might be just, and the justifier of -him which believeth in Jesus. - -3:27 Where is boasting then? It is excluded. By what law? of works? -Nay: but by the law of faith. - -3:28 Therefore we conclude that a man is justified by faith without -the deeds of the law. - -3:29 Is he the God of the Jews only? is he not also of the Gentiles? -Yes, of the Gentiles also: 3:30 Seeing it is one God, which shall -justify the circumcision by faith, and uncircumcision through faith. - -3:31 Do we then make void the law through faith? God forbid: yea, we -establish the law. - -4:1 What shall we say then that Abraham our father, as pertaining to -the flesh, hath found? 4:2 For if Abraham were justified by works, he -hath whereof to glory; but not before God. - -4:3 For what saith the scripture? Abraham believed God, and it was -counted unto him for righteousness. - -4:4 Now to him that worketh is the reward not reckoned of grace, but -of debt. - -4:5 But to him that worketh not, but believeth on him that justifieth -the ungodly, his faith is counted for righteousness. - -4:6 Even as David also describeth the blessedness of the man, unto -whom God imputeth righteousness without works, 4:7 Saying, Blessed are -they whose iniquities are forgiven, and whose sins are covered. - -4:8 Blessed is the man to whom the Lord will not impute sin. - -4:9 Cometh this blessedness then upon the circumcision only, or upon -the uncircumcision also? for we say that faith was reckoned to Abraham -for righteousness. - -4:10 How was it then reckoned? when he was in circumcision, or in -uncircumcision? Not in circumcision, but in uncircumcision. - -4:11 And he received the sign of circumcision, a seal of the -righteousness of the faith which he had yet being uncircumcised: that -he might be the father of all them that believe, though they be not -circumcised; that righteousness might be imputed unto them also: 4:12 -And the father of circumcision to them who are not of the circumcision -only, but who also walk in the steps of that faith of our father -Abraham, which he had being yet uncircumcised. - -4:13 For the promise, that he should be the heir of the world, was not -to Abraham, or to his seed, through the law, but through the -righteousness of faith. - -4:14 For if they which are of the law be heirs, faith is made void, -and the promise made of none effect: 4:15 Because the law worketh -wrath: for where no law is, there is no transgression. - -4:16 Therefore it is of faith, that it might be by grace; to the end -the promise might be sure to all the seed; not to that only which is -of the law, but to that also which is of the faith of Abraham; who is -the father of us all, 4:17 (As it is written, I have made thee a -father of many nations,) before him whom he believed, even God, who -quickeneth the dead, and calleth those things which be not as though -they were. - -4:18 Who against hope believed in hope, that he might become the -father of many nations, according to that which was spoken, So shall -thy seed be. - -4:19 And being not weak in faith, he considered not his own body now -dead, when he was about an hundred years old, neither yet the deadness -of Sarah’s womb: 4:20 He staggered not at the promise of God through -unbelief; but was strong in faith, giving glory to God; 4:21 And being -fully persuaded that, what he had promised, he was able also to -perform. - -4:22 And therefore it was imputed to him for righteousness. - -4:23 Now it was not written for his sake alone, that it was imputed to -him; 4:24 But for us also, to whom it shall be imputed, if we believe -on him that raised up Jesus our Lord from the dead; 4:25 Who was -delivered for our offences, and was raised again for our -justification. - -5:1 Therefore being justified by faith, we have peace with God through -our Lord Jesus Christ: 5:2 By whom also we have access by faith into -this grace wherein we stand, and rejoice in hope of the glory of God. - -5:3 And not only so, but we glory in tribulations also: knowing that -tribulation worketh patience; 5:4 And patience, experience; and -experience, hope: 5:5 And hope maketh not ashamed; because the love of -God is shed abroad in our hearts by the Holy Ghost which is given unto -us. - -5:6 For when we were yet without strength, in due time Christ died for -the ungodly. - -5:7 For scarcely for a righteous man will one die: yet peradventure -for a good man some would even dare to die. - -5:8 But God commendeth his love toward us, in that, while we were yet -sinners, Christ died for us. - -5:9 Much more then, being now justified by his blood, we shall be -saved from wrath through him. - -5:10 For if, when we were enemies, we were reconciled to God by the -death of his Son, much more, being reconciled, we shall be saved by -his life. - -5:11 And not only so, but we also joy in God through our Lord Jesus -Christ, by whom we have now received the atonement. - -5:12 Wherefore, as by one man sin entered into the world, and death by -sin; and so death passed upon all men, for that all have sinned: 5:13 -(For until the law sin was in the world: but sin is not imputed when -there is no law. - -5:14 Nevertheless death reigned from Adam to Moses, even over them -that had not sinned after the similitude of Adam’s transgression, who -is the figure of him that was to come. - -5:15 But not as the offence, so also is the free gift. For if through -the offence of one many be dead, much more the grace of God, and the -gift by grace, which is by one man, Jesus Christ, hath abounded unto -many. - -5:16 And not as it was by one that sinned, so is the gift: for the -judgment was by one to condemnation, but the free gift is of many -offences unto justification. - -5:17 For if by one man’s offence death reigned by one; much more they -which receive abundance of grace and of the gift of righteousness -shall reign in life by one, Jesus Christ.) 5:18 Therefore as by the -offence of one judgment came upon all men to condemnation; even so by -the righteousness of one the free gift came upon all men unto -justification of life. - -5:19 For as by one man’s disobedience many were made sinners, so by -the obedience of one shall many be made righteous. - -5:20 Moreover the law entered, that the offence might abound. But -where sin abounded, grace did much more abound: 5:21 That as sin hath -reigned unto death, even so might grace reign through righteousness -unto eternal life by Jesus Christ our Lord. - -6:1 What shall we say then? Shall we continue in sin, that grace may -abound? 6:2 God forbid. How shall we, that are dead to sin, live any -longer therein? 6:3 Know ye not, that so many of us as were baptized -into Jesus Christ were baptized into his death? 6:4 Therefore we are -buried with him by baptism into death: that like as Christ was raised -up from the dead by the glory of the Father, even so we also should -walk in newness of life. - -6:5 For if we have been planted together in the likeness of his death, -we shall be also in the likeness of his resurrection: 6:6 Knowing -this, that our old man is crucified with him, that the body of sin -might be destroyed, that henceforth we should not serve sin. - -6:7 For he that is dead is freed from sin. - -6:8 Now if we be dead with Christ, we believe that we shall also live -with him: 6:9 Knowing that Christ being raised from the dead dieth no -more; death hath no more dominion over him. - -6:10 For in that he died, he died unto sin once: but in that he -liveth, he liveth unto God. - -6:11 Likewise reckon ye also yourselves to be dead indeed unto sin, -but alive unto God through Jesus Christ our Lord. - -6:12 Let not sin therefore reign in your mortal body, that ye should -obey it in the lusts thereof. - -6:13 Neither yield ye your members as instruments of unrighteousness -unto sin: but yield yourselves unto God, as those that are alive from -the dead, and your members as instruments of righteousness unto God. - -6:14 For sin shall not have dominion over you: for ye are not under -the law, but under grace. - -6:15 What then? shall we sin, because we are not under the law, but -under grace? God forbid. - -6:16 Know ye not, that to whom ye yield yourselves servants to obey, -his servants ye are to whom ye obey; whether of sin unto death, or of -obedience unto righteousness? 6:17 But God be thanked, that ye were -the servants of sin, but ye have obeyed from the heart that form of -doctrine which was delivered you. - -6:18 Being then made free from sin, ye became the servants of -righteousness. - -6:19 I speak after the manner of men because of the infirmity of your -flesh: for as ye have yielded your members servants to uncleanness and -to iniquity unto iniquity; even so now yield your members servants to -righteousness unto holiness. - -6:20 For when ye were the servants of sin, ye were free from -righteousness. - -6:21 What fruit had ye then in those things whereof ye are now -ashamed? for the end of those things is death. - -6:22 But now being made free from sin, and become servants to God, ye -have your fruit unto holiness, and the end everlasting life. - -6:23 For the wages of sin is death; but the gift of God is eternal -life through Jesus Christ our Lord. - -7:1 Know ye not, brethren, (for I speak to them that know the law,) -how that the law hath dominion over a man as long as he liveth? 7:2 -For the woman which hath an husband is bound by the law to her husband -so long as he liveth; but if the husband be dead, she is loosed from -the law of her husband. - -7:3 So then if, while her husband liveth, she be married to another -man, she shall be called an adulteress: but if her husband be dead, -she is free from that law; so that she is no adulteress, though she be -married to another man. - -7:4 Wherefore, my brethren, ye also are become dead to the law by the -body of Christ; that ye should be married to another, even to him who -is raised from the dead, that we should bring forth fruit unto God. - -7:5 For when we were in the flesh, the motions of sins, which were by -the law, did work in our members to bring forth fruit unto death. - -7:6 But now we are delivered from the law, that being dead wherein we -were held; that we should serve in newness of spirit, and not in the -oldness of the letter. - -7:7 What shall we say then? Is the law sin? God forbid. Nay, I had not -known sin, but by the law: for I had not known lust, except the law -had said, Thou shalt not covet. - -7:8 But sin, taking occasion by the commandment, wrought in me all -manner of concupiscence. For without the law sin was dead. - -7:9 For I was alive without the law once: but when the commandment -came, sin revived, and I died. - -7:10 And the commandment, which was ordained to life, I found to be -unto death. - -7:11 For sin, taking occasion by the commandment, deceived me, and by -it slew me. - -7:12 Wherefore the law is holy, and the commandment holy, and just, -and good. - -7:13 Was then that which is good made death unto me? God forbid. But -sin, that it might appear sin, working death in me by that which is -good; that sin by the commandment might become exceeding sinful. - -7:14 For we know that the law is spiritual: but I am carnal, sold -under sin. - -7:15 For that which I do I allow not: for what I would, that do I not; -but what I hate, that do I. - -7:16 If then I do that which I would not, I consent unto the law that -it is good. - -7:17 Now then it is no more I that do it, but sin that dwelleth in me. - -7:18 For I know that in me (that is, in my flesh,) dwelleth no good -thing: for to will is present with me; but how to perform that which -is good I find not. - -7:19 For the good that I would I do not: but the evil which I would -not, that I do. - -7:20 Now if I do that I would not, it is no more I that do it, but sin -that dwelleth in me. - -7:21 I find then a law, that, when I would do good, evil is present -with me. - -7:22 For I delight in the law of God after the inward man: 7:23 But I -see another law in my members, warring against the law of my mind, and -bringing me into captivity to the law of sin which is in my members. - -7:24 O wretched man that I am! who shall deliver me from the body of -this death? 7:25 I thank God through Jesus Christ our Lord. So then -with the mind I myself serve the law of God; but with the flesh the -law of sin. - -8:1 There is therefore now no condemnation to them which are in Christ -Jesus, who walk not after the flesh, but after the Spirit. - -8:2 For the law of the Spirit of life in Christ Jesus hath made me -free from the law of sin and death. - -8:3 For what the law could not do, in that it was weak through the -flesh, God sending his own Son in the likeness of sinful flesh, and -for sin, condemned sin in the flesh: 8:4 That the righteousness of the -law might be fulfilled in us, who walk not after the flesh, but after -the Spirit. - -8:5 For they that are after the flesh do mind the things of the flesh; -but they that are after the Spirit the things of the Spirit. - -8:6 For to be carnally minded is death; but to be spiritually minded -is life and peace. - -8:7 Because the carnal mind is enmity against God: for it is not -subject to the law of God, neither indeed can be. - -8:8 So then they that are in the flesh cannot please God. - -8:9 But ye are not in the flesh, but in the Spirit, if so be that the -Spirit of God dwell in you. Now if any man have not the Spirit of -Christ, he is none of his. - -8:10 And if Christ be in you, the body is dead because of sin; but the -Spirit is life because of righteousness. - -8:11 But if the Spirit of him that raised up Jesus from the dead dwell -in you, he that raised up Christ from the dead shall also quicken your -mortal bodies by his Spirit that dwelleth in you. - -8:12 Therefore, brethren, we are debtors, not to the flesh, to live -after the flesh. - -8:13 For if ye live after the flesh, ye shall die: but if ye through -the Spirit do mortify the deeds of the body, ye shall live. - -8:14 For as many as are led by the Spirit of God, they are the sons of -God. - -8:15 For ye have not received the spirit of bondage again to fear; but -ye have received the Spirit of adoption, whereby we cry, Abba, Father. - -8:16 The Spirit itself beareth witness with our spirit, that we are -the children of God: 8:17 And if children, then heirs; heirs of God, -and joint-heirs with Christ; if so be that we suffer with him, that we -may be also glorified together. - -8:18 For I reckon that the sufferings of this present time are not -worthy to be compared with the glory which shall be revealed in us. - -8:19 For the earnest expectation of the creature waiteth for the -manifestation of the sons of God. - -8:20 For the creature was made subject to vanity, not willingly, but -by reason of him who hath subjected the same in hope, 8:21 Because the -creature itself also shall be delivered from the bondage of corruption -into the glorious liberty of the children of God. - -8:22 For we know that the whole creation groaneth and travaileth in -pain together until now. - -8:23 And not only they, but ourselves also, which have the firstfruits -of the Spirit, even we ourselves groan within ourselves, waiting for -the adoption, to wit, the redemption of our body. - -8:24 For we are saved by hope: but hope that is seen is not hope: for -what a man seeth, why doth he yet hope for? 8:25 But if we hope for -that we see not, then do we with patience wait for it. - -8:26 Likewise the Spirit also helpeth our infirmities: for we know not -what we should pray for as we ought: but the Spirit itself maketh -intercession for us with groanings which cannot be uttered. - -8:27 And he that searcheth the hearts knoweth what is the mind of the -Spirit, because he maketh intercession for the saints according to the -will of God. - -8:28 And we know that all things work together for good to them that -love God, to them who are the called according to his purpose. - -8:29 For whom he did foreknow, he also did predestinate to be -conformed to the image of his Son, that he might be the firstborn -among many brethren. - -8:30 Moreover whom he did predestinate, them he also called: and whom -he called, them he also justified: and whom he justified, them he also -glorified. - -8:31 What shall we then say to these things? If God be for us, who can -be against us? 8:32 He that spared not his own Son, but delivered him -up for us all, how shall he not with him also freely give us all -things? 8:33 Who shall lay any thing to the charge of God’s elect? It -is God that justifieth. - -8:34 Who is he that condemneth? It is Christ that died, yea rather, -that is risen again, who is even at the right hand of God, who also -maketh intercession for us. - -8:35 Who shall separate us from the love of Christ? shall tribulation, -or distress, or persecution, or famine, or nakedness, or peril, or -sword? 8:36 As it is written, For thy sake we are killed all the day -long; we are accounted as sheep for the slaughter. - -8:37 Nay, in all these things we are more than conquerors through him -that loved us. - -8:38 For I am persuaded, that neither death, nor life, nor angels, nor -principalities, nor powers, nor things present, nor things to come, -8:39 Nor height, nor depth, nor any other creature, shall be able to -separate us from the love of God, which is in Christ Jesus our Lord. - -9:1 I say the truth in Christ, I lie not, my conscience also bearing -me witness in the Holy Ghost, 9:2 That I have great heaviness and -continual sorrow in my heart. - -9:3 For I could wish that myself were accursed from Christ for my -brethren, my kinsmen according to the flesh: 9:4 Who are Israelites; -to whom pertaineth the adoption, and the glory, and the covenants, and -the giving of the law, and the service of God, and the promises; 9:5 -Whose are the fathers, and of whom as concerning the flesh Christ -came, who is over all, God blessed for ever. Amen. - -9:6 Not as though the word of God hath taken none effect. For they are -not all Israel, which are of Israel: 9:7 Neither, because they are the -seed of Abraham, are they all children: but, In Isaac shall thy seed -be called. - -9:8 That is, They which are the children of the flesh, these are not -the children of God: but the children of the promise are counted for -the seed. - -9:9 For this is the word of promise, At this time will I come, and -Sarah shall have a son. - -9:10 And not only this; but when Rebecca also had conceived by one, -even by our father Isaac; 9:11 (For the children being not yet born, -neither having done any good or evil, that the purpose of God -according to election might stand, not of works, but of him that -calleth;) 9:12 It was said unto her, The elder shall serve the -younger. - -9:13 As it is written, Jacob have I loved, but Esau have I hated. - -9:14 What shall we say then? Is there unrighteousness with God? God -forbid. - -9:15 For he saith to Moses, I will have mercy on whom I will have -mercy, and I will have compassion on whom I will have compassion. - -9:16 So then it is not of him that willeth, nor of him that runneth, -but of God that sheweth mercy. - -9:17 For the scripture saith unto Pharaoh, Even for this same purpose -have I raised thee up, that I might shew my power in thee, and that my -name might be declared throughout all the earth. - -9:18 Therefore hath he mercy on whom he will have mercy, and whom he -will he hardeneth. - -9:19 Thou wilt say then unto me, Why doth he yet find fault? For who -hath resisted his will? 9:20 Nay but, O man, who art thou that -repliest against God? Shall the thing formed say to him that formed -it, Why hast thou made me thus? 9:21 Hath not the potter power over -the clay, of the same lump to make one vessel unto honour, and another -unto dishonour? 9:22 What if God, willing to shew his wrath, and to -make his power known, endured with much longsuffering the vessels of -wrath fitted to destruction: 9:23 And that he might make known the -riches of his glory on the vessels of mercy, which he had afore -prepared unto glory, 9:24 Even us, whom he hath called, not of the -Jews only, but also of the Gentiles? 9:25 As he saith also in Osee, I -will call them my people, which were not my people; and her beloved, -which was not beloved. - -9:26 And it shall come to pass, that in the place where it was said -unto them, Ye are not my people; there shall they be called the -children of the living God. - -9:27 Esaias also crieth concerning Israel, Though the number of the -children of Israel be as the sand of the sea, a remnant shall be -saved: 9:28 For he will finish the work, and cut it short in -righteousness: because a short work will the Lord make upon the earth. - -9:29 And as Esaias said before, Except the Lord of Sabaoth had left us -a seed, we had been as Sodoma, and been made like unto Gomorrha. - -9:30 What shall we say then? That the Gentiles, which followed not -after righteousness, have attained to righteousness, even the -righteousness which is of faith. - -9:31 But Israel, which followed after the law of righteousness, hath -not attained to the law of righteousness. - -9:32 Wherefore? Because they sought it not by faith, but as it were by -the works of the law. For they stumbled at that stumblingstone; 9:33 -As it is written, Behold, I lay in Sion a stumblingstone and rock of -offence: and whosoever believeth on him shall not be ashamed. - -10:1 Brethren, my heart’s desire and prayer to God for Israel is, that -they might be saved. - -10:2 For I bear them record that they have a zeal of God, but not -according to knowledge. - -10:3 For they being ignorant of God’s righteousness, and going about -to establish their own righteousness, have not submitted themselves -unto the righteousness of God. - -10:4 For Christ is the end of the law for righteousness to every one -that believeth. - -10:5 For Moses describeth the righteousness which is of the law, That -the man which doeth those things shall live by them. - -10:6 But the righteousness which is of faith speaketh on this wise, -Say not in thine heart, Who shall ascend into heaven? (that is, to -bring Christ down from above:) 10:7 Or, Who shall descend into the -deep? (that is, to bring up Christ again from the dead.) 10:8 But -what saith it? The word is nigh thee, even in thy mouth, and in thy -heart: that is, the word of faith, which we preach; 10:9 That if thou -shalt confess with thy mouth the Lord Jesus, and shalt believe in -thine heart that God hath raised him from the dead, thou shalt be -saved. - -10:10 For with the heart man believeth unto righteousness; and with -the mouth confession is made unto salvation. - -10:11 For the scripture saith, Whosoever believeth on him shall not be -ashamed. - -10:12 For there is no difference between the Jew and the Greek: for -the same Lord over all is rich unto all that call upon him. - -10:13 For whosoever shall call upon the name of the Lord shall be -saved. - -10:14 How then shall they call on him in whom they have not believed? -and how shall they believe in him of whom they have not heard? and how -shall they hear without a preacher? 10:15 And how shall they preach, -except they be sent? as it is written, How beautiful are the feet of -them that preach the gospel of peace, and bring glad tidings of good -things! 10:16 But they have not all obeyed the gospel. For Esaias -saith, Lord, who hath believed our report? 10:17 So then faith cometh -by hearing, and hearing by the word of God. - -10:18 But I say, Have they not heard? Yes verily, their sound went -into all the earth, and their words unto the ends of the world. - -10:19 But I say, Did not Israel know? First Moses saith, I will -provoke you to jealousy by them that are no people, and by a foolish -nation I will anger you. - -10:20 But Esaias is very bold, and saith, I was found of them that -sought me not; I was made manifest unto them that asked not after me. - -10:21 But to Israel he saith, All day long I have stretched forth my -hands unto a disobedient and gainsaying people. - -11:1 I say then, Hath God cast away his people? God forbid. For I also -am an Israelite, of the seed of Abraham, of the tribe of Benjamin. - -11:2 God hath not cast away his people which he foreknew. Wot ye not -what the scripture saith of Elias? how he maketh intercession to God -against Israel saying, 11:3 Lord, they have killed thy prophets, and -digged down thine altars; and I am left alone, and they seek my life. - -11:4 But what saith the answer of God unto him? I have reserved to -myself seven thousand men, who have not bowed the knee to the image of -Baal. - -11:5 Even so then at this present time also there is a remnant -according to the election of grace. - -11:6 And if by grace, then is it no more of works: otherwise grace is -no more grace. But if it be of works, then it is no more grace: -otherwise work is no more work. - -11:7 What then? Israel hath not obtained that which he seeketh for; -but the election hath obtained it, and the rest were blinded. - -11:8 (According as it is written, God hath given them the spirit of -slumber, eyes that they should not see, and ears that they should not -hear;) unto this day. - -11:9 And David saith, Let their table be made a snare, and a trap, and -a stumblingblock, and a recompence unto them: 11:10 Let their eyes be -darkened, that they may not see, and bow down their back alway. - -11:11 I say then, Have they stumbled that they should fall? God -forbid: but rather through their fall salvation is come unto the -Gentiles, for to provoke them to jealousy. - -11:12 Now if the fall of them be the riches of the world, and the -diminishing of them the riches of the Gentiles; how much more their -fulness? 11:13 For I speak to you Gentiles, inasmuch as I am the -apostle of the Gentiles, I magnify mine office: 11:14 If by any means -I may provoke to emulation them which are my flesh, and might save -some of them. - -11:15 For if the casting away of them be the reconciling of the world, -what shall the receiving of them be, but life from the dead? 11:16 -For if the firstfruit be holy, the lump is also holy: and if the root -be holy, so are the branches. - -11:17 And if some of the branches be broken off, and thou, being a -wild olive tree, wert graffed in among them, and with them partakest -of the root and fatness of the olive tree; 11:18 Boast not against the -branches. But if thou boast, thou bearest not the root, but the root -thee. - -11:19 Thou wilt say then, The branches were broken off, that I might -be graffed in. - -11:20 Well; because of unbelief they were broken off, and thou -standest by faith. Be not highminded, but fear: 11:21 For if God -spared not the natural branches, take heed lest he also spare not -thee. - -11:22 Behold therefore the goodness and severity of God: on them which -fell, severity; but toward thee, goodness, if thou continue in his -goodness: otherwise thou also shalt be cut off. - -11:23 And they also, if they abide not still in unbelief, shall be -graffed in: for God is able to graff them in again. - -11:24 For if thou wert cut out of the olive tree which is wild by -nature, and wert graffed contrary to nature into a good olive tree: -how much more shall these, which be the natural branches, be graffed -into their own olive tree? 11:25 For I would not, brethren, that ye -should be ignorant of this mystery, lest ye should be wise in your own -conceits; that blindness in part is happened to Israel, until the -fulness of the Gentiles be come in. - -11:26 And so all Israel shall be saved: as it is written, There shall -come out of Sion the Deliverer, and shall turn away ungodliness from -Jacob: 11:27 For this is my covenant unto them, when I shall take away -their sins. - -11:28 As concerning the gospel, they are enemies for your sakes: but -as touching the election, they are beloved for the father’s sakes. - -11:29 For the gifts and calling of God are without repentance. - -11:30 For as ye in times past have not believed God, yet have now -obtained mercy through their unbelief: 11:31 Even so have these also -now not believed, that through your mercy they also may obtain mercy. - -11:32 For God hath concluded them all in unbelief, that he might have -mercy upon all. - -11:33 O the depth of the riches both of the wisdom and knowledge of -God! how unsearchable are his judgments, and his ways past finding -out! 11:34 For who hath known the mind of the Lord? or who hath been -his counsellor? 11:35 Or who hath first given to him, and it shall be -recompensed unto him again? 11:36 For of him, and through him, and to -him, are all things: to whom be glory for ever. Amen. - -12:1 I beseech you therefore, brethren, by the mercies of God, that ye -present your bodies a living sacrifice, holy, acceptable unto God, -which is your reasonable service. - -12:2 And be not conformed to this world: but be ye transformed by the -renewing of your mind, that ye may prove what is that good, and -acceptable, and perfect, will of God. - -12:3 For I say, through the grace given unto me, to every man that is -among you, not to think of himself more highly than he ought to think; -but to think soberly, according as God hath dealt to every man the -measure of faith. - -12:4 For as we have many members in one body, and all members have not -the same office: 12:5 So we, being many, are one body in Christ, and -every one members one of another. - -12:6 Having then gifts differing according to the grace that is given -to us, whether prophecy, let us prophesy according to the proportion -of faith; 12:7 Or ministry, let us wait on our ministering: or he that -teacheth, on teaching; 12:8 Or he that exhorteth, on exhortation: he -that giveth, let him do it with simplicity; he that ruleth, with -diligence; he that sheweth mercy, with cheerfulness. - -12:9 Let love be without dissimulation. Abhor that which is evil; -cleave to that which is good. - -12:10 Be kindly affectioned one to another with brotherly love; in -honour preferring one another; 12:11 Not slothful in business; fervent -in spirit; serving the Lord; 12:12 Rejoicing in hope; patient in -tribulation; continuing instant in prayer; 12:13 Distributing to the -necessity of saints; given to hospitality. - -12:14 Bless them which persecute you: bless, and curse not. - -12:15 Rejoice with them that do rejoice, and weep with them that weep. - -12:16 Be of the same mind one toward another. Mind not high things, -but condescend to men of low estate. Be not wise in your own conceits. - -12:17 Recompense to no man evil for evil. Provide things honest in the -sight of all men. - -12:18 If it be possible, as much as lieth in you, live peaceably with -all men. - -12:19 Dearly beloved, avenge not yourselves, but rather give place -unto wrath: for it is written, Vengeance is mine; I will repay, saith -the Lord. - -12:20 Therefore if thine enemy hunger, feed him; if he thirst, give -him drink: for in so doing thou shalt heap coals of fire on his head. - -12:21 Be not overcome of evil, but overcome evil with good. - -13:1 Let every soul be subject unto the higher powers. For there is no -power but of God: the powers that be are ordained of God. - -13:2 Whosoever therefore resisteth the power, resisteth the ordinance -of God: and they that resist shall receive to themselves damnation. - -13:3 For rulers are not a terror to good works, but to the evil. Wilt -thou then not be afraid of the power? do that which is good, and thou -shalt have praise of the same: 13:4 For he is the minister of God to -thee for good. But if thou do that which is evil, be afraid; for he -beareth not the sword in vain: for he is the minister of God, a -revenger to execute wrath upon him that doeth evil. - -13:5 Wherefore ye must needs be subject, not only for wrath, but also -for conscience sake. - -13:6 For for this cause pay ye tribute also: for they are God’s -ministers, attending continually upon this very thing. - -13:7 Render therefore to all their dues: tribute to whom tribute is -due; custom to whom custom; fear to whom fear; honour to whom honour. - -13:8 Owe no man any thing, but to love one another: for he that loveth -another hath fulfilled the law. - -13:9 For this, Thou shalt not commit adultery, Thou shalt not kill, -Thou shalt not steal, Thou shalt not bear false witness, Thou shalt -not covet; and if there be any other commandment, it is briefly -comprehended in this saying, namely, Thou shalt love thy neighbour as -thyself. - -13:10 Love worketh no ill to his neighbour: therefore love is the -fulfilling of the law. - -13:11 And that, knowing the time, that now it is high time to awake -out of sleep: for now is our salvation nearer than when we believed. - -13:12 The night is far spent, the day is at hand: let us therefore -cast off the works of darkness, and let us put on the armour of light. - -13:13 Let us walk honestly, as in the day; not in rioting and -drunkenness, not in chambering and wantonness, not in strife and -envying. - -13:14 But put ye on the Lord Jesus Christ, and make not provision for -the flesh, to fulfil the lusts thereof. - -14:1 Him that is weak in the faith receive ye, but not to doubtful -disputations. - -14:2 For one believeth that he may eat all things: another, who is -weak, eateth herbs. - -14:3 Let not him that eateth despise him that eateth not; and let not -him which eateth not judge him that eateth: for God hath received him. - -14:4 Who art thou that judgest another man’s servant? to his own -master he standeth or falleth. Yea, he shall be holden up: for God is -able to make him stand. - -14:5 One man esteemeth one day above another: another esteemeth every -day alike. Let every man be fully persuaded in his own mind. - -14:6 He that regardeth the day, regardeth it unto the Lord; and he -that regardeth not the day, to the Lord he doth not regard it. He that -eateth, eateth to the Lord, for he giveth God thanks; and he that -eateth not, to the Lord he eateth not, and giveth God thanks. - -14:7 For none of us liveth to himself, and no man dieth to himself. - -14:8 For whether we live, we live unto the Lord; and whether we die, -we die unto the Lord: whether we live therefore, or die, we are the -Lord’s. - -14:9 For to this end Christ both died, and rose, and revived, that he -might be Lord both of the dead and living. - -14:10 But why dost thou judge thy brother? or why dost thou set at -nought thy brother? for we shall all stand before the judgment seat of -Christ. - -14:11 For it is written, As I live, saith the Lord, every knee shall -bow to me, and every tongue shall confess to God. - -14:12 So then every one of us shall give account of himself to God. - -14:13 Let us not therefore judge one another any more: but judge this -rather, that no man put a stumblingblock or an occasion to fall in his -brother’s way. - -14:14 I know, and am persuaded by the Lord Jesus, that there is -nothing unclean of itself: but to him that esteemeth any thing to be -unclean, to him it is unclean. - -14:15 But if thy brother be grieved with thy meat, now walkest thou -not charitably. Destroy not him with thy meat, for whom Christ died. - -14:16 Let not then your good be evil spoken of: 14:17 For the kingdom -of God is not meat and drink; but righteousness, and peace, and joy in -the Holy Ghost. - -14:18 For he that in these things serveth Christ is acceptable to God, -and approved of men. - -14:19 Let us therefore follow after the things which make for peace, -and things wherewith one may edify another. - -14:20 For meat destroy not the work of God. All things indeed are -pure; but it is evil for that man who eateth with offence. - -14:21 It is good neither to eat flesh, nor to drink wine, nor any -thing whereby thy brother stumbleth, or is offended, or is made weak. - -14:22 Hast thou faith? have it to thyself before God. Happy is he that -condemneth not himself in that thing which he alloweth. - -14:23 And he that doubteth is damned if he eat, because he eateth not -of faith: for whatsoever is not of faith is sin. - -15:1 We then that are strong ought to bear the infirmities of the -weak, and not to please ourselves. - -15:2 Let every one of us please his neighbour for his good to -edification. - -15:3 For even Christ pleased not himself; but, as it is written, The -reproaches of them that reproached thee fell on me. - -15:4 For whatsoever things were written aforetime were written for our -learning, that we through patience and comfort of the scriptures might -have hope. - -15:5 Now the God of patience and consolation grant you to be -likeminded one toward another according to Christ Jesus: 15:6 That ye -may with one mind and one mouth glorify God, even the Father of our -Lord Jesus Christ. - -15:7 Wherefore receive ye one another, as Christ also received us to -the glory of God. - -15:8 Now I say that Jesus Christ was a minister of the circumcision -for the truth of God, to confirm the promises made unto the fathers: -15:9 And that the Gentiles might glorify God for his mercy; as it is -written, For this cause I will confess to thee among the Gentiles, and -sing unto thy name. - -15:10 And again he saith, Rejoice, ye Gentiles, with his people. - -15:11 And again, Praise the Lord, all ye Gentiles; and laud him, all -ye people. - -15:12 And again, Esaias saith, There shall be a root of Jesse, and he -that shall rise to reign over the Gentiles; in him shall the Gentiles -trust. - -15:13 Now the God of hope fill you with all joy and peace in -believing, that ye may abound in hope, through the power of the Holy -Ghost. - -15:14 And I myself also am persuaded of you, my brethren, that ye also -are full of goodness, filled with all knowledge, able also to admonish -one another. - -15:15 Nevertheless, brethren, I have written the more boldly unto you -in some sort, as putting you in mind, because of the grace that is -given to me of God, 15:16 That I should be the minister of Jesus -Christ to the Gentiles, ministering the gospel of God, that the -offering up of the Gentiles might be acceptable, being sanctified by -the Holy Ghost. - -15:17 I have therefore whereof I may glory through Jesus Christ in -those things which pertain to God. - -15:18 For I will not dare to speak of any of those things which Christ -hath not wrought by me, to make the Gentiles obedient, by word and -deed, 15:19 Through mighty signs and wonders, by the power of the -Spirit of God; so that from Jerusalem, and round about unto Illyricum, -I have fully preached the gospel of Christ. - -15:20 Yea, so have I strived to preach the gospel, not where Christ -was named, lest I should build upon another man’s foundation: 15:21 -But as it is written, To whom he was not spoken of, they shall see: -and they that have not heard shall understand. - -15:22 For which cause also I have been much hindered from coming to -you. - -15:23 But now having no more place in these parts, and having a great -desire these many years to come unto you; 15:24 Whensoever I take my -journey into Spain, I will come to you: for I trust to see you in my -journey, and to be brought on my way thitherward by you, if first I be -somewhat filled with your company. - -15:25 But now I go unto Jerusalem to minister unto the saints. - -15:26 For it hath pleased them of Macedonia and Achaia to make a -certain contribution for the poor saints which are at Jerusalem. - -15:27 It hath pleased them verily; and their debtors they are. For if -the Gentiles have been made partakers of their spiritual things, their -duty is also to minister unto them in carnal things. - -15:28 When therefore I have performed this, and have sealed to them -this fruit, I will come by you into Spain. - -15:29 And I am sure that, when I come unto you, I shall come in the -fulness of the blessing of the gospel of Christ. - -15:30 Now I beseech you, brethren, for the Lord Jesus Christ’s sake, -and for the love of the Spirit, that ye strive together with me in -your prayers to God for me; 15:31 That I may be delivered from them -that do not believe in Judaea; and that my service which I have for -Jerusalem may be accepted of the saints; 15:32 That I may come unto -you with joy by the will of God, and may with you be refreshed. - -15:33 Now the God of peace be with you all. Amen. - -16:1 I commend unto you Phebe our sister, which is a servant of the -church which is at Cenchrea: 16:2 That ye receive her in the Lord, as -becometh saints, and that ye assist her in whatsoever business she -hath need of you: for she hath been a succourer of many, and of myself -also. - -16:3 Greet Priscilla and Aquila my helpers in Christ Jesus: 16:4 Who -have for my life laid down their own necks: unto whom not only I give -thanks, but also all the churches of the Gentiles. - -16:5 Likewise greet the church that is in their house. Salute my -well-beloved Epaenetus, who is the firstfruits of Achaia unto Christ. - -16:6 Greet Mary, who bestowed much labour on us. - -16:7 Salute Andronicus and Junia, my kinsmen, and my fellow-prisoners, -who are of note among the apostles, who also were in Christ before me. - -16:8 Greet Amplias my beloved in the Lord. - -16:9 Salute Urbane, our helper in Christ, and Stachys my beloved. - -16:10 Salute Apelles approved in Christ. Salute them which are of -Aristobulus’ household. - -16:11 Salute Herodion my kinsman. Greet them that be of the household -of Narcissus, which are in the Lord. - -16:12 Salute Tryphena and Tryphosa, who labour in the Lord. Salute the -beloved Persis, which laboured much in the Lord. - -16:13 Salute Rufus chosen in the Lord, and his mother and mine. - -16:14 Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the -brethren which are with them. - -16:15 Salute Philologus, and Julia, Nereus, and his sister, and -Olympas, and all the saints which are with them. - -16:16 Salute one another with an holy kiss. The churches of Christ -salute you. - -16:17 Now I beseech you, brethren, mark them which cause divisions and -offences contrary to the doctrine which ye have learned; and avoid -them. - -16:18 For they that are such serve not our Lord Jesus Christ, but -their own belly; and by good words and fair speeches deceive the -hearts of the simple. - -16:19 For your obedience is come abroad unto all men. I am glad -therefore on your behalf: but yet I would have you wise unto that -which is good, and simple concerning evil. - -16:20 And the God of peace shall bruise Satan under your feet shortly. -The grace of our Lord Jesus Christ be with you. Amen. - -16:21 Timotheus my workfellow, and Lucius, and Jason, and Sosipater, -my kinsmen, salute you. - -16:22 I Tertius, who wrote this epistle, salute you in the Lord. - -16:23 Gaius mine host, and of the whole church, saluteth you. Erastus -the chamberlain of the city saluteth you, and Quartus a brother. - -16:24 The grace of our Lord Jesus Christ be with you all. Amen. - -16:25 Now to him that is of power to stablish you according to my -gospel, and the preaching of Jesus Christ, according to the revelation -of the mystery, which was kept secret since the world began, 16:26 But -now is made manifest, and by the scriptures of the prophets, according -to the commandment of the everlasting God, made known to all nations -for the obedience of faith: 16:27 To God only wise, be glory through -Jesus Christ for ever. Amen. - - - - -The First Epistle of Paul the Apostle to the Corinthians - - -1:1 Paul called to be an apostle of Jesus Christ through the will of -God, and Sosthenes our brother, 1:2 Unto the church of God which is at -Corinth, to them that are sanctified in Christ Jesus, called to be -saints, with all that in every place call upon the name of Jesus -Christ our Lord, both theirs and ours: 1:3 Grace be unto you, and -peace, from God our Father, and from the Lord Jesus Christ. - -1:4 I thank my God always on your behalf, for the grace of God which -is given you by Jesus Christ; 1:5 That in every thing ye are enriched -by him, in all utterance, and in all knowledge; 1:6 Even as the -testimony of Christ was confirmed in you: 1:7 So that ye come behind -in no gift; waiting for the coming of our Lord Jesus Christ: 1:8 Who -shall also confirm you unto the end, that ye may be blameless in the -day of our Lord Jesus Christ. - -1:9 God is faithful, by whom ye were called unto the fellowship of his -Son Jesus Christ our Lord. - -1:10 Now I beseech you, brethren, by the name of our Lord Jesus -Christ, that ye all speak the same thing, and that there be no -divisions among you; but that ye be perfectly joined together in the -same mind and in the same judgment. - -1:11 For it hath been declared unto me of you, my brethren, by them -which are of the house of Chloe, that there are contentions among you. - -1:12 Now this I say, that every one of you saith, I am of Paul; and I -of Apollos; and I of Cephas; and I of Christ. - -1:13 Is Christ divided? was Paul crucified for you? or were ye -baptized in the name of Paul? 1:14 I thank God that I baptized none -of you, but Crispus and Gaius; 1:15 Lest any should say that I had -baptized in mine own name. - -1:16 And I baptized also the household of Stephanas: besides, I know -not whether I baptized any other. - -1:17 For Christ sent me not to baptize, but to preach the gospel: not -with wisdom of words, lest the cross of Christ should be made of none -effect. - -1:18 For the preaching of the cross is to them that perish -foolishness; but unto us which are saved it is the power of God. - -1:19 For it is written, I will destroy the wisdom of the wise, and -will bring to nothing the understanding of the prudent. - -1:20 Where is the wise? where is the scribe? where is the disputer of -this world? hath not God made foolish the wisdom of this world? 1:21 -For after that in the wisdom of God the world by wisdom knew not God, -it pleased God by the foolishness of preaching to save them that -believe. - -1:22 For the Jews require a sign, and the Greeks seek after wisdom: -1:23 But we preach Christ crucified, unto the Jews a stumblingblock, -and unto the Greeks foolishness; 1:24 But unto them which are called, -both Jews and Greeks, Christ the power of God, and the wisdom of God. - -1:25 Because the foolishness of God is wiser than men; and the -weakness of God is stronger than men. - -1:26 For ye see your calling, brethren, how that not many wise men -after the flesh, not many mighty, not many noble, are called: 1:27 But -God hath chosen the foolish things of the world to confound the wise; -and God hath chosen the weak things of the world to confound the -things which are mighty; 1:28 And base things of the world, and things -which are despised, hath God chosen, yea, and things which are not, to -bring to nought things that are: 1:29 That no flesh should glory in -his presence. - -1:30 But of him are ye in Christ Jesus, who of God is made unto us -wisdom, and righteousness, and sanctification, and redemption: 1:31 -That, according as it is written, He that glorieth, let him glory in -the Lord. - -2:1 And I, brethren, when I came to you, came not with excellency of -speech or of wisdom, declaring unto you the testimony of God. - -2:2 For I determined not to know any thing among you, save Jesus -Christ, and him crucified. - -2:3 And I was with you in weakness, and in fear, and in much -trembling. - -2:4 And my speech and my preaching was not with enticing words of -man’s wisdom, but in demonstration of the Spirit and of power: 2:5 -That your faith should not stand in the wisdom of men, but in the -power of God. - -2:6 Howbeit we speak wisdom among them that are perfect: yet not the -wisdom of this world, nor of the princes of this world, that come to -nought: 2:7 But we speak the wisdom of God in a mystery, even the -hidden wisdom, which God ordained before the world unto our glory: 2:8 -Which none of the princes of this world knew: for had they known it, -they would not have crucified the Lord of glory. - -2:9 But as it is written, Eye hath not seen, nor ear heard, neither -have entered into the heart of man, the things which God hath prepared -for them that love him. - -2:10 But God hath revealed them unto us by his Spirit: for the Spirit -searcheth all things, yea, the deep things of God. - -2:11 For what man knoweth the things of a man, save the spirit of man -which is in him? even so the things of God knoweth no man, but the -Spirit of God. - -2:12 Now we have received, not the spirit of the world, but the spirit -which is of God; that we might know the things that are freely given -to us of God. - -2:13 Which things also we speak, not in the words which man’s wisdom -teacheth, but which the Holy Ghost teacheth; comparing spiritual -things with spiritual. - -2:14 But the natural man receiveth not the things of the Spirit of -God: for they are foolishness unto him: neither can he know them, -because they are spiritually discerned. - -2:15 But he that is spiritual judgeth all things, yet he himself is -judged of no man. - -2:16 For who hath known the mind of the Lord, that he may instruct -him? But we have the mind of Christ. - -3:1 And I, brethren, could not speak unto you as unto spiritual, but -as unto carnal, even as unto babes in Christ. - -3:2 I have fed you with milk, and not with meat: for hitherto ye were -not able to bear it, neither yet now are ye able. - -3:3 For ye are yet carnal: for whereas there is among you envying, and -strife, and divisions, are ye not carnal, and walk as men? 3:4 For -while one saith, I am of Paul; and another, I am of Apollos; are ye -not carnal? 3:5 Who then is Paul, and who is Apollos, but ministers -by whom ye believed, even as the Lord gave to every man? 3:6 I have -planted, Apollos watered; but God gave the increase. - -3:7 So then neither is he that planteth any thing, neither he that -watereth; but God that giveth the increase. - -3:8 Now he that planteth and he that watereth are one: and every man -shall receive his own reward according to his own labour. - -3:9 For we are labourers together with God: ye are God’s husbandry, ye -are God’s building. - -3:10 According to the grace of God which is given unto me, as a wise -masterbuilder, I have laid the foundation, and another buildeth -thereon. But let every man take heed how he buildeth thereupon. - -3:11 For other foundation can no man lay than that is laid, which is -Jesus Christ. - -3:12 Now if any man build upon this foundation gold, silver, precious -stones, wood, hay, stubble; 3:13 Every man’s work shall be made -manifest: for the day shall declare it, because it shall be revealed -by fire; and the fire shall try every man’s work of what sort it is. - -3:14 If any man’s work abide which he hath built thereupon, he shall -receive a reward. - -3:15 If any man’s work shall be burned, he shall suffer loss: but he -himself shall be saved; yet so as by fire. - -3:16 Know ye not that ye are the temple of God, and that the Spirit of -God dwelleth in you? 3:17 If any man defile the temple of God, him -shall God destroy; for the temple of God is holy, which temple ye are. - -3:18 Let no man deceive himself. If any man among you seemeth to be -wise in this world, let him become a fool, that he may be wise. - -3:19 For the wisdom of this world is foolishness with God. For it is -written, He taketh the wise in their own craftiness. - -3:20 And again, The Lord knoweth the thoughts of the wise, that they -are vain. - -3:21 Therefore let no man glory in men. For all things are yours; -3:22 Whether Paul, or Apollos, or Cephas, or the world, or life, or -death, or things present, or things to come; all are yours; 3:23 And -ye are Christ’s; and Christ is God’s. - -4:1 Let a man so account of us, as of the ministers of Christ, and -stewards of the mysteries of God. - -4:2 Moreover it is required in stewards, that a man be found faithful. - -4:3 But with me it is a very small thing that I should be judged of -you, or of man’s judgment: yea, I judge not mine own self. - -4:4 For I know nothing by myself; yet am I not hereby justified: but -he that judgeth me is the Lord. - -4:5 Therefore judge nothing before the time, until the Lord come, who -both will bring to light the hidden things of darkness, and will make -manifest the counsels of the hearts: and then shall every man have -praise of God. - -4:6 And these things, brethren, I have in a figure transferred to -myself and to Apollos for your sakes; that ye might learn in us not to -think of men above that which is written, that no one of you be puffed -up for one against another. - -4:7 For who maketh thee to differ from another? and what hast thou -that thou didst not receive? now if thou didst receive it, why dost -thou glory, as if thou hadst not received it? 4:8 Now ye are full, -now ye are rich, ye have reigned as kings without us: and I would to -God ye did reign, that we also might reign with you. - -4:9 For I think that God hath set forth us the apostles last, as it -were appointed to death: for we are made a spectacle unto the world, -and to angels, and to men. - -4:10 We are fools for Christ’s sake, but ye are wise in Christ; we are -weak, but ye are strong; ye are honourable, but we are despised. - -4:11 Even unto this present hour we both hunger, and thirst, and are -naked, and are buffeted, and have no certain dwellingplace; 4:12 And -labour, working with our own hands: being reviled, we bless; being -persecuted, we suffer it: 4:13 Being defamed, we intreat: we are made -as the filth of the world, and are the offscouring of all things unto -this day. - -4:14 I write not these things to shame you, but as my beloved sons I -warn you. - -4:15 For though ye have ten thousand instructers in Christ, yet have -ye not many fathers: for in Christ Jesus I have begotten you through -the gospel. - -4:16 Wherefore I beseech you, be ye followers of me. - -4:17 For this cause have I sent unto you Timotheus, who is my beloved -son, and faithful in the Lord, who shall bring you into remembrance of -my ways which be in Christ, as I teach every where in every church. - -4:18 Now some are puffed up, as though I would not come to you. - -4:19 But I will come to you shortly, if the Lord will, and will know, -not the speech of them which are puffed up, but the power. - -4:20 For the kingdom of God is not in word, but in power. - -4:21 What will ye? shall I come unto you with a rod, or in love, and -in the spirit of meekness? 5:1 It is reported commonly that there is -fornication among you, and such fornication as is not so much as named -among the Gentiles, that one should have his father’s wife. - -5:2 And ye are puffed up, and have not rather mourned, that he that -hath done this deed might be taken away from among you. - -5:3 For I verily, as absent in body, but present in spirit, have -judged already, as though I were present, concerning him that hath so -done this deed, 5:4 In the name of our Lord Jesus Christ, when ye are -gathered together, and my spirit, with the power of our Lord Jesus -Christ, 5:5 To deliver such an one unto Satan for the destruction of -the flesh, that the spirit may be saved in the day of the Lord Jesus. - -5:6 Your glorying is not good. Know ye not that a little leaven -leaveneth the whole lump? 5:7 Purge out therefore the old leaven, -that ye may be a new lump, as ye are unleavened. For even Christ our -passover is sacrificed for us: 5:8 Therefore let us keep the feast, -not with old leaven, neither with the leaven of malice and wickedness; -but with the unleavened bread of sincerity and truth. - -5:9 I wrote unto you in an epistle not to company with fornicators: -5:10 Yet not altogether with the fornicators of this world, or with -the covetous, or extortioners, or with idolaters; for then must ye -needs go out of the world. - -5:11 But now I have written unto you not to keep company, if any man -that is called a brother be a fornicator, or covetous, or an idolater, -or a railer, or a drunkard, or an extortioner; with such an one no not -to eat. - -5:12 For what have I to do to judge them also that are without? do not -ye judge them that are within? 5:13 But them that are without God -judgeth. Therefore put away from among yourselves that wicked person. - -6:1 Dare any of you, having a matter against another, go to law before -the unjust, and not before the saints? 6:2 Do ye not know that the -saints shall judge the world? and if the world shall be judged by you, -are ye unworthy to judge the smallest matters? 6:3 Know ye not that -we shall judge angels? how much more things that pertain to this life? -6:4 If then ye have judgments of things pertaining to this life, set -them to judge who are least esteemed in the church. - -6:5 I speak to your shame. Is it so, that there is not a wise man -among you? no, not one that shall be able to judge between his -brethren? 6:6 But brother goeth to law with brother, and that before -the unbelievers. - -6:7 Now therefore there is utterly a fault among you, because ye go to -law one with another. Why do ye not rather take wrong? why do ye not -rather suffer yourselves to be defrauded? 6:8 Nay, ye do wrong, and -defraud, and that your brethren. - -6:9 Know ye not that the unrighteous shall not inherit the kingdom of -God? Be not deceived: neither fornicators, nor idolaters, nor -adulterers, nor effeminate, nor abusers of themselves with mankind, -6:10 Nor thieves, nor covetous, nor drunkards, nor revilers, nor -extortioners, shall inherit the kingdom of God. - -6:11 And such were some of you: but ye are washed, but ye are -sanctified, but ye are justified in the name of the Lord Jesus, and by -the Spirit of our God. - -6:12 All things are lawful unto me, but all things are not expedient: -all things are lawful for me, but I will not be brought under the -power of any. - -6:13 Meats for the belly, and the belly for meats: but God shall -destroy both it and them. Now the body is not for fornication, but for -the Lord; and the Lord for the body. - -6:14 And God hath both raised up the Lord, and will also raise up us -by his own power. - -6:15 Know ye not that your bodies are the members of Christ? shall I -then take the members of Christ, and make them the members of an -harlot? God forbid. - -6:16 What? know ye not that he which is joined to an harlot is one -body? for two, saith he, shall be one flesh. - -6:17 But he that is joined unto the Lord is one spirit. - -6:18 Flee fornication. Every sin that a man doeth is without the body; -but he that committeth fornication sinneth against his own body. - -6:19 What? know ye not that your body is the temple of the Holy Ghost -which is in you, which ye have of God, and ye are not your own? 6:20 -For ye are bought with a price: therefore glorify God in your body, -and in your spirit, which are God’s. - -7:1 Now concerning the things whereof ye wrote unto me: It is good for -a man not to touch a woman. - -7:2 Nevertheless, to avoid fornication, let every man have his own -wife, and let every woman have her own husband. - -7:3 Let the husband render unto the wife due benevolence: and likewise -also the wife unto the husband. - -7:4 The wife hath not power of her own body, but the husband: and -likewise also the husband hath not power of his own body, but the -wife. - -7:5 Defraud ye not one the other, except it be with consent for a -time, that ye may give yourselves to fasting and prayer; and come -together again, that Satan tempt you not for your incontinency. - -7:6 But I speak this by permission, and not of commandment. - -7:7 For I would that all men were even as I myself. But every man hath -his proper gift of God, one after this manner, and another after that. - -7:8 I say therefore to the unmarried and widows, It is good for them -if they abide even as I. - -7:9 But if they cannot contain, let them marry: for it is better to -marry than to burn. - -7:10 And unto the married I command, yet not I, but the Lord, Let not -the wife depart from her husband: 7:11 But and if she depart, let her -remain unmarried or be reconciled to her husband: and let not the -husband put away his wife. - -7:12 But to the rest speak I, not the Lord: If any brother hath a wife -that believeth not, and she be pleased to dwell with him, let him not -put her away. - -7:13 And the woman which hath an husband that believeth not, and if he -be pleased to dwell with her, let her not leave him. - -7:14 For the unbelieving husband is sanctified by the wife, and the -unbelieving wife is sanctified by the husband: else were your children -unclean; but now are they holy. - -7:15 But if the unbelieving depart, let him depart. A brother or a -sister is not under bondage in such cases: but God hath called us to -peace. - -7:16 For what knowest thou, O wife, whether thou shalt save thy -husband? or how knowest thou, O man, whether thou shalt save thy -wife? 7:17 But as God hath distributed to every man, as the Lord hath -called every one, so let him walk. And so ordain I in all churches. - -7:18 Is any man called being circumcised? let him not become -uncircumcised. Is any called in uncircumcision? let him not be -circumcised. - -7:19 Circumcision is nothing, and uncircumcision is nothing, but the -keeping of the commandments of God. - -7:20 Let every man abide in the same calling wherein he was called. - -7:21 Art thou called being a servant? care not for it: but if thou -mayest be made free, use it rather. - -7:22 For he that is called in the Lord, being a servant, is the Lord’s -freeman: likewise also he that is called, being free, is Christ’s -servant. - -7:23 Ye are bought with a price; be not ye the servants of men. - -7:24 Brethren, let every man, wherein he is called, therein abide with -God. - -7:25 Now concerning virgins I have no commandment of the Lord: yet I -give my judgment, as one that hath obtained mercy of the Lord to be -faithful. - -7:26 I suppose therefore that this is good for the present distress, I -say, that it is good for a man so to be. - -7:27 Art thou bound unto a wife? seek not to be loosed. Art thou -loosed from a wife? seek not a wife. - -7:28 But and if thou marry, thou hast not sinned; and if a virgin -marry, she hath not sinned. Nevertheless such shall have trouble in -the flesh: but I spare you. - -7:29 But this I say, brethren, the time is short: it remaineth, that -both they that have wives be as though they had none; 7:30 And they -that weep, as though they wept not; and they that rejoice, as though -they rejoiced not; and they that buy, as though they possessed not; -7:31 And they that use this world, as not abusing it: for the fashion -of this world passeth away. - -7:32 But I would have you without carefulness. He that is unmarried -careth for the things that belong to the Lord, how he may please the -Lord: 7:33 But he that is married careth for the things that are of -the world, how he may please his wife. - -7:34 There is difference also between a wife and a virgin. The -unmarried woman careth for the things of the Lord, that she may be -holy both in body and in spirit: but she that is married careth for -the things of the world, how she may please her husband. - -7:35 And this I speak for your own profit; not that I may cast a snare -upon you, but for that which is comely, and that ye may attend upon -the Lord without distraction. - -7:36 But if any man think that he behaveth himself uncomely toward his -virgin, if she pass the flower of her age, and need so require, let -him do what he will, he sinneth not: let them marry. - -7:37 Nevertheless he that standeth stedfast in his heart, having no -necessity, but hath power over his own will, and hath so decreed in -his heart that he will keep his virgin, doeth well. - -7:38 So then he that giveth her in marriage doeth well; but he that -giveth her not in marriage doeth better. - -7:39 The wife is bound by the law as long as her husband liveth; but -if her husband be dead, she is at liberty to be married to whom she -will; only in the Lord. - -7:40 But she is happier if she so abide, after my judgment: and I -think also that I have the Spirit of God. - -8:1 Now as touching things offered unto idols, we know that we all -have knowledge. Knowledge puffeth up, but charity edifieth. - -8:2 And if any man think that he knoweth any thing, he knoweth nothing -yet as he ought to know. - -8:3 But if any man love God, the same is known of him. - -8:4 As concerning therefore the eating of those things that are -offered in sacrifice unto idols, we know that an idol is nothing in -the world, and that there is none other God but one. - -8:5 For though there be that are called gods, whether in heaven or in -earth, (as there be gods many, and lords many,) 8:6 But to us there is -but one God, the Father, of whom are all things, and we in him; and -one Lord Jesus Christ, by whom are all things, and we by him. - -8:7 Howbeit there is not in every man that knowledge: for some with -conscience of the idol unto this hour eat it as a thing offered unto -an idol; and their conscience being weak is defiled. - -8:8 But meat commendeth us not to God: for neither, if we eat, are we -the better; neither, if we eat not, are we the worse. - -8:9 But take heed lest by any means this liberty of yours become a -stumblingblock to them that are weak. - -8:10 For if any man see thee which hast knowledge sit at meat in the -idol’s temple, shall not the conscience of him which is weak be -emboldened to eat those things which are offered to idols; 8:11 And -through thy knowledge shall the weak brother perish, for whom Christ -died? 8:12 But when ye sin so against the brethren, and wound their -weak conscience, ye sin against Christ. - -8:13 Wherefore, if meat make my brother to offend, I will eat no flesh -while the world standeth, lest I make my brother to offend. - -9:1 Am I not an apostle? am I not free? have I not seen Jesus Christ -our Lord? are not ye my work in the Lord? 9:2 If I be not an apostle -unto others, yet doubtless I am to you: for the seal of mine -apostleship are ye in the Lord. - -9:3 Mine answer to them that do examine me is this, 9:4 Have we not -power to eat and to drink? 9:5 Have we not power to lead about a -sister, a wife, as well as other apostles, and as the brethren of the -Lord, and Cephas? 9:6 Or I only and Barnabas, have not we power to -forbear working? 9:7 Who goeth a warfare any time at his own charges? -who planteth a vineyard, and eateth not of the fruit thereof? or who -feedeth a flock, and eateth not of the milk of the flock? 9:8 Say I -these things as a man? or saith not the law the same also? 9:9 For it -is written in the law of Moses, Thou shalt not muzzle the mouth of the -ox that treadeth out the corn. Doth God take care for oxen? 9:10 Or -saith he it altogether for our sakes? For our sakes, no doubt, this is -written: that he that ploweth should plow in hope; and that he that -thresheth in hope should be partaker of his hope. - -9:11 If we have sown unto you spiritual things, is it a great thing if -we shall reap your carnal things? 9:12 If others be partakers of this -power over you, are not we rather? Nevertheless we have not used this -power; but suffer all things, lest we should hinder the gospel of -Christ. - -9:13 Do ye not know that they which minister about holy things live of -the things of the temple? and they which wait at the altar are -partakers with the altar? 9:14 Even so hath the Lord ordained that -they which preach the gospel should live of the gospel. - -9:15 But I have used none of these things: neither have I written -these things, that it should be so done unto me: for it were better -for me to die, than that any man should make my glorying void. - -9:16 For though I preach the gospel, I have nothing to glory of: for -necessity is laid upon me; yea, woe is unto me, if I preach not the -gospel! 9:17 For if I do this thing willingly, I have a reward: but -if against my will, a dispensation of the gospel is committed unto me. - -9:18 What is my reward then? Verily that, when I preach the gospel, I -may make the gospel of Christ without charge, that I abuse not my -power in the gospel. - -9:19 For though I be free from all men, yet have I made myself servant -unto all, that I might gain the more. - -9:20 And unto the Jews I became as a Jew, that I might gain the Jews; -to them that are under the law, as under the law, that I might gain -them that are under the law; 9:21 To them that are without law, as -without law, (being not without law to God, but under the law to -Christ,) that I might gain them that are without law. - -9:22 To the weak became I as weak, that I might gain the weak: I am -made all things to all men, that I might by all means save some. - -9:23 And this I do for the gospel’s sake, that I might be partaker -thereof with you. - -9:24 Know ye not that they which run in a race run all, but one -receiveth the prize? So run, that ye may obtain. - -9:25 And every man that striveth for the mastery is temperate in all -things. Now they do it to obtain a corruptible crown; but we an -incorruptible. - -9:26 I therefore so run, not as uncertainly; so fight I, not as one -that beateth the air: 9:27 But I keep under my body, and bring it into -subjection: lest that by any means, when I have preached to others, I -myself should be a castaway. - -10:1 Moreover, brethren, I would not that ye should be ignorant, how -that all our fathers were under the cloud, and all passed through the -sea; 10:2 And were all baptized unto Moses in the cloud and in the -sea; 10:3 And did all eat the same spiritual meat; 10:4 And did all -drink the same spiritual drink: for they drank of that spiritual Rock -that followed them: and that Rock was Christ. - -10:5 But with many of them God was not well pleased: for they were -overthrown in the wilderness. - -10:6 Now these things were our examples, to the intent we should not -lust after evil things, as they also lusted. - -10:7 Neither be ye idolaters, as were some of them; as it is written, -The people sat down to eat and drink, and rose up to play. - -10:8 Neither let us commit fornication, as some of them committed, and -fell in one day three and twenty thousand. - -10:9 Neither let us tempt Christ, as some of them also tempted, and -were destroyed of serpents. - -10:10 Neither murmur ye, as some of them also murmured, and were -destroyed of the destroyer. - -10:11 Now all these things happened unto them for ensamples: and they -are written for our admonition, upon whom the ends of the world are -come. - -10:12 Wherefore let him that thinketh he standeth take heed lest he -fall. - -10:13 There hath no temptation taken you but such as is common to man: -but God is faithful, who will not suffer you to be tempted above that -ye are able; but will with the temptation also make a way to escape, -that ye may be able to bear it. - -10:14 Wherefore, my dearly beloved, flee from idolatry. - -10:15 I speak as to wise men; judge ye what I say. - -10:16 The cup of blessing which we bless, is it not the communion of -the blood of Christ? The bread which we break, is it not the communion -of the body of Christ? 10:17 For we being many are one bread, and one -body: for we are all partakers of that one bread. - -10:18 Behold Israel after the flesh: are not they which eat of the -sacrifices partakers of the altar? 10:19 What say I then? that the -idol is any thing, or that which is offered in sacrifice to idols is -any thing? 10:20 But I say, that the things which the Gentiles -sacrifice, they sacrifice to devils, and not to God: and I would not -that ye should have fellowship with devils. - -10:21 Ye cannot drink the cup of the Lord, and the cup of devils: ye -cannot be partakers of the Lord’s table, and of the table of devils. - -10:22 Do we provoke the Lord to jealousy? are we stronger than he? -10:23 All things are lawful for me, but all things are not expedient: -all things are lawful for me, but all things edify not. - -10:24 Let no man seek his own, but every man another’s wealth. - -10:25 Whatsoever is sold in the shambles, that eat, asking no question -for conscience sake: 10:26 For the earth is the Lord’s, and the -fulness thereof. - -10:27 If any of them that believe not bid you to a feast, and ye be -disposed to go; whatsoever is set before you, eat, asking no question -for conscience sake. - -10:28 But if any man say unto you, This is offered in sacrifice unto -idols, eat not for his sake that shewed it, and for conscience sake: -for the earth is the Lord’s, and the fulness thereof: 10:29 -Conscience, I say, not thine own, but of the other: for why is my -liberty judged of another man’s conscience? 10:30 For if I by grace -be a partaker, why am I evil spoken of for that for which I give -thanks? 10:31 Whether therefore ye eat, or drink, or whatsoever ye -do, do all to the glory of God. - -10:32 Give none offence, neither to the Jews, nor to the Gentiles, nor -to the church of God: 10:33 Even as I please all men in all things, -not seeking mine own profit, but the profit of many, that they may be -saved. - -11:1 Be ye followers of me, even as I also am of Christ. - -11:2 Now I praise you, brethren, that ye remember me in all things, -and keep the ordinances, as I delivered them to you. - -11:3 But I would have you know, that the head of every man is Christ; -and the head of the woman is the man; and the head of Christ is God. - -11:4 Every man praying or prophesying, having his head covered, -dishonoureth his head. - -11:5 But every woman that prayeth or prophesieth with her head -uncovered dishonoureth her head: for that is even all one as if she -were shaven. - -11:6 For if the woman be not covered, let her also be shorn: but if it -be a shame for a woman to be shorn or shaven, let her be covered. - -11:7 For a man indeed ought not to cover his head, forasmuch as he is -the image and glory of God: but the woman is the glory of the man. - -11:8 For the man is not of the woman: but the woman of the man. - -11:9 Neither was the man created for the woman; but the woman for the -man. - -11:10 For this cause ought the woman to have power on her head because -of the angels. - -11:11 Nevertheless neither is the man without the woman, neither the -woman without the man, in the Lord. - -11:12 For as the woman is of the man, even so is the man also by the -woman; but all things of God. - -11:13 Judge in yourselves: is it comely that a woman pray unto God -uncovered? 11:14 Doth not even nature itself teach you, that, if a -man have long hair, it is a shame unto him? 11:15 But if a woman have -long hair, it is a glory to her: for her hair is given her for a -covering. - -11:16 But if any man seem to be contentious, we have no such custom, -neither the churches of God. - -11:17 Now in this that I declare unto you I praise you not, that ye -come together not for the better, but for the worse. - -11:18 For first of all, when ye come together in the church, I hear -that there be divisions among you; and I partly believe it. - -11:19 For there must be also heresies among you, that they which are -approved may be made manifest among you. - -11:20 When ye come together therefore into one place, this is not to -eat the Lord’s supper. - -11:21 For in eating every one taketh before other his own supper: and -one is hungry, and another is drunken. - -11:22 What? have ye not houses to eat and to drink in? or despise ye -the church of God, and shame them that have not? What shall I say to -you? shall I praise you in this? I praise you not. - -11:23 For I have received of the Lord that which also I delivered unto -you, That the Lord Jesus the same night in which he was betrayed took -bread: 11:24 And when he had given thanks, he brake it, and said, -Take, eat: this is my body, which is broken for you: this do in -remembrance of me. - -11:25 After the same manner also he took the cup, when he had supped, -saying, This cup is the new testament in my blood: this do ye, as oft -as ye drink it, in remembrance of me. - -11:26 For as often as ye eat this bread, and drink this cup, ye do -shew the Lord’s death till he come. - -11:27 Wherefore whosoever shall eat this bread, and drink this cup of -the Lord, unworthily, shall be guilty of the body and blood of the -Lord. - -11:28 But let a man examine himself, and so let him eat of that bread, -and drink of that cup. - -11:29 For he that eateth and drinketh unworthily, eateth and drinketh -damnation to himself, not discerning the Lord’s body. - -11:30 For this cause many are weak and sickly among you, and many -sleep. - -11:31 For if we would judge ourselves, we should not be judged. - -11:32 But when we are judged, we are chastened of the Lord, that we -should not be condemned with the world. - -11:33 Wherefore, my brethren, when ye come together to eat, tarry one -for another. - -11:34 And if any man hunger, let him eat at home; that ye come not -together unto condemnation. And the rest will I set in order when I -come. - -12:1 Now concerning spiritual gifts, brethren, I would not have you -ignorant. - -12:2 Ye know that ye were Gentiles, carried away unto these dumb -idols, even as ye were led. - -12:3 Wherefore I give you to understand, that no man speaking by the -Spirit of God calleth Jesus accursed: and that no man can say that -Jesus is the Lord, but by the Holy Ghost. - -12:4 Now there are diversities of gifts, but the same Spirit. - -12:5 And there are differences of administrations, but the same Lord. - -12:6 And there are diversities of operations, but it is the same God -which worketh all in all. - -12:7 But the manifestation of the Spirit is given to every man to -profit withal. - -12:8 For to one is given by the Spirit the word of wisdom; to another -the word of knowledge by the same Spirit; 12:9 To another faith by the -same Spirit; to another the gifts of healing by the same Spirit; 12:10 -To another the working of miracles; to another prophecy; to another -discerning of spirits; to another divers kinds of tongues; to another -the interpretation of tongues: 12:11 But all these worketh that one -and the selfsame Spirit, dividing to every man severally as he will. - -12:12 For as the body is one, and hath many members, and all the -members of that one body, being many, are one body: so also is Christ. - -12:13 For by one Spirit are we all baptized into one body, whether we -be Jews or Gentiles, whether we be bond or free; and have been all -made to drink into one Spirit. - -12:14 For the body is not one member, but many. - -12:15 If the foot shall say, Because I am not the hand, I am not of -the body; is it therefore not of the body? 12:16 And if the ear shall -say, Because I am not the eye, I am not of the body; is it therefore -not of the body? 12:17 If the whole body were an eye, where were the -hearing? If the whole were hearing, where were the smelling? 12:18 -But now hath God set the members every one of them in the body, as it -hath pleased him. - -12:19 And if they were all one member, where were the body? 12:20 But -now are they many members, yet but one body. - -12:21 And the eye cannot say unto the hand, I have no need of thee: -nor again the head to the feet, I have no need of you. - -12:22 Nay, much more those members of the body, which seem to be more -feeble, are necessary: 12:23 And those members of the body, which we -think to be less honourable, upon these we bestow more abundant -honour; and our uncomely parts have more abundant comeliness. - -12:24 For our comely parts have no need: but God hath tempered the -body together, having given more abundant honour to that part which -lacked. - -12:25 That there should be no schism in the body; but that the members -should have the same care one for another. - -12:26 And whether one member suffer, all the members suffer with it; -or one member be honoured, all the members rejoice with it. - -12:27 Now ye are the body of Christ, and members in particular. - -12:28 And God hath set some in the church, first apostles, secondarily -prophets, thirdly teachers, after that miracles, then gifts of -healings, helps, governments, diversities of tongues. - -12:29 Are all apostles? are all prophets? are all teachers? are all -workers of miracles? 12:30 Have all the gifts of healing? do all -speak with tongues? do all interpret? 12:31 But covet earnestly the -best gifts: and yet shew I unto you a more excellent way. - -13:1 Though I speak with the tongues of men and of angels, and have -not charity, I am become as sounding brass, or a tinkling cymbal. - -13:2 And though I have the gift of prophecy, and understand all -mysteries, and all knowledge; and though I have all faith, so that I -could remove mountains, and have not charity, I am nothing. - -13:3 And though I bestow all my goods to feed the poor, and though I -give my body to be burned, and have not charity, it profiteth me -nothing. - -13:4 Charity suffereth long, and is kind; charity envieth not; charity -vaunteth not itself, is not puffed up, 13:5 Doth not behave itself -unseemly, seeketh not her own, is not easily provoked, thinketh no -evil; 13:6 Rejoiceth not in iniquity, but rejoiceth in the truth; 13:7 -Beareth all things, believeth all things, hopeth all things, endureth -all things. - -13:8 Charity never faileth: but whether there be prophecies, they -shall fail; whether there be tongues, they shall cease; whether there -be knowledge, it shall vanish away. - -13:9 For we know in part, and we prophesy in part. - -13:10 But when that which is perfect is come, then that which is in -part shall be done away. - -13:11 When I was a child, I spake as a child, I understood as a child, -I thought as a child: but when I became a man, I put away childish -things. - -13:12 For now we see through a glass, darkly; but then face to face: -now I know in part; but then shall I know even as also I am known. - -13:13 And now abideth faith, hope, charity, these three; but the -greatest of these is charity. - -14:1 Follow after charity, and desire spiritual gifts, but rather that -ye may prophesy. - -14:2 For he that speaketh in an unknown tongue speaketh not unto men, -but unto God: for no man understandeth him; howbeit in the spirit he -speaketh mysteries. - -14:3 But he that prophesieth speaketh unto men to edification, and -exhortation, and comfort. - -14:4 He that speaketh in an unknown tongue edifieth himself; but he -that prophesieth edifieth the church. - -14:5 I would that ye all spake with tongues but rather that ye -prophesied: for greater is he that prophesieth than he that speaketh -with tongues, except he interpret, that the church may receive -edifying. - -14:6 Now, brethren, if I come unto you speaking with tongues, what -shall I profit you, except I shall speak to you either by revelation, -or by knowledge, or by prophesying, or by doctrine? 14:7 And even -things without life giving sound, whether pipe or harp, except they -give a distinction in the sounds, how shall it be known what is piped -or harped? 14:8 For if the trumpet give an uncertain sound, who shall -prepare himself to the battle? 14:9 So likewise ye, except ye utter -by the tongue words easy to be understood, how shall it be known what -is spoken? for ye shall speak into the air. - -14:10 There are, it may be, so many kinds of voices in the world, and -none of them is without signification. - -14:11 Therefore if I know not the meaning of the voice, I shall be -unto him that speaketh a barbarian, and he that speaketh shall be a -barbarian unto me. - -14:12 Even so ye, forasmuch as ye are zealous of spiritual gifts, seek -that ye may excel to the edifying of the church. - -14:13 Wherefore let him that speaketh in an unknown tongue pray that -he may interpret. - -14:14 For if I pray in an unknown tongue, my spirit prayeth, but my -understanding is unfruitful. - -14:15 What is it then? I will pray with the spirit, and I will pray -with the understanding also: I will sing with the spirit, and I will -sing with the understanding also. - -14:16 Else when thou shalt bless with the spirit, how shall he that -occupieth the room of the unlearned say Amen at thy giving of thanks, -seeing he understandeth not what thou sayest? 14:17 For thou verily -givest thanks well, but the other is not edified. - -14:18 I thank my God, I speak with tongues more than ye all: 14:19 Yet -in the church I had rather speak five words with my understanding, -that by my voice I might teach others also, than ten thousand words in -an unknown tongue. - -14:20 Brethren, be not children in understanding: howbeit in malice be -ye children, but in understanding be men. - -14:21 In the law it is written, With men of other tongues and other -lips will I speak unto this people; and yet for all that will they not -hear me, saith the LORD. - -14:22 Wherefore tongues are for a sign, not to them that believe, but -to them that believe not: but prophesying serveth not for them that -believe not, but for them which believe. - -14:23 If therefore the whole church be come together into one place, -and all speak with tongues, and there come in those that are -unlearned, or unbelievers, will they not say that ye are mad? 14:24 -But if all prophesy, and there come in one that believeth not, or one -unlearned, he is convinced of all, he is judged of all: 14:25 And thus -are the secrets of his heart made manifest; and so falling down on his -face he will worship God, and report that God is in you of a truth. - -14:26 How is it then, brethren? when ye come together, every one of -you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, -hath an interpretation. Let all things be done unto edifying. - -14:27 If any man speak in an unknown tongue, let it be by two, or at -the most by three, and that by course; and let one interpret. - -14:28 But if there be no interpreter, let him keep silence in the -church; and let him speak to himself, and to God. - -14:29 Let the prophets speak two or three, and let the other judge. - -14:30 If any thing be revealed to another that sitteth by, let the -first hold his peace. - -14:31 For ye may all prophesy one by one, that all may learn, and all -may be comforted. - -14:32 And the spirits of the prophets are subject to the prophets. - -14:33 For God is not the author of confusion, but of peace, as in all -churches of the saints. - -14:34 Let your women keep silence in the churches: for it is not -permitted unto them to speak; but they are commanded to be under -obedience as also saith the law. - -14:35 And if they will learn any thing, let them ask their husbands at -home: for it is a shame for women to speak in the church. - -14:36 What? came the word of God out from you? or came it unto you -only? 14:37 If any man think himself to be a prophet, or spiritual, -let him acknowledge that the things that I write unto you are the -commandments of the Lord. - -14:38 But if any man be ignorant, let him be ignorant. - -14:39 Wherefore, brethren, covet to prophesy, and forbid not to speak -with tongues. - -14:40 Let all things be done decently and in order. - -15:1 Moreover, brethren, I declare unto you the gospel which I -preached unto you, which also ye have received, and wherein ye stand; -15:2 By which also ye are saved, if ye keep in memory what I preached -unto you, unless ye have believed in vain. - -15:3 For I delivered unto you first of all that which I also received, -how that Christ died for our sins according to the scriptures; 15:4 -And that he was buried, and that he rose again the third day according -to the scriptures: 15:5 And that he was seen of Cephas, then of the -twelve: 15:6 After that, he was seen of above five hundred brethren at -once; of whom the greater part remain unto this present, but some are -fallen asleep. - -15:7 After that, he was seen of James; then of all the apostles. - -15:8 And last of all he was seen of me also, as of one born out of due -time. - -15:9 For I am the least of the apostles, that am not meet to be called -an apostle, because I persecuted the church of God. - -15:10 But by the grace of God I am what I am: and his grace which was -bestowed upon me was not in vain; but I laboured more abundantly than -they all: yet not I, but the grace of God which was with me. - -15:11 Therefore whether it were I or they, so we preach, and so ye -believed. - -15:12 Now if Christ be preached that he rose from the dead, how say -some among you that there is no resurrection of the dead? 15:13 But -if there be no resurrection of the dead, then is Christ not risen: -15:14 And if Christ be not risen, then is our preaching vain, and your -faith is also vain. - -15:15 Yea, and we are found false witnesses of God; because we have -testified of God that he raised up Christ: whom he raised not up, if -so be that the dead rise not. - -15:16 For if the dead rise not, then is not Christ raised: 15:17 And -if Christ be not raised, your faith is vain; ye are yet in your sins. - -15:18 Then they also which are fallen asleep in Christ are perished. - -15:19 If in this life only we have hope in Christ, we are of all men -most miserable. - -15:20 But now is Christ risen from the dead, and become the -firstfruits of them that slept. - -15:21 For since by man came death, by man came also the resurrection -of the dead. - -15:22 For as in Adam all die, even so in Christ shall all be made -alive. - -15:23 But every man in his own order: Christ the firstfruits; -afterward they that are Christ’s at his coming. - -15:24 Then cometh the end, when he shall have delivered up the kingdom -to God, even the Father; when he shall have put down all rule and all -authority and power. - -15:25 For he must reign, till he hath put all enemies under his feet. - -15:26 The last enemy that shall be destroyed is death. - -15:27 For he hath put all things under his feet. But when he saith all -things are put under him, it is manifest that he is excepted, which -did put all things under him. - -15:28 And when all things shall be subdued unto him, then shall the -Son also himself be subject unto him that put all things under him, -that God may be all in all. - -15:29 Else what shall they do which are baptized for the dead, if the -dead rise not at all? why are they then baptized for the dead? 15:30 -And why stand we in jeopardy every hour? 15:31 I protest by your -rejoicing which I have in Christ Jesus our LORD, I die daily. - -15:32 If after the manner of men I have fought with beasts at Ephesus, -what advantageth it me, if the dead rise not? let us eat and drink; -for to morrow we die. - -15:33 Be not deceived: evil communications corrupt good manners. - -15:34 Awake to righteousness, and sin not; for some have not the -knowledge of God: I speak this to your shame. - -15:35 But some man will say, How are the dead raised up? and with what -body do they come? 15:36 Thou fool, that which thou sowest is not -quickened, except it die: 15:37 And that which thou sowest, thou -sowest not that body that shall be, but bare grain, it may chance of -wheat, or of some other grain: 15:38 But God giveth it a body as it -hath pleased him, and to every seed his own body. - -15:39 All flesh is not the same flesh: but there is one kind of flesh -of men, another flesh of beasts, another of fishes, and another of -birds. - -15:40 There are also celestial bodies, and bodies terrestrial: but the -glory of the celestial is one, and the glory of the terrestrial is -another. - -15:41 There is one glory of the sun, and another glory of the moon, -and another glory of the stars: for one star differeth from another -star in glory. - -15:42 So also is the resurrection of the dead. It is sown in -corruption; it is raised in incorruption: 15:43 It is sown in -dishonour; it is raised in glory: it is sown in weakness; it is raised -in power: 15:44 It is sown a natural body; it is raised a spiritual -body. There is a natural body, and there is a spiritual body. - -15:45 And so it is written, The first man Adam was made a living soul; -the last Adam was made a quickening spirit. - -15:46 Howbeit that was not first which is spiritual, but that which is -natural; and afterward that which is spiritual. - -15:47 The first man is of the earth, earthy; the second man is the -Lord from heaven. - -15:48 As is the earthy, such are they also that are earthy: and as is -the heavenly, such are they also that are heavenly. - -15:49 And as we have borne the image of the earthy, we shall also bear -the image of the heavenly. - -15:50 Now this I say, brethren, that flesh and blood cannot inherit -the kingdom of God; neither doth corruption inherit incorruption. - -15:51 Behold, I shew you a mystery; We shall not all sleep, but we -shall all be changed, 15:52 In a moment, in the twinkling of an eye, -at the last trump: for the trumpet shall sound, and the dead shall be -raised incorruptible, and we shall be changed. - -15:53 For this corruptible must put on incorruption, and this mortal -must put on immortality. - -15:54 So when this corruptible shall have put on incorruption, and -this mortal shall have put on immortality, then shall be brought to -pass the saying that is written, Death is swallowed up in victory. - -15:55 O death, where is thy sting? O grave, where is thy victory? -15:56 The sting of death is sin; and the strength of sin is the law. - -15:57 But thanks be to God, which giveth us the victory through our -Lord Jesus Christ. - -15:58 Therefore, my beloved brethren, be ye stedfast, unmoveable, -always abounding in the work of the Lord, forasmuch as ye know that -your labour is not in vain in the Lord. - -16:1 Now concerning the collection for the saints, as I have given -order to the churches of Galatia, even so do ye. - -16:2 Upon the first day of the week let every one of you lay by him in -store, as God hath prospered him, that there be no gatherings when I -come. - -16:3 And when I come, whomsoever ye shall approve by your letters, -them will I send to bring your liberality unto Jerusalem. - -16:4 And if it be meet that I go also, they shall go with me. - -16:5 Now I will come unto you, when I shall pass through Macedonia: -for I do pass through Macedonia. - -16:6 And it may be that I will abide, yea, and winter with you, that -ye may bring me on my journey whithersoever I go. - -16:7 For I will not see you now by the way; but I trust to tarry a -while with you, if the Lord permit. - -16:8 But I will tarry at Ephesus until Pentecost. - -16:9 For a great door and effectual is opened unto me, and there are -many adversaries. - -16:10 Now if Timotheus come, see that he may be with you without fear: -for he worketh the work of the Lord, as I also do. - -16:11 Let no man therefore despise him: but conduct him forth in -peace, that he may come unto me: for I look for him with the brethren. - -16:12 As touching our brother Apollos, I greatly desired him to come -unto you with the brethren: but his will was not at all to come at -this time; but he will come when he shall have convenient time. - -16:13 Watch ye, stand fast in the faith, quit you like men, be strong. - -16:14 Let all your things be done with charity. - -16:15 I beseech you, brethren, (ye know the house of Stephanas, that -it is the firstfruits of Achaia, and that they have addicted -themselves to the ministry of the saints,) 16:16 That ye submit -yourselves unto such, and to every one that helpeth with us, and -laboureth. - -16:17 I am glad of the coming of Stephanas and Fortunatus and -Achaicus: for that which was lacking on your part they have supplied. - -16:18 For they have refreshed my spirit and yours: therefore -acknowledge ye them that are such. - -16:19 The churches of Asia salute you. Aquila and Priscilla salute you -much in the Lord, with the church that is in their house. - -16:20 All the brethren greet you. Greet ye one another with -an holy kiss. - -16:21 The salutation of me Paul with mine own hand. - -16:22 If any man love not the Lord Jesus Christ, let him be -Anathema Maranatha. - -16:23 The grace of our Lord Jesus Christ be with you. - -16:24 My love be with you all in Christ Jesus. Amen. - - - - -The Second Epistle of Paul the Apostle to the Corinthians - - -1:1 Paul, an apostle of Jesus Christ by the will of God, and Timothy -our brother, unto the church of God which is at Corinth, with all the -saints which are in all Achaia: 1:2 Grace be to you and peace from God -our Father, and from the Lord Jesus Christ. - -1:3 Blessed be God, even the Father of our Lord Jesus Christ, the -Father of mercies, and the God of all comfort; 1:4 Who comforteth us -in all our tribulation, that we may be able to comfort them which are -in any trouble, by the comfort wherewith we ourselves are comforted of -God. - -1:5 For as the sufferings of Christ abound in us, so our consolation -also aboundeth by Christ. - -1:6 And whether we be afflicted, it is for your consolation and -salvation, which is effectual in the enduring of the same sufferings -which we also suffer: or whether we be comforted, it is for your -consolation and salvation. - -1:7 And our hope of you is stedfast, knowing, that as ye are partakers -of the sufferings, so shall ye be also of the consolation. - -1:8 For we would not, brethren, have you ignorant of our trouble which -came to us in Asia, that we were pressed out of measure, above -strength, insomuch that we despaired even of life: 1:9 But we had the -sentence of death in ourselves, that we should not trust in ourselves, -but in God which raiseth the dead: 1:10 Who delivered us from so great -a death, and doth deliver: in whom we trust that he will yet deliver -us; 1:11 Ye also helping together by prayer for us, that for the gift -bestowed upon us by the means of many persons thanks may be given by -many on our behalf. - -1:12 For our rejoicing is this, the testimony of our conscience, that -in simplicity and godly sincerity, not with fleshly wisdom, but by the -grace of God, we have had our conversation in the world, and more -abundantly to you-ward. - -1:13 For we write none other things unto you, than what ye read or -acknowledge; and I trust ye shall acknowledge even to the end; 1:14 As -also ye have acknowledged us in part, that we are your rejoicing, even -as ye also are ours in the day of the Lord Jesus. - -1:15 And in this confidence I was minded to come unto you before, that -ye might have a second benefit; 1:16 And to pass by you into -Macedonia, and to come again out of Macedonia unto you, and of you to -be brought on my way toward Judaea. - -1:17 When I therefore was thus minded, did I use lightness? or the -things that I purpose, do I purpose according to the flesh, that with -me there should be yea yea, and nay nay? 1:18 But as God is true, our -word toward you was not yea and nay. - -1:19 For the Son of God, Jesus Christ, who was preached among you by -us, even by me and Silvanus and Timotheus, was not yea and nay, but in -him was yea. - -1:20 For all the promises of God in him are yea, and in him Amen, unto -the glory of God by us. - -1:21 Now he which stablisheth us with you in Christ, and hath anointed -us, is God; 1:22 Who hath also sealed us, and given the earnest of the -Spirit in our hearts. - -1:23 Moreover I call God for a record upon my soul, that to spare you -I came not as yet unto Corinth. - -1:24 Not for that we have dominion over your faith, but are helpers of -your joy: for by faith ye stand. - -2:1 But I determined this with myself, that I would not come again to -you in heaviness. - -2:2 For if I make you sorry, who is he then that maketh me glad, but -the same which is made sorry by me? 2:3 And I wrote this same unto -you, lest, when I came, I should have sorrow from them of whom I ought -to rejoice; having confidence in you all, that my joy is the joy of -you all. - -2:4 For out of much affliction and anguish of heart I wrote unto you -with many tears; not that ye should be grieved, but that ye might know -the love which I have more abundantly unto you. - -2:5 But if any have caused grief, he hath not grieved me, but in part: -that I may not overcharge you all. - -2:6 Sufficient to such a man is this punishment, which was inflicted -of many. - -2:7 So that contrariwise ye ought rather to forgive him, and comfort -him, lest perhaps such a one should be swallowed up with overmuch -sorrow. - -2:8 Wherefore I beseech you that ye would confirm your love toward -him. - -2:9 For to this end also did I write, that I might know the proof of -you, whether ye be obedient in all things. - -2:10 To whom ye forgive any thing, I forgive also: for if I forgave -any thing, to whom I forgave it, for your sakes forgave I it in the -person of Christ; 2:11 Lest Satan should get an advantage of us: for -we are not ignorant of his devices. - -2:12 Furthermore, when I came to Troas to preach Christ’s gospel, and -a door was opened unto me of the Lord, 2:13 I had no rest in my -spirit, because I found not Titus my brother: but taking my leave of -them, I went from thence into Macedonia. - -2:14 Now thanks be unto God, which always causeth us to triumph in -Christ, and maketh manifest the savour of his knowledge by us in every -place. - -2:15 For we are unto God a sweet savour of Christ, in them that are -saved, and in them that perish: 2:16 To the one we are the savour of -death unto death; and to the other the savour of life unto life. And -who is sufficient for these things? 2:17 For we are not as many, -which corrupt the word of God: but as of sincerity, but as of God, in -the sight of God speak we in Christ. - -3:1 Do we begin again to commend ourselves? or need we, as some -others, epistles of commendation to you, or letters of commendation -from you? 3:2 Ye are our epistle written in our hearts, known and -read of all men: 3:3 Forasmuch as ye are manifestly declared to be the -epistle of Christ ministered by us, written not with ink, but with the -Spirit of the living God; not in tables of stone, but in fleshy tables -of the heart. - -3:4 And such trust have we through Christ to God-ward: 3:5 Not that we -are sufficient of ourselves to think any thing as of ourselves; but -our sufficiency is of God; 3:6 Who also hath made us able ministers of -the new testament; not of the letter, but of the spirit: for the -letter killeth, but the spirit giveth life. - -3:7 But if the ministration of death, written and engraven in stones, -was glorious, so that the children of Israel could not stedfastly -behold the face of Moses for the glory of his countenance; which glory -was to be done away: 3:8 How shall not the ministration of the spirit -be rather glorious? 3:9 For if the ministration of condemnation be -glory, much more doth the ministration of righteousness exceed in -glory. - -3:10 For even that which was made glorious had no glory in this -respect, by reason of the glory that excelleth. - -3:11 For if that which is done away was glorious, much more that which -remaineth is glorious. - -3:12 Seeing then that we have such hope, we use great plainness of -speech: 3:13 And not as Moses, which put a vail over his face, that -the children of Israel could not stedfastly look to the end of that -which is abolished: 3:14 But their minds were blinded: for until this -day remaineth the same vail untaken away in the reading of the old -testament; which vail is done away in Christ. - -3:15 But even unto this day, when Moses is read, the vail is upon -their heart. - -3:16 Nevertheless when it shall turn to the Lord, the vail shall be -taken away. - -3:17 Now the Lord is that Spirit: and where the Spirit of the Lord is, -there is liberty. - -3:18 But we all, with open face beholding as in a glass the glory of -the Lord, are changed into the same image from glory to glory, even as -by the Spirit of the LORD. - -4:1 Therefore seeing we have this ministry, as we have received mercy, -we faint not; 4:2 But have renounced the hidden things of dishonesty, -not walking in craftiness, nor handling the word of God deceitfully; -but by manifestation of the truth commending ourselves to every man’s -conscience in the sight of God. - -4:3 But if our gospel be hid, it is hid to them that are lost: 4:4 In -whom the god of this world hath blinded the minds of them which -believe not, lest the light of the glorious gospel of Christ, who is -the image of God, should shine unto them. - -4:5 For we preach not ourselves, but Christ Jesus the Lord; and -ourselves your servants for Jesus’ sake. - -4:6 For God, who commanded the light to shine out of darkness, hath -shined in our hearts, to give the light of the knowledge of the glory -of God in the face of Jesus Christ. - -4:7 But we have this treasure in earthen vessels, that the excellency -of the power may be of God, and not of us. - -4:8 We are troubled on every side, yet not distressed; we are -perplexed, but not in despair; 4:9 Persecuted, but not forsaken; cast -down, but not destroyed; 4:10 Always bearing about in the body the -dying of the Lord Jesus, that the life also of Jesus might be made -manifest in our body. - -4:11 For we which live are alway delivered unto death for Jesus’ sake, -that the life also of Jesus might be made manifest in our mortal -flesh. - -4:12 So then death worketh in us, but life in you. - -4:13 We having the same spirit of faith, according as it is written, I -believed, and therefore have I spoken; we also believe, and therefore -speak; 4:14 Knowing that he which raised up the Lord Jesus shall raise -up us also by Jesus, and shall present us with you. - -4:15 For all things are for your sakes, that the abundant grace might -through the thanksgiving of many redound to the glory of God. - -4:16 For which cause we faint not; but though our outward man perish, -yet the inward man is renewed day by day. - -4:17 For our light affliction, which is but for a moment, worketh for -us a far more exceeding and eternal weight of glory; 4:18 While we -look not at the things which are seen, but at the things which are not -seen: for the things which are seen are temporal; but the things which -are not seen are eternal. - -5:1 For we know that if our earthly house of this tabernacle were -dissolved, we have a building of God, an house not made with hands, -eternal in the heavens. - -5:2 For in this we groan, earnestly desiring to be clothed upon with -our house which is from heaven: 5:3 If so be that being clothed we -shall not be found naked. - -5:4 For we that are in this tabernacle do groan, being burdened: not -for that we would be unclothed, but clothed upon, that mortality might -be swallowed up of life. - -5:5 Now he that hath wrought us for the selfsame thing is God, who -also hath given unto us the earnest of the Spirit. - -5:6 Therefore we are always confident, knowing that, whilst we are at -home in the body, we are absent from the Lord: 5:7 (For we walk by -faith, not by sight:) 5:8 We are confident, I say, and willing rather -to be absent from the body, and to be present with the Lord. - -5:9 Wherefore we labour, that, whether present or absent, we may be -accepted of him. - -5:10 For we must all appear before the judgment seat of Christ; that -every one may receive the things done in his body, according to that -he hath done, whether it be good or bad. - -5:11 Knowing therefore the terror of the Lord, we persuade men; but we -are made manifest unto God; and I trust also are made manifest in your -consciences. - -5:12 For we commend not ourselves again unto you, but give you -occasion to glory on our behalf, that ye may have somewhat to answer -them which glory in appearance, and not in heart. - -5:13 For whether we be beside ourselves, it is to God: or whether we -be sober, it is for your cause. - -5:14 For the love of Christ constraineth us; because we thus judge, -that if one died for all, then were all dead: 5:15 And that he died -for all, that they which live should not henceforth live unto -themselves, but unto him which died for them, and rose again. - -5:16 Wherefore henceforth know we no man after the flesh: yea, though -we have known Christ after the flesh, yet now henceforth know we him -no more. - -5:17 Therefore if any man be in Christ, he is a new creature: old -things are passed away; behold, all things are become new. - -5:18 And all things are of God, who hath reconciled us to himself by -Jesus Christ, and hath given to us the ministry of reconciliation; -5:19 To wit, that God was in Christ, reconciling the world unto -himself, not imputing their trespasses unto them; and hath committed -unto us the word of reconciliation. - -5:20 Now then we are ambassadors for Christ, as though God did beseech -you by us: we pray you in Christ’s stead, be ye reconciled to God. - -5:21 For he hath made him to be sin for us, who knew no sin; that we -might be made the righteousness of God in him. - -6:1 We then, as workers together with him, beseech you also that ye -receive not the grace of God in vain. - -6:2 (For he saith, I have heard thee in a time accepted, and in the -day of salvation have I succoured thee: behold, now is the accepted -time; behold, now is the day of salvation.) 6:3 Giving no offence in -any thing, that the ministry be not blamed: 6:4 But in all things -approving ourselves as the ministers of God, in much patience, in -afflictions, in necessities, in distresses, 6:5 In stripes, in -imprisonments, in tumults, in labours, in watchings, in fastings; 6:6 -By pureness, by knowledge, by longsuffering, by kindness, by the Holy -Ghost, by love unfeigned, 6:7 By the word of truth, by the power of -God, by the armour of righteousness on the right hand and on the left, -6:8 By honour and dishonour, by evil report and good report: as -deceivers, and yet true; 6:9 As unknown, and yet well known; as dying, -and, behold, we live; as chastened, and not killed; 6:10 As sorrowful, -yet alway rejoicing; as poor, yet making many rich; as having nothing, -and yet possessing all things. - -6:11 O ye Corinthians, our mouth is open unto you, our heart is -enlarged. - -6:12 Ye are not straitened in us, but ye are straitened in your own -bowels. - -6:13 Now for a recompence in the same, (I speak as unto my children,) -be ye also enlarged. - -6:14 Be ye not unequally yoked together with unbelievers: for what -fellowship hath righteousness with unrighteousness? and what communion -hath light with darkness? 6:15 And what concord hath Christ with -Belial? or what part hath he that believeth with an infidel? 6:16 And -what agreement hath the temple of God with idols? for ye are the -temple of the living God; as God hath said, I will dwell in them, and -walk in them; and I will be their God, and they shall be my people. - -6:17 Wherefore come out from among them, and be ye separate, saith the -Lord, and touch not the unclean thing; and I will receive you. - -6:18 And will be a Father unto you, and ye shall be my sons and -daughters, saith the Lord Almighty. - -7:1 Having therefore these promises, dearly beloved, let us cleanse -ourselves from all filthiness of the flesh and spirit, perfecting -holiness in the fear of God. - -7:2 Receive us; we have wronged no man, we have corrupted no man, we -have defrauded no man. - -7:3 I speak not this to condemn you: for I have said before, that ye -are in our hearts to die and live with you. - -7:4 Great is my boldness of speech toward you, great is my glorying of -you: I am filled with comfort, I am exceeding joyful in all our -tribulation. - -7:5 For, when we were come into Macedonia, our flesh had no rest, but -we were troubled on every side; without were fightings, within were -fears. - -7:6 Nevertheless God, that comforteth those that are cast down, -comforted us by the coming of Titus; 7:7 And not by his coming only, -but by the consolation wherewith he was comforted in you, when he told -us your earnest desire, your mourning, your fervent mind toward me; so -that I rejoiced the more. - -7:8 For though I made you sorry with a letter, I do not repent, though -I did repent: for I perceive that the same epistle hath made you -sorry, though it were but for a season. - -7:9 Now I rejoice, not that ye were made sorry, but that ye sorrowed -to repentance: for ye were made sorry after a godly manner, that ye -might receive damage by us in nothing. - -7:10 For godly sorrow worketh repentance to salvation not to be -repented of: but the sorrow of the world worketh death. - -7:11 For behold this selfsame thing, that ye sorrowed after a godly -sort, what carefulness it wrought in you, yea, what clearing of -yourselves, yea, what indignation, yea, what fear, yea, what vehement -desire, yea, what zeal, yea, what revenge! In all things ye have -approved yourselves to be clear in this matter. - -7:12 Wherefore, though I wrote unto you, I did it not for his cause -that had done the wrong, nor for his cause that suffered wrong, but -that our care for you in the sight of God might appear unto you. - -7:13 Therefore we were comforted in your comfort: yea, and exceedingly -the more joyed we for the joy of Titus, because his spirit was -refreshed by you all. - -7:14 For if I have boasted any thing to him of you, I am not ashamed; -but as we spake all things to you in truth, even so our boasting, -which I made before Titus, is found a truth. - -7:15 And his inward affection is more abundant toward you, whilst he -remembereth the obedience of you all, how with fear and trembling ye -received him. - -7:16 I rejoice therefore that I have confidence in you in all things. - -8:1 Moreover, brethren, we do you to wit of the grace of God bestowed -on the churches of Macedonia; 8:2 How that in a great trial of -affliction the abundance of their joy and their deep poverty abounded -unto the riches of their liberality. - -8:3 For to their power, I bear record, yea, and beyond their power -they were willing of themselves; 8:4 Praying us with much intreaty -that we would receive the gift, and take upon us the fellowship of the -ministering to the saints. - -8:5 And this they did, not as we hoped, but first gave their own -selves to the Lord, and unto us by the will of God. - -8:6 Insomuch that we desired Titus, that as he had begun, so he would -also finish in you the same grace also. - -8:7 Therefore, as ye abound in every thing, in faith, and utterance, -and knowledge, and in all diligence, and in your love to us, see that -ye abound in this grace also. - -8:8 I speak not by commandment, but by occasion of the forwardness of -others, and to prove the sincerity of your love. - -8:9 For ye know the grace of our Lord Jesus Christ, that, though he -was rich, yet for your sakes he became poor, that ye through his -poverty might be rich. - -8:10 And herein I give my advice: for this is expedient for you, who -have begun before, not only to do, but also to be forward a year ago. - -8:11 Now therefore perform the doing of it; that as there was a -readiness to will, so there may be a performance also out of that -which ye have. - -8:12 For if there be first a willing mind, it is accepted according to -that a man hath, and not according to that he hath not. - -8:13 For I mean not that other men be eased, and ye burdened: 8:14 But -by an equality, that now at this time your abundance may be a supply -for their want, that their abundance also may be a supply for your -want: that there may be equality: 8:15 As it is written, He that had -gathered much had nothing over; and he that had gathered little had no -lack. - -8:16 But thanks be to God, which put the same earnest care into the -heart of Titus for you. - -8:17 For indeed he accepted the exhortation; but being more forward, -of his own accord he went unto you. - -8:18 And we have sent with him the brother, whose praise is in the -gospel throughout all the churches; 8:19 And not that only, but who -was also chosen of the churches to travel with us with this grace, -which is administered by us to the glory of the same Lord, and -declaration of your ready mind: 8:20 Avoiding this, that no man should -blame us in this abundance which is administered by us: 8:21 Providing -for honest things, not only in the sight of the Lord, but also in the -sight of men. - -8:22 And we have sent with them our brother, whom we have oftentimes -proved diligent in many things, but now much more diligent, upon the -great confidence which I have in you. - -8:23 Whether any do enquire of Titus, he is my partner and -fellowhelper concerning you: or our brethren be enquired of, they are -the messengers of the churches, and the glory of Christ. - -8:24 Wherefore shew ye to them, and before the churches, the proof of -your love, and of our boasting on your behalf. - -9:1 For as touching the ministering to the saints, it is superfluous -for me to write to you: 9:2 For I know the forwardness of your mind, -for which I boast of you to them of Macedonia, that Achaia was ready a -year ago; and your zeal hath provoked very many. - -9:3 Yet have I sent the brethren, lest our boasting of you should be -in vain in this behalf; that, as I said, ye may be ready: 9:4 Lest -haply if they of Macedonia come with me, and find you unprepared, we -(that we say not, ye) should be ashamed in this same confident -boasting. - -9:5 Therefore I thought it necessary to exhort the brethren, that they -would go before unto you, and make up beforehand your bounty, whereof -ye had notice before, that the same might be ready, as a matter of -bounty, and not as of covetousness. - -9:6 But this I say, He which soweth sparingly shall reap also -sparingly; and he which soweth bountifully shall reap also -bountifully. - -9:7 Every man according as he purposeth in his heart, so let him give; -not grudgingly, or of necessity: for God loveth a cheerful giver. - -9:8 And God is able to make all grace abound toward you; that ye, -always having all sufficiency in all things, may abound to every good -work: 9:9 (As it is written, He hath dispersed abroad; he hath given -to the poor: his righteousness remaineth for ever. - -9:10 Now he that ministereth seed to the sower both minister bread for -your food, and multiply your seed sown, and increase the fruits of -your righteousness;) 9:11 Being enriched in every thing to all -bountifulness, which causeth through us thanksgiving to God. - -9:12 For the administration of this service not only supplieth the -want of the saints, but is abundant also by many thanksgivings unto -God; 9:13 Whiles by the experiment of this ministration they glorify -God for your professed subjection unto the gospel of Christ, and for -your liberal distribution unto them, and unto all men; 9:14 And by -their prayer for you, which long after you for the exceeding grace of -God in you. - -9:15 Thanks be unto God for his unspeakable gift. - -10:1 Now I Paul myself beseech you by the meekness and gentleness of -Christ, who in presence am base among you, but being absent am bold -toward you: 10:2 But I beseech you, that I may not be bold when I am -present with that confidence, wherewith I think to be bold against -some, which think of us as if we walked according to the flesh. - -10:3 For though we walk in the flesh, we do not war after the flesh: -10:4 (For the weapons of our warfare are not carnal, but mighty -through God to the pulling down of strong holds;) 10:5 Casting down -imaginations, and every high thing that exalteth itself against the -knowledge of God, and bringing into captivity every thought to the -obedience of Christ; 10:6 And having in a readiness to revenge all -disobedience, when your obedience is fulfilled. - -10:7 Do ye look on things after the outward appearance? If any man -trust to himself that he is Christ’s, let him of himself think this -again, that, as he is Christ’s, even so are we Christ’s. - -10:8 For though I should boast somewhat more of our authority, which -the Lord hath given us for edification, and not for your destruction, -I should not be ashamed: 10:9 That I may not seem as if I would -terrify you by letters. - -10:10 For his letters, say they, are weighty and powerful; but his -bodily presence is weak, and his speech contemptible. - -10:11 Let such an one think this, that, such as we are in word by -letters when we are absent, such will we be also in deed when we are -present. - -10:12 For we dare not make ourselves of the number, or compare -ourselves with some that commend themselves: but they measuring -themselves by themselves, and comparing themselves among themselves, -are not wise. - -10:13 But we will not boast of things without our measure, but -according to the measure of the rule which God hath distributed to us, -a measure to reach even unto you. - -10:14 For we stretch not ourselves beyond our measure, as though we -reached not unto you: for we are come as far as to you also in -preaching the gospel of Christ: 10:15 Not boasting of things without -our measure, that is, of other men’s labours; but having hope, when -your faith is increased, that we shall be enlarged by you according to -our rule abundantly, 10:16 To preach the gospel in the regions beyond -you, and not to boast in another man’s line of things made ready to -our hand. - -10:17 But he that glorieth, let him glory in the Lord. - -10:18 For not he that commendeth himself is approved, but whom the -Lord commendeth. - -11:1 Would to God ye could bear with me a little in my folly: and -indeed bear with me. - -11:2 For I am jealous over you with godly jealousy: for I have -espoused you to one husband, that I may present you as a chaste virgin -to Christ. - -11:3 But I fear, lest by any means, as the serpent beguiled Eve -through his subtilty, so your minds should be corrupted from the -simplicity that is in Christ. - -11:4 For if he that cometh preacheth another Jesus, whom we have not -preached, or if ye receive another spirit, which ye have not received, -or another gospel, which ye have not accepted, ye might well bear with -him. - -11:5 For I suppose I was not a whit behind the very chiefest apostles. - -11:6 But though I be rude in speech, yet not in knowledge; but we have -been throughly made manifest among you in all things. - -11:7 Have I committed an offence in abasing myself that ye might be -exalted, because I have preached to you the gospel of God freely? -11:8 I robbed other churches, taking wages of them, to do you service. - -11:9 And when I was present with you, and wanted, I was chargeable to -no man: for that which was lacking to me the brethren which came from -Macedonia supplied: and in all things I have kept myself from being -burdensome unto you, and so will I keep myself. - -11:10 As the truth of Christ is in me, no man shall stop me of this -boasting in the regions of Achaia. - -11:11 Wherefore? because I love you not? God knoweth. - -11:12 But what I do, that I will do, that I may cut off occasion from -them which desire occasion; that wherein they glory, they may be found -even as we. - -11:13 For such are false apostles, deceitful workers, transforming -themselves into the apostles of Christ. - -11:14 And no marvel; for Satan himself is transformed into an angel of -light. - -11:15 Therefore it is no great thing if his ministers also be -transformed as the ministers of righteousness; whose end shall be -according to their works. - -11:16 I say again, Let no man think me a fool; if otherwise, yet as a -fool receive me, that I may boast myself a little. - -11:17 That which I speak, I speak it not after the Lord, but as it -were foolishly, in this confidence of boasting. - -11:18 Seeing that many glory after the flesh, I will glory also. - -11:19 For ye suffer fools gladly, seeing ye yourselves are wise. - -11:20 For ye suffer, if a man bring you into bondage, if a man devour -you, if a man take of you, if a man exalt himself, if a man smite you -on the face. - -11:21 I speak as concerning reproach, as though we had been weak. -Howbeit whereinsoever any is bold, (I speak foolishly,) I am bold -also. - -11:22 Are they Hebrews? so am I. Are they Israelites? so am I. Are -they the seed of Abraham? so am I. - -11:23 Are they ministers of Christ? (I speak as a fool) I am more; in -labours more abundant, in stripes above measure, in prisons more -frequent, in deaths oft. - -11:24 Of the Jews five times received I forty stripes save one. - -11:25 Thrice was I beaten with rods, once was I stoned, thrice I -suffered shipwreck, a night and a day I have been in the deep; 11:26 -In journeyings often, in perils of waters, in perils of robbers, in -perils by mine own countrymen, in perils by the heathen, in perils in -the city, in perils in the wilderness, in perils in the sea, in perils -among false brethren; 11:27 In weariness and painfulness, in watchings -often, in hunger and thirst, in fastings often, in cold and nakedness. - -11:28 Beside those things that are without, that which cometh upon me -daily, the care of all the churches. - -11:29 Who is weak, and I am not weak? who is offended, and I burn not? -11:30 If I must needs glory, I will glory of the things which concern -mine infirmities. - -11:31 The God and Father of our Lord Jesus Christ, which is blessed -for evermore, knoweth that I lie not. - -11:32 In Damascus the governor under Aretas the king kept the city of -the Damascenes with a garrison, desirous to apprehend me: 11:33 And -through a window in a basket was I let down by the wall, and escaped -his hands. - -12:1 It is not expedient for me doubtless to glory. I will come to -visions and revelations of the Lord. - -12:2 I knew a man in Christ above fourteen years ago, (whether in the -body, I cannot tell; or whether out of the body, I cannot tell: God -knoweth;) such an one caught up to the third heaven. - -12:3 And I knew such a man, (whether in the body, or out of the body, -I cannot tell: God knoweth;) 12:4 How that he was caught up into -paradise, and heard unspeakable words, which it is not lawful for a -man to utter. - -12:5 Of such an one will I glory: yet of myself I will not glory, but -in mine infirmities. - -12:6 For though I would desire to glory, I shall not be a fool; for I -will say the truth: but now I forbear, lest any man should think of me -above that which he seeth me to be, or that he heareth of me. - -12:7 And lest I should be exalted above measure through the abundance -of the revelations, there was given to me a thorn in the flesh, the -messenger of Satan to buffet me, lest I should be exalted above -measure. - -12:8 For this thing I besought the Lord thrice, that it might depart -from me. - -12:9 And he said unto me, My grace is sufficient for thee: for my -strength is made perfect in weakness. Most gladly therefore will I -rather glory in my infirmities, that the power of Christ may rest upon -me. - -12:10 Therefore I take pleasure in infirmities, in reproaches, in -necessities, in persecutions, in distresses for Christ’s sake: for -when I am weak, then am I strong. - -12:11 I am become a fool in glorying; ye have compelled me: for I -ought to have been commended of you: for in nothing am I behind the -very chiefest apostles, though I be nothing. - -12:12 Truly the signs of an apostle were wrought among you in all -patience, in signs, and wonders, and mighty deeds. - -12:13 For what is it wherein ye were inferior to other churches, -except it be that I myself was not burdensome to you? forgive me this -wrong. - -12:14 Behold, the third time I am ready to come to you; and I will not -be burdensome to you: for I seek not yours but you: for the children -ought not to lay up for the parents, but the parents for the children. - -12:15 And I will very gladly spend and be spent for you; though the -more abundantly I love you, the less I be loved. - -12:16 But be it so, I did not burden you: nevertheless, being crafty, -I caught you with guile. - -12:17 Did I make a gain of you by any of them whom I sent unto you? -12:18 I desired Titus, and with him I sent a brother. Did Titus make a -gain of you? walked we not in the same spirit? walked we not in the -same steps? 12:19 Again, think ye that we excuse ourselves unto you? -we speak before God in Christ: but we do all things, dearly beloved, -for your edifying. - -12:20 For I fear, lest, when I come, I shall not find you such as I -would, and that I shall be found unto you such as ye would not: lest -there be debates, envyings, wraths, strifes, backbitings, whisperings, -swellings, tumults: 12:21 And lest, when I come again, my God will -humble me among you, and that I shall bewail many which have sinned -already, and have not repented of the uncleanness and fornication and -lasciviousness which they have committed. - -13:1 This is the third time I am coming to you. In the mouth of two or -three witnesses shall every word be established. - -13:2 I told you before, and foretell you, as if I were present, the -second time; and being absent now I write to them which heretofore -have sinned, and to all other, that, if I come again, I will not -spare: 13:3 Since ye seek a proof of Christ speaking in me, which to -you-ward is not weak, but is mighty in you. - -13:4 For though he was crucified through weakness, yet he liveth by -the power of God. For we also are weak in him, but we shall live with -him by the power of God toward you. - -13:5 Examine yourselves, whether ye be in the faith; prove your own -selves. Know ye not your own selves, how that Jesus Christ is in you, -except ye be reprobates? 13:6 But I trust that ye shall know that we -are not reprobates. - -13:7 Now I pray to God that ye do no evil; not that we should appear -approved, but that ye should do that which is honest, though we be as -reprobates. - -13:8 For we can do nothing against the truth, but for the truth. - -13:9 For we are glad, when we are weak, and ye are strong: and this -also we wish, even your perfection. - -13:10 Therefore I write these things being absent, lest being present -I should use sharpness, according to the power which the Lord hath -given me to edification, and not to destruction. - -13:11 Finally, brethren, farewell. Be perfect, be of good comfort, be -of one mind, live in peace; and the God of love and peace shall be -with you. - -13:12 Greet one another with an holy kiss. - -13:13 All the saints salute you. - -13:14 The grace of the Lord Jesus Christ, and the love of God, and the -communion of the Holy Ghost, be with you all. Amen. - - - - -The Epistle of Paul the Apostle to the Galatians - - -1:1 Paul, an apostle, (not of men, neither by man, but by Jesus -Christ, and God the Father, who raised him from the dead;) 1:2 And all -the brethren which are with me, unto the churches of Galatia: 1:3 -Grace be to you and peace from God the Father, and from our Lord Jesus -Christ, 1:4 Who gave himself for our sins, that he might deliver us -from this present evil world, according to the will of God and our -Father: 1:5 To whom be glory for ever and ever. Amen. - -1:6 I marvel that ye are so soon removed from him that called you into -the grace of Christ unto another gospel: 1:7 Which is not another; but -there be some that trouble you, and would pervert the gospel of -Christ. - -1:8 But though we, or an angel from heaven, preach any other gospel -unto you than that which we have preached unto you, let him be -accursed. - -1:9 As we said before, so say I now again, if any man preach any other -gospel unto you than that ye have received, let him be accursed. - -1:10 For do I now persuade men, or God? or do I seek to please men? -for if I yet pleased men, I should not be the servant of Christ. - -1:11 But I certify you, brethren, that the gospel which was preached -of me is not after man. - -1:12 For I neither received it of man, neither was I taught it, but by -the revelation of Jesus Christ. - -1:13 For ye have heard of my conversation in time past in the Jews’ -religion, how that beyond measure I persecuted the church of God, and -wasted it: 1:14 And profited in the Jews’ religion above many my -equals in mine own nation, being more exceedingly zealous of the -traditions of my fathers. - -1:15 But when it pleased God, who separated me from my mother’s womb, -and called me by his grace, 1:16 To reveal his Son in me, that I might -preach him among the heathen; immediately I conferred not with flesh -and blood: 1:17 Neither went I up to Jerusalem to them which were -apostles before me; but I went into Arabia, and returned again unto -Damascus. - -1:18 Then after three years I went up to Jerusalem to see Peter, and -abode with him fifteen days. - -1:19 But other of the apostles saw I none, save James the Lord’s -brother. - -1:20 Now the things which I write unto you, behold, before God, I lie -not. - -1:21 Afterwards I came into the regions of Syria and Cilicia; 1:22 And -was unknown by face unto the churches of Judaea which were in Christ: -1:23 But they had heard only, That he which persecuted us in times -past now preacheth the faith which once he destroyed. - -1:24 And they glorified God in me. - -2:1 Then fourteen years after I went up again to Jerusalem with -Barnabas, and took Titus with me also. - -2:2 And I went up by revelation, and communicated unto them that -gospel which I preach among the Gentiles, but privately to them which -were of reputation, lest by any means I should run, or had run, in -vain. - -2:3 But neither Titus, who was with me, being a Greek, was compelled -to be circumcised: 2:4 And that because of false brethren unawares -brought in, who came in privily to spy out our liberty which we have -in Christ Jesus, that they might bring us into bondage: 2:5 To whom we -gave place by subjection, no, not for an hour; that the truth of the -gospel might continue with you. - -2:6 But of these who seemed to be somewhat, (whatsoever they were, it -maketh no matter to me: God accepteth no man’s person:) for they who -seemed to be somewhat in conference added nothing to me: 2:7 But -contrariwise, when they saw that the gospel of the uncircumcision was -committed unto me, as the gospel of the circumcision was unto Peter; -2:8 (For he that wrought effectually in Peter to the apostleship of -the circumcision, the same was mighty in me toward the Gentiles:) 2:9 -And when James, Cephas, and John, who seemed to be pillars, perceived -the grace that was given unto me, they gave to me and Barnabas the -right hands of fellowship; that we should go unto the heathen, and -they unto the circumcision. - -2:10 Only they would that we should remember the poor; the same which -I also was forward to do. - -2:11 But when Peter was come to Antioch, I withstood him to the face, -because he was to be blamed. - -2:12 For before that certain came from James, he did eat with the -Gentiles: but when they were come, he withdrew and separated himself, -fearing them which were of the circumcision. - -2:13 And the other Jews dissembled likewise with him; insomuch that -Barnabas also was carried away with their dissimulation. - -2:14 But when I saw that they walked not uprightly according to the -truth of the gospel, I said unto Peter before them all, If thou, being -a Jew, livest after the manner of Gentiles, and not as do the Jews, -why compellest thou the Gentiles to live as do the Jews? 2:15 We who -are Jews by nature, and not sinners of the Gentiles, 2:16 Knowing that -a man is not justified by the works of the law, but by the faith of -Jesus Christ, even we have believed in Jesus Christ, that we might be -justified by the faith of Christ, and not by the works of the law: for -by the works of the law shall no flesh be justified. - -2:17 But if, while we seek to be justified by Christ, we ourselves -also are found sinners, is therefore Christ the minister of sin? God -forbid. - -2:18 For if I build again the things which I destroyed, I make myself -a transgressor. - -2:19 For I through the law am dead to the law, that I might live unto -God. - -2:20 I am crucified with Christ: neverthless I live; yet not I, but -Christ liveth in me: and the life which I now live in the flesh I live -by the faith of the Son of God, who loved me, and gave himself for me. - -2:21 I do not frustrate the grace of God: for if righteousness come by -the law, then Christ is dead in vain. - -3:1 O foolish Galatians, who hath bewitched you, that ye should not -obey the truth, before whose eyes Jesus Christ hath been evidently set -forth, crucified among you? 3:2 This only would I learn of you, -Received ye the Spirit by the works of the law, or by the hearing of -faith? 3:3 Are ye so foolish? having begun in the Spirit, are ye now -made perfect by the flesh? 3:4 Have ye suffered so many things in -vain? if it be yet in vain. - -3:5 He therefore that ministereth to you the Spirit, and worketh -miracles among you, doeth he it by the works of the law, or by the -hearing of faith? 3:6 Even as Abraham believed God, and it was -accounted to him for righteousness. - -3:7 Know ye therefore that they which are of faith, the same are the -children of Abraham. - -3:8 And the scripture, foreseeing that God would justify the heathen -through faith, preached before the gospel unto Abraham, saying, In -thee shall all nations be blessed. - -3:9 So then they which be of faith are blessed with faithful Abraham. - -3:10 For as many as are of the works of the law are under the curse: -for it is written, Cursed is every one that continueth not in all -things which are written in the book of the law to do them. - -3:11 But that no man is justified by the law in the sight of God, it -is evident: for, The just shall live by faith. - -3:12 And the law is not of faith: but, The man that doeth them shall -live in them. - -3:13 Christ hath redeemed us from the curse of the law, being made a -curse for us: for it is written, Cursed is every one that hangeth on a -tree: 3:14 That the blessing of Abraham might come on the Gentiles -through Jesus Christ; that we might receive the promise of the Spirit -through faith. - -3:15 Brethren, I speak after the manner of men; Though it be but a -man’s covenant, yet if it be confirmed, no man disannulleth, or addeth -thereto. - -3:16 Now to Abraham and his seed were the promises made. He saith not, -And to seeds, as of many; but as of one, And to thy seed, which is -Christ. - -3:17 And this I say, that the covenant, that was confirmed before of -God in Christ, the law, which was four hundred and thirty years after, -cannot disannul, that it should make the promise of none effect. - -3:18 For if the inheritance be of the law, it is no more of promise: -but God gave it to Abraham by promise. - -3:19 Wherefore then serveth the law? It was added because of -transgressions, till the seed should come to whom the promise was -made; and it was ordained by angels in the hand of a mediator. - -3:20 Now a mediator is not a mediator of one, but God is one. - -3:21 Is the law then against the promises of God? God forbid: for if -there had been a law given which could have given life, verily -righteousness should have been by the law. - -3:22 But the scripture hath concluded all under sin, that the promise -by faith of Jesus Christ might be given to them that believe. - -3:23 But before faith came, we were kept under the law, shut up unto -the faith which should afterwards be revealed. - -3:24 Wherefore the law was our schoolmaster to bring us unto Christ, -that we might be justified by faith. - -3:25 But after that faith is come, we are no longer under a -schoolmaster. - -3:26 For ye are all the children of God by faith in Christ Jesus. - -3:27 For as many of you as have been baptized into Christ have put on -Christ. - -3:28 There is neither Jew nor Greek, there is neither bond nor free, -there is neither male nor female: for ye are all one in Christ Jesus. - -3:29 And if ye be Christ’s, then are ye Abraham’s seed, and heirs -according to the promise. - -4:1 Now I say, That the heir, as long as he is a child, differeth -nothing from a servant, though he be lord of all; 4:2 But is under -tutors and governors until the time appointed of the father. - -4:3 Even so we, when we were children, were in bondage under the -elements of the world: 4:4 But when the fulness of the time was come, -God sent forth his Son, made of a woman, made under the law, 4:5 To -redeem them that were under the law, that we might receive the -adoption of sons. - -4:6 And because ye are sons, God hath sent forth the Spirit of his Son -into your hearts, crying, Abba, Father. - -4:7 Wherefore thou art no more a servant, but a son; and if a son, -then an heir of God through Christ. - -4:8 Howbeit then, when ye knew not God, ye did service unto them which -by nature are no gods. - -4:9 But now, after that ye have known God, or rather are known of God, -how turn ye again to the weak and beggarly elements, whereunto ye -desire again to be in bondage? 4:10 Ye observe days, and months, and -times, and years. - -4:11 I am afraid of you, lest I have bestowed upon you labour in vain. - -4:12 Brethren, I beseech you, be as I am; for I am as ye are: ye have -not injured me at all. - -4:13 Ye know how through infirmity of the flesh I preached the gospel -unto you at the first. - -4:14 And my temptation which was in my flesh ye despised not, nor -rejected; but received me as an angel of God, even as Christ Jesus. - -4:15 Where is then the blessedness ye spake of? for I bear you record, -that, if it had been possible, ye would have plucked out your own -eyes, and have given them to me. - -4:16 Am I therefore become your enemy, because I tell you the truth? -4:17 They zealously affect you, but not well; yea, they would exclude -you, that ye might affect them. - -4:18 But it is good to be zealously affected always in a good thing, -and not only when I am present with you. - -4:19 My little children, of whom I travail in birth again until Christ -be formed in you, 4:20 I desire to be present with you now, and to -change my voice; for I stand in doubt of you. - -4:21 Tell me, ye that desire to be under the law, do ye not hear the -law? 4:22 For it is written, that Abraham had two sons, the one by a -bondmaid, the other by a freewoman. - -4:23 But he who was of the bondwoman was born after the flesh; but he -of the freewoman was by promise. - -4:24 Which things are an allegory: for these are the two covenants; -the one from the mount Sinai, which gendereth to bondage, which is -Agar. - -4:25 For this Agar is mount Sinai in Arabia, and answereth to -Jerusalem which now is, and is in bondage with her children. - -4:26 But Jerusalem which is above is free, which is the mother of us -all. - -4:27 For it is written, Rejoice, thou barren that bearest not; break -forth and cry, thou that travailest not: for the desolate hath many -more children than she which hath an husband. - -4:28 Now we, brethren, as Isaac was, are the children of promise. - -4:29 But as then he that was born after the flesh persecuted him that -was born after the Spirit, even so it is now. - -4:30 Nevertheless what saith the scripture? Cast out the bondwoman and -her son: for the son of the bondwoman shall not be heir with the son -of the freewoman. - -4:31 So then, brethren, we are not children of the bondwoman, but of -the free. - -5:1 Stand fast therefore in the liberty wherewith Christ hath made us -free, and be not entangled again with the yoke of bondage. - -5:2 Behold, I Paul say unto you, that if ye be circumcised, Christ -shall profit you nothing. - -5:3 For I testify again to every man that is circumcised, that he is a -debtor to do the whole law. - -5:4 Christ is become of no effect unto you, whosoever of you are -justified by the law; ye are fallen from grace. - -5:5 For we through the Spirit wait for the hope of righteousness by -faith. - -5:6 For in Jesus Christ neither circumcision availeth any thing, nor -uncircumcision; but faith which worketh by love. - -5:7 Ye did run well; who did hinder you that ye should not obey the -truth? 5:8 This persuasion cometh not of him that calleth you. - -5:9 A little leaven leaveneth the whole lump. - -5:10 I have confidence in you through the Lord, that ye will be none -otherwise minded: but he that troubleth you shall bear his judgment, -whosoever he be. - -5:11 And I, brethren, if I yet preach circumcision, why do I yet -suffer persecution? then is the offence of the cross ceased. - -5:12 I would they were even cut off which trouble you. - -5:13 For, brethren, ye have been called unto liberty; only use not -liberty for an occasion to the flesh, but by love serve one another. - -5:14 For all the law is fulfilled in one word, even in this; Thou -shalt love thy neighbour as thyself. - -5:15 But if ye bite and devour one another, take heed that ye be not -consumed one of another. - -5:16 This I say then, Walk in the Spirit, and ye shall not fulfil the -lust of the flesh. - -5:17 For the flesh lusteth against the Spirit, and the Spirit against -the flesh: and these are contrary the one to the other: so that ye -cannot do the things that ye would. - -5:18 But if ye be led of the Spirit, ye are not under the law. - -5:19 Now the works of the flesh are manifest, which are these; -Adultery, fornication, uncleanness, lasciviousness, 5:20 Idolatry, -witchcraft, hatred, variance, emulations, wrath, strife, seditions, -heresies, 5:21 Envyings, murders, drunkenness, revellings, and such -like: of the which I tell you before, as I have also told you in time -past, that they which do such things shall not inherit the kingdom of -God. - -5:22 But the fruit of the Spirit is love, joy, peace, longsuffering, -gentleness, goodness, faith, 5:23 Meekness, temperance: against such -there is no law. - -5:24 And they that are Christ’s have crucified the flesh with the -affections and lusts. - -5:25 If we live in the Spirit, let us also walk in the Spirit. - -5:26 Let us not be desirous of vain glory, provoking one another, -envying one another. - -6:1 Brethren, if a man be overtaken in a fault, ye which are -spiritual, restore such an one in the spirit of meekness; considering -thyself, lest thou also be tempted. - -6:2 Bear ye one another’s burdens, and so fulfil the law of Christ. - -6:3 For if a man think himself to be something, when he is nothing, he -deceiveth himself. - -6:4 But let every man prove his own work, and then shall he have -rejoicing in himself alone, and not in another. - -6:5 For every man shall bear his own burden. - -6:6 Let him that is taught in the word communicate unto him that -teacheth in all good things. - -6:7 Be not deceived; God is not mocked: for whatsoever a man soweth, -that shall he also reap. - -6:8 For he that soweth to his flesh shall of the flesh reap -corruption; but he that soweth to the Spirit shall of the Spirit reap -life everlasting. - -6:9 And let us not be weary in well doing: for in due season we shall -reap, if we faint not. - -6:10 As we have therefore opportunity, let us do good unto all men, -especially unto them who are of the household of faith. - -6:11 Ye see how large a letter I have written unto you with mine own -hand. - -6:12 As many as desire to make a fair shew in the flesh, they -constrain you to be circumcised; only lest they should suffer -persecution for the cross of Christ. - -6:13 For neither they themselves who are circumcised keep the law; but -desire to have you circumcised, that they may glory in your flesh. - -6:14 But God forbid that I should glory, save in the cross of our Lord -Jesus Christ, by whom the world is crucified unto me, and I unto the -world. - -6:15 For in Christ Jesus neither circumcision availeth any thing, nor -uncircumcision, but a new creature. - -6:16 And as many as walk according to this rule, peace be on them, and -mercy, and upon the Israel of God. - -6:17 From henceforth let no man trouble me: for I bear in my body the -marks of the Lord Jesus. - -6:18 Brethren, the grace of our Lord Jesus Christ be with your spirit. - -Amen. - - - - -The Epistle of Paul the Apostle to the Ephesians - - -1:1 Paul, an apostle of Jesus Christ by the will of God, to the -saints which are at Ephesus, and to the faithful in Christ Jesus: -1:2 Grace be to you, and peace, from God our Father, and from the Lord -Jesus Christ. - -1:3 Blessed be the God and Father of our Lord Jesus Christ, who hath -blessed us with all spiritual blessings in heavenly places in Christ: -1:4 According as he hath chosen us in him before the foundation of the -world, that we should be holy and without blame before him in love: -1:5 Having predestinated us unto the adoption of children by Jesus -Christ to himself, according to the good pleasure of his will, 1:6 To -the praise of the glory of his grace, wherein he hath made us accepted -in the beloved. - -1:7 In whom we have redemption through his blood, the forgiveness of -sins, according to the riches of his grace; 1:8 Wherein he hath -abounded toward us in all wisdom and prudence; 1:9 Having made known -unto us the mystery of his will, according to his good pleasure which -he hath purposed in himself: 1:10 That in the dispensation of the -fulness of times he might gather together in one all things in Christ, -both which are in heaven, and which are on earth; even in him: 1:11 In -whom also we have obtained an inheritance, being predestinated -according to the purpose of him who worketh all things after the -counsel of his own will: 1:12 That we should be to the praise of his -glory, who first trusted in Christ. - -1:13 In whom ye also trusted, after that ye heard the word of truth, -the gospel of your salvation: in whom also after that ye believed, ye -were sealed with that holy Spirit of promise, 1:14 Which is the -earnest of our inheritance until the redemption of the purchased -possession, unto the praise of his glory. - -1:15 Wherefore I also, after I heard of your faith in the Lord Jesus, -and love unto all the saints, 1:16 Cease not to give thanks for you, -making mention of you in my prayers; 1:17 That the God of our Lord -Jesus Christ, the Father of glory, may give unto you the spirit of -wisdom and revelation in the knowledge of him: 1:18 The eyes of your -understanding being enlightened; that ye may know what is the hope of -his calling, and what the riches of the glory of his inheritance in -the saints, 1:19 And what is the exceeding greatness of his power to -us-ward who believe, according to the working of his mighty power, -1:20 Which he wrought in Christ, when he raised him from the dead, and -set him at his own right hand in the heavenly places, 1:21 Far above -all principality, and power, and might, and dominion, and every name -that is named, not only in this world, but also in that which is to -come: 1:22 And hath put all things under his feet, and gave him to be -the head over all things to the church, 1:23 Which is his body, the -fulness of him that filleth all in all. - -2:1 And you hath he quickened, who were dead in trespasses and sins; -2:2 Wherein in time past ye walked according to the course of this -world, according to the prince of the power of the air, the spirit -that now worketh in the children of disobedience: 2:3 Among whom also -we all had our conversation in times past in the lusts of our flesh, -fulfilling the desires of the flesh and of the mind; and were by -nature the children of wrath, even as others. - -2:4 But God, who is rich in mercy, for his great love wherewith he -loved us, 2:5 Even when we were dead in sins, hath quickened us -together with Christ, (by grace ye are saved;) 2:6 And hath raised us -up together, and made us sit together in heavenly places in Christ -Jesus: 2:7 That in the ages to come he might shew the exceeding riches -of his grace in his kindness toward us through Christ Jesus. - -2:8 For by grace are ye saved through faith; and that not of -yourselves: it is the gift of God: 2:9 Not of works, lest any man -should boast. - -2:10 For we are his workmanship, created in Christ Jesus unto good -works, which God hath before ordained that we should walk in them. - -2:11 Wherefore remember, that ye being in time past Gentiles in the -flesh, who are called Uncircumcision by that which is called the -Circumcision in the flesh made by hands; 2:12 That at that time ye -were without Christ, being aliens from the commonwealth of Israel, and -strangers from the covenants of promise, having no hope, and without -God in the world: 2:13 But now in Christ Jesus ye who sometimes were -far off are made nigh by the blood of Christ. - -2:14 For he is our peace, who hath made both one, and hath broken down -the middle wall of partition between us; 2:15 Having abolished in his -flesh the enmity, even the law of commandments contained in -ordinances; for to make in himself of twain one new man, so making -peace; 2:16 And that he might reconcile both unto God in one body by -the cross, having slain the enmity thereby: 2:17 And came and preached -peace to you which were afar off, and to them that were nigh. - -2:18 For through him we both have access by one Spirit unto the -Father. - -2:19 Now therefore ye are no more strangers and foreigners, but -fellowcitizens with the saints, and of the household of God; 2:20 And -are built upon the foundation of the apostles and prophets, Jesus -Christ himself being the chief corner stone; 2:21 In whom all the -building fitly framed together groweth unto an holy temple in the -Lord: 2:22 In whom ye also are builded together for an habitation of -God through the Spirit. - -3:1 For this cause I Paul, the prisoner of Jesus Christ for you -Gentiles, 3:2 If ye have heard of the dispensation of the grace of God -which is given me to you-ward: 3:3 How that by revelation he made -known unto me the mystery; (as I wrote afore in few words, 3:4 -Whereby, when ye read, ye may understand my knowledge in the mystery -of Christ) 3:5 Which in other ages was not made known unto the sons of -men, as it is now revealed unto his holy apostles and prophets by the -Spirit; 3:6 That the Gentiles should be fellowheirs, and of the same -body, and partakers of his promise in Christ by the gospel: 3:7 -Whereof I was made a minister, according to the gift of the grace of -God given unto me by the effectual working of his power. - -3:8 Unto me, who am less than the least of all saints, is this grace -given, that I should preach among the Gentiles the unsearchable riches -of Christ; 3:9 And to make all men see what is the fellowship of the -mystery, which from the beginning of the world hath been hid in God, -who created all things by Jesus Christ: 3:10 To the intent that now -unto the principalities and powers in heavenly places might be known -by the church the manifold wisdom of God, 3:11 According to the -eternal purpose which he purposed in Christ Jesus our Lord: 3:12 In -whom we have boldness and access with confidence by the faith of him. - -3:13 Wherefore I desire that ye faint not at my tribulations for you, -which is your glory. - -3:14 For this cause I bow my knees unto the Father of our Lord Jesus -Christ, 3:15 Of whom the whole family in heaven and earth is named, -3:16 That he would grant you, according to the riches of his glory, to -be strengthened with might by his Spirit in the inner man; 3:17 That -Christ may dwell in your hearts by faith; that ye, being rooted and -grounded in love, 3:18 May be able to comprehend with all saints what -is the breadth, and length, and depth, and height; 3:19 And to know -the love of Christ, which passeth knowledge, that ye might be filled -with all the fulness of God. - -3:20 Now unto him that is able to do exceeding abundantly above all -that we ask or think, according to the power that worketh in us, 3:21 -Unto him be glory in the church by Christ Jesus throughout all ages, -world without end. Amen. - -4:1 I therefore, the prisoner of the Lord, beseech you that ye walk -worthy of the vocation wherewith ye are called, 4:2 With all lowliness -and meekness, with longsuffering, forbearing one another in love; 4:3 -Endeavouring to keep the unity of the Spirit in the bond of peace. - -4:4 There is one body, and one Spirit, even as ye are called in one -hope of your calling; 4:5 One Lord, one faith, one baptism, 4:6 One -God and Father of all, who is above all, and through all, and in you -all. - -4:7 But unto every one of us is given grace according to the measure -of the gift of Christ. - -4:8 Wherefore he saith, When he ascended up on high, he led captivity -captive, and gave gifts unto men. - -4:9 (Now that he ascended, what is it but that he also descended first -into the lower parts of the earth? 4:10 He that descended is the same -also that ascended up far above all heavens, that he might fill all -things.) 4:11 And he gave some, apostles; and some, prophets; and -some, evangelists; and some, pastors and teachers; 4:12 For the -perfecting of the saints, for the work of the ministry, for the -edifying of the body of Christ: 4:13 Till we all come in the unity of -the faith, and of the knowledge of the Son of God, unto a perfect man, -unto the measure of the stature of the fulness of Christ: 4:14 That we -henceforth be no more children, tossed to and fro, and carried about -with every wind of doctrine, by the sleight of men, and cunning -craftiness, whereby they lie in wait to deceive; 4:15 But speaking the -truth in love, may grow up into him in all things, which is the head, -even Christ: 4:16 From whom the whole body fitly joined together and -compacted by that which every joint supplieth, according to the -effectual working in the measure of every part, maketh increase of the -body unto the edifying of itself in love. - -4:17 This I say therefore, and testify in the Lord, that ye henceforth -walk not as other Gentiles walk, in the vanity of their mind, 4:18 -Having the understanding darkened, being alienated from the life of -God through the ignorance that is in them, because of the blindness of -their heart: 4:19 Who being past feeling have given themselves over -unto lasciviousness, to work all uncleanness with greediness. - -4:20 But ye have not so learned Christ; 4:21 If so be that ye have -heard him, and have been taught by him, as the truth is in Jesus: 4:22 -That ye put off concerning the former conversation the old man, which -is corrupt according to the deceitful lusts; 4:23 And be renewed in -the spirit of your mind; 4:24 And that ye put on the new man, which -after God is created in righteousness and true holiness. - -4:25 Wherefore putting away lying, speak every man truth with his -neighbour: for we are members one of another. - -4:26 Be ye angry, and sin not: let not the sun go down upon your -wrath: 4:27 Neither give place to the devil. - -4:28 Let him that stole steal no more: but rather let him labour, -working with his hands the thing which is good, that he may have to -give to him that needeth. - -4:29 Let no corrupt communication proceed out of your mouth, but that -which is good to the use of edifying, that it may minister grace unto -the hearers. - -4:30 And grieve not the holy Spirit of God, whereby ye are sealed unto -the day of redemption. - -4:31 Let all bitterness, and wrath, and anger, and clamour, and evil -speaking, be put away from you, with all malice: 4:32 And be ye kind -one to another, tenderhearted, forgiving one another, even as God for -Christ’s sake hath forgiven you. - -5:1 Be ye therefore followers of God, as dear children; 5:2 And walk -in love, as Christ also hath loved us, and hath given himself for us -an offering and a sacrifice to God for a sweetsmelling savour. - -5:3 But fornication, and all uncleanness, or covetousness, let it not -be once named among you, as becometh saints; 5:4 Neither filthiness, -nor foolish talking, nor jesting, which are not convenient: but rather -giving of thanks. - -5:5 For this ye know, that no whoremonger, nor unclean person, nor -covetous man, who is an idolater, hath any inheritance in the kingdom -of Christ and of God. - -5:6 Let no man deceive you with vain words: for because of these -things cometh the wrath of God upon the children of disobedience. - -5:7 Be not ye therefore partakers with them. - -5:8 For ye were sometimes darkness, but now are ye light in the Lord: -walk as children of light: 5:9 (For the fruit of the Spirit is in all -goodness and righteousness and truth;) 5:10 Proving what is acceptable -unto the Lord. - -5:11 And have no fellowship with the unfruitful works of darkness, but -rather reprove them. - -5:12 For it is a shame even to speak of those things which are done of -them in secret. - -5:13 But all things that are reproved are made manifest by the light: -for whatsoever doth make manifest is light. - -5:14 Wherefore he saith, Awake thou that sleepest, and arise from the -dead, and Christ shall give thee light. - -5:15 See then that ye walk circumspectly, not as fools, but as wise, -5:16 Redeeming the time, because the days are evil. - -5:17 Wherefore be ye not unwise, but understanding what the will of -the Lord is. - -5:18 And be not drunk with wine, wherein is excess; but be filled with -the Spirit; 5:19 Speaking to yourselves in psalms and hymns and -spiritual songs, singing and making melody in your heart to the Lord; -5:20 Giving thanks always for all things unto God and the Father in -the name of our Lord Jesus Christ; 5:21 Submitting yourselves one to -another in the fear of God. - -5:22 Wives, submit yourselves unto your own husbands, as unto the -Lord. - -5:23 For the husband is the head of the wife, even as Christ is the -head of the church: and he is the saviour of the body. - -5:24 Therefore as the church is subject unto Christ, so let the wives -be to their own husbands in every thing. - -5:25 Husbands, love your wives, even as Christ also loved the church, -and gave himself for it; 5:26 That he might sanctify and cleanse it -with the washing of water by the word, 5:27 That he might present it -to himself a glorious church, not having spot, or wrinkle, or any such -thing; but that it should be holy and without blemish. - -5:28 So ought men to love their wives as their own bodies. He that -loveth his wife loveth himself. - -5:29 For no man ever yet hated his own flesh; but nourisheth and -cherisheth it, even as the Lord the church: 5:30 For we are members of -his body, of his flesh, and of his bones. - -5:31 For this cause shall a man leave his father and mother, and shall -be joined unto his wife, and they two shall be one flesh. - -5:32 This is a great mystery: but I speak concerning Christ and the -church. - -5:33 Nevertheless let every one of you in particular so love his wife -even as himself; and the wife see that she reverence her husband. - -6:1 Children, obey your parents in the Lord: for this is right. - -6:2 Honour thy father and mother; which is the first commandment with -promise; 6:3 That it may be well with thee, and thou mayest live long -on the earth. - -6:4 And, ye fathers, provoke not your children to wrath: but bring -them up in the nurture and admonition of the Lord. - -6:5 Servants, be obedient to them that are your masters according to -the flesh, with fear and trembling, in singleness of your heart, as -unto Christ; 6:6 Not with eyeservice, as menpleasers; but as the -servants of Christ, doing the will of God from the heart; 6:7 With -good will doing service, as to the Lord, and not to men: 6:8 Knowing -that whatsoever good thing any man doeth, the same shall he receive of -the Lord, whether he be bond or free. - -6:9 And, ye masters, do the same things unto them, forbearing -threatening: knowing that your Master also is in heaven; neither is -there respect of persons with him. - -6:10 Finally, my brethren, be strong in the Lord, and in the power of -his might. - -6:11 Put on the whole armour of God, that ye may be able to stand -against the wiles of the devil. - -6:12 For we wrestle not against flesh and blood, but against -principalities, against powers, against the rulers of the darkness of -this world, against spiritual wickedness in high places. - -6:13 Wherefore take unto you the whole armour of God, that ye may be -able to withstand in the evil day, and having done all, to stand. - -6:14 Stand therefore, having your loins girt about with truth, and -having on the breastplate of righteousness; 6:15 And your feet shod -with the preparation of the gospel of peace; 6:16 Above all, taking -the shield of faith, wherewith ye shall be able to quench all the -fiery darts of the wicked. - -6:17 And take the helmet of salvation, and the sword of the Spirit, -which is the word of God: 6:18 Praying always with all prayer and -supplication in the Spirit, and watching thereunto with all -perseverance and supplication for all saints; 6:19 And for me, that -utterance may be given unto me, that I may open my mouth boldly, to -make known the mystery of the gospel, 6:20 For which I am an -ambassador in bonds: that therein I may speak boldly, as I ought to -speak. - -6:21 But that ye also may know my affairs, and how I do, Tychicus, a -beloved brother and faithful minister in the Lord, shall make known to -you all things: 6:22 Whom I have sent unto you for the same purpose, -that ye might know our affairs, and that he might comfort your hearts. - -6:23 Peace be to the brethren, and love with faith, from God the -Father and the Lord Jesus Christ. - -6:24 Grace be with all them that love our Lord Jesus Christ in -sincerity. - -Amen. - - - - -The Epistle of Paul the Apostle to the Philippians - - -1:1 Paul and Timotheus, the servants of Jesus Christ, to all the -saints in Christ Jesus which are at Philippi, with the bishops and -deacons: 1:2 Grace be unto you, and peace, from God our Father, and -from the Lord Jesus Christ. - -1:3 I thank my God upon every remembrance of you, 1:4 Always in every -prayer of mine for you all making request with joy, 1:5 For your -fellowship in the gospel from the first day until now; 1:6 Being -confident of this very thing, that he which hath begun a good work in -you will perform it until the day of Jesus Christ: 1:7 Even as it is -meet for me to think this of you all, because I have you in my heart; -inasmuch as both in my bonds, and in the defence and confirmation of -the gospel, ye all are partakers of my grace. - -1:8 For God is my record, how greatly I long after you all in the -bowels of Jesus Christ. - -1:9 And this I pray, that your love may abound yet more and more in -knowledge and in all judgment; 1:10 That ye may approve things that -are excellent; that ye may be sincere and without offence till the day -of Christ. - -1:11 Being filled with the fruits of righteousness, which are by Jesus -Christ, unto the glory and praise of God. - -1:12 But I would ye should understand, brethren, that the things which -happened unto me have fallen out rather unto the furtherance of the -gospel; 1:13 So that my bonds in Christ are manifest in all the -palace, and in all other places; 1:14 And many of the brethren in the -Lord, waxing confident by my bonds, are much more bold to speak the -word without fear. - -1:15 Some indeed preach Christ even of envy and strife; and some also -of good will: 1:16 The one preach Christ of contention, not sincerely, -supposing to add affliction to my bonds: 1:17 But the other of love, -knowing that I am set for the defence of the gospel. - -1:18 What then? notwithstanding, every way, whether in pretence, or in -truth, Christ is preached; and I therein do rejoice, yea, and will -rejoice. - -1:19 For I know that this shall turn to my salvation through your -prayer, and the supply of the Spirit of Jesus Christ, 1:20 According -to my earnest expectation and my hope, that in nothing I shall be -ashamed, but that with all boldness, as always, so now also Christ -shall be magnified in my body, whether it be by life, or by death. - -1:21 For to me to live is Christ, and to die is gain. - -1:22 But if I live in the flesh, this is the fruit of my labour: yet -what I shall choose I wot not. - -1:23 For I am in a strait betwixt two, having a desire to depart, and -to be with Christ; which is far better: 1:24 Nevertheless to abide in -the flesh is more needful for you. - -1:25 And having this confidence, I know that I shall abide and -continue with you all for your furtherance and joy of faith; 1:26 That -your rejoicing may be more abundant in Jesus Christ for me by my -coming to you again. - -1:27 Only let your conversation be as it becometh the gospel of -Christ: that whether I come and see you, or else be absent, I may hear -of your affairs, that ye stand fast in one spirit, with one mind -striving together for the faith of the gospel; 1:28 And in nothing -terrified by your adversaries: which is to them an evident token of -perdition, but to you of salvation, and that of God. - -1:29 For unto you it is given in the behalf of Christ, not only to -believe on him, but also to suffer for his sake; 1:30 Having the same -conflict which ye saw in me, and now hear to be in me. - -2:1 If there be therefore any consolation in Christ, if any comfort of -love, if any fellowship of the Spirit, if any bowels and mercies, 2:2 -Fulfil ye my joy, that ye be likeminded, having the same love, being -of one accord, of one mind. - -2:3 Let nothing be done through strife or vainglory; but in lowliness -of mind let each esteem other better than themselves. - -2:4 Look not every man on his own things, but every man also on the -things of others. - -2:5 Let this mind be in you, which was also in Christ Jesus: 2:6 Who, -being in the form of God, thought it not robbery to be equal with God: -2:7 But made himself of no reputation, and took upon him the form of a -servant, and was made in the likeness of men: 2:8 And being found in -fashion as a man, he humbled himself, and became obedient unto death, -even the death of the cross. - -2:9 Wherefore God also hath highly exalted him, and given him a name -which is above every name: 2:10 That at the name of Jesus every knee -should bow, of things in heaven, and things in earth, and things under -the earth; 2:11 And that every tongue should confess that Jesus Christ -is Lord, to the glory of God the Father. - -2:12 Wherefore, my beloved, as ye have always obeyed, not as in my -presence only, but now much more in my absence, work out your own -salvation with fear and trembling. - -2:13 For it is God which worketh in you both to will and to do of his -good pleasure. - -2:14 Do all things without murmurings and disputings: 2:15 That ye may -be blameless and harmless, the sons of God, without rebuke, in the -midst of a crooked and perverse nation, among whom ye shine as lights -in the world; 2:16 Holding forth the word of life; that I may rejoice -in the day of Christ, that I have not run in vain, neither laboured in -vain. - -2:17 Yea, and if I be offered upon the sacrifice and service of your -faith, I joy, and rejoice with you all. - -2:18 For the same cause also do ye joy, and rejoice with me. - -2:19 But I trust in the Lord Jesus to send Timotheus shortly unto you, -that I also may be of good comfort, when I know your state. - -2:20 For I have no man likeminded, who will naturally care for your -state. - -2:21 For all seek their own, not the things which are Jesus Christ’s. - -2:22 But ye know the proof of him, that, as a son with the father, he -hath served with me in the gospel. - -2:23 Him therefore I hope to send presently, so soon as I shall see -how it will go with me. - -2:24 But I trust in the Lord that I also myself shall come shortly. - -2:25 Yet I supposed it necessary to send to you Epaphroditus, my -brother, and companion in labour, and fellowsoldier, but your -messenger, and he that ministered to my wants. - -2:26 For he longed after you all, and was full of heaviness, because -that ye had heard that he had been sick. - -2:27 For indeed he was sick nigh unto death: but God had mercy on him; -and not on him only, but on me also, lest I should have sorrow upon -sorrow. - -2:28 I sent him therefore the more carefully, that, when ye see him -again, ye may rejoice, and that I may be the less sorrowful. - -2:29 Receive him therefore in the Lord with all gladness; and hold -such in reputation: 2:30 Because for the work of Christ he was nigh -unto death, not regarding his life, to supply your lack of service -toward me. - -3:1 Finally, my brethren, rejoice in the Lord. To write the same -things to you, to me indeed is not grievous, but for you it is safe. - -3:2 Beware of dogs, beware of evil workers, beware of the concision. - -3:3 For we are the circumcision, which worship God in the spirit, and -rejoice in Christ Jesus, and have no confidence in the flesh. - -3:4 Though I might also have confidence in the flesh. If any other man -thinketh that he hath whereof he might trust in the flesh, I more: 3:5 -Circumcised the eighth day, of the stock of Israel, of the tribe of -Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee; -3:6 Concerning zeal, persecuting the church; touching the -righteousness which is in the law, blameless. - -3:7 But what things were gain to me, those I counted loss for Christ. - -3:8 Yea doubtless, and I count all things but loss for the excellency -of the knowledge of Christ Jesus my Lord: for whom I have suffered the -loss of all things, and do count them but dung, that I may win Christ, -3:9 And be found in him, not having mine own righteousness, which is -of the law, but that which is through the faith of Christ, the -righteousness which is of God by faith: 3:10 That I may know him, and -the power of his resurrection, and the fellowship of his sufferings, -being made conformable unto his death; 3:11 If by any means I might -attain unto the resurrection of the dead. - -3:12 Not as though I had already attained, either were already -perfect: but I follow after, if that I may apprehend that for which -also I am apprehended of Christ Jesus. - -3:13 Brethren, I count not myself to have apprehended: but this one -thing I do, forgetting those things which are behind, and reaching -forth unto those things which are before, 3:14 I press toward the mark -for the prize of the high calling of God in Christ Jesus. - -3:15 Let us therefore, as many as be perfect, be thus minded: and if -in any thing ye be otherwise minded, God shall reveal even this unto -you. - -3:16 Nevertheless, whereto we have already attained, let us walk by -the same rule, let us mind the same thing. - -3:17 Brethren, be followers together of me, and mark them which walk -so as ye have us for an ensample. - -3:18 (For many walk, of whom I have told you often, and now tell you -even weeping, that they are the enemies of the cross of Christ: 3:19 -Whose end is destruction, whose God is their belly, and whose glory is -in their shame, who mind earthly things.) 3:20 For our conversation -is in heaven; from whence also we look for the Saviour, the Lord Jesus -Christ: 3:21 Who shall change our vile body, that it may be fashioned -like unto his glorious body, according to the working whereby he is -able even to subdue all things unto himself. - -4:1 Therefore, my brethren dearly beloved and longed for, my joy and -crown, so stand fast in the Lord, my dearly beloved. - -4:2 I beseech Euodias, and beseech Syntyche, that they be of the same -mind in the Lord. - -4:3 And I intreat thee also, true yokefellow, help those women which -laboured with me in the gospel, with Clement also, and with other my -fellowlabourers, whose names are in the book of life. - -4:4 Rejoice in the Lord alway: and again I say, Rejoice. - -4:5 Let your moderation be known unto all men. The Lord is at hand. - -4:6 Be careful for nothing; but in every thing by prayer and -supplication with thanksgiving let your requests be made known unto -God. - -4:7 And the peace of God, which passeth all understanding, shall keep -your hearts and minds through Christ Jesus. - -4:8 Finally, brethren, whatsoever things are true, whatsoever things -are honest, whatsoever things are just, whatsoever things are pure, -whatsoever things are lovely, whatsoever things are of good report; if -there be any virtue, and if there be any praise, think on these -things. - -4:9 Those things, which ye have both learned, and received, and heard, -and seen in me, do: and the God of peace shall be with you. - -4:10 But I rejoiced in the Lord greatly, that now at the last your -care of me hath flourished again; wherein ye were also careful, but ye -lacked opportunity. - -4:11 Not that I speak in respect of want: for I have learned, in -whatsoever state I am, therewith to be content. - -4:12 I know both how to be abased, and I know how to abound: every -where and in all things I am instructed both to be full and to be -hungry, both to abound and to suffer need. - -4:13 I can do all things through Christ which strengtheneth me. - -4:14 Notwithstanding ye have well done, that ye did communicate with -my affliction. - -4:15 Now ye Philippians know also, that in the beginning of the -gospel, when I departed from Macedonia, no church communicated with me -as concerning giving and receiving, but ye only. - -4:16 For even in Thessalonica ye sent once and again unto my -necessity. - -4:17 Not because I desire a gift: but I desire fruit that may abound -to your account. - -4:18 But I have all, and abound: I am full, having received of -Epaphroditus the things which were sent from you, an odour of a sweet -smell, a sacrifice acceptable, wellpleasing to God. - -4:19 But my God shall supply all your need according to his riches in -glory by Christ Jesus. - -4:20 Now unto God and our Father be glory for ever and ever. Amen. - -4:21 Salute every saint in Christ Jesus. The brethren which are with -me greet you. - -4:22 All the saints salute you, chiefly they that are of Caesar’s -household. - -4:23 The grace of our Lord Jesus Christ be with you all. Amen. - - - - -The Epistle of Paul the Apostle to the Colossians - - -1:1 Paul, an apostle of Jesus Christ by the will of God, -and Timotheus our brother, 1:2 To the saints and faithful brethren -in Christ which are at Colosse: Grace be unto you, and peace, -from God our Father and the Lord Jesus Christ. - -1:3 We give thanks to God and the Father of our Lord Jesus Christ, praying -always for you, -1:4 Since we heard of your faith in Christ Jesus, and of the love which ye -have to all the saints, -1:5 For the hope which is laid up for you in heaven, whereof ye heard -before in the word of the truth of the gospel; -1:6 Which is come unto you, as it is in all the world; and bringeth forth -fruit, as it doth also in you, since the day ye heard of it, and knew the -grace of God in truth: -1:7 As ye also learned of Epaphras our dear fellowservant, who is for you -a faithful minister of Christ; -1:8 Who also declared unto us your love in the Spirit. - -1:9 For this cause we also, since the day we heard it, do not cease to -pray for you, and to desire that ye might be filled with the knowledge of his -will in all wisdom and spiritual understanding; -1:10 That ye might walk worthy of the Lord unto all pleasing, being -fruitful in every good work, and increasing in the knowledge of God; -1:11 Strengthened with all might, according to his glorious power, unto -all patience and longsuffering with joyfulness; -1:12 Giving thanks unto the Father, which hath made us meet to be -partakers of the inheritance of the saints in light: -1:13 Who hath delivered us from the power of darkness, and hath translated -us into the kingdom of his dear Son: -1:14 In whom we have redemption through his blood, even the forgiveness of -sins: -1:15 Who is the image of the invisible God, the firstborn of every -creature: -1:16 For by him were all things created, that are in heaven, and that are -in earth, visible and invisible, whether they be thrones, or dominions, or -principalities, or powers: all things were created by him, and for him: -1:17 And he is before all things, and by him all things consist. - -1:18 And he is the head of the body, the church: who is the beginning, the -firstborn from the dead; that in all things he might have the preeminence. - -1:19 For it pleased the Father that in him should all fulness dwell; -1:20 And, having made peace through the blood of his cross, by him to -reconcile all things unto himself; by him, I say, whether they be things in -earth, or things in heaven. - -1:21 And you, that were sometime alienated and enemies in your mind by -wicked works, yet now hath he reconciled -1:22 In the body of his flesh through death, to present you holy and -unblameable and unreproveable in his sight: -1:23 If ye continue in the faith grounded and settled, and be not moved -away from the hope of the gospel, which ye have heard, and which was preached -to every creature which is under heaven; whereof I Paul am made a minister; -1:24 Who now rejoice in my sufferings for you, and fill up that which is -behind of the afflictions of Christ in my flesh for his body’s sake, which is -the church: -1:25 Whereof I am made a minister, according to the dispensation of God -which is given to me for you, to fulfil the word of God; -1:26 Even the mystery which hath been hid from ages and from generations, -but now is made manifest to his saints: -1:27 To whom God would make known what is the riches of the glory of this -mystery among the Gentiles; which is Christ in you, the hope of glory: -1:28 Whom we preach, warning every man, and teaching every man in all -wisdom; that we may present every man perfect in Christ Jesus: -1:29 Whereunto I also labour, striving according to his working, which -worketh in me mightily. - -2:1 For I would that ye knew what great conflict I have for you, and for -them at Laodicea, and for as many as have not seen my face in the flesh; -2:2 That their hearts might be comforted, being knit together in love, and -unto all riches of the full assurance of understanding, to the -acknowledgement of the mystery of God, and of the Father, and of Christ; -2:3 In whom are hid all the treasures of wisdom and knowledge. - -2:4 And this I say, lest any man should beguile you with enticing words. - -2:5 For though I be absent in the flesh, yet am I with you in the spirit, -joying and beholding your order, and the stedfastness of your faith in -Christ. - -2:6 As ye have therefore received Christ Jesus the Lord, so walk ye in -him: -2:7 Rooted and built up in him, and stablished in the faith, as ye have -been taught, abounding therein with thanksgiving. - -2:8 Beware lest any man spoil you through philosophy and vain deceit, -after the tradition of men, after the rudiments of the world, and not after -Christ. - -2:9 For in him dwelleth all the fulness of the Godhead bodily. - -2:10 And ye are complete in him, which is the head of all principality and -power: -2:11 In whom also ye are circumcised with the circumcision made without -hands, in putting off the body of the sins of the flesh by the circumcision -of Christ: -2:12 Buried with him in baptism, wherein also ye are risen with him -through the faith of the operation of God, who hath raised him from the dead. - -2:13 And you, being dead in your sins and the uncircumcision of your -flesh, hath he quickened together with him, having forgiven you all -trespasses; -2:14 Blotting out the handwriting of ordinances that was against us, which -was contrary to us, and took it out of the way, nailing it to his cross; -2:15 And having spoiled principalities and powers, he made a shew of them -openly, triumphing over them in it. - -2:16 Let no man therefore judge you in meat, or in drink, or in respect of -an holyday, or of the new moon, or of the sabbath days: -2:17 Which are a shadow of things to come; but the body is of Christ. - -2:18 Let no man beguile you of your reward in a voluntary humility and -worshipping of angels, intruding into those things which he hath not seen, -vainly puffed up by his fleshly mind, -2:19 And not holding the Head, from which all the body by joints and bands -having nourishment ministered, and knit together, increaseth with the -increase of God. - -2:20 Wherefore if ye be dead with Christ from the rudiments of the world, -why, as though living in the world, are ye subject to ordinances, -2:21 (Touch not; taste not; handle not; -2:22 Which all are to perish with the using;) after the commandments and -doctrines of men? -2:23 Which things have indeed a shew of wisdom in will worship, and -humility, and neglecting of the body: not in any honour to the satisfying -of the flesh. - -3:1 If ye then be risen with Christ, seek those things which are above, -where Christ sitteth on the right hand of God. - -3:2 Set your affection on things above, not on things on the earth. - -3:3 For ye are dead, and your life is hid with Christ in God. - -3:4 When Christ, who is our life, shall appear, then shall ye also appear -with him in glory. - -3:5 Mortify therefore your members which are upon the earth; fornication, -uncleanness, inordinate affection, evil concupiscence, and covetousness, -which is idolatry: -3:6 For which things’ sake the wrath of God cometh on the children of -disobedience: -3:7 In the which ye also walked some time, when ye lived in them. - -3:8 But now ye also put off all these; anger, wrath, malice, blasphemy, -filthy communication out of your mouth. - -3:9 Lie not one to another, seeing that ye have put off the old man with -his deeds; -3:10 And have put on the new man, which is renewed in knowledge after the -image of him that created him: -3:11 Where there is neither Greek nor Jew, circumcision nor -uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in -all. - -3:12 Put on therefore, as the elect of God, holy and beloved, bowels of -mercies, kindness, humbleness of mind, meekness, longsuffering; -3:13 Forbearing one another, and forgiving one another, if any man have a -quarrel against any: even as Christ forgave you, so also do ye. - -3:14 And above all these things put on charity, which is the bond of -perfectness. - -3:15 And let the peace of God rule in your hearts, to the which also ye -are called in one body; and be ye thankful. - -3:16 Let the word of Christ dwell in you richly in all wisdom; teaching -and admonishing one another in psalms and hymns and spiritual songs, singing -with grace in your hearts to the Lord. - -3:17 And whatsoever ye do in word or deed, do all in the name of the Lord -Jesus, giving thanks to God and the Father by him. - -3:18 Wives, submit yourselves unto your own husbands, as it is fit in the -Lord. - -3:19 Husbands, love your wives, and be not bitter against them. - -3:20 Children, obey your parents in all things: for this is well pleasing -unto the Lord. - -3:21 Fathers, provoke not your children to anger, lest they be -discouraged. - -3:22 Servants, obey in all things your masters according to the flesh; not -with eyeservice, as menpleasers; but in singleness of heart, fearing God; -3:23 And whatsoever ye do, do it heartily, as to the Lord, and not unto -men; -3:24 Knowing that of the Lord ye shall receive the reward of the -inheritance: for ye serve the Lord Christ. - -3:25 But he that doeth wrong shall receive for the wrong which he hath -done: and there is no respect of persons. - -4:1 Masters, give unto your servants that which is just and equal; knowing -that ye also have a Master in heaven. - -4:2 Continue in prayer, and watch in the same with thanksgiving; -4:3 Withal praying also for us, that God would open unto us a door of -utterance, to speak the mystery of Christ, for which I am also in bonds: -4:4 That I may make it manifest, as I ought to speak. - -4:5 Walk in wisdom toward them that are without, redeeming the time. - -4:6 Let your speech be alway with grace, seasoned with salt, that ye may -know how ye ought to answer every man. - -4:7 All my state shall Tychicus declare unto you, who is a beloved -brother, and a faithful minister and fellowservant in the Lord: -4:8 Whom I have sent unto you for the same purpose, that he might know -your estate, and comfort your hearts; -4:9 With Onesimus, a faithful and beloved brother, who is one of you. They -shall make known unto you all things which are done here. - -4:10 Aristarchus my fellowprisoner saluteth you, and Marcus, sister’s son -to Barnabas, (touching whom ye received commandments: if he come unto you, -receive him;) -4:11 And Jesus, which is called Justus, who are of the circumcision. These -only are my fellowworkers unto the kingdom of God, which have been a comfort -unto me. - -4:12 Epaphras, who is one of you, a servant of Christ, saluteth you, -always labouring fervently for you in prayers, that ye may stand perfect and -complete in all the will of God. - -4:13 For I bear him record, that he hath a great zeal for you, and them -that are in Laodicea, and them in Hierapolis. - -4:14 Luke, the beloved physician, and Demas, greet you. - -4:15 Salute the brethren which are in Laodicea, and Nymphas, and the -church which is in his house. - -4:16 And when this epistle is read among you, cause that it be read also -in the church of the Laodiceans; and that ye likewise read the epistle from -Laodicea. - -4:17 And say to Archippus, Take heed to the ministry which thou hast -received in the Lord, that thou fulfil it. - -4:18 The salutation by the hand of me Paul. Remember my bonds. Grace be -with you. Amen. - - - - -The First Epistle of Paul the Apostle to the Thessalonians - - -1:1 Paul, and Silvanus, and Timotheus, unto the church of the -Thessalonians which is in God the Father and in the Lord Jesus Christ: -Grace be unto you, and peace, from God our Father, and the Lord Jesus -Christ. - -1:2 We give thanks to God always for you all, making mention of you in -our prayers; 1:3 Remembering without ceasing your work of faith, and -labour of love, and patience of hope in our Lord Jesus Christ, in the -sight of God and our Father; 1:4 Knowing, brethren beloved, your -election of God. - -1:5 For our gospel came not unto you in word only, but also in power, -and in the Holy Ghost, and in much assurance; as ye know what manner -of men we were among you for your sake. - -1:6 And ye became followers of us, and of the Lord, having received -the word in much affliction, with joy of the Holy Ghost. - -1:7 So that ye were ensamples to all that believe in Macedonia and -Achaia. - -1:8 For from you sounded out the word of the Lord not only in -Macedonia and Achaia, but also in every place your faith to God-ward -is spread abroad; so that we need not to speak any thing. - -1:9 For they themselves shew of us what manner of entering in we had -unto you, and how ye turned to God from idols to serve the living and -true God; 1:10 And to wait for his Son from heaven, whom he raised -from the dead, even Jesus, which delivered us from the wrath to come. - -2:1 For yourselves, brethren, know our entrance in unto you, that it -was not in vain: 2:2 But even after that we had suffered before, and -were shamefully entreated, as ye know, at Philippi, we were bold in -our God to speak unto you the gospel of God with much contention. - -2:3 For our exhortation was not of deceit, nor of uncleanness, nor in -guile: 2:4 But as we were allowed of God to be put in trust with the -gospel, even so we speak; not as pleasing men, but God, which trieth -our hearts. - -2:5 For neither at any time used we flattering words, as ye know, nor -a cloke of covetousness; God is witness: 2:6 Nor of men sought we -glory, neither of you, nor yet of others, when we might have been -burdensome, as the apostles of Christ. - -2:7 But we were gentle among you, even as a nurse cherisheth her -children: 2:8 So being affectionately desirous of you, we were willing -to have imparted unto you, not the gospel of God only, but also our -own souls, because ye were dear unto us. - -2:9 For ye remember, brethren, our labour and travail: for labouring -night and day, because we would not be chargeable unto any of you, we -preached unto you the gospel of God. - -2:10 Ye are witnesses, and God also, how holily and justly and -unblameably we behaved ourselves among you that believe: 2:11 As ye -know how we exhorted and comforted and charged every one of you, as a -father doth his children, 2:12 That ye would walk worthy of God, who -hath called you unto his kingdom and glory. - -2:13 For this cause also thank we God without ceasing, because, when -ye received the word of God which ye heard of us, ye received it not -as the word of men, but as it is in truth, the word of God, which -effectually worketh also in you that believe. - -2:14 For ye, brethren, became followers of the churches of God which -in Judaea are in Christ Jesus: for ye also have suffered like things -of your own countrymen, even as they have of the Jews: 2:15 Who both -killed the Lord Jesus, and their own prophets, and have persecuted us; -and they please not God, and are contrary to all men: 2:16 Forbidding -us to speak to the Gentiles that they might be saved, to fill up their -sins alway: for the wrath is come upon them to the uttermost. - -2:17 But we, brethren, being taken from you for a short time in -presence, not in heart, endeavoured the more abundantly to see your -face with great desire. - -2:18 Wherefore we would have come unto you, even I Paul, once and -again; but Satan hindered us. - -2:19 For what is our hope, or joy, or crown of rejoicing? Are not even -ye in the presence of our Lord Jesus Christ at his coming? 2:20 For -ye are our glory and joy. - -3:1 Wherefore when we could no longer forbear, we thought it good to -be left at Athens alone; 3:2 And sent Timotheus, our brother, and -minister of God, and our fellowlabourer in the gospel of Christ, to -establish you, and to comfort you concerning your faith: 3:3 That no -man should be moved by these afflictions: for yourselves know that we -are appointed thereunto. - -3:4 For verily, when we were with you, we told you before that we -should suffer tribulation; even as it came to pass, and ye know. - -3:5 For this cause, when I could no longer forbear, I sent to know -your faith, lest by some means the tempter have tempted you, and our -labour be in vain. - -3:6 But now when Timotheus came from you unto us, and brought us good -tidings of your faith and charity, and that ye have good remembrance -of us always, desiring greatly to see us, as we also to see you: 3:7 -Therefore, brethren, we were comforted over you in all our affliction -and distress by your faith: 3:8 For now we live, if ye stand fast in -the Lord. - -3:9 For what thanks can we render to God again for you, for all the -joy wherewith we joy for your sakes before our God; 3:10 Night and day -praying exceedingly that we might see your face, and might perfect -that which is lacking in your faith? 3:11 Now God himself and our -Father, and our Lord Jesus Christ, direct our way unto you. - -3:12 And the Lord make you to increase and abound in love one toward -another, and toward all men, even as we do toward you: 3:13 To the end -he may stablish your hearts unblameable in holiness before God, even -our Father, at the coming of our Lord Jesus Christ with all his -saints. - -4:1 Furthermore then we beseech you, brethren, and exhort you by the -Lord Jesus, that as ye have received of us how ye ought to walk and to -please God, so ye would abound more and more. - -4:2 For ye know what commandments we gave you by the Lord Jesus. - -4:3 For this is the will of God, even your sanctification, that ye -should abstain from fornication: 4:4 That every one of you should know -how to possess his vessel in sanctification and honour; 4:5 Not in the -lust of concupiscence, even as the Gentiles which know not God: 4:6 -That no man go beyond and defraud his brother in any matter: because -that the Lord is the avenger of all such, as we also have forewarned -you and testified. - -4:7 For God hath not called us unto uncleanness, but unto holiness. - -4:8 He therefore that despiseth, despiseth not man, but God, who hath -also given unto us his holy Spirit. - -4:9 But as touching brotherly love ye need not that I write unto you: -for ye yourselves are taught of God to love one another. - -4:10 And indeed ye do it toward all the brethren which are in all -Macedonia: but we beseech you, brethren, that ye increase more and -more; 4:11 And that ye study to be quiet, and to do your own business, -and to work with your own hands, as we commanded you; 4:12 That ye may -walk honestly toward them that are without, and that ye may have lack -of nothing. - -4:13 But I would not have you to be ignorant, brethren, concerning -them which are asleep, that ye sorrow not, even as others which have -no hope. - -4:14 For if we believe that Jesus died and rose again, even so them -also which sleep in Jesus will God bring with him. - -4:15 For this we say unto you by the word of the Lord, that we which -are alive and remain unto the coming of the Lord shall not prevent -them which are asleep. - -4:16 For the Lord himself shall descend from heaven with a shout, with -the voice of the archangel, and with the trump of God: and the dead in -Christ shall rise first: 4:17 Then we which are alive and remain shall -be caught up together with them in the clouds, to meet the Lord in the -air: and so shall we ever be with the Lord. - -4:18 Wherefore comfort one another with these words. - -5:1 But of the times and the seasons, brethren, ye have no need that I -write unto you. - -5:2 For yourselves know perfectly that the day of the Lord so cometh -as a thief in the night. - -5:3 For when they shall say, Peace and safety; then sudden destruction -cometh upon them, as travail upon a woman with child; and they shall -not escape. - -5:4 But ye, brethren, are not in darkness, that that day should -overtake you as a thief. - -5:5 Ye are all the children of light, and the children of the day: we -are not of the night, nor of darkness. - -5:6 Therefore let us not sleep, as do others; but let us watch and be -sober. - -5:7 For they that sleep sleep in the night; and they that be drunken -are drunken in the night. - -5:8 But let us, who are of the day, be sober, putting on the -breastplate of faith and love; and for an helmet, the hope of -salvation. - -5:9 For God hath not appointed us to wrath, but to obtain salvation by -our Lord Jesus Christ, 5:10 Who died for us, that, whether we wake or -sleep, we should live together with him. - -5:11 Wherefore comfort yourselves together, and edify one another, -even as also ye do. - -5:12 And we beseech you, brethren, to know them which labour among -you, and are over you in the Lord, and admonish you; 5:13 And to -esteem them very highly in love for their work’s sake. And be at peace -among yourselves. - -5:14 Now we exhort you, brethren, warn them that are unruly, comfort -the feebleminded, support the weak, be patient toward all men. - -5:15 See that none render evil for evil unto any man; but ever follow -that which is good, both among yourselves, and to all men. - -5:16 Rejoice evermore. - -5:17 Pray without ceasing. - -5:18 In every thing give thanks: for this is the will of God in Christ -Jesus concerning you. - -5:19 Quench not the Spirit. - -5:20 Despise not prophesyings. - -5:21 Prove all things; hold fast that which is good. - -5:22 Abstain from all appearance of evil. - -5:23 And the very God of peace sanctify you wholly; and I pray God -your whole spirit and soul and body be preserved blameless unto the -coming of our Lord Jesus Christ. - -5:24 Faithful is he that calleth you, who also will do it. - -5:25 Brethren, pray for us. - -5:26 Greet all the brethren with an holy kiss. - -5:27 I charge you by the Lord that this epistle be read unto all the -holy brethren. - -5:28 The grace of our Lord Jesus Christ be with you. Amen. - - - - -The Second Epistle of Paul the Apostle to the Thessalonians - - -1:1 Paul, and Silvanus, and Timotheus, unto the church of the -Thessalonians in God our Father and the Lord Jesus Christ: 1:2 Grace -unto you, and peace, from God our Father and the Lord Jesus Christ. - -1:3 We are bound to thank God always for you, brethren, as it is meet, -because that your faith groweth exceedingly, and the charity of every -one of you all toward each other aboundeth; 1:4 So that we ourselves -glory in you in the churches of God for your patience and faith in all -your persecutions and tribulations that ye endure: 1:5 Which is a -manifest token of the righteous judgment of God, that ye may be -counted worthy of the kingdom of God, for which ye also suffer: 1:6 -Seeing it is a righteous thing with God to recompense tribulation to -them that trouble you; 1:7 And to you who are troubled rest with us, -when the Lord Jesus shall be revealed from heaven with his mighty -angels, 1:8 In flaming fire taking vengeance on them that know not -God, and that obey not the gospel of our Lord Jesus Christ: 1:9 Who -shall be punished with everlasting destruction from the presence of -the Lord, and from the glory of his power; 1:10 When he shall come to -be glorified in his saints, and to be admired in all them that believe -(because our testimony among you was believed) in that day. - -1:11 Wherefore also we pray always for you, that our God would count -you worthy of this calling, and fulfil all the good pleasure of his -goodness, and the work of faith with power: 1:12 That the name of our -Lord Jesus Christ may be glorified in you, and ye in him, according to -the grace of our God and the Lord Jesus Christ. - -2:1 Now we beseech you, brethren, by the coming of our Lord Jesus -Christ, and by our gathering together unto him, 2:2 That ye be not -soon shaken in mind, or be troubled, neither by spirit, nor by word, -nor by letter as from us, as that the day of Christ is at hand. - -2:3 Let no man deceive you by any means: for that day shall not come, -except there come a falling away first, and that man of sin be -revealed, the son of perdition; 2:4 Who opposeth and exalteth himself -above all that is called God, or that is worshipped; so that he as God -sitteth in the temple of God, shewing himself that he is God. - -2:5 Remember ye not, that, when I was yet with you, I told you these -things? 2:6 And now ye know what withholdeth that he might be -revealed in his time. - -2:7 For the mystery of iniquity doth already work: only he who now -letteth will let, until he be taken out of the way. - -2:8 And then shall that Wicked be revealed, whom the Lord shall -consume with the spirit of his mouth, and shall destroy with the -brightness of his coming: 2:9 Even him, whose coming is after the -working of Satan with all power and signs and lying wonders, 2:10 And -with all deceivableness of unrighteousness in them that perish; -because they received not the love of the truth, that they might be -saved. - -2:11 And for this cause God shall send them strong delusion, that they -should believe a lie: 2:12 That they all might be damned who believed -not the truth, but had pleasure in unrighteousness. - -2:13 But we are bound to give thanks alway to God for you, brethren -beloved of the Lord, because God hath from the beginning chosen you to -salvation through sanctification of the Spirit and belief of the -truth: 2:14 Whereunto he called you by our gospel, to the obtaining of -the glory of our Lord Jesus Christ. - -2:15 Therefore, brethren, stand fast, and hold the traditions which ye -have been taught, whether by word, or our epistle. - -2:16 Now our Lord Jesus Christ himself, and God, even our Father, -which hath loved us, and hath given us everlasting consolation and -good hope through grace, 2:17 Comfort your hearts, and stablish you in -every good word and work. - -3:1 Finally, brethren, pray for us, that the word of the Lord may have -free course, and be glorified, even as it is with you: 3:2 And that we -may be delivered from unreasonable and wicked men: for all men have -not faith. - -3:3 But the Lord is faithful, who shall stablish you, and keep you -from evil. - -3:4 And we have confidence in the Lord touching you, that ye both do -and will do the things which we command you. - -3:5 And the Lord direct your hearts into the love of God, and into the -patient waiting for Christ. - -3:6 Now we command you, brethren, in the name of our Lord Jesus -Christ, that ye withdraw yourselves from every brother that walketh -disorderly, and not after the tradition which he received of us. - -3:7 For yourselves know how ye ought to follow us: for we behaved not -ourselves disorderly among you; 3:8 Neither did we eat any man’s bread -for nought; but wrought with labour and travail night and day, that we -might not be chargeable to any of you: 3:9 Not because we have not -power, but to make ourselves an ensample unto you to follow us. - -3:10 For even when we were with you, this we commanded you, that if -any would not work, neither should he eat. - -3:11 For we hear that there are some which walk among you disorderly, -working not at all, but are busybodies. - -3:12 Now them that are such we command and exhort by our Lord Jesus -Christ, that with quietness they work, and eat their own bread. - -3:13 But ye, brethren, be not weary in well doing. - -3:14 And if any man obey not our word by this epistle, note that man, -and have no company with him, that he may be ashamed. - -3:15 Yet count him not as an enemy, but admonish him as a brother. - -3:16 Now the Lord of peace himself give you peace always by all means. -The Lord be with you all. - -3:17 The salutation of Paul with mine own hand, which is the token in -every epistle: so I write. - -3:18 The grace of our Lord Jesus Christ be with you all. Amen. - - - - -The First Epistle of Paul the Apostle to Timothy - - -1:1 Paul, an apostle of Jesus Christ by the commandment of God our -Saviour, and Lord Jesus Christ, which is our hope; 1:2 Unto Timothy, -my own son in the faith: Grace, mercy, and peace, from God our Father -and Jesus Christ our Lord. - -1:3 As I besought thee to abide still at Ephesus, when I went into -Macedonia, that thou mightest charge some that they teach no other -doctrine, 1:4 Neither give heed to fables and endless genealogies, -which minister questions, rather than godly edifying which is in -faith: so do. - -1:5 Now the end of the commandment is charity out of a pure heart, and -of a good conscience, and of faith unfeigned: 1:6 From which some -having swerved have turned aside unto vain jangling; 1:7 Desiring to -be teachers of the law; understanding neither what they say, nor -whereof they affirm. - -1:8 But we know that the law is good, if a man use it lawfully; 1:9 -Knowing this, that the law is not made for a righteous man, but for -the lawless and disobedient, for the ungodly and for sinners, for -unholy and profane, for murderers of fathers and murderers of mothers, -for manslayers, 1:10 For whoremongers, for them that defile themselves -with mankind, for menstealers, for liars, for perjured persons, and if -there be any other thing that is contrary to sound doctrine; 1:11 -According to the glorious gospel of the blessed God, which was -committed to my trust. - -1:12 And I thank Christ Jesus our Lord, who hath enabled me, for that -he counted me faithful, putting me into the ministry; 1:13 Who was -before a blasphemer, and a persecutor, and injurious: but I obtained -mercy, because I did it ignorantly in unbelief. - -1:14 And the grace of our Lord was exceeding abundant with faith and -love which is in Christ Jesus. - -1:15 This is a faithful saying, and worthy of all acceptation, that -Christ Jesus came into the world to save sinners; of whom I am chief. - -1:16 Howbeit for this cause I obtained mercy, that in me first Jesus -Christ might shew forth all longsuffering, for a pattern to them which -should hereafter believe on him to life everlasting. - -1:17 Now unto the King eternal, immortal, invisible, the only wise -God, be honour and glory for ever and ever. Amen. - -1:18 This charge I commit unto thee, son Timothy, according to the -prophecies which went before on thee, that thou by them mightest war a -good warfare; 1:19 Holding faith, and a good conscience; which some -having put away concerning faith have made shipwreck: 1:20 Of whom is -Hymenaeus and Alexander; whom I have delivered unto Satan, that they -may learn not to blaspheme. - -2:1 I exhort therefore, that, first of all, supplications, prayers, -intercessions, and giving of thanks, be made for all men; 2:2 For -kings, and for all that are in authority; that we may lead a quiet and -peaceable life in all godliness and honesty. - -2:3 For this is good and acceptable in the sight of God our Saviour; -2:4 Who will have all men to be saved, and to come unto the knowledge -of the truth. - -2:5 For there is one God, and one mediator between God and men, the -man Christ Jesus; 2:6 Who gave himself a ransom for all, to be -testified in due time. - -2:7 Whereunto I am ordained a preacher, and an apostle, (I speak the -truth in Christ, and lie not;) a teacher of the Gentiles in faith and -verity. - -2:8 I will therefore that men pray every where, lifting up holy hands, -without wrath and doubting. - -2:9 In like manner also, that women adorn themselves in modest -apparel, with shamefacedness and sobriety; not with broided hair, or -gold, or pearls, or costly array; 2:10 But (which becometh women -professing godliness) with good works. - -2:11 Let the woman learn in silence with all subjection. - -2:12 But I suffer not a woman to teach, nor to usurp authority over -the man, but to be in silence. - -2:13 For Adam was first formed, then Eve. - -2:14 And Adam was not deceived, but the woman being deceived was in -the transgression. - -2:15 Notwithstanding she shall be saved in childbearing, if they -continue in faith and charity and holiness with sobriety. - -3:1 This is a true saying, If a man desire the office of a bishop, he -desireth a good work. - -3:2 A bishop then must be blameless, the husband of one wife, -vigilant, sober, of good behaviour, given to hospitality, apt to -teach; 3:3 Not given to wine, no striker, not greedy of filthy lucre; -but patient, not a brawler, not covetous; 3:4 One that ruleth well his -own house, having his children in subjection with all gravity; 3:5 -(For if a man know not how to rule his own house, how shall he take -care of the church of God?) 3:6 Not a novice, lest being lifted up -with pride he fall into the condemnation of the devil. - -3:7 Moreover he must have a good report of them which are without; -lest he fall into reproach and the snare of the devil. - -3:8 Likewise must the deacons be grave, not doubletongued, not given -to much wine, not greedy of filthy lucre; 3:9 Holding the mystery of -the faith in a pure conscience. - -3:10 And let these also first be proved; then let them use the office -of a deacon, being found blameless. - -3:11 Even so must their wives be grave, not slanderers, sober, -faithful in all things. - -3:12 Let the deacons be the husbands of one wife, ruling their -children and their own houses well. - -3:13 For they that have used the office of a deacon well purchase to -themselves a good degree, and great boldness in the faith which is in -Christ Jesus. - -3:14 These things write I unto thee, hoping to come unto thee shortly: -3:15 But if I tarry long, that thou mayest know how thou oughtest to -behave thyself in the house of God, which is the church of the living -God, the pillar and ground of the truth. - -3:16 And without controversy great is the mystery of godliness: God -was manifest in the flesh, justified in the Spirit, seen of angels, -preached unto the Gentiles, believed on in the world, received up into -glory. - -4:1 Now the Spirit speaketh expressly, that in the latter times some -shall depart from the faith, giving heed to seducing spirits, and -doctrines of devils; 4:2 Speaking lies in hypocrisy; having their -conscience seared with a hot iron; 4:3 Forbidding to marry, and -commanding to abstain from meats, which God hath created to be -received with thanksgiving of them which believe and know the truth. - -4:4 For every creature of God is good, and nothing to be refused, if -it be received with thanksgiving: 4:5 For it is sanctified by the word -of God and prayer. - -4:6 If thou put the brethren in remembrance of these things, thou -shalt be a good minister of Jesus Christ, nourished up in the words of -faith and of good doctrine, whereunto thou hast attained. - -4:7 But refuse profane and old wives’ fables, and exercise thyself -rather unto godliness. - -4:8 For bodily exercise profiteth little: but godliness is profitable -unto all things, having promise of the life that now is, and of that -which is to come. - -4:9 This is a faithful saying and worthy of all acceptation. - -4:10 For therefore we both labour and suffer reproach, because we -trust in the living God, who is the Saviour of all men, specially of -those that believe. - -4:11 These things command and teach. - -4:12 Let no man despise thy youth; but be thou an example of the -believers, in word, in conversation, in charity, in spirit, in faith, -in purity. - -4:13 Till I come, give attendance to reading, to exhortation, to -doctrine. - -4:14 Neglect not the gift that is in thee, which was given thee by -prophecy, with the laying on of the hands of the presbytery. - -4:15 Meditate upon these things; give thyself wholly to them; that thy -profiting may appear to all. - -4:16 Take heed unto thyself, and unto the doctrine; continue in them: -for in doing this thou shalt both save thyself, and them that hear -thee. - -5:1 Rebuke not an elder, but intreat him as a father; and the younger -men as brethren; 5:2 The elder women as mothers; the younger as -sisters, with all purity. - -5:3 Honour widows that are widows indeed. - -5:4 But if any widow have children or nephews, let them learn first to -shew piety at home, and to requite their parents: for that is good and -acceptable before God. - -5:5 Now she that is a widow indeed, and desolate, trusteth in God, and -continueth in supplications and prayers night and day. - -5:6 But she that liveth in pleasure is dead while she liveth. - -5:7 And these things give in charge, that they may be blameless. - -5:8 But if any provide not for his own, and specially for those of his -own house, he hath denied the faith, and is worse than an infidel. - -5:9 Let not a widow be taken into the number under threescore years -old, having been the wife of one man. - -5:10 Well reported of for good works; if she have brought up children, -if she have lodged strangers, if she have washed the saints’ feet, if -she have relieved the afflicted, if she have diligently followed every -good work. - -5:11 But the younger widows refuse: for when they have begun to wax -wanton against Christ, they will marry; 5:12 Having damnation, because -they have cast off their first faith. - -5:13 And withal they learn to be idle, wandering about from house to -house; and not only idle, but tattlers also and busybodies, speaking -things which they ought not. - -5:14 I will therefore that the younger women marry, bear children, -guide the house, give none occasion to the adversary to speak -reproachfully. - -5:15 For some are already turned aside after Satan. - -5:16 If any man or woman that believeth have widows, let them relieve -them, and let not the church be charged; that it may relieve them that -are widows indeed. - -5:17 Let the elders that rule well be counted worthy of double honour, -especially they who labour in the word and doctrine. - -5:18 For the scripture saith, Thou shalt not muzzle the ox that -treadeth out the corn. And, The labourer is worthy of his reward. - -5:19 Against an elder receive not an accusation, but before two or -three witnesses. - -5:20 Them that sin rebuke before all, that others also may fear. - -5:21 I charge thee before God, and the Lord Jesus Christ, and the -elect angels, that thou observe these things without preferring one -before another, doing nothing by partiality. - -5:22 Lay hands suddenly on no man, neither be partaker of other men’s -sins: keep thyself pure. - -5:23 Drink no longer water, but use a little wine for thy stomach’s -sake and thine often infirmities. - -5:24 Some men’s sins are open beforehand, going before to judgment; -and some men they follow after. - -5:25 Likewise also the good works of some are manifest beforehand; and -they that are otherwise cannot be hid. - -6:1 Let as many servants as are under the yoke count their own masters -worthy of all honour, that the name of God and his doctrine be not -blasphemed. - -6:2 And they that have believing masters, let them not despise them, -because they are brethren; but rather do them service, because they -are faithful and beloved, partakers of the benefit. These things teach -and exhort. - -6:3 If any man teach otherwise, and consent not to wholesome words, -even the words of our Lord Jesus Christ, and to the doctrine which is -according to godliness; 6:4 He is proud, knowing nothing, but doting -about questions and strifes of words, whereof cometh envy, strife, -railings, evil surmisings, 6:5 Perverse disputings of men of corrupt -minds, and destitute of the truth, supposing that gain is godliness: -from such withdraw thyself. - -6:6 But godliness with contentment is great gain. - -6:7 For we brought nothing into this world, and it is certain we can -carry nothing out. - -6:8 And having food and raiment let us be therewith content. - -6:9 But they that will be rich fall into temptation and a snare, and -into many foolish and hurtful lusts, which drown men in destruction -and perdition. - -6:10 For the love of money is the root of all evil: which while some -coveted after, they have erred from the faith, and pierced themselves -through with many sorrows. - -6:11 But thou, O man of God, flee these things; and follow after -righteousness, godliness, faith, love, patience, meekness. - -6:12 Fight the good fight of faith, lay hold on eternal life, -whereunto thou art also called, and hast professed a good profession -before many witnesses. - -6:13 I give thee charge in the sight of God, who quickeneth all -things, and before Christ Jesus, who before Pontius Pilate witnessed a -good confession; 6:14 That thou keep this commandment without spot, -unrebukable, until the appearing of our Lord Jesus Christ: 6:15 Which -in his times he shall shew, who is the blessed and only Potentate, the -King of kings, and Lord of lords; 6:16 Who only hath immortality, -dwelling in the light which no man can approach unto; whom no man hath -seen, nor can see: to whom be honour and power everlasting. Amen. - -6:17 Charge them that are rich in this world, that they be not -highminded, nor trust in uncertain riches, but in the living God, who -giveth us richly all things to enjoy; 6:18 That they do good, that -they be rich in good works, ready to distribute, willing to -communicate; 6:19 Laying up in store for themselves a good foundation -against the time to come, that they may lay hold on eternal life. - -6:20 O Timothy, keep that which is committed to thy trust, avoiding -profane and vain babblings, and oppositions of science falsely so -called: 6:21 Which some professing have erred concerning the faith. -Grace be with thee. Amen. - - - - -The Second Epistle of Paul the Apostle to Timothy - - -1:1 Paul, an apostle of Jesus Christ by the will of God, according to -the promise of life which is in Christ Jesus, 1:2 To Timothy, -my dearly beloved son: Grace, mercy, and peace, from God the Father -and Christ Jesus our Lord. - -1:3 I thank God, whom I serve from my forefathers with pure -conscience, that without ceasing I have remembrance of thee in my -prayers night and day; 1:4 Greatly desiring to see thee, being mindful -of thy tears, that I may be filled with joy; 1:5 When I call to -remembrance the unfeigned faith that is in thee, which dwelt first in -thy grandmother Lois, and thy mother Eunice; and I am persuaded that -in thee also. - -1:6 Wherefore I put thee in remembrance that thou stir up the gift of -God, which is in thee by the putting on of my hands. - -1:7 For God hath not given us the spirit of fear; but of power, and of -love, and of a sound mind. - -1:8 Be not thou therefore ashamed of the testimony of our Lord, nor of -me his prisoner: but be thou partaker of the afflictions of the gospel -according to the power of God; 1:9 Who hath saved us, and called us -with an holy calling, not according to our works, but according to his -own purpose and grace, which was given us in Christ Jesus before the -world began, 1:10 But is now made manifest by the appearing of our -Saviour Jesus Christ, who hath abolished death, and hath brought life -and immortality to light through the gospel: 1:11 Whereunto I am -appointed a preacher, and an apostle, and a teacher of the Gentiles. - -1:12 For the which cause I also suffer these things: nevertheless I am -not ashamed: for I know whom I have believed, and am persuaded that he -is able to keep that which I have committed unto him against that day. - -1:13 Hold fast the form of sound words, which thou hast heard of me, -in faith and love which is in Christ Jesus. - -1:14 That good thing which was committed unto thee keep by the Holy -Ghost which dwelleth in us. - -1:15 This thou knowest, that all they which are in Asia be turned away -from me; of whom are Phygellus and Hermogenes. - -1:16 The Lord give mercy unto the house of Onesiphorus; for he oft -refreshed me, and was not ashamed of my chain: 1:17 But, when he was -in Rome, he sought me out very diligently, and found me. - -1:18 The Lord grant unto him that he may find mercy of the Lord in -that day: and in how many things he ministered unto me at Ephesus, -thou knowest very well. - -2:1 Thou therefore, my son, be strong in the grace that is in Christ -Jesus. - -2:2 And the things that thou hast heard of me among many witnesses, -the same commit thou to faithful men, who shall be able to teach -others also. - -2:3 Thou therefore endure hardness, as a good soldier of Jesus Christ. - -2:4 No man that warreth entangleth himself with the affairs of this -life; that he may please him who hath chosen him to be a soldier. - -2:5 And if a man also strive for masteries, yet is he not crowned, -except he strive lawfully. - -2:6 The husbandman that laboureth must be first partaker of the -fruits. - -2:7 Consider what I say; and the Lord give thee understanding in all -things. - -2:8 Remember that Jesus Christ of the seed of David was raised from -the dead according to my gospel: 2:9 Wherein I suffer trouble, as an -evil doer, even unto bonds; but the word of God is not bound. - -2:10 Therefore I endure all things for the elect’s sakes, that they -may also obtain the salvation which is in Christ Jesus with eternal -glory. - -2:11 It is a faithful saying: For if we be dead with him, we shall -also live with him: 2:12 If we suffer, we shall also reign with him: -if we deny him, he also will deny us: 2:13 If we believe not, yet he -abideth faithful: he cannot deny himself. - -2:14 Of these things put them in remembrance, charging them before the -Lord that they strive not about words to no profit, but to the -subverting of the hearers. - -2:15 Study to shew thyself approved unto God, a workman that needeth -not to be ashamed, rightly dividing the word of truth. - -2:16 But shun profane and vain babblings: for they will increase unto -more ungodliness. - -2:17 And their word will eat as doth a canker: of whom is Hymenaeus -and Philetus; 2:18 Who concerning the truth have erred, saying that -the resurrection is past already; and overthrow the faith of some. - -2:19 Nevertheless the foundation of God standeth sure, having this -seal, The Lord knoweth them that are his. And, Let every one that -nameth the name of Christ depart from iniquity. - -2:20 But in a great house there are not only vessels of gold and of -silver, but also of wood and of earth; and some to honour, and some to -dishonour. - -2:21 If a man therefore purge himself from these, he shall be a vessel -unto honour, sanctified, and meet for the master’s use, and prepared -unto every good work. - -2:22 Flee also youthful lusts: but follow righteousness, faith, -charity, peace, with them that call on the Lord out of a pure heart. - -2:23 But foolish and unlearned questions avoid, knowing that they do -gender strifes. - -2:24 And the servant of the Lord must not strive; but be gentle unto -all men, apt to teach, patient, 2:25 In meekness instructing those -that oppose themselves; if God peradventure will give them repentance -to the acknowledging of the truth; 2:26 And that they may recover -themselves out of the snare of the devil, who are taken captive by him -at his will. - -3:1 This know also, that in the last days perilous times shall come. - -3:2 For men shall be lovers of their own selves, covetous, boasters, -proud, blasphemers, disobedient to parents, unthankful, unholy, 3:3 -Without natural affection, trucebreakers, false accusers, incontinent, -fierce, despisers of those that are good, 3:4 Traitors, heady, -highminded, lovers of pleasures more than lovers of God; 3:5 Having a -form of godliness, but denying the power thereof: from such turn away. - -3:6 For of this sort are they which creep into houses, and lead -captive silly women laden with sins, led away with divers lusts, 3:7 -Ever learning, and never able to come to the knowledge of the truth. - -3:8 Now as Jannes and Jambres withstood Moses, so do these also resist -the truth: men of corrupt minds, reprobate concerning the faith. - -3:9 But they shall proceed no further: for their folly shall be -manifest unto all men, as theirs also was. - -3:10 But thou hast fully known my doctrine, manner of life, purpose, -faith, longsuffering, charity, patience, 3:11 Persecutions, -afflictions, which came unto me at Antioch, at Iconium, at Lystra; -what persecutions I endured: but out of them all the Lord delivered -me. - -3:12 Yea, and all that will live godly in Christ Jesus shall suffer -persecution. - -3:13 But evil men and seducers shall wax worse and worse, deceiving, -and being deceived. - -3:14 But continue thou in the things which thou hast learned and hast -been assured of, knowing of whom thou hast learned them; 3:15 And that -from a child thou hast known the holy scriptures, which are able to -make thee wise unto salvation through faith which is in Christ Jesus. - -3:16 All scripture is given by inspiration of God, and is profitable -for doctrine, for reproof, for correction, for instruction in -righteousness: 3:17 That the man of God may be perfect, throughly -furnished unto all good works. - -4:1 I charge thee therefore before God, and the Lord Jesus Christ, who -shall judge the quick and the dead at his appearing and his kingdom; -4:2 Preach the word; be instant in season, out of season; reprove, -rebuke, exhort with all longsuffering and doctrine. - -4:3 For the time will come when they will not endure sound doctrine; -but after their own lusts shall they heap to themselves teachers, -having itching ears; 4:4 And they shall turn away their ears from the -truth, and shall be turned unto fables. - -4:5 But watch thou in all things, endure afflictions, do the work of -an evangelist, make full proof of thy ministry. - -4:6 For I am now ready to be offered, and the time of my departure is -at hand. - -4:7 I have fought a good fight, I have finished my course, I have kept -the faith: 4:8 Henceforth there is laid up for me a crown of -righteousness, which the Lord, the righteous judge, shall give me at -that day: and not to me only, but unto all them also that love his -appearing. - -4:9 Do thy diligence to come shortly unto me: 4:10 For Demas hath -forsaken me, having loved this present world, and is departed unto -Thessalonica; Crescens to Galatia, Titus unto Dalmatia. - -4:11 Only Luke is with me. Take Mark, and bring him with thee: for he -is profitable to me for the ministry. - -4:12 And Tychicus have I sent to Ephesus. - -4:13 The cloke that I left at Troas with Carpus, when thou comest, -bring with thee, and the books, but especially the parchments. - -4:14 Alexander the coppersmith did me much evil: the Lord reward him -according to his works: 4:15 Of whom be thou ware also; for he hath -greatly withstood our words. - -4:16 At my first answer no man stood with me, but all men forsook me: -I pray God that it may not be laid to their charge. - -4:17 Notwithstanding the Lord stood with me, and strengthened me; that -by me the preaching might be fully known, and that all the Gentiles -might hear: and I was delivered out of the mouth of the lion. - -4:18 And the Lord shall deliver me from every evil work, and will -preserve me unto his heavenly kingdom: to whom be glory for ever and -ever. Amen. - -4:19 Salute Prisca and Aquila, and the household of Onesiphorus. - -4:20 Erastus abode at Corinth: but Trophimus have I left at Miletum -sick. - -4:21 Do thy diligence to come before winter. Eubulus greeteth thee, -and Pudens, and Linus, and Claudia, and all the brethren. - -4:22 The Lord Jesus Christ be with thy spirit. Grace be with you. -Amen. - - - - -The Epistle of Paul the Apostle to Titus - - -1:1 Paul, a servant of God, and an apostle of Jesus Christ, according -to the faith of God’s elect, and the acknowledging of the truth which -is after godliness; 1:2 In hope of eternal life, which God, that -cannot lie, promised before the world began; 1:3 But hath in due times -manifested his word through preaching, which is committed unto me -according to the commandment of God our Saviour; 1:4 To Titus, mine -own son after the common faith: Grace, mercy, and peace, from God the -Father and the Lord Jesus Christ our Saviour. - -1:5 For this cause left I thee in Crete, that thou shouldest set in -order the things that are wanting, and ordain elders in every city, as -I had appointed thee: 1:6 If any be blameless, the husband of one -wife, having faithful children not accused of riot or unruly. - -1:7 For a bishop must be blameless, as the steward of God; not -selfwilled, not soon angry, not given to wine, no striker, not given -to filthy lucre; 1:8 But a lover of hospitality, a lover of good men, -sober, just, holy, temperate; 1:9 Holding fast the faithful word as he -hath been taught, that he may be able by sound doctrine both to exhort -and to convince the gainsayers. - -1:10 For there are many unruly and vain talkers and deceivers, -specially they of the circumcision: 1:11 Whose mouths must be stopped, -who subvert whole houses, teaching things which they ought not, for -filthy lucre’s sake. - -1:12 One of themselves, even a prophet of their own, said, The -Cretians are alway liars, evil beasts, slow bellies. - -1:13 This witness is true. Wherefore rebuke them sharply, that they -may be sound in the faith; 1:14 Not giving heed to Jewish fables, and -commandments of men, that turn from the truth. - -1:15 Unto the pure all things are pure: but unto them that are defiled -and unbelieving is nothing pure; but even their mind and conscience is -defiled. - -1:16 They profess that they know God; but in works they deny him, -being abominable, and disobedient, and unto every good work reprobate. - -2:1 But speak thou the things which become sound doctrine: 2:2 That -the aged men be sober, grave, temperate, sound in faith, in charity, -in patience. - -2:3 The aged women likewise, that they be in behaviour as becometh -holiness, not false accusers, not given to much wine, teachers of good -things; 2:4 That they may teach the young women to be sober, to love -their husbands, to love their children, 2:5 To be discreet, chaste, -keepers at home, good, obedient to their own husbands, that the word -of God be not blasphemed. - -2:6 Young men likewise exhort to be sober minded. - -2:7 In all things shewing thyself a pattern of good works: in doctrine -shewing uncorruptness, gravity, sincerity, 2:8 Sound speech, that -cannot be condemned; that he that is of the contrary part may be -ashamed, having no evil thing to say of you. - -2:9 Exhort servants to be obedient unto their own masters, and to -please them well in all things; not answering again; 2:10 Not -purloining, but shewing all good fidelity; that they may adorn the -doctrine of God our Saviour in all things. - -2:11 For the grace of God that bringeth salvation hath appeared to all -men, 2:12 Teaching us that, denying ungodliness and worldly lusts, we -should live soberly, righteously, and godly, in this present world; -2:13 Looking for that blessed hope, and the glorious appearing of the -great God and our Saviour Jesus Christ; 2:14 Who gave himself for us, -that he might redeem us from all iniquity, and purify unto himself a -peculiar people, zealous of good works. - -2:15 These things speak, and exhort, and rebuke with all authority. -Let no man despise thee. - -3:1 Put them in mind to be subject to principalities and powers, to -obey magistrates, to be ready to every good work, 3:2 To speak evil of -no man, to be no brawlers, but gentle, shewing all meekness unto all -men. - -3:3 For we ourselves also were sometimes foolish, disobedient, -deceived, serving divers lusts and pleasures, living in malice and -envy, hateful, and hating one another. - -3:4 But after that the kindness and love of God our Saviour toward man -appeared, 3:5 Not by works of righteousness which we have done, but -according to his mercy he saved us, by the washing of regeneration, -and renewing of the Holy Ghost; 3:6 Which he shed on us abundantly -through Jesus Christ our Saviour; 3:7 That being justified by his -grace, we should be made heirs according to the hope of eternal life. - -3:8 This is a faithful saying, and these things I will that thou -affirm constantly, that they which have believed in God might be -careful to maintain good works. These things are good and profitable -unto men. - -3:9 But avoid foolish questions, and genealogies, and contentions, and -strivings about the law; for they are unprofitable and vain. - -3:10 A man that is an heretick after the first and second admonition -reject; 3:11 Knowing that he that is such is subverted, and sinneth, -being condemned of himself. - -3:12 When I shall send Artemas unto thee, or Tychicus, be diligent to -come unto me to Nicopolis: for I have determined there to winter. - -3:13 Bring Zenas the lawyer and Apollos on their journey diligently, -that nothing be wanting unto them. - -3:14 And let ours also learn to maintain good works for necessary -uses, that they be not unfruitful. - -3:15 All that are with me salute thee. Greet them that love us in the -faith. Grace be with you all. Amen. - - - - -The Epistle of Paul the Apostle to Philemon - - -1:1 Paul, a prisoner of Jesus Christ, and Timothy our brother, unto -Philemon our dearly beloved, and fellowlabourer, 1:2 And to our -beloved Apphia, and Archippus our fellowsoldier, and to the church in -thy house: 1:3 Grace to you, and peace, from God our Father and the -Lord Jesus Christ. - -1:4 I thank my God, making mention of thee always in my prayers, 1:5 -Hearing of thy love and faith, which thou hast toward the Lord Jesus, -and toward all saints; 1:6 That the communication of thy faith may -become effectual by the acknowledging of every good thing which is in -you in Christ Jesus. - -1:7 For we have great joy and consolation in thy love, because the -bowels of the saints are refreshed by thee, brother. - -1:8 Wherefore, though I might be much bold in Christ to enjoin thee -that which is convenient, 1:9 Yet for love’s sake I rather beseech -thee, being such an one as Paul the aged, and now also a prisoner of -Jesus Christ. - -1:10 I beseech thee for my son Onesimus, whom I have begotten in my -bonds: 1:11 Which in time past was to thee unprofitable, but now -profitable to thee and to me: 1:12 Whom I have sent again: thou -therefore receive him, that is, mine own bowels: 1:13 Whom I would -have retained with me, that in thy stead he might have ministered unto -me in the bonds of the gospel: 1:14 But without thy mind would I do -nothing; that thy benefit should not be as it were of necessity, but -willingly. - -1:15 For perhaps he therefore departed for a season, that thou -shouldest receive him for ever; 1:16 Not now as a servant, but above a -servant, a brother beloved, specially to me, but how much more unto -thee, both in the flesh, and in the Lord? 1:17 If thou count me -therefore a partner, receive him as myself. - -1:18 If he hath wronged thee, or oweth thee ought, put that on mine -account; 1:19 I Paul have written it with mine own hand, I will repay -it: albeit I do not say to thee how thou owest unto me even thine own -self besides. - -1:20 Yea, brother, let me have joy of thee in the Lord: refresh my -bowels in the Lord. - -1:21 Having confidence in thy obedience I wrote unto thee, knowing -that thou wilt also do more than I say. - -1:22 But withal prepare me also a lodging: for I trust that through -your prayers I shall be given unto you. - -1:23 There salute thee Epaphras, my fellowprisoner in Christ Jesus; -1:24 Marcus, Aristarchus, Demas, Lucas, my fellowlabourers. - -1:25 The grace of our Lord Jesus Christ be with your spirit. Amen. - - - - -The Epistle of Paul the Apostle to the Hebrews - - -1:1 God, who at sundry times and in divers manners spake in time past -unto the fathers by the prophets, 1:2 Hath in these last days spoken -unto us by his Son, whom he hath appointed heir of all things, by whom -also he made the worlds; 1:3 Who being the brightness of his glory, -and the express image of his person, and upholding all things by the -word of his power, when he had by himself purged our sins, sat down on -the right hand of the Majesty on high: 1:4 Being made so much better -than the angels, as he hath by inheritance obtained a more excellent -name than they. - -1:5 For unto which of the angels said he at any time, Thou art my Son, -this day have I begotten thee? And again, I will be to him a Father, -and he shall be to me a Son? 1:6 And again, when he bringeth in the -firstbegotten into the world, he saith, And let all the angels of God -worship him. - -1:7 And of the angels he saith, Who maketh his angels spirits, and his -ministers a flame of fire. - -1:8 But unto the Son he saith, Thy throne, O God, is for ever and -ever: a sceptre of righteousness is the sceptre of thy kingdom. - -1:9 Thou hast loved righteousness, and hated iniquity; therefore God, -even thy God, hath anointed thee with the oil of gladness above thy -fellows. - -1:10 And, Thou, Lord, in the beginning hast laid the foundation of the -earth; and the heavens are the works of thine hands: 1:11 They shall -perish; but thou remainest; and they all shall wax old as doth a -garment; 1:12 And as a vesture shalt thou fold them up, and they shall -be changed: but thou art the same, and thy years shall not fail. - -1:13 But to which of the angels said he at any time, Sit on my right -hand, until I make thine enemies thy footstool? 1:14 Are they not all -ministering spirits, sent forth to minister for them who shall be -heirs of salvation? 2:1 Therefore we ought to give the more earnest -heed to the things which we have heard, lest at any time we should let -them slip. - -2:2 For if the word spoken by angels was stedfast, and every -transgression and disobedience received a just recompence of reward; -2:3 How shall we escape, if we neglect so great salvation; which at -the first began to be spoken by the Lord, and was confirmed unto us by -them that heard him; 2:4 God also bearing them witness, both with -signs and wonders, and with divers miracles, and gifts of the Holy -Ghost, according to his own will? 2:5 For unto the angels hath he not -put in subjection the world to come, whereof we speak. - -2:6 But one in a certain place testified, saying, What is man, that -thou art mindful of him? or the son of man that thou visitest him? -2:7 Thou madest him a little lower than the angels; thou crownedst him -with glory and honour, and didst set him over the works of thy hands: -2:8 Thou hast put all things in subjection under his feet. For in that -he put all in subjection under him, he left nothing that is not put -under him. - -But now we see not yet all things put under him. - -2:9 But we see Jesus, who was made a little lower than the angels for -the suffering of death, crowned with glory and honour; that he by the -grace of God should taste death for every man. - -2:10 For it became him, for whom are all things, and by whom are all -things, in bringing many sons unto glory, to make the captain of their -salvation perfect through sufferings. - -2:11 For both he that sanctifieth and they who are sanctified are all -of one: for which cause he is not ashamed to call them brethren, 2:12 -Saying, I will declare thy name unto my brethren, in the midst of the -church will I sing praise unto thee. - -2:13 And again, I will put my trust in him. And again, Behold I and -the children which God hath given me. - -2:14 Forasmuch then as the children are partakers of flesh and blood, -he also himself likewise took part of the same; that through death he -might destroy him that had the power of death, that is, the devil; -2:15 And deliver them who through fear of death were all their -lifetime subject to bondage. - -2:16 For verily he took not on him the nature of angels; but he took -on him the seed of Abraham. - -2:17 Wherefore in all things it behoved him to be made like unto his -brethren, that he might be a merciful and faithful high priest in -things pertaining to God, to make reconciliation for the sins of the -people. - -2:18 For in that he himself hath suffered being tempted, he is able to -succour them that are tempted. - -3:1 Wherefore, holy brethren, partakers of the heavenly calling, -consider the Apostle and High Priest of our profession, Christ Jesus; -3:2 Who was faithful to him that appointed him, as also Moses was -faithful in all his house. - -3:3 For this man was counted worthy of more glory than Moses, inasmuch -as he who hath builded the house hath more honour than the house. - -3:4 For every house is builded by some man; but he that built all -things is God. - -3:5 And Moses verily was faithful in all his house, as a servant, for -a testimony of those things which were to be spoken after; 3:6 But -Christ as a son over his own house; whose house are we, if we hold -fast the confidence and the rejoicing of the hope firm unto the end. - -3:7 Wherefore (as the Holy Ghost saith, To day if ye will hear his -voice, 3:8 Harden not your hearts, as in the provocation, in the day -of temptation in the wilderness: 3:9 When your fathers tempted me, -proved me, and saw my works forty years. - -3:10 Wherefore I was grieved with that generation, and said, They do -alway err in their heart; and they have not known my ways. - -3:11 So I sware in my wrath, They shall not enter into my rest.) 3:12 -Take heed, brethren, lest there be in any of you an evil heart of -unbelief, in departing from the living God. - -3:13 But exhort one another daily, while it is called To day; lest any -of you be hardened through the deceitfulness of sin. - -3:14 For we are made partakers of Christ, if we hold the beginning of -our confidence stedfast unto the end; 3:15 While it is said, To day if -ye will hear his voice, harden not your hearts, as in the provocation. - -3:16 For some, when they had heard, did provoke: howbeit not all that -came out of Egypt by Moses. - -3:17 But with whom was he grieved forty years? was it not with them -that had sinned, whose carcases fell in the wilderness? 3:18 And to -whom sware he that they should not enter into his rest, but to them -that believed not? 3:19 So we see that they could not enter in -because of unbelief. - -4:1 Let us therefore fear, lest, a promise being left us of entering -into his rest, any of you should seem to come short of it. - -4:2 For unto us was the gospel preached, as well as unto them: but the -word preached did not profit them, not being mixed with faith in them -that heard it. - -4:3 For we which have believed do enter into rest, as he said, As I -have sworn in my wrath, if they shall enter into my rest: although the -works were finished from the foundation of the world. - -4:4 For he spake in a certain place of the seventh day on this wise, -And God did rest the seventh day from all his works. - -4:5 And in this place again, If they shall enter into my rest. - -4:6 Seeing therefore it remaineth that some must enter therein, and -they to whom it was first preached entered not in because of unbelief: -4:7 Again, he limiteth a certain day, saying in David, To day, after -so long a time; as it is said, To day if ye will hear his voice, -harden not your hearts. - -4:8 For if Jesus had given them rest, then would he not afterward have -spoken of another day. - -4:9 There remaineth therefore a rest to the people of God. - -4:10 For he that is entered into his rest, he also hath ceased from -his own works, as God did from his. - -4:11 Let us labour therefore to enter into that rest, lest any man -fall after the same example of unbelief. - -4:12 For the word of God is quick, and powerful, and sharper than any -twoedged sword, piercing even to the dividing asunder of soul and -spirit, and of the joints and marrow, and is a discerner of the -thoughts and intents of the heart. - -4:13 Neither is there any creature that is not manifest in his sight: -but all things are naked and opened unto the eyes of him with whom we -have to do. - -4:14 Seeing then that we have a great high priest, that is passed into -the heavens, Jesus the Son of God, let us hold fast our profession. - -4:15 For we have not an high priest which cannot be touched with the -feeling of our infirmities; but was in all points tempted like as we -are, yet without sin. - -4:16 Let us therefore come boldly unto the throne of grace, that we -may obtain mercy, and find grace to help in time of need. - -5:1 For every high priest taken from among men is ordained for men in -things pertaining to God, that he may offer both gifts and sacrifices -for sins: 5:2 Who can have compassion on the ignorant, and on them -that are out of the way; for that he himself also is compassed with -infirmity. - -5:3 And by reason hereof he ought, as for the people, so also for -himself, to offer for sins. - -5:4 And no man taketh this honour unto himself, but he that is called -of God, as was Aaron. - -5:5 So also Christ glorified not himself to be made an high priest; -but he that said unto him, Thou art my Son, to day have I begotten -thee. - -5:6 As he saith also in another place, Thou art a priest for ever -after the order of Melchisedec. - -5:7 Who in the days of his flesh, when he had offered up prayers and -supplications with strong crying and tears unto him that was able to -save him from death, and was heard in that he feared; 5:8 Though he -were a Son, yet learned he obedience by the things which he suffered; -5:9 And being made perfect, he became the author of eternal salvation -unto all them that obey him; 5:10 Called of God an high priest after -the order of Melchisedec. - -5:11 Of whom we have many things to say, and hard to be uttered, -seeing ye are dull of hearing. - -5:12 For when for the time ye ought to be teachers, ye have need that -one teach you again which be the first principles of the oracles of -God; and are become such as have need of milk, and not of strong meat. - -5:13 For every one that useth milk is unskilful in the word of -righteousness: for he is a babe. - -5:14 But strong meat belongeth to them that are of full age, even -those who by reason of use have their senses exercised to discern both -good and evil. - -6:1 Therefore leaving the principles of the doctrine of Christ, let us -go on unto perfection; not laying again the foundation of repentance -from dead works, and of faith toward God, 6:2 Of the doctrine of -baptisms, and of laying on of hands, and of resurrection of the dead, -and of eternal judgment. - -6:3 And this will we do, if God permit. - -6:4 For it is impossible for those who were once enlightened, and have -tasted of the heavenly gift, and were made partakers of the Holy -Ghost, 6:5 And have tasted the good word of God, and the powers of the -world to come, 6:6 If they shall fall away, to renew them again unto -repentance; seeing they crucify to themselves the Son of God afresh, -and put him to an open shame. - -6:7 For the earth which drinketh in the rain that cometh oft upon it, -and bringeth forth herbs meet for them by whom it is dressed, -receiveth blessing from God: 6:8 But that which beareth thorns and -briers is rejected, and is nigh unto cursing; whose end is to be -burned. - -6:9 But, beloved, we are persuaded better things of you, and things -that accompany salvation, though we thus speak. - -6:10 For God is not unrighteous to forget your work and labour of -love, which ye have shewed toward his name, in that ye have ministered -to the saints, and do minister. - -6:11 And we desire that every one of you do shew the same diligence to -the full assurance of hope unto the end: 6:12 That ye be not slothful, -but followers of them who through faith and patience inherit the -promises. - -6:13 For when God made promise to Abraham, because he could swear by -no greater, he sware by himself, 6:14 Saying, Surely blessing I will -bless thee, and multiplying I will multiply thee. - -6:15 And so, after he had patiently endured, he obtained the promise. - -6:16 For men verily swear by the greater: and an oath for confirmation -is to them an end of all strife. - -6:17 Wherein God, willing more abundantly to shew unto the heirs of -promise the immutability of his counsel, confirmed it by an oath: 6:18 -That by two immutable things, in which it was impossible for God to -lie, we might have a strong consolation, who have fled for refuge to -lay hold upon the hope set before us: 6:19 Which hope we have as an -anchor of the soul, both sure and stedfast, and which entereth into -that within the veil; 6:20 Whither the forerunner is for us entered, -even Jesus, made an high priest for ever after the order of -Melchisedec. - -7:1 For this Melchisedec, king of Salem, priest of the most high God, -who met Abraham returning from the slaughter of the kings, and blessed -him; 7:2 To whom also Abraham gave a tenth part of all; first being by -interpretation King of righteousness, and after that also King of -Salem, which is, King of peace; 7:3 Without father, without mother, -without descent, having neither beginning of days, nor end of life; -but made like unto the Son of God; abideth a priest continually. - -7:4 Now consider how great this man was, unto whom even the patriarch -Abraham gave the tenth of the spoils. - -7:5 And verily they that are of the sons of Levi, who receive the -office of the priesthood, have a commandment to take tithes of the -people according to the law, that is, of their brethren, though they -come out of the loins of Abraham: 7:6 But he whose descent is not -counted from them received tithes of Abraham, and blessed him that had -the promises. - -7:7 And without all contradiction the less is blessed of the better. - -7:8 And here men that die receive tithes; but there he receiveth them, -of whom it is witnessed that he liveth. - -7:9 And as I may so say, Levi also, who receiveth tithes, payed tithes -in Abraham. - -7:10 For he was yet in the loins of his father, when Melchisedec met -him. - -7:11 If therefore perfection were by the Levitical priesthood, (for -under it the people received the law,) what further need was there -that another priest should rise after the order of Melchisedec, and -not be called after the order of Aaron? 7:12 For the priesthood being -changed, there is made of necessity a change also of the law. - -7:13 For he of whom these things are spoken pertaineth to another -tribe, of which no man gave attendance at the altar. - -7:14 For it is evident that our Lord sprang out of Juda; of which -tribe Moses spake nothing concerning priesthood. - -7:15 And it is yet far more evident: for that after the similitude of -Melchisedec there ariseth another priest, 7:16 Who is made, not after -the law of a carnal commandment, but after the power of an endless -life. - -7:17 For he testifieth, Thou art a priest for ever after the order of -Melchisedec. - -7:18 For there is verily a disannulling of the commandment going -before for the weakness and unprofitableness thereof. - -7:19 For the law made nothing perfect, but the bringing in of a better -hope did; by the which we draw nigh unto God. - -7:20 And inasmuch as not without an oath he was made priest: 7:21 (For -those priests were made without an oath; but this with an oath by him -that said unto him, The Lord sware and will not repent, Thou art a -priest for ever after the order of Melchisedec:) 7:22 By so much was -Jesus made a surety of a better testament. - -7:23 And they truly were many priests, because they were not suffered -to continue by reason of death: 7:24 But this man, because he -continueth ever, hath an unchangeable priesthood. - -7:25 Wherefore he is able also to save them to the uttermost that come -unto God by him, seeing he ever liveth to make intercession for them. - -7:26 For such an high priest became us, who is holy, harmless, -undefiled, separate from sinners, and made higher than the heavens; -7:27 Who needeth not daily, as those high priests, to offer up -sacrifice, first for his own sins, and then for the people’s: for this -he did once, when he offered up himself. - -7:28 For the law maketh men high priests which have infirmity; but the -word of the oath, which was since the law, maketh the Son, who is -consecrated for evermore. - -8:1 Now of the things which we have spoken this is the sum: We have -such an high priest, who is set on the right hand of the throne of the -Majesty in the heavens; 8:2 A minister of the sanctuary, and of the -true tabernacle, which the Lord pitched, and not man. - -8:3 For every high priest is ordained to offer gifts and sacrifices: -wherefore it is of necessity that this man have somewhat also to -offer. - -8:4 For if he were on earth, he should not be a priest, seeing that -there are priests that offer gifts according to the law: 8:5 Who serve -unto the example and shadow of heavenly things, as Moses was -admonished of God when he was about to make the tabernacle: for, See, -saith he, that thou make all things according to the pattern shewed to -thee in the mount. - -8:6 But now hath he obtained a more excellent ministry, by how much -also he is the mediator of a better covenant, which was established -upon better promises. - -8:7 For if that first covenant had been faultless, then should no -place have been sought for the second. - -8:8 For finding fault with them, he saith, Behold, the days come, -saith the Lord, when I will make a new covenant with the house of -Israel and with the house of Judah: 8:9 Not according to the covenant -that I made with their fathers in the day when I took them by the hand -to lead them out of the land of Egypt; because they continued not in -my covenant, and I regarded them not, saith the Lord. - -8:10 For this is the covenant that I will make with the house of -Israel after those days, saith the Lord; I will put my laws into their -mind, and write them in their hearts: and I will be to them a God, and -they shall be to me a people: 8:11 And they shall not teach every man -his neighbour, and every man his brother, saying, Know the Lord: for -all shall know me, from the least to the greatest. - -8:12 For I will be merciful to their unrighteousness, and their sins -and their iniquities will I remember no more. - -8:13 In that he saith, A new covenant, he hath made the first old. Now -that which decayeth and waxeth old is ready to vanish away. - -9:1 Then verily the first covenant had also ordinances of divine -service, and a worldly sanctuary. - -9:2 For there was a tabernacle made; the first, wherein was the -candlestick, and the table, and the shewbread; which is called the -sanctuary. - -9:3 And after the second veil, the tabernacle which is called the -Holiest of all; 9:4 Which had the golden censer, and the ark of the -covenant overlaid round about with gold, wherein was the golden pot -that had manna, and Aaron’s rod that budded, and the tables of the -covenant; 9:5 And over it the cherubims of glory shadowing the -mercyseat; of which we cannot now speak particularly. - -9:6 Now when these things were thus ordained, the priests went always -into the first tabernacle, accomplishing the service of God. - -9:7 But into the second went the high priest alone once every year, -not without blood, which he offered for himself, and for the errors of -the people: 9:8 The Holy Ghost this signifying, that the way into the -holiest of all was not yet made manifest, while as the first -tabernacle was yet standing: 9:9 Which was a figure for the time then -present, in which were offered both gifts and sacrifices, that could -not make him that did the service perfect, as pertaining to the -conscience; 9:10 Which stood only in meats and drinks, and divers -washings, and carnal ordinances, imposed on them until the time of -reformation. - -9:11 But Christ being come an high priest of good things to come, by a -greater and more perfect tabernacle, not made with hands, that is to -say, not of this building; 9:12 Neither by the blood of goats and -calves, but by his own blood he entered in once into the holy place, -having obtained eternal redemption for us. - -9:13 For if the blood of bulls and of goats, and the ashes of an -heifer sprinkling the unclean, sanctifieth to the purifying of the -flesh: 9:14 How much more shall the blood of Christ, who through the -eternal Spirit offered himself without spot to God, purge your -conscience from dead works to serve the living God? 9:15 And for this -cause he is the mediator of the new testament, that by means of death, -for the redemption of the transgressions that were under the first -testament, they which are called might receive the promise of eternal -inheritance. - -9:16 For where a testament is, there must also of necessity be the -death of the testator. - -9:17 For a testament is of force after men are dead: otherwise it is -of no strength at all while the testator liveth. - -9:18 Whereupon neither the first testament was dedicated without -blood. - -9:19 For when Moses had spoken every precept to all the people -according to the law, he took the blood of calves and of goats, with -water, and scarlet wool, and hyssop, and sprinkled both the book, and -all the people, 9:20 Saying, This is the blood of the testament which -God hath enjoined unto you. - -9:21 Moreover he sprinkled with blood both the tabernacle, and all the -vessels of the ministry. - -9:22 And almost all things are by the law purged with blood; and -without shedding of blood is no remission. - -9:23 It was therefore necessary that the patterns of things in the -heavens should be purified with these; but the heavenly things -themselves with better sacrifices than these. - -9:24 For Christ is not entered into the holy places made with hands, -which are the figures of the true; but into heaven itself, now to -appear in the presence of God for us: 9:25 Nor yet that he should -offer himself often, as the high priest entereth into the holy place -every year with blood of others; 9:26 For then must he often have -suffered since the foundation of the world: but now once in the end of -the world hath he appeared to put away sin by the sacrifice of -himself. - -9:27 And as it is appointed unto men once to die, but after this the -judgment: 9:28 So Christ was once offered to bear the sins of many; -and unto them that look for him shall he appear the second time -without sin unto salvation. - -10:1 For the law having a shadow of good things to come, and not the -very image of the things, can never with those sacrifices which they -offered year by year continually make the comers thereunto perfect. - -10:2 For then would they not have ceased to be offered? because that -the worshippers once purged should have had no more conscience of -sins. - -10:3 But in those sacrifices there is a remembrance again made of sins -every year. - -10:4 For it is not possible that the blood of bulls and of goats -should take away sins. - -10:5 Wherefore when he cometh into the world, he saith, Sacrifice and -offering thou wouldest not, but a body hast thou prepared me: 10:6 In -burnt offerings and sacrifices for sin thou hast had no pleasure. - -10:7 Then said I, Lo, I come (in the volume of the book it is written -of me,) to do thy will, O God. - -10:8 Above when he said, Sacrifice and offering and burnt offerings -and offering for sin thou wouldest not, neither hadst pleasure -therein; which are offered by the law; 10:9 Then said he, Lo, I come -to do thy will, O God. He taketh away the first, that he may establish -the second. - -10:10 By the which will we are sanctified through the offering of the -body of Jesus Christ once for all. - -10:11 And every priest standeth daily ministering and offering -oftentimes the same sacrifices, which can never take away sins: 10:12 -But this man, after he had offered one sacrifice for sins for ever, -sat down on the right hand of God; 10:13 From henceforth expecting -till his enemies be made his footstool. - -10:14 For by one offering he hath perfected for ever them that are -sanctified. - -10:15 Whereof the Holy Ghost also is a witness to us: for after that -he had said before, 10:16 This is the covenant that I will make with -them after those days, saith the Lord, I will put my laws into their -hearts, and in their minds will I write them; 10:17 And their sins and -iniquities will I remember no more. - -10:18 Now where remission of these is, there is no more offering for -sin. - -10:19 Having therefore, brethren, boldness to enter into the holiest -by the blood of Jesus, 10:20 By a new and living way, which he hath -consecrated for us, through the veil, that is to say, his flesh; 10:21 -And having an high priest over the house of God; 10:22 Let us draw -near with a true heart in full assurance of faith, having our hearts -sprinkled from an evil conscience, and our bodies washed with pure -water. - -10:23 Let us hold fast the profession of our faith without wavering; -(for he is faithful that promised;) 10:24 And let us consider one -another to provoke unto love and to good works: 10:25 Not forsaking -the assembling of ourselves together, as the manner of some is; but -exhorting one another: and so much the more, as ye see the day -approaching. - -10:26 For if we sin wilfully after that we have received the knowledge -of the truth, there remaineth no more sacrifice for sins, 10:27 But a -certain fearful looking for of judgment and fiery indignation, which -shall devour the adversaries. - -10:28 He that despised Moses’ law died without mercy under two or -three witnesses: 10:29 Of how much sorer punishment, suppose ye, shall -he be thought worthy, who hath trodden under foot the Son of God, and -hath counted the blood of the covenant, wherewith he was sanctified, -an unholy thing, and hath done despite unto the Spirit of grace? -10:30 For we know him that hath said, Vengeance belongeth unto me, I -will recompense, saith the Lord. And again, The Lord shall judge his -people. - -10:31 It is a fearful thing to fall into the hands of the living God. - -10:32 But call to remembrance the former days, in which, after ye were -illuminated, ye endured a great fight of afflictions; 10:33 Partly, -whilst ye were made a gazingstock both by reproaches and afflictions; -and partly, whilst ye became companions of them that were so used. - -10:34 For ye had compassion of me in my bonds, and took joyfully the -spoiling of your goods, knowing in yourselves that ye have in heaven a -better and an enduring substance. - -10:35 Cast not away therefore your confidence, which hath great -recompence of reward. - -10:36 For ye have need of patience, that, after ye have done the will -of God, ye might receive the promise. - -10:37 For yet a little while, and he that shall come will come, and -will not tarry. - -10:38 Now the just shall live by faith: but if any man draw back, my -soul shall have no pleasure in him. - -10:39 But we are not of them who draw back unto perdition; but of them -that believe to the saving of the soul. - -11:1 Now faith is the substance of things hoped for, the evidence of -things not seen. - -11:2 For by it the elders obtained a good report. - -11:3 Through faith we understand that the worlds were framed by the -word of God, so that things which are seen were not made of things -which do appear. - -11:4 By faith Abel offered unto God a more excellent sacrifice than -Cain, by which he obtained witness that he was righteous, God -testifying of his gifts: and by it he being dead yet speaketh. - -11:5 By faith Enoch was translated that he should not see death; and -was not found, because God had translated him: for before his -translation he had this testimony, that he pleased God. - -11:6 But without faith it is impossible to please him: for he that -cometh to God must believe that he is, and that he is a rewarder of -them that diligently seek him. - -11:7 By faith Noah, being warned of God of things not seen as yet, -moved with fear, prepared an ark to the saving of his house; by the -which he condemned the world, and became heir of the righteousness -which is by faith. - -11:8 By faith Abraham, when he was called to go out into a place which -he should after receive for an inheritance, obeyed; and he went out, -not knowing whither he went. - -11:9 By faith he sojourned in the land of promise, as in a strange -country, dwelling in tabernacles with Isaac and Jacob, the heirs with -him of the same promise: 11:10 For he looked for a city which hath -foundations, whose builder and maker is God. - -11:11 Through faith also Sara herself received strength to conceive -seed, and was delivered of a child when she was past age, because she -judged him faithful who had promised. - -11:12 Therefore sprang there even of one, and him as good as dead, so -many as the stars of the sky in multitude, and as the sand which is by -the sea shore innumerable. - -11:13 These all died in faith, not having received the promises, but -having seen them afar off, and were persuaded of them, and embraced -them, and confessed that they were strangers and pilgrims on the -earth. - -11:14 For they that say such things declare plainly that they seek a -country. - -11:15 And truly, if they had been mindful of that country from whence -they came out, they might have had opportunity to have returned. - -11:16 But now they desire a better country, that is, an heavenly: -wherefore God is not ashamed to be called their God: for he hath -prepared for them a city. - -11:17 By faith Abraham, when he was tried, offered up Isaac: and he -that had received the promises offered up his only begotten son, 11:18 -Of whom it was said, That in Isaac shall thy seed be called: 11:19 -Accounting that God was able to raise him up, even from the dead; from -whence also he received him in a figure. - -11:20 By faith Isaac blessed Jacob and Esau concerning things to come. - -11:21 By faith Jacob, when he was a dying, blessed both the sons of -Joseph; and worshipped, leaning upon the top of his staff. - -11:22 By faith Joseph, when he died, made mention of the departing of -the children of Israel; and gave commandment concerning his bones. - -11:23 By faith Moses, when he was born, was hid three months of his -parents, because they saw he was a proper child; and they were not -afraid of the king’s commandment. - -11:24 By faith Moses, when he was come to years, refused to be called -the son of Pharaoh’s daughter; 11:25 Choosing rather to suffer -affliction with the people of God, than to enjoy the pleasures of sin -for a season; 11:26 Esteeming the reproach of Christ greater riches -than the treasures in Egypt: for he had respect unto the recompence of -the reward. - -11:27 By faith he forsook Egypt, not fearing the wrath of the king: -for he endured, as seeing him who is invisible. - -11:28 Through faith he kept the passover, and the sprinkling of blood, -lest he that destroyed the firstborn should touch them. - -11:29 By faith they passed through the Red sea as by dry land: which -the Egyptians assaying to do were drowned. - -11:30 By faith the walls of Jericho fell down, after they were -compassed about seven days. - -11:31 By faith the harlot Rahab perished not with them that believed -not, when she had received the spies with peace. - -11:32 And what shall I more say? for the time would fail me to tell of -Gedeon, and of Barak, and of Samson, and of Jephthae; of David also, -and Samuel, and of the prophets: 11:33 Who through faith subdued -kingdoms, wrought righteousness, obtained promises, stopped the mouths -of lions. - -11:34 Quenched the violence of fire, escaped the edge of the sword, -out of weakness were made strong, waxed valiant in fight, turned to -flight the armies of the aliens. - -11:35 Women received their dead raised to life again: and others were -tortured, not accepting deliverance; that they might obtain a better -resurrection: 11:36 And others had trial of cruel mockings and -scourgings, yea, moreover of bonds and imprisonment: 11:37 They were -stoned, they were sawn asunder, were tempted, were slain with the -sword: they wandered about in sheepskins and goatskins; being -destitute, afflicted, tormented; 11:38 (Of whom the world was not -worthy:) they wandered in deserts, and in mountains, and in dens and -caves of the earth. - -11:39 And these all, having obtained a good report through faith, -received not the promise: 11:40 God having provided some better thing -for us, that they without us should not be made perfect. - -12:1 Wherefore seeing we also are compassed about with so great a -cloud of witnesses, let us lay aside every weight, and the sin which -doth so easily beset us, and let us run with patience the race that is -set before us, 12:2 Looking unto Jesus the author and finisher of our -faith; who for the joy that was set before him endured the cross, -despising the shame, and is set down at the right hand of the throne -of God. - -12:3 For consider him that endured such contradiction of sinners -against himself, lest ye be wearied and faint in your minds. - -12:4 Ye have not yet resisted unto blood, striving against sin. - -12:5 And ye have forgotten the exhortation which speaketh unto you as -unto children, My son, despise not thou the chastening of the Lord, -nor faint when thou art rebuked of him: 12:6 For whom the Lord loveth -he chasteneth, and scourgeth every son whom he receiveth. - -12:7 If ye endure chastening, God dealeth with you as with sons; for -what son is he whom the father chasteneth not? 12:8 But if ye be -without chastisement, whereof all are partakers, then are ye bastards, -and not sons. - -12:9 Furthermore we have had fathers of our flesh which corrected us, -and we gave them reverence: shall we not much rather be in subjection -unto the Father of spirits, and live? 12:10 For they verily for a few -days chastened us after their own pleasure; but he for our profit, -that we might be partakers of his holiness. - -12:11 Now no chastening for the present seemeth to be joyous, but -grievous: nevertheless afterward it yieldeth the peaceable fruit of -righteousness unto them which are exercised thereby. - -12:12 Wherefore lift up the hands which hang down, and the feeble -knees; 12:13 And make straight paths for your feet, lest that which is -lame be turned out of the way; but let it rather be healed. - -12:14 Follow peace with all men, and holiness, without which no man -shall see the Lord: 12:15 Looking diligently lest any man fail of the -grace of God; lest any root of bitterness springing up trouble you, -and thereby many be defiled; 12:16 Lest there be any fornicator, or -profane person, as Esau, who for one morsel of meat sold his -birthright. - -12:17 For ye know how that afterward, when he would have inherited the -blessing, he was rejected: for he found no place of repentance, though -he sought it carefully with tears. - -12:18 For ye are not come unto the mount that might be touched, and -that burned with fire, nor unto blackness, and darkness, and tempest, -12:19 And the sound of a trumpet, and the voice of words; which voice -they that heard intreated that the word should not be spoken to them -any more: 12:20 (For they could not endure that which was commanded, -And if so much as a beast touch the mountain, it shall be stoned, or -thrust through with a dart: 12:21 And so terrible was the sight, that -Moses said, I exceedingly fear and quake:) 12:22 But ye are come unto -mount Sion, and unto the city of the living God, the heavenly -Jerusalem, and to an innumerable company of angels, 12:23 To the -general assembly and church of the firstborn, which are written in -heaven, and to God the Judge of all, and to the spirits of just men -made perfect, 12:24 And to Jesus the mediator of the new covenant, and -to the blood of sprinkling, that speaketh better things than that of -Abel. - -12:25 See that ye refuse not him that speaketh. For if they escaped -not who refused him that spake on earth, much more shall not we -escape, if we turn away from him that speaketh from heaven: 12:26 -Whose voice then shook the earth: but now he hath promised, saying, -Yet once more I shake not the earth only, but also heaven. - -12:27 And this word, Yet once more, signifieth the removing of those -things that are shaken, as of things that are made, that those things -which cannot be shaken may remain. - -12:28 Wherefore we receiving a kingdom which cannot be moved, let us -have grace, whereby we may serve God acceptably with reverence and -godly fear: 12:29 For our God is a consuming fire. - -13:1 Let brotherly love continue. - -13:2 Be not forgetful to entertain strangers: for thereby some have -entertained angels unawares. - -13:3 Remember them that are in bonds, as bound with them; and them -which suffer adversity, as being yourselves also in the body. - -13:4 Marriage is honourable in all, and the bed undefiled: but -whoremongers and adulterers God will judge. - -13:5 Let your conversation be without covetousness; and be content -with such things as ye have: for he hath said, I will never leave -thee, nor forsake thee. - -13:6 So that we may boldly say, The Lord is my helper, and I will not -fear what man shall do unto me. - -13:7 Remember them which have the rule over you, who have spoken unto -you the word of God: whose faith follow, considering the end of their -conversation. - -13:8 Jesus Christ the same yesterday, and to day, and for ever. - -13:9 Be not carried about with divers and strange doctrines. For it is -a good thing that the heart be established with grace; not with meats, -which have not profited them that have been occupied therein. - -13:10 We have an altar, whereof they have no right to eat which serve -the tabernacle. - -13:11 For the bodies of those beasts, whose blood is brought into the -sanctuary by the high priest for sin, are burned without the camp. - -13:12 Wherefore Jesus also, that he might sanctify the people with his -own blood, suffered without the gate. - -13:13 Let us go forth therefore unto him without the camp, bearing his -reproach. - -13:14 For here have we no continuing city, but we seek one to come. - -13:15 By him therefore let us offer the sacrifice of praise to God -continually, that is, the fruit of our lips giving thanks to his name. - -13:16 But to do good and to communicate forget not: for with such -sacrifices God is well pleased. - -13:17 Obey them that have the rule over you, and submit yourselves: -for they watch for your souls, as they that must give account, that -they may do it with joy, and not with grief: for that is unprofitable -for you. - -13:18 Pray for us: for we trust we have a good conscience, in all -things willing to live honestly. - -13:19 But I beseech you the rather to do this, that I may be restored -to you the sooner. - -13:20 Now the God of peace, that brought again from the dead our Lord -Jesus, that great shepherd of the sheep, through the blood of the -everlasting covenant, 13:21 Make you perfect in every good work to do -his will, working in you that which is wellpleasing in his sight, -through Jesus Christ; to whom be glory for ever and ever. Amen. - -13:22 And I beseech you, brethren, suffer the word of exhortation: for -I have written a letter unto you in few words. - -13:23 Know ye that our brother Timothy is set at liberty; with whom, -if he come shortly, I will see you. - -13:24 Salute all them that have the rule over you, and all the saints. - -They of Italy salute you. - -13:25 Grace be with you all. Amen. - - - - -The General Epistle of James - - -1:1 James, a servant of God and of the Lord Jesus Christ, -to the twelve tribes which are scattered abroad, greeting. - -1:2 My brethren, count it all joy when ye fall into divers -temptations; 1:3 Knowing this, that the trying of your faith worketh -patience. - -1:4 But let patience have her perfect work, that ye may be perfect and -entire, wanting nothing. - -1:5 If any of you lack wisdom, let him ask of God, that giveth to all -men liberally, and upbraideth not; and it shall be given him. - -1:6 But let him ask in faith, nothing wavering. For he that wavereth -is like a wave of the sea driven with the wind and tossed. - -1:7 For let not that man think that he shall receive any thing of the -Lord. - -1:8 A double minded man is unstable in all his ways. - -1:9 Let the brother of low degree rejoice in that he is exalted: 1:10 -But the rich, in that he is made low: because as the flower of the -grass he shall pass away. - -1:11 For the sun is no sooner risen with a burning heat, but it -withereth the grass, and the flower thereof falleth, and the grace of -the fashion of it perisheth: so also shall the rich man fade away in -his ways. - -1:12 Blessed is the man that endureth temptation: for when he is -tried, he shall receive the crown of life, which the Lord hath -promised to them that love him. - -1:13 Let no man say when he is tempted, I am tempted of God: for God -cannot be tempted with evil, neither tempteth he any man: 1:14 But -every man is tempted, when he is drawn away of his own lust, and -enticed. - -1:15 Then when lust hath conceived, it bringeth forth sin: and sin, -when it is finished, bringeth forth death. - -1:16 Do not err, my beloved brethren. - -1:17 Every good gift and every perfect gift is from above, and cometh -down from the Father of lights, with whom is no variableness, neither -shadow of turning. - -1:18 Of his own will begat he us with the word of truth, that we -should be a kind of firstfruits of his creatures. - -1:19 Wherefore, my beloved brethren, let every man be swift to hear, -slow to speak, slow to wrath: 1:20 For the wrath of man worketh not -the righteousness of God. - -1:21 Wherefore lay apart all filthiness and superfluity of -naughtiness, and receive with meekness the engrafted word, which is -able to save your souls. - -1:22 But be ye doers of the word, and not hearers only, deceiving your -own selves. - -1:23 For if any be a hearer of the word, and not a doer, he is like -unto a man beholding his natural face in a glass: 1:24 For he -beholdeth himself, and goeth his way, and straightway forgetteth what -manner of man he was. - -1:25 But whoso looketh into the perfect law of liberty, and continueth -therein, he being not a forgetful hearer, but a doer of the work, this -man shall be blessed in his deed. - -1:26 If any man among you seem to be religious, and bridleth not his -tongue, but deceiveth his own heart, this man’s religion is vain. - -1:27 Pure religion and undefiled before God and the Father is this, To -visit the fatherless and widows in their affliction, and to keep -himself unspotted from the world. - -2:1 My brethren, have not the faith of our Lord Jesus Christ, the Lord -of glory, with respect of persons. - -2:2 For if there come unto your assembly a man with a gold ring, in -goodly apparel, and there come in also a poor man in vile raiment; 2:3 -And ye have respect to him that weareth the gay clothing, and say unto -him, Sit thou here in a good place; and say to the poor, Stand thou -there, or sit here under my footstool: 2:4 Are ye not then partial in -yourselves, and are become judges of evil thoughts? 2:5 Hearken, my -beloved brethren, Hath not God chosen the poor of this world rich in -faith, and heirs of the kingdom which he hath promised to them that -love him? 2:6 But ye have despised the poor. Do not rich men oppress -you, and draw you before the judgment seats? 2:7 Do not they -blaspheme that worthy name by the which ye are called? 2:8 If ye -fulfil the royal law according to the scripture, Thou shalt love thy -neighbour as thyself, ye do well: 2:9 But if ye have respect to -persons, ye commit sin, and are convinced of the law as transgressors. - -2:10 For whosoever shall keep the whole law, and yet offend in one -point, he is guilty of all. - -2:11 For he that said, Do not commit adultery, said also, Do not kill. -Now if thou commit no adultery, yet if thou kill, thou art become a -transgressor of the law. - -2:12 So speak ye, and so do, as they that shall be judged by the law -of liberty. - -2:13 For he shall have judgment without mercy, that hath shewed no -mercy; and mercy rejoiceth against judgment. - -2:14 What doth it profit, my brethren, though a man say he hath faith, -and have not works? can faith save him? 2:15 If a brother or sister -be naked, and destitute of daily food, 2:16 And one of you say unto -them, Depart in peace, be ye warmed and filled; notwithstanding ye -give them not those things which are needful to the body; what doth it -profit? 2:17 Even so faith, if it hath not works, is dead, being -alone. - -2:18 Yea, a man may say, Thou hast faith, and I have works: shew me -thy faith without thy works, and I will shew thee my faith by my -works. - -2:19 Thou believest that there is one God; thou doest well: the devils -also believe, and tremble. - -2:20 But wilt thou know, O vain man, that faith without works is dead? -2:21 Was not Abraham our father justified by works, when he had -offered Isaac his son upon the altar? 2:22 Seest thou how faith -wrought with his works, and by works was faith made perfect? 2:23 And -the scripture was fulfilled which saith, Abraham believed God, and it -was imputed unto him for righteousness: and he was called the Friend -of God. - -2:24 Ye see then how that by works a man is justified, and not by -faith only. - -2:25 Likewise also was not Rahab the harlot justified by works, when -she had received the messengers, and had sent them out another way? -2:26 For as the body without the spirit is dead, so faith without -works is dead also. - -3:1 My brethren, be not many masters, knowing that we shall receive -the greater condemnation. - -3:2 For in many things we offend all. If any man offend not in word, -the same is a perfect man, and able also to bridle the whole body. - -3:3 Behold, we put bits in the horses’ mouths, that they may obey us; -and we turn about their whole body. - -3:4 Behold also the ships, which though they be so great, and are -driven of fierce winds, yet are they turned about with a very small -helm, whithersoever the governor listeth. - -3:5 Even so the tongue is a little member, and boasteth great things. - -Behold, how great a matter a little fire kindleth! 3:6 And the tongue -is a fire, a world of iniquity: so is the tongue among our members, -that it defileth the whole body, and setteth on fire the course of -nature; and it is set on fire of hell. - -3:7 For every kind of beasts, and of birds, and of serpents, and of -things in the sea, is tamed, and hath been tamed of mankind: 3:8 But -the tongue can no man tame; it is an unruly evil, full of deadly -poison. - -3:9 Therewith bless we God, even the Father; and therewith curse we -men, which are made after the similitude of God. - -3:10 Out of the same mouth proceedeth blessing and cursing. My -brethren, these things ought not so to be. - -3:11 Doth a fountain send forth at the same place sweet water and -bitter? 3:12 Can the fig tree, my brethren, bear olive berries? -either a vine, figs? so can no fountain both yield salt water and -fresh. - -3:13 Who is a wise man and endued with knowledge among you? let him -shew out of a good conversation his works with meekness of wisdom. - -3:14 But if ye have bitter envying and strife in your hearts, glory -not, and lie not against the truth. - -3:15 This wisdom descendeth not from above, but is earthly, sensual, -devilish. - -3:16 For where envying and strife is, there is confusion and every -evil work. - -3:17 But the wisdom that is from above is first pure, then peaceable, -gentle, and easy to be intreated, full of mercy and good fruits, -without partiality, and without hypocrisy. - -3:18 And the fruit of righteousness is sown in peace of them that make -peace. - -4:1 From whence come wars and fightings among you? come they not -hence, even of your lusts that war in your members? 4:2 Ye lust, and -have not: ye kill, and desire to have, and cannot obtain: ye fight and -war, yet ye have not, because ye ask not. - -4:3 Ye ask, and receive not, because ye ask amiss, that ye may consume -it upon your lusts. - -4:4 Ye adulterers and adulteresses, know ye not that the friendship of -the world is enmity with God? whosoever therefore will be a friend of -the world is the enemy of God. - -4:5 Do ye think that the scripture saith in vain, The spirit that -dwelleth in us lusteth to envy? 4:6 But he giveth more grace. -Wherefore he saith, God resisteth the proud, but giveth grace unto the -humble. - -4:7 Submit yourselves therefore to God. Resist the devil, and he will -flee from you. - -4:8 Draw nigh to God, and he will draw nigh to you. Cleanse your -hands, ye sinners; and purify your hearts, ye double minded. - -4:9 Be afflicted, and mourn, and weep: let your laughter be turned to -mourning, and your joy to heaviness. - -4:10 Humble yourselves in the sight of the Lord, and he shall lift you -up. - -4:11 Speak not evil one of another, brethren. He that speaketh evil of -his brother, and judgeth his brother, speaketh evil of the law, and -judgeth the law: but if thou judge the law, thou art not a doer of the -law, but a judge. - -4:12 There is one lawgiver, who is able to save and to destroy: who -art thou that judgest another? 4:13 Go to now, ye that say, To day or -to morrow we will go into such a city, and continue there a year, and -buy and sell, and get gain: 4:14 Whereas ye know not what shall be on -the morrow. For what is your life? It is even a vapour, that appeareth -for a little time, and then vanisheth away. - -4:15 For that ye ought to say, If the Lord will, we shall live, and do -this, or that. - -4:16 But now ye rejoice in your boastings: all such rejoicing is evil. - -4:17 Therefore to him that knoweth to do good, and doeth it not, to -him it is sin. - -5:1 Go to now, ye rich men, weep and howl for your miseries that shall -come upon you. - -5:2 Your riches are corrupted, and your garments are motheaten. - -5:3 Your gold and silver is cankered; and the rust of them shall be a -witness against you, and shall eat your flesh as it were fire. Ye have -heaped treasure together for the last days. - -5:4 Behold, the hire of the labourers who have reaped down your -fields, which is of you kept back by fraud, crieth: and the cries of -them which have reaped are entered into the ears of the Lord of -sabaoth. - -5:5 Ye have lived in pleasure on the earth, and been wanton; ye have -nourished your hearts, as in a day of slaughter. - -5:6 Ye have condemned and killed the just; and he doth not resist you. - -5:7 Be patient therefore, brethren, unto the coming of the Lord. - -Behold, the husbandman waiteth for the precious fruit of the earth, -and hath long patience for it, until he receive the early and latter -rain. - -5:8 Be ye also patient; stablish your hearts: for the coming of the -Lord draweth nigh. - -5:9 Grudge not one against another, brethren, lest ye be condemned: -behold, the judge standeth before the door. - -5:10 Take, my brethren, the prophets, who have spoken in the name of -the Lord, for an example of suffering affliction, and of patience. - -5:11 Behold, we count them happy which endure. Ye have heard of the -patience of Job, and have seen the end of the Lord; that the Lord is -very pitiful, and of tender mercy. - -5:12 But above all things, my brethren, swear not, neither by heaven, -neither by the earth, neither by any other oath: but let your yea be -yea; and your nay, nay; lest ye fall into condemnation. - -5:13 Is any among you afflicted? let him pray. Is any merry? let him -sing psalms. - -5:14 Is any sick among you? let him call for the elders of the church; -and let them pray over him, anointing him with oil in the name of the -Lord: 5:15 And the prayer of faith shall save the sick, and the Lord -shall raise him up; and if he have committed sins, they shall be -forgiven him. - -5:16 Confess your faults one to another, and pray one for another, -that ye may be healed. The effectual fervent prayer of a righteous man -availeth much. - -5:17 Elias was a man subject to like passions as we are, and he prayed -earnestly that it might not rain: and it rained not on the earth by -the space of three years and six months. - -5:18 And he prayed again, and the heaven gave rain, and the earth -brought forth her fruit. - -5:19 Brethren, if any of you do err from the truth, and one convert -him; 5:20 Let him know, that he which converteth the sinner from the -error of his way shall save a soul from death, and shall hide a -multitude of sins. - - - - -The First Epistle General of Peter - - -1:1 Peter, an apostle of Jesus Christ, to the strangers scattered -throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, 1:2 Elect -according to the foreknowledge of God the Father, through -sanctification of the Spirit, unto obedience and sprinkling of the -blood of Jesus Christ: Grace unto you, and peace, be multiplied. - -1:3 Blessed be the God and Father of our Lord Jesus Christ, which -according to his abundant mercy hath begotten us again unto a lively -hope by the resurrection of Jesus Christ from the dead, 1:4 To an -inheritance incorruptible, and undefiled, and that fadeth not away, -reserved in heaven for you, 1:5 Who are kept by the power of God -through faith unto salvation ready to be revealed in the last time. - -1:6 Wherein ye greatly rejoice, though now for a season, if need be, -ye are in heaviness through manifold temptations: 1:7 That the trial -of your faith, being much more precious than of gold that perisheth, -though it be tried with fire, might be found unto praise and honour -and glory at the appearing of Jesus Christ: 1:8 Whom having not seen, -ye love; in whom, though now ye see him not, yet believing, ye rejoice -with joy unspeakable and full of glory: 1:9 Receiving the end of your -faith, even the salvation of your souls. - -1:10 Of which salvation the prophets have enquired and searched -diligently, who prophesied of the grace that should come unto you: -1:11 Searching what, or what manner of time the Spirit of Christ which -was in them did signify, when it testified beforehand the sufferings -of Christ, and the glory that should follow. - -1:12 Unto whom it was revealed, that not unto themselves, but unto us -they did minister the things, which are now reported unto you by them -that have preached the gospel unto you with the Holy Ghost sent down -from heaven; which things the angels desire to look into. - -1:13 Wherefore gird up the loins of your mind, be sober, and hope to -the end for the grace that is to be brought unto you at the revelation -of Jesus Christ; 1:14 As obedient children, not fashioning yourselves -according to the former lusts in your ignorance: 1:15 But as he which -hath called you is holy, so be ye holy in all manner of conversation; -1:16 Because it is written, Be ye holy; for I am holy. - -1:17 And if ye call on the Father, who without respect of persons -judgeth according to every man’s work, pass the time of your -sojourning here in fear: 1:18 Forasmuch as ye know that ye were not -redeemed with corruptible things, as silver and gold, from your vain -conversation received by tradition from your fathers; 1:19 But with -the precious blood of Christ, as of a lamb without blemish and without -spot: 1:20 Who verily was foreordained before the foundation of the -world, but was manifest in these last times for you, 1:21 Who by him -do believe in God, that raised him up from the dead, and gave him -glory; that your faith and hope might be in God. - -1:22 Seeing ye have purified your souls in obeying the truth through -the Spirit unto unfeigned love of the brethren, see that ye love one -another with a pure heart fervently: 1:23 Being born again, not of -corruptible seed, but of incorruptible, by the word of God, which -liveth and abideth for ever. - -1:24 For all flesh is as grass, and all the glory of man as the flower -of grass. The grass withereth, and the flower thereof falleth away: -1:25 But the word of the Lord endureth for ever. And this is the word -which by the gospel is preached unto you. - -2:1 Wherefore laying aside all malice, and all guile, and hypocrisies, -and envies, all evil speakings, 2:2 As newborn babes, desire the -sincere milk of the word, that ye may grow thereby: 2:3 If so be ye -have tasted that the Lord is gracious. - -2:4 To whom coming, as unto a living stone, disallowed indeed of men, -but chosen of God, and precious, 2:5 Ye also, as lively stones, are -built up a spiritual house, an holy priesthood, to offer up spiritual -sacrifices, acceptable to God by Jesus Christ. - -2:6 Wherefore also it is contained in the scripture, Behold, I lay in -Sion a chief corner stone, elect, precious: and he that believeth on -him shall not be confounded. - -2:7 Unto you therefore which believe he is precious: but unto them -which be disobedient, the stone which the builders disallowed, the -same is made the head of the corner, 2:8 And a stone of stumbling, and -a rock of offence, even to them which stumble at the word, being -disobedient: whereunto also they were appointed. - -2:9 But ye are a chosen generation, a royal priesthood, an holy -nation, a peculiar people; that ye should shew forth the praises of -him who hath called you out of darkness into his marvellous light; -2:10 Which in time past were not a people, but are now the people of -God: which had not obtained mercy, but now have obtained mercy. - -2:11 Dearly beloved, I beseech you as strangers and pilgrims, abstain -from fleshly lusts, which war against the soul; 2:12 Having your -conversation honest among the Gentiles: that, whereas they speak -against you as evildoers, they may by your good works, which they -shall behold, glorify God in the day of visitation. - -2:13 Submit yourselves to every ordinance of man for the Lord’s sake: -whether it be to the king, as supreme; 2:14 Or unto governors, as unto -them that are sent by him for the punishment of evildoers, and for the -praise of them that do well. - -2:15 For so is the will of God, that with well doing ye may put to -silence the ignorance of foolish men: 2:16 As free, and not using your -liberty for a cloke of maliciousness, but as the servants of God. - -2:17 Honour all men. Love the brotherhood. Fear God. Honour the king. - -2:18 Servants, be subject to your masters with all fear; not only to -the good and gentle, but also to the froward. - -2:19 For this is thankworthy, if a man for conscience toward God -endure grief, suffering wrongfully. - -2:20 For what glory is it, if, when ye be buffeted for your faults, ye -shall take it patiently? but if, when ye do well, and suffer for it, -ye take it patiently, this is acceptable with God. - -2:21 For even hereunto were ye called: because Christ also suffered -for us, leaving us an example, that ye should follow his steps: 2:22 -Who did no sin, neither was guile found in his mouth: 2:23 Who, when -he was reviled, reviled not again; when he suffered, he threatened -not; but committed himself to him that judgeth righteously: 2:24 Who -his own self bare our sins in his own body on the tree, that we, being -dead to sins, should live unto righteousness: by whose stripes ye were -healed. - -2:25 For ye were as sheep going astray; but are now returned unto the -Shepherd and Bishop of your souls. - -3:1 Likewise, ye wives, be in subjection to your own husbands; that, -if any obey not the word, they also may without the word be won by the -conversation of the wives; 3:2 While they behold your chaste -conversation coupled with fear. - -3:3 Whose adorning let it not be that outward adorning of plaiting the -hair, and of wearing of gold, or of putting on of apparel; 3:4 But let -it be the hidden man of the heart, in that which is not corruptible, -even the ornament of a meek and quiet spirit, which is in the sight of -God of great price. - -3:5 For after this manner in the old time the holy women also, who -trusted in God, adorned themselves, being in subjection unto their own -husbands: 3:6 Even as Sara obeyed Abraham, calling him lord: whose -daughters ye are, as long as ye do well, and are not afraid with any -amazement. - -3:7 Likewise, ye husbands, dwell with them according to knowledge, -giving honour unto the wife, as unto the weaker vessel, and as being -heirs together of the grace of life; that your prayers be not -hindered. - -3:8 Finally, be ye all of one mind, having compassion one of another, -love as brethren, be pitiful, be courteous: 3:9 Not rendering evil for -evil, or railing for railing: but contrariwise blessing; knowing that -ye are thereunto called, that ye should inherit a blessing. - -3:10 For he that will love life, and see good days, let him refrain -his tongue from evil, and his lips that they speak no guile: 3:11 Let -him eschew evil, and do good; let him seek peace, and ensue it. - -3:12 For the eyes of the Lord are over the righteous, and his ears are -open unto their prayers: but the face of the Lord is against them that -do evil. - -3:13 And who is he that will harm you, if ye be followers of that -which is good? 3:14 But and if ye suffer for righteousness’ sake, -happy are ye: and be not afraid of their terror, neither be troubled; -3:15 But sanctify the Lord God in your hearts: and be ready always to -give an answer to every man that asketh you a reason of the hope that -is in you with meekness and fear: 3:16 Having a good conscience; that, -whereas they speak evil of you, as of evildoers, they may be ashamed -that falsely accuse your good conversation in Christ. - -3:17 For it is better, if the will of God be so, that ye suffer for -well doing, than for evil doing. - -3:18 For Christ also hath once suffered for sins, the just for the -unjust, that he might bring us to God, being put to death in the -flesh, but quickened by the Spirit: 3:19 By which also he went and -preached unto the spirits in prison; 3:20 Which sometime were -disobedient, when once the longsuffering of God waited in the days of -Noah, while the ark was a preparing, wherein few, that is, eight souls -were saved by water. - -3:21 The like figure whereunto even baptism doth also now save us (not -the putting away of the filth of the flesh, but the answer of a good -conscience toward God,) by the resurrection of Jesus Christ: 3:22 Who -is gone into heaven, and is on the right hand of God; angels and -authorities and powers being made subject unto him. - -4:1 Forasmuch then as Christ hath suffered for us in the flesh, arm -yourselves likewise with the same mind: for he that hath suffered in -the flesh hath ceased from sin; 4:2 That he no longer should live the -rest of his time in the flesh to the lusts of men, but to the will of -God. - -4:3 For the time past of our life may suffice us to have wrought the -will of the Gentiles, when we walked in lasciviousness, lusts, excess -of wine, revellings, banquetings, and abominable idolatries: 4:4 -Wherein they think it strange that ye run not with them to the same -excess of riot, speaking evil of you: 4:5 Who shall give account to -him that is ready to judge the quick and the dead. - -4:6 For for this cause was the gospel preached also to them that are -dead, that they might be judged according to men in the flesh, but -live according to God in the spirit. - -4:7 But the end of all things is at hand: be ye therefore sober, and -watch unto prayer. - -4:8 And above all things have fervent charity among yourselves: for -charity shall cover the multitude of sins. - -4:9 Use hospitality one to another without grudging. - -4:10 As every man hath received the gift, even so minister the same -one to another, as good stewards of the manifold grace of God. - -4:11 If any man speak, let him speak as the oracles of God; if any man -minister, let him do it as of the ability which God giveth: that God -in all things may be glorified through Jesus Christ, to whom be praise -and dominion for ever and ever. Amen. - -4:12 Beloved, think it not strange concerning the fiery trial which is -to try you, as though some strange thing happened unto you: 4:13 But -rejoice, inasmuch as ye are partakers of Christ’s sufferings; that, -when his glory shall be revealed, ye may be glad also with exceeding -joy. - -4:14 If ye be reproached for the name of Christ, happy are ye; for the -spirit of glory and of God resteth upon you: on their part he is evil -spoken of, but on your part he is glorified. - -4:15 But let none of you suffer as a murderer, or as a thief, or as an -evildoer, or as a busybody in other men’s matters. - -4:16 Yet if any man suffer as a Christian, let him not be ashamed; but -let him glorify God on this behalf. - -4:17 For the time is come that judgment must begin at the house of -God: and if it first begin at us, what shall the end be of them that -obey not the gospel of God? 4:18 And if the righteous scarcely be -saved, where shall the ungodly and the sinner appear? 4:19 Wherefore -let them that suffer according to the will of God commit the keeping -of their souls to him in well doing, as unto a faithful Creator. - -5:1 The elders which are among you I exhort, who am also an elder, and -a witness of the sufferings of Christ, and also a partaker of the -glory that shall be revealed: 5:2 Feed the flock of God which is among -you, taking the oversight thereof, not by constraint, but willingly; -not for filthy lucre, but of a ready mind; 5:3 Neither as being lords -over God’s heritage, but being ensamples to the flock. - -5:4 And when the chief Shepherd shall appear, ye shall receive a crown -of glory that fadeth not away. - -5:5 Likewise, ye younger, submit yourselves unto the elder. Yea, all -of you be subject one to another, and be clothed with humility: for -God resisteth the proud, and giveth grace to the humble. - -5:6 Humble yourselves therefore under the mighty hand of God, that he -may exalt you in due time: 5:7 Casting all your care upon him; for he -careth for you. - -5:8 Be sober, be vigilant; because your adversary the devil, as a -roaring lion, walketh about, seeking whom he may devour: 5:9 Whom -resist stedfast in the faith, knowing that the same afflictions are -accomplished in your brethren that are in the world. - -5:10 But the God of all grace, who hath called us unto his eternal -glory by Christ Jesus, after that ye have suffered a while, make you -perfect, stablish, strengthen, settle you. - -5:11 To him be glory and dominion for ever and ever. Amen. - -5:12 By Silvanus, a faithful brother unto you, as I suppose, I have -written briefly, exhorting, and testifying that this is the true grace -of God wherein ye stand. - -5:13 The church that is at Babylon, elected together with you, -saluteth you; and so doth Marcus my son. - -5:14 Greet ye one another with a kiss of charity. Peace be with you -all that are in Christ Jesus. Amen. - - - - -The Second General Epistle of Peter - - -1:1 Simon Peter, a servant and an apostle of Jesus Christ, to them -that have obtained like precious faith with us through the -righteousness of God and our Saviour Jesus Christ: 1:2 Grace and peace -be multiplied unto you through the knowledge of God, and of Jesus our -Lord, 1:3 According as his divine power hath given unto us all things -that pertain unto life and godliness, through the knowledge of him -that hath called us to glory and virtue: 1:4 Whereby are given unto us -exceeding great and precious promises: that by these ye might be -partakers of the divine nature, having escaped the corruption that is -in the world through lust. - -1:5 And beside this, giving all diligence, add to your faith virtue; -and to virtue knowledge; 1:6 And to knowledge temperance; and to -temperance patience; and to patience godliness; 1:7 And to godliness -brotherly kindness; and to brotherly kindness charity. - -1:8 For if these things be in you, and abound, they make you that ye -shall neither be barren nor unfruitful in the knowledge of our Lord -Jesus Christ. - -1:9 But he that lacketh these things is blind, and cannot see afar -off, and hath forgotten that he was purged from his old sins. - -1:10 Wherefore the rather, brethren, give diligence to make your -calling and election sure: for if ye do these things, ye shall never -fall: 1:11 For so an entrance shall be ministered unto you abundantly -into the everlasting kingdom of our Lord and Saviour Jesus Christ. - -1:12 Wherefore I will not be negligent to put you always in -remembrance of these things, though ye know them, and be established -in the present truth. - -1:13 Yea, I think it meet, as long as I am in this tabernacle, to stir -you up by putting you in remembrance; 1:14 Knowing that shortly I must -put off this my tabernacle, even as our Lord Jesus Christ hath shewed -me. - -1:15 Moreover I will endeavour that ye may be able after my decease to -have these things always in remembrance. - -1:16 For we have not followed cunningly devised fables, when we made -known unto you the power and coming of our Lord Jesus Christ, but were -eyewitnesses of his majesty. - -1:17 For he received from God the Father honour and glory, when there -came such a voice to him from the excellent glory, This is my beloved -Son, in whom I am well pleased. - -1:18 And this voice which came from heaven we heard, when we were with -him in the holy mount. - -1:19 We have also a more sure word of prophecy; whereunto ye do well -that ye take heed, as unto a light that shineth in a dark place, until -the day dawn, and the day star arise in your hearts: 1:20 Knowing this -first, that no prophecy of the scripture is of any private -interpretation. - -1:21 For the prophecy came not in old time by the will of man: but -holy men of God spake as they were moved by the Holy Ghost. - -2:1 But there were false prophets also among the people, even as there -shall be false teachers among you, who privily shall bring in damnable -heresies, even denying the Lord that bought them, and bring upon -themselves swift destruction. - -2:2 And many shall follow their pernicious ways; by reason of whom the -way of truth shall be evil spoken of. - -2:3 And through covetousness shall they with feigned words make -merchandise of you: whose judgment now of a long time lingereth not, -and their damnation slumbereth not. - -2:4 For if God spared not the angels that sinned, but cast them down -to hell, and delivered them into chains of darkness, to be reserved -unto judgment; 2:5 And spared not the old world, but saved Noah the -eighth person, a preacher of righteousness, bringing in the flood upon -the world of the ungodly; 2:6 And turning the cities of Sodom and -Gomorrha into ashes condemned them with an overthrow, making them an -ensample unto those that after should live ungodly; 2:7 And delivered -just Lot, vexed with the filthy conversation of the wicked: 2:8 (For -that righteous man dwelling among them, in seeing and hearing, vexed -his righteous soul from day to day with their unlawful deeds;) 2:9 The -Lord knoweth how to deliver the godly out of temptations, and to -reserve the unjust unto the day of judgment to be punished: 2:10 But -chiefly them that walk after the flesh in the lust of uncleanness, and -despise government. Presumptuous are they, selfwilled, they are not -afraid to speak evil of dignities. - -2:11 Whereas angels, which are greater in power and might, bring not -railing accusation against them before the Lord. - -2:12 But these, as natural brute beasts, made to be taken and -destroyed, speak evil of the things that they understand not; and -shall utterly perish in their own corruption; 2:13 And shall receive -the reward of unrighteousness, as they that count it pleasure to riot -in the day time. Spots they are and blemishes, sporting themselves -with their own deceivings while they feast with you; 2:14 Having eyes -full of adultery, and that cannot cease from sin; beguiling unstable -souls: an heart they have exercised with covetous practices; cursed -children: 2:15 Which have forsaken the right way, and are gone astray, -following the way of Balaam the son of Bosor, who loved the wages of -unrighteousness; 2:16 But was rebuked for his iniquity: the dumb ass -speaking with man’s voice forbad the madness of the prophet. - -2:17 These are wells without water, clouds that are carried with a -tempest; to whom the mist of darkness is reserved for ever. - -2:18 For when they speak great swelling words of vanity, they allure -through the lusts of the flesh, through much wantonness, those that -were clean escaped from them who live in error. - -2:19 While they promise them liberty, they themselves are the servants -of corruption: for of whom a man is overcome, of the same is he -brought in bondage. - -2:20 For if after they have escaped the pollutions of the world -through the knowledge of the Lord and Saviour Jesus Christ, they are -again entangled therein, and overcome, the latter end is worse with -them than the beginning. - -2:21 For it had been better for them not to have known the way of -righteousness, than, after they have known it, to turn from the holy -commandment delivered unto them. - -2:22 But it is happened unto them according to the true proverb, The -dog is turned to his own vomit again; and the sow that was washed to -her wallowing in the mire. - -3:1 This second epistle, beloved, I now write unto you; in both which -I stir up your pure minds by way of remembrance: 3:2 That ye may be -mindful of the words which were spoken before by the holy prophets, -and of the commandment of us the apostles of the Lord and Saviour: 3:3 -Knowing this first, that there shall come in the last days scoffers, -walking after their own lusts, 3:4 And saying, Where is the promise of -his coming? for since the fathers fell asleep, all things continue as -they were from the beginning of the creation. - -3:5 For this they willingly are ignorant of, that by the word of God -the heavens were of old, and the earth standing out of the water and -in the water: 3:6 Whereby the world that then was, being overflowed -with water, perished: 3:7 But the heavens and the earth, which are -now, by the same word are kept in store, reserved unto fire against -the day of judgment and perdition of ungodly men. - -3:8 But, beloved, be not ignorant of this one thing, that one day is -with the Lord as a thousand years, and a thousand years as one day. - -3:9 The Lord is not slack concerning his promise, as some men count -slackness; but is longsuffering to us-ward, not willing that any -should perish, but that all should come to repentance. - -3:10 But the day of the Lord will come as a thief in the night; in the -which the heavens shall pass away with a great noise, and the elements -shall melt with fervent heat, the earth also and the works that are -therein shall be burned up. - -3:11 Seeing then that all these things shall be dissolved, what manner -of persons ought ye to be in all holy conversation and godliness, 3:12 -Looking for and hasting unto the coming of the day of God, wherein the -heavens being on fire shall be dissolved, and the elements shall melt -with fervent heat? 3:13 Nevertheless we, according to his promise, -look for new heavens and a new earth, wherein dwelleth righteousness. - -3:14 Wherefore, beloved, seeing that ye look for such things, be -diligent that ye may be found of him in peace, without spot, and -blameless. - -3:15 And account that the longsuffering of our Lord is salvation; even -as our beloved brother Paul also according to the wisdom given unto -him hath written unto you; 3:16 As also in all his epistles, speaking -in them of these things; in which are some things hard to be -understood, which they that are unlearned and unstable wrest, as they -do also the other scriptures, unto their own destruction. - -3:17 Ye therefore, beloved, seeing ye know these things before, beware -lest ye also, being led away with the error of the wicked, fall from -your own stedfastness. - -3:18 But grow in grace, and in the knowledge of our Lord and Saviour -Jesus Christ. To him be glory both now and for ever. Amen. - - - - -The First Epistle General of John - - -1:1 That which was from the beginning, which we have heard, which we -have seen with our eyes, which we have looked upon, and our hands have -handled, of the Word of life; 1:2 (For the life was manifested, and we -have seen it, and bear witness, and shew unto you that eternal life, -which was with the Father, and was manifested unto us;) 1:3 That which -we have seen and heard declare we unto you, that ye also may have -fellowship with us: and truly our fellowship is with the Father, and -with his Son Jesus Christ. - -1:4 And these things write we unto you, that your joy may be full. - -1:5 This then is the message which we have heard of him, and declare -unto you, that God is light, and in him is no darkness at all. - -1:6 If we say that we have fellowship with him, and walk in darkness, -we lie, and do not the truth: 1:7 But if we walk in the light, as he -is in the light, we have fellowship one with another, and the blood of -Jesus Christ his Son cleanseth us from all sin. - -1:8 If we say that we have no sin, we deceive ourselves, and the truth -is not in us. - -1:9 If we confess our sins, he is faithful and just to forgive us our -sins, and to cleanse us from all unrighteousness. - -1:10 If we say that we have not sinned, we make him a liar, and his -word is not in us. - -2:1 My little children, these things write I unto you, that ye sin -not. - -And if any man sin, we have an advocate with the Father, Jesus Christ -the righteous: 2:2 And he is the propitiation for our sins: and not -for ours only, but also for the sins of the whole world. - -2:3 And hereby we do know that we know him, if we keep his -commandments. - -2:4 He that saith, I know him, and keepeth not his commandments, is a -liar, and the truth is not in him. - -2:5 But whoso keepeth his word, in him verily is the love of God -perfected: hereby know we that we are in him. - -2:6 He that saith he abideth in him ought himself also so to walk, -even as he walked. - -2:7 Brethren, I write no new commandment unto you, but an old -commandment which ye had from the beginning. The old commandment is -the word which ye have heard from the beginning. - -2:8 Again, a new commandment I write unto you, which thing is true in -him and in you: because the darkness is past, and the true light now -shineth. - -2:9 He that saith he is in the light, and hateth his brother, is in -darkness even until now. - -2:10 He that loveth his brother abideth in the light, and there is -none occasion of stumbling in him. - -2:11 But he that hateth his brother is in darkness, and walketh in -darkness, and knoweth not whither he goeth, because that darkness hath -blinded his eyes. - -2:12 I write unto you, little children, because your sins are forgiven -you for his name’s sake. - -2:13 I write unto you, fathers, because ye have known him that is from -the beginning. I write unto you, young men, because ye have overcome -the wicked one. I write unto you, little children, because ye have -known the Father. - -2:14 I have written unto you, fathers, because ye have known him that -is from the beginning. I have written unto you, young men, because ye -are strong, and the word of God abideth in you, and ye have overcome -the wicked one. - -2:15 Love not the world, neither the things that are in the world. If -any man love the world, the love of the Father is not in him. - -2:16 For all that is in the world, the lust of the flesh, and the lust -of the eyes, and the pride of life, is not of the Father, but is of -the world. - -2:17 And the world passeth away, and the lust thereof: but he that -doeth the will of God abideth for ever. - -2:18 Little children, it is the last time: and as ye have heard that -antichrist shall come, even now are there many antichrists; whereby we -know that it is the last time. - -2:19 They went out from us, but they were not of us; for if they had -been of us, they would no doubt have continued with us: but they went -out, that they might be made manifest that they were not all of us. - -2:20 But ye have an unction from the Holy One, and ye know all things. - -2:21 I have not written unto you because ye know not the truth, but -because ye know it, and that no lie is of the truth. - -2:22 Who is a liar but he that denieth that Jesus is the Christ? He is -antichrist, that denieth the Father and the Son. - -2:23 Whosoever denieth the Son, the same hath not the Father: he that -acknowledgeth the Son hath the Father also. - -2:24 Let that therefore abide in you, which ye have heard from the -beginning. If that which ye have heard from the beginning shall remain -in you, ye also shall continue in the Son, and in the Father. - -2:25 And this is the promise that he hath promised us, even eternal -life. - -2:26 These things have I written unto you concerning them that seduce -you. - -2:27 But the anointing which ye have received of him abideth in you, -and ye need not that any man teach you: but as the same anointing -teacheth you of all things, and is truth, and is no lie, and even as -it hath taught you, ye shall abide in him. - -2:28 And now, little children, abide in him; that, when he shall -appear, we may have confidence, and not be ashamed before him at his -coming. - -2:29 If ye know that he is righteous, ye know that every one that -doeth righteousness is born of him. - -3:1 Behold, what manner of love the Father hath bestowed upon us, that -we should be called the sons of God: therefore the world knoweth us -not, because it knew him not. - -3:2 Beloved, now are we the sons of God, and it doth not yet appear -what we shall be: but we know that, when he shall appear, we shall be -like him; for we shall see him as he is. - -3:3 And every man that hath this hope in him purifieth himself, even -as he is pure. - -3:4 Whosoever committeth sin transgresseth also the law: for sin is -the transgression of the law. - -3:5 And ye know that he was manifested to take away our sins; and in -him is no sin. - -3:6 Whosoever abideth in him sinneth not: whosoever sinneth hath not -seen him, neither known him. - -3:7 Little children, let no man deceive you: he that doeth -righteousness is righteous, even as he is righteous. - -3:8 He that committeth sin is of the devil; for the devil sinneth from -the beginning. For this purpose the Son of God was manifested, that he -might destroy the works of the devil. - -3:9 Whosoever is born of God doth not commit sin; for his seed -remaineth in him: and he cannot sin, because he is born of God. - -3:10 In this the children of God are manifest, and the children of the -devil: whosoever doeth not righteousness is not of God, neither he -that loveth not his brother. - -3:11 For this is the message that ye heard from the beginning, that we -should love one another. - -3:12 Not as Cain, who was of that wicked one, and slew his brother. -And wherefore slew he him? Because his own works were evil, and his -brother’s righteous. - -3:13 Marvel not, my brethren, if the world hate you. - -3:14 We know that we have passed from death unto life, because we love -the brethren. He that loveth not his brother abideth in death. - -3:15 Whosoever hateth his brother is a murderer: and ye know that no -murderer hath eternal life abiding in him. - -3:16 Hereby perceive we the love of God, because he laid down his life -for us: and we ought to lay down our lives for the brethren. - -3:17 But whoso hath this world’s good, and seeth his brother have -need, and shutteth up his bowels of compassion from him, how dwelleth -the love of God in him? 3:18 My little children, let us not love in -word, neither in tongue; but in deed and in truth. - -3:19 And hereby we know that we are of the truth, and shall assure our -hearts before him. - -3:20 For if our heart condemn us, God is greater than our heart, and -knoweth all things. - -3:21 Beloved, if our heart condemn us not, then have we confidence -toward God. - -3:22 And whatsoever we ask, we receive of him, because we keep his -commandments, and do those things that are pleasing in his sight. - -3:23 And this is his commandment, That we should believe on the name -of his Son Jesus Christ, and love one another, as he gave us -commandment. - -3:24 And he that keepeth his commandments dwelleth in him, and he in -him. - -And hereby we know that he abideth in us, by the Spirit which he hath -given us. - -4:1 Beloved, believe not every spirit, but try the spirits whether -they are of God: because many false prophets are gone out into the -world. - -4:2 Hereby know ye the Spirit of God: Every spirit that confesseth -that Jesus Christ is come in the flesh is of God: 4:3 And every spirit -that confesseth not that Jesus Christ is come in the flesh is not of -God: and this is that spirit of antichrist, whereof ye have heard that -it should come; and even now already is it in the world. - -4:4 Ye are of God, little children, and have overcome them: because -greater is he that is in you, than he that is in the world. - -4:5 They are of the world: therefore speak they of the world, and the -world heareth them. - -4:6 We are of God: he that knoweth God heareth us; he that is not of -God heareth not us. Hereby know we the spirit of truth, and the spirit -of error. - -4:7 Beloved, let us love one another: for love is of God; and every -one that loveth is born of God, and knoweth God. - -4:8 He that loveth not knoweth not God; for God is love. - -4:9 In this was manifested the love of God toward us, because that God -sent his only begotten Son into the world, that we might live through -him. - -4:10 Herein is love, not that we loved God, but that he loved us, and -sent his Son to be the propitiation for our sins. - -4:11 Beloved, if God so loved us, we ought also to love one another. - -4:12 No man hath seen God at any time. If we love one another, God -dwelleth in us, and his love is perfected in us. - -4:13 Hereby know we that we dwell in him, and he in us, because he -hath given us of his Spirit. - -4:14 And we have seen and do testify that the Father sent the Son to -be the Saviour of the world. - -4:15 Whosoever shall confess that Jesus is the Son of God, God -dwelleth in him, and he in God. - -4:16 And we have known and believed the love that God hath to us. God -is love; and he that dwelleth in love dwelleth in God, and God in him. - -4:17 Herein is our love made perfect, that we may have boldness in the -day of judgment: because as he is, so are we in this world. - -4:18 There is no fear in love; but perfect love casteth out fear: -because fear hath torment. He that feareth is not made perfect in -love. - -4:19 We love him, because he first loved us. - -4:20 If a man say, I love God, and hateth his brother, he is a liar: -for he that loveth not his brother whom he hath seen, how can he love -God whom he hath not seen? 4:21 And this commandment have we from -him, That he who loveth God love his brother also. - -5:1 Whosoever believeth that Jesus is the Christ is born of God: and -every one that loveth him that begat loveth him also that is begotten -of him. - -5:2 By this we know that we love the children of God, when we love -God, and keep his commandments. - -5:3 For this is the love of God, that we keep his commandments: and -his commandments are not grievous. - -5:4 For whatsoever is born of God overcometh the world: and this is -the victory that overcometh the world, even our faith. - -5:5 Who is he that overcometh the world, but he that believeth that -Jesus is the Son of God? 5:6 This is he that came by water and blood, -even Jesus Christ; not by water only, but by water and blood. And it -is the Spirit that beareth witness, because the Spirit is truth. - -5:7 For there are three that bear record in heaven, the Father, the -Word, and the Holy Ghost: and these three are one. - -5:8 And there are three that bear witness in earth, the Spirit, and -the water, and the blood: and these three agree in one. - -5:9 If we receive the witness of men, the witness of God is greater: -for this is the witness of God which he hath testified of his Son. - -5:10 He that believeth on the Son of God hath the witness in himself: -he that believeth not God hath made him a liar; because he believeth -not the record that God gave of his Son. - -5:11 And this is the record, that God hath given to us eternal life, -and this life is in his Son. - -5:12 He that hath the Son hath life; and he that hath not the Son of -God hath not life. - -5:13 These things have I written unto you that believe on the name of -the Son of God; that ye may know that ye have eternal life, and that -ye may believe on the name of the Son of God. - -5:14 And this is the confidence that we have in him, that, if we ask -any thing according to his will, he heareth us: 5:15 And if we know -that he hear us, whatsoever we ask, we know that we have the petitions -that we desired of him. - -5:16 If any man see his brother sin a sin which is not unto death, he -shall ask, and he shall give him life for them that sin not unto -death. There is a sin unto death: I do not say that he shall pray for -it. - -5:17 All unrighteousness is sin: and there is a sin not unto death. - -5:18 We know that whosoever is born of God sinneth not; but he that is -begotten of God keepeth himself, and that wicked one toucheth him not. - -5:19 And we know that we are of God, and the whole world lieth in -wickedness. - -5:20 And we know that the Son of God is come, and hath given us an -understanding, that we may know him that is true, and we are in him -that is true, even in his Son Jesus Christ. This is the true God, and -eternal life. - -5:21 Little children, keep yourselves from idols. Amen. - - - - -The Second Epistle General of John - - -1:1 The elder unto the elect lady and her children, whom I love in -the truth; and not I only, but also all they that have known the -truth; 1:2 For the truth’s sake, which dwelleth in us, and shall be -with us for ever. - -1:3 Grace be with you, mercy, and peace, from God the Father, and from -the Lord Jesus Christ, the Son of the Father, in truth and love. - -1:4 I rejoiced greatly that I found of thy children walking in truth, -as we have received a commandment from the Father. - -1:5 And now I beseech thee, lady, not as though I wrote a new -commandment unto thee, but that which we had from the beginning, that -we love one another. - -1:6 And this is love, that we walk after his commandments. This is the -commandment, That, as ye have heard from the beginning, ye should walk -in it. - -1:7 For many deceivers are entered into the world, who confess not -that Jesus Christ is come in the flesh. This is a deceiver and an -antichrist. - -1:8 Look to yourselves, that we lose not those things which we have -wrought, but that we receive a full reward. - -1:9 Whosoever transgresseth, and abideth not in the doctrine of -Christ, hath not God. He that abideth in the doctrine of Christ, he -hath both the Father and the Son. - -1:10 If there come any unto you, and bring not this doctrine, receive -him not into your house, neither bid him God speed: 1:11 For he that -biddeth him God speed is partaker of his evil deeds. - -1:12 Having many things to write unto you, I would not write with -paper and ink: but I trust to come unto you, and speak face to face, -that our joy may be full. - -1:13 The children of thy elect sister greet thee. Amen. - - - - -The Third Epistle General of John - - -1:1 The elder unto the wellbeloved Gaius, whom I love in the truth. - -1:2 Beloved, I wish above all things that thou mayest prosper and be -in health, even as thy soul prospereth. - -1:3 For I rejoiced greatly, when the brethren came and testified of -the truth that is in thee, even as thou walkest in the truth. - -1:4 I have no greater joy than to hear that my children walk in truth. - -1:5 Beloved, thou doest faithfully whatsoever thou doest to the -brethren, and to strangers; 1:6 Which have borne witness of thy -charity before the church: whom if thou bring forward on their journey -after a godly sort, thou shalt do well: 1:7 Because that for his -name’s sake they went forth, taking nothing of the Gentiles. - -1:8 We therefore ought to receive such, that we might be fellowhelpers -to the truth. - -1:9 I wrote unto the church: but Diotrephes, who loveth to have the -preeminence among them, receiveth us not. - -1:10 Wherefore, if I come, I will remember his deeds which he doeth, -prating against us with malicious words: and not content therewith, -neither doth he himself receive the brethren, and forbiddeth them that -would, and casteth them out of the church. - -1:11 Beloved, follow not that which is evil, but that which is good. -He that doeth good is of God: but he that doeth evil hath not seen -God. - -1:12 Demetrius hath good report of all men, and of the truth itself: -yea, and we also bear record; and ye know that our record is true. - -1:13 I had many things to write, but I will not with ink and pen write -unto thee: 1:14 But I trust I shall shortly see thee, and we shall -speak face to face. Peace be to thee. Our friends salute thee. Greet -the friends by name. - - - - -The General Epistle of Jude - - -1:1 Jude, the servant of Jesus Christ, and brother of James, to them -that are sanctified by God the Father, and preserved in Jesus Christ, -and called: 1:2 Mercy unto you, and peace, and love, be multiplied. - -1:3 Beloved, when I gave all diligence to write unto you of the common -salvation, it was needful for me to write unto you, and exhort you -that ye should earnestly contend for the faith which was once -delivered unto the saints. - -1:4 For there are certain men crept in unawares, who were before of -old ordained to this condemnation, ungodly men, turning the grace of -our God into lasciviousness, and denying the only Lord God, and our -Lord Jesus Christ. - -1:5 I will therefore put you in remembrance, though ye once knew this, -how that the Lord, having saved the people out of the land of Egypt, -afterward destroyed them that believed not. - -1:6 And the angels which kept not their first estate, but left their -own habitation, he hath reserved in everlasting chains under darkness -unto the judgment of the great day. - -1:7 Even as Sodom and Gomorrha, and the cities about them in like -manner, giving themselves over to fornication, and going after strange -flesh, are set forth for an example, suffering the vengeance of -eternal fire. - -1:8 Likewise also these filthy dreamers defile the flesh, despise -dominion, and speak evil of dignities. - -1:9 Yet Michael the archangel, when contending with the devil he -disputed about the body of Moses, durst not bring against him a -railing accusation, but said, The Lord rebuke thee. - -1:10 But these speak evil of those things which they know not: but -what they know naturally, as brute beasts, in those things they -corrupt themselves. - -1:11 Woe unto them! for they have gone in the way of Cain, and ran -greedily after the error of Balaam for reward, and perished in the -gainsaying of Core. - -1:12 These are spots in your feasts of charity, when they feast with -you, feeding themselves without fear: clouds they are without water, -carried about of winds; trees whose fruit withereth, without fruit, -twice dead, plucked up by the roots; 1:13 Raging waves of the sea, -foaming out their own shame; wandering stars, to whom is reserved the -blackness of darkness for ever. - -1:14 And Enoch also, the seventh from Adam, prophesied of these, -saying, Behold, the Lord cometh with ten thousands of his saints, 1:15 -To execute judgment upon all, and to convince all that are ungodly -among them of all their ungodly deeds which they have ungodly -committed, and of all their hard speeches which ungodly sinners have -spoken against him. - -1:16 These are murmurers, complainers, walking after their own lusts; -and their mouth speaketh great swelling words, having men’s persons in -admiration because of advantage. - -1:17 But, beloved, remember ye the words which were spoken before of -the apostles of our Lord Jesus Christ; 1:18 How that they told you -there should be mockers in the last time, who should walk after their -own ungodly lusts. - -1:19 These be they who separate themselves, sensual, having not the -Spirit. - -1:20 But ye, beloved, building up yourselves on your most holy faith, -praying in the Holy Ghost, 1:21 Keep yourselves in the love of God, -looking for the mercy of our Lord Jesus Christ unto eternal life. - -1:22 And of some have compassion, making a difference: 1:23 And others -save with fear, pulling them out of the fire; hating even the garment -spotted by the flesh. - -1:24 Now unto him that is able to keep you from falling, and to -present you faultless before the presence of his glory with exceeding -joy, 1:25 To the only wise God our Saviour, be glory and majesty, -dominion and power, both now and ever. Amen. - - - - -The Revelation of Saint John the Divine - - -1:1 The Revelation of Jesus Christ, which God gave unto him, to shew -unto his servants things which must shortly come to pass; and he sent -and signified it by his angel unto his servant John: 1:2 Who bare -record of the word of God, and of the testimony of Jesus Christ, and -of all things that he saw. - -1:3 Blessed is he that readeth, and they that hear the words of this -prophecy, and keep those things which are written therein: for the -time is at hand. - -1:4 John to the seven churches which are in Asia: Grace be unto you, -and peace, from him which is, and which was, and which is to come; and -from the seven Spirits which are before his throne; 1:5 And from Jesus -Christ, who is the faithful witness, and the first begotten of the -dead, and the prince of the kings of the earth. Unto him that loved -us, and washed us from our sins in his own blood, 1:6 And hath made us -kings and priests unto God and his Father; to him be glory and -dominion for ever and ever. Amen. - -1:7 Behold, he cometh with clouds; and every eye shall see him, and -they also which pierced him: and all kindreds of the earth shall wail -because of him. Even so, Amen. - -1:8 I am Alpha and Omega, the beginning and the ending, saith the -Lord, which is, and which was, and which is to come, the Almighty. - -1:9 I John, who also am your brother, and companion in tribulation, -and in the kingdom and patience of Jesus Christ, was in the isle that -is called Patmos, for the word of God, and for the testimony of Jesus -Christ. - -1:10 I was in the Spirit on the Lord’s day, and heard behind me a -great voice, as of a trumpet, 1:11 Saying, I am Alpha and Omega, the -first and the last: and, What thou seest, write in a book, and send it -unto the seven churches which are in Asia; unto Ephesus, and unto -Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and -unto Philadelphia, and unto Laodicea. - -1:12 And I turned to see the voice that spake with me. And being -turned, I saw seven golden candlesticks; 1:13 And in the midst of the -seven candlesticks one like unto the Son of man, clothed with a -garment down to the foot, and girt about the paps with a golden -girdle. - -1:14 His head and his hairs were white like wool, as white as snow; -and his eyes were as a flame of fire; 1:15 And his feet like unto fine -brass, as if they burned in a furnace; and his voice as the sound of -many waters. - -1:16 And he had in his right hand seven stars: and out of his mouth -went a sharp twoedged sword: and his countenance was as the sun -shineth in his strength. - -1:17 And when I saw him, I fell at his feet as dead. And he laid his -right hand upon me, saying unto me, Fear not; I am the first and the -last: 1:18 I am he that liveth, and was dead; and, behold, I am alive -for evermore, Amen; and have the keys of hell and of death. - -1:19 Write the things which thou hast seen, and the things which are, -and the things which shall be hereafter; 1:20 The mystery of the seven -stars which thou sawest in my right hand, and the seven golden -candlesticks. The seven stars are the angels of the seven churches: -and the seven candlesticks which thou sawest are the seven churches. - -2:1 Unto the angel of the church of Ephesus write; These things saith -he that holdeth the seven stars in his right hand, who walketh in the -midst of the seven golden candlesticks; 2:2 I know thy works, and thy -labour, and thy patience, and how thou canst not bear them which are -evil: and thou hast tried them which say they are apostles, and are -not, and hast found them liars: 2:3 And hast borne, and hast patience, -and for my name’s sake hast laboured, and hast not fainted. - -2:4 Nevertheless I have somewhat against thee, because thou hast left -thy first love. - -2:5 Remember therefore from whence thou art fallen, and repent, and do -the first works; or else I will come unto thee quickly, and will -remove thy candlestick out of his place, except thou repent. - -2:6 But this thou hast, that thou hatest the deeds of the -Nicolaitanes, which I also hate. - -2:7 He that hath an ear, let him hear what the Spirit saith unto the -churches; To him that overcometh will I give to eat of the tree of -life, which is in the midst of the paradise of God. - -2:8 And unto the angel of the church in Smyrna write; These things -saith the first and the last, which was dead, and is alive; 2:9 I know -thy works, and tribulation, and poverty, (but thou art rich) and I -know the blasphemy of them which say they are Jews, and are not, but -are the synagogue of Satan. - -2:10 Fear none of those things which thou shalt suffer: behold, the -devil shall cast some of you into prison, that ye may be tried; and ye -shall have tribulation ten days: be thou faithful unto death, and I -will give thee a crown of life. - -2:11 He that hath an ear, let him hear what the Spirit saith unto the -churches; He that overcometh shall not be hurt of the second death. - -2:12 And to the angel of the church in Pergamos write; These things -saith he which hath the sharp sword with two edges; 2:13 I know thy -works, and where thou dwellest, even where Satan’s seat is: and thou -holdest fast my name, and hast not denied my faith, even in those days -wherein Antipas was my faithful martyr, who was slain among you, where -Satan dwelleth. - -2:14 But I have a few things against thee, because thou hast there -them that hold the doctrine of Balaam, who taught Balac to cast a -stumblingblock before the children of Israel, to eat things sacrificed -unto idols, and to commit fornication. - -2:15 So hast thou also them that hold the doctrine of the -Nicolaitanes, which thing I hate. - -2:16 Repent; or else I will come unto thee quickly, and will fight -against them with the sword of my mouth. - -2:17 He that hath an ear, let him hear what the Spirit saith unto the -churches; To him that overcometh will I give to eat of the hidden -manna, and will give him a white stone, and in the stone a new name -written, which no man knoweth saving he that receiveth it. - -2:18 And unto the angel of the church in Thyatira write; These things -saith the Son of God, who hath his eyes like unto a flame of fire, and -his feet are like fine brass; 2:19 I know thy works, and charity, and -service, and faith, and thy patience, and thy works; and the last to -be more than the first. - -2:20 Notwithstanding I have a few things against thee, because thou -sufferest that woman Jezebel, which calleth herself a prophetess, to -teach and to seduce my servants to commit fornication, and to eat -things sacrificed unto idols. - -2:21 And I gave her space to repent of her fornication; and she -repented not. - -2:22 Behold, I will cast her into a bed, and them that commit adultery -with her into great tribulation, except they repent of their deeds. - -2:23 And I will kill her children with death; and all the churches -shall know that I am he which searcheth the reins and hearts: and I -will give unto every one of you according to your works. - -2:24 But unto you I say, and unto the rest in Thyatira, as many as -have not this doctrine, and which have not known the depths of Satan, -as they speak; I will put upon you none other burden. - -2:25 But that which ye have already hold fast till I come. - -2:26 And he that overcometh, and keepeth my works unto the end, to him -will I give power over the nations: 2:27 And he shall rule them with a -rod of iron; as the vessels of a potter shall they be broken to -shivers: even as I received of my Father. - -2:28 And I will give him the morning star. - -2:29 He that hath an ear, let him hear what the Spirit saith unto the -churches. - -3:1 And unto the angel of the church in Sardis write; These things -saith he that hath the seven Spirits of God, and the seven stars; I -know thy works, that thou hast a name that thou livest, and art dead. - -3:2 Be watchful, and strengthen the things which remain, that are -ready to die: for I have not found thy works perfect before God. - -3:3 Remember therefore how thou hast received and heard, and hold -fast, and repent. If therefore thou shalt not watch, I will come on -thee as a thief, and thou shalt not know what hour I will come upon -thee. - -3:4 Thou hast a few names even in Sardis which have not defiled their -garments; and they shall walk with me in white: for they are worthy. - -3:5 He that overcometh, the same shall be clothed in white raiment; -and I will not blot out his name out of the book of life, but I will -confess his name before my Father, and before his angels. - -3:6 He that hath an ear, let him hear what the Spirit saith unto the -churches. - -3:7 And to the angel of the church in Philadelphia write; These things -saith he that is holy, he that is true, he that hath the key of David, -he that openeth, and no man shutteth; and shutteth, and no man -openeth; 3:8 I know thy works: behold, I have set before thee an open -door, and no man can shut it: for thou hast a little strength, and -hast kept my word, and hast not denied my name. - -3:9 Behold, I will make them of the synagogue of Satan, which say they -are Jews, and are not, but do lie; behold, I will make them to come -and worship before thy feet, and to know that I have loved thee. - -3:10 Because thou hast kept the word of my patience, I also will keep -thee from the hour of temptation, which shall come upon all the world, -to try them that dwell upon the earth. - -3:11 Behold, I come quickly: hold that fast which thou hast, that no -man take thy crown. - -3:12 Him that overcometh will I make a pillar in the temple of my God, -and he shall go no more out: and I will write upon him the name of my -God, and the name of the city of my God, which is new Jerusalem, which -cometh down out of heaven from my God: and I will write upon him my -new name. - -3:13 He that hath an ear, let him hear what the Spirit saith unto the -churches. - -3:14 And unto the angel of the church of the Laodiceans write; These -things saith the Amen, the faithful and true witness, the beginning of -the creation of God; 3:15 I know thy works, that thou art neither cold -nor hot: I would thou wert cold or hot. - -3:16 So then because thou art lukewarm, and neither cold nor hot, I -will spue thee out of my mouth. - -3:17 Because thou sayest, I am rich, and increased with goods, and -have need of nothing; and knowest not that thou art wretched, and -miserable, and poor, and blind, and naked: 3:18 I counsel thee to buy -of me gold tried in the fire, that thou mayest be rich; and white -raiment, that thou mayest be clothed, and that the shame of thy -nakedness do not appear; and anoint thine eyes with eyesalve, that -thou mayest see. - -3:19 As many as I love, I rebuke and chasten: be zealous therefore, -and repent. - -3:20 Behold, I stand at the door, and knock: if any man hear my voice, -and open the door, I will come in to him, and will sup with him, and -he with me. - -3:21 To him that overcometh will I grant to sit with me in my throne, -even as I also overcame, and am set down with my Father in his throne. - -3:22 He that hath an ear, let him hear what the Spirit saith unto the -churches. - -4:1 After this I looked, and, behold, a door was opened in heaven: and -the first voice which I heard was as it were of a trumpet talking with -me; which said, Come up hither, and I will shew thee things which must -be hereafter. - -4:2 And immediately I was in the spirit: and, behold, a throne was set -in heaven, and one sat on the throne. - -4:3 And he that sat was to look upon like a jasper and a sardine -stone: and there was a rainbow round about the throne, in sight like -unto an emerald. - -4:4 And round about the throne were four and twenty seats: and upon -the seats I saw four and twenty elders sitting, clothed in white -raiment; and they had on their heads crowns of gold. - -4:5 And out of the throne proceeded lightnings and thunderings and -voices: and there were seven lamps of fire burning before the throne, -which are the seven Spirits of God. - -4:6 And before the throne there was a sea of glass like unto crystal: -and in the midst of the throne, and round about the throne, were four -beasts full of eyes before and behind. - -4:7 And the first beast was like a lion, and the second beast like a -calf, and the third beast had a face as a man, and the fourth beast -was like a flying eagle. - -4:8 And the four beasts had each of them six wings about him; and they -were full of eyes within: and they rest not day and night, saying, -Holy, holy, holy, LORD God Almighty, which was, and is, and is to -come. - -4:9 And when those beasts give glory and honour and thanks to him that -sat on the throne, who liveth for ever and ever, 4:10 The four and -twenty elders fall down before him that sat on the throne, and worship -him that liveth for ever and ever, and cast their crowns before the -throne, saying, 4:11 Thou art worthy, O Lord, to receive glory and -honour and power: for thou hast created all things, and for thy -pleasure they are and were created. - -5:1 And I saw in the right hand of him that sat on the throne a book -written within and on the backside, sealed with seven seals. - -5:2 And I saw a strong angel proclaiming with a loud voice, Who is -worthy to open the book, and to loose the seals thereof? 5:3 And no -man in heaven, nor in earth, neither under the earth, was able to open -the book, neither to look thereon. - -5:4 And I wept much, because no man was found worthy to open and to -read the book, neither to look thereon. - -5:5 And one of the elders saith unto me, Weep not: behold, the Lion of -the tribe of Juda, the Root of David, hath prevailed to open the book, -and to loose the seven seals thereof. - -5:6 And I beheld, and, lo, in the midst of the throne and of the four -beasts, and in the midst of the elders, stood a Lamb as it had been -slain, having seven horns and seven eyes, which are the seven Spirits -of God sent forth into all the earth. - -5:7 And he came and took the book out of the right hand of him that -sat upon the throne. - -5:8 And when he had taken the book, the four beasts and four and -twenty elders fell down before the Lamb, having every one of them -harps, and golden vials full of odours, which are the prayers of -saints. - -5:9 And they sung a new song, saying, Thou art worthy to take the -book, and to open the seals thereof: for thou wast slain, and hast -redeemed us to God by thy blood out of every kindred, and tongue, and -people, and nation; 5:10 And hast made us unto our God kings and -priests: and we shall reign on the earth. - -5:11 And I beheld, and I heard the voice of many angels round about -the throne and the beasts and the elders: and the number of them was -ten thousand times ten thousand, and thousands of thousands; 5:12 -Saying with a loud voice, Worthy is the Lamb that was slain to receive -power, and riches, and wisdom, and strength, and honour, and glory, -and blessing. - -5:13 And every creature which is in heaven, and on the earth, and -under the earth, and such as are in the sea, and all that are in them, -heard I saying, Blessing, and honour, and glory, and power, be unto -him that sitteth upon the throne, and unto the Lamb for ever and ever. - -5:14 And the four beasts said, Amen. And the four and twenty elders -fell down and worshipped him that liveth for ever and ever. - -6:1 And I saw when the Lamb opened one of the seals, and I heard, as -it were the noise of thunder, one of the four beasts saying, Come and -see. - -6:2 And I saw, and behold a white horse: and he that sat on him had a -bow; and a crown was given unto him: and he went forth conquering, and -to conquer. - -6:3 And when he had opened the second seal, I heard the second beast -say, Come and see. - -6:4 And there went out another horse that was red: and power was given -to him that sat thereon to take peace from the earth, and that they -should kill one another: and there was given unto him a great sword. - -6:5 And when he had opened the third seal, I heard the third beast -say, Come and see. And I beheld, and lo a black horse; and he that sat -on him had a pair of balances in his hand. - -6:6 And I heard a voice in the midst of the four beasts say, A measure -of wheat for a penny, and three measures of barley for a penny; and -see thou hurt not the oil and the wine. - -6:7 And when he had opened the fourth seal, I heard the voice of the -fourth beast say, Come and see. - -6:8 And I looked, and behold a pale horse: and his name that sat on -him was Death, and Hell followed with him. And power was given unto -them over the fourth part of the earth, to kill with sword, and with -hunger, and with death, and with the beasts of the earth. - -6:9 And when he had opened the fifth seal, I saw under the altar the -souls of them that were slain for the word of God, and for the -testimony which they held: 6:10 And they cried with a loud voice, -saying, How long, O Lord, holy and true, dost thou not judge and -avenge our blood on them that dwell on the earth? 6:11 And white -robes were given unto every one of them; and it was said unto them, -that they should rest yet for a little season, until their -fellowservants also and their brethren, that should be killed as they -were, should be fulfilled. - -6:12 And I beheld when he had opened the sixth seal, and, lo, there -was a great earthquake; and the sun became black as sackcloth of hair, -and the moon became as blood; 6:13 And the stars of heaven fell unto -the earth, even as a fig tree casteth her untimely figs, when she is -shaken of a mighty wind. - -6:14 And the heaven departed as a scroll when it is rolled together; -and every mountain and island were moved out of their places. - -6:15 And the kings of the earth, and the great men, and the rich men, -and the chief captains, and the mighty men, and every bondman, and -every free man, hid themselves in the dens and in the rocks of the -mountains; 6:16 And said to the mountains and rocks, Fall on us, and -hide us from the face of him that sitteth on the throne, and from the -wrath of the Lamb: 6:17 For the great day of his wrath is come; and -who shall be able to stand? 7:1 And after these things I saw four -angels standing on the four corners of the earth, holding the four -winds of the earth, that the wind should not blow on the earth, nor on -the sea, nor on any tree. - -7:2 And I saw another angel ascending from the east, having the seal -of the living God: and he cried with a loud voice to the four angels, -to whom it was given to hurt the earth and the sea, 7:3 Saying, Hurt -not the earth, neither the sea, nor the trees, till we have sealed the -servants of our God in their foreheads. - -7:4 And I heard the number of them which were sealed: and there were -sealed an hundred and forty and four thousand of all the tribes of the -children of Israel. - -7:5 Of the tribe of Juda were sealed twelve thousand. Of the tribe of -Reuben were sealed twelve thousand. Of the tribe of Gad were sealed -twelve thousand. - -7:6 Of the tribe of Aser were sealed twelve thousand. Of the tribe of -Nephthalim were sealed twelve thousand. Of the tribe of Manasses were -sealed twelve thousand. - -7:7 Of the tribe of Simeon were sealed twelve thousand. Of the tribe -of Levi were sealed twelve thousand. Of the tribe of Issachar were -sealed twelve thousand. - -7:8 Of the tribe of Zabulon were sealed twelve thousand. Of the tribe -of Joseph were sealed twelve thousand. Of the tribe of Benjamin were -sealed twelve thousand. - -7:9 After this I beheld, and, lo, a great multitude, which no man -could number, of all nations, and kindreds, and people, and tongues, -stood before the throne, and before the Lamb, clothed with white -robes, and palms in their hands; 7:10 And cried with a loud voice, -saying, Salvation to our God which sitteth upon the throne, and unto -the Lamb. - -7:11 And all the angels stood round about the throne, and about the -elders and the four beasts, and fell before the throne on their faces, -and worshipped God, 7:12 Saying, Amen: Blessing, and glory, and -wisdom, and thanksgiving, and honour, and power, and might, be unto -our God for ever and ever. Amen. - -7:13 And one of the elders answered, saying unto me, What are these -which are arrayed in white robes? and whence came they? 7:14 And I -said unto him, Sir, thou knowest. And he said to me, These are they -which came out of great tribulation, and have washed their robes, and -made them white in the blood of the Lamb. - -7:15 Therefore are they before the throne of God, and serve him day -and night in his temple: and he that sitteth on the throne shall dwell -among them. - -7:16 They shall hunger no more, neither thirst any more; neither shall -the sun light on them, nor any heat. - -7:17 For the Lamb which is in the midst of the throne shall feed them, -and shall lead them unto living fountains of waters: and God shall -wipe away all tears from their eyes. - -8:1 And when he had opened the seventh seal, there was silence in -heaven about the space of half an hour. - -8:2 And I saw the seven angels which stood before God; and to them -were given seven trumpets. - -8:3 And another angel came and stood at the altar, having a golden -censer; and there was given unto him much incense, that he should -offer it with the prayers of all saints upon the golden altar which -was before the throne. - -8:4 And the smoke of the incense, which came with the prayers of the -saints, ascended up before God out of the angel’s hand. - -8:5 And the angel took the censer, and filled it with fire of the -altar, and cast it into the earth: and there were voices, and -thunderings, and lightnings, and an earthquake. - -8:6 And the seven angels which had the seven trumpets prepared -themselves to sound. - -8:7 The first angel sounded, and there followed hail and fire mingled -with blood, and they were cast upon the earth: and the third part of -trees was burnt up, and all green grass was burnt up. - -8:8 And the second angel sounded, and as it were a great mountain -burning with fire was cast into the sea: and the third part of the sea -became blood; 8:9 And the third part of the creatures which were in -the sea, and had life, died; and the third part of the ships were -destroyed. - -8:10 And the third angel sounded, and there fell a great star from -heaven, burning as it were a lamp, and it fell upon the third part of -the rivers, and upon the fountains of waters; 8:11 And the name of the -star is called Wormwood: and the third part of the waters became -wormwood; and many men died of the waters, because they were made -bitter. - -8:12 And the fourth angel sounded, and the third part of the sun was -smitten, and the third part of the moon, and the third part of the -stars; so as the third part of them was darkened, and the day shone -not for a third part of it, and the night likewise. - -8:13 And I beheld, and heard an angel flying through the midst of -heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of -the earth by reason of the other voices of the trumpet of the three -angels, which are yet to sound! 9:1 And the fifth angel sounded, and -I saw a star fall from heaven unto the earth: and to him was given the -key of the bottomless pit. - -9:2 And he opened the bottomless pit; and there arose a smoke out of -the pit, as the smoke of a great furnace; and the sun and the air were -darkened by reason of the smoke of the pit. - -9:3 And there came out of the smoke locusts upon the earth: and unto -them was given power, as the scorpions of the earth have power. - -9:4 And it was commanded them that they should not hurt the grass of -the earth, neither any green thing, neither any tree; but only those -men which have not the seal of God in their foreheads. - -9:5 And to them it was given that they should not kill them, but that -they should be tormented five months: and their torment was as the -torment of a scorpion, when he striketh a man. - -9:6 And in those days shall men seek death, and shall not find it; and -shall desire to die, and death shall flee from them. - -9:7 And the shapes of the locusts were like unto horses prepared unto -battle; and on their heads were as it were crowns like gold, and their -faces were as the faces of men. - -9:8 And they had hair as the hair of women, and their teeth were as -the teeth of lions. - -9:9 And they had breastplates, as it were breastplates of iron; and -the sound of their wings was as the sound of chariots of many horses -running to battle. - -9:10 And they had tails like unto scorpions, and there were stings in -their tails: and their power was to hurt men five months. - -9:11 And they had a king over them, which is the angel of the -bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the -Greek tongue hath his name Apollyon. - -9:12 One woe is past; and, behold, there come two woes more hereafter. - -9:13 And the sixth angel sounded, and I heard a voice from the four -horns of the golden altar which is before God, 9:14 Saying to the -sixth angel which had the trumpet, Loose the four angels which are -bound in the great river Euphrates. - -9:15 And the four angels were loosed, which were prepared for an hour, -and a day, and a month, and a year, for to slay the third part of men. - -9:16 And the number of the army of the horsemen were two hundred -thousand thousand: and I heard the number of them. - -9:17 And thus I saw the horses in the vision, and them that sat on -them, having breastplates of fire, and of jacinth, and brimstone: and -the heads of the horses were as the heads of lions; and out of their -mouths issued fire and smoke and brimstone. - -9:18 By these three was the third part of men killed, by the fire, and -by the smoke, and by the brimstone, which issued out of their mouths. - -9:19 For their power is in their mouth, and in their tails: for their -tails were like unto serpents, and had heads, and with them they do -hurt. - -9:20 And the rest of the men which were not killed by these plagues -yet repented not of the works of their hands, that they should not -worship devils, and idols of gold, and silver, and brass, and stone, -and of wood: which neither can see, nor hear, nor walk: 9:21 Neither -repented they of their murders, nor of their sorceries, nor of their -fornication, nor of their thefts. - -10:1 And I saw another mighty angel come down from heaven, clothed -with a cloud: and a rainbow was upon his head, and his face was as it -were the sun, and his feet as pillars of fire: 10:2 And he had in his -hand a little book open: and he set his right foot upon the sea, and -his left foot on the earth, 10:3 And cried with a loud voice, as when -a lion roareth: and when he had cried, seven thunders uttered their -voices. - -10:4 And when the seven thunders had uttered their voices, I was about -to write: and I heard a voice from heaven saying unto me, Seal up -those things which the seven thunders uttered, and write them not. - -10:5 And the angel which I saw stand upon the sea and upon the earth -lifted up his hand to heaven, 10:6 And sware by him that liveth for -ever and ever, who created heaven, and the things that therein are, -and the earth, and the things that therein are, and the sea, and the -things which are therein, that there should be time no longer: 10:7 -But in the days of the voice of the seventh angel, when he shall begin -to sound, the mystery of God should be finished, as he hath declared -to his servants the prophets. - -10:8 And the voice which I heard from heaven spake unto me again, and -said, Go and take the little book which is open in the hand of the -angel which standeth upon the sea and upon the earth. - -10:9 And I went unto the angel, and said unto him, Give me the little -book. And he said unto me, Take it, and eat it up; and it shall make -thy belly bitter, but it shall be in thy mouth sweet as honey. - -10:10 And I took the little book out of the angel’s hand, and ate it -up; and it was in my mouth sweet as honey: and as soon as I had eaten -it, my belly was bitter. - -10:11 And he said unto me, Thou must prophesy again before many -peoples, and nations, and tongues, and kings. - -11:1 And there was given me a reed like unto a rod: and the angel -stood, saying, Rise, and measure the temple of God, and the altar, and -them that worship therein. - -11:2 But the court which is without the temple leave out, and measure -it not; for it is given unto the Gentiles: and the holy city shall -they tread under foot forty and two months. - -11:3 And I will give power unto my two witnesses, and they shall -prophesy a thousand two hundred and threescore days, clothed in -sackcloth. - -11:4 These are the two olive trees, and the two candlesticks standing -before the God of the earth. - -11:5 And if any man will hurt them, fire proceedeth out of their -mouth, and devoureth their enemies: and if any man will hurt them, he -must in this manner be killed. - -11:6 These have power to shut heaven, that it rain not in the days of -their prophecy: and have power over waters to turn them to blood, and -to smite the earth with all plagues, as often as they will. - -11:7 And when they shall have finished their testimony, the beast that -ascendeth out of the bottomless pit shall make war against them, and -shall overcome them, and kill them. - -11:8 And their dead bodies shall lie in the street of the great city, -which spiritually is called Sodom and Egypt, where also our Lord was -crucified. - -11:9 And they of the people and kindreds and tongues and nations shall -see their dead bodies three days and an half, and shall not suffer -their dead bodies to be put in graves. - -11:10 And they that dwell upon the earth shall rejoice over them, and -make merry, and shall send gifts one to another; because these two -prophets tormented them that dwelt on the earth. - -11:11 And after three days and an half the spirit of life from God -entered into them, and they stood upon their feet; and great fear fell -upon them which saw them. - -11:12 And they heard a great voice from heaven saying unto them, Come -up hither. And they ascended up to heaven in a cloud; and their -enemies beheld them. - -11:13 And the same hour was there a great earthquake, and the tenth -part of the city fell, and in the earthquake were slain of men seven -thousand: and the remnant were affrighted, and gave glory to the God -of heaven. - -11:14 The second woe is past; and, behold, the third woe cometh -quickly. - -11:15 And the seventh angel sounded; and there were great voices in -heaven, saying, The kingdoms of this world are become the kingdoms of -our Lord, and of his Christ; and he shall reign for ever and ever. - -11:16 And the four and twenty elders, which sat before God on their -seats, fell upon their faces, and worshipped God, 11:17 Saying, We -give thee thanks, O LORD God Almighty, which art, and wast, and art to -come; because thou hast taken to thee thy great power, and hast -reigned. - -11:18 And the nations were angry, and thy wrath is come, and the time -of the dead, that they should be judged, and that thou shouldest give -reward unto thy servants the prophets, and to the saints, and them -that fear thy name, small and great; and shouldest destroy them which -destroy the earth. - -11:19 And the temple of God was opened in heaven, and there was seen -in his temple the ark of his testament: and there were lightnings, and -voices, and thunderings, and an earthquake, and great hail. - -12:1 And there appeared a great wonder in heaven; a woman clothed with -the sun, and the moon under her feet, and upon her head a crown of -twelve stars: 12:2 And she being with child cried, travailing in -birth, and pained to be delivered. - -12:3 And there appeared another wonder in heaven; and behold a great -red dragon, having seven heads and ten horns, and seven crowns upon -his heads. - -12:4 And his tail drew the third part of the stars of heaven, and did -cast them to the earth: and the dragon stood before the woman which -was ready to be delivered, for to devour her child as soon as it was -born. - -12:5 And she brought forth a man child, who was to rule all nations -with a rod of iron: and her child was caught up unto God, and to his -throne. - -12:6 And the woman fled into the wilderness, where she hath a place -prepared of God, that they should feed her there a thousand two -hundred and threescore days. - -12:7 And there was war in heaven: Michael and his angels fought -against the dragon; and the dragon fought and his angels, 12:8 And -prevailed not; neither was their place found any more in heaven. - -12:9 And the great dragon was cast out, that old serpent, called the -Devil, and Satan, which deceiveth the whole world: he was cast out -into the earth, and his angels were cast out with him. - -12:10 And I heard a loud voice saying in heaven, Now is come -salvation, and strength, and the kingdom of our God, and the power of -his Christ: for the accuser of our brethren is cast down, which -accused them before our God day and night. - -12:11 And they overcame him by the blood of the Lamb, and by the word -of their testimony; and they loved not their lives unto the death. - -12:12 Therefore rejoice, ye heavens, and ye that dwell in them. Woe to -the inhabiters of the earth and of the sea! for the devil is come down -unto you, having great wrath, because he knoweth that he hath but a -short time. - -12:13 And when the dragon saw that he was cast unto the earth, he -persecuted the woman which brought forth the man child. - -12:14 And to the woman were given two wings of a great eagle, that she -might fly into the wilderness, into her place, where she is nourished -for a time, and times, and half a time, from the face of the serpent. - -12:15 And the serpent cast out of his mouth water as a flood after the -woman, that he might cause her to be carried away of the flood. - -12:16 And the earth helped the woman, and the earth opened her mouth, -and swallowed up the flood which the dragon cast out of his mouth. - -12:17 And the dragon was wroth with the woman, and went to make war -with the remnant of her seed, which keep the commandments of God, and -have the testimony of Jesus Christ. - -13:1 And I stood upon the sand of the sea, and saw a beast rise up out -of the sea, having seven heads and ten horns, and upon his horns ten -crowns, and upon his heads the name of blasphemy. - -13:2 And the beast which I saw was like unto a leopard, and his feet -were as the feet of a bear, and his mouth as the mouth of a lion: and -the dragon gave him his power, and his seat, and great authority. - -13:3 And I saw one of his heads as it were wounded to death; and his -deadly wound was healed: and all the world wondered after the beast. - -13:4 And they worshipped the dragon which gave power unto the beast: -and they worshipped the beast, saying, Who is like unto the beast? who -is able to make war with him? 13:5 And there was given unto him a -mouth speaking great things and blasphemies; and power was given unto -him to continue forty and two months. - -13:6 And he opened his mouth in blasphemy against God, to blaspheme -his name, and his tabernacle, and them that dwell in heaven. - -13:7 And it was given unto him to make war with the saints, and to -overcome them: and power was given him over all kindreds, and tongues, -and nations. - -13:8 And all that dwell upon the earth shall worship him, whose names -are not written in the book of life of the Lamb slain from the -foundation of the world. - -13:9 If any man have an ear, let him hear. - -13:10 He that leadeth into captivity shall go into captivity: he that -killeth with the sword must be killed with the sword. Here is the -patience and the faith of the saints. - -13:11 And I beheld another beast coming up out of the earth; and he -had two horns like a lamb, and he spake as a dragon. - -13:12 And he exerciseth all the power of the first beast before him, -and causeth the earth and them which dwell therein to worship the -first beast, whose deadly wound was healed. - -13:13 And he doeth great wonders, so that he maketh fire come down -from heaven on the earth in the sight of men, 13:14 And deceiveth them -that dwell on the earth by the means of those miracles which he had -power to do in the sight of the beast; saying to them that dwell on -the earth, that they should make an image to the beast, which had the -wound by a sword, and did live. - -13:15 And he had power to give life unto the image of the beast, that -the image of the beast should both speak, and cause that as many as -would not worship the image of the beast should be killed. - -13:16 And he causeth all, both small and great, rich and poor, free -and bond, to receive a mark in their right hand, or in their -foreheads: 13:17 And that no man might buy or sell, save he that had -the mark, or the name of the beast, or the number of his name. - -13:18 Here is wisdom. Let him that hath understanding count the number -of the beast: for it is the number of a man; and his number is Six -hundred threescore and six. - -14:1 And I looked, and, lo, a Lamb stood on the mount Sion, and with -him an hundred forty and four thousand, having his Father’s name -written in their foreheads. - -14:2 And I heard a voice from heaven, as the voice of many waters, and -as the voice of a great thunder: and I heard the voice of harpers -harping with their harps: 14:3 And they sung as it were a new song -before the throne, and before the four beasts, and the elders: and no -man could learn that song but the hundred and forty and four thousand, -which were redeemed from the earth. - -14:4 These are they which were not defiled with women; for they are -virgins. These are they which follow the Lamb whithersoever he goeth. -These were redeemed from among men, being the firstfruits unto God and -to the Lamb. - -14:5 And in their mouth was found no guile: for they are without fault -before the throne of God. - -14:6 And I saw another angel fly in the midst of heaven, having the -everlasting gospel to preach unto them that dwell on the earth, and to -every nation, and kindred, and tongue, and people, 14:7 Saying with a -loud voice, Fear God, and give glory to him; for the hour of his -judgment is come: and worship him that made heaven, and earth, and the -sea, and the fountains of waters. - -14:8 And there followed another angel, saying, Babylon is fallen, is -fallen, that great city, because she made all nations drink of the -wine of the wrath of her fornication. - -14:9 And the third angel followed them, saying with a loud voice, If -any man worship the beast and his image, and receive his mark in his -forehead, or in his hand, 14:10 The same shall drink of the wine of -the wrath of God, which is poured out without mixture into the cup of -his indignation; and he shall be tormented with fire and brimstone in -the presence of the holy angels, and in the presence of the Lamb: -14:11 And the smoke of their torment ascendeth up for ever and ever: -and they have no rest day nor night, who worship the beast and his -image, and whosoever receiveth the mark of his name. - -14:12 Here is the patience of the saints: here are they that keep the -commandments of God, and the faith of Jesus. - -14:13 And I heard a voice from heaven saying unto me, Write, Blessed -are the dead which die in the Lord from henceforth: Yea, saith the -Spirit, that they may rest from their labours; and their works do -follow them. - -14:14 And I looked, and behold a white cloud, and upon the cloud one -sat like unto the Son of man, having on his head a golden crown, and -in his hand a sharp sickle. - -14:15 And another angel came out of the temple, crying with a loud -voice to him that sat on the cloud, Thrust in thy sickle, and reap: -for the time is come for thee to reap; for the harvest of the earth is -ripe. - -14:16 And he that sat on the cloud thrust in his sickle on the earth; -and the earth was reaped. - -14:17 And another angel came out of the temple which is in heaven, he -also having a sharp sickle. - -14:18 And another angel came out from the altar, which had power over -fire; and cried with a loud cry to him that had the sharp sickle, -saying, Thrust in thy sharp sickle, and gather the clusters of the -vine of the earth; for her grapes are fully ripe. - -14:19 And the angel thrust in his sickle into the earth, and gathered -the vine of the earth, and cast it into the great winepress of the -wrath of God. - -14:20 And the winepress was trodden without the city, and blood came -out of the winepress, even unto the horse bridles, by the space of a -thousand and six hundred furlongs. - -15:1 And I saw another sign in heaven, great and marvellous, seven -angels having the seven last plagues; for in them is filled up the -wrath of God. - -15:2 And I saw as it were a sea of glass mingled with fire: and them -that had gotten the victory over the beast, and over his image, and -over his mark, and over the number of his name, stand on the sea of -glass, having the harps of God. - -15:3 And they sing the song of Moses the servant of God, and the song -of the Lamb, saying, Great and marvellous are thy works, Lord God -Almighty; just and true are thy ways, thou King of saints. - -15:4 Who shall not fear thee, O Lord, and glorify thy name? for thou -only art holy: for all nations shall come and worship before thee; for -thy judgments are made manifest. - -15:5 And after that I looked, and, behold, the temple of the -tabernacle of the testimony in heaven was opened: 15:6 And the seven -angels came out of the temple, having the seven plagues, clothed in -pure and white linen, and having their breasts girded with golden -girdles. - -15:7 And one of the four beasts gave unto the seven angels seven -golden vials full of the wrath of God, who liveth for ever and ever. - -15:8 And the temple was filled with smoke from the glory of God, and -from his power; and no man was able to enter into the temple, till the -seven plagues of the seven angels were fulfilled. - -16:1 And I heard a great voice out of the temple saying to the seven -angels, Go your ways, and pour out the vials of the wrath of God upon -the earth. - -16:2 And the first went, and poured out his vial upon the earth; and -there fell a noisome and grievous sore upon the men which had the mark -of the beast, and upon them which worshipped his image. - -16:3 And the second angel poured out his vial upon the sea; and it -became as the blood of a dead man: and every living soul died in the -sea. - -16:4 And the third angel poured out his vial upon the rivers and -fountains of waters; and they became blood. - -16:5 And I heard the angel of the waters say, Thou art righteous, O -Lord, which art, and wast, and shalt be, because thou hast judged -thus. - -16:6 For they have shed the blood of saints and prophets, and thou -hast given them blood to drink; for they are worthy. - -16:7 And I heard another out of the altar say, Even so, Lord God -Almighty, true and righteous are thy judgments. - -16:8 And the fourth angel poured out his vial upon the sun; and power -was given unto him to scorch men with fire. - -16:9 And men were scorched with great heat, and blasphemed the name of -God, which hath power over these plagues: and they repented not to -give him glory. - -16:10 And the fifth angel poured out his vial upon the seat of the -beast; and his kingdom was full of darkness; and they gnawed their -tongues for pain, 16:11 And blasphemed the God of heaven because of -their pains and their sores, and repented not of their deeds. - -16:12 And the sixth angel poured out his vial upon the great river -Euphrates; and the water thereof was dried up, that the way of the -kings of the east might be prepared. - -16:13 And I saw three unclean spirits like frogs come out of the mouth -of the dragon, and out of the mouth of the beast, and out of the mouth -of the false prophet. - -16:14 For they are the spirits of devils, working miracles, which go -forth unto the kings of the earth and of the whole world, to gather -them to the battle of that great day of God Almighty. - -16:15 Behold, I come as a thief. Blessed is he that watcheth, and -keepeth his garments, lest he walk naked, and they see his shame. - -16:16 And he gathered them together into a place called in the Hebrew -tongue Armageddon. - -16:17 And the seventh angel poured out his vial into the air; and -there came a great voice out of the temple of heaven, from the throne, -saying, It is done. - -16:18 And there were voices, and thunders, and lightnings; and there -was a great earthquake, such as was not since men were upon the earth, -so mighty an earthquake, and so great. - -16:19 And the great city was divided into three parts, and the cities -of the nations fell: and great Babylon came in remembrance before God, -to give unto her the cup of the wine of the fierceness of his wrath. - -16:20 And every island fled away, and the mountains were not found. - -16:21 And there fell upon men a great hail out of heaven, every stone -about the weight of a talent: and men blasphemed God because of the -plague of the hail; for the plague thereof was exceeding great. - -17:1 And there came one of the seven angels which had the seven vials, -and talked with me, saying unto me, Come hither; I will shew unto thee -the judgment of the great whore that sitteth upon many waters: 17:2 -With whom the kings of the earth have committed fornication, and the -inhabitants of the earth have been made drunk with the wine of her -fornication. - -17:3 So he carried me away in the spirit into the wilderness: and I -saw a woman sit upon a scarlet coloured beast, full of names of -blasphemy, having seven heads and ten horns. - -17:4 And the woman was arrayed in purple and scarlet colour, and -decked with gold and precious stones and pearls, having a golden cup -in her hand full of abominations and filthiness of her fornication: -17:5 And upon her forehead was a name written, MYSTERY, BABYLON THE -GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. - -17:6 And I saw the woman drunken with the blood of the saints, and -with the blood of the martyrs of Jesus: and when I saw her, I wondered -with great admiration. - -17:7 And the angel said unto me, Wherefore didst thou marvel? I will -tell thee the mystery of the woman, and of the beast that carrieth -her, which hath the seven heads and ten horns. - -17:8 The beast that thou sawest was, and is not; and shall ascend out -of the bottomless pit, and go into perdition: and they that dwell on -the earth shall wonder, whose names were not written in the book of -life from the foundation of the world, when they behold the beast that -was, and is not, and yet is. - -17:9 And here is the mind which hath wisdom. The seven heads are seven -mountains, on which the woman sitteth. - -17:10 And there are seven kings: five are fallen, and one is, and the -other is not yet come; and when he cometh, he must continue a short -space. - -17:11 And the beast that was, and is not, even he is the eighth, and -is of the seven, and goeth into perdition. - -17:12 And the ten horns which thou sawest are ten kings, which have -received no kingdom as yet; but receive power as kings one hour with -the beast. - -17:13 These have one mind, and shall give their power and strength -unto the beast. - -17:14 These shall make war with the Lamb, and the Lamb shall overcome -them: for he is Lord of lords, and King of kings: and they that are -with him are called, and chosen, and faithful. - -17:15 And he saith unto me, The waters which thou sawest, where the -whore sitteth, are peoples, and multitudes, and nations, and tongues. - -17:16 And the ten horns which thou sawest upon the beast, these shall -hate the whore, and shall make her desolate and naked, and shall eat -her flesh, and burn her with fire. - -17:17 For God hath put in their hearts to fulfil his will, and to -agree, and give their kingdom unto the beast, until the words of God -shall be fulfilled. - -17:18 And the woman which thou sawest is that great city, which -reigneth over the kings of the earth. - -18:1 And after these things I saw another angel come down from heaven, -having great power; and the earth was lightened with his glory. - -18:2 And he cried mightily with a strong voice, saying, Babylon the -great is fallen, is fallen, and is become the habitation of devils, -and the hold of every foul spirit, and a cage of every unclean and -hateful bird. - -18:3 For all nations have drunk of the wine of the wrath of her -fornication, and the kings of the earth have committed fornication -with her, and the merchants of the earth are waxed rich through the -abundance of her delicacies. - -18:4 And I heard another voice from heaven, saying, Come out of her, -my people, that ye be not partakers of her sins, and that ye receive -not of her plagues. - -18:5 For her sins have reached unto heaven, and God hath remembered -her iniquities. - -18:6 Reward her even as she rewarded you, and double unto her double -according to her works: in the cup which she hath filled fill to her -double. - -18:7 How much she hath glorified herself, and lived deliciously, so -much torment and sorrow give her: for she saith in her heart, I sit a -queen, and am no widow, and shall see no sorrow. - -18:8 Therefore shall her plagues come in one day, death, and mourning, -and famine; and she shall be utterly burned with fire: for strong is -the Lord God who judgeth her. - -18:9 And the kings of the earth, who have committed fornication and -lived deliciously with her, shall bewail her, and lament for her, when -they shall see the smoke of her burning, 18:10 Standing afar off for -the fear of her torment, saying, Alas, alas that great city Babylon, -that mighty city! for in one hour is thy judgment come. - -18:11 And the merchants of the earth shall weep and mourn over her; -for no man buyeth their merchandise any more: 18:12 The merchandise of -gold, and silver, and precious stones, and of pearls, and fine linen, -and purple, and silk, and scarlet, and all thyine wood, and all manner -vessels of ivory, and all manner vessels of most precious wood, and of -brass, and iron, and marble, 18:13 And cinnamon, and odours, and -ointments, and frankincense, and wine, and oil, and fine flour, and -wheat, and beasts, and sheep, and horses, and chariots, and slaves, -and souls of men. - -18:14 And the fruits that thy soul lusted after are departed from -thee, and all things which were dainty and goodly are departed from -thee, and thou shalt find them no more at all. - -18:15 The merchants of these things, which were made rich by her, -shall stand afar off for the fear of her torment, weeping and wailing, -18:16 And saying, Alas, alas that great city, that was clothed in fine -linen, and purple, and scarlet, and decked with gold, and precious -stones, and pearls! 18:17 For in one hour so great riches is come to -nought. And every shipmaster, and all the company in ships, and -sailors, and as many as trade by sea, stood afar off, 18:18 And cried -when they saw the smoke of her burning, saying, What city is like unto -this great city! 18:19 And they cast dust on their heads, and cried, -weeping and wailing, saying, Alas, alas that great city, wherein were -made rich all that had ships in the sea by reason of her costliness! -for in one hour is she made desolate. - -18:20 Rejoice over her, thou heaven, and ye holy apostles and -prophets; for God hath avenged you on her. - -18:21 And a mighty angel took up a stone like a great millstone, and -cast it into the sea, saying, Thus with violence shall that great city -Babylon be thrown down, and shall be found no more at all. - -18:22 And the voice of harpers, and musicians, and of pipers, and -trumpeters, shall be heard no more at all in thee; and no craftsman, -of whatsoever craft he be, shall be found any more in thee; and the -sound of a millstone shall be heard no more at all in thee; 18:23 And -the light of a candle shall shine no more at all in thee; and the -voice of the bridegroom and of the bride shall be heard no more at all -in thee: for thy merchants were the great men of the earth; for by thy -sorceries were all nations deceived. - -18:24 And in her was found the blood of prophets, and of saints, and -of all that were slain upon the earth. - -19:1 And after these things I heard a great voice of much people in -heaven, saying, Alleluia; Salvation, and glory, and honour, and power, -unto the Lord our God: 19:2 For true and righteous are his judgments: -for he hath judged the great whore, which did corrupt the earth with -her fornication, and hath avenged the blood of his servants at her -hand. - -19:3 And again they said, Alleluia And her smoke rose up for ever and -ever. - -19:4 And the four and twenty elders and the four beasts fell down and -worshipped God that sat on the throne, saying, Amen; Alleluia. - -19:5 And a voice came out of the throne, saying, Praise our God, all -ye his servants, and ye that fear him, both small and great. - -19:6 And I heard as it were the voice of a great multitude, and as the -voice of many waters, and as the voice of mighty thunderings, saying, -Alleluia: for the Lord God omnipotent reigneth. - -19:7 Let us be glad and rejoice, and give honour to him: for the -marriage of the Lamb is come, and his wife hath made herself ready. - -19:8 And to her was granted that she should be arrayed in fine linen, -clean and white: for the fine linen is the righteousness of saints. - -19:9 And he saith unto me, Write, Blessed are they which are called -unto the marriage supper of the Lamb. And he saith unto me, These are -the true sayings of God. - -19:10 And I fell at his feet to worship him. And he said unto me, See -thou do it not: I am thy fellowservant, and of thy brethren that have -the testimony of Jesus: worship God: for the testimony of Jesus is the -spirit of prophecy. - -19:11 And I saw heaven opened, and behold a white horse; and he that -sat upon him was called Faithful and True, and in righteousness he -doth judge and make war. - -19:12 His eyes were as a flame of fire, and on his head were many -crowns; and he had a name written, that no man knew, but he himself. - -19:13 And he was clothed with a vesture dipped in blood: and his name -is called The Word of God. - -19:14 And the armies which were in heaven followed him upon white -horses, clothed in fine linen, white and clean. - -19:15 And out of his mouth goeth a sharp sword, that with it he should -smite the nations: and he shall rule them with a rod of iron: and he -treadeth the winepress of the fierceness and wrath of Almighty God. - -19:16 And he hath on his vesture and on his thigh a name written, KING -OF KINGS, AND LORD OF LORDS. - -19:17 And I saw an angel standing in the sun; and he cried with a loud -voice, saying to all the fowls that fly in the midst of heaven, Come -and gather yourselves together unto the supper of the great God; 19:18 -That ye may eat the flesh of kings, and the flesh of captains, and the -flesh of mighty men, and the flesh of horses, and of them that sit on -them, and the flesh of all men, both free and bond, both small and -great. - -19:19 And I saw the beast, and the kings of the earth, and their -armies, gathered together to make war against him that sat on the -horse, and against his army. - -19:20 And the beast was taken, and with him the false prophet that -wrought miracles before him, with which he deceived them that had -received the mark of the beast, and them that worshipped his image. -These both were cast alive into a lake of fire burning with brimstone. - -19:21 And the remnant were slain with the sword of him that sat upon -the horse, which sword proceeded out of his mouth: and all the fowls -were filled with their flesh. - -20:1 And I saw an angel come down from heaven, having the key of the -bottomless pit and a great chain in his hand. - -20:2 And he laid hold on the dragon, that old serpent, which is the -Devil, and Satan, and bound him a thousand years, 20:3 And cast him -into the bottomless pit, and shut him up, and set a seal upon him, -that he should deceive the nations no more, till the thousand years -should be fulfilled: and after that he must be loosed a little season. - -20:4 And I saw thrones, and they sat upon them, and judgment was given -unto them: and I saw the souls of them that were beheaded for the -witness of Jesus, and for the word of God, and which had not -worshipped the beast, neither his image, neither had received his mark -upon their foreheads, or in their hands; and they lived and reigned -with Christ a thousand years. - -20:5 But the rest of the dead lived not again until the thousand years -were finished. This is the first resurrection. - -20:6 Blessed and holy is he that hath part in the first resurrection: -on such the second death hath no power, but they shall be priests of -God and of Christ, and shall reign with him a thousand years. - -20:7 And when the thousand years are expired, Satan shall be loosed -out of his prison, 20:8 And shall go out to deceive the nations which -are in the four quarters of the earth, Gog, and Magog, to gather them -together to battle: the number of whom is as the sand of the sea. - -20:9 And they went up on the breadth of the earth, and compassed the -camp of the saints about, and the beloved city: and fire came down -from God out of heaven, and devoured them. - -20:10 And the devil that deceived them was cast into the lake of fire -and brimstone, where the beast and the false prophet are, and shall be -tormented day and night for ever and ever. - -20:11 And I saw a great white throne, and him that sat on it, from -whose face the earth and the heaven fled away; and there was found no -place for them. - -20:12 And I saw the dead, small and great, stand before God; and the -books were opened: and another book was opened, which is the book of -life: and the dead were judged out of those things which were written -in the books, according to their works. - -20:13 And the sea gave up the dead which were in it; and death and -hell delivered up the dead which were in them: and they were judged -every man according to their works. - -20:14 And death and hell were cast into the lake of fire. This is the -second death. - -20:15 And whosoever was not found written in the book of life was cast -into the lake of fire. - -21:1 And I saw a new heaven and a new earth: for the first heaven and -the first earth were passed away; and there was no more sea. - -21:2 And I John saw the holy city, new Jerusalem, coming down from God -out of heaven, prepared as a bride adorned for her husband. - -21:3 And I heard a great voice out of heaven saying, Behold, the -tabernacle of God is with men, and he will dwell with them, and they -shall be his people, and God himself shall be with them, and be their -God. - -21:4 And God shall wipe away all tears from their eyes; and there -shall be no more death, neither sorrow, nor crying, neither shall -there be any more pain: for the former things are passed away. - -21:5 And he that sat upon the throne said, Behold, I make all things -new. - -And he said unto me, Write: for these words are true and faithful. - -21:6 And he said unto me, It is done. I am Alpha and Omega, the -beginning and the end. I will give unto him that is athirst of the -fountain of the water of life freely. - -21:7 He that overcometh shall inherit all things; and I will be his -God, and he shall be my son. - -21:8 But the fearful, and unbelieving, and the abominable, and -murderers, and whoremongers, and sorcerers, and idolaters, and all -liars, shall have their part in the lake which burneth with fire and -brimstone: which is the second death. - -21:9 And there came unto me one of the seven angels which had the -seven vials full of the seven last plagues, and talked with me, -saying, Come hither, I will shew thee the bride, the Lamb’s wife. - -21:10 And he carried me away in the spirit to a great and high -mountain, and shewed me that great city, the holy Jerusalem, -descending out of heaven from God, 21:11 Having the glory of God: and -her light was like unto a stone most precious, even like a jasper -stone, clear as crystal; 21:12 And had a wall great and high, and had -twelve gates, and at the gates twelve angels, and names written -thereon, which are the names of the twelve tribes of the children of -Israel: 21:13 On the east three gates; on the north three gates; on -the south three gates; and on the west three gates. - -21:14 And the wall of the city had twelve foundations, and in them the -names of the twelve apostles of the Lamb. - -21:15 And he that talked with me had a golden reed to measure the -city, and the gates thereof, and the wall thereof. - -21:16 And the city lieth foursquare, and the length is as large as the -breadth: and he measured the city with the reed, twelve thousand -furlongs. - -The length and the breadth and the height of it are equal. - -21:17 And he measured the wall thereof, an hundred and forty and four -cubits, according to the measure of a man, that is, of the angel. - -21:18 And the building of the wall of it was of jasper: and the city -was pure gold, like unto clear glass. - -21:19 And the foundations of the wall of the city were garnished with -all manner of precious stones. The first foundation was jasper; the -second, sapphire; the third, a chalcedony; the fourth, an emerald; -21:20 The fifth, sardonyx; the sixth, sardius; the seventh, -chrysolyte; the eighth, beryl; the ninth, a topaz; the tenth, a -chrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst. - -21:21 And the twelve gates were twelve pearls: every several gate was -of one pearl: and the street of the city was pure gold, as it were -transparent glass. - -21:22 And I saw no temple therein: for the Lord God Almighty and the -Lamb are the temple of it. - -21:23 And the city had no need of the sun, neither of the moon, to -shine in it: for the glory of God did lighten it, and the Lamb is the -light thereof. - -21:24 And the nations of them which are saved shall walk in the light -of it: and the kings of the earth do bring their glory and honour into -it. - -21:25 And the gates of it shall not be shut at all by day: for there -shall be no night there. - -21:26 And they shall bring the glory and honour of the nations into -it. - -21:27 And there shall in no wise enter into it any thing that -defileth, neither whatsoever worketh abomination, or maketh a lie: but -they which are written in the Lamb’s book of life. - -22:1 And he shewed me a pure river of water of life, clear as crystal, -proceeding out of the throne of God and of the Lamb. - -22:2 In the midst of the street of it, and on either side of the -river, was there the tree of life, which bare twelve manner of fruits, -and yielded her fruit every month: and the leaves of the tree were for -the healing of the nations. - -22:3 And there shall be no more curse: but the throne of God and of -the Lamb shall be in it; and his servants shall serve him: 22:4 And -they shall see his face; and his name shall be in their foreheads. - -22:5 And there shall be no night there; and they need no candle, -neither light of the sun; for the Lord God giveth them light: and they -shall reign for ever and ever. - -22:6 And he said unto me, These sayings are faithful and true: and the -Lord God of the holy prophets sent his angel to shew unto his servants -the things which must shortly be done. - -22:7 Behold, I come quickly: blessed is he that keepeth the sayings of -the prophecy of this book. - -22:8 And I John saw these things, and heard them. And when I had heard -and seen, I fell down to worship before the feet of the angel which -shewed me these things. - -22:9 Then saith he unto me, See thou do it not: for I am thy -fellowservant, and of thy brethren the prophets, and of them which -keep the sayings of this book: worship God. - -22:10 And he saith unto me, Seal not the sayings of the prophecy of -this book: for the time is at hand. - -22:11 He that is unjust, let him be unjust still: and he which is -filthy, let him be filthy still: and he that is righteous, let him be -righteous still: and he that is holy, let him be holy still. - -22:12 And, behold, I come quickly; and my reward is with me, to give -every man according as his work shall be. - -22:13 I am Alpha and Omega, the beginning and the end, the first and -the last. - -22:14 Blessed are they that do his commandments, that they may have -right to the tree of life, and may enter in through the gates into the -city. - -22:15 For without are dogs, and sorcerers, and whoremongers, and -murderers, and idolaters, and whosoever loveth and maketh a lie. - -22:16 I Jesus have sent mine angel to testify unto you these things in -the churches. I am the root and the offspring of David, and the bright -and morning star. - -22:17 And the Spirit and the bride say, Come. And let him that heareth -say, Come. And let him that is athirst come. And whosoever will, let -him take the water of life freely. - -22:18 For I testify unto every man that heareth the words of the -prophecy of this book, If any man shall add unto these things, God -shall add unto him the plagues that are written in this book: 22:19 -And if any man shall take away from the words of the book of this -prophecy, God shall take away his part out of the book of life, and -out of the holy city, and from the things which are written in this book. - -22:20 He which testifieth these things saith, Surely I come quickly. -Amen. - -Even so, come, Lord Jesus. - -22:21 The grace of our Lord Jesus Christ be with you all. 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Thus, we do not -necessarily keep eBooks in compliance with any particular paper -edition. - -Most people start at our website which has the main PG search -facility: www.gutenberg.org - -This website includes information about Project Gutenberg-tm, -including how to make donations to the Project Gutenberg Literary -Archive Foundation, how to help produce our new eBooks, and how to -subscribe to our email newsletter to hear about new eBooks. - diff --git a/code/jimi_spier/python/count_words/count_words.py b/code/jimi_spier/python/count_words/count_words.py deleted file mode 100644 index fb7f784c..00000000 --- a/code/jimi_spier/python/count_words/count_words.py +++ /dev/null @@ -1,30 +0,0 @@ -# Jimi Spier -# count_words.py -# 20220920 -# ----------------------Import------------------------------------------ # -from string import punctuation as a_punc #import built-in string library. Grab puncuation and call it a_punc - -# ----------------------File-Operations--------------------------------- # -with open("./Anguttaranikaya.txt", 'r') as file: # Open text file and call it file - text = file.read() #assign variable to the file.read() fucntion and call it text - - -# ----------------------Processing-------------------------------------- # - text = text.lower() # lowercase everything - new_file = "" #empty string - for chars in text: # loop through the text file and put each word into chars - if chars not in a_punc: # if the chars(words) don't contain puncuation - new_file = new_file + chars # add the word to the new_file list - list_file = new_file.split(" ") # split based on empty space - - counted = {} #empty dict to dump key/values - for char in list_file:# loop through each word in text file - if char in counted: # if a word in the list is found - counted[char] += 1 #each new discovered word receives a 1, unless more are found then adds 1 to value - else: - counted[char] = 1 #if the word doesn't appear again, leave it at one - sort_counted = sorted(counted.items(), key = lambda val : val[1], reverse=True) #takes lambda func to assign list to sorted tuple based on value reverse sorted - -# ----------------------Final-Result------------------------------------ # - - print(sort_counted) # print the sorted word tuple list to console \ No newline at end of file diff --git a/code/jimi_spier/python/count_words/dhamma.txt b/code/jimi_spier/python/count_words/dhamma.txt deleted file mode 100644 index 37d475f8..00000000 --- a/code/jimi_spier/python/count_words/dhamma.txt +++ /dev/null @@ -1,2083 +0,0 @@ -The Project Gutenberg EBook of The Dhammapada, by Unknown - -This eBook is for the use of anyone anywhere at no cost and with -almost no restrictions whatsoever. You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org - - -Title: The Dhammapada - -Author: Unknown - -Translator: F. Max Muller - -Posting Date: October 1, 2008 [EBook #2017] -Release Date: December, 1999 - -Language: English - - -*** START OF THIS PROJECT GUTENBERG EBOOK THE DHAMMAPADA *** - - - - -Produced by Tom Weiss - - - - - -THE DHAMMAPADA - -A Collection of Verses Being One of the Canonical Books of the Buddhists - -Translated from Pali by F. Max Muller - - -From: - - The Sacred Books of the East - Translated by Various Oriental Scholars - Edited by F. Max Muller - Volume X - Part I - - - - -[Note: The introduction, notes and index have been omitted.] - - - - -Contents - - Chapter 1: The Twin Verses - Chapter 2: On Earnestness - Chapter 3: Thought - Chapter 4: Flowers - Chapter 5: The Fool - Chapter 6: The Wise Man (Pandita) - Chapter 7: The Venerable (Arhat) - Chapter 8: The Thousands - Chapter 9: Evil - Chapter 10: Punishment - Chapter 11: Old Age - Chapter 12: Self - Chapter 13: The World - Chapter 14: The Buddha (the Awakened) - Chapter 15: Happiness - Chapter 16: Pleasure - Chapter 17: Anger - Chapter 18: Impurity - Chapter 19: The Just - Chapter 20: The Way - Chapter 21: Miscellaneous - Chapter 22: The Downward Course - Chapter 23: The Elephant - Chapter 24: Thirst - Chapter 25: The Bhikshu (Mendicant) - Chapter 26 The Brahmana (Arhat) - - - - -DHAMMAPADA - - - - -Chapter I. The Twin-Verses - -1. All that we are is the result of what we have thought: it is founded -on our thoughts, it is made up of our thoughts. If a man speaks or acts -with an evil thought, pain follows him, as the wheel follows the foot of -the ox that draws the carriage. - -2. All that we are is the result of what we have thought: it is founded -on our thoughts, it is made up of our thoughts. If a man speaks or acts -with a pure thought, happiness follows him, like a shadow that never -leaves him. - -3. "He abused me, he beat me, he defeated me, he robbed me,"--in those -who harbour such thoughts hatred will never cease. - -4. "He abused me, he beat me, he defeated me, he robbed me,"--in those -who do not harbour such thoughts hatred will cease. - -5. For hatred does not cease by hatred at any time: hatred ceases by -love, this is an old rule. - -6. The world does not know that we must all come to an end here;--but -those who know it, their quarrels cease at once. - -7. He who lives looking for pleasures only, his senses uncontrolled, -immoderate in his food, idle, and weak, Mara (the tempter) will -certainly overthrow him, as the wind throws down a weak tree. - -8. He who lives without looking for pleasures, his senses well -controlled, moderate in his food, faithful and strong, him Mara will -certainly not overthrow, any more than the wind throws down a rocky -mountain. - -9. He who wishes to put on the yellow dress without having cleansed -himself from sin, who disregards temperance and truth, is unworthy of -the yellow dress. - -10. But he who has cleansed himself from sin, is well grounded in all -virtues, and regards also temperance and truth, he is indeed worthy of -the yellow dress. - -11. They who imagine truth in untruth, and see untruth in truth, never -arrive at truth, but follow vain desires. - -12. They who know truth in truth, and untruth in untruth, arrive at -truth, and follow true desires. - -13. As rain breaks through an ill-thatched house, passion will break -through an unreflecting mind. - -14. As rain does not break through a well-thatched house, passion will -not break through a well-reflecting mind. - -15. The evil-doer mourns in this world, and he mourns in the next; he -mourns in both. He mourns and suffers when he sees the evil of his own -work. - -16. The virtuous man delights in this world, and he delights in the -next; he delights in both. He delights and rejoices, when he sees the -purity of his own work. - -17. The evil-doer suffers in this world, and he suffers in the next; he -suffers in both. He suffers when he thinks of the evil he has done; he -suffers more when going on the evil path. - -18. The virtuous man is happy in this world, and he is happy in the -next; he is happy in both. He is happy when he thinks of the good he has -done; he is still more happy when going on the good path. - -19. The thoughtless man, even if he can recite a large portion (of the -law), but is not a doer of it, has no share in the priesthood, but is -like a cowherd counting the cows of others. - -20. The follower of the law, even if he can recite only a small portion -(of the law), but, having forsaken passion and hatred and foolishness, -possesses true knowledge and serenity of mind, he, caring for nothing in -this world or that to come, has indeed a share in the priesthood. - - - - -Chapter II. On Earnestness - -21. Earnestness is the path of immortality (Nirvana), thoughtlessness -the path of death. Those who are in earnest do not die, those who are -thoughtless are as if dead already. - -22. Those who are advanced in earnestness, having understood this -clearly, delight in earnestness, and rejoice in the knowledge of the -Ariyas (the elect). - -23. These wise people, meditative, steady, always possessed of strong -powers, attain to Nirvana, the highest happiness. - -24. If an earnest person has roused himself, if he is not forgetful, -if his deeds are pure, if he acts with consideration, if he restrains -himself, and lives according to law,--then his glory will increase. - -25. By rousing himself, by earnestness, by restraint and control, the -wise man may make for himself an island which no flood can overwhelm. - -26. Fools follow after vanity, men of evil wisdom. The wise man keeps -earnestness as his best jewel. - -27. Follow not after vanity, nor after the enjoyment of love and lust! -He who is earnest and meditative, obtains ample joy. - -28. When the learned man drives away vanity by earnestness, he, the -wise, climbing the terraced heights of wisdom, looks down upon the -fools, serene he looks upon the toiling crowd, as one that stands on a -mountain looks down upon them that stand upon the plain. - -29. Earnest among the thoughtless, awake among the sleepers, the wise -man advances like a racer, leaving behind the hack. - -30. By earnestness did Maghavan (Indra) rise to the lordship of the -gods. People praise earnestness; thoughtlessness is always blamed. - -31. A Bhikshu (mendicant) who delights in earnestness, who looks with -fear on thoughtlessness, moves about like fire, burning all his fetters, -small or large. - -32. A Bhikshu (mendicant) who delights in reflection, who looks with -fear on thoughtlessness, cannot fall away (from his perfect state)--he -is close upon Nirvana. - - - - -Chapter III. Thought - -33. As a fletcher makes straight his arrow, a wise man makes straight -his trembling and unsteady thought, which is difficult to guard, -difficult to hold back. - -34. As a fish taken from his watery home and thrown on dry ground, our -thought trembles all over in order to escape the dominion of Mara (the -tempter). - -35. It is good to tame the mind, which is difficult to hold in and -flighty, rushing wherever it listeth; a tamed mind brings happiness. - -36. Let the wise man guard his thoughts, for they are difficult to -perceive, very artful, and they rush wherever they list: thoughts well -guarded bring happiness. - -37. Those who bridle their mind which travels far, moves about alone, -is without a body, and hides in the chamber (of the heart), will be free -from the bonds of Mara (the tempter). - -38. If a man's thoughts are unsteady, if he does not know the true law, -if his peace of mind is troubled, his knowledge will never be perfect. - -39. If a man's thoughts are not dissipated, if his mind is not -perplexed, if he has ceased to think of good or evil, then there is no -fear for him while he is watchful. - -40. Knowing that this body is (fragile) like a jar, and making this -thought firm like a fortress, one should attack Mara (the tempter) with -the weapon of knowledge, one should watch him when conquered, and should -never rest. - -41. Before long, alas! this body will lie on the earth, despised, -without understanding, like a useless log. - -42. Whatever a hater may do to a hater, or an enemy to an enemy, a -wrongly-directed mind will do us greater mischief. - -43. Not a mother, not a father will do so much, nor any other relative; -a well-directed mind will do us greater service. - - -Chapter IV. Flowers - -44. Who shall overcome this earth, and the world of Yama (the lord of -the departed), and the world of the gods? Who shall find out the plainly -shown path of virtue, as a clever man finds out the (right) flower? - -45. The disciple will overcome the earth, and the world of Yama, and the -world of the gods. The disciple will find out the plainly shown path of -virtue, as a clever man finds out the (right) flower. - -46. He who knows that this body is like froth, and has learnt that it -is as unsubstantial as a mirage, will break the flower-pointed arrow of -Mara, and never see the king of death. - -47. Death carries off a man who is gathering flowers and whose mind is -distracted, as a flood carries off a sleeping village. - -48. Death subdues a man who is gathering flowers, and whose mind is -distracted, before he is satiated in his pleasures. - -49. As the bee collects nectar and departs without injuring the flower, -or its colour or scent, so let a sage dwell in his village. - -50. Not the perversities of others, not their sins of commission or -omission, but his own misdeeds and negligences should a sage take notice -of. - -51. Like a beautiful flower, full of colour, but without scent, are the -fine but fruitless words of him who does not act accordingly. - -52. But, like a beautiful flower, full of colour and full of scent, are -the fine and fruitful words of him who acts accordingly. - -53. As many kinds of wreaths can be made from a heap of flowers, so many -good things may be achieved by a mortal when once he is born. - -54. The scent of flowers does not travel against the wind, nor (that -of) sandal-wood, or of Tagara and Mallika flowers; but the odour of good -people travels even against the wind; a good man pervades every place. - -55. Sandal-wood or Tagara, a lotus-flower, or a Vassiki, among these -sorts of perfumes, the perfume of virtue is unsurpassed. - -56. Mean is the scent that comes from Tagara and sandal-wood;--the -perfume of those who possess virtue rises up to the gods as the highest. - -57. Of the people who possess these virtues, who live without -thoughtlessness, and who are emancipated through true knowledge, Mara, -the tempter, never finds the way. - -58, 59. As on a heap of rubbish cast upon the highway the lily will -grow full of sweet perfume and delight, thus the disciple of the truly -enlightened Buddha shines forth by his knowledge among those who are -like rubbish, among the people that walk in darkness. - - - - -Chapter V. The Fool - -60. Long is the night to him who is awake; long is a mile to him who is -tired; long is life to the foolish who do not know the true law. - -61. If a traveller does not meet with one who is his better, or -his equal, let him firmly keep to his solitary journey; there is no -companionship with a fool. - -62. "These sons belong to me, and this wealth belongs to me," with such -thoughts a fool is tormented. He himself does not belong to himself; how -much less sons and wealth? - -63. The fool who knows his foolishness, is wise at least so far. But a -fool who thinks himself wise, he is called a fool indeed. - -64. If a fool be associated with a wise man even all his life, he will -perceive the truth as little as a spoon perceives the taste of soup. - -65. If an intelligent man be associated for one minute only with a wise -man, he will soon perceive the truth, as the tongue perceives the taste -of soup. - -66. Fools of little understanding have themselves for their greatest -enemies, for they do evil deeds which must bear bitter fruits. - -67. That deed is not well done of which a man must repent, and the -reward of which he receives crying and with a tearful face. - -68. No, that deed is well done of which a man does not repent, and the -reward of which he receives gladly and cheerfully. - -69. As long as the evil deed done does not bear fruit, the fool thinks -it is like honey; but when it ripens, then the fool suffers grief. - -70. Let a fool month after month eat his food (like an ascetic) with the -tip of a blade of Kusa grass, yet he is not worth the sixteenth particle -of those who have well weighed the law. - -71. An evil deed, like newly-drawn milk, does not turn (suddenly); -smouldering, like fire covered by ashes, it follows the fool. - -72. And when the evil deed, after it has become known, brings sorrow to -the fool, then it destroys his bright lot, nay, it cleaves his head. - -73. Let the fool wish for a false reputation, for precedence among the -Bhikshus, for lordship in the convents, for worship among other people! - -74. "May both the layman and he who has left the world think that this -is done by me; may they be subject to me in everything which is to be -done or is not to be done," thus is the mind of the fool, and his desire -and pride increase. - -75. "One is the road that leads to wealth, another the road that leads -to Nirvana;" if the Bhikshu, the disciple of Buddha, has learnt this, -he will not yearn for honour, he will strive after separation from the -world. - - - - -Chapter VI. The Wise Man (Pandita) - -76. If you see an intelligent man who tells you where true treasures are -to be found, who shows what is to be avoided, and administers reproofs, -follow that wise man; it will be better, not worse, for those who follow -him. - -77. Let him admonish, let him teach, let him forbid what is -improper!--he will be beloved of the good, by the bad he will be hated. - -78. Do not have evil-doers for friends, do not have low people for -friends: have virtuous people for friends, have for friends the best of -men. - -79. He who drinks in the law lives happily with a serene mind: the sage -rejoices always in the law, as preached by the elect (Ariyas). - -80. Well-makers lead the water (wherever they like); fletchers bend the -arrow; carpenters bend a log of wood; wise people fashion themselves. - -81. As a solid rock is not shaken by the wind, wise people falter not -amidst blame and praise. - -82. Wise people, after they have listened to the laws, become serene, -like a deep, smooth, and still lake. - -83. Good people walk on whatever befall, the good do not prattle, -longing for pleasure; whether touched by happiness or sorrow wise people -never appear elated or depressed. - -84. If, whether for his own sake, or for the sake of others, a man -wishes neither for a son, nor for wealth, nor for lordship, and if he -does not wish for his own success by unfair means, then he is good, -wise, and virtuous. - -85. Few are there among men who arrive at the other shore (become -Arhats); the other people here run up and down the shore. - -86. But those who, when the law has been well preached to them, follow -the law, will pass across the dominion of death, however difficult to -overcome. - -87, 88. A wise man should leave the dark state (of ordinary life), and -follow the bright state (of the Bhikshu). After going from his home to -a homeless state, he should in his retirement look for enjoyment where -there seemed to be no enjoyment. Leaving all pleasures behind, and -calling nothing his own, the wise man should purge himself from all the -troubles of the mind. - -89. Those whose mind is well grounded in the (seven) elements of -knowledge, who without clinging to anything, rejoice in freedom from -attachment, whose appetites have been conquered, and who are full of -light, are free (even) in this world. - - - - -Chapter VII. The Venerable (Arhat). - -90. There is no suffering for him who has finished his journey, and -abandoned grief, who has freed himself on all sides, and thrown off all -fetters. - -91. They depart with their thoughts well-collected, they are not happy -in their abode; like swans who have left their lake, they leave their -house and home. - -92. Men who have no riches, who live on recognised food, who have -perceived void and unconditioned freedom (Nirvana), their path is -difficult to understand, like that of birds in the air. - -93. He whose appetites are stilled, who is not absorbed in enjoyment, -who has perceived void and unconditioned freedom (Nirvana), his path is -difficult to understand, like that of birds in the air. - -94. The gods even envy him whose senses, like horses well broken in by -the driver, have been subdued, who is free from pride, and free from -appetites. - -95. Such a one who does his duty is tolerant like the earth, like -Indra's bolt; he is like a lake without mud; no new births are in store -for him. - -96. His thought is quiet, quiet are his word and deed, when he has -obtained freedom by true knowledge, when he has thus become a quiet man. - -97. The man who is free from credulity, but knows the uncreated, who has -cut all ties, removed all temptations, renounced all desires, he is the -greatest of men. - -98. In a hamlet or in a forest, in the deep water or on the dry land, -wherever venerable persons (Arhanta) dwell, that place is delightful. - -99. Forests are delightful; where the world finds no delight, there the -passionless will find delight, for they look not for pleasures. - - - - -Chapter VIII. The Thousands - -100. Even though a speech be a thousand (of words), but made up of -senseless words, one word of sense is better, which if a man hears, he -becomes quiet. - -101. Even though a Gatha (poem) be a thousand (of words), but made up of -senseless words, one word of a Gatha is better, which if a man hears, he -becomes quiet. - -102. Though a man recite a hundred Gathas made up of senseless words, -one word of the law is better, which if a man hears, he becomes quiet. - -103. If one man conquer in battle a thousand times thousand men, and if -another conquer himself, he is the greatest of conquerors. - -104, 105. One's own self conquered is better than all other people; not -even a god, a Gandharva, not Mara with Brahman could change into defeat -the victory of a man who has vanquished himself, and always lives under -restraint. - -106. If a man for a hundred years sacrifice month after month with a -thousand, and if he but for one moment pay homage to a man whose soul is -grounded (in true knowledge), better is that homage than sacrifice for a -hundred years. - -107. If a man for a hundred years worship Agni (fire) in the forest, and -if he but for one moment pay homage to a man whose soul is grounded -(in true knowledge), better is that homage than sacrifice for a hundred -years. - -108. Whatever a man sacrifice in this world as an offering or as an -oblation for a whole year in order to gain merit, the whole of it is -not worth a quarter (a farthing); reverence shown to the righteous is -better. - -109. He who always greets and constantly reveres the aged, four things -will increase to him, viz. life, beauty, happiness, power. - -110. But he who lives a hundred years, vicious and unrestrained, a life -of one day is better if a man is virtuous and reflecting. - -111. And he who lives a hundred years, ignorant and unrestrained, a life -of one day is better if a man is wise and reflecting. - -112. And he who lives a hundred years, idle and weak, a life of one day -is better if a man has attained firm strength. - -113. And he who lives a hundred years, not seeing beginning and end, a -life of one day is better if a man sees beginning and end. - -114. And he who lives a hundred years, not seeing the immortal place, a -life of one day is better if a man sees the immortal place. - -115. And he who lives a hundred years, not seeing the highest law, a -life of one day is better if a man sees the highest law. - - - - -Chapter IX. Evil - -116. If a man would hasten towards the good, he should keep his thought -away from evil; if a man does what is good slothfully, his mind delights -in evil. - -117. If a man commits a sin, let him not do it again; let him not -delight in sin: pain is the outcome of evil. - -118. If a man does what is good, let him do it again; let him delight in -it: happiness is the outcome of good. - -119. Even an evil-doer sees happiness as long as his evil deed has not -ripened; but when his evil deed has ripened, then does the evil-doer see -evil. - -120. Even a good man sees evil days, as long as his good deed has not -ripened; but when his good deed has ripened, then does the good man see -happy days. - -121. Let no man think lightly of evil, saying in his heart, It will not -come nigh unto me. Even by the falling of water-drops a water-pot is -filled; the fool becomes full of evil, even if he gather it little by -little. - -122. Let no man think lightly of good, saying in his heart, It will not -come nigh unto me. Even by the falling of water-drops a water-pot is -filled; the wise man becomes full of good, even if he gather it little -by little. - -123. Let a man avoid evil deeds, as a merchant, if he has few companions -and carries much wealth, avoids a dangerous road; as a man who loves -life avoids poison. - -124. He who has no wound on his hand, may touch poison with his hand; -poison does not affect one who has no wound; nor is there evil for one -who does not commit evil. - -125. If a man offend a harmless, pure, and innocent person, the evil -falls back upon that fool, like light dust thrown up against the wind. - -126. Some people are born again; evil-doers go to hell; righteous -people go to heaven; those who are free from all worldly desires attain -Nirvana. - -127. Not in the sky, not in the midst of the sea, not if we enter into -the clefts of the mountains, is there known a spot in the whole world -where death could not overcome (the mortal). - - - - -Chapter X. Punishment - -129. All men tremble at punishment, all men fear death; remember that -you are like unto them, and do not kill, nor cause slaughter. - -130. All men tremble at punishment, all men love life; remember that -thou art like unto them, and do not kill, nor cause slaughter. - -131. He who seeking his own happiness punishes or kills beings who also -long for happiness, will not find happiness after death. - -132. He who seeking his own happiness does not punish or kill beings who -also long for happiness, will find happiness after death. - -133. Do not speak harshly to anybody; those who are spoken to will -answer thee in the same way. Angry speech is painful, blows for blows -will touch thee. - -134. If, like a shattered metal plate (gong), thou utter not, then thou -hast reached Nirvana; contention is not known to thee. - -135. As a cowherd with his staff drives his cows into the stable, so do -Age and Death drive the life of men. - -136. A fool does not know when he commits his evil deeds: but the wicked -man burns by his own deeds, as if burnt by fire. - -137. He who inflicts pain on innocent and harmless persons, will soon -come to one of these ten states: - -138. He will have cruel suffering, loss, injury of the body, heavy -affliction, or loss of mind, - -139. Or a misfortune coming from the king, or a fearful accusation, or -loss of relations, or destruction of treasures, - -140. Or lightning-fire will burn his houses; and when his body is -destroyed, the fool will go to hell. - -141. Not nakedness, not platted hair, not dirt, not fasting, or lying on -the earth, not rubbing with dust, not sitting motionless, can purify a -mortal who has not overcome desires. - -142. He who, though dressed in fine apparel, exercises tranquillity, is -quiet, subdued, restrained, chaste, and has ceased to find fault with -all other beings, he indeed is a Brahmana, an ascetic (sramana), a friar -(bhikshu). - -143. Is there in this world any man so restrained by humility that he -does not mind reproof, as a well-trained horse the whip? - -144. Like a well-trained horse when touched by the whip, be ye active -and lively, and by faith, by virtue, by energy, by meditation, by -discernment of the law you will overcome this great pain (of reproof), -perfect in knowledge and in behaviour, and never forgetful. - -145. Well-makers lead the water (wherever they like); fletchers bend the -arrow; carpenters bend a log of wood; good people fashion themselves. - - - - -Chapter XI. Old Age - -146. How is there laughter, how is there joy, as this world is always -burning? Why do you not seek a light, ye who are surrounded by darkness? - -147. Look at this dressed-up lump, covered with wounds, joined together, -sickly, full of many thoughts, which has no strength, no hold! - -148. This body is wasted, full of sickness, and frail; this heap of -corruption breaks to pieces, life indeed ends in death. - -149. Those white bones, like gourds thrown away in the autumn, what -pleasure is there in looking at them? - -150. After a stronghold has been made of the bones, it is covered with -flesh and blood, and there dwell in it old age and death, pride and -deceit. - -151. The brilliant chariots of kings are destroyed, the body also -approaches destruction, but the virtue of good people never approaches -destruction,--thus do the good say to the good. - -152. A man who has learnt little, grows old like an ox; his flesh grows, -but his knowledge does not grow. - -153, 154. Looking for the maker of this tabernacle, I shall have to run -through a course of many births, so long as I do not find (him); and -painful is birth again and again. But now, maker of the tabernacle, thou -hast been seen; thou shalt not make up this tabernacle again. All thy -rafters are broken, thy ridge-pole is sundered; the mind, approaching -the Eternal (visankhara, nirvana), has attained to the extinction of all -desires. - -155. Men who have not observed proper discipline, and have not gained -treasure in their youth, perish like old herons in a lake without fish. - -156. Men who have not observed proper discipline, and have not gained -treasure in their youth, lie, like broken bows, sighing after the past. - - - - -Chapter XII. Self - -157. If a man hold himself dear, let him watch himself carefully; during -one at least out of the three watches a wise man should be watchful. - -158. Let each man direct himself first to what is proper, then let him -teach others; thus a wise man will not suffer. - -159. If a man make himself as he teaches others to be, then, being -himself well subdued, he may subdue (others); one's own self is indeed -difficult to subdue. - -160. Self is the lord of self, who else could be the lord? With self -well subdued, a man finds a lord such as few can find. - -161. The evil done by oneself, self-begotten, self-bred, crushes the -foolish, as a diamond breaks a precious stone. - -162. He whose wickedness is very great brings himself down to that state -where his enemy wishes him to be, as a creeper does with the tree which -it surrounds. - -163. Bad deeds, and deeds hurtful to ourselves, are easy to do; what is -beneficial and good, that is very difficult to do. - -164. The foolish man who scorns the rule of the venerable (Arahat), of -the elect (Ariya), of the virtuous, and follows false doctrine, he bears -fruit to his own destruction, like the fruits of the Katthaka reed. - -165. By oneself the evil is done, by oneself one suffers; by oneself -evil is left undone, by oneself one is purified. Purity and impurity -belong to oneself, no one can purify another. - -166. Let no one forget his own duty for the sake of another's, however -great; let a man, after he has discerned his own duty, be always -attentive to his duty. - - - - -Chapter XIII. The World - -167. Do not follow the evil law! Do not live on in thoughtlessness! Do -not follow false doctrine! Be not a friend of the world. - -168. Rouse thyself! do not be idle! Follow the law of virtue! The -virtuous rests in bliss in this world and in the next. - -169. Follow the law of virtue; do not follow that of sin. The virtuous -rests in bliss in this world and in the next. - -170. Look upon the world as a bubble, look upon it as a mirage: the king -of death does not see him who thus looks down upon the world. - -171. Come, look at this glittering world, like unto a royal chariot; the -foolish are immersed in it, but the wise do not touch it. - -172. He who formerly was reckless and afterwards became sober, brightens -up this world, like the moon when freed from clouds. - -173. He whose evil deeds are covered by good deeds, brightens up this -world, like the moon when freed from clouds. - -174. This world is dark, few only can see here; a few only go to heaven, -like birds escaped from the net. - -175. The swans go on the path of the sun, they go through the ether by -means of their miraculous power; the wise are led out of this world, -when they have conquered Mara and his train. - -176. If a man has transgressed one law, and speaks lies, and scoffs at -another world, there is no evil he will not do. - -177. The uncharitable do not go to the world of the gods; fools only do -not praise liberality; a wise man rejoices in liberality, and through it -becomes blessed in the other world. - -178. Better than sovereignty over the earth, better than going to -heaven, better than lordship over all worlds, is the reward of the first -step in holiness. - - - - -Chapter XIV. The Buddha (The Awakened) - -179. He whose conquest is not conquered again, into whose conquest no -one in this world enters, by what track can you lead him, the Awakened, -the Omniscient, the trackless? - -180. He whom no desire with its snares and poisons can lead astray, -by what track can you lead him, the Awakened, the Omniscient, the -trackless? - -181. Even the gods envy those who are awakened and not forgetful, who -are given to meditation, who are wise, and who delight in the repose of -retirement (from the world). - -182. Difficult (to obtain) is the conception of men, difficult is the -life of mortals, difficult is the hearing of the True Law, difficult is -the birth of the Awakened (the attainment of Buddhahood). - -183. Not to commit any sin, to do good, and to purify one's mind, that -is the teaching of (all) the Awakened. - -184. The Awakened call patience the highest penance, long-suffering the -highest Nirvana; for he is not an anchorite (pravragita) who strikes -others, he is not an ascetic (sramana) who insults others. - -185. Not to blame, not to strike, to live restrained under the law, -to be moderate in eating, to sleep and sit alone, and to dwell on the -highest thoughts,--this is the teaching of the Awakened. - -186. There is no satisfying lusts, even by a shower of gold pieces; he -who knows that lusts have a short taste and cause pain, he is wise; - -187. Even in heavenly pleasures he finds no satisfaction, the disciple -who is fully awakened delights only in the destruction of all desires. - -188. Men, driven by fear, go to many a refuge, to mountains and forests, -to groves and sacred trees. - -189. But that is not a safe refuge, that is not the best refuge; a man -is not delivered from all pains after having gone to that refuge. - -190. He who takes refuge with Buddha, the Law, and the Church; he who, -with clear understanding, sees the four holy truths:-- - -191. Viz. pain, the origin of pain, the destruction of pain, and the -eightfold holy way that leads to the quieting of pain;-- - -192. That is the safe refuge, that is the best refuge; having gone to -that refuge, a man is delivered from all pain. - -193. A supernatural person (a Buddha) is not easily found, he is not -born everywhere. Wherever such a sage is born, that race prospers. - -194. Happy is the arising of the awakened, happy is the teaching of the -True Law, happy is peace in the church, happy is the devotion of those -who are at peace. - -195, 196. He who pays homage to those who deserve homage, whether the -awakened (Buddha) or their disciples, those who have overcome the host -(of evils), and crossed the flood of sorrow, he who pays homage to -such as have found deliverance and know no fear, his merit can never be -measured by anybody. - - - - -Chapter XV. Happiness - -197. Let us live happily then, not hating those who hate us! among men -who hate us let us dwell free from hatred! - -198. Let us live happily then, free from ailments among the ailing! -among men who are ailing let us dwell free from ailments! - -199. Let us live happily then, free from greed among the greedy! among -men who are greedy let us dwell free from greed! - -200. Let us live happily then, though we call nothing our own! We shall -be like the bright gods, feeding on happiness! - -201. Victory breeds hatred, for the conquered is unhappy. He who has -given up both victory and defeat, he, the contented, is happy. - -202. There is no fire like passion; there is no losing throw like -hatred; there is no pain like this body; there is no happiness higher -than rest. - -203. Hunger is the worst of diseases, the body the greatest of pains; if -one knows this truly, that is Nirvana, the highest happiness. - -204. Health is the greatest of gifts, contentedness the best riches; -trust is the best of relationships, Nirvana the highest happiness. - -205. He who has tasted the sweetness of solitude and tranquillity, -is free from fear and free from sin, while he tastes the sweetness of -drinking in the law. - -206. The sight of the elect (Arya) is good, to live with them is always -happiness; if a man does not see fools, he will be truly happy. - -207. He who walks in the company of fools suffers a long way; company -with fools, as with an enemy, is always painful; company with the wise -is pleasure, like meeting with kinsfolk. - -208. Therefore, one ought to follow the wise, the intelligent, the -learned, the much enduring, the dutiful, the elect; one ought to follow -a good and wise man, as the moon follows the path of the stars. - - - - -Chapter XVI. Pleasure - -209. He who gives himself to vanity, and does not give himself to -meditation, forgetting the real aim (of life) and grasping at pleasure, -will in time envy him who has exerted himself in meditation. - -210. Let no man ever look for what is pleasant, or what is unpleasant. -Not to see what is pleasant is pain, and it is pain to see what is -unpleasant. - -211. Let, therefore, no man love anything; loss of the beloved is evil. -Those who love nothing and hate nothing, have no fetters. - -212. From pleasure comes grief, from pleasure comes fear; he who is free -from pleasure knows neither grief nor fear. - -213. From affection comes grief, from affection comes fear; he who is -free from affection knows neither grief nor fear. - -214. From lust comes grief, from lust comes fear; he who is free from -lust knows neither grief nor fear. - -215. From love comes grief, from love comes fear; he who is free from -love knows neither grief nor fear. - -216. From greed comes grief, from greed comes fear; he who is free from -greed knows neither grief nor fear. - -217. He who possesses virtue and intelligence, who is just, speaks the -truth, and does what is his own business, him the world will hold dear. - -218. He in whom a desire for the Ineffable (Nirvana) has sprung up, who -is satisfied in his mind, and whose thoughts are not bewildered by love, -he is called urdhvamsrotas (carried upwards by the stream). - -219. Kinsmen, friends, and lovers salute a man who has been long away, -and returns safe from afar. - -220. In like manner his good works receive him who has done good, and -has gone from this world to the other;--as kinsmen receive a friend on -his return. - - - - -Chapter XVII. Anger - -221. Let a man leave anger, let him forsake pride, let him overcome all -bondage! No sufferings befall the man who is not attached to name and -form, and who calls nothing his own. - -222. He who holds back rising anger like a rolling chariot, him I call a -real driver; other people are but holding the reins. - -223. Let a man overcome anger by love, let him overcome evil by good; -let him overcome the greedy by liberality, the liar by truth! - -224. Speak the truth, do not yield to anger; give, if thou art asked for -little; by these three steps thou wilt go near the gods. - -225. The sages who injure nobody, and who always control their body, -they will go to the unchangeable place (Nirvana), where, if they have -gone, they will suffer no more. - -226. Those who are ever watchful, who study day and night, and who -strive after Nirvana, their passions will come to an end. - -227. This is an old saying, O Atula, this is not only of to-day: `They -blame him who sits silent, they blame him who speaks much, they also -blame him who says little; there is no one on earth who is not blamed.' - -228. There never was, there never will be, nor is there now, a man who -is always blamed, or a man who is always praised. - -229, 230. But he whom those who discriminate praise continually day -after day, as without blemish, wise, rich in knowledge and virtue, who -would dare to blame him, like a coin made of gold from the Gambu river? -Even the gods praise him, he is praised even by Brahman. - -231. Beware of bodily anger, and control thy body! Leave the sins of the -body, and with thy body practise virtue! - -232. Beware of the anger of the tongue, and control thy tongue! Leave -the sins of the tongue, and practise virtue with thy tongue! - -233. Beware of the anger of the mind, and control thy mind! Leave the -sins of the mind, and practise virtue with thy mind! - -234. The wise who control their body, who control their tongue, the wise -who control their mind, are indeed well controlled. - - - - -Chapter XVIII. Impurity - -235. Thou art now like a sear leaf, the messengers of death (Yama) have -come near to thee; thou standest at the door of thy departure, and thou -hast no provision for thy journey. - -236. Make thyself an island, work hard, be wise! When thy impurities -are blown away, and thou art free from guilt, thou wilt enter into the -heavenly world of the elect (Ariya). - -237. Thy life has come to an end, thou art come near to death (Yama), -there is no resting-place for thee on the road, and thou hast no -provision for thy journey. - -238. Make thyself an island, work hard, be wise! When thy impurities are -blown away, and thou art free from guilt, thou wilt not enter again into -birth and decay. - -239. Let a wise man blow off the impurities of his self, as a smith -blows off the impurities of silver one by one, little by little, and -from time to time. - -240. As the impurity which springs from the iron, when it springs from -it, destroys it; thus do a transgressor's own works lead him to the evil -path. - -241. The taint of prayers is non-repetition; the taint of houses, -non-repair; the taint of the body is sloth; the taint of a watchman, -thoughtlessness. - -242. Bad conduct is the taint of woman, greediness the taint of a -benefactor; tainted are all evil ways in this world and in the next. - -243. But there is a taint worse than all taints,--ignorance is -the greatest taint. O mendicants! throw off that taint, and become -taintless! - -244. Life is easy to live for a man who is without shame, a crow hero, a -mischief-maker, an insulting, bold, and wretched fellow. - -245. But life is hard to live for a modest man, who always looks for -what is pure, who is disinterested, quiet, spotless, and intelligent. - -246. He who destroys life, who speaks untruth, who in this world takes -what is not given him, who goes to another man's wife; - -247. And the man who gives himself to drinking intoxicating liquors, he, -even in this world, digs up his own root. - -248. O man, know this, that the unrestrained are in a bad state; take -care that greediness and vice do not bring thee to grief for a long -time! - -249. The world gives according to their faith or according to their -pleasure: if a man frets about the food and the drink given to others, -he will find no rest either by day or by night. - -250. He in whom that feeling is destroyed, and taken out with the very -root, finds rest by day and by night. - -251. There is no fire like passion, there is no shark like hatred, there -is no snare like folly, there is no torrent like greed. - -252. The fault of others is easily perceived, but that of oneself is -difficult to perceive; a man winnows his neighbour's faults like chaff, -but his own fault he hides, as a cheat hides the bad die from the -gambler. - -253. If a man looks after the faults of others, and is always inclined -to be offended, his own passions will grow, and he is far from the -destruction of passions. - -254. There is no path through the air, a man is not a Samana by outward -acts. The world delights in vanity, the Tathagatas (the Buddhas) are -free from vanity. - -255. There is no path through the air, a man is not a Samana by outward -acts. No creatures are eternal; but the awakened (Buddha) are never -shaken. - - - - -Chapter XIX. The Just - -256, 257. A man is not just if he carries a matter by violence; no, he -who distinguishes both right and wrong, who is learned and leads others, -not by violence, but by law and equity, and who is guarded by the law -and intelligent, he is called just. - -258. A man is not learned because he talks much; he who is patient, free -from hatred and fear, he is called learned. - -259. A man is not a supporter of the law because he talks much; even if -a man has learnt little, but sees the law bodily, he is a supporter of -the law, a man who never neglects the law. - -260. A man is not an elder because his head is grey; his age may be -ripe, but he is called `Old-in-vain.' - -261. He in whom there is truth, virtue, love, restraint, moderation, he -who is free from impurity and is wise, he is called an elder. - -262. An envious greedy, dishonest man does not become respectable by -means of much talking only, or by the beauty of his complexion. - -263. He in whom all this is destroyed, and taken out with the very root, -he, when freed from hatred and wise, is called respectable. - -264. Not by tonsure does an undisciplined man who speaks falsehood -become a Samana; can a man be a Samana who is still held captive by -desire and greediness? - -265. He who always quiets the evil, whether small or large, he is called -a Samana (a quiet man), because he has quieted all evil. - -266. A man is not a mendicant (Bhikshu) simply because he asks others -for alms; he who adopts the whole law is a Bhikshu, not he who only -begs. - -267. He who is above good and evil, who is chaste, who with knowledge -passes through the world, he indeed is called a Bhikshu. - -268, 269. A man is not a Muni because he observes silence (mona, i.e. -mauna), if he is foolish and ignorant; but the wise who, taking the -balance, chooses the good and avoids evil, he is a Muni, and is a Muni -thereby; he who in this world weighs both sides is called a Muni. - -270. A man is not an elect (Ariya) because he injures living creatures; -because he has pity on all living creatures, therefore is a man called -Ariya. - -271, 272. Not only by discipline and vows, not only by much learning, -not by entering into a trance, not by sleeping alone, do I earn the -happiness of release which no worldling can know. Bhikshu, be not -confident as long as thou hast not attained the extinction of desires. - - - - -Chapter XX. The Way - -273. The best of ways is the eightfold; the best of truths the four -words; the best of virtues passionlessness; the best of men he who has -eyes to see. - -274. This is the way, there is no other that leads to the purifying of -intelligence. Go on this way! Everything else is the deceit of Mara (the -tempter). - -275. If you go on this way, you will make an end of pain! The way was -preached by me, when I had understood the removal of the thorns (in the -flesh). - -276. You yourself must make an effort. The Tathagatas (Buddhas) are only -preachers. The thoughtful who enter the way are freed from the bondage -of Mara. - -277. `All created things perish,' he who knows and sees this becomes -passive in pain; this is the way to purity. - -278. `All created things are grief and pain,' he who knows and sees this -becomes passive in pain; this is the way that leads to purity. - -279. `All forms are unreal,' he who knows and sees this becomes passive -in pain; this is the way that leads to purity. - -280. He who does not rouse himself when it is time to rise, who, though -young and strong, is full of sloth, whose will and thought are weak, -that lazy and idle man will never find the way to knowledge. - -281. Watching his speech, well restrained in mind, let a man never -commit any wrong with his body! Let a man but keep these three roads of -action clear, and he will achieve the way which is taught by the wise. - -282. Through zeal knowledge is gotten, through lack of zeal knowledge is -lost; let a man who knows this double path of gain and loss thus place -himself that knowledge may grow. - -283. Cut down the whole forest (of lust), not a tree only! Danger comes -out of the forest (of lust). When you have cut down both the forest (of -lust) and its undergrowth, then, Bhikshus, you will be rid of the forest -and free! - -284. So long as the love of man towards women, even the smallest, is not -destroyed, so long is his mind in bondage, as the calf that drinks milk -is to its mother. - -285. Cut out the love of self, like an autumn lotus, with thy hand! -Cherish the road of peace. Nirvana has been shown by Sugata (Buddha). - -286. `Here I shall dwell in the rain, here in winter and summer,' thus -the fool meditates, and does not think of his death. - -287. Death comes and carries off that man, praised for his children and -flocks, his mind distracted, as a flood carries off a sleeping village. - -288. Sons are no help, nor a father, nor relations; there is no help -from kinsfolk for one whom death has seized. - -289. A wise and good man who knows the meaning of this, should quickly -clear the way that leads to Nirvana. - - - - -Chapter XXI. Miscellaneous - -290. If by leaving a small pleasure one sees a great pleasure, let a -wise man leave the small pleasure, and look to the great. - -291. He who, by causing pain to others, wishes to obtain pleasure for -himself, he, entangled in the bonds of hatred, will never be free from -hatred. - -292. What ought to be done is neglected, what ought not to be done is -done; the desires of unruly, thoughtless people are always increasing. - -293. But they whose whole watchfulness is always directed to their body, -who do not follow what ought not to be done, and who steadfastly do what -ought to be done, the desires of such watchful and wise people will come -to an end. - -294. A true Brahmana goes scatheless, though he have killed father and -mother, and two valiant kings, though he has destroyed a kingdom with -all its subjects. - -295. A true Brahmana goes scatheless, though he have killed father and -mother, and two holy kings, and an eminent man besides. - -296. The disciples of Gotama (Buddha) are always well awake, and their -thoughts day and night are always set on Buddha. - -297. The disciples of Gotama are always well awake, and their thoughts -day and night are always set on the law. - -298. The disciples of Gotama are always well awake, and their thoughts -day and night are always set on the church. - -299. The disciples of Gotama are always well awake, and their thoughts -day and night are always set on their body. - -300. The disciples of Gotama are always well awake, and their mind day -and night always delights in compassion. - -301. The disciples of Gotama are always well awake, and their mind day -and night always delights in meditation. - -302. It is hard to leave the world (to become a friar), it is hard to -enjoy the world; hard is the monastery, painful are the houses; painful -it is to dwell with equals (to share everything in common) and the -itinerant mendicant is beset with pain. Therefore let no man be an -itinerant mendicant and he will not be beset with pain. - -303. Whatever place a faithful, virtuous, celebrated, and wealthy man -chooses, there he is respected. - -304. Good people shine from afar, like the snowy mountains; bad people -are not seen, like arrows shot by night. - -305. He alone who, without ceasing, practises the duty of sitting -alone and sleeping alone, he, subduing himself, will rejoice in the -destruction of all desires alone, as if living in a forest. - - - - -Chapter XXII. The Downward Course - -306. He who says what is not, goes to hell; he also who, having done a -thing, says I have not done it. After death both are equal, they are men -with evil deeds in the next world. - -307. Many men whose shoulders are covered with the yellow gown are -ill-conditioned and unrestrained; such evil-doers by their evil deeds go -to hell. - -308. Better it would be to swallow a heated iron ball, like flaring -fire, than that a bad unrestrained fellow should live on the charity of -the land. - -309. Four things does a wreckless man gain who covets his neighbour's -wife,--a bad reputation, an uncomfortable bed, thirdly, punishment, and -lastly, hell. - -310. There is bad reputation, and the evil way (to hell), there is the -short pleasure of the frightened in the arms of the frightened, and -the king imposes heavy punishment; therefore let no man think of his -neighbour's wife. - -311. As a grass-blade, if badly grasped, cuts the arm, badly-practised -asceticism leads to hell. - -312. An act carelessly performed, a broken vow, and hesitating obedience -to discipline, all this brings no great reward. - -313. If anything is to be done, let a man do it, let him attack it -vigorously! A careless pilgrim only scatters the dust of his passions -more widely. - -314. An evil deed is better left undone, for a man repents of it -afterwards; a good deed is better done, for having done it, one does not -repent. - -315. Like a well-guarded frontier fort, with defences within and -without, so let a man guard himself. Not a moment should escape, for -they who allow the right moment to pass, suffer pain when they are in -hell. - -316. They who are ashamed of what they ought not to be ashamed of, and -are not ashamed of what they ought to be ashamed of, such men, embracing -false doctrines enter the evil path. - -317. They who fear when they ought not to fear, and fear not when they -ought to fear, such men, embracing false doctrines, enter the evil path. - -318. They who forbid when there is nothing to be forbidden, and forbid -not when there is something to be forbidden, such men, embracing false -doctrines, enter the evil path. - -319. They who know what is forbidden as forbidden, and what is not -forbidden as not forbidden, such men, embracing the true doctrine, enter -the good path. - - - - -Chapter XXIII. The Elephant - -320. Silently shall I endure abuse as the elephant in battle endures the -arrow sent from the bow: for the world is ill-natured. - -321. They lead a tamed elephant to battle, the king mounts a tamed -elephant; the tamed is the best among men, he who silently endures -abuse. - -322. Mules are good, if tamed, and noble Sindhu horses, and elephants -with large tusks; but he who tames himself is better still. - -323. For with these animals does no man reach the untrodden country -(Nirvana), where a tamed man goes on a tamed animal, viz. on his own -well-tamed self. - -324. The elephant called Dhanapalaka, his temples running with sap, and -difficult to hold, does not eat a morsel when bound; the elephant longs -for the elephant grove. - -325. If a man becomes fat and a great eater, if he is sleepy and rolls -himself about, that fool, like a hog fed on wash, is born again and -again. - -326. This mind of mine went formerly wandering about as it liked, as -it listed, as it pleased; but I shall now hold it in thoroughly, as the -rider who holds the hook holds in the furious elephant. - -327. Be not thoughtless, watch your thoughts! Draw yourself out of the -evil way, like an elephant sunk in mud. - -328. If a man find a prudent companion who walks with him, is wise, and -lives soberly, he may walk with him, overcoming all dangers, happy, but -considerate. - -329. If a man find no prudent companion who walks with him, is wise, -and lives soberly, let him walk alone, like a king who has left his -conquered country behind,--like an elephant in the forest. - -330. It is better to live alone, there is no companionship with a fool; -let a man walk alone, let him commit no sin, with few wishes, like an -elephant in the forest. - -331. If an occasion arises, friends are pleasant; enjoyment is pleasant, -whatever be the cause; a good work is pleasant in the hour of death; the -giving up of all grief is pleasant. - -332. Pleasant in the world is the state of a mother, pleasant the state -of a father, pleasant the state of a Samana, pleasant the state of a -Brahmana. - -333. Pleasant is virtue lasting to old age, pleasant is a faith firmly -rooted; pleasant is attainment of intelligence, pleasant is avoiding of -sins. - - - - -Chapter XXIV. Thirst - -334. The thirst of a thoughtless man grows like a creeper; he runs from -life to life, like a monkey seeking fruit in the forest. - -335. Whomsoever this fierce thirst overcomes, full of poison, in this -world, his sufferings increase like the abounding Birana grass. - -336. He who overcomes this fierce thirst, difficult to be conquered in -this world, sufferings fall off from him, like water-drops from a lotus -leaf. - -337. This salutary word I tell you, `Do ye, as many as are here -assembled, dig up the root of thirst, as he who wants the sweet-scented -Usira root must dig up the Birana grass, that Mara (the tempter) may not -crush you again and again, as the stream crushes the reeds.' - -338. As a tree, even though it has been cut down, is firm so long as its -root is safe, and grows again, thus, unless the feeders of thirst are -destroyed, the pain (of life) will return again and again. - -339. He whose thirst running towards pleasure is exceeding strong in the -thirty-six channels, the waves will carry away that misguided man, viz. -his desires which are set on passion. - -340. The channels run everywhere, the creeper (of passion) stands -sprouting; if you see the creeper springing up, cut its root by means of -knowledge. - -341. A creature's pleasures are extravagant and luxurious; sunk in lust -and looking for pleasure, men undergo (again and again) birth and decay. - -342. Men, driven on by thirst, run about like a snared hare; held in -fetters and bonds, they undergo pain for a long time, again and again. - -343. Men, driven on by thirst, run about like a snared hare; -let therefore the mendicant drive out thirst, by striving after -passionlessness for himself. - -344. He who having got rid of the forest (of lust) (i.e. after having -reached Nirvana) gives himself over to forest-life (i.e. to lust), and -who, when removed from the forest (i.e. from lust), runs to the forest -(i.e. to lust), look at that man! though free, he runs into bondage. - -345. Wise people do not call that a strong fetter which is made of iron, -wood, or hemp; far stronger is the care for precious stones and rings, -for sons and a wife. - -346. That fetter wise people call strong which drags down, yields, but -is difficult to undo; after having cut this at last, people leave the -world, free from cares, and leaving desires and pleasures behind. - -347. Those who are slaves to passions, run down with the stream (of -desires), as a spider runs down the web which he has made himself; -when they have cut this, at last, wise people leave the world free from -cares, leaving all affection behind. - -348. Give up what is before, give up what is behind, give up what is in -the middle, when thou goest to the other shore of existence; if thy mind -is altogether free, thou wilt not again enter into birth and decay. - -349. If a man is tossed about by doubts, full of strong passions, and -yearning only for what is delightful, his thirst will grow more and -more, and he will indeed make his fetters strong. - -350. If a man delights in quieting doubts, and, always reflecting, -dwells on what is not delightful (the impurity of the body, &c.), he -certainly will remove, nay, he will cut the fetter of Mara. - -351. He who has reached the consummation, who does not tremble, who is -without thirst and without sin, he has broken all the thorns of life: -this will be his last body. - -352. He who is without thirst and without affection, who understands the -words and their interpretation, who knows the order of letters (those -which are before and which are after), he has received his last body, he -is called the great sage, the great man. - -353. `I have conquered all, I know all, in all conditions of life I am -free from taint; I have left all, and through the destruction of thirst -I am free; having learnt myself, whom shall I teach?' - -354. The gift of the law exceeds all gifts; the sweetness of the law -exceeds all sweetness; the delight in the law exceeds all delights; the -extinction of thirst overcomes all pain. - -355. Pleasures destroy the foolish, if they look not for the other -shore; the foolish by his thirst for pleasures destroys himself, as if -he were his own enemy. - -356. The fields are damaged by weeds, mankind is damaged by passion: -therefore a gift bestowed on the passionless brings great reward. - -357. The fields are damaged by weeds, mankind is damaged by hatred: -therefore a gift bestowed on those who do not hate brings great reward. - -358. The fields are damaged by weeds, mankind is damaged by vanity: -therefore a gift bestowed on those who are free from vanity brings great -reward. - -359. The fields are damaged by weeds, mankind is damaged by lust: -therefore a gift bestowed on those who are free from lust brings great -reward. - - - - -Chapter XXV. The Bhikshu (Mendicant) - -360. Restraint in the eye is good, good is restraint in the ear, in the -nose restraint is good, good is restraint in the tongue. - -361. In the body restraint is good, good is restraint in speech, in -thought restraint is good, good is restraint in all things. A Bhikshu, -restrained in all things, is freed from all pain. - -362. He who controls his hand, he who controls his feet, he who controls -his speech, he who is well controlled, he who delights inwardly, who is -collected, who is solitary and content, him they call Bhikshu. - -363. The Bhikshu who controls his mouth, who speaks wisely and calmly, -who teaches the meaning and the law, his word is sweet. - -364. He who dwells in the law, delights in the law, meditates on the -law, follows the law, that Bhikshu will never fall away from the true -law. - -365. Let him not despise what he has received, nor ever envy others: a -mendicant who envies others does not obtain peace of mind. - -366. A Bhikshu who, though he receives little, does not despise what he -has received, even the gods will praise him, if his life is pure, and if -he is not slothful. - -367. He who never identifies himself with name and form, and does not -grieve over what is no more, he indeed is called a Bhikshu. - -368. The Bhikshu who acts with kindness, who is calm in the doctrine -of Buddha, will reach the quiet place (Nirvana), cessation of natural -desires, and happiness. - -369. O Bhikshu, empty this boat! if emptied, it will go quickly; having -cut off passion and hatred thou wilt go to Nirvana. - -370. Cut off the five (senses), leave the five, rise above the five. A -Bhikshu, who has escaped from the five fetters, he is called Oghatinna, -`saved from the flood.' - -371. Meditate, O Bhikshu, and be not heedless! Do not direct thy thought -to what gives pleasure that thou mayest not for thy heedlessness have to -swallow the iron ball (in hell), and that thou mayest not cry out when -burning, `This is pain.' - -372. Without knowledge there is no meditation, without meditation -there is no knowledge: he who has knowledge and meditation is near unto -Nirvana. - -373. A Bhikshu who has entered his empty house, and whose mind is -tranquil, feels a more than human delight when he sees the law clearly. - -374. As soon as he has considered the origin and destruction of the -elements (khandha) of the body, he finds happiness and joy which belong -to those who know the immortal (Nirvana). - -375. And this is the beginning here for a wise Bhikshu: watchfulness -over the senses, contentedness, restraint under the law; keep noble -friends whose life is pure, and who are not slothful. - -376. Let him live in charity, let him be perfect in his duties; then in -the fulness of delight he will make an end of suffering. - -377. As the Vassika plant sheds its withered flowers, men should shed -passion and hatred, O ye Bhikshus! - -378. The Bhikshu whose body and tongue and mind are quieted, who is -collected, and has rejected the baits of the world, he is called quiet. - -379. Rouse thyself by thyself, examine thyself by thyself, thus -self-protected and attentive wilt thou live happily, O Bhikshu! - -380. For self is the lord of self, self is the refuge of self; therefore -curb thyself as the merchant curbs a good horse. - -381. The Bhikshu, full of delight, who is calm in the doctrine of Buddha -will reach the quiet place (Nirvana), cessation of natural desires, and -happiness. - -382. He who, even as a young Bhikshu, applies himself to the doctrine of -Buddha, brightens up this world, like the moon when free from clouds. - - - - -Chapter XXVI. The Brahmana (Arhat) - -383. Stop the stream valiantly, drive away the desires, O Brahmana! -When you have understood the destruction of all that was made, you will -understand that which was not made. - -384. If the Brahmana has reached the other shore in both laws (in -restraint and contemplation), all bonds vanish from him who has obtained -knowledge. - -385. He for whom there is neither this nor that shore, nor both, him, -the fearless and unshackled, I call indeed a Brahmana. - -386. He who is thoughtful, blameless, settled, dutiful, without -passions, and who has attained the highest end, him I call indeed a -Brahmana. - -387. The sun is bright by day, the moon shines by night, the warrior -is bright in his armour, the Brahmana is bright in his meditation; but -Buddha, the Awakened, is bright with splendour day and night. - -388. Because a man is rid of evil, therefore he is called Brahmana; -because he walks quietly, therefore he is called Samana; because he -has sent away his own impurities, therefore he is called Pravragita -(Pabbagita, a pilgrim). - -389. No one should attack a Brahmana, but no Brahmana (if attacked) -should let himself fly at his aggressor! Woe to him who strikes a -Brahmana, more woe to him who flies at his aggressor! - -390. It advantages a Brahmana not a little if he holds his mind back -from the pleasures of life; when all wish to injure has vanished, pain -will cease. - -391. Him I call indeed a Brahmana who does not offend by body, word, or -thought, and is controlled on these three points. - -392. After a man has once understood the law as taught by the -Well-awakened (Buddha), let him worship it carefully, as the Brahmana -worships the sacrificial fire. - -393. A man does not become a Brahmana by his platted hair, by his -family, or by birth; in whom there is truth and righteousness, he is -blessed, he is a Brahmana. - -394. What is the use of platted hair, O fool! what of the raiment of -goat-skins? Within thee there is ravening, but the outside thou makest -clean. - -395. The man who wears dirty raiments, who is emaciated and covered with -veins, who lives alone in the forest, and meditates, him I call indeed a -Brahmana. - -396. I do not call a man a Brahmana because of his origin or of his -mother. He is indeed arrogant, and he is wealthy: but the poor, who is -free from all attachments, him I call indeed a Brahmana. - -397. Him I call indeed a Brahmana who has cut all fetters, who never -trembles, is independent and unshackled. - -398. Him I call indeed a Brahmana who has cut the strap and the thong, -the chain with all that pertains to it, who has burst the bar, and is -awakened. - -399. Him I call indeed a Brahmana who, though he has committed no -offence, endures reproach, bonds, and stripes, who has endurance for his -force, and strength for his army. - -400. Him I call indeed a Brahmana who is free from anger, dutiful, -virtuous, without appetite, who is subdued, and has received his last -body. - -401. Him I call indeed a Brahmana who does not cling to pleasures, like -water on a lotus leaf, like a mustard seed on the point of a needle. - -402. Him I call indeed a Brahmana who, even here, knows the end of his -suffering, has put down his burden, and is unshackled. - -403. Him I call indeed a Brahmana whose knowledge is deep, who possesses -wisdom, who knows the right way and the wrong, and has attained the -highest end. - -404. Him I call indeed a Brahmana who keeps aloof both from laymen and -from mendicants, who frequents no houses, and has but few desires. - -405. Him I call indeed a Brahmana who finds no fault with other beings, -whether feeble or strong, and does not kill nor cause slaughter. - -406. Him I call indeed a Brahmana who is tolerant with the intolerant, -mild with fault-finders, and free from passion among the passionate. - -407. Him I call indeed a Brahmana from whom anger and hatred, pride and -envy have dropt like a mustard seed from the point of a needle. - -408. Him I call indeed a Brahmana who utters true speech, instructive -and free from harshness, so that he offend no one. - -409. Him I call indeed a Brahmana who takes nothing in the world that is -not given him, be it long or short, small or large, good or bad. - -410. Him I call indeed a Brahmana who fosters no desires for this world -or for the next, has no inclinations, and is unshackled. - -411. Him I call indeed a Brahmana who has no interests, and when he has -understood (the truth), does not say How, how? and who has reached the -depth of the Immortal. - -412. Him I call indeed a Brahmana who in this world is above good and -evil, above the bondage of both, free from grief from sin, and from -impurity. - -413. Him I call indeed a Brahmana who is bright like the moon, pure, -serene, undisturbed, and in whom all gaiety is extinct. - -414. Him I call indeed a Brahmana who has traversed this miry road, the -impassable world and its vanity, who has gone through, and reached -the other shore, is thoughtful, guileless, free from doubts, free from -attachment, and content. - -415. Him I call indeed a Brahmana who in this world, leaving all -desires, travels about without a home, and in whom all concupiscence is -extinct. - -416. Him I call indeed a Brahmana who, leaving all longings, travels -about without a home, and in whom all covetousness is extinct. - -417. Him I call indeed a Brahmana who, after leaving all bondage to men, -has risen above all bondage to the gods, and is free from all and every -bondage. - -418. Him I call indeed a Brahmana who has left what gives pleasure and -what gives pain, who is cold, and free from all germs (of renewed life), -the hero who has conquered all the worlds. - -419. Him I call indeed a Brahmana who knows the destruction and the -return of beings everywhere, who is free from bondage, welfaring -(Sugata), and awakened (Buddha). - -420. Him I call indeed a Brahmana whose path the gods do not know, nor -spirits (Gandharvas), nor men, whose passions are extinct, and who is an -Arhat (venerable). - -421. Him I call indeed a Brahmana who calls nothing his own, whether it -be before, behind, or between, who is poor, and free from the love of -the world. - -422. Him I call indeed a Brahmana, the manly, the noble, the hero, -the great sage, the conqueror, the impassible, the accomplished, the -awakened. - -423. Him I call indeed a Brahmana who knows his former abodes, who sees -heaven and hell, has reached the end of births, is perfect in knowledge, -a sage, and whose perfections are all perfect. - - - - - -End of the Project Gutenberg EBook of The Dhammapada, by Unknown - -*** END OF THIS PROJECT GUTENBERG EBOOK THE DHAMMAPADA *** - -***** This file should be named 2017.txt or 2017.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/2/0/1/2017/ - -Produced by Tom Weiss - -Updated editions will replace the previous one--the old editions -will be renamed. - -Creating the works from public domain print editions means that no -one owns a United States copyright in these works, so the Foundation -(and you!) can copy and distribute it in the United States without -permission and without paying copyright royalties. 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Thus, we do not necessarily -keep eBooks in compliance with any particular paper edition. - - -Most people start at our Web site which has the main PG search facility: - - http://www.gutenberg.org - -This Web site includes information about Project Gutenberg-tm, -including how to make donations to the Project Gutenberg Literary -Archive Foundation, how to help produce our new eBooks, and how to -subscribe to our email newsletter to hear about new eBooks. diff --git a/code/jimi_spier/python/count_words/output_AnguttaraNikaya.txt b/code/jimi_spier/python/count_words/output_AnguttaraNikaya.txt deleted file mode 100644 index 8d890887..00000000 --- a/code/jimi_spier/python/count_words/output_AnguttaraNikaya.txt +++ /dev/null @@ -1 +0,0 @@ -[('the', 24447), ('and', 18123), ('of', 12317), ('a', 10876), ('', 9846), ('is', 9124), ('to', 8551), ('in', 7457), ('they', 5585), ('that', 4603), ('with', 4262), ('this', 4193), ('are', 3821), ('for', 3506), ('or', 3235), ('when', 3234), ('…', 3178), 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a/code/jimi_spier/python/count_words/output_counted_words.txt b/code/jimi_spier/python/count_words/output_counted_words.txt deleted file mode 100644 index 789f541e..00000000 --- a/code/jimi_spier/python/count_words/output_counted_words.txt +++ /dev/null @@ -1 +0,0 @@ -[('the', 777), ('of', 396), ('a', 395), ('is', 369), ('and', 362), ('', 313), ('who', 259), ('to', 227), ('in', 218), ('he', 217), ('not', 182), ('man', 133), ('his', 115), ('by', 114), ('or', 105), ('this', 104), ('are', 101), ('for', 99), ('if', 94), ('from', 90), ('him', 90), ('as', 89), ('with', 86), ('you', 80), ('all', 80), ('has', 80), ('that', 79), ('no', 73), ('be', 68), ('project', 66), ('like', 66), ('will', 66), ('it', 60), ('on', 57), ('do', 54), ('let', 51), ('i', 49), ('but', 49), ('an', 46), ('good', 46), ('does', 45), ('world', 45), ('there', 43), ('wise', 41), ('indeed', 41), ('when', 41), ('brahmana', 40), ('free', 40), ('work', 40), ('have', 39), ('call', 39), ('they', 38), ('evil', 37), ('any', 37), 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of Mississippi and granted tax exempt status by the Internal -Revenue Service. The Foundation's EIN or federal tax identification -number is 64-6221541. Its 501(c)(3) letter is posted at -http://pglaf.org/fundraising. Contributions to the Project Gutenberg -Literary Archive Foundation are tax deductible to the full extent -permitted by U.S. federal laws and your state's laws. \ No newline at end of file diff --git a/code/jimi_spier/python/guess_the_number/guess_the_number_flow.txt b/code/jimi_spier/python/guess_the_number/guess_the_number_flow.txt deleted file mode 100644 index 662bf2f7..00000000 --- a/code/jimi_spier/python/guess_the_number/guess_the_number_flow.txt +++ /dev/null @@ -1,12 +0,0 @@ -computer guesses number based on randon interger -random interger = range 1 to 10 - -user will guess number 1 to 10 - -compare user's guess to computer's number - -find out if user is correct. - -keep letting user guess while incorrect - -once correct guess, let user know how many guesses \ No newline at end of file diff --git a/code/jimi_spier/python/guess_the_number/guess_the_number_v1.py b/code/jimi_spier/python/guess_the_number/guess_the_number_v1.py deleted file mode 100644 index 606c0db7..00000000 --- a/code/jimi_spier/python/guess_the_number/guess_the_number_v1.py +++ /dev/null @@ -1,41 +0,0 @@ -# Jimi Spier -# guess_the_number_v1.py -# 20220913 - -# ----------------------Import------------------------------------------ # -import random #imports random module - -# ----------------------Computer Opponent------------------------------- # -computer_number = random.randint(1,10) # Asks random module for a random int between 1 and 10 - -#print(computer_number)# uncomment for debugging - -user_attempts = 0 # initialize attempt counter with zero - - -# ----------------------Processing-------------------------------------- # -while True: - user_number = input("Please guess a number between 1 and 10, enter 50 to quit: ") # grabs number from user - - print()# adds extra space for readability - - user_number_int = int(user_number) # converts user_number from string to integer - user_attempts += 1 # adds 1 to the user_attepts counter per interation - - # ----------------------Decision Making------------------------------ # - - if user_number_int == computer_number: - print(f"Your number: {user_number_int} and the random number: {computer_number} are the same! ") - print(f"You've guessed {user_attempts} times \n") - break # if the user guess correctly, the system reveals the secret number and how many times attempted - - elif user_number_int == 50: - print(f"Sorry to see you go, you guessed {user_attempts} times. The secret number was: {computer_number} \n") - break #Entering 50 breaks the loop and enables user to quit and reveals secret number - - elif user_number_int != computer_number: - print(f"Your answer of {user_number_int} is incorrect. You've guessed {user_attempts} times \n") - continue # if the user number and computer number are not equal, keep going - - else: - print("something's gone horribly wrong \n") # "catch-all" error diff --git a/code/jimi_spier/python/guess_the_number/guess_the_number_v3.py b/code/jimi_spier/python/guess_the_number/guess_the_number_v3.py deleted file mode 100644 index 852ae5a4..00000000 --- a/code/jimi_spier/python/guess_the_number/guess_the_number_v3.py +++ /dev/null @@ -1,51 +0,0 @@ -# Jimi Spier -# guess_the_number_v3.py -# 20220913 - -# ----------------------Import------------------------------------------ # -import random #imports random module - -# ----------------------Computer Opponent------------------------------- # -computer_number = random.randint(1,10) # Asks random module for a random int between 1 and 10 - -#print(computer_number)# uncomment for debugging - -user_attempts = 0 # initialize attempt counter with zero - - -# ----------------------Processing-------------------------------------- # -while True: - user_number = input("Please guess a number between 1 and 10, enter 50 to quit: ") # grabs number from user - - print()# adds extra space for readability - - user_number_int = int(user_number) # converts user_number from string to integer - user_attempts += 1 # adds 1 to the user_attepts counter per interation - - # ----------------------Decision Making------------------------------ # - - if user_number_int == computer_number: - print(f"Your number: {user_number_int} and the random number: {computer_number} are the same! ") - print(f"You've guessed {user_attempts} times \n") - break # if the user guess correctly, the system reveals the secret number and how many times attempted - - elif user_number_int == 50: - print(f"Sorry to see you go, you guessed {user_attempts} times. The secret number was: {computer_number} \n") - break #Entering 50 breaks the loop and enables user to quit and reveals secret number - - elif user_number_int != computer_number: - - # ----------------------Nested If ------------------------------ # - - if user_number_int > computer_number: #nested if to check user_number_int to see if too high, inform user - print(f"Your number of {user_number_int} is too high \n") - else: # If not too high, then must be too low. Inform user - print(f"Your number of {user_number_int} is too low \n") - - # ----------------------Resumes Previous If statement---------------- # - - print(f"Your answer of {user_number_int} is not the same as the computer. You've guessed {user_attempts} times \n") - continue # if the user number and computer number are not equal, keep going - - else: - print("something's gone horribly wrong \n") # "catch-all" error diff --git a/code/jimi_spier/python/guess_the_number/guess_the_number_vFUN.py b/code/jimi_spier/python/guess_the_number/guess_the_number_vFUN.py deleted file mode 100644 index 1316b986..00000000 --- a/code/jimi_spier/python/guess_the_number/guess_the_number_vFUN.py +++ /dev/null @@ -1,57 +0,0 @@ -# Jimi Spier -# guess_the_number_vFUN.py -# 20220913 - -# ----------------------Import------------------------------------------ # - -import random #imports random module - -# ----------------------Computer Opponent------------------------------- # - -user_range_one = input("Enter the smallest number: ") # grabs variable for randint(one_int,x) beginning range -user_range_two = input("Enter the largest number: ") # grabs variable for randint(x,two_int) ending range -one_int = int(user_range_one) #converts to int -two_int = int(user_range_two) #converts to int -computer_number = random.randint(one_int,two_int) # Asks random module for a random int between one_int and two_int - -#print(computer_number)# uncomment for debugging - -user_attempts = 0 # initialize attempt counter with zero - - -# ----------------------Processing-------------------------------------- # -while True: - user_number = input(f"Please guess a number between {one_int} and {two_int}, enter 9999 to quit: ") # grabs number from user - - print()# adds extra space for readability - - user_number_int = int(user_number) # converts user_number from string to integer - user_attempts += 1 # adds 1 to the user_attepts counter per interation - - # ----------------------Decision Making------------------------------ # - - if user_number_int == computer_number: - print(f"Your number: {user_number_int} and the random number: {computer_number} are the same! ") - print(f"You've guessed {user_attempts} times \n") - break # if the user guess correctly, the system reveals the secret number and how many times attempted - - elif user_number_int == 9999: - print(f"Sorry to see you go, you guessed {user_attempts} times. The secret number was: {computer_number} \n") - break #Entering 50 breaks the loop and enables user to quit and reveals secret number - - elif user_number_int != computer_number: - - # ----------------------Nested If ------------------------------ # - - if user_number_int > computer_number: #nested if to check user_number_int to see if too high, inform user - print(f"Your number of {user_number_int} is too high \n") - else: # If not too high, then must be too low. Inform user - print(f"Your number of {user_number_int} is too low \n") - - # ----------------------Resumes Previous If statement---------------- # - - print(f"Your answer of {user_number_int} is not the same as the computer. You've guessed {user_attempts} times \n") - continue # if the user number and computer number are not equal, keep going - - else: - print("something's gone horribly wrong \n") # "catch-all" error diff --git a/code/jimi_spier/python/lists_practice/lists_practice.py b/code/jimi_spier/python/lists_practice/lists_practice.py deleted file mode 100644 index 861e3b1b..00000000 --- a/code/jimi_spier/python/lists_practice/lists_practice.py +++ /dev/null @@ -1,178 +0,0 @@ -# Jimi Spier -# lists_practice.py -# 20220916 - - - -# Practice 5: Lists -# Copy and paste this file into your own "05_lists.py" -# Fill in the code for each of the functions -# Run the tests by typing "pytest 05_lists.py" - - -# Even Even -# Write a function that takes a list of numbers, and returns True if there is an even number of even numbers. - - -def even_even(nums): - counter = 0 - for number in nums: - if (number % 2) == 0: - counter += 1 - else: - continue - if (counter % 2) == 0: - return True - else: - return False - - - -def test_even_even(): - assert even_even([5, 6, 2]) == True - assert even_even([5, 5, 2]) == False - - -# Reverse -# Write a function that takes a list and returns a new list with the elements in reverse order - -def reverse(nums): - sorted_nums = nums[::-1] - return sorted_nums - - - - -def test_reverse(): - assert reverse([1, 2, 3]) == [3, 2, 1] - - -# Common Elements -# Write a function to find all common elements between two lists. - - -def common_elements(nums1, nums2): - common = [number for number in nums1 if number in nums2] - return common - - -def test_common_elements(): - assert common_elements([1, 2, 3], [2, 3, 4]) == [2, 3] - - -# Combine -# Write a function to combine two lists of equal length into one, alternating elements. - - -def combine(letters, numbers): - - combo = [] - position = 0 - for position in numbers: - position = position - 1 - combo.append(letters[position]) - combo.append(numbers[position]) - - return combo - - -def test_combine(): - assert combine(['a', 'b', 'c'], [1, 2, 3]) == ['a', 1, 'b', 2, 'c', 3] - - -# Find Pair -# Given a list of numbers, and a target number, find a pair of numbers from the list that sum to a target number. Optional: return a list of all pairs of numbers that sum to a target value. - -##---Had to look this one up - Don't give credit--## -def find_pair(nums, target): - for position in range(len(nums)-1): - for numbers in range(position + 1, len(nums)): - if nums[position] + nums[numbers] == target: - return (nums[position], nums[numbers]) - - - -def test_find_pair(): - assert find_pair([5, 6, 2, 3], 7) == [5, 2] - - -# Average -# Write a function to find the average of a list of numbers - - -def average(nums): - ... - - -def test_average(): - assert average([1, 2, 3, 4, 5]) == 3 - - -# Remove Empty -# Write a function to remove all empty strings from a list. - - -def remove_empty(mylist): - ... - - -def test_remove_empty(): - assert remove_empty(['a', 'b', '', 'c', '', 'd']) == ['a', 'b', 'c', 'd'] - - -# Merge -# Write a function that merges two lists into a single list, where each element of the output list is a list containing two elements, one from each of the input lists. - -def merge(nums1, nums2): - ... - - -def test_merge(): - assert merge([5, 2, 1], [6, 8, 2]) == [[5, 6], [2, 8], [1, 2]] - - -# Combine All -# Write a function `combine_all` that takes a list of lists, and returns a list containing each element from each of the lists. - - -def combine_all(nums): - ... - - -def test_combine_all(): - assert combine_all([[5, 2, 3], [4, 5, 1], [7, 6, 3]]) == [5, 2, 3, 4, 5, 1, 7, 6, 3] - - -# Fibonacci -# Write a function that takes `n` as a parameter, and returns a list containing the first `n` [Fibonacci Numbers](https://en.wikipedia.org/wiki/Fibonacci_number). - -def fibonacci(n): - ... - - -def test_fibonacci(): - assert fibonacci(8) == [1, 1, 2, 3, 5, 8, 13, 21] - -# Factorial -# Write a function that takes `n` as a parameter and returns `n` factorial. - - -def factorial(n): - ... - - -def test_factorial(): - assert factorial(5) == 120 - - -# Find Unique -# Write a function which takes a list as a parameter and returns a new list with any duplicates removed. - - -def find_unique(nums): - ... - - -def test_find_unique(): - nums = [12, 24, 35, 24, 88, 120, 155, 88, 120, 155] - assert find_unique(nums) == [12, 24, 35, 88, 120, 155] diff --git a/code/jimi_spier/python/loops_practice/loops_practice.py b/code/jimi_spier/python/loops_practice/loops_practice.py deleted file mode 100644 index 9978db46..00000000 --- a/code/jimi_spier/python/loops_practice/loops_practice.py +++ /dev/null @@ -1,61 +0,0 @@ -# Jimi Spier -# loops_practice.py -# 20220916 - -# Practice 3: While and For Loops -# Copy and paste this file into your own "03_loops.py" -# Fill in the code for each of the functions -# Run the tests by typing "pytest 03_loops.py" - -# Double Numbers -# Write a function that takes a list of numbers and returns a new list with every number doubled - -nums_list = [1,2,3,4,5,6] - - -def double_numbers(nums): - new_list = [] - for num in nums: - new_list.append(num * 2) # - return new_list #returns new list after construction - -def test_double_numbers(): #testing function - assert double_numbers([1, 2, 3]) == [2, 4, 6] - - -# Stars -# Write a function that takes an integer and returns that number of asterisks in a string - -def stars(n=0): - - return "*" * n # return the value of n multiplied by the string "*" - - - -def test_stars(): #testing function - assert stars(1) == '*' - assert stars(2) == '**' - assert stars(3) == '***' - assert stars(4) == '****' - - -# Extract Less Than Ten -# Write a function to move all the elements of a list with value less than 10 to a new list and return it. - -def extract_less_than_ten(nums): - new_list = [] #empty list - for numbers in nums: #seperate the list one number at a time. - if numbers < 10: #look for all number that are less than 10 - new_list.append(numbers) #Append numbers that are less than 10 to the new_list - else: - continue #if 10 or great, continue without appending to list. - return new_list #returns the newly constructed list - - - - -def test_extract_less_than_ten(): #testing function - assert extract_less_than_ten([2, 8, 12, 18]) == [2, 8] - - - diff --git a/code/jimi_spier/python/loops_practice/test_passed_loops_practice.txt b/code/jimi_spier/python/loops_practice/test_passed_loops_practice.txt deleted file mode 100644 index 9f74ccc9..00000000 --- a/code/jimi_spier/python/loops_practice/test_passed_loops_practice.txt +++ /dev/null @@ -1,8 +0,0 @@ -============================= test session starts ============================== -platform linux -- Python 3.10.4, pytest-7.1.3, pluggy-1.0.0 -rootdir: /home/jimi/code/class_chihuahua/code/jimi_spier/python/loops_practice -collected 3 items - -loops_practice.py ... [100%] - -============================== 3 passed in 0.01s =============================== diff --git a/code/jimi_spier/python/num_to_phrase/num_to_phrase_1.py b/code/jimi_spier/python/num_to_phrase/num_to_phrase_1.py deleted file mode 100644 index 3935dfa6..00000000 --- a/code/jimi_spier/python/num_to_phrase/num_to_phrase_1.py +++ /dev/null @@ -1,73 +0,0 @@ -# Jimi Spier -# num_to_phrase_1.py -# 20220914 - - -# ----------------------Function---------------------------------------- # -def num_to_phrase(num): - # ----------------------Dictionary---------------------------------- # - number_dict = { - 0 : "", - 1 : "one", - 2 : "two", - 3 : "three", - 4 : "four", - 5 : "five", - 6 : "six", - 7 : "seven", - 8 : "eight", - 9 : "nine", - 10: "ten", - 11: "eleven", - 12: "twelve", - 13: "thirteen", - 14: "fourteen", - 15: "fifteen", - 16: "sixteen", - 17: "seventeen", - 18: "eighteen", - 19: "nineteen", - 20: "twenty", - 30: "thrity", - 40: "forty", - 50: "fifty", - 60: "sixty", - 70: "seventy", - 80: "eighty", - 90: "ninety", - 100:"one hundred" - } #dictionary of available keys and values - - # ----------------------Math-------------------------------------------- # - tens_digit = num // 10 #floor division to isolate tens position as single int - ten_digit_isolated = tens_digit * 10 # after getting tens position number, multiply by ten to reconstitute - ones_digit = num % 10 # modulus removes tens and reveals ones value - - tens_word = "" #initialize variable - ones_word = "" #initialize variable - # ----------------------Processing-------------------------------------- # - if num > 0 and num < 20:#if the number is between 1 and 19 return value to console - return number_dict[num] #load value of number_dict[num] and returns to console - - if num == 100: #if the number is 100 - return number_dict[num] #load value of number_dict[num] and returns to console - - if ten_digit_isolated >= 10 and ones_digit > 0: #if the number is above ten and the ones digit is above zero, process - tens_word = number_dict[ten_digit_isolated] #load value of number_dict[ten_digit_isolated] into tens_word - ones_word = number_dict[ones_digit] #load value of number_dict[ones_digit] into ones_word - final_word = tens_word + " " + ones_word #return final_word after construction - - elif ten_digit_isolated >=10 and ones_digit == 0: - tens_word = number_dict[ten_digit_isolated] #load value of number_dict[ten_digit_isolated] into tens_word - final_word = tens_word #return final_word after construction - - else: #not 10 or above, must be in the ones spot... - tens_word = "" #tens_word not used. - ones_word = number_dict[ones_digit] #load value of number_dict[ones_digit] into ones_word - final_word = ones_word #dump ones word into final_word for return - return final_word #return final_word after construction - - - -# ----------------------Final-Result------------------------------------ # -print(num_to_phrase(59)) #calls num_to_phrase and prints result diff --git a/code/jimi_spier/python/num_to_phrase/num_to_phrase_1_test.py b/code/jimi_spier/python/num_to_phrase/num_to_phrase_1_test.py deleted file mode 100644 index be17a9c4..00000000 --- a/code/jimi_spier/python/num_to_phrase/num_to_phrase_1_test.py +++ /dev/null @@ -1,15 +0,0 @@ -import num_to_phrase_1; - - -def test_num_to_phrase_1(): - assert num_to_phrase_1.num_to_phrase(1) == "one" - assert num_to_phrase_1.num_to_phrase(5) == "five" - assert num_to_phrase_1.num_to_phrase(10) == "ten" - assert num_to_phrase_1.num_to_phrase(11) == "eleven" - assert num_to_phrase_1.num_to_phrase(15) == "fifteen" - assert num_to_phrase_1.num_to_phrase(19) == "nineteen" - assert num_to_phrase_1.num_to_phrase(55) == "fifty five" - assert num_to_phrase_1.num_to_phrase(70) == "seventy" - assert num_to_phrase_1.num_to_phrase(82) == "eighty two" - assert num_to_phrase_1.num_to_phrase(99) == "ninety nine" - assert num_to_phrase_1.num_to_phrase(100) == "one hundred" \ No newline at end of file diff --git a/code/jimi_spier/python/num_to_phrase_2/num_to_phrase_2.py b/code/jimi_spier/python/num_to_phrase_2/num_to_phrase_2.py deleted file mode 100644 index dd8f6a96..00000000 --- a/code/jimi_spier/python/num_to_phrase_2/num_to_phrase_2.py +++ /dev/null @@ -1,93 +0,0 @@ -# Jimi Spier -# num_to_phrase_2.py -# 20220915 - - -# ----------------------Function---------------------------------------- # -def num_to_phrase(num): - # ----------------------Dictionary---------------------------------- # - number_dict = { - 0 : "", - 1 : "one", - 2 : "two", - 3 : "three", - 4 : "four", - 5 : "five", - 6 : "six", - 7 : "seven", - 8 : "eight", - 9 : "nine", - 10: "ten", - 11: "eleven", - 12: "twelve", - 13: "thirteen", - 14: "fourteen", - 15: "fifteen", - 16: "sixteen", - 17: "seventeen", - 18: "eighteen", - 19: "nineteen", - 20: "twenty", - 30: "thrity", - 40: "forty", - 50: "fifty", - 60: "sixty", - 70: "seventy", - 80: "eighty", - 90: "ninety", - 100:"hundred" - } #dictionary of available keys and values - - # ----------------------Math-------------------------------------------- # - tens_digit = num // 10 #floor division to isolate tens position as single int - ten_digit_isolated = tens_digit * 10 # after getting tens position number, multiply by ten to reconstitute - ones_digit = num % 10 # modulus removes tens and reveals ones value - - tens_word = "" #initialize variable - ones_word = "" #initialize variable - # ----------------------Processing-------------------------------------- # - if num > 0 and num < 21:#if the number is between 1 and 19 return value to console - return number_dict[num] #load value of number_dict[num] and returns to console - elif num >= 21 and num < 100: - tens_digit = num // 10 #floor division to isolate tens position as single int - ten_digit_isolated = tens_digit * 10 # after getting tens position number, multiply by ten to reconstitute - ones_digit = num % 10 - if ones_digit == 0:#if the the number ends in zero - tens_word = number_dict[ten_digit_isolated] #grab tens_digit value from dict - final_word = tens_word - else:#if the rest of the number do not end in zero - tens_word = number_dict[ten_digit_isolated] #grab tens_digit value from dict - ones_word = number_dict[ones_digit] #grab ones_digit value from dict - final_word = tens_word + " " + ones_word #final_word construction - - elif num == 100: # if the number equals 100 - hundreds = ten_digit_isolated // 100 #break off left most number - #hundred_ones_digit = hundreds % 100 - hundreds_place = number_dict[100] #hundreds placeholder - hundreds_left_position = number_dict[hundreds] # grabs left most position from dict - final_word = hundreds_left_position + " " + hundreds_place #final_word construction - - - elif num >= 101 and num < 1000:# if num is greater than or equal to 101 and less than 1000 - hundreds = tens_digit // 10 #break off left most number - hundred_ones_digit = num % 100 # break of right-most digit - if hundred_ones_digit >=20 and hundred_ones_digit < 100: # if the tens digit is between 20 and 99 - new_tens = (hundred_ones_digit // 10) * 10 #isolate "tens" spot and re-constitute - new_ones = hundred_ones_digit % 10 #user modulus to drop left position numbers - hundreds_left_position = number_dict[hundreds] #places left most digit from dict - hundreds_place = number_dict[100] #hundreds placeholder - tens_place = number_dict[new_tens] #places tens digit from dict - ones_place = number_dict[new_ones] #places ones digit from dict - final_word = hundreds_left_position + " " + hundreds_place + " " + tens_place + " " + ones_place #final_word construction - else: - hundreds_left_position = number_dict[hundreds] #places left most digit from dict - hundreds_place = number_dict[100] #hundreds placeholder - ones_word = number_dict[hundred_ones_digit] #places ones digit from dict - final_word = hundreds_left_position + " " + hundreds_place + " " + ones_word #final_word construction - else: - print("error") # catch all error - return final_word #collect final_word from if statements and send back to console - -# ----------------------Final-Result------------------------------------ # -for user_input in range(1,1000): #using range() for debugging purposes - print(num_to_phrase(user_input)) #calls num_to_phrase and prints result diff --git a/code/jimi_spier/python/num_to_phrase_2/num_to_phrase_2_test.py b/code/jimi_spier/python/num_to_phrase_2/num_to_phrase_2_test.py deleted file mode 100644 index 9a0aaa2b..00000000 --- a/code/jimi_spier/python/num_to_phrase_2/num_to_phrase_2_test.py +++ /dev/null @@ -1,18 +0,0 @@ -import num_to_phrase_2; - -def test_num_to_phrase_2(): - assert num_to_phrase_2.num_to_phrase(1) == "one" - assert num_to_phrase_2.num_to_phrase(5) == "five" - assert num_to_phrase_2.num_to_phrase(10) == "ten" - assert num_to_phrase_2.num_to_phrase(11) == "eleven" - assert num_to_phrase_2.num_to_phrase(15) == "fifteen" - assert num_to_phrase_2.num_to_phrase(19) == "nineteen" - assert num_to_phrase_2.num_to_phrase(55) == "fifty five" - assert num_to_phrase_2.num_to_phrase(70) == "seventy" - assert num_to_phrase_2.num_to_phrase(82) == "eighty two" - assert num_to_phrase_2.num_to_phrase(99) == "ninety nine" - assert num_to_phrase_2.num_to_phrase(100) == "one hundred" - # assert num_to_phrase_2.num_to_phrase(101) == "one hundred one" - assert num_to_phrase_2.num_to_phrase(212) == "two hundred twelve" - assert num_to_phrase_2.num_to_phrase(650) == "six hundred fifty" - assert num_to_phrase_2.num_to_phrase(999) == "nine hundred ninety nine" \ No newline at end of file diff --git a/code/jimi_spier/python/num_to_phrase_2/test_num_to_phrase_2.txt b/code/jimi_spier/python/num_to_phrase_2/test_num_to_phrase_2.txt deleted file mode 100644 index 1bc20a42..00000000 --- a/code/jimi_spier/python/num_to_phrase_2/test_num_to_phrase_2.txt +++ /dev/null @@ -1,999 +0,0 @@ -one -two -three -four -five -six -seven -eight -nine -ten -eleven -twelve -thirteen -fourteen -fifteen -sixteen -seventeen -eighteen -nineteen -twenty -twenty one -twenty two -twenty three -twenty four -twenty five -twenty six -twenty seven -twenty eight -twenty nine -thrity -thrity one -thrity two -thrity three -thrity four -thrity five -thrity six -thrity seven -thrity eight -thrity nine -forty -forty one -forty two -forty three -forty four -forty five -forty six -forty seven -forty eight -forty nine -fifty -fifty one -fifty two -fifty three -fifty four -fifty five -fifty six -fifty seven -fifty eight -fifty nine -sixty -sixty one -sixty two -sixty three -sixty four -sixty five -sixty six -sixty seven -sixty eight -sixty nine -seventy -seventy one -seventy two -seventy three -seventy four -seventy five -seventy six -seventy seven -seventy eight -seventy nine -eighty -eighty one -eighty two -eighty three -eighty four -eighty five -eighty six -eighty seven -eighty eight -eighty nine -ninety -ninety one -ninety two -ninety three -ninety four -ninety five -ninety six -ninety seven -ninety eight -ninety nine -one hundred -one hundred one -one hundred two -one hundred three -one hundred four -one hundred five -one hundred six -one hundred seven -one hundred eight -one hundred nine -one hundred ten -one hundred eleven -one hundred twelve -one hundred thirteen -one hundred fourteen -one hundred fifteen -one hundred sixteen -one hundred seventeen -one hundred eighteen -one hundred nineteen -one hundred twenty -one hundred twenty one -one hundred twenty two -one hundred twenty three -one hundred twenty four -one hundred twenty five -one hundred twenty six -one hundred twenty seven -one hundred twenty eight -one hundred twenty nine -one hundred thrity -one hundred thrity one -one hundred thrity two -one hundred thrity three -one hundred thrity four -one hundred thrity five -one hundred thrity six -one hundred thrity seven -one hundred thrity eight -one hundred thrity nine -one hundred forty -one hundred forty one -one hundred forty two -one hundred forty three -one hundred forty four -one hundred forty five -one hundred forty six -one hundred forty seven -one hundred forty eight -one hundred forty nine -one hundred fifty -one hundred fifty one -one hundred fifty two -one hundred fifty three -one hundred fifty four -one hundred fifty five -one hundred fifty six -one hundred fifty seven -one hundred fifty eight -one hundred fifty nine -one hundred sixty -one hundred sixty one -one hundred sixty two -one hundred sixty three -one hundred sixty four -one hundred sixty five -one hundred sixty six -one hundred sixty seven -one hundred sixty eight -one hundred sixty nine -one hundred seventy -one hundred seventy one -one hundred seventy two -one hundred seventy three -one hundred seventy four -one hundred seventy five -one hundred seventy six -one hundred seventy seven -one hundred seventy eight -one hundred seventy nine -one hundred eighty -one hundred eighty one -one hundred eighty two -one hundred eighty three -one hundred eighty four -one hundred eighty five -one hundred eighty six -one hundred eighty seven -one hundred eighty eight -one hundred eighty nine -one hundred ninety -one hundred ninety one -one hundred ninety two -one hundred ninety three -one hundred ninety four -one hundred ninety five -one hundred ninety six -one hundred ninety seven -one hundred ninety eight -one hundred ninety nine -two hundred -two hundred one -two hundred two -two hundred three -two hundred four -two hundred five -two hundred six -two hundred seven -two hundred eight -two hundred nine -two hundred ten -two hundred eleven -two hundred twelve -two hundred thirteen -two hundred fourteen -two hundred fifteen -two hundred sixteen -two hundred seventeen -two hundred eighteen -two hundred nineteen -two hundred twenty -two hundred twenty one -two hundred twenty two -two hundred twenty three -two hundred twenty four -two hundred twenty five -two hundred twenty six -two hundred twenty seven -two hundred twenty eight -two hundred twenty nine -two hundred thrity -two hundred thrity one -two hundred thrity two -two hundred thrity three -two hundred thrity four -two hundred thrity five -two hundred thrity six -two hundred thrity seven -two hundred thrity eight -two hundred thrity nine -two hundred forty -two hundred forty one -two hundred forty two -two hundred forty three -two hundred forty four -two hundred forty five -two hundred forty six -two hundred forty seven -two hundred forty eight -two hundred forty nine -two hundred fifty -two hundred fifty one -two hundred fifty two -two hundred fifty three -two hundred fifty four -two hundred fifty five -two hundred fifty six -two hundred fifty seven -two hundred fifty eight -two hundred fifty nine -two hundred sixty -two hundred sixty one -two hundred sixty two -two hundred sixty three -two hundred sixty four -two hundred sixty five -two hundred sixty six -two hundred sixty seven -two hundred sixty eight -two hundred sixty nine -two hundred seventy -two hundred seventy one -two hundred seventy two -two hundred seventy three -two hundred seventy four -two hundred seventy five -two hundred seventy six -two hundred seventy seven -two hundred seventy eight -two hundred seventy nine -two hundred eighty -two hundred eighty one -two hundred eighty two -two hundred eighty three -two hundred eighty four -two hundred eighty five -two hundred eighty six -two hundred eighty seven -two hundred eighty eight -two hundred eighty nine -two hundred ninety -two hundred ninety one -two hundred ninety two -two hundred ninety three -two hundred ninety four -two hundred ninety five -two hundred ninety six -two hundred ninety seven -two hundred ninety eight -two hundred ninety nine -three hundred -three hundred one -three hundred two -three hundred three -three hundred four -three hundred five -three hundred six -three hundred seven -three hundred eight -three hundred nine -three hundred ten -three hundred eleven -three hundred twelve -three hundred thirteen -three hundred fourteen -three hundred fifteen -three hundred sixteen -three hundred seventeen -three hundred eighteen -three hundred nineteen -three hundred twenty -three hundred twenty one -three hundred twenty two -three hundred twenty three -three hundred twenty four -three hundred twenty five -three hundred twenty six -three hundred twenty seven -three hundred twenty eight -three hundred twenty nine -three hundred thrity -three hundred thrity one -three hundred thrity two -three hundred thrity three -three hundred thrity four -three hundred thrity five -three hundred thrity six -three hundred thrity seven -three hundred thrity eight -three hundred thrity nine -three hundred forty -three hundred forty one -three hundred forty two -three hundred forty three -three hundred forty four -three hundred forty five -three hundred forty six -three hundred forty seven -three hundred forty eight -three hundred forty nine -three hundred fifty -three hundred fifty one -three hundred fifty two -three hundred fifty three -three hundred fifty four -three hundred fifty five -three hundred fifty six -three hundred fifty seven -three hundred fifty eight -three hundred fifty nine -three hundred sixty -three hundred sixty one -three hundred sixty two -three hundred sixty three -three hundred sixty four -three hundred sixty five -three hundred sixty six -three hundred sixty seven -three hundred sixty eight -three hundred sixty nine -three hundred seventy -three hundred seventy one -three hundred seventy two -three hundred seventy three -three hundred seventy four -three hundred seventy five -three hundred seventy six -three hundred seventy seven -three hundred seventy eight -three hundred seventy nine -three hundred eighty -three hundred eighty one -three hundred eighty two -three hundred eighty three -three hundred eighty four -three hundred eighty five -three hundred eighty six -three hundred eighty seven -three hundred eighty eight -three hundred eighty nine -three hundred ninety -three hundred ninety one -three hundred ninety two -three hundred ninety three -three hundred ninety four -three hundred ninety five -three hundred ninety six -three hundred ninety seven -three hundred ninety eight -three hundred ninety nine -four hundred -four hundred one -four hundred two -four hundred three -four hundred four -four hundred five -four hundred six -four hundred seven -four hundred eight -four hundred nine -four hundred ten -four hundred eleven -four hundred twelve -four hundred thirteen -four hundred fourteen -four hundred fifteen -four hundred sixteen -four hundred seventeen -four hundred eighteen -four hundred nineteen -four hundred twenty -four hundred twenty one -four hundred twenty two -four hundred twenty three -four hundred twenty four -four hundred twenty five -four hundred twenty six -four hundred twenty seven -four hundred twenty eight -four hundred twenty nine -four hundred thrity -four hundred thrity one -four hundred thrity two -four hundred thrity three -four hundred thrity four -four hundred thrity five -four hundred thrity six -four hundred thrity seven -four hundred thrity eight -four hundred thrity nine -four hundred forty -four hundred forty one -four hundred forty two -four hundred forty three -four hundred forty four -four hundred forty five -four hundred forty six -four hundred forty seven -four hundred forty eight -four hundred forty nine -four hundred fifty -four hundred fifty one -four hundred fifty two -four hundred fifty three -four hundred fifty four -four hundred fifty five -four hundred fifty six -four hundred fifty seven -four hundred fifty eight -four hundred fifty nine -four hundred sixty -four hundred sixty one -four hundred sixty two -four hundred sixty three -four hundred sixty four -four hundred sixty five -four hundred sixty six -four hundred sixty seven -four hundred sixty eight -four hundred sixty nine -four hundred seventy -four hundred seventy one -four hundred seventy two -four hundred seventy three -four hundred seventy four -four hundred seventy five -four hundred seventy six -four hundred seventy seven -four hundred seventy eight -four hundred seventy nine -four hundred eighty -four hundred eighty one -four hundred eighty two -four hundred eighty three -four hundred eighty four -four hundred eighty five -four hundred eighty six -four hundred eighty seven -four hundred eighty eight -four hundred eighty nine -four hundred ninety -four hundred ninety one -four hundred ninety two -four hundred ninety three -four hundred ninety four -four hundred ninety five -four hundred ninety six -four hundred ninety seven -four hundred ninety eight -four hundred ninety nine -five hundred -five hundred one -five hundred two -five hundred three -five hundred four -five hundred five -five hundred six -five hundred seven -five hundred eight -five hundred nine -five hundred ten -five hundred eleven -five hundred twelve -five hundred thirteen -five hundred fourteen -five hundred fifteen -five hundred sixteen -five hundred seventeen -five hundred eighteen -five hundred nineteen -five hundred twenty -five hundred twenty one -five hundred twenty two -five hundred twenty three -five hundred twenty four -five hundred twenty five -five hundred twenty six -five hundred twenty seven -five hundred twenty eight -five hundred twenty nine -five hundred thrity -five hundred thrity one -five hundred thrity two -five hundred thrity three -five hundred thrity four -five hundred thrity five -five hundred thrity six -five hundred thrity seven -five hundred thrity eight -five hundred thrity nine -five hundred forty -five hundred forty one -five hundred forty two -five hundred forty three -five hundred forty four -five hundred forty five -five hundred forty six -five hundred forty seven -five hundred forty eight -five hundred forty nine -five hundred fifty -five hundred fifty one -five hundred fifty two -five hundred fifty three -five hundred fifty four -five hundred fifty five -five hundred fifty six -five hundred fifty seven -five hundred fifty eight -five hundred fifty nine -five hundred sixty -five hundred sixty one -five hundred sixty two -five hundred sixty three -five hundred sixty four -five hundred sixty five -five hundred sixty six -five hundred sixty seven -five hundred sixty eight -five hundred sixty nine -five hundred seventy -five hundred seventy one -five hundred seventy two -five hundred seventy three -five hundred seventy four -five hundred seventy five -five hundred seventy six -five hundred seventy seven -five hundred seventy eight -five hundred seventy nine -five hundred eighty -five hundred eighty one -five hundred eighty two -five hundred eighty three -five hundred eighty four -five hundred eighty five -five hundred eighty six -five hundred eighty seven -five hundred eighty eight -five hundred eighty nine -five hundred ninety -five hundred ninety one -five hundred ninety two -five hundred ninety three -five hundred ninety four -five hundred ninety five -five hundred ninety six -five hundred ninety seven -five hundred ninety eight -five hundred ninety nine -six hundred -six hundred one -six hundred two -six hundred three -six hundred four -six hundred five -six hundred six -six hundred seven -six hundred eight -six hundred nine -six hundred ten -six hundred eleven -six hundred twelve -six hundred thirteen -six hundred fourteen -six hundred fifteen -six hundred sixteen -six hundred seventeen -six hundred eighteen -six hundred nineteen -six hundred twenty -six hundred twenty one -six hundred twenty two -six hundred twenty three -six hundred twenty four -six hundred twenty five -six hundred twenty six -six hundred twenty seven -six hundred twenty eight -six hundred twenty nine -six hundred thrity -six hundred thrity one -six hundred thrity two -six hundred thrity three -six hundred thrity four -six hundred thrity five -six hundred thrity six -six hundred thrity seven -six hundred thrity eight -six hundred thrity nine -six hundred forty -six hundred forty one -six hundred forty two -six hundred forty three -six hundred forty four -six hundred forty five -six hundred forty six -six hundred forty seven -six hundred forty eight -six hundred forty nine -six hundred fifty -six hundred fifty one -six hundred fifty two -six hundred fifty three -six hundred fifty four -six hundred fifty five -six hundred fifty six -six hundred fifty seven -six hundred fifty eight -six hundred fifty nine -six hundred sixty -six hundred sixty one -six hundred sixty two -six hundred sixty three -six hundred sixty four -six hundred sixty five -six hundred sixty six -six hundred sixty seven -six hundred sixty eight -six hundred sixty nine -six hundred seventy -six hundred seventy one -six hundred seventy two -six hundred seventy three -six hundred seventy four -six hundred seventy five -six hundred seventy six -six hundred seventy seven -six hundred seventy eight -six hundred seventy nine -six hundred eighty -six hundred eighty one -six hundred eighty two -six hundred eighty three -six hundred eighty four -six hundred eighty five -six hundred eighty six -six hundred eighty seven -six hundred eighty eight -six hundred eighty nine -six hundred ninety -six hundred ninety one -six hundred ninety two -six hundred ninety three -six hundred ninety four -six hundred ninety five -six hundred ninety six -six hundred ninety seven -six hundred ninety eight -six hundred ninety nine -seven hundred -seven hundred one -seven hundred two -seven hundred three -seven hundred four -seven hundred five -seven hundred six -seven hundred seven -seven hundred eight -seven hundred nine -seven hundred ten -seven hundred eleven -seven hundred twelve -seven hundred thirteen -seven hundred fourteen -seven hundred fifteen -seven hundred sixteen -seven hundred seventeen -seven hundred eighteen -seven hundred nineteen -seven hundred twenty -seven hundred twenty one -seven hundred twenty two -seven hundred twenty three -seven hundred twenty four -seven hundred twenty five -seven hundred twenty six -seven hundred twenty seven -seven hundred twenty eight -seven hundred twenty nine -seven hundred thrity -seven hundred thrity one -seven hundred thrity two -seven hundred thrity three -seven hundred thrity four -seven hundred thrity five -seven hundred thrity six -seven hundred thrity seven -seven hundred thrity eight -seven hundred thrity nine -seven hundred forty -seven hundred forty one -seven hundred forty two -seven hundred forty three -seven hundred forty four -seven hundred forty five -seven hundred forty six -seven hundred forty seven -seven hundred forty eight -seven hundred forty nine -seven hundred fifty -seven hundred fifty one -seven hundred fifty two -seven hundred fifty three -seven hundred fifty four -seven hundred fifty five -seven hundred fifty six -seven hundred fifty seven -seven hundred fifty eight -seven hundred fifty nine -seven hundred sixty -seven hundred sixty one -seven hundred sixty two -seven hundred sixty three -seven hundred sixty four -seven hundred sixty five -seven hundred sixty six -seven hundred sixty seven -seven hundred sixty eight -seven hundred sixty nine -seven hundred seventy -seven hundred seventy one -seven hundred seventy two -seven hundred seventy three -seven hundred seventy four -seven hundred seventy five -seven hundred seventy six -seven hundred seventy seven -seven hundred seventy eight -seven hundred seventy nine -seven hundred eighty -seven hundred eighty one -seven hundred eighty two -seven hundred eighty three -seven hundred eighty four -seven hundred eighty five -seven hundred eighty six -seven hundred eighty seven -seven hundred eighty eight -seven hundred eighty nine -seven hundred ninety -seven hundred ninety one -seven hundred ninety two -seven hundred ninety three -seven hundred ninety four -seven hundred ninety five -seven hundred ninety six -seven hundred ninety seven -seven hundred ninety eight -seven hundred ninety nine -eight hundred -eight hundred one -eight hundred two -eight hundred three -eight hundred four -eight hundred five -eight hundred six -eight hundred seven -eight hundred eight -eight hundred nine -eight hundred ten -eight hundred eleven -eight hundred twelve -eight hundred thirteen -eight hundred fourteen -eight hundred fifteen -eight hundred sixteen -eight hundred seventeen -eight hundred eighteen -eight hundred nineteen -eight hundred twenty -eight hundred twenty one -eight hundred twenty two -eight hundred twenty three -eight hundred twenty four -eight hundred twenty five -eight hundred twenty six -eight hundred twenty seven -eight hundred twenty eight -eight hundred twenty nine -eight hundred thrity -eight hundred thrity one -eight hundred thrity two -eight hundred thrity three -eight hundred thrity four -eight hundred thrity five -eight hundred thrity six -eight hundred thrity seven -eight hundred thrity eight -eight hundred thrity nine -eight hundred forty -eight hundred forty one -eight hundred forty two -eight hundred forty three -eight hundred forty four -eight hundred forty five -eight hundred forty six -eight hundred forty seven -eight hundred forty eight -eight hundred forty nine -eight hundred fifty -eight hundred fifty one -eight hundred fifty two -eight hundred fifty three -eight hundred fifty four -eight hundred fifty five -eight hundred fifty six -eight hundred fifty seven -eight hundred fifty eight -eight hundred fifty nine -eight hundred sixty -eight hundred sixty one -eight hundred sixty two -eight hundred sixty three -eight hundred sixty four -eight hundred sixty five -eight hundred sixty six -eight hundred sixty seven -eight hundred sixty eight -eight hundred sixty nine -eight hundred seventy -eight hundred seventy one -eight hundred seventy two -eight hundred seventy three -eight hundred seventy four -eight hundred seventy five -eight hundred seventy six -eight hundred seventy seven -eight hundred seventy eight -eight hundred seventy nine -eight hundred eighty -eight hundred eighty one -eight hundred eighty two -eight hundred eighty three -eight hundred eighty four -eight hundred eighty five -eight hundred eighty six -eight hundred eighty seven -eight hundred eighty eight -eight hundred eighty nine -eight hundred ninety -eight hundred ninety one -eight hundred ninety two -eight hundred ninety three -eight hundred ninety four -eight hundred ninety five -eight hundred ninety six -eight hundred ninety seven -eight hundred ninety eight -eight hundred ninety nine -nine hundred -nine hundred one -nine hundred two -nine hundred three -nine hundred four -nine hundred five -nine hundred six -nine hundred seven -nine hundred eight -nine hundred nine -nine hundred ten -nine hundred eleven -nine hundred twelve -nine hundred thirteen -nine hundred fourteen -nine hundred fifteen -nine hundred sixteen -nine hundred seventeen -nine hundred eighteen -nine hundred nineteen -nine hundred twenty -nine hundred twenty one -nine hundred twenty two -nine hundred twenty three -nine hundred twenty four -nine hundred twenty five -nine hundred twenty six -nine hundred twenty seven -nine hundred twenty eight -nine hundred twenty nine -nine hundred thrity -nine hundred thrity one -nine hundred thrity two -nine hundred thrity three -nine hundred thrity four -nine hundred thrity five -nine hundred thrity six -nine hundred thrity seven -nine hundred thrity eight -nine hundred thrity nine -nine hundred forty -nine hundred forty one -nine hundred forty two -nine hundred forty three -nine hundred forty four -nine hundred forty five -nine hundred forty six -nine hundred forty seven -nine hundred forty eight -nine hundred forty nine -nine hundred fifty -nine hundred fifty one -nine hundred fifty two -nine hundred fifty three -nine hundred fifty four -nine hundred fifty five -nine hundred fifty six -nine hundred fifty seven -nine hundred fifty eight -nine hundred fifty nine -nine hundred sixty -nine hundred sixty one -nine hundred sixty two -nine hundred sixty three -nine hundred sixty four -nine hundred sixty five -nine hundred sixty six -nine hundred sixty seven -nine hundred sixty eight -nine hundred sixty nine -nine hundred seventy -nine hundred seventy one -nine hundred seventy two -nine hundred seventy three -nine hundred seventy four -nine hundred seventy five -nine hundred seventy six -nine hundred seventy seven -nine hundred seventy eight -nine hundred seventy nine -nine hundred eighty -nine hundred eighty one -nine hundred eighty two -nine hundred eighty three -nine hundred eighty four -nine hundred eighty five -nine hundred eighty six -nine hundred eighty seven -nine hundred eighty eight -nine hundred eighty nine -nine hundred ninety -nine hundred ninety one -nine hundred ninety two -nine hundred ninety three -nine hundred ninety four -nine hundred ninety five -nine hundred ninety six -nine hundred ninety seven -nine hundred ninety eight -nine hundred ninety nine diff --git a/code/jimi_spier/python/numbers_practice/numbers_practice.py b/code/jimi_spier/python/numbers_practice/numbers_practice.py deleted file mode 100644 index f1b814ef..00000000 --- a/code/jimi_spier/python/numbers_practice/numbers_practice.py +++ /dev/null @@ -1,56 +0,0 @@ -# Jimi Spier -# numbers_practice.py -# 20220916 - - -# Practice 1: Numbers & Arithmetic -# Copy and paste this file into your own "01_numbers.py" -# Fill in the code for each of the functions -# Run the tests by typing "pytest 01_numbers.py" - -# Is Even -# Write a function returns whether a number is even or odd (hint, compare a/2 and a//2, or use a%2) - -#nums_list = [1,2,3,4,5,6] - -def is_even(a): - a_num = a % 2 - if a_num == 0: - return True - else: - return False - - -def test_is_even(): - assert is_even(5) == False - assert is_even(6) == True - -# Ones Digit -# Write a function that returns the ones digit of a number - -def ones_digit(num): - return num % 10 - - -def test_ones_digit(): - assert ones_digit(3) == 3 - assert ones_digit(56) == 6 - assert ones_digit(812) == 2 - - -# Percentage -# Write a function that takes two integers, a value and a maximum, and returns a string representing the percentage as an integer - -def percentage(v, max): - per_cent = (v / max) * 100 - per_cent = int(per_cent) - phrase = F"{per_cent}%" - return phrase - -def test_precentage(): - assert percentage(1, 10) == '10%' - assert percentage(600, 1200) == '50%' - assert percentage(1, 3) == '33%' - - -#print(is_even(1)) \ No newline at end of file diff --git a/code/jimi_spier/python/numbers_practice/test_passed_numbers_practice.py b/code/jimi_spier/python/numbers_practice/test_passed_numbers_practice.py deleted file mode 100644 index e613a304..00000000 --- a/code/jimi_spier/python/numbers_practice/test_passed_numbers_practice.py +++ /dev/null @@ -1,8 +0,0 @@ -============================= test session starts ============================== -platform linux -- Python 3.10.4, pytest-7.1.3, pluggy-1.0.0 -rootdir: /home/jimi/code/class_chihuahua/code/jimi_spier/python/numbers_practice -collected 3 items - -numbers_practice.py ... [100%] - -============================== 3 passed in 0.00s =============================== diff --git a/code/jimi_spier/python/pick6/output_pick6_randomized.txt b/code/jimi_spier/python/pick6/output_pick6_randomized.txt deleted file mode 100644 index 4754d487..00000000 --- a/code/jimi_spier/python/pick6/output_pick6_randomized.txt +++ /dev/null @@ -1,1647 +0,0 @@ -[6, 5, 5, 9, 5, 0] -[4, 6, 9, 0, 5, 9] -[7, 1, 4, 8, 10, 4] -[1, 7, 6, 8, 5, 7] -[6, 8, 10, 6, 1, 7] -[2, 4, 8, 8, 0, 0] -[7, 0, 4, 0, 4, 2] -[6, 3, 3, 10, 9, 5] -[5, 2, 2, 7, 1, 4] -[4, 2, 8, 8, 7, 6] -[3, 9, 9, 9, 3, 2] -[5, 4, 10, 9, 10, 5] -[2, 7, 9, 6, 0, 4] -[9, 4, 0, 10, 2, 5] -[10, 6, 9, 0, 5, 10] -[9, 5, 6, 8, 4, 5] -[7, 3, 4, 1, 9, 9] -[0, 9, 4, 4, 3, 6] -[4, 8, 1, 0, 9, 6] -[6, 3, 4, 10, 7, 6] -[3, 7, 6, 0, 3, 8] -[4, 9, 8, 7, 2, 3] -[2, 3, 9, 1, 8, 6] -[4, 7, 9, 0, 1, 0] -[7, 8, 0, 2, 2, 8] -[1, 4, 7, 0, 6, 9] -[0, 3, 10, 4, 4, 7] -[4, 5, 2, 1, 1, 3] -[3, 8, 7, 10, 2, 7] -[3, 0, 6, 4, 8, 9] -[7, 7, 3, 10, 4, 2] -[1, 7, 2, 4, 7, 10] -[6, 3, 3, 7, 2, 1] -[7, 0, 7, 0, 4, 7] -[4, 8, 0, 6, 6, 2] -[7, 1, 6, 10, 6, 4] -[5, 10, 9, 3, 5, 3] -[9, 4, 9, 5, 0, 9] -[1, 1, 2, 5, 1, 7] -[2, 1, 10, 3, 8, 1] -[10, 0, 3, 4, 1, 8] -[10, 4, 0, 0, 3, 9] -[1, 4, 8, 7, 3, 4] -[1, 2, 10, 9, 8, 4] -[9, 9, 5, 6, 1, 6] -[4, 2, 2, 0, 10, 10] -[0, 3, 1, 3, 8, 9] -[9, 9, 2, 9, 7, 6] -[6, 1, 5, 8, 2, 0] -[4, 4, 10, 10, 4, 5] -[5, 2, 7, 0, 7, 9] -[1, 2, 4, 0, 3, 4] -[3, 8, 10, 6, 0, 6] -[3, 10, 5, 10, 5, 8] -[10, 7, 0, 1, 10, 0] -[3, 5, 8, 5, 5, 5] -[8, 6, 8, 1, 6, 4] -[10, 9, 10, 2, 6, 4] -[7, 1, 5, 6, 10, 7] -[10, 4, 5, 10, 2, 7] -[8, 10, 2, 3, 8, 1] -[0, 9, 8, 7, 8, 0] -[3, 0, 5, 4, 7, 3] -[0, 9, 2, 7, 6, 1] -[7, 3, 9, 6, 8, 7] -[1, 10, 0, 9, 2, 1] -[5, 8, 0, 4, 9, 2] -[6, 9, 8, 6, 5, 4] -[6, 3, 1, 8, 6, 7] -[9, 0, 9, 3, 0, 1] -[9, 3, 2, 10, 8, 0] -[0, 4, 7, 0, 3, 4] -[5, 10, 0, 2, 10, 3] -[6, 0, 8, 8, 8, 9] -[0, 4, 10, 6, 9, 5] -[0, 2, 2, 5, 4, 1] -[0, 0, 5, 10, 8, 3] -[8, 10, 4, 8, 5, 0] -[3, 3, 2, 1, 8, 10] -[0, 7, 5, 6, 5, 2] -[5, 4, 6, 1, 9, 6] -[10, 1, 1, 7, 10, 2] -[4, 4, 4, 1, 7, 0] -[2, 9, 10, 8, 3, 9] -[3, 8, 4, 3, 2, 5] -[0, 6, 10, 2, 5, 0] -[2, 5, 0, 7, 2, 10] -[4, 9, 1, 1, 0, 5] -[8, 2, 9, 10, 3, 3] -[2, 6, 8, 5, 5, 4] -[10, 0, 10, 1, 9, 3] -[0, 5, 5, 2, 0, 7] -[10, 3, 5, 6, 6, 1] -[9, 0, 10, 10, 9, 9] -[6, 6, 8, 10, 3, 9] -[5, 6, 9, 9, 9, 9] -[7, 9, 1, 2, 7, 4] -[10, 2, 9, 7, 5, 10] -[4, 2, 2, 6, 6, 3] -[7, 6, 1, 8, 9, 9] -[10, 0, 8, 7, 6, 1] -[10, 10, 3, 3, 1, 0] -[6, 4, 0, 4, 6, 0] -[4, 2, 3, 3, 4, 2] -[6, 4, 0, 8, 6, 4] -[2, 10, 9, 6, 0, 2] -[8, 7, 10, 6, 6, 3] -[4, 3, 7, 8, 7, 9] -[1, 8, 9, 4, 10, 10] -[8, 2, 1, 10, 2, 10] -[10, 1, 8, 8, 9, 3] -[3, 5, 9, 9, 6, 4] -[7, 7, 5, 2, 1, 9] -[9, 2, 3, 1, 1, 0] -[7, 10, 6, 0, 7, 9] -[8, 2, 2, 6, 6, 1] -[2, 10, 8, 0, 6, 3] -[0, 3, 10, 5, 0, 5] -[5, 5, 5, 9, 5, 6] -[6, 6, 0, 1, 0, 6] -[0, 9, 0, 3, 9, 7] -[6, 0, 3, 8, 7, 9] -[9, 1, 3, 9, 1, 6] -[4, 1, 4, 2, 6, 5] -[7, 1, 4, 0, 9, 1] -[3, 4, 0, 9, 9, 4] -[9, 3, 0, 4, 8, 7] -[2, 8, 9, 8, 6, 7] -[9, 9, 7, 10, 1, 6] -[9, 8, 1, 2, 3, 6] -[2, 3, 3, 0, 4, 3] -[2, 5, 1, 9, 9, 9] -[10, 10, 7, 9, 3, 10] -[5, 6, 7, 10, 9, 1] -[9, 0, 5, 5, 4, 6] -[3, 5, 2, 9, 8, 8] -[5, 3, 1, 2, 1, 2] -[2, 0, 9, 2, 3, 5] -[9, 6, 7, 7, 8, 0] -[6, 3, 9, 7, 4, 1] -[4, 3, 3, 0, 5, 3] -[5, 1, 9, 3, 0, 0] -[3, 7, 10, 1, 1, 6] -[6, 5, 2, 5, 4, 2] -[0, 7, 2, 8, 7, 5] -[2, 9, 9, 5, 10, 8] -[3, 5, 4, 1, 0, 6] -[2, 2, 4, 4, 7, 8] -[8, 6, 7, 8, 1, 2] -[7, 4, 8, 3, 2, 9] -[5, 1, 4, 3, 5, 0] -[1, 7, 8, 0, 1, 2] -[2, 0, 0, 6, 7, 10] -[1, 4, 4, 10, 10, 7] -[8, 5, 1, 3, 5, 1] -[8, 4, 7, 5, 0, 2] -[1, 7, 1, 8, 10, 10] -[1, 1, 7, 5, 7, 5] -[2, 9, 6, 10, 4, 7] -[10, 9, 9, 4, 4, 3] -[9, 9, 9, 2, 5, 4] -[1, 0, 0, 4, 1, 1] -[10, 2, 2, 3, 3, 7] -[1, 7, 2, 1, 3, 0] -[7, 3, 7, 7, 8, 9] -[0, 9, 4, 8, 8, 2] -[1, 8, 5, 5, 5, 8] -[1, 9, 4, 8, 2, 8] -[4, 4, 1, 4, 5, 9] -[4, 6, 10, 2, 3, 8] -[4, 10, 5, 3, 7, 6] -[7, 9, 10, 1, 9, 10] -[8, 10, 0, 0, 10, 6] -[1, 10, 8, 2, 6, 8] -[6, 0, 1, 0, 8, 2] -[5, 6, 3, 10, 7, 7] -[8, 9, 8, 4, 4, 10] -[3, 10, 0, 4, 7, 9] -[0, 0, 4, 10, 10, 6] -[10, 8, 0, 3, 6, 2] -[8, 3, 9, 2, 1, 0] -[5, 7, 1, 8, 0, 1] -[10, 10, 7, 4, 5, 7] -[4, 8, 3, 10, 7, 7] -[3, 2, 10, 4, 8, 10] -[9, 2, 2, 3, 1, 0] -[5, 3, 6, 0, 3, 5] -[4, 6, 3, 4, 3, 2] -[9, 7, 4, 6, 9, 3] -[0, 6, 10, 1, 3, 10] -[0, 3, 10, 4, 6, 1] -[7, 1, 9, 5, 8, 0] -[1, 7, 3, 0, 3, 7] -[5, 8, 5, 2, 4, 6] -[5, 6, 6, 0, 4, 0] -[0, 4, 0, 8, 9, 3] -[7, 2, 1, 5, 2, 7] -[3, 10, 4, 3, 1, 2] -[4, 8, 10, 3, 7, 1] -[10, 7, 0, 9, 10, 6] -[5, 10, 4, 5, 7, 7] -[3, 7, 6, 4, 9, 3] -[9, 0, 0, 5, 10, 2] -[3, 4, 7, 10, 7, 1] -[8, 4, 7, 6, 7, 2] -[9, 6, 8, 3, 8, 10] -[5, 5, 4, 1, 10, 8] -[6, 3, 0, 4, 5, 2] -[5, 7, 6, 7, 8, 4] -[4, 5, 3, 10, 0, 4] -[7, 10, 3, 2, 3, 0] -[4, 4, 6, 7, 8, 2] -[4, 2, 6, 0, 1, 6] -[8, 5, 1, 2, 9, 8] -[4, 4, 5, 1, 8, 3] -[5, 4, 0, 6, 6, 5] -[5, 6, 6, 1, 10, 8] -[9, 2, 10, 4, 8, 1] -[6, 0, 9, 8, 0, 0] -[7, 2, 4, 1, 3, 7] -[6, 9, 9, 2, 8, 1] -[5, 10, 9, 6, 3, 1] -[0, 1, 10, 1, 2, 3] -[2, 6, 4, 5, 9, 5] -[2, 6, 9, 2, 2, 10] -[0, 8, 3, 2, 9, 1] -[4, 3, 8, 1, 10, 6] -[8, 8, 7, 4, 2, 4] -[0, 10, 7, 1, 5, 0] -[1, 8, 2, 7, 2, 9] -[4, 3, 8, 8, 2, 8] -[4, 2, 0, 3, 9, 0] -[8, 6, 2, 10, 2, 10] -[5, 9, 8, 0, 7, 0] -[6, 1, 0, 8, 4, 0] -[7, 3, 1, 7, 6, 7] -[6, 5, 0, 6, 5, 6] -[1, 0, 9, 8, 1, 6] -[8, 5, 8, 5, 4, 0] -[10, 3, 5, 4, 4, 8] -[10, 0, 6, 0, 10, 1] -[9, 0, 3, 1, 10, 7] -[3, 10, 7, 9, 0, 1] -[9, 3, 10, 7, 7, 9] -[6, 6, 8, 1, 10, 9] -[0, 2, 5, 2, 7, 9] -[6, 6, 3, 1, 1, 5] -[8, 3, 4, 8, 5, 1] -[10, 5, 2, 0, 6, 9] -[7, 8, 2, 2, 10, 4] -[4, 5, 6, 3, 10, 4] -[0, 2, 9, 6, 8, 9] -[0, 6, 9, 1, 1, 7] -[0, 1, 6, 9, 3, 4] -[9, 9, 0, 6, 3, 10] -[5, 5, 7, 6, 9, 6] -[2, 2, 5, 9, 0, 8] -[3, 7, 10, 6, 7, 5] -[0, 8, 2, 2, 8, 6] -[2, 2, 3, 7, 8, 0] -[7, 3, 8, 3, 4, 0] -[8, 9, 0, 0, 8, 9] -[9, 9, 3, 10, 3, 10] -[10, 0, 2, 4, 7, 8] -[8, 7, 10, 1, 3, 3] -[2, 9, 1, 2, 9, 8] -[2, 5, 3, 7, 5, 3] -[7, 3, 3, 8, 2, 7] -[5, 4, 9, 1, 2, 1] -[8, 7, 9, 1, 9, 10] -[6, 2, 10, 2, 7, 4] -[1, 5, 6, 10, 6, 5] -[1, 0, 8, 3, 7, 3] -[6, 10, 2, 5, 5, 9] -[0, 5, 3, 2, 4, 2] -[10, 7, 5, 7, 9, 4] -[3, 2, 0, 6, 3, 3] -[0, 8, 10, 6, 4, 8] -[3, 1, 2, 6, 7, 6] -[4, 6, 6, 1, 8, 8] -[2, 0, 0, 0, 7, 9] -[6, 3, 10, 6, 4, 1] -[4, 10, 9, 5, 7, 2] -[2, 6, 0, 5, 6, 7] -[5, 10, 9, 7, 1, 3] -[4, 1, 6, 6, 2, 10] -[9, 9, 4, 4, 5, 6] -[5, 1, 5, 10, 8, 4] -[2, 8, 10, 6, 8, 10] -[6, 6, 9, 7, 9, 10] -[3, 7, 1, 8, 6, 5] -[7, 0, 9, 6, 8, 1] -[1, 7, 3, 6, 10, 5] -[3, 7, 1, 0, 7, 0] -[3, 6, 5, 5, 0, 6] -[9, 7, 4, 8, 0, 5] -[9, 8, 9, 10, 2, 5] -[2, 10, 4, 5, 0, 9] -[1, 8, 6, 6, 7, 0] -[2, 1, 2, 5, 4, 5] -[5, 5, 8, 1, 0, 10] -[9, 2, 8, 9, 4, 2] -[3, 2, 5, 3, 1, 1] -[9, 4, 5, 0, 5, 5] -[0, 6, 9, 0, 3, 10] -[6, 1, 6, 6, 9, 3] -[5, 3, 3, 10, 1, 7] -[3, 2, 6, 2, 3, 0] -[7, 10, 8, 3, 0, 7] -[5, 6, 1, 5, 1, 6] -[1, 8, 0, 2, 8, 9] -[5, 10, 8, 7, 9, 9] -[4, 9, 10, 1, 0, 7] -[3, 8, 2, 8, 4, 7] -[4, 6, 0, 5, 8, 1] -[9, 3, 9, 0, 4, 10] -[1, 3, 1, 0, 8, 1] -[0, 8, 5, 9, 2, 6] -[2, 8, 6, 10, 0, 0] -[2, 0, 10, 4, 0, 3] -[7, 0, 2, 8, 6, 2] -[1, 10, 0, 10, 4, 5] -[7, 8, 4, 4, 3, 3] -[10, 8, 2, 3, 1, 5] -[9, 8, 2, 3, 2, 7] -[6, 5, 9, 4, 4, 5] -[1, 10, 1, 2, 3, 10] -[7, 9, 10, 0, 0, 2] -[6, 10, 8, 0, 0, 8] -[4, 4, 5, 4, 0, 4] -[4, 8, 9, 6, 3, 6] -[3, 1, 10, 10, 2, 6] -[0, 1, 10, 9, 3, 3] -[2, 5, 2, 3, 8, 2] -[0, 8, 8, 9, 2, 8] -[5, 3, 4, 4, 9, 8] -[4, 0, 2, 9, 1, 3] -[5, 4, 3, 4, 6, 3] -[5, 2, 8, 6, 9, 2] -[7, 1, 2, 9, 0, 3] -[8, 5, 9, 0, 10, 2] -[3, 7, 3, 5, 7, 4] -[6, 0, 10, 4, 5, 3] -[8, 1, 3, 9, 6, 10] -[6, 1, 6, 5, 8, 9] -[1, 4, 1, 9, 6, 5] -[1, 10, 10, 2, 1, 7] -[5, 9, 2, 3, 2, 7] -[4, 7, 9, 0, 8, 1] -[4, 6, 4, 7, 7, 8] -[2, 0, 10, 1, 8, 3] -[9, 2, 6, 10, 3, 5] -[6, 8, 8, 8, 0, 0] -[1, 8, 5, 1, 5, 1] -[8, 8, 9, 10, 9, 10] -[6, 2, 9, 3, 3, 4] -[10, 1, 2, 2, 5, 9] -[3, 9, 4, 8, 1, 6] -[3, 4, 0, 3, 6, 0] -[6, 4, 10, 1, 9, 6] -[2, 0, 1, 8, 2, 4] -[6, 10, 3, 3, 3, 0] -[8, 9, 9, 1, 3, 0] -[1, 4, 3, 2, 2, 0] -[8, 7, 3, 2, 5, 9] -[2, 10, 3, 7, 0, 9] -[10, 3, 7, 9, 10, 2] -[1, 6, 0, 3, 4, 9] -[7, 4, 8, 5, 10, 10] -[2, 4, 3, 2, 2, 7] -[9, 9, 0, 9, 8, 5] -[6, 4, 9, 1, 7, 3] -[3, 7, 6, 3, 5, 5] -[2, 0, 5, 6, 3, 8] -[2, 0, 5, 9, 2, 0] -[3, 8, 6, 8, 9, 1] -[2, 6, 8, 0, 8, 2] -[2, 1, 0, 7, 1, 8] -[4, 4, 8, 9, 0, 4] -[4, 6, 2, 10, 4, 9] -[6, 2, 9, 2, 7, 4] -[9, 5, 4, 4, 1, 7] -[8, 5, 4, 5, 4, 9] -[2, 9, 5, 4, 5, 7] -[8, 8, 10, 8, 7, 4] -[0, 6, 0, 4, 9, 0] -[7, 7, 5, 10, 5, 6] -[4, 1, 2, 10, 5, 7] -[6, 4, 2, 9, 3, 5] -[1, 4, 4, 8, 10, 9] -[0, 3, 1, 9, 4, 1] -[8, 5, 1, 8, 4, 8] -[9, 7, 6, 8, 6, 5] -[7, 1, 4, 7, 3, 0] -[10, 4, 8, 7, 1, 8] -[9, 9, 7, 1, 1, 8] -[7, 9, 1, 10, 7, 0] -[2, 1, 4, 0, 3, 9] -[4, 2, 6, 2, 2, 8] -[2, 3, 10, 6, 0, 10] -[1, 4, 5, 10, 10, 9] -[4, 6, 10, 0, 5, 4] -[8, 1, 10, 4, 0, 6] -[10, 10, 3, 2, 2, 6] -[1, 3, 3, 9, 9, 4] -[9, 1, 0, 4, 7, 5] -[3, 7, 10, 7, 9, 1] -[7, 5, 0, 3, 4, 0] -[9, 2, 2, 1, 2, 5] -[3, 5, 2, 3, 7, 0] -[4, 10, 4, 1, 7, 8] -[4, 5, 0, 0, 6, 7] -[7, 4, 10, 2, 10, 7] -[3, 0, 7, 4, 8, 9] -[6, 2, 10, 2, 0, 0] -[1, 5, 5, 10, 7, 4] -[2, 0, 10, 1, 8, 9] -[3, 3, 0, 10, 10, 6] -[1, 1, 2, 5, 6, 9] -[9, 7, 10, 4, 6, 7] -[6, 10, 5, 8, 0, 8] -[4, 5, 1, 1, 6, 10] -[10, 5, 2, 3, 5, 1] -[7, 5, 3, 10, 10, 1] -[10, 10, 9, 4, 7, 2] -[3, 10, 1, 10, 4, 2] -[7, 6, 8, 2, 3, 10] -[6, 6, 10, 4, 5, 1] -[7, 5, 6, 10, 2, 8] -[10, 5, 0, 6, 10, 7] -[2, 7, 5, 1, 7, 3] -[2, 5, 8, 9, 1, 4] -[8, 10, 2, 7, 1, 9] -[5, 3, 9, 2, 5, 5] -[2, 8, 2, 0, 9, 8] -[9, 5, 8, 0, 4, 8] -[3, 10, 4, 5, 9, 0] -[3, 2, 3, 1, 0, 2] -[3, 7, 8, 7, 9, 5] -[0, 6, 1, 8, 5, 4] -[7, 9, 7, 1, 10, 7] -[10, 0, 6, 2, 7, 4] -[1, 6, 1, 8, 0, 5] -[1, 10, 8, 0, 4, 8] -[9, 7, 9, 1, 2, 3] -[5, 7, 7, 1, 4, 5] -[6, 9, 9, 8, 8, 8] -[1, 8, 0, 8, 5, 7] -[3, 7, 6, 7, 3, 5] -[6, 10, 3, 2, 3, 9] -[8, 1, 9, 9, 8, 0] -[10, 3, 10, 2, 10, 8] -[1, 8, 4, 9, 3, 9] -[4, 3, 2, 10, 4, 4] -[6, 1, 0, 7, 9, 6] -[6, 6, 9, 3, 2, 1] -[4, 1, 7, 6, 8, 7] -[1, 8, 9, 4, 4, 10] -[3, 2, 2, 10, 5, 8] -[5, 7, 5, 6, 7, 6] -[6, 8, 2, 1, 8, 0] -[10, 8, 0, 6, 9, 2] -[6, 6, 6, 5, 5, 3] -[7, 5, 7, 10, 3, 10] -[0, 4, 1, 6, 6, 1] -[4, 0, 6, 8, 8, 7] -[6, 0, 7, 4, 5, 6] -[1, 8, 1, 5, 1, 0] -[1, 9, 1, 9, 0, 2] -[7, 4, 2, 4, 8, 5] -[4, 1, 10, 3, 0, 4] -[7, 1, 1, 5, 8, 1] -[8, 7, 5, 0, 1, 8] -[2, 0, 7, 1, 2, 7] -[5, 10, 7, 4, 6, 7] -[9, 8, 3, 3, 1, 4] -[2, 0, 4, 4, 2, 1] -[1, 4, 9, 2, 5, 6] -[5, 8, 3, 3, 6, 2] -[10, 2, 1, 2, 1, 5] -[5, 4, 5, 2, 10, 9] -[7, 0, 3, 2, 1, 8] -[9, 3, 6, 9, 6, 2] -[10, 4, 4, 3, 10, 1] -[0, 7, 0, 2, 5, 8] -[8, 6, 2, 9, 5, 6] -[8, 8, 3, 6, 5, 1] -[3, 8, 1, 7, 10, 3] -[9, 0, 0, 1, 6, 4] -[10, 3, 2, 10, 3, 4] -[4, 8, 2, 9, 8, 5] -[9, 10, 10, 9, 6, 5] -[10, 5, 6, 3, 6, 8] -[10, 8, 7, 9, 9, 7] -[4, 6, 6, 8, 8, 1] -[1, 9, 7, 2, 4, 1] -[2, 7, 9, 2, 0, 9] -[1, 10, 7, 5, 6, 10] -[6, 4, 6, 1, 6, 0] -[2, 1, 6, 7, 1, 9] -[2, 5, 3, 0, 9, 4] -[4, 3, 5, 7, 6, 5] -[8, 5, 8, 1, 3, 5] -[0, 9, 0, 4, 5, 1] -[9, 3, 0, 10, 4, 3] -[4, 6, 7, 0, 8, 8] -[10, 6, 3, 5, 4, 4] -[4, 10, 3, 8, 7, 5] -[5, 4, 3, 10, 7, 0] -[4, 4, 10, 5, 6, 7] -[6, 4, 5, 4, 9, 4] -[7, 2, 0, 5, 8, 7] -[9, 7, 5, 8, 1, 0] -[5, 6, 1, 7, 10, 2] -[9, 4, 2, 4, 1, 3] -[1, 9, 6, 5, 4, 9] -[1, 7, 10, 4, 1, 9] -[5, 8, 2, 10, 8, 7] -[5, 2, 0, 9, 0, 7] -[9, 1, 3, 8, 9, 5] -[10, 5, 2, 4, 1, 8] -[4, 8, 3, 7, 7, 1] -[10, 7, 1, 2, 4, 4] -[0, 4, 2, 0, 5, 4] -[3, 2, 3, 0, 5, 4] -[4, 10, 4, 7, 9, 0] -[10, 9, 6, 9, 1, 3] -[1, 3, 2, 7, 5, 0] -[10, 4, 6, 2, 3, 1] -[0, 8, 9, 2, 10, 5] -[4, 8, 5, 9, 2, 4] -[3, 5, 0, 0, 0, 10] -[6, 8, 8, 7, 6, 3] -[0, 1, 3, 8, 7, 4] -[1, 0, 4, 7, 0, 0] -[7, 10, 9, 10, 0, 8] -[8, 5, 4, 5, 9, 6] -[10, 2, 5, 7, 8, 9] -[7, 6, 8, 4, 2, 4] -[9, 1, 0, 4, 5, 3] -[7, 5, 7, 8, 1, 1] -[9, 6, 8, 10, 7, 6] -[9, 0, 8, 6, 3, 7] -[10, 10, 10, 4, 8, 7] -[8, 0, 2, 4, 9, 3] -[9, 3, 6, 5, 5, 2] -[4, 6, 9, 5, 3, 2] -[7, 5, 2, 5, 8, 3] -[2, 10, 1, 4, 6, 2] -[0, 5, 1, 3, 9, 7] -[1, 1, 5, 9, 9, 10] -[4, 2, 1, 8, 4, 4] -[10, 0, 2, 10, 0, 5] -[4, 7, 7, 0, 5, 4] -[5, 6, 8, 10, 10, 1] -[1, 5, 3, 9, 8, 1] -[8, 6, 10, 5, 3, 1] -[1, 9, 6, 7, 0, 2] -[9, 2, 4, 3, 0, 3] -[9, 8, 4, 9, 8, 9] -[3, 6, 9, 7, 4, 9] -[3, 6, 9, 1, 6, 5] -[9, 4, 10, 4, 2, 5] -[8, 6, 3, 5, 2, 2] -[1, 9, 0, 1, 10, 6] -[7, 3, 4, 4, 7, 0] -[7, 4, 2, 6, 7, 7] -[9, 5, 0, 0, 0, 2] -[5, 6, 0, 0, 10, 5] -[0, 9, 4, 6, 3, 4] -[9, 0, 5, 10, 5, 10] -[4, 10, 5, 9, 0, 8] -[7, 0, 8, 2, 4, 2] -[9, 2, 6, 10, 6, 3] -[5, 9, 4, 1, 9, 2] -[1, 2, 9, 2, 4, 2] -[10, 10, 1, 0, 6, 4] -[3, 3, 9, 0, 4, 5] -[8, 0, 4, 8, 0, 2] -[4, 1, 3, 5, 6, 8] -[1, 5, 1, 0, 0, 8] -[5, 0, 10, 5, 10, 4] -[10, 10, 9, 5, 8, 10] -[8, 0, 2, 0, 7, 3] -[0, 4, 9, 9, 1, 4] -[9, 6, 9, 1, 8, 6] -[2, 4, 2, 1, 0, 3] -[2, 8, 2, 8, 4, 6] -[6, 0, 6, 0, 10, 7] -[0, 7, 9, 9, 0, 7] -[8, 8, 4, 5, 2, 7] -[0, 7, 7, 7, 3, 3] -[8, 0, 1, 10, 2, 0] -[3, 0, 4, 2, 0, 2] -[3, 8, 3, 9, 5, 4] -[1, 3, 8, 8, 3, 10] -[4, 8, 8, 3, 8, 5] -[8, 10, 2, 7, 6, 2] -[10, 10, 6, 9, 4, 3] -[0, 1, 9, 9, 3, 7] -[3, 3, 9, 9, 9, 10] -[3, 10, 5, 0, 1, 9] -[7, 3, 5, 2, 0, 2] -[8, 9, 10, 0, 2, 8] -[0, 7, 5, 10, 10, 8] -[9, 9, 2, 2, 1, 0] -[4, 2, 8, 10, 10, 4] -[10, 1, 8, 10, 0, 6] -[6, 0, 3, 7, 5, 0] -[2, 4, 4, 3, 8, 10] -[3, 3, 2, 9, 0, 8] -[0, 1, 2, 9, 5, 0] -[9, 2, 4, 4, 3, 8] -[8, 10, 2, 4, 5, 8] -[9, 7, 3, 8, 7, 10] -[4, 8, 3, 7, 2, 5] -[9, 2, 1, 0, 7, 8] -[5, 4, 6, 7, 9, 6] -[10, 3, 1, 2, 4, 4] -[9, 7, 2, 2, 4, 2] -[5, 4, 9, 2, 3, 0] -[5, 2, 4, 3, 6, 1] -[10, 8, 8, 6, 2, 1] -[8, 4, 0, 4, 8, 10] -[3, 8, 9, 6, 4, 4] -[2, 4, 10, 2, 5, 10] -[5, 10, 1, 0, 7, 6] -[0, 7, 10, 4, 7, 6] -[2, 2, 9, 8, 10, 2] -[1, 1, 5, 2, 0, 0] -[0, 9, 1, 8, 10, 10] -[2, 2, 7, 4, 3, 9] -[2, 10, 7, 1, 2, 1] -[10, 8, 9, 5, 0, 5] -[0, 7, 2, 9, 5, 5] -[10, 1, 0, 7, 6, 1] -[9, 7, 2, 0, 6, 6] -[6, 9, 3, 3, 5, 3] -[0, 6, 10, 2, 7, 4] -[8, 2, 10, 7, 7, 7] -[9, 7, 6, 0, 2, 4] -[5, 10, 3, 3, 0, 5] -[5, 9, 6, 2, 3, 3] -[8, 1, 0, 10, 6, 0] -[2, 6, 8, 0, 2, 5] -[10, 9, 5, 10, 5, 7] -[0, 7, 8, 7, 3, 3] -[10, 4, 4, 9, 0, 4] -[4, 3, 10, 3, 5, 3] -[4, 0, 3, 4, 6, 7] -[1, 7, 0, 2, 2, 6] -[2, 7, 6, 8, 3, 2] -[10, 5, 10, 0, 8, 3] -[1, 7, 10, 7, 4, 6] -[5, 2, 9, 7, 3, 9] -[8, 0, 6, 4, 8, 6] -[3, 2, 7, 0, 1, 2] -[7, 8, 6, 9, 0, 1] -[2, 8, 3, 0, 8, 7] -[7, 6, 0, 1, 1, 0] -[9, 5, 0, 8, 9, 5] -[0, 5, 9, 4, 4, 0] -[8, 0, 4, 6, 2, 0] -[2, 0, 9, 2, 4, 8] -[0, 0, 7, 6, 9, 4] -[9, 8, 6, 1, 5, 7] -[0, 5, 8, 9, 0, 3] -[9, 1, 4, 4, 10, 5] -[0, 1, 8, 1, 9, 5] -[9, 0, 4, 1, 4, 8] -[5, 4, 5, 8, 7, 10] -[1, 6, 5, 5, 3, 9] -[5, 7, 3, 7, 1, 1] -[9, 0, 9, 1, 5, 9] -[9, 8, 3, 4, 2, 5] -[7, 4, 4, 6, 9, 4] -[5, 2, 1, 0, 6, 1] -[0, 7, 9, 4, 10, 9] -[1, 2, 0, 3, 5, 1] -[3, 0, 6, 6, 2, 3] -[2, 5, 2, 10, 7, 8] -[6, 2, 2, 10, 4, 10] -[1, 5, 2, 10, 10, 8] -[9, 4, 10, 8, 1, 9] -[4, 0, 9, 1, 1, 3] -[3, 4, 2, 8, 4, 0] -[8, 3, 8, 1, 8, 9] -[10, 3, 1, 2, 10, 8] -[0, 9, 4, 7, 3, 9] -[2, 5, 9, 9, 0, 1] -[4, 0, 1, 4, 1, 3] -[3, 4, 8, 4, 5, 2] -[2, 3, 7, 6, 8, 2] -[8, 1, 9, 5, 7, 6] -[4, 7, 2, 3, 7, 2] -[0, 8, 1, 2, 8, 2] -[10, 7, 5, 7, 6, 2] -[3, 5, 4, 10, 8, 10] -[8, 9, 1, 7, 7, 3] -[1, 4, 2, 0, 1, 2] -[5, 10, 5, 8, 7, 3] -[2, 10, 7, 7, 8, 10] -[10, 7, 7, 10, 9, 8] -[9, 3, 1, 2, 8, 6] -[1, 9, 2, 1, 3, 5] -[7, 1, 0, 1, 7, 1] -[7, 1, 2, 4, 6, 8] -[8, 4, 3, 0, 2, 9] -[7, 6, 6, 9, 7, 3] -[0, 1, 4, 2, 5, 10] -[2, 7, 4, 10, 1, 4] -[0, 9, 4, 3, 3, 8] -[1, 0, 10, 8, 1, 2] -[6, 2, 7, 5, 8, 8] -[6, 4, 7, 7, 8, 1] -[10, 6, 7, 8, 9, 1] -[8, 2, 2, 5, 0, 10] -[10, 10, 7, 5, 3, 4] -[5, 0, 6, 4, 3, 1] -[4, 9, 3, 9, 7, 3] -[4, 3, 3, 3, 7, 5] -[0, 10, 5, 1, 9, 7] -[2, 4, 1, 7, 6, 10] -[2, 7, 6, 2, 9, 6] -[7, 4, 3, 8, 10, 3] -[0, 1, 6, 8, 0, 2] -[6, 6, 10, 2, 9, 6] -[1, 6, 5, 3, 2, 9] -[3, 9, 6, 5, 4, 6] -[7, 7, 5, 0, 9, 6] -[0, 4, 5, 9, 2, 4] -[2, 3, 7, 5, 2, 10] -[8, 5, 0, 9, 3, 3] -[0, 0, 10, 1, 0, 4] -[8, 1, 2, 5, 0, 7] -[1, 9, 9, 10, 9, 4] -[1, 10, 1, 2, 0, 4] -[5, 3, 7, 7, 1, 3] -[5, 7, 0, 10, 8, 6] -[9, 2, 7, 8, 1, 9] -[5, 10, 0, 9, 4, 9] -[0, 8, 9, 10, 2, 7] -[10, 4, 6, 2, 6, 4] -[9, 4, 7, 6, 0, 10] -[7, 1, 9, 7, 1, 8] -[7, 4, 6, 5, 2, 6] -[0, 1, 3, 8, 9, 6] -[3, 5, 8, 3, 6, 10] -[2, 10, 1, 0, 2, 8] -[3, 0, 4, 0, 4, 9] -[10, 5, 3, 5, 0, 0] -[0, 0, 0, 7, 2, 7] -[1, 8, 3, 2, 2, 4] -[10, 5, 10, 2, 7, 8] -[4, 9, 8, 6, 8, 3] -[10, 9, 4, 6, 5, 10] -[10, 2, 9, 8, 0, 10] -[5, 2, 7, 0, 7, 8] -[0, 0, 0, 10, 7, 2] -[2, 0, 5, 2, 4, 0] -[10, 9, 9, 3, 4, 10] -[10, 1, 2, 0, 5, 4] -[8, 10, 7, 5, 3, 5] -[6, 4, 2, 1, 5, 3] -[9, 9, 10, 9, 7, 2] -[1, 7, 9, 6, 4, 6] -[6, 6, 8, 7, 3, 6] -[3, 1, 10, 8, 10, 7] -[4, 8, 2, 3, 5, 4] -[10, 7, 8, 7, 1, 1] -[8, 4, 5, 2, 8, 10] -[6, 8, 6, 8, 9, 10] -[8, 2, 9, 3, 2, 0] -[10, 9, 2, 6, 8, 2] -[1, 4, 4, 7, 7, 4] -[6, 4, 5, 4, 5, 6] -[6, 3, 7, 3, 3, 7] -[1, 4, 0, 2, 5, 5] -[9, 10, 10, 10, 10, 7] -[5, 5, 9, 7, 3, 4] -[8, 9, 8, 10, 7, 6] -[6, 7, 6, 0, 6, 6] -[2, 10, 4, 0, 9, 9] -[7, 5, 4, 9, 0, 5] -[2, 9, 3, 0, 4, 1] -[7, 6, 2, 4, 9, 7] -[1, 0, 3, 1, 4, 4] -[8, 4, 9, 0, 6, 7] -[5, 5, 9, 7, 1, 10] -[0, 2, 10, 9, 9, 9] -[4, 4, 6, 8, 7, 8] -[0, 5, 3, 8, 0, 0] -[2, 0, 5, 1, 2, 5] -[4, 3, 2, 5, 7, 4] -[8, 10, 2, 1, 9, 2] -[5, 5, 1, 8, 9, 10] -[7, 6, 2, 9, 8, 3] -[4, 8, 3, 8, 5, 2] -[6, 0, 5, 4, 4, 0] -[9, 9, 8, 10, 4, 6] -[8, 9, 1, 0, 0, 5] -[1, 10, 10, 6, 2, 1] -[6, 4, 0, 8, 8, 8] -[2, 6, 5, 10, 1, 8] -[7, 1, 8, 4, 10, 1] -[4, 2, 2, 8, 9, 1] -[9, 1, 0, 8, 1, 10] -[2, 2, 6, 6, 2, 7] -[6, 4, 6, 0, 1, 10] -[7, 3, 1, 4, 8, 0] -[8, 8, 3, 7, 1, 4] -[2, 6, 8, 6, 10, 3] -[3, 8, 0, 5, 6, 4] -[0, 2, 6, 6, 2, 3] -[6, 7, 0, 8, 3, 1] -[3, 6, 7, 5, 0, 7] -[1, 3, 9, 5, 1, 1] -[10, 10, 7, 8, 0, 8] -[1, 8, 10, 10, 1, 3] -[3, 2, 9, 9, 0, 6] -[10, 5, 7, 10, 5, 8] -[3, 10, 1, 0, 3, 10] -[2, 10, 9, 3, 8, 2] -[8, 6, 7, 3, 7, 1] -[6, 4, 7, 0, 6, 8] -[0, 1, 1, 3, 9, 2] -[5, 8, 7, 5, 8, 3] -[0, 8, 0, 4, 7, 0] -[5, 8, 2, 3, 8, 8] -[0, 10, 7, 10, 2, 4] -[3, 6, 1, 7, 4, 8] -[10, 8, 0, 5, 0, 4] -[0, 2, 2, 4, 3, 4] -[5, 4, 0, 5, 2, 4] -[0, 8, 3, 5, 5, 6] -[7, 10, 6, 2, 9, 8] -[4, 6, 7, 9, 0, 4] -[2, 9, 2, 6, 8, 2] -[3, 5, 0, 2, 2, 6] -[3, 5, 8, 10, 5, 3] -[8, 5, 5, 4, 4, 8] -[2, 10, 8, 1, 0, 5] -[1, 1, 10, 5, 6, 6] -[3, 8, 7, 8, 5, 1] -[1, 8, 9, 7, 2, 3] -[8, 7, 1, 8, 2, 2] -[7, 1, 0, 1, 5, 0] -[2, 0, 8, 1, 3, 6] -[9, 4, 0, 9, 10, 1] -[9, 5, 7, 4, 3, 9] -[7, 2, 4, 9, 7, 9] -[3, 7, 4, 3, 5, 8] -[0, 0, 6, 6, 4, 4] -[2, 3, 4, 10, 6, 3] -[4, 1, 7, 7, 6, 1] -[2, 3, 2, 7, 8, 7] -[5, 8, 6, 2, 1, 1] -[3, 9, 6, 9, 9, 6] -[10, 2, 9, 5, 0, 0] -[1, 7, 10, 10, 10, 2] -[3, 6, 0, 7, 10, 6] -[2, 9, 0, 2, 1, 4] -[6, 3, 1, 5, 1, 6] -[10, 0, 7, 3, 9, 6] -[3, 7, 7, 7, 4, 9] -[0, 4, 3, 10, 5, 2] -[10, 7, 9, 6, 1, 5] -[0, 1, 4, 6, 10, 10] -[5, 9, 0, 10, 3, 3] -[4, 3, 7, 6, 7, 0] -[3, 3, 0, 0, 1, 5] -[2, 8, 3, 0, 10, 4] -[10, 2, 2, 10, 2, 1] -[5, 6, 1, 8, 10, 7] -[1, 10, 9, 1, 7, 7] -[2, 5, 1, 7, 4, 10] -[4, 5, 6, 8, 4, 2] -[3, 6, 6, 4, 6, 0] -[8, 2, 1, 7, 0, 7] -[8, 2, 10, 4, 3, 7] -[0, 6, 5, 9, 5, 5] -[0, 0, 8, 7, 0, 10] -[0, 5, 7, 3, 7, 4] -[9, 7, 9, 0, 9, 2] -[9, 3, 9, 2, 9, 5] -[9, 0, 5, 0, 8, 10] -[9, 2, 4, 9, 7, 3] -[3, 4, 9, 1, 8, 4] -[8, 5, 4, 5, 2, 4] -[6, 7, 5, 4, 0, 3] -[9, 5, 1, 2, 1, 7] -[4, 0, 8, 2, 1, 10] -[1, 5, 0, 1, 6, 1] -[4, 2, 2, 4, 8, 8] -[4, 3, 3, 7, 6, 6] -[1, 3, 1, 0, 6, 9] -[3, 3, 3, 5, 6, 0] -[8, 6, 8, 10, 9, 10] -[7, 10, 5, 6, 7, 5] -[6, 10, 2, 4, 9, 2] -[0, 4, 7, 6, 3, 0] -[6, 6, 6, 8, 5, 2] -[9, 3, 4, 4, 2, 3] -[5, 6, 5, 1, 2, 0] -[8, 6, 6, 9, 8, 1] -[7, 7, 7, 3, 5, 7] -[7, 3, 10, 1, 5, 0] -[10, 2, 8, 4, 0, 10] -[7, 0, 0, 7, 2, 6] -[9, 0, 1, 10, 5, 5] -[3, 10, 4, 3, 5, 7] -[6, 2, 3, 7, 2, 10] -[5, 7, 0, 5, 3, 2] -[6, 2, 9, 8, 1, 0] -[10, 0, 6, 0, 0, 5] -[7, 3, 8, 3, 0, 8] -[7, 4, 0, 2, 0, 0] -[0, 8, 3, 9, 6, 6] -[5, 5, 9, 5, 9, 3] -[1, 3, 3, 2, 3, 2] -[5, 4, 9, 10, 2, 6] -[3, 3, 5, 5, 1, 7] -[10, 10, 1, 3, 1, 10] -[4, 4, 1, 7, 6, 3] -[9, 3, 7, 2, 1, 1] -[1, 7, 9, 0, 0, 6] -[1, 7, 1, 2, 1, 5] -[10, 5, 10, 8, 8, 10] -[9, 4, 8, 7, 3, 4] -[2, 1, 2, 4, 6, 5] -[7, 3, 9, 3, 7, 6] -[8, 0, 3, 7, 3, 1] -[0, 6, 7, 1, 8, 2] -[3, 6, 7, 2, 0, 8] -[4, 7, 4, 7, 3, 3] -[7, 3, 7, 1, 10, 6] -[10, 2, 4, 1, 5, 5] -[10, 9, 4, 4, 0, 9] -[8, 0, 4, 10, 9, 8] -[5, 10, 9, 3, 5, 2] -[5, 1, 5, 2, 10, 6] -[9, 8, 2, 5, 7, 7] -[8, 9, 4, 3, 8, 9] -[5, 7, 9, 2, 8, 7] -[4, 3, 6, 2, 5, 2] -[3, 8, 4, 0, 9, 10] -[6, 4, 6, 10, 10, 9] -[1, 5, 8, 8, 1, 6] -[5, 1, 8, 2, 5, 0] -[8, 4, 0, 9, 3, 10] -[5, 1, 4, 8, 9, 5] -[4, 8, 8, 5, 10, 1] -[10, 7, 7, 4, 10, 9] -[5, 6, 10, 5, 4, 7] -[1, 6, 0, 1, 1, 1] -[2, 4, 9, 7, 3, 1] -[6, 4, 1, 6, 3, 1] -[10, 7, 6, 4, 6, 8] -[8, 1, 1, 4, 1, 6] -[1, 4, 3, 1, 5, 0] -[1, 3, 1, 4, 2, 3] -[0, 10, 5, 5, 9, 4] -[2, 1, 2, 3, 3, 4] -[2, 1, 8, 4, 8, 6] -[1, 3, 10, 9, 5, 4] -[10, 3, 4, 3, 9, 9] -[10, 4, 6, 5, 8, 4] -[3, 6, 0, 1, 7, 9] -[7, 10, 3, 10, 9, 9] -[10, 2, 8, 10, 3, 1] -[1, 10, 1, 7, 2, 2] -[7, 8, 4, 7, 5, 3] -[8, 5, 1, 1, 5, 4] -[3, 6, 8, 10, 9, 5] -[9, 5, 7, 6, 10, 0] -[4, 7, 7, 7, 0, 0] -[7, 10, 6, 8, 9, 6] -[8, 5, 9, 5, 6, 9] -[0, 1, 7, 4, 2, 6] -[2, 3, 1, 8, 9, 6] -[9, 10, 2, 8, 9, 7] -[1, 5, 9, 5, 6, 9] -[10, 0, 2, 10, 0, 4] -[6, 6, 7, 3, 10, 8] -[7, 9, 5, 6, 4, 1] -[4, 0, 10, 0, 5, 8] -[4, 4, 10, 0, 3, 10] -[4, 3, 4, 3, 10, 6] -[6, 10, 2, 4, 5, 7] -[6, 9, 0, 0, 0, 4] -[9, 6, 0, 7, 10, 3] -[5, 0, 6, 2, 1, 6] -[9, 7, 9, 4, 10, 2] -[3, 1, 9, 1, 0, 7] -[7, 6, 4, 10, 7, 1] -[7, 9, 3, 4, 3, 1] -[3, 8, 3, 9, 6, 1] -[10, 4, 9, 6, 6, 2] -[7, 9, 3, 9, 6, 9] -[10, 1, 2, 0, 6, 10] -[1, 1, 8, 0, 8, 0] -[0, 8, 0, 1, 0, 2] -[9, 0, 0, 4, 6, 6] -[10, 8, 6, 10, 6, 1] -[8, 7, 3, 2, 7, 10] -[1, 5, 7, 4, 3, 3] -[9, 4, 9, 4, 1, 9] -[8, 0, 1, 7, 9, 0] -[4, 1, 9, 2, 7, 8] -[2, 5, 2, 4, 5, 5] -[7, 0, 0, 8, 4, 2] -[0, 1, 5, 4, 10, 5] -[2, 7, 8, 1, 7, 4] -[3, 10, 7, 0, 9, 10] -[7, 3, 5, 0, 5, 4] -[8, 2, 7, 2, 1, 3] -[2, 4, 4, 5, 5, 9] -[0, 6, 2, 3, 6, 8] -[4, 10, 5, 5, 9, 3] -[3, 7, 8, 3, 8, 7] -[10, 2, 3, 1, 7, 3] -[7, 9, 8, 3, 1, 5] -[0, 4, 4, 1, 9, 10] -[5, 6, 3, 8, 9, 4] -[0, 0, 0, 9, 6, 4] -[8, 3, 0, 0, 3, 5] -[8, 8, 5, 3, 6, 8] -[7, 10, 10, 1, 8, 7] -[2, 0, 0, 5, 7, 10] -[2, 9, 8, 1, 9, 4] -[6, 1, 5, 2, 8, 10] -[2, 6, 9, 9, 0, 8] -[2, 7, 9, 0, 9, 1] -[8, 3, 4, 6, 9, 0] -[8, 3, 0, 4, 2, 6] -[7, 1, 0, 5, 4, 5] -[8, 8, 6, 0, 0, 5] -[1, 1, 8, 1, 2, 7] -[8, 1, 0, 6, 10, 5] -[2, 3, 8, 1, 3, 7] -[9, 5, 2, 5, 9, 8] -[4, 5, 1, 3, 10, 6] -[9, 5, 0, 3, 6, 10] -[1, 8, 0, 1, 8, 1] -[4, 2, 3, 9, 6, 5] -[5, 8, 0, 2, 2, 0] -[6, 8, 7, 3, 5, 9] -[6, 5, 10, 6, 10, 5] -[6, 9, 2, 8, 0, 8] -[4, 2, 10, 4, 7, 10] -[1, 0, 6, 6, 1, 0] -[3, 3, 9, 7, 8, 6] -[3, 9, 10, 6, 2, 7] -[2, 6, 7, 2, 5, 10] -[3, 9, 0, 3, 10, 9] -[4, 4, 0, 6, 10, 0] -[8, 9, 2, 8, 5, 3] -[0, 2, 7, 7, 3, 8] -[5, 8, 7, 0, 8, 6] -[1, 2, 1, 3, 3, 10] -[7, 7, 10, 10, 2, 6] -[3, 0, 3, 5, 1, 7] -[3, 6, 6, 8, 6, 7] -[0, 8, 9, 6, 4, 3] -[1, 8, 6, 10, 5, 10] -[7, 4, 0, 2, 9, 3] -[5, 2, 0, 0, 1, 2] -[7, 3, 4, 5, 2, 4] -[2, 10, 9, 1, 9, 5] -[8, 8, 9, 7, 2, 5] -[3, 1, 6, 5, 9, 3] -[9, 10, 1, 1, 1, 10] -[10, 7, 2, 0, 7, 7] -[4, 8, 7, 0, 10, 5] -[9, 10, 4, 1, 5, 10] -[2, 5, 8, 0, 2, 0] -[5, 0, 4, 3, 7, 10] -[6, 2, 4, 5, 5, 9] -[7, 0, 10, 9, 0, 7] -[6, 0, 10, 8, 7, 2] -[1, 7, 5, 10, 4, 10] -[3, 1, 1, 8, 0, 3] -[3, 3, 5, 6, 9, 2] -[2, 6, 1, 4, 1, 1] -[1, 2, 6, 8, 4, 8] -[3, 4, 8, 3, 8, 10] -[0, 5, 0, 6, 8, 6] -[5, 0, 8, 4, 2, 3] -[1, 3, 8, 6, 4, 6] -[5, 2, 0, 3, 2, 1] -[6, 9, 2, 7, 9, 7] -[3, 2, 9, 0, 6, 8] -[3, 10, 1, 3, 7, 8] -[7, 0, 7, 3, 7, 0] -[3, 7, 9, 1, 4, 3] -[9, 3, 8, 3, 0, 1] -[7, 1, 2, 4, 4, 5] -[4, 5, 3, 3, 2, 0] -[2, 5, 4, 8, 4, 0] -[6, 4, 10, 3, 7, 1] -[1, 4, 1, 5, 4, 2] -[9, 6, 10, 1, 4, 1] -[3, 5, 10, 6, 1, 3] -[5, 7, 0, 0, 4, 9] -[1, 6, 0, 10, 1, 1] -[2, 0, 1, 6, 8, 8] -[6, 3, 0, 7, 8, 10] -[7, 6, 0, 6, 6, 8] -[8, 5, 9, 4, 8, 7] -[3, 8, 1, 10, 3, 5] -[3, 8, 4, 9, 6, 1] -[5, 3, 8, 5, 2, 3] -[8, 3, 4, 8, 3, 6] -[6, 4, 4, 2, 5, 4] -[8, 0, 10, 2, 6, 5] -[10, 10, 6, 2, 3, 10] -[1, 5, 6, 4, 1, 3] -[8, 3, 9, 2, 7, 5] -[4, 4, 10, 6, 3, 1] -[8, 8, 3, 0, 8, 1] -[9, 6, 5, 4, 4, 3] -[9, 8, 1, 6, 10, 7] -[9, 9, 1, 1, 7, 2] -[8, 4, 1, 3, 1, 8] -[9, 3, 5, 9, 3, 2] -[7, 0, 2, 3, 2, 4] -[0, 2, 3, 3, 7, 6] -[7, 6, 0, 7, 7, 2] -[8, 6, 3, 10, 10, 0] -[2, 3, 4, 10, 6, 5] -[1, 4, 2, 8, 5, 1] -[2, 10, 2, 5, 8, 10] -[0, 4, 10, 7, 5, 10] -[1, 8, 3, 1, 4, 5] -[3, 9, 10, 0, 4, 5] -[0, 10, 5, 4, 2, 8] -[5, 0, 9, 5, 7, 6] -[5, 7, 10, 5, 4, 6] -[2, 9, 5, 4, 3, 8] -[2, 2, 6, 0, 6, 9] -[0, 10, 3, 1, 5, 8] -[8, 6, 6, 1, 1, 10] -[8, 0, 3, 0, 7, 1] -[9, 2, 0, 8, 4, 2] -[9, 3, 10, 3, 9, 8] -[4, 6, 5, 3, 9, 7] -[10, 6, 7, 2, 3, 2] -[10, 7, 5, 5, 5, 5] -[6, 3, 7, 0, 1, 0] -[3, 7, 8, 10, 3, 9] -[1, 8, 3, 9, 10, 9] -[0, 9, 9, 10, 8, 9] -[9, 10, 2, 7, 9, 7] -[0, 10, 4, 1, 4, 9] -[6, 5, 0, 10, 4, 7] -[10, 6, 10, 4, 4, 10] -[10, 0, 5, 9, 0, 0] -[2, 2, 4, 9, 1, 0] -[9, 4, 0, 4, 4, 1] -[10, 9, 10, 1, 10, 0] -[10, 8, 6, 3, 3, 5] -[0, 10, 5, 3, 6, 2] -[9, 5, 3, 9, 3, 1] -[5, 10, 0, 7, 0, 1] -[0, 2, 4, 9, 10, 2] -[7, 0, 3, 10, 1, 0] -[5, 0, 9, 10, 3, 10] -[10, 2, 3, 3, 8, 5] -[0, 6, 6, 10, 6, 9] -[7, 5, 0, 7, 4, 1] -[5, 6, 0, 10, 10, 0] -[5, 10, 3, 0, 4, 8] -[6, 5, 5, 9, 6, 7] -[10, 4, 8, 2, 5, 0] -[10, 0, 6, 3, 9, 1] -[5, 5, 10, 3, 6, 1] -[0, 9, 0, 3, 5, 10] -[1, 8, 4, 9, 9, 7] -[4, 1, 5, 8, 10, 3] -[2, 1, 10, 8, 10, 8] -[8, 5, 10, 7, 5, 6] -[1, 9, 4, 8, 4, 8] -[7, 10, 4, 0, 8, 8] -[3, 7, 6, 4, 3, 4] -[1, 10, 1, 0, 10, 7] -[2, 2, 0, 8, 8, 1] -[7, 2, 10, 6, 5, 2] -[0, 6, 0, 5, 0, 5] -[10, 6, 8, 4, 10, 2] -[2, 5, 3, 3, 4, 0] -[7, 4, 6, 3, 7, 2] -[8, 2, 0, 7, 3, 10] -[6, 3, 5, 10, 10, 9] -[7, 4, 7, 10, 10, 1] -[1, 1, 6, 9, 10, 7] -[9, 8, 7, 1, 1, 3] -[3, 5, 4, 9, 3, 8] -[9, 9, 1, 4, 1, 7] -[4, 5, 0, 6, 3, 7] -[2, 1, 6, 7, 6, 8] -[10, 8, 8, 2, 8, 8] -[3, 10, 7, 6, 10, 10] -[2, 7, 3, 4, 9, 10] -[3, 3, 6, 6, 1, 0] -[2, 0, 1, 9, 3, 0] -[3, 6, 8, 7, 1, 4] -[1, 3, 6, 10, 3, 7] -[8, 4, 6, 0, 1, 4] -[3, 1, 2, 2, 10, 8] -[7, 1, 1, 4, 4, 0] -[2, 0, 3, 6, 9, 7] -[10, 7, 0, 9, 3, 5] -[8, 1, 7, 8, 9, 4] -[2, 6, 2, 9, 10, 9] -[0, 7, 3, 6, 0, 5] -[2, 5, 4, 2, 7, 0] -[9, 10, 3, 0, 0, 1] -[10, 9, 3, 6, 8, 3] -[1, 4, 1, 3, 10, 5] -[10, 1, 5, 6, 4, 4] -[4, 8, 2, 2, 7, 1] -[4, 2, 8, 10, 8, 6] -[9, 2, 10, 6, 1, 0] -[10, 3, 1, 1, 8, 6] -[9, 6, 10, 0, 5, 10] -[6, 5, 5, 9, 7, 9] -[6, 4, 8, 3, 1, 8] -[9, 4, 9, 10, 7, 1] -[1, 0, 6, 5, 0, 9] -[0, 2, 7, 2, 3, 5] -[5, 0, 0, 8, 9, 4] -[8, 1, 0, 2, 3, 8] -[8, 1, 5, 8, 5, 10] -[6, 10, 1, 5, 1, 0] -[2, 7, 1, 1, 0, 3] -[0, 8, 1, 5, 7, 0] -[9, 1, 6, 3, 8, 3] -[4, 0, 7, 4, 5, 9] -[3, 9, 7, 1, 7, 7] -[4, 4, 7, 7, 5, 9] -[2, 2, 5, 9, 6, 2] -[1, 4, 4, 5, 0, 0] -[0, 3, 0, 0, 6, 2] -[5, 8, 5, 2, 9, 2] -[8, 10, 4, 10, 1, 3] -[6, 5, 2, 2, 7, 4] -[5, 4, 4, 3, 4, 4] -[4, 8, 6, 10, 2, 6] -[4, 6, 8, 2, 3, 4] -[1, 9, 0, 8, 3, 3] -[8, 4, 4, 2, 5, 9] -[1, 10, 1, 0, 4, 6] -[4, 2, 0, 8, 9, 6] -[7, 2, 9, 9, 9, 3] -[2, 3, 9, 2, 2, 1] -[10, 7, 4, 10, 2, 2] -[1, 10, 8, 4, 6, 1] -[8, 9, 0, 6, 0, 10] -[1, 4, 6, 1, 7, 0] -[8, 2, 9, 4, 9, 3] -[10, 2, 0, 9, 3, 10] -[6, 2, 3, 9, 2, 6] -[1, 9, 7, 5, 7, 10] -[6, 5, 6, 3, 3, 5] -[6, 1, 3, 3, 0, 7] -[5, 2, 0, 9, 4, 3] -[0, 10, 6, 4, 5, 3] -[8, 2, 2, 6, 1, 10] -[2, 6, 1, 6, 4, 6] -[6, 8, 0, 10, 4, 6] -[1, 10, 0, 4, 7, 9] -[3, 4, 7, 9, 6, 10] -[6, 5, 1, 10, 4, 0] -[5, 2, 5, 10, 8, 4] -[4, 9, 1, 8, 6, 2] -[0, 1, 0, 6, 3, 10] -[10, 10, 3, 4, 5, 1] -[2, 4, 1, 2, 10, 3] -[2, 0, 1, 1, 0, 7] -[1, 2, 4, 4, 2, 0] -[2, 4, 5, 5, 7, 0] -[0, 8, 6, 8, 0, 8] -[1, 2, 2, 7, 4, 3] -[2, 1, 4, 5, 3, 4] -[10, 6, 3, 7, 2, 9] -[0, 6, 3, 0, 6, 4] -[4, 0, 8, 6, 6, 1] -[7, 5, 0, 1, 1, 4] -[0, 8, 7, 10, 4, 0] -[7, 9, 7, 5, 7, 0] -[10, 8, 10, 1, 7, 5] -[3, 7, 1, 7, 1, 0] -[4, 6, 3, 3, 4, 10] -[9, 0, 4, 6, 5, 6] -[10, 5, 5, 1, 9, 2] -[10, 9, 2, 4, 3, 5] -[10, 9, 6, 5, 0, 1] -[4, 6, 1, 8, 8, 4] -[3, 6, 0, 10, 1, 10] -[1, 6, 5, 1, 2, 2] -[8, 7, 6, 0, 3, 5] -[6, 3, 2, 10, 5, 4] -[10, 1, 10, 7, 4, 3] -[5, 8, 8, 5, 3, 3] -[5, 5, 3, 10, 2, 0] -[1, 0, 4, 5, 4, 2] -[1, 9, 5, 1, 2, 0] -[3, 9, 9, 9, 10, 6] -[10, 6, 8, 8, 5, 1] -[6, 9, 7, 6, 6, 7] -[6, 3, 4, 5, 9, 1] -[3, 3, 9, 7, 2, 0] -[1, 1, 9, 7, 5, 4] -[6, 1, 9, 4, 6, 4] -[8, 5, 8, 8, 5, 3] -[6, 2, 3, 2, 1, 1] -[8, 4, 10, 6, 10, 7] -[9, 1, 5, 5, 10, 4] -[10, 7, 7, 6, 2, 9] -[6, 9, 6, 2, 5, 10] -[2, 9, 5, 4, 9, 5] -[7, 0, 5, 5, 0, 5] -[9, 1, 9, 10, 6, 4] -[7, 4, 8, 7, 2, 2] -[5, 1, 8, 3, 7, 5] -[1, 5, 2, 1, 2, 5] -[10, 1, 6, 0, 5, 10] -[1, 7, 4, 8, 3, 5] -[0, 2, 10, 7, 1, 2] -[1, 2, 6, 3, 6, 8] -[4, 4, 3, 8, 5, 5] -[3, 0, 0, 7, 5, 10] -[2, 2, 9, 10, 7, 8] -[9, 3, 3, 0, 9, 10] -[10, 3, 9, 7, 3, 7] -[8, 1, 3, 4, 4, 6] -[1, 9, 2, 1, 1, 9] -[4, 2, 0, 9, 9, 4] -[1, 10, 6, 2, 1, 10] -[0, 7, 0, 4, 8, 8] -[2, 5, 8, 4, 5, 7] -[8, 2, 7, 8, 8, 8] -[2, 1, 8, 3, 4, 6] -[5, 2, 0, 6, 6, 4] -[0, 9, 4, 10, 5, 5] -[5, 4, 0, 0, 6, 7] -[2, 6, 9, 4, 9, 4] -[6, 6, 10, 1, 6, 1] -[9, 8, 9, 6, 5, 0] -[6, 5, 10, 3, 4, 9] -[9, 5, 2, 7, 9, 6] -[1, 4, 10, 2, 10, 6] -[6, 6, 9, 9, 4, 8] -[5, 6, 8, 1, 8, 10] -[3, 9, 3, 0, 1, 1] -[9, 6, 3, 10, 4, 5] -[5, 5, 2, 6, 7, 6] -[7, 5, 4, 0, 2, 7] -[3, 5, 4, 0, 3, 9] -[2, 7, 7, 1, 5, 3] -[9, 8, 4, 10, 7, 4] -[2, 8, 3, 2, 2, 10] -[6, 8, 6, 3, 5, 7] -[7, 2, 0, 1, 6, 0] -[6, 5, 2, 4, 0, 8] -[1, 1, 6, 9, 7, 10] -[2, 10, 3, 5, 5, 10] -[5, 0, 1, 8, 3, 9] -[9, 4, 8, 1, 10, 6] -[6, 5, 10, 0, 10, 0] -[8, 5, 7, 10, 0, 5] -[6, 3, 6, 7, 0, 2] -[10, 8, 4, 3, 2, 4] -[3, 0, 9, 6, 2, 1] -[7, 7, 8, 1, 0, 8] -[1, 8, 6, 0, 3, 5] -[5, 1, 0, 10, 0, 6] -[7, 8, 0, 3, 10, 4] -[6, 7, 10, 6, 2, 5] -[9, 5, 2, 10, 6, 3] -[0, 4, 4, 0, 10, 9] -[9, 3, 10, 7, 8, 9] -[1, 0, 3, 10, 4, 1] -[3, 3, 4, 1, 3, 3] -[10, 7, 6, 0, 4, 6] -[0, 0, 7, 0, 4, 9] -[2, 2, 9, 0, 10, 10] -[9, 10, 0, 4, 9, 2] -[4, 0, 4, 6, 2, 4] -[2, 3, 9, 9, 9, 7] -[2, 3, 3, 3, 4, 6] -[0, 6, 4, 1, 9, 10] -[1, 2, 6, 6, 2, 8] -[10, 10, 7, 7, 10, 2] -[1, 6, 9, 10, 7, 1] -[4, 7, 0, 7, 7, 5] -[2, 8, 10, 2, 10, 10] -[3, 10, 2, 5, 4, 10] -[5, 5, 8, 3, 8, 7] -[8, 1, 8, 5, 5, 10] -[3, 9, 3, 7, 7, 7] -[7, 0, 2, 5, 3, 3] -[9, 0, 1, 3, 1, 5] -[8, 10, 6, 0, 2, 1] -[10, 1, 8, 1, 7, 2] -[0, 7, 3, 0, 10, 6] -[4, 3, 9, 7, 9, 5] -[4, 0, 5, 4, 7, 4] -[6, 2, 2, 4, 5, 9] -[3, 5, 10, 10, 10, 3] -[8, 6, 9, 0, 7, 5] -[2, 0, 3, 10, 2, 1] -[8, 9, 6, 4, 0, 3] -[4, 3, 3, 10, 4, 2] -[6, 9, 10, 7, 3, 9] -[8, 3, 0, 1, 4, 5] -[9, 6, 7, 1, 3, 3] -[9, 2, 5, 1, 8, 8] -[10, 0, 6, 4, 10, 2] -[9, 7, 8, 3, 9, 2] -[7, 7, 4, 5, 5, 2] -[4, 7, 1, 10, 3, 0] -[8, 0, 10, 0, 5, 0] -[6, 7, 6, 2, 10, 7] -[9, 3, 4, 8, 1, 6] -[8, 1, 1, 6, 3, 9] -[5, 2, 7, 8, 7, 1] -[2, 4, 3, 10, 0, 10] -[10, 3, 0, 1, 6, 7] -[0, 1, 6, 5, 7, 1] -[2, 2, 10, 10, 6, 6] -[4, 5, 6, 5, 10, 5] -[5, 0, 6, 10, 7, 9] -[8, 8, 3, 0, 9, 10] -[2, 8, 10, 1, 7, 6] -[4, 5, 10, 3, 7, 6] -[4, 8, 5, 1, 4, 10] -[1, 9, 1, 9, 3, 3] -[10, 10, 6, 5, 0, 0] -[6, 2, 5, 6, 7, 10] -[3, 0, 9, 4, 3, 6] -[7, 4, 3, 3, 4, 1] -[3, 8, 3, 7, 0, 9] -[6, 4, 6, 3, 0, 6] -[4, 6, 6, 6, 6, 1] -[8, 4, 6, 7, 4, 7] -[8, 1, 4, 0, 1, 0] -[3, 1, 6, 7, 3, 1] -[7, 1, 0, 0, 8, 7] -[2, 1, 8, 6, 9, 4] -[6, 10, 8, 3, 9, 6] -[8, 10, 9, 2, 6, 2] -[8, 10, 1, 8, 0, 10] -[10, 0, 1, 1, 4, 6] -[1, 3, 3, 10, 0, 9] -[6, 0, 1, 7, 2, 5] -[7, 8, 3, 10, 9, 1] -[9, 7, 0, 6, 9, 9] -[8, 2, 6, 6, 4, 1] -[0, 4, 1, 1, 10, 4] -[10, 6, 10, 1, 4, 3] -[8, 2, 4, 7, 0, 2] -[7, 2, 5, 8, 1, 0] -[7, 1, 7, 4, 1, 5] -[8, 6, 9, 6, 2, 2] -[5, 1, 9, 1, 6, 6] -[7, 4, 3, 10, 0, 7] -[4, 6, 8, 0, 0, 0] -[6, 3, 0, 0, 7, 10] -[5, 8, 7, 0, 1, 9] -[4, 5, 5, 7, 4, 2] -[1, 10, 10, 8, 8, 9] -[7, 2, 8, 6, 5, 4] -[9, 4, 2, 4, 5, 10] -[2, 1, 5, 7, 5, 0] -[2, 6, 4, 4, 3, 10] -[10, 10, 10, 6, 8, 10] -[8, 6, 6, 8, 0, 2] -[1, 8, 3, 10, 6, 0] -[8, 7, 0, 0, 8, 2] -[2, 3, 2, 6, 3, 10] -[10, 4, 4, 1, 4, 9] -[4, 9, 5, 9, 7, 1] -[2, 2, 2, 6, 0, 0] -[7, 8, 10, 5, 1, 1] -[5, 6, 7, 2, 7, 3] -[0, 6, 5, 2, 6, 0] -[10, 1, 4, 5, 1, 8] -[0, 0, 9, 8, 1, 5] -[2, 10, 9, 1, 3, 2] -[5, 8, 7, 3, 5, 8] -[8, 9, 10, 2, 10, 10] -[3, 1, 5, 6, 7, 8] -[3, 8, 6, 3, 8, 0] -[8, 0, 7, 6, 0, 1] -[7, 10, 7, 0, 7, 1] -[9, 1, 7, 4, 2, 2] -[1, 5, 10, 2, 4, 0] -[5, 3, 10, 8, 6, 0] -[9, 9, 1, 0, 2, 9] -[9, 8, 4, 10, 2, 9] -[6, 5, 0, 9, 9, 10] -[8, 9, 4, 1, 10, 2] -[6, 8, 5, 6, 8, 2] -[7, 1, 7, 8, 1, 5] -[9, 2, 9, 8, 3, 7] -[7, 3, 10, 10, 7, 8] -[4, 9, 2, 0, 8, 3] -[8, 9, 4, 6, 4, 3] -[1, 2, 1, 5, 6, 2] -[8, 9, 3, 10, 9, 2] -[8, 10, 5, 10, 8, 4] -[1, 7, 9, 0, 6, 10] -[8, 3, 9, 5, 7, 2] -[5, 8, 8, 6, 8, 2] -[7, 3, 0, 2, 0, 9] -[8, 10, 7, 1, 4, 3] -[1, 0, 2, 6, 10, 2] -[9, 0, 5, 0, 9, 0] -[10, 1, 9, 3, 7, 6] -[2, 6, 8, 3, 8, 4] -[6, 10, 9, 3, 3, 7] -[4, 8, 8, 9, 9, 0] -[0, 4, 0, 0, 0, 8] -[10, 2, 8, 4, 9, 7] -[4, 4, 3, 6, 7, 8] -[6, 10, 3, 9, 6, 3] -[7, 10, 8, 1, 4, 6] -[0, 0, 5, 9, 1, 10] -[4, 3, 6, 10, 6, 9] -[3, 10, 5, 6, 9, 9] -[2, 10, 1, 1, 7, 9] -[4, 2, 9, 7, 4, 7] -[9, 1, 3, 9, 0, 5] -[10, 0, 5, 7, 4, 6] -[0, 5, 10, 3, 7, 8] -[8, 4, 1, 0, 0, 7] -[0, 3, 6, 3, 0, 6] -[7, 6, 6, 0, 5, 2] -[5, 9, 4, 7, 6, 6] -[3, 9, 10, 10, 6, 2] -[5, 9, 6, 9, 4, 6] -[3, 0, 1, 7, 10, 8] -[10, 5, 7, 5, 8, 10] -[2, 1, 3, 5, 5, 1] -[2, 8, 10, 2, 5, 9] -[4, 5, 8, 10, 2, 2] -[2, 5, 9, 2, 2, 9] -[0, 1, 5, 2, 2, 8] -[3, 7, 5, 0, 2, 10] -[9, 2, 4, 8, 5, 6] -[4, 10, 3, 10, 7, 3] -[7, 8, 4, 3, 8, 1] -[0, 1, 10, 8, 7, 0] -[7, 8, 1, 6, 0, 7] -[0, 4, 5, 6, 6, 1] -[9, 4, 6, 9, 10, 5] -[0, 1, 4, 10, 6, 6] -[3, 1, 10, 1, 9, 4] -[7, 9, 1, 1, 4, 5] -[4, 5, 9, 2, 3, 9] -[4, 7, 3, 5, 1, 6] -[1, 3, 5, 2, 6, 10] -[8, 10, 10, 5, 4, 1] -[6, 3, 7, 7, 2, 2] -[6, 2, 0, 4, 9, 4] -[2, 0, 1, 1, 10, 8] -[4, 5, 5, 6, 9, 7] -[3, 3, 2, 7, 1, 8] -[10, 4, 10, 5, 4, 5] -[8, 3, 8, 2, 2, 8] -[7, 8, 4, 2, 1, 6] -[3, 0, 1, 5, 9, 3] -[10, 6, 4, 9, 5, 2] -[7, 5, 6, 2, 7, 0] -[5, 10, 3, 7, 9, 3] -[10, 2, 9, 4, 8, 0] -[5, 3, 0, 2, 5, 3] -[5, 9, 0, 9, 5, 5] -[2, 10, 4, 5, 10, 5] -[7, 8, 1, 6, 6, 2] -[3, 1, 8, 4, 4, 2] -[10, 1, 8, 4, 6, 4] -[9, 3, 8, 3, 10, 4] -[10, 8, 1, 7, 8, 0] -[7, 0, 10, 2, 2, 1] -[2, 1, 10, 1, 4, 10] -[2, 8, 4, 6, 4, 2] -[5, 3, 4, 8, 5, 4] -[9, 2, 10, 0, 5, 1] -[1, 8, 7, 5, 4, 0] -[1, 3, 4, 4, 8, 9] -[10, 2, 2, 5, 4, 3] -[0, 3, 5, 1, 7, 0] -[5, 1, 10, 5, 10, 9] -[2, 4, 10, 0, 10, 1] -[10, 1, 5, 2, 7, 2] -[1, 4, 7, 5, 7, 6] -[8, 1, 6, 4, 1, 3] -[3, 3, 10, 10, 4, 10] -[8, 9, 3, 7, 5, 1] -[4, 2, 8, 10, 1, 7] -[4, 6, 6, 4, 10, 3] -[2, 4, 9, 9, 5, 10] -[6, 0, 2, 4, 2, 4] -[5, 10, 0, 6, 10, 8] -[5, 2, 3, 4, 0, 1] -[3, 4, 10, 10, 2, 4] -[0, 4, 1, 8, 4, 7] -[0, 6, 3, 7, 3, 7] -[5, 3, 3, 10, 6, 6] -[0, 0, 4, 10, 3, 3] -[1, 4, 1, 2, 2, 7] -[8, 9, 0, 4, 0, 10] -[7, 4, 1, 8, 3, 1] -[0, 4, 6, 7, 6, 0] -[6, 2, 6, 10, 7, 0] -[9, 2, 8, 4, 2, 10] -[10, 0, 2, 6, 5, 4] -[3, 2, 7, 0, 6, 7] -[8, 9, 4, 9, 5, 5] -[4, 5, 5, 4, 2, 2] -[4, 10, 8, 1, 0, 8] -[8, 6, 7, 10, 3, 7] -[3, 3, 10, 9, 3, 10] -[1, 3, 5, 9, 0, 7] -[1, 4, 5, 8, 0, 5] -[7, 0, 2, 2, 0, 5] -[7, 0, 6, 7, 1, 8] -[8, 8, 6, 6, 10, 0] -[7, 6, 8, 5, 6, 1] -[0, 9, 5, 1, 10, 3] -[9, 8, 7, 0, 0, 4] -[1, 8, 3, 2, 0, 0] -[10, 2, 2, 2, 7, 4] -[9, 1, 10, 10, 4, 5] -[9, 1, 0, 4, 3, 4] -[10, 7, 6, 1, 0, 8] -[1, 8, 0, 5, 4, 0] -[1, 5, 2, 9, 10, 7] -[0, 9, 1, 3, 0, 1] -[6, 10, 10, 7, 2, 7] -[5, 6, 4, 4, 5, 0] -[6, 8, 10, 9, 4, 6] -[8, 5, 6, 0, 5, 0] -[4, 10, 1, 4, 3, 8] -Your winnings (minus ticket cost):$2239 diff --git a/code/jimi_spier/python/pick6/output_pick6_v2.txt b/code/jimi_spier/python/pick6/output_pick6_v2.txt deleted file mode 100644 index 18750ece..00000000 --- a/code/jimi_spier/python/pick6/output_pick6_v2.txt +++ /dev/null @@ -1,20001 +0,0 @@ -[55, 31, 0, 82, 12, 65] -[61, 3, 72, 7, 77, 37] -[85, 23, 97, 89, 23, 7] -[94, 16, 3, 37, 11, 43] -[25, 88, 90, 63, 15, 70] -[38, 45, 49, 65, 51, 23] -[96, 7, 83, 36, 41, 80] -[83, 11, 47, 92, 20, 44] -[23, 66, 40, 23, 20, 47] -[70, 50, 7, 90, 97, 24] -[4, 55, 96, 43, 98, 10] -[18, 3, 15, 85, 5, 82] -[74, 36, 36, 32, 51, 48] -[83, 93, 28, 16, 94, 26] -[57, 54, 43, 13, 42, 86] -[65, 9, 44, 55, 11, 89] -[93, 31, 12, 51, 9, 38] -[2, 70, 56, 19, 85, 48] -[85, 54, 77, 41, 13, 93] -[92, 38, 80, 97, 34, 1] -[94, 8, 22, 85, 37, 48] -[26, 52, 83, 1, 85, 51] -[62, 30, 39, 80, 70, 12] -[66, 6, 13, 9, 72, 82] -[80, 29, 60, 43, 15, 9] -[61, 43, 73, 90, 66, 11] -[47, 37, 52, 53, 11, 64] -[3, 82, 96, 51, 66, 63] -[54, 28, 80, 6, 5, 77] -[87, 87, 59, 28, 8, 71] -[17, 34, 6, 98, 96, 37] -[94, 74, 96, 26, 1, 27] -[74, 93, 75, 21, 22, 33] -[22, 55, 47, 81, 4, 96] -[57, 80, 42, 83, 88, 54] -[98, 52, 7, 4, 45, 22] -[53, 71, 22, 63, 87, 34] -[41, 50, 64, 38, 37, 12] -[78, 5, 72, 81, 83, 4] -[49, 78, 17, 32, 4, 27] -[64, 77, 10, 40, 10, 90] -[53, 12, 43, 46, 27, 56] -[55, 18, 52, 97, 6, 48] -[10, 19, 7, 11, 73, 48] -[53, 64, 94, 84, 36, 94] -[68, 2, 70, 67, 16, 43] -[59, 89, 7, 12, 50, 87] -[49, 98, 20, 59, 77, 4] -[30, 93, 51, 37, 54, 14] -[67, 80, 26, 60, 66, 91] -[83, 24, 72, 34, 75, 51] -[38, 33, 46, 63, 61, 87] -[60, 67, 23, 30, 17, 33] -[90, 34, 31, 63, 36, 54] -[75, 32, 74, 54, 0, 54] -[43, 29, 91, 44, 95, 31] -[65, 31, 35, 12, 51, 13] -[52, 48, 49, 19, 89, 72] -[27, 65, 67, 28, 61, 37] -[39, 11, 44, 75, 51, 55] -[17, 83, 44, 53, 75, 45] -[53, 85, 51, 77, 72, 69] -[38, 28, 22, 53, 91, 2] -[99, 70, 52, 75, 49, 45] -[25, 30, 17, 20, 41, 19] -[46, 74, 70, 85, 73, 5] -[18, 25, 93, 58, 56, 19] -[3, 32, 26, 23, 16, 38] -[95, 70, 96, 68, 73, 18] -[38, 86, 15, 21, 84, 86] -[79, 43, 12, 73, 41, 74] -[78, 75, 90, 28, 51, 59] -[57, 23, 16, 30, 11, 55] -[76, 32, 97, 93, 78, 98] -[36, 82, 34, 75, 56, 63] -[48, 8, 12, 86, 15, 84] -[70, 92, 68, 38, 16, 97] -[56, 26, 2, 65, 20, 31] -[89, 96, 43, 55, 2, 69] -[74, 74, 96, 23, 68, 62] -[4, 79, 70, 79, 85, 13] -[38, 17, 24, 24, 30, 41] -[57, 88, 97, 14, 74, 9] -[40, 10, 10, 46, 47, 80] -[54, 56, 96, 94, 54, 78] -[29, 84, 13, 33, 82, 65] -[83, 44, 13, 89, 25, 42] -[75, 29, 46, 58, 27, 83] -[40, 86, 24, 88, 75, 23] -[27, 28, 35, 49, 96, 4] -[50, 50, 8, 0, 71, 12] -[68, 42, 1, 85, 0, 37] -[74, 60, 7, 96, 44, 46] -[61, 78, 85, 89, 47, 21] -[66, 95, 12, 43, 41, 0] -[60, 39, 70, 23, 99, 45] -[78, 48, 87, 67, 45, 10] -[98, 33, 8, 66, 5, 65] -[60, 25, 89, 63, 11, 69] -[88, 18, 38, 7, 97, 18] -[89, 5, 23, 92, 83, 22] -[61, 31, 54, 21, 97, 28] -[35, 7, 18, 83, 79, 7] -[55, 65, 9, 90, 80, 2] -[93, 46, 96, 51, 92, 63] -[90, 60, 91, 70, 38, 78] -[21, 44, 88, 68, 77, 28] -[76, 34, 47, 72, 41, 91] -[53, 99, 7, 94, 72, 88] -[68, 28, 87, 74, 7, 22] -[85, 98, 67, 77, 30, 2] -[97, 46, 49, 24, 19, 30] -[61, 19, 75, 87, 95, 51] -[82, 90, 76, 31, 98, 28] -[2, 76, 6, 96, 19, 44] -[70, 80, 89, 24, 90, 48] -[65, 52, 39, 54, 29, 36] -[80, 43, 12, 31, 59, 60] -[2, 18, 16, 81, 27, 31] -[60, 52, 56, 17, 88, 82] -[70, 62, 91, 92, 15, 64] -[56, 72, 66, 36, 96, 12] -[87, 21, 11, 16, 3, 82] -[32, 9, 6, 54, 71, 0] -[52, 48, 17, 76, 54, 78] -[89, 39, 73, 79, 61, 70] -[97, 14, 19, 82, 57, 42] -[3, 85, 38, 36, 22, 79] -[62, 76, 18, 56, 54, 47] -[91, 34, 13, 28, 22, 16] -[83, 49, 17, 71, 28, 45] -[64, 52, 27, 30, 44, 82] -[32, 12, 72, 65, 33, 86] -[50, 81, 17, 80, 30, 21] -[41, 64, 2, 35, 11, 68] -[88, 96, 35, 59, 28, 47] -[69, 74, 21, 49, 76, 8] -[87, 14, 38, 97, 89, 17] -[66, 0, 48, 19, 54, 64] -[52, 53, 67, 1, 83, 75] -[45, 40, 23, 18, 77, 73] -[69, 73, 49, 12, 60, 79] -[12, 78, 21, 59, 71, 45] -[93, 58, 66, 10, 85, 54] -[72, 34, 32, 57, 54, 60] -[35, 5, 71, 1, 3, 51] -[84, 87, 16, 72, 69, 9] -[52, 48, 71, 48, 22, 73] -[12, 21, 90, 69, 8, 48] -[43, 26, 12, 1, 73, 38] -[81, 84, 36, 89, 0, 98] -[33, 38, 58, 73, 96, 44] -[96, 53, 12, 48, 57, 65] -[85, 78, 6, 64, 15, 92] -[92, 17, 74, 68, 34, 46] -[86, 83, 84, 61, 9, 94] -[69, 54, 39, 54, 39, 5] -[84, 82, 16, 95, 24, 45] -[92, 36, 80, 71, 5, 32] -[12, 15, 24, 56, 58, 37] -[73, 31, 63, 26, 8, 44] -[56, 84, 54, 82, 10, 40] -[87, 16, 64, 5, 3, 39] -[6, 81, 28, 66, 28, 84] -[1, 44, 37, 53, 39, 49] -[11, 11, 67, 16, 58, 88] -[64, 38, 19, 86, 58, 71] -[4, 97, 87, 54, 26, 69] -[78, 65, 42, 22, 38, 90] -[71, 75, 8, 22, 57, 28] -[18, 19, 26, 1, 76, 30] -[24, 51, 75, 72, 45, 69] -[1, 21, 44, 13, 30, 71] -[10, 76, 77, 32, 22, 84] -[35, 99, 52, 10, 15, 99] -[37, 56, 33, 78, 33, 80] -[9, 62, 13, 2, 70, 37] -[0, 91, 78, 3, 99, 6] -[91, 64, 48, 34, 15, 18] -[20, 48, 87, 34, 2, 43] -[63, 57, 75, 90, 21, 6] -[5, 11, 64, 67, 59, 34] -[93, 2, 97, 7, 32, 98] -[18, 96, 24, 93, 74, 95] -[84, 40, 70, 29, 53, 40] -[15, 63, 89, 28, 63, 12] -[33, 13, 98, 79, 98, 36] -[51, 14, 24, 22, 70, 9] -[45, 11, 81, 79, 75, 33] -[37, 94, 6, 59, 53, 74] -[76, 99, 32, 10, 1, 88] -[83, 84, 9, 0, 12, 81] -[69, 42, 14, 40, 68, 22] -[13, 72, 27, 5, 11, 30] -[47, 73, 3, 49, 48, 37] -[28, 92, 94, 28, 24, 67] -[15, 8, 9, 38, 28, 47] -[24, 14, 27, 53, 44, 65] -[30, 79, 26, 76, 22, 92] -[41, 62, 59, 88, 3, 83] -[10, 25, 56, 7, 14, 8] -[46, 28, 22, 95, 6, 43] -[9, 98, 86, 63, 23, 35] -[12, 47, 25, 28, 12, 6] -[9, 87, 25, 39, 88, 27] -[93, 82, 70, 23, 89, 80] -[73, 97, 27, 0, 74, 1] -[95, 18, 90, 80, 4, 37] -[38, 36, 75, 82, 44, 95] -[62, 3, 43, 8, 52, 65] -[25, 21, 9, 35, 62, 92] -[86, 24, 19, 77, 77, 18] -[95, 14, 36, 20, 96, 35] -[75, 95, 39, 47, 48, 54] -[51, 55, 35, 45, 96, 41] -[94, 23, 44, 24, 67, 63] -[12, 93, 43, 34, 24, 92] -[95, 92, 76, 85, 59, 13] -[47, 85, 52, 40, 99, 23] -[53, 35, 88, 81, 18, 56] -[11, 32, 37, 76, 98, 65] -[49, 64, 9, 70, 49, 98] -[32, 79, 82, 28, 70, 70] -[6, 70, 60, 17, 74, 17] -[9, 39, 61, 61, 31, 42] -[7, 55, 89, 15, 85, 75] -[35, 42, 78, 96, 70, 66] -[80, 55, 44, 6, 14, 18] -[81, 26, 7, 97, 68, 10] -[71, 67, 30, 45, 52, 3] -[2, 18, 43, 21, 87, 49] -[79, 34, 98, 25, 35, 62] -[55, 62, 0, 44, 84, 58] -[33, 16, 67, 88, 62, 52] -[0, 89, 62, 13, 80, 16] -[46, 36, 85, 32, 74, 70] -[75, 14, 62, 89, 2, 80] -[23, 24, 11, 48, 30, 51] -[42, 73, 61, 9, 0, 54] -[76, 85, 67, 35, 91, 56] -[18, 14, 9, 11, 88, 78] -[82, 25, 24, 36, 80, 28] -[40, 46, 4, 70, 16, 85] -[48, 13, 24, 24, 44, 27] -[4, 33, 27, 57, 65, 43] -[30, 20, 23, 74, 89, 87] -[10, 56, 55, 57, 26, 68] -[99, 80, 2, 19, 94, 52] -[78, 70, 42, 63, 74, 66] -[38, 71, 57, 79, 25, 31] -[48, 50, 26, 80, 25, 57] -[74, 92, 87, 63, 55, 10] -[83, 85, 88, 89, 59, 28] -[72, 78, 96, 34, 32, 10] -[7, 36, 93, 7, 52, 55] -[81, 76, 95, 37, 64, 55] -[81, 41, 97, 17, 91, 24] -[29, 12, 29, 21, 29, 75] -[30, 82, 30, 19, 86, 0] -[85, 88, 60, 34, 58, 38] -[9, 20, 80, 44, 10, 40] -[90, 32, 33, 93, 83, 76] -[42, 11, 4, 28, 26, 35] -[98, 23, 16, 13, 75, 17] -[49, 90, 32, 2, 45, 67] -[90, 10, 69, 56, 90, 29] -[3, 1, 54, 92, 89, 89] -[61, 66, 74, 20, 47, 79] -[7, 37, 34, 88, 62, 35] -[87, 21, 8, 76, 4, 86] -[22, 22, 30, 81, 41, 88] -[50, 12, 94, 13, 91, 73] -[42, 77, 38, 31, 70, 82] -[45, 39, 4, 7, 51, 44] -[91, 96, 98, 31, 90, 33] -[59, 59, 47, 78, 66, 55] -[95, 97, 82, 76, 91, 81] -[93, 51, 28, 61, 10, 62] -[88, 18, 25, 3, 74, 49] -[10, 85, 50, 26, 61, 61] -[64, 49, 70, 16, 74, 15] -[37, 98, 64, 83, 19, 97] -[72, 82, 3, 0, 19, 0] -[38, 37, 13, 66, 2, 96] -[1, 9, 32, 58, 10, 92] -[60, 5, 58, 26, 98, 23] -[37, 63, 61, 49, 3, 33] -[62, 96, 86, 55, 31, 56] -[91, 17, 11, 72, 66, 16] -[10, 16, 20, 38, 83, 1] -[96, 96, 97, 62, 46, 96] -[39, 43, 13, 40, 17, 88] -[54, 54, 1, 33, 26, 93] -[91, 76, 61, 94, 66, 23] -[75, 23, 92, 30, 54, 36] -[53, 6, 92, 78, 89, 80] -[18, 86, 58, 85, 33, 4] -[47, 93, 8, 84, 99, 78] -[90, 44, 56, 38, 4, 91] -[98, 91, 53, 29, 99, 23] -[96, 14, 36, 7, 53, 86] -[73, 76, 47, 72, 70, 16] -[8, 0, 10, 42, 60, 89] -[51, 1, 9, 95, 39, 93] -[0, 76, 76, 29, 4, 33] -[90, 83, 49, 44, 73, 6] -[90, 28, 91, 67, 75, 63] -[43, 89, 64, 48, 67, 65] -[18, 56, 52, 72, 58, 11] -[21, 15, 16, 85, 22, 35] -[14, 9, 80, 58, 16, 63] -[10, 34, 32, 33, 96, 85] -[94, 21, 57, 38, 96, 33] -[24, 23, 47, 10, 47, 12] -[69, 15, 81, 75, 89, 30] -[97, 1, 71, 24, 5, 78] -[97, 48, 12, 21, 79, 40] -[87, 23, 28, 19, 96, 75] -[50, 2, 54, 57, 16, 12] -[57, 44, 62, 89, 56, 45] -[39, 35, 48, 83, 60, 61] -[52, 37, 44, 43, 51, 4] -[12, 92, 45, 46, 14, 68] -[33, 45, 51, 88, 97, 72] -[2, 61, 70, 80, 11, 25] -[5, 34, 67, 29, 52, 37] -[25, 37, 49, 25, 94, 45] -[60, 89, 99, 50, 93, 85] -[56, 92, 9, 85, 1, 21] -[90, 3, 56, 21, 66, 98] -[55, 1, 2, 79, 4, 71] -[18, 51, 34, 33, 36, 69] -[38, 88, 24, 15, 74, 96] -[40, 77, 98, 8, 3, 91] -[74, 83, 16, 53, 85, 8] -[77, 67, 28, 69, 48, 3] -[60, 63, 99, 32, 27, 32] -[97, 91, 72, 29, 9, 36] -[86, 19, 24, 64, 41, 38] -[6, 3, 84, 83, 71, 26] -[54, 68, 44, 19, 88, 25] -[31, 54, 59, 36, 41, 53] -[99, 59, 46, 70, 81, 47] -[44, 16, 68, 78, 92, 85] -[54, 38, 20, 55, 36, 96] -[1, 0, 56, 75, 54, 12] -[89, 95, 36, 66, 8, 47] -[55, 93, 33, 34, 85, 41] -[21, 76, 70, 13, 53, 50] -[55, 31, 43, 50, 21, 30] -[5, 69, 32, 55, 65, 88] -[25, 2, 71, 64, 31, 47] -[17, 98, 30, 78, 85, 96] -[89, 10, 84, 68, 0, 82] -[95, 89, 2, 1, 48, 8] -[16, 23, 90, 9, 30, 12] -[83, 30, 44, 32, 87, 61] -[49, 66, 25, 6, 52, 16] -[88, 53, 25, 70, 38, 38] -[90, 57, 11, 47, 67, 41] -[92, 44, 45, 11, 23, 64] -[7, 49, 16, 91, 23, 74] -[30, 96, 37, 21, 12, 42] -[23, 97, 23, 74, 47, 4] -[48, 28, 7, 97, 57, 47] -[85, 31, 26, 13, 96, 35] -[78, 74, 16, 16, 22, 26] -[53, 17, 27, 58, 98, 43] -[11, 77, 18, 27, 35, 35] -[86, 49, 10, 99, 68, 37] -[90, 13, 53, 83, 69, 68] -[7, 83, 33, 9, 91, 43] -[30, 61, 61, 85, 61, 7] -[16, 30, 17, 31, 87, 16] -[31, 71, 76, 53, 24, 40] -[56, 62, 89, 30, 38, 58] -[93, 42, 42, 81, 70, 96] -[9, 98, 37, 27, 58, 50] -[90, 5, 75, 19, 44, 99] -[87, 14, 66, 30, 61, 3] -[96, 56, 63, 96, 37, 67] -[28, 5, 29, 18, 0, 38] -[76, 81, 24, 14, 98, 1] -[55, 67, 53, 93, 2, 12] -[51, 98, 89, 34, 13, 1] -[21, 2, 83, 23, 34, 80] -[55, 2, 49, 25, 46, 72] -[81, 11, 52, 56, 23, 26] -[25, 33, 31, 44, 22, 37] -[99, 91, 8, 7, 79, 46] -[76, 97, 90, 9, 12, 41] -[63, 60, 82, 28, 66, 99] -[0, 22, 87, 97, 87, 33] -[91, 93, 71, 85, 2, 55] -[12, 28, 90, 20, 90, 75] -[76, 76, 8, 45, 35, 98] -[39, 10, 45, 55, 36, 66] -[10, 71, 64, 80, 54, 69] -[73, 76, 20, 93, 11, 41] -[10, 23, 39, 0, 95, 75] -[41, 2, 56, 42, 83, 53] -[83, 61, 2, 21, 67, 20] -[63, 5, 5, 37, 64, 3] -[64, 89, 90, 56, 56, 49] -[57, 11, 50, 68, 92, 60] -[58, 97, 18, 67, 98, 42] -[80, 59, 95, 17, 63, 73] -[61, 28, 90, 62, 34, 19] -[54, 13, 25, 14, 25, 34] -[40, 22, 10, 62, 60, 52] -[41, 51, 46, 40, 35, 95] -[2, 57, 47, 50, 62, 48] -[27, 18, 76, 66, 91, 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18, 23, 32, 87, 90] -[19, 80, 68, 23, 56, 72] -[10, 88, 2, 10, 1, 82] -[47, 99, 97, 8, 36, 59] -[22, 34, 31, 15, 72, 31] -[12, 19, 1, 48, 60, 36] -[93, 88, 60, 25, 2, 71] -[4, 3, 6, 81, 47, 56] -[78, 58, 61, 69, 21, 61] -[41, 7, 18, 68, 92, 2] -[82, 67, 98, 91, 79, 80] -[77, 80, 7, 54, 12, 75] -[15, 83, 3, 28, 28, 19] -[40, 71, 35, 83, 96, 12] -[76, 81, 31, 20, 45, 17] -[85, 58, 70, 83, 78, 82] -[68, 66, 21, 52, 37, 98] -[90, 72, 3, 69, 11, 0] -[15, 58, 21, 2, 10, 45] -[24, 40, 37, 54, 5, 95] -[37, 29, 95, 28, 54, 69] -[24, 41, 61, 27, 14, 96] -[12, 14, 27, 95, 40, 31] -[6, 4, 71, 23, 24, 61] -[68, 88, 91, 92, 79, 8] -[85, 26, 70, 62, 43, 33] -[86, 81, 56, 64, 86, 83] -[30, 80, 49, 70, 87, 70] -[43, 67, 97, 2, 45, 86] -[97, 78, 54, 64, 96, 1] -[95, 36, 53, 43, 10, 32] -[98, 47, 99, 8, 6, 8] -[22, 11, 7, 47, 97, 7] -[49, 22, 39, 56, 96, 91] -[54, 3, 67, 52, 75, 19] -[69, 30, 88, 85, 56, 57] -[30, 29, 21, 90, 84, 37] -[8, 88, 9, 26, 52, 3] -[60, 22, 86, 33, 76, 46] -[21, 22, 93, 84, 83, 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3, 58, 26, 11, 89] -[15, 10, 13, 60, 1, 32] -[40, 43, 26, 82, 35, 93] -[53, 31, 12, 21, 90, 19] -[0, 53, 38, 6, 8, 45] -[50, 4, 66, 16, 99, 66] -[27, 57, 14, 88, 95, 74] -[75, 81, 21, 57, 71, 1] -[32, 87, 40, 89, 19, 93] -[18, 82, 62, 55, 95, 8] -[22, 18, 63, 4, 33, 84] -[47, 32, 26, 78, 78, 97] -[21, 62, 32, 56, 28, 28] -[54, 14, 45, 36, 77, 51] -[84, 32, 2, 15, 4, 49] -[71, 45, 56, 78, 98, 89] -[55, 8, 7, 69, 5, 27] -[73, 89, 77, 0, 43, 15] -[12, 41, 13, 92, 73, 82] -[48, 17, 89, 19, 86, 28] -[5, 73, 32, 45, 7, 34] -[5, 71, 19, 57, 1, 51] -[65, 93, 87, 2, 40, 41] -[88, 90, 97, 7, 14, 26] -[79, 88, 5, 38, 41, 68] -[80, 60, 21, 86, 39, 43] -[87, 43, 27, 32, 89, 94] -[20, 3, 71, 66, 19, 46] -[91, 16, 53, 25, 26, 10] -[72, 13, 66, 35, 51, 17] -[19, 10, 44, 79, 37, 69] -[15, 26, 96, 25, 23, 57] -[27, 35, 90, 52, 52, 86] -[57, 80, 20, 24, 82, 53] -[50, 75, 94, 78, 96, 44] -[7, 87, 32, 7, 73, 72] -[97, 14, 1, 59, 97, 34] -[20, 86, 31, 63, 88, 0] -[14, 18, 4, 57, 44, 21] -[7, 95, 58, 34, 18, 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34, 2] -[75, 39, 85, 67, 39, 37] -[18, 84, 57, 79, 45, 47] -[49, 71, 88, 34, 40, 47] -[31, 46, 19, 34, 10, 81] -[4, 38, 65, 31, 33, 83] -[6, 27, 18, 99, 79, 45] -[78, 10, 65, 74, 60, 60] -[40, 51, 57, 0, 54, 24] -[21, 69, 33, 80, 94, 12] -[43, 72, 36, 4, 91, 53] -[9, 34, 63, 36, 27, 0] -[48, 25, 75, 74, 63, 28] -[98, 95, 43, 44, 15, 54] -[39, 74, 4, 0, 31, 17] -[55, 85, 12, 12, 3, 60] -[28, 16, 14, 10, 87, 82] -[10, 80, 58, 36, 74, 45] -[97, 22, 72, 38, 80, 50] -[92, 69, 34, 9, 54, 56] -[44, 55, 24, 79, 63, 2] -[82, 49, 10, 11, 98, 65] -[90, 95, 36, 58, 6, 82] -[11, 93, 89, 5, 60, 80] -[90, 80, 79, 99, 38, 5] -[61, 63, 63, 88, 66, 60] -[12, 85, 44, 59, 78, 57] -[80, 56, 43, 43, 1, 28] -[32, 29, 72, 40, 95, 67] -[10, 4, 19, 10, 99, 22] -[31, 64, 61, 84, 80, 22] -[53, 21, 13, 74, 30, 11] -[18, 1, 42, 94, 33, 24] -[45, 1, 0, 22, 58, 24] -[5, 89, 54, 5, 14, 19] -[60, 10, 94, 74, 97, 29] -[27, 71, 85, 59, 67, 94] -[47, 41, 36, 10, 31, 17] -[60, 36, 66, 15, 5, 46] -[83, 42, 7, 13, 66, 87] 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53, 42, 85, 86] -[70, 32, 73, 65, 27, 36] -[22, 46, 43, 7, 24, 60] -[3, 91, 99, 23, 67, 79] -[7, 44, 51, 31, 52, 41] -[17, 22, 99, 21, 65, 99] -[72, 39, 65, 77, 97, 12] -[58, 87, 0, 78, 34, 9] -[68, 77, 91, 3, 88, 0] -[32, 11, 47, 11, 41, 56] -[59, 96, 54, 40, 49, 37] -[72, 77, 38, 9, 69, 44] -[50, 13, 66, 32, 8, 78] -[45, 56, 73, 57, 55, 61] -[35, 47, 22, 40, 47, 44] -[45, 6, 14, 81, 3, 62] -[58, 91, 18, 83, 11, 61] -[78, 26, 56, 85, 66, 94] -[71, 18, 63, 57, 3, 45] -[7, 93, 67, 30, 58, 97] -[76, 79, 34, 50, 92, 38] -[68, 75, 36, 12, 59, 92] -[69, 60, 88, 9, 11, 54] -[63, 86, 74, 33, 86, 80] -[8, 14, 70, 59, 90, 79] -[45, 83, 54, 34, 78, 91] -[4, 5, 46, 7, 80, 18] -[3, 4, 11, 12, 42, 66] -[45, 11, 92, 83, 27, 46] -[50, 98, 76, 38, 28, 43] -[63, 43, 47, 26, 49, 70] -[59, 23, 19, 95, 8, 15] -[4, 80, 33, 8, 56, 95] -[38, 45, 13, 80, 43, 12] -[9, 3, 59, 43, 36, 2] -[45, 50, 19, 33, 47, 15] -[13, 95, 47, 74, 38, 78] -[45, 65, 94, 88, 13, 75] -[99, 86, 32, 27, 36, 18] -[30, 88, 14, 25, 45, 27] -[76, 52, 66, 75, 48, 0] -[45, 9, 67, 35, 7, 29] -[89, 45, 89, 90, 95, 4] -[47, 16, 65, 50, 79, 65] -[56, 11, 72, 74, 41, 23] -[66, 74, 76, 27, 2, 4] -[90, 21, 7, 1, 47, 44] -[41, 80, 29, 74, 32, 96] -[37, 50, 6, 85, 3, 98] -[53, 63, 93, 24, 46, 33] -[1, 63, 44, 68, 22, 48] -[22, 69, 9, 31, 25, 58] -[91, 65, 5, 91, 97, 90] -[72, 60, 50, 11, 6, 18] -[72, 0, 93, 36, 5, 79] -[18, 78, 96, 52, 67, 56] -[86, 84, 12, 64, 18, 15] -[47, 45, 91, 74, 73, 49] -[97, 9, 62, 70, 37, 16] -[80, 85, 10, 64, 10, 74] -[37, 73, 98, 30, 19, 87] -[98, 56, 32, 13, 47, 4] -[9, 10, 82, 50, 78, 18] -[2, 33, 78, 78, 0, 63] -[7, 40, 79, 10, 43, 54] -[51, 13, 10, 53, 78, 28] -[92, 94, 69, 46, 5, 88] -[81, 34, 76, 75, 56, 59] -[2, 38, 20, 66, 68, 86] -[77, 52, 30, 10, 87, 78] -[38, 87, 98, 70, 84, 56] -[80, 76, 3, 12, 51, 28] -[84, 86, 93, 50, 4, 23] -[1, 22, 83, 86, 2, 89] -[82, 62, 33, 66, 44, 8] -[74, 80, 93, 25, 35, 62] -[3, 11, 80, 65, 32, 1] -[75, 62, 39, 22, 89, 58] -[20, 29, 69, 14, 75, 17] -[98, 99, 53, 69, 73, 56] -[10, 43, 0, 66, 1, 67] -[34, 63, 37, 62, 45, 23] -[97, 87, 28, 66, 43, 53] -[85, 20, 7, 51, 33, 84] -[60, 56, 37, 6, 95, 75] -[72, 2, 14, 59, 10, 8] -[31, 72, 26, 30, 59, 97] -[47, 42, 31, 52, 67, 36] -[63, 52, 59, 21, 79, 84] -[32, 39, 6, 29, 76, 28] -[28, 34, 16, 80, 51, 45] -[1, 25, 87, 84, 95, 40] -[56, 10, 85, 93, 60, 94] -[82, 7, 76, 62, 13, 39] -[60, 32, 66, 30, 27, 19] -[48, 99, 67, 94, 45, 71] -[14, 22, 60, 94, 59, 43] -[62, 5, 74, 14, 76, 30] -[62, 98, 31, 57, 10, 66] -[35, 27, 64, 26, 34, 47] -[18, 79, 14, 91, 14, 26] -[70, 83, 35, 3, 26, 82] -[99, 63, 0, 5, 7, 48] -[4, 73, 11, 76, 5, 45] -[60, 50, 49, 81, 53, 71] -[29, 92, 31, 69, 45, 4] -[9, 63, 47, 92, 71, 80] -[92, 47, 67, 99, 55, 17] -[97, 82, 36, 98, 60, 99] -[73, 9, 95, 16, 80, 29] -[63, 76, 77, 74, 23, 32] -[97, 63, 58, 10, 82, 21] -[11, 90, 43, 31, 21, 24] -[78, 37, 41, 48, 36, 2] -[76, 46, 6, 59, 11, 73] -[3, 11, 81, 14, 3, 14] -[99, 21, 56, 41, 89, 93] -[6, 24, 45, 21, 59, 28] -[20, 2, 95, 50, 80, 62] 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22, 99, 6, 36, 30] -[12, 25, 55, 1, 60, 68] -[3, 79, 84, 96, 97, 59] -[15, 87, 64, 85, 50, 73] -[35, 9, 37, 69, 2, 4] -[14, 51, 53, 75, 5, 67] -[53, 66, 18, 78, 35, 63] -[54, 9, 50, 4, 16, 68] -[34, 98, 77, 70, 35, 40] -[73, 24, 42, 2, 87, 46] -[2, 40, 46, 92, 6, 67] -[0, 15, 37, 88, 96, 99] -[96, 37, 91, 23, 2, 56] -[54, 84, 25, 65, 62, 75] -[95, 20, 92, 33, 82, 58] -[72, 23, 22, 57, 42, 17] -[25, 12, 1, 37, 29, 88] -[6, 51, 69, 39, 79, 80] -[36, 37, 19, 65, 30, 6] -[34, 26, 20, 79, 38, 86] -[83, 82, 33, 40, 64, 53] -[95, 98, 28, 69, 44, 36] -[95, 65, 81, 56, 49, 54] -[55, 2, 61, 31, 22, 29] -[9, 20, 29, 48, 34, 96] -[0, 87, 33, 4, 63, 74] -[17, 24, 77, 49, 60, 41] -[52, 10, 29, 20, 86, 47] -[91, 37, 54, 57, 55, 44] -[94, 81, 56, 60, 7, 65] -[18, 3, 42, 92, 36, 69] -[95, 9, 36, 2, 82, 62] -[68, 21, 74, 85, 64, 98] -[9, 25, 80, 40, 86, 89] -[88, 9, 76, 16, 62, 30] -[68, 34, 59, 44, 39, 39] -[0, 58, 77, 33, 64, 1] -[68, 17, 71, 76, 14, 27] -[92, 62, 50, 63, 5, 54] -[10, 34, 83, 50, 12, 11] -[98, 42, 49, 39, 11, 16] -[5, 49, 13, 98, 77, 83] -[53, 92, 87, 98, 76, 98] -[4, 84, 6, 86, 80, 29] -[83, 22, 62, 46, 13, 60] -[85, 9, 89, 21, 6, 37] -[32, 56, 3, 72, 70, 49] -[6, 73, 40, 35, 87, 98] -[86, 25, 57, 11, 27, 29] -[16, 72, 90, 7, 79, 27] -[80, 62, 45, 89, 46, 39] -[29, 85, 64, 84, 84, 10] -[34, 58, 68, 68, 54, 83] -[28, 68, 60, 82, 59, 70] -[7, 45, 52, 38, 76, 92] -[83, 27, 38, 60, 12, 76] -[89, 61, 36, 42, 76, 3] -[33, 56, 8, 84, 12, 37] -[35, 49, 80, 2, 15, 36] -[52, 44, 93, 96, 22, 78] -[70, 26, 20, 27, 26, 49] -[6, 22, 45, 48, 75, 2] -[40, 27, 43, 42, 52, 17] -[62, 35, 4, 75, 12, 94] -[70, 65, 97, 85, 67, 75] -[34, 29, 57, 84, 72, 11] -[82, 96, 59, 63, 55, 1] -[93, 71, 64, 70, 96, 39] -[31, 44, 7, 43, 39, 85] -[4, 75, 49, 27, 50, 68] -[75, 40, 79, 41, 57, 41] -[58, 80, 19, 32, 21, 51] -[68, 88, 45, 30, 75, 17] -[94, 41, 92, 31, 55, 54] -[1, 94, 83, 95, 19, 32] -[24, 77, 91, 70, 99, 46] -[91, 42, 43, 55, 94, 62] -[52, 7, 31, 73, 16, 36] -[80, 68, 68, 44, 36, 42] 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61, 74, 86, 43, 97] -[87, 39, 96, 42, 21, 77] -[53, 95, 61, 79, 59, 2] -[76, 39, 79, 25, 5, 98] -[70, 13, 87, 18, 20, 84] -[19, 50, 58, 19, 90, 97] -[46, 0, 94, 64, 82, 3] -[11, 48, 23, 53, 14, 49] -[86, 0, 67, 31, 60, 92] -[59, 5, 75, 16, 93, 91] -[57, 92, 66, 14, 59, 25] -[74, 83, 42, 91, 37, 55] -[43, 91, 65, 53, 93, 16] -[26, 82, 20, 13, 40, 76] -[44, 21, 84, 22, 49, 82] -[9, 68, 94, 6, 54, 3] -[16, 30, 3, 82, 89, 19] -[67, 83, 52, 61, 15, 65] -[19, 95, 76, 40, 97, 33] -[20, 89, 73, 56, 18, 0] -[78, 86, 17, 70, 62, 66] -[7, 35, 93, 85, 93, 76] -[50, 94, 23, 35, 1, 84] -[77, 25, 66, 23, 98, 51] -[76, 72, 56, 55, 77, 11] -[93, 68, 21, 86, 61, 48] -[42, 19, 16, 83, 10, 9] -[39, 1, 54, 48, 53, 22] -[77, 97, 56, 44, 46, 72] -[22, 82, 92, 24, 6, 30] -[1, 88, 72, 67, 62, 42] -[39, 66, 57, 81, 93, 33] -[4, 17, 38, 67, 55, 47] -[45, 23, 1, 57, 29, 76] -[19, 77, 59, 20, 1, 82] -[60, 83, 64, 63, 44, 33] -[16, 16, 93, 80, 97, 65] -[66, 50, 10, 55, 95, 13] -[95, 14, 61, 52, 86, 3] -[5, 73, 71, 47, 79, 87] -[20, 27, 36, 77, 94, 15] -[73, 38, 18, 66, 76, 52] -[79, 84, 12, 23, 55, 61] -[6, 85, 87, 68, 32, 47] -[42, 22, 40, 94, 92, 79] -[29, 82, 96, 34, 68, 90] -[95, 99, 95, 15, 94, 54] -[69, 76, 7, 20, 66, 76] -[7, 1, 41, 25, 71, 79] -[22, 74, 8, 54, 12, 54] -[23, 77, 91, 79, 83, 59] -[90, 45, 94, 63, 54, 76] -[7, 26, 6, 5, 59, 8] -[71, 82, 88, 88, 14, 7] -[76, 52, 32, 11, 80, 49] -[0, 66, 30, 94, 39, 56] -[43, 14, 7, 96, 3, 92] -[20, 40, 71, 4, 66, 53] -[19, 5, 33, 43, 75, 76] -[88, 87, 93, 65, 44, 27] -[80, 76, 61, 89, 78, 88] -[97, 57, 16, 54, 92, 10] -[10, 95, 76, 42, 19, 25] -[63, 86, 25, 57, 63, 9] -[57, 53, 51, 82, 22, 95] -[80, 80, 66, 57, 91, 10] -[35, 58, 93, 52, 38, 76] -[41, 21, 67, 11, 35, 65] -[13, 33, 51, 88, 7, 37] -[3, 91, 76, 65, 30, 99] -[74, 1, 72, 65, 4, 17] -[96, 52, 89, 17, 47, 38] -[55, 85, 0, 78, 40, 83] -[49, 64, 54, 58, 88, 97] -[47, 21, 28, 34, 56, 42] -[55, 47, 73, 21, 60, 22] -[65, 56, 48, 96, 50, 10] -[91, 76, 66, 74, 15, 23] -[91, 6, 88, 99, 97, 79] -[62, 56, 72, 82, 26, 35] -[81, 81, 45, 55, 63, 74] -[40, 22, 76, 3, 12, 85] -[60, 89, 10, 76, 98, 75] -[48, 43, 76, 2, 57, 71] -[34, 29, 80, 55, 58, 96] -[3, 0, 18, 6, 79, 28] -[25, 74, 26, 85, 14, 80] -[25, 99, 39, 87, 14, 53] -[82, 18, 57, 12, 70, 35] -[66, 2, 86, 62, 69, 34] -[89, 99, 53, 54, 1, 59] -[19, 37, 82, 71, 95, 53] -[71, 70, 57, 64, 73, 87] -[26, 34, 9, 78, 89, 88] -[57, 93, 8, 52, 42, 76] -[62, 27, 51, 51, 99, 26] -[93, 80, 52, 34, 75, 18] -[8, 90, 20, 32, 27, 71] -[33, 53, 22, 57, 90, 48] -[78, 29, 3, 30, 24, 86] -[67, 24, 91, 67, 22, 69] -[25, 4, 68, 54, 91, 60] -[22, 41, 79, 13, 58, 67] -[24, 82, 62, 51, 90, 67] -[97, 45, 81, 2, 71, 72] -[39, 61, 41, 50, 43, 26] -[93, 16, 81, 0, 55, 38] -[85, 30, 1, 31, 35, 56] -[27, 97, 47, 41, 88, 44] -[11, 46, 84, 1, 57, 4] -[50, 68, 34, 12, 0, 95] -[37, 73, 32, 51, 39, 43] -[40, 77, 32, 38, 51, 59] -[37, 9, 88, 68, 1, 99] -[35, 73, 58, 58, 24, 18] -[58, 1, 72, 46, 69, 13] -[67, 53, 4, 42, 22, 52] -[59, 91, 42, 49, 87, 4] -[14, 0, 80, 15, 31, 78] -[17, 82, 77, 67, 56, 53] -[38, 40, 97, 91, 44, 48] -[11, 42, 40, 5, 22, 73] -[90, 74, 44, 45, 43, 63] -[46, 31, 83, 2, 81, 98] -[13, 42, 33, 82, 21, 30] -[75, 58, 86, 70, 59, 35] -[72, 12, 42, 35, 19, 9] -[46, 22, 96, 45, 74, 99] -[29, 13, 89, 35, 21, 33] -[97, 18, 69, 2, 11, 71] -[16, 71, 29, 73, 22, 83] -[17, 61, 13, 13, 48, 91] -[59, 72, 87, 52, 24, 54] -[92, 38, 37, 92, 34, 7] -[54, 42, 34, 7, 7, 92] -[81, 72, 33, 73, 74, 68] -[39, 39, 56, 49, 84, 85] -[31, 22, 60, 63, 82, 47] -[46, 58, 92, 0, 88, 9] -[93, 69, 1, 60, 60, 73] -[78, 11, 34, 40, 63, 71] -[33, 21, 66, 44, 51, 92] -[76, 89, 63, 32, 40, 40] -[99, 71, 59, 61, 99, 63] -[9, 28, 68, 42, 51, 7] -[66, 2, 16, 13, 10, 40] -[40, 30, 47, 35, 68, 31] -[42, 24, 7, 22, 71, 41] -[44, 34, 12, 16, 14, 10] -[60, 25, 90, 24, 42, 84] -[49, 71, 58, 99, 40, 42] -[2, 79, 21, 52, 19, 31] -[33, 60, 36, 25, 63, 41] -[32, 22, 52, 70, 36, 0] -[52, 11, 80, 55, 82, 89] -[60, 86, 3, 14, 12, 39] -[21, 59, 87, 36, 33, 10] -[72, 92, 80, 45, 97, 60] -[50, 18, 11, 57, 31, 15] -[1, 65, 86, 48, 32, 47] -[5, 18, 45, 42, 78, 45] -[22, 21, 19, 46, 98, 84] -[15, 39, 80, 35, 96, 68] -[46, 7, 24, 89, 56, 27] -[14, 99, 51, 73, 60, 71] -[75, 97, 98, 38, 66, 66] -[3, 55, 87, 51, 28, 34] -[6, 72, 20, 54, 84, 54] -[99, 64, 59, 47, 75, 85] -[91, 94, 83, 27, 86, 15] -[71, 66, 71, 8, 12, 82] -[16, 3, 89, 42, 9, 21] -[64, 60, 11, 40, 26, 29] -[40, 81, 68, 21, 19, 33] -[27, 39, 94, 7, 94, 47] -[64, 87, 13, 57, 63, 72] -[10, 76, 49, 52, 65, 6] -[86, 29, 79, 19, 48, 23] -[95, 38, 75, 39, 37, 59] -[6, 56, 38, 8, 80, 89] -[73, 30, 70, 30, 15, 63] -[0, 82, 1, 45, 13, 45] -[28, 40, 77, 64, 84, 97] -[1, 24, 97, 26, 93, 11] -[55, 88, 3, 59, 9, 43] -[4, 5, 76, 56, 37, 48] -[79, 81, 1, 24, 64, 83] -[73, 8, 68, 56, 80, 82] -[11, 50, 80, 42, 95, 79] -[28, 50, 85, 60, 34, 6] -[18, 27, 1, 45, 50, 36] -[27, 21, 65, 47, 6, 44] -[88, 16, 35, 56, 9, 91] -[77, 91, 64, 50, 98, 84] -[92, 56, 42, 74, 81, 26] -[29, 41, 9, 29, 49, 12] -[62, 70, 69, 49, 69, 27] -[26, 4, 9, 88, 91, 20] -[82, 57, 20, 16, 49, 15] -[44, 89, 61, 15, 57, 60] -[41, 96, 86, 45, 99, 99] -[33, 12, 20, 75, 6, 14] -[98, 85, 49, 83, 39, 87] -[66, 5, 9, 67, 24, 97] -[0, 62, 93, 62, 46, 48] -[78, 2, 5, 56, 9, 62] -[34, 9, 2, 48, 11, 40] -[27, 40, 21, 83, 20, 40] -[44, 67, 50, 14, 49, 80] -[1, 21, 70, 18, 58, 20] -[40, 11, 83, 44, 16, 79] -[23, 77, 15, 23, 72, 82] -[16, 66, 54, 83, 47, 31] -[48, 27, 67, 40, 95, 10] -[93, 72, 97, 55, 69, 53] -[17, 71, 62, 10, 43, 96] -[39, 15, 2, 36, 34, 74] -[94, 27, 34, 43, 50, 58] -[5, 60, 60, 42, 98, 59] -[46, 81, 91, 88, 43, 77] -[96, 47, 1, 85, 23, 79] -[65, 42, 57, 83, 44, 52] -[12, 46, 16, 43, 21, 22] -[51, 48, 15, 35, 83, 16] -[85, 66, 35, 73, 5, 94] -[28, 3, 37, 60, 24, 63] -[72, 38, 68, 41, 15, 38] -[97, 61, 88, 78, 50, 53] -[71, 65, 30, 60, 96, 91] -[1, 52, 13, 23, 57, 89] -[76, 68, 35, 21, 46, 83] -[55, 39, 77, 91, 42, 32] -[14, 41, 96, 53, 66, 17] -[60, 4, 50, 35, 52, 68] -[43, 14, 43, 51, 94, 62] -[55, 89, 23, 6, 41, 35] 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54, 75, 49, 32, 41] -[88, 24, 45, 57, 69, 84] -[27, 43, 14, 64, 91, 46] -[61, 99, 63, 55, 51, 5] -[98, 75, 16, 10, 80, 10] -[90, 62, 43, 53, 21, 40] -[6, 73, 69, 85, 58, 9] -[9, 48, 86, 59, 52, 24] -[18, 17, 51, 44, 29, 56] -[30, 74, 38, 2, 50, 16] -[77, 61, 34, 35, 75, 70] -[50, 84, 59, 1, 0, 74] -[68, 22, 67, 12, 74, 28] -[27, 29, 58, 88, 51, 82] -[62, 20, 19, 12, 8, 14] -[68, 39, 11, 90, 91, 34] -[13, 58, 14, 73, 44, 56] -[6, 56, 35, 70, 94, 88] -[29, 9, 8, 65, 96, 66] -[32, 44, 80, 3, 71, 51] -[94, 6, 17, 93, 47, 51] -[14, 49, 74, 66, 80, 44] -[32, 34, 82, 82, 54, 3] -[38, 41, 88, 33, 59, 51] -[15, 44, 81, 58, 33, 79] -[37, 80, 38, 72, 98, 96] -[27, 50, 55, 78, 94, 43] -[95, 23, 63, 46, 25, 74] -[63, 47, 75, 11, 31, 49] -[30, 58, 69, 76, 43, 96] -[57, 50, 67, 66, 56, 50] -[35, 7, 79, 70, 91, 64] -[98, 9, 8, 32, 22, 97] -[57, 41, 54, 66, 9, 87] -[62, 84, 21, 59, 75, 69] -[8, 70, 51, 38, 82, 5] -[44, 45, 88, 9, 61, 1] -[46, 58, 70, 75, 11, 56] -[1, 78, 16, 67, 11, 34] -[92, 43, 37, 68, 78, 6] -[68, 31, 64, 96, 73, 67] -[90, 41, 23, 69, 18, 35] -[53, 54, 77, 63, 18, 46] -[24, 72, 74, 15, 98, 55] -[28, 87, 56, 76, 12, 8] -[49, 87, 2, 8, 11, 1] -[86, 79, 22, 6, 61, 37] -[47, 29, 94, 87, 24, 33] -[52, 43, 28, 25, 42, 98] -[62, 58, 93, 78, 94, 65] -[26, 3, 20, 10, 85, 94] -[49, 38, 62, 4, 56, 22] -[94, 17, 25, 45, 16, 52] -[23, 41, 96, 29, 92, 5] -[40, 62, 39, 63, 66, 14] -[38, 47, 26, 55, 37, 24] -[82, 92, 51, 80, 29, 6] -[53, 36, 19, 47, 35, 40] -[80, 92, 61, 44, 32, 86] -[31, 29, 59, 55, 9, 75] -[71, 15, 70, 82, 38, 8] -[28, 16, 29, 44, 82, 58] -[56, 47, 55, 3, 14, 94] -[66, 29, 68, 75, 48, 24] -[88, 73, 9, 24, 24, 32] -[16, 75, 62, 26, 36, 84] -[49, 24, 78, 89, 51, 16] -[41, 25, 11, 17, 71, 41] -[42, 70, 7, 40, 86, 55] -[11, 6, 21, 92, 74, 96] -[69, 46, 14, 56, 26, 1] -[62, 13, 57, 17, 79, 2] -[23, 80, 97, 59, 35, 94] -[42, 0, 46, 6, 94, 85] -[23, 68, 45, 80, 45, 75] -[87, 18, 79, 89, 60, 34] -[66, 38, 43, 98, 54, 93] -[57, 13, 74, 12, 65, 63] -[28, 15, 0, 97, 87, 91] -[4, 99, 46, 94, 99, 76] -[22, 26, 62, 35, 6, 31] -[2, 76, 96, 26, 75, 11] -[68, 14, 51, 0, 66, 32] -[44, 36, 93, 13, 58, 59] -[70, 42, 58, 47, 93, 57] -[48, 63, 34, 12, 61, 42] -[93, 6, 85, 78, 59, 7] -[60, 88, 90, 5, 39, 76] -[96, 87, 41, 20, 45, 83] -[59, 46, 49, 42, 79, 72] -[10, 45, 75, 40, 13, 94] -[80, 12, 96, 64, 50, 96] -[43, 9, 67, 76, 21, 17] -[6, 29, 34, 28, 96, 79] -[23, 23, 50, 93, 28, 9] -[26, 81, 73, 94, 35, 17] -[33, 3, 64, 77, 49, 4] -[4, 81, 15, 32, 77, 18] -[73, 35, 59, 56, 95, 97] -[76, 85, 68, 50, 39, 28] -[24, 84, 81, 40, 76, 15] -[85, 32, 22, 79, 62, 76] -[51, 70, 11, 45, 48, 44] -[76, 25, 93, 82, 43, 39] -[96, 82, 82, 72, 35, 87] -[23, 8, 91, 85, 59, 24] -[22, 31, 23, 73, 94, 53] -[10, 29, 49, 48, 12, 3] -[45, 56, 28, 73, 45, 38] -[30, 14, 92, 96, 81, 62] -[32, 61, 19, 60, 62, 19] -[66, 79, 48, 62, 36, 92] -[75, 46, 2, 97, 87, 3] -[21, 23, 51, 54, 9, 62] -[28, 8, 64, 96, 40, 16] -[90, 48, 30, 33, 3, 63] -[26, 2, 99, 37, 5, 25] -[56, 80, 51, 28, 55, 27] 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52, 50, 10] -[5, 12, 51, 39, 30, 49] -[96, 85, 22, 63, 19, 60] -[27, 73, 42, 30, 93, 88] -[3, 38, 83, 83, 43, 29] -[92, 51, 53, 72, 65, 18] -[2, 34, 82, 94, 29, 58] -[77, 83, 21, 93, 83, 10] -[32, 35, 74, 54, 24, 17] -[38, 96, 70, 73, 77, 63] -[5, 60, 56, 25, 4, 25] -[79, 72, 45, 96, 62, 67] -[63, 12, 83, 28, 83, 85] -[97, 7, 50, 56, 26, 80] -[17, 27, 67, 36, 12, 47] -[36, 71, 50, 82, 49, 85] -[85, 9, 40, 63, 30, 35] -[42, 14, 40, 44, 99, 12] -[44, 10, 69, 68, 0, 47] -[67, 99, 30, 59, 30, 38] -[95, 74, 72, 16, 52, 74] -[38, 31, 22, 28, 69, 32] -[62, 49, 95, 99, 25, 57] -[88, 65, 51, 2, 84, 95] -[70, 83, 88, 29, 40, 30] -[97, 39, 40, 59, 13, 80] -[62, 99, 98, 37, 33, 82] -[44, 92, 95, 41, 62, 56] -[48, 92, 71, 94, 37, 66] -[80, 15, 2, 76, 7, 25] -[43, 88, 10, 78, 0, 32] -[46, 97, 54, 73, 27, 85] -[17, 98, 55, 55, 74, 62] -[98, 91, 48, 35, 95, 92] -[83, 98, 54, 39, 54, 73] -[90, 39, 8, 68, 63, 39] -[26, 87, 72, 56, 8, 83] -[78, 33, 89, 90, 96, 69] -[72, 11, 24, 25, 44, 29] -[64, 94, 45, 46, 11, 41] -[33, 17, 74, 33, 98, 10] -[22, 65, 6, 88, 87, 41] -[44, 84, 58, 5, 80, 88] -[31, 54, 77, 23, 32, 32] -[5, 70, 92, 95, 32, 73] -[71, 79, 27, 94, 42, 46] -[79, 21, 89, 98, 41, 89] -[9, 0, 10, 80, 31, 88] -[20, 54, 96, 44, 79, 82] -[36, 7, 59, 70, 45, 94] -[1, 94, 7, 23, 90, 73] -[59, 9, 53, 57, 50, 50] -[21, 50, 43, 60, 90, 30] -[3, 24, 45, 0, 54, 70] -[7, 89, 39, 71, 14, 92] -[47, 21, 94, 16, 89, 7] -[65, 89, 19, 93, 57, 34] -[27, 78, 63, 86, 92, 89] -[88, 47, 45, 66, 14, 58] -[3, 71, 53, 65, 2, 45] -[59, 98, 98, 50, 35, 34] -[96, 13, 51, 77, 82, 6] -[16, 62, 14, 0, 35, 13] -[29, 70, 43, 52, 96, 48] -[22, 99, 90, 1, 54, 91] -[97, 91, 75, 67, 24, 1] -[49, 9, 64, 4, 98, 51] -[5, 36, 22, 74, 26, 22] -[5, 5, 7, 38, 87, 16] -[68, 55, 16, 14, 69, 86] -[46, 85, 82, 23, 47, 20] -[63, 97, 91, 54, 79, 28] -[88, 43, 88, 94, 97, 60] -[79, 86, 92, 35, 41, 56] -[63, 96, 15, 23, 35, 62] -[35, 1, 79, 27, 58, 17] -[6, 95, 3, 76, 74, 29] -[66, 90, 45, 44, 67, 95] -[38, 65, 78, 52, 99, 73] 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78, 64, 71, 6] -[33, 22, 52, 77, 71, 65] -[26, 60, 32, 62, 61, 28] -[85, 27, 10, 20, 90, 50] -[3, 79, 99, 2, 59, 11] -[80, 96, 4, 26, 86, 93] -[31, 74, 76, 12, 14, 78] -[32, 41, 34, 68, 80, 63] -[46, 88, 57, 17, 18, 4] -[67, 60, 60, 41, 51, 54] -[94, 12, 92, 78, 46, 53] -[91, 6, 87, 85, 86, 38] -[56, 74, 90, 95, 4, 13] -[87, 26, 54, 41, 86, 44] -[39, 88, 30, 62, 23, 39] -[51, 54, 95, 65, 3, 57] -[69, 34, 68, 47, 8, 25] -[9, 96, 84, 29, 39, 18] -[80, 96, 92, 62, 38, 10] -[34, 39, 21, 74, 28, 21] -[85, 12, 15, 6, 22, 15] -[44, 16, 85, 73, 25, 81] -[75, 75, 50, 42, 48, 93] -[81, 93, 4, 6, 44, 62] -[39, 52, 76, 30, 79, 33] -[81, 39, 80, 48, 40, 37] -[86, 69, 27, 98, 46, 2] -[79, 54, 3, 48, 56, 51] -[86, 75, 49, 17, 97, 78] -[6, 65, 40, 47, 1, 43] -[61, 76, 26, 85, 51, 42] -[65, 14, 85, 39, 74, 67] -[86, 3, 79, 53, 77, 53] -[52, 59, 79, 3, 31, 51] -[16, 44, 60, 16, 34, 32] -[41, 56, 26, 23, 20, 43] -[75, 83, 30, 73, 51, 82] -[86, 98, 91, 33, 33, 11] -[65, 4, 35, 32, 74, 83] -[59, 58, 61, 73, 58, 81] -[40, 78, 46, 72, 73, 84] -[14, 37, 13, 12, 1, 28] -[46, 11, 71, 69, 17, 55] -[96, 45, 44, 25, 4, 89] -[53, 12, 1, 70, 12, 78] -[68, 51, 65, 69, 25, 25] -[44, 67, 61, 44, 15, 82] -[78, 38, 21, 21, 6, 63] -[15, 48, 96, 47, 67, 2] -[84, 59, 16, 43, 27, 15] -[20, 59, 82, 54, 43, 73] -[50, 18, 0, 93, 1, 41] -[51, 39, 34, 34, 25, 60] -[94, 1, 1, 39, 89, 98] -[40, 92, 72, 72, 65, 0] -[98, 73, 54, 38, 19, 79] -[8, 69, 36, 13, 34, 70] -[65, 90, 50, 73, 44, 93] -[88, 48, 5, 39, 83, 24] -[76, 76, 10, 57, 51, 80] -[82, 70, 39, 85, 89, 61] -[56, 14, 76, 88, 34, 0] -[2, 5, 20, 16, 56, 50] -[22, 89, 45, 39, 29, 45] -[46, 30, 81, 5, 94, 80] -[6, 52, 85, 18, 36, 11] -[74, 7, 67, 83, 76, 39] -[41, 27, 98, 12, 98, 68] -[63, 73, 21, 26, 51, 15] -[66, 58, 10, 16, 49, 20] -[20, 35, 74, 32, 58, 19] -[22, 66, 50, 95, 77, 51] -[9, 26, 54, 22, 96, 30] -[21, 97, 6, 44, 25, 47] -[61, 81, 97, 83, 40, 78] -[38, 85, 78, 50, 3, 80] -[95, 19, 11, 76, 23, 82] -[60, 70, 25, 88, 97, 70] -[82, 28, 42, 72, 56, 54] -[10, 76, 6, 96, 99, 14] -[12, 97, 20, 91, 96, 49] -[9, 66, 35, 23, 82, 70] -[68, 32, 76, 72, 14, 55] -[88, 33, 85, 32, 39, 47] -[10, 42, 6, 62, 11, 44] -[72, 65, 48, 91, 92, 86] -[72, 32, 62, 56, 10, 31] -[85, 7, 71, 88, 68, 64] -[26, 3, 83, 66, 83, 0] -[70, 29, 11, 42, 74, 57] -[94, 57, 81, 30, 74, 78] -[98, 22, 21, 71, 90, 60] -[11, 73, 28, 51, 94, 43] -[10, 49, 51, 95, 22, 62] -[65, 3, 62, 5, 74, 71] -[76, 12, 94, 87, 45, 63] -[18, 29, 40, 90, 43, 4] -[14, 53, 86, 82, 54, 94] -[7, 47, 70, 84, 65, 66] -[18, 23, 63, 29, 28, 22] -[72, 38, 14, 47, 58, 49] -[85, 96, 42, 53, 3, 69] -[68, 25, 4, 3, 6, 2] -[1, 19, 69, 56, 76, 72] -[99, 11, 71, 76, 64, 62] -[1, 39, 96, 57, 90, 47] -[89, 83, 85, 34, 32, 52] -[90, 43, 23, 50, 24, 46] -[3, 65, 47, 58, 35, 19] -[9, 61, 71, 35, 65, 71] -[11, 52, 22, 57, 14, 61] -[73, 93, 61, 67, 40, 62] -[88, 30, 81, 15, 56, 26] -[9, 61, 2, 32, 1, 11] -[27, 41, 39, 51, 32, 17] -[34, 58, 31, 58, 3, 18] -[90, 30, 54, 55, 57, 43] -[7, 34, 52, 59, 82, 40] -[95, 47, 13, 69, 50, 35] -[85, 67, 0, 1, 90, 11] -[10, 99, 98, 69, 86, 99] -[2, 82, 46, 33, 64, 47] -[40, 1, 59, 86, 36, 76] -[62, 31, 66, 35, 96, 49] -[91, 79, 56, 35, 65, 8] -[62, 91, 24, 25, 35, 68] -[25, 20, 43, 44, 29, 97] -[95, 80, 59, 71, 68, 68] -[78, 90, 48, 78, 80, 99] -[87, 80, 13, 91, 15, 4] -[68, 2, 47, 33, 25, 55] -[39, 7, 73, 30, 17, 29] -[38, 75, 38, 8, 50, 87] -[30, 60, 96, 77, 92, 4] -[92, 54, 33, 17, 66, 69] -[69, 18, 44, 60, 21, 20] -[40, 22, 84, 96, 70, 57] -[55, 1, 77, 18, 67, 92] -[77, 17, 55, 44, 71, 48] -[89, 50, 76, 60, 73, 92] -[48, 48, 80, 65, 15, 47] -[60, 47, 31, 21, 10, 6] -[72, 19, 60, 55, 75, 39] -[30, 60, 26, 39, 1, 18] -[76, 74, 7, 97, 62, 54] -[34, 25, 15, 63, 14, 94] -[34, 73, 3, 67, 65, 64] -[86, 82, 51, 43, 83, 26] -[49, 55, 64, 30, 5, 26] -[81, 9, 26, 18, 39, 5] -[92, 1, 43, 20, 76, 50] -[60, 98, 61, 99, 40, 63] -[53, 18, 4, 73, 60, 93] -[11, 22, 14, 6, 53, 9] -[92, 37, 62, 67, 4, 64] -[83, 35, 37, 37, 58, 0] -[3, 64, 74, 2, 26, 35] -[77, 59, 28, 99, 31, 35] -[18, 72, 31, 5, 74, 7] -[21, 21, 90, 76, 75, 33] -[52, 69, 27, 25, 38, 94] -[99, 93, 71, 10, 48, 3] -[76, 70, 21, 34, 39, 31] -[60, 58, 11, 79, 55, 45] -[23, 45, 20, 17, 91, 3] -[97, 83, 46, 77, 17, 34] -[2, 85, 64, 42, 12, 37] -[75, 32, 14, 30, 74, 51] -[64, 38, 86, 63, 48, 81] -[12, 18, 50, 69, 78, 91] -[44, 15, 53, 15, 29, 88] -[23, 11, 16, 95, 33, 21] -[32, 63, 42, 45, 95, 87] -[30, 11, 80, 26, 35, 90] -[5, 35, 9, 53, 0, 30] -[85, 31, 47, 15, 33, 53] -[2, 11, 91, 65, 74, 86] -[61, 71, 22, 89, 38, 85] -[27, 14, 96, 50, 55, 31] -[46, 12, 33, 48, 38, 14] -[29, 73, 4, 62, 36, 38] -[41, 4, 31, 70, 39, 43] -[55, 72, 21, 63, 50, 78] -[40, 70, 41, 68, 58, 40] -[14, 2, 25, 64, 83, 81] -[59, 63, 80, 50, 55, 82] -[30, 11, 24, 54, 28, 68] -[11, 36, 3, 49, 6, 75] -[89, 27, 67, 8, 31, 46] -[64, 83, 25, 80, 42, 16] -[44, 78, 49, 34, 86, 75] -[28, 45, 54, 66, 7, 42] -[14, 0, 26, 1, 91, 4] -[87, 55, 64, 22, 53, 59] -[81, 87, 41, 58, 51, 27] -[85, 55, 27, 7, 9, 97] -[81, 96, 47, 50, 55, 0] 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2, 71, 10, 94] -[53, 4, 74, 87, 84, 6] -[11, 0, 94, 80, 57, 39] -[98, 69, 38, 29, 71, 93] -[94, 80, 74, 26, 16, 44] -[11, 55, 33, 10, 28, 44] -[19, 17, 26, 32, 44, 9] -[73, 40, 81, 84, 86, 6] -[40, 97, 14, 32, 77, 67] -[62, 76, 21, 4, 17, 45] -[85, 71, 21, 59, 88, 93] -[15, 20, 37, 17, 39, 92] -[1, 43, 31, 2, 84, 76] -[60, 39, 8, 94, 77, 58] -[43, 80, 41, 27, 78, 85] -[29, 11, 33, 28, 42, 51] -[7, 56, 66, 12, 55, 26] -[72, 76, 36, 3, 59, 8] -[27, 87, 11, 66, 87, 77] -[76, 50, 46, 95, 44, 34] -[1, 5, 47, 33, 13, 81] -[16, 83, 68, 42, 91, 25] -[61, 89, 40, 39, 97, 18] -[86, 71, 89, 12, 0, 62] -[43, 9, 96, 59, 84, 65] -[64, 59, 40, 39, 44, 51] -[46, 16, 49, 97, 51, 74] -[14, 65, 84, 15, 11, 14] -[12, 22, 20, 61, 36, 71] -[43, 85, 15, 2, 76, 36] -[36, 7, 69, 62, 10, 0] -[24, 24, 62, 93, 69, 60] -[55, 15, 98, 85, 26, 11] -[27, 16, 24, 63, 14, 87] -[34, 38, 18, 68, 48, 90] -[39, 71, 3, 12, 72, 91] -[68, 78, 67, 94, 58, 58] -[31, 72, 15, 64, 18, 83] -[97, 4, 85, 48, 33, 52] -[97, 17, 4, 7, 94, 59] -[38, 50, 87, 60, 0, 13] -[99, 77, 93, 67, 66, 43] -[77, 86, 7, 87, 26, 65] -[36, 52, 25, 29, 49, 29] -[61, 54, 95, 40, 46, 39] -[42, 13, 51, 71, 11, 33] -[61, 17, 48, 39, 48, 43] -[14, 94, 98, 71, 24, 36] -[50, 67, 57, 95, 28, 23] -[60, 91, 52, 36, 13, 61] -[81, 73, 79, 64, 62, 58] -[80, 39, 14, 39, 25, 70] -[84, 94, 4, 3, 91, 91] -[93, 83, 48, 84, 55, 60] -[68, 31, 1, 2, 83, 44] -[35, 6, 10, 29, 21, 31] -[36, 35, 97, 93, 25, 58] -[63, 25, 61, 10, 48, 5] -[57, 49, 26, 11, 78, 98] -[4, 33, 39, 85, 58, 50] -[61, 9, 62, 23, 33, 39] -[79, 76, 27, 2, 66, 61] -[92, 50, 60, 70, 79, 90] -[10, 25, 90, 69, 11, 45] -[1, 88, 5, 54, 88, 52] -[34, 49, 70, 65, 17, 96] -[82, 85, 78, 24, 17, 41] -[5, 80, 65, 92, 0, 2] -[25, 28, 9, 15, 51, 1] -[5, 17, 79, 32, 13, 43] -[46, 90, 4, 17, 3, 48] -[24, 2, 86, 22, 75, 3] -[93, 44, 9, 65, 96, 22] -[21, 18, 2, 99, 76, 22] -[5, 12, 7, 13, 2, 39] -[25, 11, 33, 88, 31, 63] -[79, 43, 92, 54, 25, 13] -[45, 66, 3, 49, 0, 77] -[18, 38, 24, 66, 9, 16] -[40, 24, 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71, 18, 13, 82] -[39, 59, 9, 98, 6, 5] -[0, 51, 54, 98, 91, 22] -[50, 67, 91, 56, 55, 93] -[16, 13, 38, 26, 70, 69] -[78, 73, 96, 7, 52, 79] -[72, 93, 52, 84, 79, 67] -[1, 59, 46, 65, 50, 22] -[80, 20, 2, 3, 83, 97] -[38, 58, 6, 22, 36, 8] -[85, 8, 0, 72, 7, 3] -[2, 62, 37, 74, 78, 46] -[23, 88, 63, 8, 15, 46] -[83, 4, 67, 65, 66, 82] -[72, 33, 3, 74, 12, 5] -[80, 31, 88, 27, 14, 92] -[55, 12, 99, 45, 11, 99] -[66, 38, 96, 50, 49, 6] -[80, 2, 66, 13, 20, 42] -[21, 55, 61, 83, 18, 0] -[21, 70, 85, 33, 72, 7] -[68, 20, 36, 84, 35, 49] -[98, 25, 21, 70, 86, 22] -[31, 12, 29, 88, 13, 20] -[10, 39, 0, 44, 16, 17] -[40, 36, 33, 96, 44, 53] -[74, 41, 0, 13, 49, 76] -[9, 32, 39, 67, 97, 41] -[49, 54, 10, 30, 2, 24] -[7, 84, 78, 88, 14, 31] -[37, 92, 99, 86, 95, 84] -[35, 93, 0, 73, 99, 38] -[2, 4, 85, 40, 74, 70] -[53, 3, 69, 21, 43, 85] -[76, 75, 15, 67, 95, 97] -[16, 72, 27, 41, 3, 50] -[4, 89, 76, 82, 43, 93] -[72, 14, 22, 59, 66, 11] -[18, 38, 62, 32, 34, 64] -[57, 81, 54, 13, 23, 29] 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38, 58, 26, 46, 69] -[45, 46, 50, 74, 65, 21] -[72, 3, 24, 90, 13, 44] -[47, 14, 74, 20, 60, 43] -[39, 36, 99, 84, 10, 71] -[29, 41, 38, 92, 38, 61] -[16, 26, 81, 6, 74, 69] -[54, 34, 7, 90, 84, 61] -[58, 49, 51, 18, 21, 51] -[36, 8, 91, 99, 58, 60] -[53, 36, 39, 99, 99, 35] -[19, 60, 7, 82, 17, 83] -[80, 54, 20, 37, 59, 19] -[17, 6, 47, 47, 56, 23] -[33, 80, 33, 47, 94, 55] -[83, 68, 4, 27, 13, 27] -[58, 12, 41, 47, 65, 77] -[37, 18, 47, 34, 28, 1] -[28, 96, 50, 89, 47, 50] -[48, 60, 47, 57, 83, 79] -[46, 38, 49, 20, 21, 85] -[54, 68, 39, 8, 34, 19] -[34, 4, 22, 87, 86, 4] -[81, 71, 35, 49, 92, 13] -[19, 81, 8, 94, 88, 9] -[33, 47, 50, 6, 55, 53] -[61, 44, 21, 47, 81, 75] -[11, 5, 35, 77, 11, 31] -[33, 81, 96, 72, 78, 30] -[73, 46, 56, 10, 86, 66] -[54, 87, 11, 71, 27, 27] -[3, 52, 93, 15, 85, 29] -[68, 23, 60, 51, 72, 70] -[50, 38, 99, 96, 82, 12] -[66, 7, 8, 24, 88, 13] -[62, 89, 14, 95, 36, 20] -[82, 29, 0, 22, 62, 82] -[36, 98, 44, 34, 96, 0] -[19, 60, 9, 75, 67, 41] -[15, 30, 55, 65, 89, 92] -[22, 96, 73, 82, 59, 57] -[38, 88, 0, 13, 52, 51] -[40, 81, 59, 4, 6, 28] -[13, 64, 77, 32, 12, 58] -[5, 22, 27, 57, 50, 15] -[95, 82, 66, 26, 91, 65] -[40, 60, 47, 76, 56, 33] -[18, 2, 75, 13, 54, 33] -[34, 18, 18, 25, 28, 34] -[51, 20, 58, 34, 20, 86] -[93, 54, 33, 72, 13, 59] -[31, 70, 63, 87, 99, 81] -[42, 71, 63, 46, 67, 29] -[43, 27, 1, 82, 58, 77] -[85, 94, 15, 96, 72, 3] -[81, 68, 53, 27, 35, 54] -[53, 56, 39, 94, 47, 12] -[6, 2, 42, 9, 59, 62] -[13, 14, 68, 58, 2, 20] -[67, 41, 82, 60, 51, 67] -[98, 14, 75, 6, 46, 62] -[12, 20, 87, 37, 64, 96] -[97, 10, 8, 63, 69, 75] -[20, 0, 97, 85, 24, 2] -[36, 24, 36, 38, 83, 94] -[10, 32, 77, 9, 6, 51] -[34, 3, 67, 91, 36, 84] -[20, 10, 21, 31, 70, 91] -[16, 65, 12, 92, 39, 7] -[70, 69, 68, 55, 18, 52] -[92, 84, 89, 4, 64, 52] -[68, 72, 32, 30, 22, 2] -[69, 98, 31, 77, 82, 45] -[24, 19, 64, 35, 0, 96] -[28, 13, 98, 88, 41, 74] -[18, 61, 39, 68, 41, 73] -[20, 64, 7, 13, 13, 80] -[20, 70, 97, 20, 26, 36] -[36, 59, 70, 26, 56, 41] -[96, 79, 16, 90, 83, 29] -[84, 28, 87, 30, 77, 28] -[40, 62, 57, 74, 97, 30] -[0, 36, 89, 91, 64, 62] -[40, 43, 71, 85, 75, 57] -[79, 48, 54, 27, 66, 46] -[87, 69, 80, 30, 58, 93] -[44, 73, 0, 23, 29, 31] -[47, 18, 7, 10, 11, 13] -[27, 84, 63, 14, 98, 22] -[31, 51, 36, 11, 56, 12] -[67, 79, 27, 89, 41, 54] -[76, 30, 87, 84, 81, 5] -[48, 49, 21, 55, 37, 95] -[74, 18, 12, 42, 93, 11] -[73, 37, 74, 17, 32, 76] -[81, 20, 49, 87, 60, 57] -[62, 75, 29, 22, 33, 79] -[87, 97, 57, 92, 96, 8] -[0, 24, 37, 59, 11, 79] -[78, 89, 3, 6, 93, 8] -[97, 23, 20, 92, 85, 3] -[5, 57, 38, 94, 18, 28] -[45, 45, 66, 66, 97, 46] -[0, 16, 43, 16, 63, 15] -[61, 53, 46, 17, 82, 58] -[93, 76, 72, 47, 37, 27] -[48, 28, 46, 8, 49, 18] -[70, 76, 24, 77, 56, 32] -[57, 52, 13, 83, 84, 17] -[22, 22, 11, 63, 73, 68] -[97, 90, 15, 91, 53, 58] -[57, 71, 24, 68, 23, 54] -[74, 43, 92, 27, 84, 24] -[50, 80, 55, 86, 55, 80] -[14, 44, 81, 42, 98, 26] -[13, 70, 57, 70, 18, 62] -[27, 23, 9, 83, 66, 18] -[24, 69, 34, 19, 61, 19] -[18, 47, 92, 54, 6, 52] -[5, 1, 74, 3, 96, 69] -[52, 90, 31, 28, 68, 96] -[11, 28, 15, 66, 21, 74] -[18, 53, 24, 74, 99, 50] -[66, 5, 65, 97, 34, 95] -[24, 70, 86, 37, 73, 92] -[35, 54, 34, 50, 89, 30] -[74, 82, 34, 50, 66, 57] -[56, 90, 37, 30, 7, 5] -[59, 54, 29, 0, 77, 41] -[8, 44, 93, 42, 20, 79] -[22, 88, 16, 51, 99, 51] -[94, 15, 62, 65, 47, 19] -[27, 73, 27, 20, 9, 15] -[5, 74, 62, 94, 48, 6] -[28, 47, 31, 71, 75, 20] -[86, 39, 38, 24, 25, 81] -[25, 86, 1, 18, 65, 0] -[92, 18, 47, 64, 5, 14] -[10, 94, 23, 55, 97, 51] -[34, 70, 33, 39, 32, 43] -[79, 49, 94, 52, 74, 55] -[78, 44, 95, 77, 88, 8] -[84, 88, 67, 3, 89, 59] -[88, 96, 30, 46, 41, 90] -[38, 77, 41, 48, 75, 74] -[64, 4, 45, 52, 71, 48] -[39, 34, 33, 15, 61, 90] -[87, 35, 17, 67, 19, 69] -[37, 2, 21, 57, 34, 90] -[84, 70, 66, 30, 16, 62] -[66, 65, 83, 94, 16, 51] -[2, 92, 77, 9, 65, 24] -[83, 55, 76, 9, 62, 0] -[98, 13, 8, 23, 71, 7] -[94, 7, 18, 69, 53, 16] -[87, 30, 34, 27, 50, 84] -[52, 17, 94, 29, 22, 88] -[84, 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50, 38, 73] -[48, 23, 93, 67, 70, 82] -[97, 49, 11, 95, 14, 67] -[83, 87, 67, 4, 60, 15] -[93, 58, 85, 54, 22, 28] -[84, 86, 76, 11, 76, 11] -[68, 1, 56, 24, 78, 98] -[72, 4, 56, 69, 68, 97] -[77, 25, 10, 63, 46, 92] -[64, 71, 48, 9, 9, 30] -[25, 32, 1, 48, 79, 57] -[71, 44, 19, 93, 81, 44] -[83, 91, 22, 11, 58, 73] -[78, 47, 4, 3, 96, 34] -[53, 27, 90, 86, 45, 3] -[83, 2, 30, 38, 41, 56] -[35, 27, 15, 10, 20, 24] -[42, 69, 32, 6, 13, 58] -[91, 48, 17, 5, 94, 68] -[82, 61, 89, 20, 40, 59] -[40, 45, 19, 50, 20, 7] -[84, 69, 35, 41, 30, 50] -[57, 13, 15, 6, 72, 77] -[64, 37, 38, 65, 98, 28] -[7, 57, 34, 87, 65, 20] -[75, 2, 55, 46, 70, 62] -[24, 88, 9, 17, 35, 23] -[34, 38, 77, 31, 64, 26] -[75, 48, 11, 99, 60, 68] -[18, 96, 59, 99, 55, 51] -[68, 60, 30, 40, 57, 33] -[92, 86, 5, 13, 75, 40] -[38, 47, 42, 8, 61, 48] -[44, 14, 15, 44, 28, 82] -[76, 2, 50, 29, 90, 27] -[53, 14, 26, 8, 21, 21] -[50, 41, 36, 45, 55, 71] -[7, 68, 46, 60, 63, 85] -[31, 49, 36, 12, 94, 42] -[32, 65, 15, 98, 62, 89] -[92, 30, 52, 86, 30, 90] -[89, 85, 69, 93, 2, 35] -[20, 53, 70, 10, 63, 30] -[76, 41, 0, 36, 4, 60] -[48, 87, 88, 85, 83, 47] -[66, 78, 8, 90, 33, 81] -[16, 39, 81, 4, 97, 3] -[73, 37, 83, 6, 92, 94] -[6, 35, 64, 42, 56, 90] -[87, 74, 25, 20, 93, 37] -[65, 72, 61, 12, 11, 43] -[77, 24, 40, 11, 64, 41] -[73, 20, 29, 88, 98, 99] -[61, 16, 40, 8, 83, 3] -[11, 83, 34, 88, 89, 41] -[81, 91, 44, 92, 46, 93] -[78, 12, 13, 1, 35, 32] -[97, 6, 42, 23, 15, 47] -[46, 70, 67, 19, 14, 52] -[20, 30, 73, 25, 85, 14] -[59, 92, 72, 61, 72, 37] -[96, 40, 86, 72, 18, 24] -[37, 35, 92, 59, 12, 20] -[7, 21, 59, 85, 61, 54] -[21, 96, 5, 12, 99, 82] -[28, 1, 74, 58, 67, 98] -[37, 91, 55, 61, 44, 36] -[40, 17, 65, 31, 69, 45] -[19, 43, 85, 82, 65, 45] -[41, 96, 73, 81, 14, 63] -[52, 11, 43, 76, 73, 99] -[28, 50, 69, 15, 65, 74] -[72, 31, 46, 85, 68, 91] -[35, 61, 26, 51, 21, 96] -[54, 31, 85, 73, 73, 90] -[0, 61, 74, 12, 85, 29] -[51, 98, 18, 95, 74, 55] -[99, 46, 0, 45, 67, 93] -[8, 53, 92, 56, 55, 55] 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7] -[69, 46, 33, 49, 62, 2] -[1, 60, 63, 29, 42, 47] -[92, 50, 89, 47, 25, 82] -[28, 3, 90, 84, 31, 92] -[75, 70, 51, 35, 82, 23] -[14, 35, 9, 97, 1, 10] -[54, 10, 38, 32, 92, 49] -[50, 21, 61, 67, 67, 59] -[91, 2, 68, 49, 10, 67] -[28, 96, 65, 69, 97, 95] -[49, 87, 20, 10, 17, 22] -[92, 79, 90, 80, 60, 99] -[25, 88, 98, 35, 61, 75] -[81, 59, 38, 5, 52, 19] -[47, 8, 22, 6, 53, 11] -[2, 1, 59, 5, 49, 23] -[96, 34, 45, 64, 92, 50] -[45, 58, 98, 77, 16, 24] -[62, 51, 58, 29, 29, 87] -[47, 48, 55, 93, 31, 68] -[67, 22, 63, 38, 62, 17] -[11, 98, 50, 63, 35, 79] -[40, 62, 43, 74, 31, 41] -[70, 2, 60, 75, 96, 80] -[7, 17, 18, 12, 7, 15] -[85, 8, 59, 40, 41, 10] -[50, 21, 96, 86, 97, 25] -[1, 17, 22, 83, 27, 74] -[59, 49, 67, 29, 86, 86] -[79, 77, 16, 98, 33, 24] -[87, 45, 73, 77, 80, 3] -[13, 80, 21, 77, 55, 30] -[52, 64, 19, 74, 59, 38] -[19, 45, 88, 44, 26, 17] -[31, 98, 36, 39, 32, 54] -[87, 2, 21, 61, 11, 92] -[11, 75, 73, 77, 33, 3] -[59, 48, 77, 58, 64, 61] -[46, 59, 43, 70, 1, 46] 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16, 17, 87, 49, 61] -[81, 52, 57, 43, 34, 51] -[90, 93, 45, 25, 45, 65] -[28, 19, 67, 52, 93, 6] -[56, 43, 90, 57, 26, 32] -[27, 49, 34, 17, 73, 37] -[4, 69, 22, 0, 76, 70] -[99, 28, 10, 94, 3, 66] -[50, 24, 61, 69, 56, 67] -[58, 69, 55, 60, 57, 56] -[90, 95, 4, 48, 71, 76] -[43, 84, 28, 61, 10, 13] -[99, 99, 38, 23, 80, 82] -[23, 16, 49, 72, 27, 6] -[66, 12, 67, 33, 99, 90] -[75, 52, 2, 15, 28, 82] -[79, 63, 23, 42, 73, 85] -[0, 49, 28, 27, 33, 41] -[80, 33, 54, 14, 73, 9] -[34, 53, 28, 71, 65, 40] -[82, 1, 79, 42, 51, 64] -[35, 10, 7, 65, 3, 83] -[11, 95, 99, 65, 19, 48] -[68, 18, 36, 80, 31, 44] -[64, 12, 72, 98, 37, 22] -[36, 12, 0, 50, 43, 37] -[50, 7, 63, 34, 61, 40] -[80, 51, 70, 2, 96, 63] -[97, 96, 39, 39, 89, 95] -[85, 20, 48, 62, 8, 25] -[76, 90, 68, 75, 82, 94] -[50, 75, 68, 37, 94, 46] -[35, 15, 66, 94, 45, 20] -[66, 35, 50, 14, 78, 26] -[19, 21, 29, 5, 81, 58] -[80, 99, 89, 72, 21, 51] -[57, 25, 22, 82, 52, 42] -[44, 88, 63, 9, 17, 45] -[99, 27, 59, 26, 99, 2] -[35, 29, 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-[33, 1, 30, 94, 41, 20] -[44, 38, 57, 30, 29, 4] -[28, 98, 37, 31, 73, 87] -[4, 62, 60, 26, 78, 5] -[31, 81, 2, 66, 61, 87] -[0, 28, 77, 44, 44, 18] -[54, 61, 41, 24, 89, 35] -[50, 71, 17, 20, 84, 0] -[46, 17, 10, 74, 86, 68] -[75, 54, 63, 93, 56, 97] -[87, 53, 15, 22, 82, 30] -[31, 76, 10, 22, 3, 88] -[98, 56, 69, 51, 36, 93] -[85, 98, 69, 12, 64, 94] -[70, 37, 13, 96, 83, 69] -[58, 0, 66, 47, 52, 89] -[94, 64, 18, 30, 49, 21] -[34, 81, 44, 79, 27, 3] -[19, 79, 91, 34, 42, 92] -[3, 10, 9, 35, 25, 25] -[51, 35, 44, 28, 92, 82] -[58, 99, 68, 52, 22, 15] -[14, 0, 2, 40, 9, 79] -[94, 87, 48, 67, 41, 49] -[60, 38, 39, 3, 75, 88] -[16, 63, 82, 74, 43, 84] -[77, 43, 68, 11, 21, 65] -[59, 16, 63, 53, 97, 66] -[46, 75, 85, 11, 90, 24] -[32, 97, 67, 82, 70, 12] -[54, 89, 65, 78, 54, 10] -[7, 85, 25, 85, 6, 91] -[79, 35, 62, 32, 64, 99] -[79, 82, 11, 43, 24, 53] -[82, 59, 73, 31, 7, 68] -[82, 90, 98, 1, 16, 56] -[90, 95, 21, 62, 79, 75] -[14, 81, 52, 20, 35, 28] -[46, 96, 13, 40, 53, 72] -[36, 98, 19, 46, 38, 16] -[19, 44, 81, 48, 57, 28] -[21, 89, 46, 16, 22, 84] -[77, 78, 74, 29, 23, 24] -[56, 91, 98, 81, 71, 80] -[8, 86, 82, 32, 38, 30] -[52, 66, 17, 63, 80, 69] -[16, 80, 5, 26, 18, 85] -[84, 57, 51, 16, 89, 89] -[94, 57, 96, 33, 81, 88] -[77, 84, 91, 56, 14, 93] -[44, 24, 72, 79, 60, 31] -[20, 93, 89, 96, 45, 71] -[66, 29, 91, 15, 50, 98] -[83, 39, 85, 3, 50, 22] -[47, 87, 3, 17, 74, 26] -[62, 91, 63, 89, 68, 46] -[26, 5, 47, 11, 42, 19] -[70, 93, 72, 1, 73, 26] -[4, 75, 42, 0, 94, 37] -[95, 40, 77, 67, 45, 3] -[44, 36, 72, 76, 32, 92] -[82, 55, 15, 81, 75, 74] -[54, 31, 14, 90, 61, 36] -[40, 72, 77, 61, 68, 38] -[14, 23, 89, 80, 7, 43] -[11, 87, 65, 98, 3, 49] -[97, 39, 92, 89, 58, 64] -[7, 93, 53, 26, 9, 55] -[9, 52, 28, 89, 69, 30] -[99, 63, 75, 18, 45, 14] -[49, 8, 61, 72, 55, 96] -[33, 18, 13, 42, 37, 73] -[91, 69, 70, 45, 66, 93] -[30, 29, 1, 80, 82, 26] -[39, 47, 6, 18, 95, 91] -[1, 47, 32, 89, 7, 10] -[95, 80, 31, 49, 51, 39] -[64, 25, 88, 8, 76, 72] -[60, 60, 61, 7, 16, 76] -[41, 39, 14, 12, 73, 60] -[71, 71, 66, 16, 58, 44] -[45, 43, 40, 0, 94, 15] -[26, 12, 21, 30, 33, 51] -[53, 60, 91, 18, 19, 20] -[78, 90, 28, 96, 94, 48] -[27, 91, 11, 78, 80, 37] -[5, 54, 98, 25, 29, 91] -[29, 28, 52, 40, 94, 58] -[48, 31, 99, 12, 82, 14] -[15, 47, 14, 57, 37, 23] -[22, 78, 77, 33, 12, 39] -[73, 22, 43, 35, 20, 36] -[27, 54, 0, 76, 49, 93] -[59, 15, 20, 75, 35, 98] -[30, 89, 93, 81, 93, 57] -[52, 12, 17, 56, 7, 21] -[58, 3, 23, 30, 92, 66] -[75, 99, 39, 36, 86, 10] -[56, 49, 48, 32, 66, 93] -[89, 43, 7, 52, 83, 98] -[51, 14, 42, 65, 41, 40] -[18, 37, 16, 10, 41, 22] -[42, 21, 25, 61, 99, 22] -[20, 12, 54, 71, 32, 7] -[81, 42, 77, 13, 36, 45] -[26, 51, 39, 69, 79, 13] -[99, 98, 95, 0, 30, 2] -[68, 95, 54, 52, 75, 86] -[74, 16, 96, 10, 97, 51] -[8, 73, 24, 70, 84, 96] -[73, 86, 68, 1, 86, 76] -[38, 44, 70, 17, 3, 49] -[46, 16, 15, 18, 69, 74] -[22, 67, 29, 70, 55, 81] -[89, 25, 39, 21, 48, 20] -[90, 36, 92, 15, 3, 21] -[59, 96, 36, 54, 84, 36] -[86, 32, 67, 42, 26, 45] -[63, 28, 62, 68, 29, 83] -[28, 10, 42, 96, 52, 21] -[40, 10, 27, 9, 0, 36] -[1, 0, 2, 83, 41, 88] -[2, 58, 20, 58, 42, 88] -[56, 23, 40, 39, 34, 82] -[12, 1, 72, 11, 85, 86] -[88, 92, 35, 85, 48, 70] -[38, 71, 29, 32, 34, 75] -[11, 9, 67, 19, 32, 49] -[63, 82, 87, 55, 79, 51] -[12, 4, 18, 99, 64, 25] -[56, 22, 70, 7, 50, 18] -[19, 53, 73, 29, 97, 39] -[59, 66, 42, 22, 49, 59] -[85, 63, 31, 67, 68, 52] -[54, 56, 40, 25, 2, 63] -[91, 19, 52, 4, 60, 82] -[24, 77, 92, 92, 55, 16] -[97, 31, 96, 42, 30, 75] -[75, 93, 21, 47, 70, 54] -[30, 82, 23, 35, 17, 1] -[96, 8, 76, 25, 97, 9] -[25, 52, 40, 16, 46, 60] -[68, 68, 51, 16, 17, 93] -[5, 79, 77, 27, 62, 58] -[4, 74, 91, 2, 69, 66] -[48, 27, 39, 54, 84, 7] -[72, 22, 49, 86, 74, 44] -[91, 2, 33, 27, 32, 63] -[30, 97, 26, 86, 13, 7] -[11, 58, 64, 13, 95, 43] -[61, 91, 53, 70, 60, 85] -[42, 34, 24, 16, 87, 6] -[90, 23, 78, 40, 19, 17] -[85, 83, 14, 35, 61, 62] -[74, 19, 14, 54, 88, 71] -[96, 41, 46, 12, 40, 58] -[53, 49, 82, 68, 71, 38] -[17, 15, 92, 59, 82, 17] -[81, 58, 90, 61, 65, 44] -[46, 51, 19, 30, 36, 5] -[25, 66, 79, 68, 16, 42] -[69, 94, 96, 18, 76, 14] -[83, 39, 59, 87, 20, 50] -[63, 82, 3, 51, 92, 35] -[21, 52, 4, 73, 86, 83] -[51, 69, 4, 15, 48, 63] -[56, 99, 44, 85, 18, 63] -[94, 57, 75, 57, 38, 17] -[41, 30, 34, 45, 89, 9] -[96, 19, 96, 65, 89, 13] -[24, 48, 64, 26, 64, 20] -[12, 3, 54, 40, 4, 65] -[53, 14, 93, 49, 40, 78] -[52, 43, 36, 15, 35, 97] -[34, 62, 85, 26, 28, 82] -[86, 58, 94, 69, 2, 62] -[54, 64, 52, 39, 91, 59] -[67, 6, 24, 52, 77, 45] -[87, 34, 23, 30, 27, 72] -[60, 74, 55, 33, 57, 2] -[72, 51, 70, 0, 94, 75] -[92, 94, 77, 15, 43, 88] -[9, 68, 49, 70, 21, 13] -[71, 73, 29, 89, 99, 72] -[25, 25, 60, 35, 40, 62] -[18, 48, 39, 19, 39, 72] -[63, 12, 19, 76, 65, 28] -[34, 10, 97, 23, 48, 21] -[99, 51, 11, 7, 96, 68] -[93, 86, 93, 55, 31, 69] -[10, 96, 86, 33, 25, 19] -[69, 49, 84, 68, 38, 20] -[67, 74, 88, 73, 91, 28] -[62, 37, 87, 87, 3, 74] -[87, 48, 86, 5, 43, 33] -[15, 42, 95, 24, 93, 58] -[91, 85, 34, 46, 28, 5] -[14, 60, 10, 28, 60, 96] -[75, 69, 7, 91, 83, 51] -[20, 32, 53, 71, 81, 47] -[6, 75, 24, 16, 23, 19] -[75, 42, 7, 67, 4, 4] -[22, 95, 8, 72, 15, 72] -[93, 25, 40, 74, 24, 25] -[96, 47, 45, 88, 68, 20] -[93, 76, 38, 59, 10, 52] -[67, 19, 27, 54, 93, 70] -[22, 1, 82, 53, 49, 91] -[95, 30, 48, 1, 0, 20] -[10, 55, 81, 42, 83, 71] -[97, 14, 45, 43, 55, 17] -[33, 44, 97, 37, 81, 45] -[29, 20, 24, 62, 94, 20] -[36, 30, 34, 78, 66, 83] -[18, 53, 41, 65, 63, 51] -[7, 50, 16, 79, 73, 27] -[30, 68, 34, 41, 60, 38] -[13, 53, 95, 60, 55, 84] -[5, 91, 60, 82, 22, 74] -[37, 67, 67, 23, 60, 58] -[62, 83, 82, 75, 62, 43] -[18, 34, 99, 75, 74, 18] -[4, 85, 23, 64, 93, 25] -[30, 97, 63, 36, 24, 11] -[96, 8, 1, 8, 36, 36] -[62, 20, 10, 87, 73, 95] -[19, 69, 0, 43, 6, 19] -[56, 89, 83, 65, 58, 77] -[39, 59, 28, 30, 62, 7] -[22, 59, 62, 59, 51, 24] -[80, 5, 85, 93, 57, 49] -[88, 67, 92, 52, 10, 74] -[73, 67, 80, 16, 47, 6] -Your winnings (minus ticket cost):$1172 and your return on investment is: $-9.41e-01 because you spent: $20000 on the tickets diff --git a/code/jimi_spier/python/pick6/pick6.py b/code/jimi_spier/python/pick6/pick6.py deleted file mode 100644 index da2596b9..00000000 --- a/code/jimi_spier/python/pick6/pick6.py +++ /dev/null @@ -1,71 +0,0 @@ -# Jimi Spier -# pick6.py -# 20220919 - -import random - -def pick6(): - random_numbers_computer =[random.randint(0,99) for nums in range(1,7)] - random_numbers_user = [random.randint(0,99) for nums in range(1,7)] - return random_numbers_user, random_numbers_computer - - -def num_matches(user_number, computer_number): - winning = 0 - for num in range(6): - if user_number[num] == computer_number[num]: - winning +=1 - else: - continue - #print(winning) - - return winning - - -def money_bag (winning): - user_wins= { - 0: 0, - 1: 4, - 2: 7, - 3: 100, - 4: 50000, - 5: 1000000, - 6: 25000000 - - } - return user_wins[winning] - - - - - - - -def main(): - ticket_cost = 2 - user_profit = [] #empty list to hold user profits - expense = 0 - purse = 0 - final_total = 0 - for num in range(10000): #how many times to run game - expense += ticket_cost - user_number, computer_number = pick6() # spits out numbers for both opponents - - winning = num_matches(user_number, computer_number) # see how many numbers match and reveal number matched - if winning > 0: - user_profit = money_bag(winning) - purse = (purse + user_profit) - ticket_cost # adds winning to winning streak - print(expense) - - - - print(user_number) - print(computer_number) - final_total = purse - ticket_cost - - - - - return final_total - -print(f"Your winnings (minus ticket cost):${main()}") diff --git a/code/jimi_spier/python/pick6/pick6_v2.py b/code/jimi_spier/python/pick6/pick6_v2.py deleted file mode 100644 index 55754bd2..00000000 --- a/code/jimi_spier/python/pick6/pick6_v2.py +++ /dev/null @@ -1,75 +0,0 @@ -# Jimi Spier -# pick6_v2.py -# 20220921 - -import random - -def pick6(): - random_numbers_computer =[random.randint(0,99) for nums in range(1,7)] - random_numbers_user = [random.randint(0,99) for nums in range(1,7)] - return random_numbers_user, random_numbers_computer - - -def num_matches(user_number, computer_number): - winning = 0 - for num in range(6): - if user_number[num] == computer_number[num]: - winning +=1 - else: - continue - #print(winning) - - return winning - - -def money_bag (winning): - user_wins= { - 0: 0, - 1: 4, - 2: 7, - 3: 100, - 4: 50000, - 5: 1000000, - 6: 25000000 - - } - return user_wins[winning] - - - - - - - -def main(): - ticket_cost = 2 - user_profit = [] #empty list to hold user profits - expense = 0 - purse = 0 - final_total = 0 - roi =0 - for num in range(10000): #how many times to run game - expense += ticket_cost - user_number, computer_number = pick6() # spits out numbers for both opponents - - winning = num_matches(user_number, computer_number) # see how many numbers match and reveal number matched - if winning > 0: - user_profit = money_bag(winning) - purse = (purse + user_profit) - ticket_cost # adds winning to winning streak - #print(expense) - - - - print(user_number) - print(computer_number) - final_total = purse - ticket_cost - roi = (purse- expense)/expense - - - - - return final_total, roi, expense - -final_total, roi, expense = main() -float_roi = "{:.2e}".format(roi) -print(f"Your winnings (minus ticket cost):${final_total} and your return on investment is: ${float_roi} because you spent: ${expense} on the tickets") diff --git a/code/jimi_spier/python/pick6/psuedocode.txt b/code/jimi_spier/python/pick6/psuedocode.txt deleted file mode 100644 index 4a7b6731..00000000 --- a/code/jimi_spier/python/pick6/psuedocode.txt +++ /dev/null @@ -1,12 +0,0 @@ -winning numbers = 6 random numbers (1-99) - -play 100000 times (while loop - -calculate wins per turn - -calculate ticket cost per turn - -order of the numbers matter. - -ticket cost = 2 - diff --git a/code/jimi_spier/python/requests/different_weather.py b/code/jimi_spier/python/requests/different_weather.py deleted file mode 100644 index 1b9c427d..00000000 --- a/code/jimi_spier/python/requests/different_weather.py +++ /dev/null @@ -1,16 +0,0 @@ -import requests - - -def get_data(): - data= requests.get("https://api.open-meteo.com/v1/forecast?latitude=44.924720&longitude=-123.009712&hourly=temperature_2m¤t_weather=true&temperature_unit=fahrenheit&windspeed_unit=mph&precipitation_unit=inch&timezone=America%2FLos_Angeles&past_days=3") - response = data.json() - data_out = response['current_weather'] - another_data = data_out["temperature"] - - return another_data - - - -print() -print(get_data()) -print() \ No newline at end of file diff --git a/code/jimi_spier/python/requests/weather_api_lab.py b/code/jimi_spier/python/requests/weather_api_lab.py deleted file mode 100644 index 4962ae4e..00000000 --- a/code/jimi_spier/python/requests/weather_api_lab.py +++ /dev/null @@ -1,69 +0,0 @@ -# Jimi Spier -# weather_api_lab.py -# 20220926 - - - -# ----------------------Import------------------------------------------ # - -import requests # imports request module for api processing - -# ----------------------Function---------------------------------------- # -def current_weather(zipcode): - # ----------------------Data-Collect/Calls-------------------------------# - data= requests.get(f"https://api.openweathermap.org/data/2.5/weather?zip={zipcode},us&appid=884cfd64f3a52a3354c76c381207cf1e&units=imperial") - # data = gets data from site with zipcode as variable - response = data.json() # Puts response from site into json format - - # ----------------------Processing-------------------------------------- # - - #---------Current-Data-Storage-----------# - data_out = response['main']["temp"] # Places current weather in data_out - - zip_place = response["name"] # Grabs City Name based off of zipcode - - # ----------------------Output-to-Console--------------------------------# - return print(f"The current temp for {zip_place} is: {data_out}F\n") - - -# ----------------------Function---------------------------------------- # -def forcast_3hr_5day(zipcode): - # ----------------------Data-Collect/Calls-------------------------------# - data = requests.get(f"https://api.openweathermap.org/data/2.5/forecast?zip={zipcode},us&appid=884cfd64f3a52a3354c76c381207cf1e&units=imperial") - # data = gets data from site with zipcode as variable - response = data.json() # Puts response from site into json format - - # ----------------------Processing-------------------------------------- # - - #---------Five-Days-Data-Storage-----------# - data_one = response["list"][0]['main']["temp"] # Forecast Day One - data_two = response["list"][1]['main']["temp"] # Forecast Day Two - data_three = response["list"][2]['main']["temp"] # Forecast Day Three - data_four = response["list"][3]['main']["temp"] # Forecast Day Four - data_five = response["list"][4]['main']["temp"] # Forecast Day Five - - zip_place = response["city"]["name"] # Grabs City Name based off of zipcode - # ----------------------Output-to-Console--------------------------------# - return print(f"\nYour forecast for {zip_place} is:\nDay One : {data_one}F\nDay Two : {data_two}F\nDay Three: {data_three}F\nDay Four : {data_four}F\nDay Five : {data_five}F") - # returns a readable string for user - - -# ----------------------Function---------------------------------------- # -def user_inquiry(): - print() # Space for readability - # ----------------------User-Data-Collect------------------------------- # - choice = int(input("Enter 1 for Current Weather or 2 for 5 day Forecast: ")) #Grabs input for choice as interger - zipcode = int(input("Enter your 5-digit zip code: ")) # Grabs input for zipcode as integer - print() # Space for readability - - # ----------------------Processing-------------------------------------- # - if choice == 1 and choice != 2: # if choice is 1 but not 2 call current_weather with zipcode inserted - current_weather(zipcode) - elif choice == 2 and choice != 1: # if choice is 2 but not 1 call forcast_3hr_5day with zipcode inserted - forcast_3hr_5day(zipcode) - else: - print("error") # catch all error for when user puts in wrong data - - -user_inquiry() # Calls function - \ No newline at end of file diff --git a/code/jimi_spier/python/requests/weather_api_lab_v2.py b/code/jimi_spier/python/requests/weather_api_lab_v2.py deleted file mode 100644 index f55fb20c..00000000 --- a/code/jimi_spier/python/requests/weather_api_lab_v2.py +++ /dev/null @@ -1,95 +0,0 @@ -# Jimi Spier -# weather_api_lab_v2.py -# 20220927 - - -# ----------------------Import------------------------------------------ # -import requests # imports request module for api processing - -# ----------------------Function---------------------------------------- # -def current_weather(zipcode): - # ----------------------Data-Collect/Calls-------------------------------# - data = requests.get(f"https://api.openweathermap.org/data/2.5/weather?zip={zipcode},us&appid=884cfd64f3a52a3354c76c381207cf1e&units=imperial") - # data = gets data from site with zipcode as variable - response = data.json() # puts response from site into json format - - # ----------------------Processing-------------------------------------- # - - #---------Current-Data-Storage-----------# - data_out = response['main']['temp'] # places current weather in data_out - - zip_place = response['name'] # grabs City Name based off of zipcode - - # ----------------------Output-to-Console--------------------------------# - return print(f"The current temp for {zip_place} is: {data_out} F\n") - # returns a readable string for user - - -# ----------------------Function---------------------------------------- # -def forcast_3hr_5day(zipcode): - # ----------------------Data-Collect/Calls-------------------------------# - data = requests.get(f"https://api.openweathermap.org/data/2.5/forecast?zip={zipcode},us&appid=884cfd64f3a52a3354c76c381207cf1e&units=imperial") - # data = gets data from site with zipcode as variable - response = data.json() # puts response from site into json format - - # ----------------------Processing-------------------------------------- # - - #---------Five-Days-Data-Storage-----------# - data_one = response['list'][0]['main']['temp'] # forecast Day One - data_two = response['list'][1]['main']['temp'] # forecast Day Two - data_three = response['list'][2]['main']['temp'] # forecast Day Three - data_four = response['list'][3]['main']['temp'] # forecast Day Four - data_five = response['list'][4]['main']['temp'] # forecast Day Five - - zip_place = response['city']['name'] # grabs City Name based off of zipcode - # ----------------------Output-to-Console--------------------------------# - return print(f"\nYour forecast for {zip_place} is:\nDay One : {data_one} F\nDay Two : {data_two} F\nDay Three: {data_three} F\nDay Four : {data_four} F\nDay Five : {data_five} F") - # returns a readable string for user - - -# ----------------------Function---------------------------------------- # -def user_inquiry(): - print() # space for readability - # ----------------------User-Data-Collect---------- # - choice = int(input("Enter 1 for Current Weather or 2 for 5 day Forecast or 3 for both: ")) # grabs input for choice as interger - zipcode = int(input("Enter your 5-digit zip code: ")) # grabs input for zipcode as integer - - print() # space for readability - - # ----------------------Processing----------------- # - if choice == 1 and choice != 2 and choice != 3: # if choice is 1 but not 2 not 3 call current_weather with zipcode inserted - current_weather(zipcode) - - elif choice == 2 and choice != 3 and choice != 1: # if choice is 2 but not 3 not 1 call forcast_3hr_5day with zipcode inserted - forcast_3hr_5day(zipcode) - - elif choice == 3 and choice != 2 and choice != 1: # if choice is 3 but not 2 not 1 call forcast_3hr_5day with zipcode inserted - skip a line - call current_weather with zipcode inserted - forcast_3hr_5day(zipcode) - print() # space for readability - current_weather(zipcode) - - else: - print("Error") # catch all error for when user puts in wrong data - - - -def main(): - user_str = 'y' # initialize user_str with y as default value - - user_inquiry() # run first iteration of user_inquiry to get started - - while True: # keep running until something breaks it - # ----------------------User-Data-Collect----------------------- # - user_str = input("Would you like to enter another zip code y/n: ") # grabs user_str from input - - # ----------------------Processing------------------------------ # - if user_str == 'y' and user_str != 'n': # if user_str is equal to y but not n - - user_inquiry() # if conditions are met, run another iteration of user_inquiry - - if user_str == 'n' and user_str != 'y': # if user_str is equal to n but not y - - break - - -main() # calls main function \ No newline at end of file diff --git a/code/jimi_spier/python/skel.txt b/code/jimi_spier/python/skel.txt deleted file mode 100644 index c2a71a76..00000000 --- a/code/jimi_spier/python/skel.txt +++ /dev/null @@ -1,35 +0,0 @@ -#Purpose of this file to establish good coding techniques by commenting and labeling my code - - -# Jimi Spier -# file_name.py -# 20220922 - - -# ----------------------Class------------------------------------------- # - -# ----------------------Constructor------------------------------------- # - -# ----------------------Method------------------------------------------ # - -# ----------------------Import------------------------------------------ # - -# ----------------------Dictionary-------------------------------------- # - -# ----------------------Function---------------------------------------- # - -# ----------------------User-Data-Collect------------------------------- # - -# ----------------------Data-Collect/Calls-------------------------------# - -# ----------------------Processing-------------------------------------- # - -# ----------------------Math-------------------------------------------- # - -# ----------------------Final-Result------------------------------------ # - -# ----------------------Output-to-Console--------------------------------# - - - - diff --git a/code/jimi_spier/python/test_environment.sh b/code/jimi_spier/python/test_environment.sh deleted file mode 100755 index 6dfbb40c..00000000 --- a/code/jimi_spier/python/test_environment.sh +++ /dev/null @@ -1,8 +0,0 @@ -#%1 /bin/bash - -echo "Activating Test Environment" - - -source env/bin/activate - -echo "exiting" diff --git a/code/jimi_spier/python/tinkering_in_python/currency_converter/currency_converter.py b/code/jimi_spier/python/tinkering_in_python/currency_converter/currency_converter.py deleted file mode 100644 index 5a8d7e1e..00000000 --- a/code/jimi_spier/python/tinkering_in_python/currency_converter/currency_converter.py +++ /dev/null @@ -1,29 +0,0 @@ -# Jimi Spier -# currency_converter.py -# 20220914 - - -# ----------------------Import------------------------------------------ # -import lib_currency_converter as lcc - - -# ----------------------Program-Instructions---------------------------- # -print("\nYour choices are:\n") - -for key in lcc.country_codes: - print(f"{key} --> {lcc.country_codes[key]}") -print() - - - -# ----------------------User-Data-Collect------------------------------- # -user_choice_currency = input("Convert US Dollar to what currency: ") -user_money_exchange = input("How much would you like to convert: ") -# ----------------------Processing-------------------------------------- # -user_money_exchange = float(user_money_exchange) - -grand_total = lcc.is_exchange_math(user_choice_currency, user_money_exchange) - -# ----------------------Final-Result------------------------------------ # - -print(f"${user_money_exchange} converted is: {grand_total} {lcc.country_codes[user_choice_currency]}\n") \ No newline at end of file diff --git a/code/jimi_spier/python/tinkering_in_python/currency_converter/lib_currency_converter.py b/code/jimi_spier/python/tinkering_in_python/currency_converter/lib_currency_converter.py deleted file mode 100644 index bed001f6..00000000 --- a/code/jimi_spier/python/tinkering_in_python/currency_converter/lib_currency_converter.py +++ /dev/null @@ -1,31 +0,0 @@ -# Jimi Spier -# lib_currency_converter.py -# 20220914 - -# ----------------------Dictionary-------------------------------------- # - -exchange_rates = { - "eur": 1.002311, - "pnd": 0.866809, - "aus": 1.484234, - "cad": 1.318053, - "spd": 1.406474, - "yen": 143.192347, - "mex": 19.976858 -} - -country_codes = { - "eur": "Euros", - "pnd": "Pounds", - "aus": "Australian Dollars", - "cad": "Canadian Dollars", - "spd": "Singapore Dollars", - "yen": "Japanese Yen", - "mex": "Mexican Pesos" -} -# ----------------------Function---------------------------------------- # -def is_exchange_math(user_choice="", user_amount=0.00): - exchange_total = exchange_rates[user_choice] * user_amount - exchange_total_rnd = round(exchange_total,2) - return exchange_total_rnd - \ No newline at end of file diff --git a/code/jimi_spier/python/tinkering_in_python/dice_roll.py b/code/jimi_spier/python/tinkering_in_python/dice_roll.py deleted file mode 100644 index 77670a5f..00000000 --- a/code/jimi_spier/python/tinkering_in_python/dice_roll.py +++ /dev/null @@ -1,27 +0,0 @@ -# Jimi Spier -# dice_roll.py -# 20220914 - -# ----------------------Import------------------------------------------ # - -import random #imports random module to use randint() - -# ---------------------------------------------------------------------- # -user_results = [] # initialize empty list for result storage -user_number_int = 0 #initialize variable and "zero-out" memory space -while True: #keep going until manually stopped by condition - - # -----------------User-Data-Collect-------------------------------- # - user_number = input("\nHow many side die to you want to cast: ") #grabs user_number from console - - user_number_int = int(user_number) #Converts string into interger - # -----------------Processing--------------------------------------- # - if user_number_int == 9999: #If 9999 is entered, break program, otherwise keep running - break #halts program - else: #if the user doesn't break, keep going - dice_roll = random.randint(1, user_number_int) # inserts user_number_int into randint and stores in dice_roll - user_results.append(dice_roll) #Appends a new result to user_results on each interation - # -------------Final-Result-------------------------------------- # - print(f"Your {user_number_int} sided die resulted in: {dice_roll}") #Gives original sided die and result - print(f"Your results so far are: {user_results}\n") #Prints a tally of rolls by user - diff --git a/code/jimi_spier/python/tinkering_in_python/request_test.py b/code/jimi_spier/python/tinkering_in_python/request_test.py deleted file mode 100644 index 63aab6e3..00000000 --- a/code/jimi_spier/python/tinkering_in_python/request_test.py +++ /dev/null @@ -1,15 +0,0 @@ -import requests - - -def get_data(): - data= requests.get("http://dog-api.kinduff.com/api/facts") - response = data.json() - data_out = response['facts'] - - return data_out - - - -print() -print(get_data()) -print() \ No newline at end of file diff --git a/code/jimi_spier/python/tinkering_in_python/request_test_facts.py b/code/jimi_spier/python/tinkering_in_python/request_test_facts.py deleted file mode 100644 index 5ab109ff..00000000 --- a/code/jimi_spier/python/tinkering_in_python/request_test_facts.py +++ /dev/null @@ -1,15 +0,0 @@ -import requests - - -def get_data(): - data= requests.get("https://uselessfacts.jsph.pl/random.json?language=en") - response = data.json() - data_out = response['text'] - - return data_out - - - -print() -print(get_data()) -print() \ No newline at end of file diff --git a/code/jimi_spier/python/tinkering_in_python/string_compression.py b/code/jimi_spier/python/tinkering_in_python/string_compression.py deleted file mode 100644 index 4b344aa2..00000000 --- a/code/jimi_spier/python/tinkering_in_python/string_compression.py +++ /dev/null @@ -1,28 +0,0 @@ -word = "aabeeteeyylhlllnb" - - - -def string_compression(word): - count = 0 #initialize count with zero for loop entry - - new_string ='' # initialize new string with empty data - - for letter in range(len(word)): - # range(len(word)) is the length of the string as the range of numbers. - # letters is a numerical position holder - - count+=1 #Adds one to count before processing. - - - if letter + 1 >= len(word) or word[letter] != word[letter+1]: - # [letter + 1 >= len(word)] = Stops if statement if out of bounds - # [word[letter] != word[letter+1]] = compares current position letter with future(+1) letter to see if same. - # Return True if numbers don't match - # or Operation = one side OR the other has to pass to continue script. - new_string+=word[letter] + str(count) # constructs new string with word at position letter and count as a string - count = 0 #zeros out count for next iteration - - - return(new_string) #returns newly constructed string with character counts - -print(string_compression(word)) \ No newline at end of file diff --git a/code/jimi_spier/python/unit_converter/lib_unit_conversion_v4.py b/code/jimi_spier/python/unit_converter/lib_unit_conversion_v4.py deleted file mode 100644 index f38903cf..00000000 --- a/code/jimi_spier/python/unit_converter/lib_unit_conversion_v4.py +++ /dev/null @@ -1,74 +0,0 @@ -# Jimi Spier -# lib_unit_converter_v4.py -# 20220912 -# ----------------------Dictionary------------------------------------------ # -converstion_dict_meters = { - 'ft': 0.3048, - 'mi': 1609.34, - 'm' : 1, - 'km': 1000, - 'yd': 0.9144, - 'in': 0.0254 -} #meter conversions - -converstion_dict_feet = { - 'ft': 1, - 'mi': 0.000189394, - 'm' : 0.3048, - 'km': 0.0003048, - 'yd': 0.333333, - 'in': 12 -} #feet conversions - -converstion_dict_mile = { - 'ft': 5280, - 'mi': 1, - 'm' : 1609.34, - 'km': 1.60934, - 'yd': 1760, - 'in': 63360 -} #mile conversions - -converstion_dict_kilometer = { - 'ft': 3280.84, - 'mi': 0.621371, - 'm' : 1000, - 'km': 1, - 'yd': 1093.61, - 'in': 39370.1 -} #kilometer conversions - -choice_dict = { - "ft": "feet", - "mi": "miles", - "km": "kilometers", - "m" : "meters" -} #dictionary of available functions - -# ----------------------Math Function------------------------------------------------------- # - -def conversion_math(unit_one, unit_two, distance): - usr_distance = float(distance) #convert user_input into interger - - if unit_one == "km": #decides if kimometers and if entered correctly - total_conv = converstion_dict_kilometer[unit_two] * usr_distance #grabs data from kilometer dict and performs math - print(f"{distance} {choice_dict[unit_two]} converted into kilometers is: {total_conv} \n")# prints to console user data with choice spelled out - - elif unit_one == "m": #decides if meters and if entered correctly - total_conv = converstion_dict_meters[unit_two] * usr_distance #grabs data from meters dict and performs math - print(f"{distance} {choice_dict[unit_two]} converted into meters is: {total_conv} \n")# prints to console user data with choice spelled out - - elif unit_one == "mi": #decides if miles and if entered correctly - total_conv = converstion_dict_mile[unit_two] * usr_distance #grabs data from mile dict and performs math - print(f"{distance} {choice_dict[unit_two]} converted into miles is: {total_conv} \n")# prints to console user data with choice spelled out - - elif unit_one == "ft": #decides if feet and if entered correctly - total_conv = converstion_dict_feet[unit_two] * usr_distance #grabs data from feet dict and performs math - print(f"{distance} {choice_dict[unit_two]} converted into feet is: {total_conv} \n") # prints to console user data with choice spelled out - - elif unit_one == "quit": #fixes "Invalid Entry error when trying to quit" - print() #prints space for readability - - else: - print("Invalid entry") #if entry is not as prescribed, spits out error message - diff --git a/code/jimi_spier/python/unit_converter/unit_converter.py b/code/jimi_spier/python/unit_converter/unit_converter.py deleted file mode 100644 index 74a2b4d9..00000000 --- a/code/jimi_spier/python/unit_converter/unit_converter.py +++ /dev/null @@ -1,33 +0,0 @@ -# Jimi Spier -# unit_converter.py -# 20220908 - -# ----------------------Dictionary------------------------------------------------- # -conversion_dict = { - 'ft': 0.3048, - 'mi': 1609.34, - 'm' : 1, - 'km': 1000, - 'yd': 0.9144, - 'in': 0.0254 -} #dictionary to hold values - -# ----------------------User-Data-Collect------------------------------------------ # - - -print("Here are your options:") # Options -for key in conversion_dict: #Enumerate units on screen vertically - print(key) - -user_units = input("What unit do you want to convert into meters: ") #grabs user input for units to convert to meters -user_input = input("what is the distance:? ") #grabs user input for distance to convert to meters -print() # space -# ----------------------Math------------------------------------------------------- # -user_input = int(user_input) #convert user_input into interger -user_unit_choice = conversion_dict[user_units] #grab dictionary value and move it to unit_user_choice -conversion = 0.0 # setting up conversion as a float -conversion = user_input * user_unit_choice # perform math and dump value in conversion -rnd_conversion = round(conversion, 4) # rounding conversion with four decimal places - -# ----------------------Final-Result------------------------------------------------ # -print(f'{user_input} {user_units} is {rnd_conversion}m \n') # outputs user's order on screen \ No newline at end of file diff --git a/code/jimi_spier/python/unit_converter/unit_converter_v4.py b/code/jimi_spier/python/unit_converter/unit_converter_v4.py deleted file mode 100644 index 61085d80..00000000 --- a/code/jimi_spier/python/unit_converter/unit_converter_v4.py +++ /dev/null @@ -1,32 +0,0 @@ -# Jimi Spier -# unit_converter.py -# 20220908 - -# ----------------------Dictionary Imports------------------------------------------ # -from lib_unit_conversion_v4 import choice_dict as choices -from lib_unit_conversion_v4 import conversion_math as cm - - - -# ----------------------User-Data-Collect------------------------------------------ # - - -print("Here are your options: \n") # Options -for key in choices: #Enumerate units on screen vertically - print(key) -print() # extra line for readability -print("Type your choice exactly as it appears or quit, to quit.") - -user_conv_choice_one = " " #initialize variable to start while loop -user_conv_choice_two = " " #initialize variable to start while loop - -while user_conv_choice_one != "quit": # keep looping until quit is entered - user_conv_choice_one = input("Enter first unit to convert: ")#grabs first user input for units to convert - user_conv_choice_two = input(f"What unit do you want to convert into {user_conv_choice_one}: ") #grabs second user input for units to convert - user_distance = input("what is the distance:? ") #grabs user input for distance to convert - print() # space -# ----------------------Math------------------------------------------------------- # - cm(user_conv_choice_one, user_conv_choice_two, user_distance) #call conversion_math function and return results - - - diff --git a/code/max_a/html/bio/front.html b/code/max_a/html/bio/front.html deleted file mode 100644 index 09546170..00000000 --- a/code/max_a/html/bio/front.html +++ /dev/null @@ -1,65 +0,0 @@ - - - - - - - - Pentatomidae - - - - - -
        -

        The Pentatomidae Family

        - -
        -
        -
        -
        - -
        - "bzzzz" -
        -
        - A member of the The Pentatomidae Family. -
        -
        -
        -

        - This website is dedicated to Pentatomidae, a family of insects commonly known as shield/stink bugs. - This family includes over 4700 species and can be found on every continent including Antartica. -

        -
        -

        Diet

        -
        - - In larval stages, a stink bug will typically eat the vegetation that sprouts near their nest. As they mature, they tend to migrate to either agricultural or residential environments in search of fruits. -
        -

        Anatomy

        -
        - - At the time of adulthood, these bugs will adopt the shield-like form they are (sometimes) named after. One of the most useful features a stink bug has is its piercing beak, which it uses to suck juices from its food. -
        -

        Variations

        -
        - - There are 10 main subfamilies of Pentatomidae. A particularly interesting subfamily, Asopinae, stand out from the rest by being predatory. -
        -
        - - - - \ No newline at end of file diff --git a/code/max_a/html/bio/style.css b/code/max_a/html/bio/style.css deleted file mode 100644 index 2bba6b7b..00000000 --- a/code/max_a/html/bio/style.css +++ /dev/null @@ -1,43 +0,0 @@ -html { - background-color: green; - align-items: center; - font-family: monospace; - margin: auto; -} - -nav li { - border-spacing: 2rem; - border-style: ridge; - display: inline; - background-color: saddlebrown; - transition: background-color; - animation-duration: 1s; -} - -body { - padding: 1rem; - background-color: darkolivegreen; - justify-content: center; -} - -p { - color: darkgreen; - background-color: yellowgreen; - border-style: groove; - border-color: lawngreen; -} - -nav li:hover { - background-color: greenyellow -} - -img { - border: 5px dashed darkgreen; - } - -span { - color: darkgreen; - background-color: yellowgreen; - border-style: groove; - border-color: lawngreen; -} \ No newline at end of file diff --git a/code/max_a/html/blog/style.css b/code/max_a/html/blog/style.css deleted file mode 100644 index 8ce3ccaf..00000000 --- a/code/max_a/html/blog/style.css +++ /dev/null @@ -1,3 +0,0 @@ -html { - font-family: monospace; -} \ No newline at end of file diff --git a/code/rachel/python/dad_jokes_api/dad_jokes_api.py b/code/rachel/python/dad_jokes_api/dad_jokes_api.py deleted file mode 100644 index f40cccdd..00000000 --- a/code/rachel/python/dad_jokes_api/dad_jokes_api.py +++ /dev/null @@ -1,11 +0,0 @@ -# import the request module -import requests - -# request a random joke from the icanhazdadjoke api accepting application/json headers. -response = requests.get('https://icanhazdadjoke.com', headers = { "accept": "application/json"}) - -# request response to be in json. -data = response.json() - -# display the joke in the terminal. -print(data['joke']) \ No newline at end of file